classes ::: media,
children :::
branches ::: plays, Playstation

Instances, Classes, See Also, Object in Names
Definitions, . Quotes . - . Chapters .


object:plays
object:dramas
class:media


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--- OBJECT INSTANCES [1]


3.02_-_The_Great_Secret

--- PRIMARY CLASS


media
person

--- SEE ALSO


--- SIMILAR TITLES [3]


a case for not playing videogames
Collected Plays And Stories
Play
playful
plays
Playstation
Ready Player One
the Divine Play
the Divine Playmate
the Player Character
the Playground
select ::: Being, God, injunctions, media, place, powers, subjects,
favorite ::: cwsa, everyday, grade, mcw, memcards (table), project, project 0001, Savitri, Savitri (extended toc), the Temple of Sages, three js, whiteboard,
temp ::: consecration, experiments, knowledge, meditation, psychometrics, remember, responsibility, temp, the Bad, the God object, the Good, the most important, the Ring, the source of inspirations, the Stack, the Tarot, the Word, top priority, whiteboard,

--- DICTIONARIES (in Dictionaries, in Quotes, in Chapters)


playfellows ::: companions at play; playmates. :::

plaything ::: 1. A toy. 2. One who is used capriciously and selfishly by another. playthings. :::

playa ::: n. --> A beach; a strand; in the plains and deserts of Texas, New Mexico, and Arizona, a broad, level spot, on which subsequently becomes dry by evaporation.

playbill ::: n. --> A printed programme of a play, with the parts assigned to the actors.

playbook ::: n. --> A book of dramatic compositions; a book of the play.

playday ::: n. --> A day given to play or diversion; a holiday.

played ::: imp. & p. p. --> of Play

player ::: n. --> One who plays, or amuses himself; one without serious aims; an idler; a trifler.
One who plays any game.
A dramatic actor.
One who plays on an instrument of music.
A gamester; a gambler.

playfellow ::: n. --> A companion in amusements or sports; a playmate.

playfere ::: n. --> A playfellow.

playful ::: a. --> Sportive; gamboling; frolicsome; indulging a sportive fancy; humorous; merry; as, a playful child; a playful writer.

playgame ::: n. --> Play of children.

playgoer ::: n. --> One who frequents playhouses, or attends dramatic performances.

playgoing ::: a. --> Frequenting playhouses; as, the playgoing public. ::: n. --> The practice of going to plays.

playground ::: n. --> A piece of ground used for recreation; as, the playground of a school.

playhouse ::: n. --> A building used for dramatic exhibitions; a theater.
A house for children to play in; a toyhouse.

playing ::: p. pr. & vb. n. --> of Play ::: --> a. & vb. n. of Play.

playmaker ::: n. --> A playwright.

playmate ::: n. --> A companion in diversions; a playfellow.

play ::: n. --> To engage in sport or lively recreation; to exercise for the sake of amusement; to frolic; to spot.
To act with levity or thoughtlessness; to trifle; to be careless.
To contend, or take part, in a game; as, to play ball; hence, to gamble; as, he played for heavy stakes.
To perform on an instrument of music; as, to play on a flute.
To act; to behave; to practice deception.

playsome ::: a. --> Playful; wanton; sportive.

playte ::: n. --> See Pleyt.

plaything ::: n. --> A thing to play with; a toy; anything that serves to amuse.

playtime ::: n. --> Time for play or diversion.

playwright ::: n. --> A maker or adapter of plays.

playwriter ::: n. --> A writer of plays; a dramatist; a playwright.

PLAY
A language for {real-time} music synthesis.
1977.
["An Introduction to the Play Program", J. Chadabe ete al,
Computer Music J 2,1 (1978)].
(1999-06-04)

play by electronic mail
A kind of game where the players use {electronic mail}
to communicate. This may be done via a human {moderator} or
an automatic {mailing list} {exploder} on some central machine
or it may be fully distributed with each player just
addressing his mail to all other players.
This is a natural extension of "play by mail" games conducted
via {snail mail}.
{(http://fermi.clas.virginia.edu/~gl8f/pbm.php)}. {Usenet}
newsgroup: {news:rec.games.pbm}.
(1994-10-27)

Playground
A visual language for children, developed for Apple's Vivarium
Project. OOPSLA 89 or 90?

Play, Inc.
The company which designed and markets {Snappy Video
Snapshot}.
{(http://play.com)}.
(1997-07-11)

playpen
(IBM) A room where programmers work.
Compare {salt mines}.
[{Jargon File}]

Playstation
The leading family of {games consoles}, from
{Sony Corporation} consisting of the original Playstation
(PS1) and the Playstation 2 (PS2).
The basic Playstations consist of a small box containing the
processor and a {DVD} reader, with video outputs to connect to
a TV, sockets for two game controllers, and a socket for one
or two memory cards. The PS2 also has {USB} sockets.
The PS2 can run PS1 software because the PS2's I/O processor
is the same as the PS1's CPU.
{(http://scea.sony.com/playstation/)}.
{FAQ
(http://flex.net/users/cjayc/vgfa/system/sony_psx.txt)}.
[Dates? Features?]
(2003-07-29)

playte
/playt/ 16 {bits}, by analogy with {byte}.
Usage: rare and extremely silly.
See also {dynner}, {crumb}.
[{Jargon File}]
(1997-12-03)

playa ::: n. --> A beach; a strand; in the plains and deserts of Texas, New Mexico, and Arizona, a broad, level spot, on which subsequently becomes dry by evaporation.

playbill ::: n. --> A printed programme of a play, with the parts assigned to the actors.

playbook ::: n. --> A book of dramatic compositions; a book of the play.

playday ::: n. --> A day given to play or diversion; a holiday.

played ::: imp. & p. p. --> of Play

player ::: n. --> One who plays, or amuses himself; one without serious aims; an idler; a trifler.
One who plays any game.
A dramatic actor.
One who plays on an instrument of music.
A gamester; a gambler.

playfellow ::: n. --> A companion in amusements or sports; a playmate.

playfere ::: n. --> A playfellow.

playful ::: a. --> Sportive; gamboling; frolicsome; indulging a sportive fancy; humorous; merry; as, a playful child; a playful writer.

playgame ::: n. --> Play of children.

playgoer ::: n. --> One who frequents playhouses, or attends dramatic performances.

playgoing ::: a. --> Frequenting playhouses; as, the playgoing public. ::: n. --> The practice of going to plays.


--- QUOTES [393 / 393 - 500 / 53302] (in Dictionaries, in Quotes, in Chapters)



KEYS (10k)

  206 Sri Aurobindo
   32 Voltaire
   14 G K Chesterton
   13 The Mother
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   7 Gary Gygax
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   5 Aleister Crowley
   4 Percy Bysshe Shelley
   3 Lord Byron
   3 Ken Wilber
   3 Kabir
   3 Heraclitus
   3 Essential Integral
   3 Arthur C Clarke
   2 Tom Butler-Bowdon
   2 Sri Ramakrishna
   2 Robert Anton Wilson
   2 Plautus
   2 Michio Kaku
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   2 Howard Gardner
   2 Friedrich Schiller
   2 Friedrich Nietzsche
   2 Ernest Cline
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   2 Bram Stoker
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   1 सर्वदास
   1 Wikipedia
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   1 Irvin D Yalom
   1 Integral Yoga; Sri Aurobindo's Teaching and Method of Practice
   1 Hermann Hesse
   1 Haruki Murakami
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   1 Dylan Thomas
   1 Dungeons and Dragons Players Handbook.
   1 Dr Robert A Hatch
   1 Dion Fortune
   1 Charles Eisenstein
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   1 Arthur Schopenhauer
   1 Allen Ginsberg
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   1

NEW FULL DB (2.4M)

   9 Anonymous
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   2 Ursula K Le Guin
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   2 Barbara Sher

1:Let deeds match words. ~ Plautus,
2:Love truth but pardon error. ~ Voltaire,
3:To hold a pen is to be at war. ~ Voltaire,
4:In solitude, where we are least alone. ~ Lord Byron,
5:One great use of words is to hide our thoughts. ~ Voltaire,
6:To enjoy life we must touch much of it lightly. ~ Voltaire,
7:Marriage is an adventure, like going to war. ~ G K Chesterton,
8:Beware; for I am fearless, and therefore powerful. ~ Mary Shelley,
9:If winter comes, can spring be far behind? ~ Percy Bysshe Shelley,
10:It is said that the present is pregnant with the future. ~ Voltaire,
11:He did each single thing as if he did nothing else. ~ Charles Dickens,
12:It is difficult to free fools from the chains they revere. ~ Voltaire,
13:Anything worth doing is worth doing poorly -- at first. ~ G K Chesterton,
14:Live with your century; but do not be its creature. ~ Friedrich Schiller,
15:No problem can withstand the assault of sustained thinking. ~ Voltaire,
16:All spirits are enslaved which serve things evil. ~ Percy Bysshe Shelley,
17:There are truths which are not for all men, nor for all times. ~ Voltaire,
18:If God did not exist, it would be necessary for us to invent Him. ~ Voltaire,
19:Beautiful. Autumn-raw. She must be a witch of some kind, ~ Velimir Khlebnikov,
20:Chance is a word void of sense; nothing can exist without a cause. ~ Voltaire,
21:Thinking in isolation and with pride ends in being an idiot. ~ G K Chesterton,
22:To believe in God is impossible not to believe in Him is absurd. ~ Voltaire,
23:Cherish those who seek the truth but beware of those who find it. ~ Voltaire,
24:It is terrible to contemplate how few politicians are hanged. ~ G K Chesterton,
25:The best is the enemy of the good. (Le mieux est lennemi du bien.) ~ Voltaire,
26:The more we study, the more we discover our ignorance. ~ Percy Bysshe Shelley,
27:Play reaches the habits most needed for intellectual growth. ~ Bruno Bettelheim,
28:To the living we owe respect, but to the dead we owe only the truth. ~ Voltaire,
29:Every man is a divinity in disguise, a god playing the fool. ~ Ralph Waldo Emerson,
30:God is a circle whose center is everywhere and circumference nowhere. ~ Voltaire,
31:Nothing but heaven itself is better than a friend who is really a friend. ~ Plautus,
32:The pain of parting is nothing to the joy of meeting again. ~ Charles Dickens,
33:Uncertainty is an uncomfortable position. But certainty is an absurd one. ~ Voltaire,
34:Optimism is the madness of insisting that all is well when we are miserable. ~ Voltaire,
35:There are books of which the backs and covers are by far the best parts. ~ Charles Dickens,
36:At play with him as with her child or slave, ~ Sri Aurobindo, Savitri 01.04 - The Secret Knowledge,
37:A goddess of black veils and dark prophesies, a goddess of night sighs. ~ Velimir Khlebnikov,
38:Man is most nearly himself when he achieves the seriousness of a child at play. ~ Heraclitus,
39:My darling, my dying, my light, my sight,my night my whole day long. ~ Velimir Khlebnikov,
40:All things too great end soon. ~ Sri Aurobindo, Collected Plays and Stories - II Act I,
41:If you want to know who controls you, look at who you are not allowed to criticize. ~ Voltaire,
42:I have wanted to kill myself a hundred times but somehow I am still in love with life. ~ Voltaire,
43:An idea, like a ghost, must be spoken to a little before it will explain itself. ~ Charles Dickens,
44:Daybreak is a never-ending glory; getting out of bed is a never ending nuisance." ~ G K Chesterton,
45:Every one goes astray, but the least imprudent are they who repent the soonest. ~ Voltaire,
46:It is wonderful what tricks our dreams play us, and how conveniently we can imagine. ~ Bram Stoker,
47:Let us read, and let us dance; these two amusements will never do any harm to the world. ~ Voltaire,
48:Role-playing isn't storytelling. If the dungeon master is directing it, it's not a game. ~ Gary Gygax,
49:Dare greatly and thou shalt be great. ~ Sri Aurobindo, Collected Plays and Stories - II Act I,
50:There's a child in the forest! He plays a flute you can hear with your heart ears. ~ TheMidnightGospel,
51:Adore and what you adore attempt to be. ~ Sri Aurobindo, Collected Plays and Stories - I Act V,
52:All men are born with a nose and five fingers, but no one is born with a knowledge of God. ~ Voltaire,
53:Time is a game played beautifully by children. ~ Heraclitus,
54:Eternity is a child playing, playing checkers; the kingdom belongs to a child. ~ Heraclitus,
55:Play is the most natural method of self-healing that childhood affords. ~ Erik Erikson,
56:The richest and fullest lives attempt to achieve an inner balance between three realms: work, love and play. ~ Erik Erikson,
57:The riddles of God are more satisfying than the solutions of man. ~ G K Chesterton, In Defense of Sanity ,
58:Between two worlds life hovers like a star, twixt night and morn, upon the horizon's verge. ~ Lord Byron,
59:It is lamentable, that to be a good patriot one must become the enemy of the rest of mankind. ~ Voltaire,
60:One age has seen the dreams another lives. ~ Sri Aurobindo, Collected Plays and Stories - II Act I,
61:The game I play is a very interesting one. It's imagination, in a tight straightjacket. ~ Richard P Feynman,
62:Ah, well yes if you want to play yourself you can, everyone is a character in the tales of time ~ Sine.wav,
63:Depression is your avatar telling you it's tired of being the character you're trying to play. ~ Jim Carrey,
64:Hope not to hear truth often in royal courts. ~ Sri Aurobindo, Collected Plays and Stories - II Act I,
65:It is not sufficient to see and to know the beauty of a work. We must feel and be affected by it. ~ Voltaire,
66:Man out of Nature wakes to God’s complexities, ~ Sri Aurobindo, Collected Plays and Stories - II Act I,
67:Death fosters life that life may suckle death. ~ Sri Aurobindo, Collected Plays and Stories - II Act II,
68:Life is like a play: it's not the length, but the excellence of the acting that matters. ~ Lucius Annaeus Seneca,
69:Men have made kings that folly might have food. ~ Sri Aurobindo, Collected Plays and Stories - II Act II,
70:In IslamAll men are equal underneath the King. ~ Sri Aurobindo, Collected Plays and Stories - I Act I,
71:The moments are Fate’s thoughtsWatching me. ~ Sri Aurobindo, Collected Plays and Stories - II Act III,
72:When Love desires Love,    Then Love is born. ~ Sri Aurobindo, Collected Plays and Stories - II Act I,
73:Words are but ghosts unless they speak the heart. ~ Sri Aurobindo, Collected Plays and Stories - II Act I,
74:Love is the hoop of the godsHearts to combine. ~ Sri Aurobindo, Collected Plays and Stories - II Act I,
75:Love itself is sweet enoughThough unreturned. ~ Sri Aurobindo, Collected Plays and Stories - II Act II,
76:My name is Ozymandias, king of kings; Look on my works, ye Mighty, and despair! ~ Percy Bysshe Shelley, Ozymandias ,
77:The master of my stars is heWho owns no master. ~ Sri Aurobindo, Collected Plays and Stories - II Act V,
78:All things Vary to keep the secret witness pleased. ~ Sri Aurobindo, Collected Plays and Stories - II Act II,
79:All is their play:This whole wide world is only he and she. ~ Sri Aurobindo, Savitri 01.04 - The Secret Knowledge,
80:You'd be amazed how much research you can get done when you have no life whatsoever. ~ Ernest Cline, Ready Player One ,
81:As long as you have mystery you have health; when you destroy mystery you create morbidity. ~ G K Chesterton, Orthodoxy ,
82:The Christian ideal has not been tried and found wanting; it has been found difficult and left untried. ~ G K Chesterton,
83:All work must be play, but a divine play, played for the Divine, with the Divine. ~ The Mother, Words Of The Mother II ,
84:Scrape the surface of language, and you will behold interstellar space and the skin that encloses it. ~ Velimir Khlebnikov,
85:There is a meaning in each play of Chance, ~ Sri Aurobindo, Savitri 02.11 - The Kingdoms and Godheads of the Greater Mind,
86:All Nature is a display and a play of God, ~ Sri Aurobindo, Essays in Philosophy and Yoga 5.7.1.07 - Involution and Evolution,
87:Soonest is always bestWhen noble deeds are to be done. ~ Sri Aurobindo, Collected Plays and Stories - I Act II,
88:The gods use instruments,Not ask their consent. ~ Sri Aurobindo, Collected Plays and Short Stories - I Act Five,
89:Man is a creature blinded by the sunWho errs by seeing ~ Sri Aurobindo, Collected Plays and Stories - II Act III,
90:Humility is the mother of giants. One sees great things from the valley; only small things from the peak. ~ G K Chesterton,
91:I have never made but one prayer to God, a very short one: 'O Lord make my enemies ridiculous.' And God granted it. ~ Voltaire,
92:Our chains are either a play or an illusion or both play & illusion. ~ Sri Aurobindo, Isha Upanishad The Isha Upanishad,
93:We move as we must,Not as we choose, whatever we may think. ~ Sri Aurobindo, Collected Plays and Stories - I Act II,
94:When he to whom one speaks does not understand, and he who speaks himself does not understand, that is metaphysics. ~ Voltaire,
95:Music and thunder are the rhythmic chordsOf one majestic harp. ~ Sri Aurobindo, Collected Plays and Stories - II Act I,
96:Most people do not really choose—they undergo the play of the forces. ~ Sri Aurobindo, Letters on Yoga - I 5.4.01 - Occult Knowledge,
97:A mind of moderate capacity which closely pursues one study must infallibly arrive at great proficiency in that study. ~ Mary Shelley,
98:It is requisite for the relaxation of the mind that we make use, from time to time, of playful deeds and jokes. ~ Saint Thomas Aquinas,
99:To lift our hopes heaven-high and to extend themAs wide as earth. ~ Sri Aurobindo, Collected Plays and Stories - I Act I,
100:Unity is sweet substance of the heartAnd not a chain that binds. ~ Sri Aurobindo, Collected Plays and Stories - II Act I,
101:Some day surelyThe world too shall be saved from death by love. ~ Sri Aurobindo, Collected Plays and Stories - II Act III,
102:It was to amuse himself God made the world.For He was dull alone! ~ Sri Aurobindo, Collected Plays and Stories - II Act II,
103:A deep spiritual calm no touch can swayUpholds the mystery of this Passion-play. ~ Sri Aurobindo, Collected Poems Life-Unity,
104:Of what use are the godsIf they crown not our just desires on earth? ~ Sri Aurobindo, Collected Plays and Stories - II Act I,
105:Sorrow is knowledge, those that know the most must mourn the deepest, the tree of knowledge is not the tree of life. ~ Lord Byron,
106:The sentinel love in man ever imaginesStrange perils for its object. ~ Sri Aurobindo, Collected Plays and Stories - II Act I,
107:Nature must flower into artAnd science, or else wherefore are we men? ~ Sri Aurobindo, Collected Plays and Stories - II Act I,
108:Our consciousness a torch that plays Between the Abyss and a supernal Light. ~ Sri Aurobindo, Collected Poems Man of the Mediator,
109:As with the figure of a symbol danceThe screened Omniscient plays at Ignorance. ~ Sri Aurobindo, Collected Poems The Dual Being,
110:From light lips and casual thoughtsThe gods speak best as if by chance. ~ Sri Aurobindo, Collected Plays and Stories - II Act I,
111:Nothing happens in the cosmic playBut at its time and in its foreseen place. ~ Sri Aurobindo, Savitri The Destined Meeting-place,
112:Ravenous waves that marchWith blue fierce nostrils quivering for prey, ~ Sri Aurobindo, Collected Plays and Stories - I Flower Adornment Sutra (Avatamsaka Sutra) Prologue,
113:Some of the roots of role-playing games (RPGs) are grounded in clinical and academic role assumption and role-playing exercises. ~ Gary Gygax,
114:Through the shocks of difficulty and deathMan shall attain his godhead. ~ Sri Aurobindo, Collected Plays and Stories - I Flower Adornment Sutra (Avatamsaka Sutra) Prologue,
115:Do not go gentle into that good night, Old age should burn and rave at close of day; Rage, rage against the dying of the light. ~ Dylan Thomas,
116:Sometimes we know them leastWhom most we love and constantly consort with. ~ Sri Aurobindo, Collected Plays and Stories - I Act III,
117:There are no whole truths, all truths are half-truths. It is trying to treat them as whole truths that plays the devil. ~ Alfred North Whitehead,
118:It is the tears, the bloodProdigally spent that build a nation’s greatness. ~ Sri Aurobindo, Collected Plays and Stories - I Act III,
119:The Facts were right there waiting for me, hidden in old books written by people who weren't afraid to be honest ~ Ernest Cline, Ready Player One ,
120:Thy golden Light came down into my feet;My earth is now Thy playfield and Thy seat. ~ Sri Aurobindo, Collected Poems 7.5.26 - The Golden Light,
121:Nations that conquer widest, perish first, Sapped by the hate of an uneasy world. ~ Sri Aurobindo, Collected Plays and Stories - I Act III,
122:Our rapture here is short before we goTo other sweetness on some rarer height ~ Sri Aurobindo, Collected Plays and Stories - II Act II,
123:All the play in this world is based on a certain relative free will in the individual being. ~ Sri Aurobindo, Letters on Yoga - II 1.2.07 - Surrender,
124:All the play in this world is based on a certain relative free will in the individual being. ~ Sri Aurobindo, Letters on Yoga - II 1.2.07 - Surrender,
125:God’s valet moves away these living dollsTo quite another room and better play. ~ Sri Aurobindo, Collected Plays and Stories - II Act II,
126:Like the sweet kindly earth whose patient loveEmbraces even our faults and sins. ~ Sri Aurobindo, Collected Plays and Stories - I Act II,
127:She builds, she breaks,She thrones, she slays, as needed for her harmony. ~ Sri Aurobindo, Collected Plays and Short Stories - I Act One,
128:Even his petty world man cannot rule.We fear, we blame; life wantons her own way, ~ Sri Aurobindo, Collected Plays and Stories - II Act II,
129:Kings are men,And they are set above their fellow-mortalsTo serve us, friends. ~ Sri Aurobindo, Collected Plays and Stories - I Act IV,
130:We are the future’s greatness, therefore oweSome duty to the grandeurs of the past. ~ Sri Aurobindo, Collected Plays and Stories - I Act I,
131:But the blind nether forces still have powerAnd the ascent is slow and long is Time. ~ Sri Aurobindo, Collected Plays and Stories - I Act V,
132:Nada is found within. It is a music without strings which plays in the body. It penetrates the inner and outer and leads you away from illusion. ~ Kabir,
133:There work was play and play the only work,The tasks of heaven a game of godlike might: ~ Sri Aurobindo, Savitri The Glory and Fall of Life,
134:Truth! Seldom with her bright and burning wandShe touches the unwilling lips of men ~ Sri Aurobindo, Collected Plays and Stories - II Act I,
135:Look round and thou wilt see a world on guard.All life here armoured walks, shut in. ~ Sri Aurobindo, Collected Plays and Stories - II Act I,
136:The passion of oneness two hearts are this momentDenies the steps of death for ever. ~ Sri Aurobindo, Collected Plays and Stories - I Act II,
137:Yon mountain-peak or some base valley clod,‘Tis one to the heaven-sailing star above ~ Sri Aurobindo, Collected Plays and Stories - II Act I,
138:Dwell far above the laws that govern menAnd are not to be mapped by mortal judgments. ~ Sri Aurobindo, Collected Plays and Stories - I Act II,
139:The flower blooms for its flowerhood only,And not to make its parent bed more high. ~ Sri Aurobindo, Collected Plays and Stories - II Act III,
140:They, even when they tyrannise, remainMost dear and reverend still, who gave us birth. ~ Sri Aurobindo, Collected Plays and Stories - II Act I,
141:To lavish upon all men love and trustShows the heart’s royalty, not the brain’s craft. ~ Sri Aurobindo, Collected Plays and Stories - II Act II,
142:Must first have striven, many must have failedBefore a great thing can be done on earth, ~ Sri Aurobindo, Collected Plays and Stories - II Act I,
143:A presence sits within my heart that seesEach moment’s need and finds the road to meet it. ~ Sri Aurobindo, Collected Plays and Stories - I Act IV,
144:This world’s the puppet of a silent WillWhich moves unguessed behind our acts and thoughts; ~ Sri Aurobindo, Collected Plays and Stories - II Act V,
145:The deepest things are those thought seizes not;Our spirits live their hidden meaning out. ~ Sri Aurobindo, Collected Plays and Stories - II Act III,
146:They shut our eyes and drive us, but at lastOur souls remember when the act is done. ~ Sri Aurobindo, Collected Plays and Short Stories - I Act Five,
147:Doctors are men who prescribe medicines of which they know little, to cure diseases of which they know less, in human beings of whom they know nothing. ~ Voltaire,
148:‘Tis Love, ‘tis Love fills up the gulfs of Time!By Love we find our kinship with the stars. ~ Sri Aurobindo, Collected Plays and Stories - II Act III,
149:When my Lord is not playing His flute, He dances. And all that He does He does so beautifully. But in subduing evil, my Lord is at His most beautiful. ~ सर्वदास,
150:Desire’s so sweetThat the mere joy might seem quite crude and poorAnd spoil the sweetness. ~ Sri Aurobindo, Collected Plays and Stories - II Act I,
151:Noble speechIs a high prelude fit for noble deeds;It is the lion’s roar before he leaps. ~ Sri Aurobindo, Collected Plays and Stories - II Act III,
152:What is God after all? An eternal child playing an eternal game in an eternal garden. ~ Sri Aurobindo, Essays In Philosophy And Yoga Thoughts And Glimpses,
153:She has her secret callsAnd works divinely behind play and sleep,Shaping her infant powers. ~ Sri Aurobindo, Collected Plays and Stories - II Act I,
154:The court gossips over them while they liveAnd the world gossips over them when they are dead. ~ Sri Aurobindo, Collected Plays and Stories - II Act II,
155:For she alone is prompter on our stage,And all things move by an established doom,Not freely. ~ Sri Aurobindo, Collected Plays and Stories - II Act I,
156:The Gods prodigiously sometimes reverseThe common rule of Nature and compelMatter with soul. ~ Sri Aurobindo, Collected Plays and Stories - II Act II,
157:Dream not that happinessCan spring from wicked roots. God overrulesAnd Right denied is mighty. ~ Sri Aurobindo, Collected Plays and Stories - I Act II,
158:All life is the play of universal forces. The individual gives a personal form to these universal forces. ~ Sri Aurobindo, Letters on Yoga - I 5.4.01 - Occult Knowledge,
159:Hoof-Mark on Breast (Sri Vatsa)To lift our hopes heaven-high and to extend themAs wide as earth. ~ Sri Aurobindo, Collected Plays and Stories - I Act I,
160:God is a great & cruel Torturer because He loves. You do not understand this, because you have not seen & played with Krishna. ~ Sri Aurobindo, Essays Divine And Human ,
161:Fate orders all and Fate I nowHave recognised as the world’s mystic WillThat loves and labours. ~ Sri Aurobindo, Collected Plays and Stories - II Act III,
162:I would hate to be taken seriously. Serious people are always so grim and uptight that they make me want to dance naked on the lawn playing a flute. ~ Robert Anton Wilson,
163:This is the Nemesis of men who riseToo suddenly by fraud or violenceThat they suspect all hearts. ~ Sri Aurobindo, Collected Plays and Stories - II Act I,
164:We must cultivate our own garden. When man was put in the garden of Eden he was put there so that he should work, which proves that man was not born to rest. ~ Voltaire,
165: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,
166:That life is grave and earnest under its smiles,And we too with a wary gaietyShould walk its roads. ~ Sri Aurobindo, Collected Plays and Stories - I Act V,
167:Each player must accept the cards life deals him or her: but once they are in hand, he or she alone must decide how to play the cards in order to win the game. ~ Voltaire,
168:If it is permissible to write plays that are not intended to be seen, I should like to see who can prevent me from writing a book no one can read. ~ Georg C Lichtenberg,
169:Progress should mean that we are always changing the world to fit the vision, instead we are always changing the vision. ~ G K Chesterton, "The Eternal Revolution " Orthodoxy,
170:Strength in the spirit, wisdom in the mind,Love in the heart complete the trinityOf glorious manhood. ~ Sri Aurobindo, Collected Plays and Stories - II Act III,
171:You are my song, my dark blue dreamOf doves, of winter's drowsy drone,And sleighs that slow and golden goThrough gray blue shadows on the snow. ~ Velimir Khlebnikov,
172:It is not known precisely where angels dwell whether in the air, the void, or the planets. It has not been God's pleasure that we should be informed of their abode. ~ Voltaire,
173:Justice has her seat, and her fine balanceDisturbed too often spoils an unripe worldWith ill-timed mercy. ~ Sri Aurobindo, Collected Plays and Stories - I Act V,
174:The secret of our apparent bondage is the Spirit's play by which It consents to forget God-consciousness in the absorption of Nature's movement. ~ Sri Aurobindo, Isha Upanishad ,
175:The aim of the Universal Mother is to embrace the Divine in her own play and creations and there to realise It. ~ Sri Aurobindo, The Synthesis Of Yoga 0.04 - The Systems of Yoga,
176:Love is gone ere grief can find him;    But his wayTears that, falling, lag behind him    Still betray. ~ Sri Aurobindo, Collected Plays and Stories - I Act III,
177:Reason to his best creatures, if they sufferThe rebel blood to o’ercrow that tranquil wiseAnd perfect minister? ~ Sri Aurobindo, Collected Plays and Stories - I Act III,
178:The truth is always the One at work on itself, at play with itself, infinite in unity, infinite in multiplicity. ~ Sri Aurobindo, The Synthesis Of Yoga 2.09 - The Release from the Ego,
179:The creation of something new is not accomplished by the intellect, but by the play instinct acting from inner necessity. The creative mind plays with the objects it loves" ~ Carl Jung,
180:What is tolerance? It is the consequence of humanity. We are all formed of frailty and error; let us pardon reciprocally each other's folly - that is the first law of nature. ~ Voltaire,
181:The ego-sense is not indispensable to the world-play in which it is so active and so falsifies the truth of things. ~ Sri Aurobindo, The Synthesis Of Yoga 2.09 - The Release from the Ego,
182:All ignorance and all perversity only the distortion of the truth and right of things and not the play of an absolute falsehood. ~ Sri Aurobindo, The Life Divine 1.18 - Mind and Supermind,
183:Foemen! they are our playmates in the fightAnd should be dear as friends who share our hoursOf closeness and desire. ~ Sri Aurobindo, Collected Plays and Stories - II Act I,
184:All things here secretly are right; all’s wrongIn God’s appearances. World, thou art wisely ledIn a divine confusion. ~ Sri Aurobindo, Collected Plays and Stories - II Act II,
185:Games give you a chance to excel, and if you're playing in good company you don't even mind if you lose because you had the enjoyment of the company during the course of the game. ~ Gary Gygax,
186:The higher Truth is all the time working in us but through the lower power - Aparashakti. It is when we become conscious of the play of this higher Power then only yoga begins. ~ Sri Aurobindo,
187:Practice is the act of rehearsing a behavior over and over, or engaging in an activity again and again, for the purpose of improving or mastering it, as in the phrase practice makes perfect. ~ ,
188:The harmony of kindred souls that seekEach other on the strings of body and mind,Is all the music for which life was born. ~ Sri Aurobindo, Collected Plays and Stories - II Act II,
189:One forward step is something gained,Since little by little earth must open to heavenTill her dim soul awakes into the Light. ~ Sri Aurobindo, Collected Plays and Stories - I Act V,
190:One forward step is something gained,Since little by little earth must open to heavenTill her dim soul awakes into the Light. ~ Sri Aurobindo, Collected Plays and Stories - I Act V,
191:So often, science fiction helps to get young people interested in science. That's why I don't mind talking about science fiction. It has a real role to play: to seize the imagination. ~ Michio Kaku,
192:Destruction in itself is neither good nor evil. It is a fact of Nature, a necessity in the play of forces as things are in this world. ~ Sri Aurobindo, Letters on Yoga - I Morality and Yoga,
193:To see divine possibility and overcome its play of obstacles constitutes the whole mystery and greatness of human existence. ~ Sri Aurobindo, The Synthesis Of Yoga 3.06 - The Delight of the Divine,
194:All alters in a world that is the same.Man most must change who is a soul of Time;His gods too change and live in larger light. ~ Sri Aurobindo, Collected Plays and Stories - I Act V,
195:If always Fate were careful to fit inThe nature with the lot! But she sometimesLoves these strange contrasts and crude ironies. ~ Sri Aurobindo, Collected Plays and Stories - I Act I,
196:Existence is one only in its essence and totality, in its play it is necessarily multiform. ~ Sri Aurobindo, The Human Cycle Nature’s Law in Our Progress - Unity in Diversity,
197:Great Nature in her animal trance,Her life of mighty instincts where no stirOf the hedged restless mind has spoiled her vasts. ~ Sri Aurobindo, Collected Plays and Stories - II Act II,
198:In this gigantic world of which one grain of dustIs all our field, Eternal Memory keepsOur great things and our trivial equally ~ Sri Aurobindo, Collected Plays and Stories - II Act V,
199:283. Death is sometimes a rude valet; but when he changes this robe of earth for that brighter raiment, his horseplay and impertinences can be pardoned. ~ Sri Aurobindo, Essays Divine And Human 3.1.10 - Karma,
200:A screened Necessity drives even the gods.Over human lives it strides to unseen ends;Our tragic failures are its stepping-stones. ~ Sri Aurobindo, Collected Plays and Stories - I Act IV,
201:He’s creatorWho greatly handles great material,Calls order out of the abundant deep,Not who invents sweet shadows out of air. ~ Sri Aurobindo, Collected Plays and Stories - II Act I,
202:Each creature labouring in his own vocationDesires another’s and deems the heavy burdenOf his own fate the world’s sole heaviness. ~ Sri Aurobindo, Collected Plays and Stories - II Act I,
203:The cosmos is no accident in Time;There is a meaning in each play of Chance,There is a freedom in each face of Fate. ~ Sri Aurobindo, Savitri 02.11 - The Kingdoms and Godheads of the Greater Mind,
204:To surrender to the Divine is to renounce your narrow limits and let yourself be invaded by It and made a centre for Its play. ~ The Mother, Words Of The Mother II Surrender to the Divine Will,
205:Close only as love whom sorrow and delightCannot diminish, nor long absence changeNor daily prodigality of joyExpend immortal love. ~ Sri Aurobindo, Collected Plays and Stories - I Act II,
206:Oh Dostoyevskyan running clouds!Oh midday’s fiery Pushkin-notes!La nuit appears, just like Tyutchev,Infinite, with other-worldly over-filled. 1908-1909 ~ Velimir Khlebnikov,
207:They say the anarchy of love disturbsGods even: shaken are the marble natures,The deathless hearts are melted to the pangAnd rapture. ~ Sri Aurobindo, Collected Plays and Stories - II Act I,
208:Love with my love, think with my thoughts; the restLeave to much older wiser men whose schemingsHave made God’s world an office and a mart. ~ Sri Aurobindo, Collected Plays and Stories - II Act II,
209:The gods wrest our careful policiesTo their own ends until we stand appalledRemembering what we meant to do and seeingWhat has been done. ~ Sri Aurobindo, Collected Plays and Stories - I Act IV,
210:We must not only have the possession of a pure self-existence independent of the world-play, but possess all existence as our ow. ~ Sri Aurobindo, The Synthesis Of Yoga 2.13 - The Difficulties of the Mental Being,
211:After all, for the greatest as for the smallest of us our strength is not our own but given to us for the game that has to be played, the work that we have to do. ~ Sri Aurobindo, Letters on Yoga - IV The Tibetan Yogas of Dream and Sleep,
212:After all these years, I am still involved in the process of self-discovery. It's better to explore life and make mistakes than to play it safe. Mistakes are part of the dues one pays for a full life. ~ Sophia Loren,
213:There are Two who are One and play in many worlds;In Knowledge and Ignorance they have spoken and metAnd light and darkness are their eyes’ interchange. ~ Sri Aurobindo, Savitri 01.04 - The Secret Knowledge,
214:A oneness finding itself out in the variations of its own duality is the whole play of the soul with Nature in its cosmic birth and becoming. ~ Sri Aurobindo, The Synthesis Of Yoga 2.18 - The Soul and Its Liberation,
215:One fine, pure-seeming falsehood,Admitted, opens door to all his nakedAnd leprous family; in, in, they throngAnd breed the house quite full. ~ Sri Aurobindo, Collected Plays and Stories - I Act III,
216:Rude, hardy stocksTransplant themselves, expand, outlast the stormsAnd heat and cold, not slips too gently nurturedOr lapped in hothouse warmth. ~ Sri Aurobindo, Collected Plays and Stories - I Act I,
217:There are such hearts, Mymoona,As think so little of adoring love,They make it only a pedestal for pride,A whipping-stock for their vain tyrannies. ~ Sri Aurobindo, Collected Plays and Stories - I Act III,
218:There are two beings in my single self.A Godhead watches Nature from behindAt play in front with a brilliant surface elf,A time-born creature with a human mind. ~ Sri Aurobindo, Collected Poems The Dual Being,
219:There is a truth to know, a work to do;Her play is real; a Mystery he fulfils:There is a plan in the Mother’s deep world-whim,A purpose in her vast and random game. ~ Sri Aurobindo, Savitri 01.04 - The Secret Knowledge,
220:Walled from ours are other hearts:For if life’s barriers twixt our souls were broken,Men would be free and one, earth paradiseAnd the gods live neglected. ~ Sri Aurobindo, Collected Plays and Stories - II Act I,
221:And if it is a play of the All-Existence, then we may well consent to play out our part in it with grace and courage, well take delight in the game along with our divine Playmate. ~ Sri Aurobindo, The Synthesis Of Yoga 2.05 - Renunciation,
222:One should know a little of everything. If a man starts a grocery-shop, he keeps all kinds of articles there, including a little lentil and tamarind. An expert musician knows how to play a little on all instruments. ~ Sri Ramakrishna,
223:There are men so weak in love,They cannot bear more than an ass’s load;So high in their conceit, the tenderestKindest rebuke turns all their sweetness sour. ~ Sri Aurobindo, Collected Plays and Stories - I Act III,
224:In the narrow nether centre’s petty partsIts childish game of daily dwarf desiresWas changed into a sweet and boisterous play,A romp of little gods with life in Time. ~ Sri Aurobindo, Savitri 07.05 - The Finding of the Soul,
225:The Friend of Man helps him with life and deathUntil he knows. Then, freed from mortal breath,Grief, pain, resentment, terror pass away.He feels the joy of the immortal play; ~ Sri Aurobindo, Collected Poems 4.2.04 - Epiphany,
226:The Way Of The Holy Fool ::: At the crossroads this year, after begging all day I lingered at the village temple. Children gather round me and whisper, "The crazy monk has come back to play." ~ Taigu Ryokan,
227:This world is other than our standards areAnd it obeys a vaster thought than ours,Our narrow thoughts! The fathomless desireOf some huge spirit is its secret law. ~ Sri Aurobindo, Collected Plays and Stories - II Act II,
228:Although consenting here to a mortal body,He is the Undying; limit and bond he knows not;    For him the aeons are a playground,        Life and its deeds are his splendid shadow. ~ Sri Aurobindo, Collected Poems Jivanmukta,
229:The blind nether forces still have powerAnd the ascent is slow and long is Time.Yet shall Truth grow and harmony increase:The day shall come when men feel close and one. ~ Sri Aurobindo, Collected Plays and Stories - I Act V,
230:An Infant nursed on Nature’s covert breast,An Infant playing in the magic woods,Fluting to rapture by the spirit’s streams,Awaits the hour when we shall turn to his call. ~ Sri Aurobindo, Savitri 02.05 - The Godheads of the Little Life,
231:In that fair subtle realm behind our ownThe 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 02.02 - The Kingdom of Subtle Matter,
232:I know, O God, the day shall dawn at lastWhen man shall rise from playing with the mudAnd taking in his hands the sun and starsRemould appearance, law and process old. ~ Sri Aurobindo, Collected Poems 5.2.02 - The Meditations of Mandavya,
233:An inconclusive play is Reason’s toil.Each strong idea can use her as its tool;Accepting every brief she pleads her case.Open to every thought, she cannot know. ~ Sri Aurobindo, Savitri 02.10 - The Kingdoms and Godheads of the Little Mind,
234:The intuitive mind is not yet the wide sunlight of truth, but a constant play of flashes of it keeping lighted up a basic state of ignorance or of half-knowledge and indirect knowledge. ~ Sri Aurobindo, The Synthesis Of Yoga 4.20 - The Intuitive Mind,
235:Mortals, your end is beatitude, rapture eternal his meaning:Joy, which he most now denies, is his purpose: the hedges, the screeningWere but the rules of his play; his denials came to lure farther. ~ Sri Aurobindo, Collected Poems 5.1.02 - Ahana,
236:I am not of the mild and later gods,But of that elder world; LemuriaAnd old Atlantis raised me crimson altars,And my huge nostrils keep that scent of bloodFor which they quiver. ~ Sri Aurobindo, Collected Plays and Stories - I Flower Adornment Sutra (Avatamsaka Sutra) Prologue,
237:Before you become too entranced with gorgeous gadgets and mesmerizing video displays, let me remind you that information is not knowledge, knowledge is not wisdom, and wisdom is not foresight. Each grows out of the other, and we need them all. ~ Arthur C Clarke,
238:I sit enthroned,Allah’s Vicegerent, to put down all evilAnd pluck the virtuous out of danger’s hand.Fit work for Kings! not merely the high crownAnd marching armies and superber ease. ~ Sri Aurobindo, Collected Plays and Stories - I Act V,
239:Is not ignoble, but has angel soarings,Howe’er the nether devil plucks him down.Still we have souls nor is the mould quite brokenOf that original and faultless planWhich Adam spoilt. ~ Sri Aurobindo, Collected Plays and Stories - I Act III,
240:The nether snake who writhesSweet-poisoned, perilous in the rich grass,Lust with the jewel love upon his hood,Who by his own crown must be charmed, seized, changeInto a warm great god. ~ Sri Aurobindo, Collected Plays and Stories - II Act I,
241:Mother-EarthIs it not betterTo live in the great air God made for us,A peasant in the open glory of earth,Feeling it, yet not knowing it, like himTo drink the cool life-giving brook ~ Sri Aurobindo, Collected Plays and Stories - II Act I,
242:There’s a rhythmWill shatter hardest stone; each thing in natureHas its own point where it has done with patienceAnd starts in pieces; below that point play on it,Nor overpitch the music. ~ Sri Aurobindo, Collected Plays and Stories - I Act III,
243:I bow not to thee, O huge mask of death,Black lie of night to the cowed soul of man,Unreal, inescapable end of things,Thou grim jest played with the immortal spirit. ~ Sri Aurobindo, Savitri 09.02 - The Journey in Eternal Night and the Voice of the Darkness,
244:The purpose and law of the birth-series is for the soul in the body to rise from plane to plane and substitute always the rule of the higher for the rule of the lower play even down to the material field. ~ Sri Aurobindo, The Synthesis Of Yoga 2.24 - Gnosis and Ananda,
245:My waters! see them lift their foam-white topsCharging from sky to sky in rapid tumult:Admire their force, admire their thunderous speed.With green hooves and white manes they trample onwards. ~ Sri Aurobindo, Collected Plays and Stories - I Flower Adornment Sutra (Avatamsaka Sutra) Prologue,
246:There are Two who are One and play in many worlds;In Knowledge and Ignorance they have spoken and metAnd light and darkness are their eyes’ interchange;Our pleasure and pain are their wrestle and embrace, ~ Sri Aurobindo, Savitri 01.04 - The Secret Knowledge,
247:God is, or He is not. But to which side shall we incline? Reason can decide nothing here. There is an infinite chaos which separated us. A game is being played at the extremity of this infinite distance where heads or tails will turn up. What will you wager? ~ Blaise Pascal,
248:Thus so wretched is man that he would weary even without any cause for weariness... and so frivolous is he that, though full of a thousand reasons for weariness, the least thing, such as playing billiards or hitting a ball, is sufficient enough to amuse him. ~ Blaise Pascal,
249:In this vital ego there is frequently a mixture of the charlatan and mountebank, the poser and actor; it is constantly taking up a role and playing it to itself and to others as its public. ~ Sri Aurobindo, The Life Divine 2.10 - Knowledge by Identity and Separative Knowledge,
250:There is a kingship which exceeds the king.For Vuthsa unworthy, Vuthsa captive, slain,This is not captive, this cannot be slain.It far transcends our petty human forms,It is a nation’s greatness. ~ Sri Aurobindo, Collected Plays and Stories - II Act III,
251:When AI approximates Machine Intelligence, then many online and computer-run RPGs will move towards actual RPG activity. Nonetheless, that will not replace the experience of 'being there,' any more than seeing a theatrical motion picture can replace the stage play. ~ Gary Gygax,
252:But every line we write breathes victory and challenge, the bad temper of a conqueror, underground explosions, howls. We are a volcano. We vomit forth black smoke. The heavens open and out comes an imposingPile of garbage; it looks a lot like Leo Tolstoy ~ Velimir Khlebnikov,
253:Look not so deeply into words and letters; for this Mystery hath been hidden by the Alchemists. Compose the sevenfold into a fourfold regimen; and when thou hast understood thou mayest make symbols; but by playing child's games with symbols thou shalt never understand. ~ Aleister Crowley,
254:A life so in the glorious sunlight bathed,Straight nursed and suckled from the vigorous EarthWith shaping labour and the homely touchOf the great hearty mother, edifiesA nobler kind than nourished is in courts? ~ Sri Aurobindo, Collected Plays and Stories - II Act I,
255:We sin our pleasant sins and then refrainAnd think that God’s deceived. He waits His timeAnd when we walk the clean and polished roadHe trips us with the mire our shoes yet keep,The pleasant mud we walked before. ~ Sri Aurobindo, Collected Plays and Stories - I Act V,
256:It is (sometimes directly, sometimes indirectly) by the power of the Overmind releasing the mind from its close partitions that the cosmic consciousness opens in the seeker and he becomes aware of the cosmic spirit and the play of the cosmic forces. ~ Sri Aurobindo, Letters On Yoga - I 152,
257:Nothing changes yet all changes, all her workings and creations would in this play collapse into disintegration and chaos; there would be nothing to hold her disparate movements and creations together. ~ Sri Aurobindo, The Life Divine Brahman,
258:In string theory, all particles are vibrations on a tiny rubber band; physics is the harmonies on the string; chemistry is the melodies we play on vibrating strings; the universe is a symphony of strings, and the 'Mind of God' is cosmic music resonating in 11-dimensional hyperspace. ~ Michio Kaku,
259:The "memorize then fire and forget" principal for casting spells Jack Vance assumed in his fantasy stories seemed perfect to me for use by D&D magic-users. IT required forethought by the player and limited the power of the class all at once. ~ Gary Gygax, ENWorld Q&A with Gary Gygax part 13,
260:I do not know what I may appear to the world, but to myself I seem to have been only like a boy playing on the sea-shore, and diverting myself in now and then finding a smoother pebble or a prettier shell than ordinary, whilst the great ocean of truth lay all undiscovered before me. ~ Isaac Newton,
261:To be a common man mid common menAnd live an unaspiring mortal lifeThan call into oneself a Titan strengthToo dire and mighty for its human frame,That only afflicts the oppressed astonished world,Then breaks its user. ~ Sri Aurobindo, Collected Plays and Stories - I Act V,
262:A child playing with dolls may shed heartfelt tears when his bundle of rags and scraps becomes deathly ill and dies ... So we may come to an understanding of language as playing with dolls: in language, scraps of sound are used to make dolls and replace all the things in the world. ~ Velimir Khlebnikov,
263:The Spirit’s white neutrality becameA playground of miracles, a rendezvousFor the secret powers of a mystic Timelessness:It made of Space a marvel house of God,It poured through Time its works of ageless might. ~ Sri Aurobindo, Savitri 03.03 - The House of the Spirit and the New Creation,
264:This was the play of the bright gods of Thought.Attracting into time the timeless Light,Imprisoning eternity in the hours,This they have planned, to snare the feet of TruthIn an aureate net of concept and of phrase ~ Sri Aurobindo, Savitri 02.11 - The Kingdoms and Godheads of the Greater Mind,
265:The master of existence lurks in us And plays at hide-and-seek with his own Force; In Nature's instrument loiters secret God. The immanent lives in man as his house; He has made the universe his pastime's field, A vast gymnasium of his works of might. ~ Sri Aurobindo, Savitri 01.04 - The Secret Knowledge,
266:You say grace before meals. All right. But I say grace before the concert and the opera, and grace before the play and pantomime, and grace before I open a book, and grace before sketching, painting, swimming, fencing, boxing, walking, playing, dancing and grace before I dip the pen in the ink. ~ G K Chesterton,
267:Kama (Desire)Delight and laughter walking hand in handGo with Me, and I play with grief and pain. ~ Sri Aurobindo, Letters on Yoga - I Karma and Heredity,
268:Music is sweet; to rule the heart’s rich chordsOf human lyres much sweeter. Art’s sublimeBut to combine great ends more sovereign still,Accepting danger and difficulty to breakThrough proud and violent opposites to our will.Song is divine, ~ Sri Aurobindo, Collected Plays and Stories - II Act III,
269:I too play with symbols... but I play in such a way that I do not forget that I am playing. For nothing is proved by symbols... unless by sure reasons it can be demonstrated that they are not merely symbolic but are descriptions of the ways in which the two things are connected and of the causes of this connection. ~ Johannes Kepler,
270:If anger be the basis of our political activities, the excitement tends to become an end in itself, at the expense of the object to be achieved. Side issues then assume an exaggerated importance, and all gravity of thought and action is lost; such excitement is not an exercise of strength, but a display of weakness. ~ Rabindranath Tagore,
271:Young women... you are, in my opinion, disgracefully ignorant. You have never made a discovery of any sort of importance. You have never shaken an empire or led an army into battle. The plays by Shakespeare are not by you, and you have never introduced a barbarous race to the blessings of civilization. What is your excuse? ~ Virginia Woolf,
272:In a staggering display of power, the caster causes all portals within 1 mile to blast open in a violent burst. [...] Moreover, normal fasteners and stoppers are loosened or dislodged, such that wine corks fizz open, lids fall off dinner pots, shoelaces unlace, snaps loosen, belts unbuckle, and so on. ~ Joseph Goodman, Dungeon Crawl Classics Role Playing Game ,
273:Such is the influence which the condition of our own thoughts, exercises, even over the appearance of external objects. Men who look on nature, and their fellow-men, and cry that all is dark and gloomy, are in the right; but the sombre colours are reflections from their own jaundiced eyes and hearts. The real hues are delicate, and need a clearer vision. ~ Charles Dickens,
274:One by one he would conjure up the world's major electronic papers; he knew the codes of the more important ones by heart, and had no need to consult the list on the back of his pad. Switching to the display unit's short-term memory, he would hold the front page while he quickly searched the headlines and noted the items that interested him. ~ Arthur C Clarke, Sri Aurobindo, Letters On Yoga - III ,
276:Above them is the miracle of eternal beauty, an unseizable secret of divine harmonies, the compelling magic of an irresistible universal charm and attraction that draws and holds things and forces and beings together and obliges them to meet and unite that a hidden Ananda may play from behind the veil and make of them its rhythms and its figures. ~ Sri Aurobindo, The Mother With Letters On The Mother ,
277:When speaking to parents, I encourage them to take their child(ren) to a children's museum and watch carefully what the child does, how she/she does it, what he/she returns to, where there is definite growth. Teachers could do the same or could set up 'play areas' which provide 'nutrition' for different intelligences... and watch carefully what happens and what does not happen with each child. ~ Howard Gardner,
278:BUT NOW the destined spot and hour were close; Unknowing she had neared her nameless goal. For though a dress of blind and devious chance Is laid upon the work of all-wise Fate, Our acts interpret an omniscient Force That dwells in the compelling stuff of things, And nothing happens in the cosmic play But at its time and in its foreseen place. ~ Sri Aurobindo, Savitri 05.01 - The Destined Meeting-Place,
279:Krishna is the immanent Divine, the Divine Presence in everyone and in all things. Thus to see Krishna means to find the inner Godhead, to play with Krishna means to be identified with the inner Godhead and to share in his consciousness. When you achieve this state, you enter immediately into the bliss of the divine play; and the more complete the identification, the more perfect the state. 6 April 1960 ~ The Mother,
280:The real meaning of persona is a mask, such as actors were accustomed to wear on the ancient stage; and it is quite true that no one shows himself as he is, but wears his mask and plays his part. Indeed, the whole of our social arrangements may be likened to a perpetual comedy; and this is why a man who is worth anything finds society so insipid, while a blockhead is quite at home in it. ~ Arthur Schopenhauer, Essays Vol 4 ,
281:Activities are endless, like ripples on a stream. They end only when you drop them.Human moods are like the changing highlights and shadows on a sunlit mountain range.All activities are like the games children play, like castles being made of sand.View them with delight and equanimity, like grandparents overseeing their grandchildren, or a shepherd resting on a hill watching over his grazing flock. ~ Nyoshul Khen Rinpoche,
282:Your character grows as the game continues. Each monster defeated, each adventure completed, and each treasure recovered not only adds to your continuing story, but also earns your character new abilities. This increase in power is reflected by your character's level; as you continue to play, your character gains more experience, rising in level and mastering new and more powerful abilities. ~ Dungeons and Dragons Players Handbook.,
283:Q: Is it intentional in AD&D that the Haste spell (causing magical aging) should require a system shock roll, risking death? Gary: the system shock check was included so DMs has something to use to prevent abuse of the spell, such as when a PC drank a potion of speed and then had a haste spell cast on him. My players knew better that to try to get cutsy like that when I was the DM. ~ Gary Gygax, Dragonsfoot Q&A with Gary Gygax,
284:'Brahman is in all things, all things are in Brahman, all things are Brahman' is the triple formula of the comprehensive Supermind, a single truth of self-manifestation in three aspects which it holds together and inseparably in its self-view as the fundamental knowledge from which it proceeds to the play of the cosmos. ~ Sri Aurobindo, The Life Divine Book 01: Omnipresent Reality and the Universe,
285:There, where millions of Krishnas stand with hands folded, Where millions of Vishnus bow their heads, Where millions of Brahmâs are reading the Vedas, Where millions of Shivas are lost in contemplation, Where millions of Indras dwell in the sky, Where the demi-gods and the munis are unnumbered, Where millions of Saraswatis, Goddess of Music, play on the vina— There is my Lord self-revealed: and the scent of sandal and flowers dwells in those deeps. ~ Kabir,
286:We in the richest societies have too many calories even as we starve for beautiful, fresh food; we have overlarge houses but lack spaces that truly embody our individuality and connectedness; media surround us everywhere while we starve for authentic communication. We are offered entertainment every second of the day but lack the chance to play. In the ubiquitous realm of money, we hunger for all that is intimate, personal, and unique. ~ Charles Eisenstein,
287:God does not play dice with the universe; He plays an ineffable game of His own devising, which might be compared, from the perspective of any of the other players [i.e. everybody], to being involved in an obscure and complex variant of poker in a pitch-dark room, with blank cards, for infinite stakes, with a Dealer who won't tell you the rules, and who smiles all the time. ~ Terry Pratchett, Good Omens: The Nice and Accurate Prophecies of Agnes Nutter Witch,
288:A hundred times I wanted to kill myself, but still I loved life. This ridiculous weakness for living is perhaps one of our most fatal tendencies. For can anything be sillier than to insist on carrying a burden one would continually much rather throw to the ground? Sillier than to feel disgust at one's own existence and yet cling to it? Sillier, in short, than to clasp to our bosom the serpent that devours us until it has gnawed away our heart? ~ Voltaire, Candide ,
289:The new D&D is too rule intensive. It's relegated the Dungeon Master to being an entertainer rather than master of the game. It's done away with the archetypes, focused on nothing but combat and character power, lost the group cooperative aspect, bastardized the class-based system, and resembles a comic-book superheroes game more than a fantasy RPG where a player can play any alignment desired, not just lawful good. ~ Gary Gygax, GameSpy interview Pt. 2 (16 August 2004),
290:For the Ignorance is still in reality a knowledge seeking for itself behind the original mask of Inconscience; the Ignorance does not create a new thing and absolute falsehood but only misrepresents the Truth. The Ignorance is the Mind separated in knowledge from its source of knowledge and giving a false rigidity and a mistaken appearance of opposition and conflictMind and Supermind to the harmonious play of the supreme Truth in its universal manifestation. ~ Sri Aurobindo, The Life Divine ,
291:So the call of the Nondual traditions is: Abide as Emptiness, embrace all Form. The liberation is in the Emptiness, never in the Form, but Emptiness embraces all forms as a mirror all its objects. So the Forms continue to arise, and, as the sound of one hand clapping, you are all those Forms. You are the display. You and the universe are One Taste. Your Original Face is the purest Emptiness, and therefore every time you look in the mirror, you see only the entire Kosmos. ~ Ken Wilber, A Brief History of Everything p. 240,
292:the Divine Personalities ::: But behind all these and in them he has felt a Divinity who is all these things, a Bringer of Light, a Guide and All-Knower, a Master of Force, A Giver of Bliss, Friend, Helper, Father, Mother, Playmate in the world-game, an absolute Master of his being, his souls Beloved and Lover. All relations known to human personality are there in the souls contact with the Divine; but they rise towards superhuman levels and compel him towards a divine nature. ~ Sri Aurobindo, The Synthesis Of Yoga ,
293:What is the good of words if they aren't important enough to quarrel over? Why do we choose one word more than another if there isn't any difference between them? If you called a woman a chimpanzee instead of an angel, wouldn't there be a quarrel about a word? If you're not going to argue about words, what are you going to argue about? Are you going to convey your meaning to me by moving your ears? The Church and the heresies always used to fight about words, because they are the only thing worth fighting about. ~ G K Chesterton,
294:To live, to love are signs of infinite things, Love is a glory from eternity's spheres. Abased, disfigured, mocked by baser mights That steal his name and shape and ecstasy, He is still the Godhead by which all can change. A mystery wakes in our inconscient stuff, A bliss is born that can remake our life. Love dwells in us like an unopened flower Awaiting a rapid moment of the soul, Or he roams in his charmed sleep mid thoughts and things; The child-god is at play, he seeks himself ~ Sri Aurobindo, Savitri 05.02 - Satyavan,
295:God must be seen and loved in the ignorant, the humble, the weak, the vile, the outcaste. In the Vibhuti himself it is not, except as a symbol, the outward individual that is to be thus recognised and set high, but the one Godhead who displays himself in the poweR But this does not abrogate the fact that there is an ascending scale in manifestation and that Nature mounts upward in her degrees of self-expression from her groping, dark or suppressed symbols to the first visible expressions of the Godhead. ~ Sri Aurobindo, Essays On The Gita ,
296:The Quest of the Holy Grail, the Search for the Stone of the Philosophers-by whatever name we choose to call the Great Work-is therefore endless. Success only opens up new avenues of brilliant possibility. Yea, verily, and Amen! the task is tireless and its joys without bounds; for the whole Universe, and all that in it is, what is it but the infinite playground of the Crowned and Conquering Child, of the insatiable, the innocent, the ever-rejoicing Heir of Space and Eternity, whose name is MAN? ~ Aleister Crowley, Little Essays Toward Truth ,
297:In the stillness of the night, the Goddess whispers. In the brightness of the day, dear God roars. Life pulses, mind imagines, emotions wave, thoughts wander. What are all these but the endless movements of One Taste, forever at play with its own gestures, whispering quietly to all who would listen: is this not yourself? When the thunder roars, do you not hear your Self? When the lightning cracks, do you not see your Self? When clouds float quietly across the sky, is this not your own limitless Being, waving back at you? ~ Ken Wilber, One Taste page 279,
298:To merely gaze upon the images of alchemy, is to in a sense, enter into a kind of psychoanalytical process because what alchemy was, and I should stress this or the rap makes no sense at all alchemy was not the vulgar pursuit of the transmutation of lesser metals into gold or silver. That was the charlatan's game played in every market in Europe for centuries among the simple people. Alchemy is the body of symbols and of literature that accreted around the effort to extract a universal medicine out of Nature for the transformation of societies and human beings. ~ Terence McKenna,
299:The library smells like old books - a thousand leather doorways into other worlds. I hear silence, like the mind of God. I feel a presence in the empty chair beside me. The librarian watches me suspiciously. But the library is a sacred place, and I sit with the patron saint of readers. Pulsing goddess light moves through me for one moment like a glimpse of eternity instantly forgotten. She is gone. I smell mold, I hear the clock ticking, I see an empty chair. Ask me now and I'll say this is just a place where you can't play music or eat. She's gone. The library sucks. ~ Laura Whitcomb,
300:And in a recent unique example, in the life of Ramakrishna Paramhansa, we see a colossal spiritual capacity first driving straight to the divine realisation, taking, as it were, the kingdom of heaven by violence, and then seizing upon one Yogic method after another and extracting the substance out of it with an incredible rapidity, always to return to the heart of the whole matter, the realisation and possession of God by the power of love, by the extension of inborn spirituality into various experience and by the spontaneous play of an intuitive knowledge. ~ Sri Aurobindo, The Synthesis Of Yoga ,
301:Any limiting categorization is not only erroneous but offensive, and stands in opposition to the basic human foundations of the therapeutic relationship. In my opinion, the less we think (during the process of psychotherapy) in terms of diagnostic labels, the better. (Albert Camus once described hell as a place where one's identity was eternally fixed and displayed on personal signs: Adulterous Humanist, Christian Landowner, Jittery Philosopher, Charming Janus, and so on.8 To Camus, hell is where one has no way of explaining oneself, where one is fixed, classified-once and for all time.) ~ Irvin D Yalom,
302:Krishna represents both the universal Godhead and the immanent Godhead, he whom one can meet within one's being and in all that constitutes the manifested world. And do you want to know why he is always represented as a child? It is because he is in constant progression. To the extent that the world is perfected, his play is also perfected - what was the play of yesterday will no longer be the play of tomorrow; his play will become more and more harmonious, benign and joyful to the extent that the world becomes capable of responding to it and enjoying it with the Divine. ~ The Mother, Words Of The Mother III 33,
303:CheerfulnessONE AFTERNOON, in a large town in a rainy country, I saw seven or eight vehicles full of children. That morning, they had been taken into the country to play in the fields, but the bad weather had made them return home early in the rain.And yet they were singing, laughing and waving merrily to the passers-by.They had kept their cheerfulness in this gloomy weather. If one of them had felt sad, the songs of the others would have cheered him. And for the people hurrying by, who heard the children's laughter, it seemed that the sky had brightened for a moment. ~ The Mother, 189.php">CWM.php">189 ,
304:Arguably, the best advice for a serious student is to read a few hundred carefully selected books. An orgy of reading 30 or 40 first-rate books in a month ranks at the top of the usual list of human pleasures. If you wish, as an undergraduate, you could do it. You have time and energy, and with luck, you have the curiosity and courage to risk a month or two. Read Plato, Aristotle, Aquinas, Descartes, Pascal, Voltaire, Berkeley, Hegel, Marx, and Kanetz. Or you could just play Frisbee on the Plaza of the Americas. Life is choice and there is much to learn. Not making a choice is a choice. ~ Dr Robert A Hatch, How to Study ,
305:ASTROLOGER. Greet reverentially this star-blest hour!Let magic loose the tyranny of ReasonAnd Fantasy, fetched from afar, display her power, 6620 For it belongs to her, this great occasion.What all here boldly asked to see, now see it!A thing impossible-therefore believe it.[Faust mounts the proscenium from the other side.]In priestly robes, head wreathed, the wonder-working manNow confidently consummates what he began.A tripod from the depths accompanied his ascent,Incense is burning in the bowl, I smell the scent,Next comes the invocation, all's prepared; ~ Johann Wolfgang von Goethe, Faust ,
306:The real human division is this: the luminous and the shady. To diminish the number of the shady, to augment the number of the luminous,-that is the object. That is why we cry: Education! science! To teach reading, means to light the fire; every syllable spelled out sparkles. However, he who says light does not, necessarily, say joy. People suffer in the light; excess burns. The flame is the enemy of the wing. To burn without ceasing to fly,-therein lies the marvel of genius. When you shall have learned to know, and to love, you will still suffer. The day is born in tears. The luminous weep, if only over those in darkness. ~ Victor Hugo,
307:Freud's convictions about the importance of infantile developments also colored his view of creative activity. Freud was impressed by the parallels between the child at play, the adult daydreamer, and the creative artist. As he once phrased it:Might we not say that every child at play behaves like a creative writer, in that he creates a world of his own, or, rather, rearranges the things of his world in a new way which pleases him?....The creative writer does the same as the child at play. He creates a world of phantasy which he takes very seriously-that is, which he invests with large amounts of emotion-while separating it sharply from reality. ~ Howard Gardner,
308:It is a strange world, a sad world, a world full of miseries, and woes, and troubles. And yet when King Laugh come, he make them all dance to the tune he play. Bleeding hearts, and dry bones of the churchyard, and tears that burn as they fall, all dance together to the music that he make with that smileless mouth of him. Ah, we men and women are like ropes drawn tight with strain that pull us different ways. Then tears come, and like the rain on the ropes, they brace us up, until perhaps the strain become too great, and we break. But King Laugh he come like the sunshine, and he ease off the strain again, and we bear to go on with our labor, what it may be. ~ Bram Stoker,
309: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 ,
310:In an early study of the influence of temperament on attention span, the mothers of 232 pairs of twins were interviewed periodically about the similarities and differences in behavior displayed by their twins during infancy and early childhood. The results showed that each of the behavioral variables (temper frequency, temper intensity, irritability, crying, and demanding attention) had a significant inverse relationship with attention span. In other words, the twin with longer attention span was better able to remain absorbed in a particular activity without distraction, and was also the less temperamental twin. ~ Wikipedia, Attention Span https://en.wikipedia.org/wiki/Attention_span,
311:The Golden Light ::: Thy golden Light came down into my brainAnd the grey rooms of mind sun-touched becameA bright reply to Wisdom's occult plane,A calm illumination and a flame.Thy golden Light came down into my throat,And all my speech is now a tune divine,A paean-song of Thee my single note;My words are drunk with the Immortal's wine.Thy golden Light came down into my heartSmiting my life with Thy eternity;Now has it grown a temple where Thou artAnd all its passions point towards only Thee.Thy golden Light came down into my feet,My earth is now Thy playfield and Thy seat. ~ Sri Aurobindo, Collected Poems ,
312:Where spring, the lord of seasons reigneth, there the unstruck music sounds of itself,There the streams of light flow in all directions, few are the men who can cross to that shore!There, where millions of Krishnas stand with hands folded,Where millions of Vishnus bow their heads, where millions of Brahmas are reading the Vedas,Where millions of Shivas are lost in contemplation, where millions of Indras dwell in the sky,Where the demi-gods and the munis are unnumbered, where millions of Saraswatis, goddess of music play the vina,There is my Lord self-revealed, and the scent of sandal and flowers dwells in those deeps. ~ Kabir, II.57 Translated by Rabindranath Tagore[26],
313:Consider laughter: it is the highest emotion, for it can contain any of the others from ecstacy to grief. It has no opposite. Crying is merely an underdeveloped form of it which cleanses the eyes and summons assistance to infants. Laughter is the only tenable attitude in a universe which is a joke played upon itself. The trick is to see that joke played out even in the neutral and ghastly events which surround one. It is not for us to question the universes apparent lack of taste. Seek the emotion of laughter at what delights and amuses, seek it in whatever is neutral or meaningless, seek it even in what is horrific and revolting. Though it may be forced at first, one can learn to smile inwardly at all things. ~ Peter J Carroll, Liber Null ,
314:The truth is that Tolstoy, with his immense genius, with his colossal faith, with his vast fearlessness and vast knowledge of life, is deficient in one faculty and one faculty alone. He is not a mystic; and therefore he has a tendency to go mad. Men talk of the extravagances and frenzies that have been produced by mysticism; they are a mere drop in the bucket. In the main, and from the beginning of time, mysticism has kept men sane. The thing that has driven them mad was logic. ...The only thing that has kept the race of men from the mad extremes of the convent and the pirate-galley, the night-club and the lethal chamber, has been mysticism - the belief that logic is misleading, and that things are not what they seem. ~ G K Chesterton, Tolstoy ,
315:203. God and Nature are like a boy and girl at play and in love. They hide and run from each other when glimpsed so that they may be sought after and chased and captured.Man is God hiding himself from Nature so that he may possess her by struggle, insistence, violence and surprise. God is universal and transcendent Man hiding himself from his own individuality in the human being.The animal is Man disguised in a hairy skin and upon four legs; the worm is Man writhing and crawling towards the evolution of his Manhood. Even crude forms of Matter are Man in his inchoate body. All things are Man, the Purusha.For what do we mean by Man? An uncreated and indestructible soul that has housed itself in a mind and body made of its own elements. ~ Sri Aurobindo, Thoughts And Aphorisms ,
316:The Soul watches the ceaselessly changing universe and follows all the fate of all its works: this is its life, and it knows no respite from this care, but is ever labouring to bring about perfection, planning to lead all to an unending state of excellence- like a farmer, first sowing and planting and then constantly setting to rights where rainstorms and long frosts and high gales have played havoc... Well, perhaps even the less good has its contributory value in the All. Perhaps there is no need that everything be good. Contraries may co-operate; and without opposites there could be no ordered Universe: all living beings of the partial realm include contraries. The better elements are compelled into existence and moulded to their function by the Reason-Principle directly ~ Plotinus, 2 Ennead Friedrich Nietzsche, The Antichrist ,
318:Because children have abounding vitality,because they are in spirit fierce and free,therefore they want things repeated and unchanged.They always say, "Do it again";and the grown-up person does it againuntil he is nearly dead.For grown-up people are not strong enoughto exult in monotony.But perhaps God is strong enoughto exult in monotony.It is possible that God says every morning,"Do it again"to the sun; and every evening,"Do it again" to the moon.It may not be automatic necessitythat makes all daisies alike;it may be that God makes every daisy separately,but has never got tired of making them.It may be that He has the eternal appetite of infancy;for we have sinned and grown old,and our Father is younger than we." ~ G K Chesterton, Orthodoxy ,
319:For the last three weeks I've been working on a open world game in Inform 7. The initial seed for my idea came when I was playing Rune Factory 3 a game for my DS. And I thought, Hey look if I can run a farm here why can't I somehow implement this in a interactive fiction. So I sat myself down and began to type away furiously at my keyboard. And the more I sat the more complicated my farming implementation got, requiring water and fertilizer, levels of sunlight ectAnd then, finally, I finished it. And my mind began to wander. Why just stop there why not keep going. And soon I was adding mining, weather and a form of crafting items. Now if I get this done, and don't fall into the trap of to create everything, of which I am slowly making the maddening descent, I could have a open world IF game ready within a few months. Maybe more than a few. ~ KGentle, intfiction.org ,
320:To be able to receive the Divine Power and let act through you in the things of the outward life, there are three necessary conditions: (i) Quietude, equality - not to be disturbed by anything that happens, to keep the mind still and firm, seeing the play of forces, but itself tranquil. (ii) Absolute faith - faith that what is for the best will happen, but also that if one can make oneself a true instrument, the fruit will be that which one's will guided by the Divine Light sees as the thing to be done - kartavyam karma. (iii) Receptivity - the power to receive the Divine Force and to feel its presence and the presence of the Mother in it and allow it to work, guiding one's sight and will and action. If this power and presence can be felt and this plasticity made the habit of the consciousness in action, - but plasticity to the Divine force alone without bringing in any foreign element, - the eventual result is sure. ~ Sri Aurobindo, Letters On Yoga - II ,
321: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 ,
322:The magic in a word remains magic even if it is not understood, and loses none of its power. Poems may be understandable or they may not, but they must be good, and they must be real.From the examples of the algebraic signs on the walls of Kovalevskaia's nursery that had such a decisive influence on the child's fate, and from the example of spells, it is clear we cannot demand of all language: "be easy to understand, like the sign in the street." The speech of higher intelligence, even when it is not understandable, falls like seed into the fertile soil of the soul and only much later, in mysterious ways, does it bring forth its shoots. Does the earth understand the writing of the seeds a farmer scatters on its surface? No. But the grain still ripens in autumn, in response to those seeds. In any case, I certainly do not maintain that every incomprehensible piece of writing is beautiful. I mean only that we must not reject a piece of writing simply because it is incomprehensible to a particular group of readers. ~ Velimir Khlebnikov,
323: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,
324:There are two Paths to the Innermost: the Way of the Mystic, which is the way of devotion and meditation, a solitary and subjective path; and the way of the occultist, which is the way of the intellect, of concentration, and of trained will; upon this path the co-operation of fellow workers is required, firstly for the exchange of knowledge, and secondly because ritual magic plays an important part in this work, and for this the assistance of several is needed in most of the greater operations. The mystic derives his knowledge through the direct communion of his higher self with the Higher Powers; to him the wisdom of the occultist is foolishness, for his mind does not work in that way; but, on the other hand, to a more intellectual and extrovert type, the method of the mystic is impossible until long training has enabled him to transcend the planes of form. We must therefore recognize these two distinct types among those who seek the Way of Initiation, and remember that there is a path for each. ~ Dion Fortune, Esoteric Orders and Their Work and The Training and Work of the Initiate ,
325:If we regard the Powers of the Reality as so many Godheads, we can say that the Overmind releases a million Godheads into action, each empowered to create its own world, each world capable of relation, communication and interplay with the others.There are in the Veda different formulations of the nature of the Gods: it is said they are all one Existence to which the sages give different names; yet each God is worshipped as if he by himself is that Existence, one who is all the other Gods together or contains them in his being; and yet again each is a separate Deity acting sometimes in unison with companion deities, sometimes separately, sometimes even in apparent opposition to other Godheads of the same Existence. In the Supermind all this would be held together as a harmonised play of the one Existence; in the Overmind each of these three conditions could be a separate action or basis of action and have its own principle of development and consequences and yet each keep the power to combine with the others in a more composite harmony. ~ Sri Aurobindo, The Life Divine Supermind Mind and the Overmind Maya,
326:Supermind is the dynamic form of satcitananda (being-consciousness-bliss), and the necessary conduit, mediator or linkage between satcitananda and the manifest creation. (Life Divine Book I, ch.14-16) ... Supermind is spiritual consciousness acting as a self-luminous knowledge, will, sense, aesthesis, energy, self-creative and unveiling power of its own delight and being. Mind is the action of the same powers, but limited and only very indirectly and partially illumined. Supermind lives in unity though it plays with diversity; mind lives in a separative action of diversity, though it may open to unity. Mind is not only capable of ignorance, but, because it acts always partially and by limitation, it works characteristically as a power of ignorance : it may even and it does forget itself in a complete inconscience, or nescience, awaken from it to the ignorance of a partial knowledge and move from the ignorance towards a complete knowledge, -- that is its natural action in the human being, -- but it can never have by itself a complete knowledge. ~ Sri Aurobindo, The Synthesis Of Yoga 4.03 - The Psychology of Self-Perfection,
327:Only by our coming into constant touch with the divine Consciousness and its absolute Truth can some form of the conscious Divine, the dynamic Absolute, take up our earth-existence and transform its strife, stumbling, sufferings and falsities into an image of the supreme Light, Power and Ananda. The culmination of the soul's constant touch with the Supreme is that self-giving which we call surrender to the divine Will and immergence of the separated ego in the One who is all. A vast universality of soul and an intense unity with all is the base and fixed condition of the supramental consciousness and spiritual life. In that universality and unity alone can we find the supreme law of the divine manifestation in the life of the embodied spirit; in that alone can we discover the supreme motion and right play of our individual nature. In that alone can all these lower discords resolve themselves into a victorious harmony of the true relations between manifested beings who are portions of the one Godhead and children of one universal Mother. ~ Sri Aurobindo, The Synthesis Of Yoga 1.07 - Standards of Conduct and Spiritual Freedom,
328:15. The Crossing of the Return Threshold:The returning hero, to complete his adventure, must survive the impact of the world. Many failures attest to the difficulties of this life-affirmative threshold. The first problem of the returning hero is to accept as real, after an experience of the soul-satisfying vision of fulfillment, the passing joys and sorrows, banalities and noisy obscenities of life. Why re-enter such a world? Why attempt to make plausible, or even interesting, to men and women consumed with passion, the experience of transcendental bliss? As dreams that were momentous by night may seem simply silly in the light of day, so the poet and the prophet can discover themselves playing the idiot before a jury of sober eyes. The easy thing is to commit the whole community to the devil and retire again into the heavenly rock dwelling, close the door, and make it fast. But if some spiritual obstetrician has drawn the shimenawa across the retreat, then the work of representing eternity in time, and perceiving in time eternity, cannot be avoided" The hero returns to the world of common day and must accept it as real. ~ Joseph Campbell,
329:witness and non-dual states ::: The Witness and Non-Dual states are everpresent capacities which hold the special relationship to the other states. The Witness state, or Witnessing, is the capacity to observe, see or witness phenomenon arising in the other states. Meaning for example, its the capacity to hold unbroken attention in the gross states, and the capacity to witness the entire relative world of form arise as object viewed by the pure witness, the pure subject that is never itself a seen object but always the pure seer or pure Self, that is actually no-self. Next we have Non-Dual which refers to both the suchness and is-ness of reality right now. It is the not-two-ness or everpresent unity of subject and object, form and emptiness, heaven and earth, relative and absolute. When the Witness dissolves and pure seer and all that is seen become not seperate or not two, the Non-Duality of absolute emptiness and relative form or the luminous identity of unqualifiable spirit and all of its manifestations appear as play of radiant natural and spontaneous and present love. Absolute and relative are already always not-two but nor are they one, nor both nor neither. ~ Essential Integral, L5-18 ,
330: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 IS - Chapter 1,
331:the three successive elements ::: The progressive self-manifestation of Nature in man, termed in modern language his evolution, must necessarily depend upon three successive elements, that which is already evolved, that which is persistently in the stage of conscious evolution and that which is to be evolved and may perhaps be already displayed, if not constantly, then occasionally or with some regularity of recurrence, in primary formations or in others more developed and, it may well be, even in some, however rare, that are near to the highest possible realisation of our present humanity. For the march of Nature is not drilled to a regular and mechanical forward stepping. She reaches constantly beyond herself even at the cost of subsequent deplorable retreats. She has rushes; she has splendid and mighty outbursts; she has immense realisations. She storms sometimes passionately forward hoping to take the kingdom of heaven by violence. And these self-exceedings are the revelation of that in her which is most divine or else most diabolical, but in either case the most puissant to bring her rapidly forward towards her goal. ~ Sri Aurobindo, The Synthesis Of Yoga Introduction - The Conditions of the Synthesis,
332:"So what is Rifts? It is a post-apocalyptic roleplaying game set hundreds of years into the future which combines big robots, magic, psionics, and bruising combat on an incredible scale. It is a roleplaying game in which Glitter Boys piloting big mecha suits, chemically enhanced Juicers, psionic Cyber-Knights, ley-commanding Ley Walkers, Techno-Wizards, Dragons, psionic Mind Melters, and more combat the 'Dead Boy' soldiers in their deaths head armour, Spider-Skull Walkers, and Sky Cycles of the evil Coalition States as well as supernatural monsters, D-Bees (Dimensional beings), and the instectoid Xiticix from other dimensions. It is a future in which a golden age was destroyed by nuclear conflagration as billions died, their Potential Psychic Energy-or P.P.E.-was unleashed as surges into the Earth's many, long forgotten ley lines, coming together at nexus points and causing rifts in time and space to be ripped open. As the planet buckled under the psychic onslaught, millions more died and fed more energy into the now pulsing ley lines, causing a feedback loop which would grow and grow. The oceans were driven from their beds to wash over the lands, Atlantis rose again after millennia, alien beings flooded through the rifts, and magic returned to the planet. " ~ Unknown,
333:If we are religious-minded, perhaps we will see the gods who inhabit this world. Beings, forces, sounds, lights, and rhythms are just so many true forms of the same indefinable, but not unknowable, Essence we call God; we have spoken of God, and made temples, laws or poems to try to capture the one little pulsation filling us with sunshine, but it is free as the wind on foam-flecked shores. We may also enter the world of music, which in fact is not different from the others but a special extension of this same, great inexpressible Vibration. If once, only once, even for a few moments in a lifetime, we can hear that Music, that Joy singing above, we will know what Beethoven and Bach heard; we will know what God is because we will have heard God. We will probably not say anything grandiose; we will just know that That exists, whereupon all the suffering in the world will seem redeemed. At the extreme summit of the overmind, there only remain great waves of multi-hued light, says the Mother, the play of spiritual forces, which later translate - sometimes much later - into new ideas, social changes, or earthly events, after crossing one by one all the layers of consciousness and suffering a considerable distortion and loss of light... ~ Satprem, Sri Aurobindo Or The Adventure Of Consciousness ,
334:About the only law that I think relates to the genre is that you should not try to explain, to find neat explanations for what happens, and that the object of the thing is to produce a sense of the uncanny. Freud in his essay on the uncanny wrote that the sense of the uncanny is the only emotion which is more powerfully expressed in art than in life, which I found very illuminating; it didn't help writing the screen-play, but I think it's an interesting insight into the genre. And I read an essay by the great master H.P. Lovecraft where he said that you should never attempt to explain what happens, as long as what happens stimulates people's imagination, their sense of the uncanny, their sense of anxiety and fear. And as long as it doesn't, within itself, have any obvious inner contradictions, it is just a matter of, as it were, building on the imagination (imaginary ideas, surprises, etc.), working in this area of feeling. I think also that the ingeniousness of a story like this is something which the audience ultimately enjoys; they obviously wonder as the story goes on what's going to happen, and there's a great satisfaction when it's all over not having been able to have anticipated the major development of the story, and yet at the end not to feel that you have been fooled or swindled. ~ Stanley Kubrick,
335:He is the friend, the adviser, helper, saviour in trouble and distress, the defender from enemies, the hero who fights our battles for us or under whose shield we fight, the charioteer, the pilot of our ways. And here we come at once to a closer intimacy; he is the comrade and eternal companion, the playmate of the game of living. But still there is so far a certain division, however pleasant, and friendship is too much limited by the appearance of beneficence. The lover can wound, abandon, be wroth with us, seem to betray, yet our love endures and even grows by these oppositions; they increase the joy of reunion and the joy of possession; through them the lover remains the friend, and all that he does, we find in the end, has been done by the lover and helper of our being for our souls perfection as well as for his joy in us. These contradictions lead to a greater intimacy. He is the father and mother too of our being, its source and protector and its indulgent cherisher and giver of our desires. He is the child born to our desire whom we cherish and rear. All these things the lover takes up; his love in its intimacy and oneness keeps in it the paternal and maternal care and lends itself to our demands upon it. All is unified in that deepest many-sided relation. ~ Sri Aurobindo, The Synthesis Of Yoga The Yoga of Divine Love,
336:The Twenty Tenets of Holons1. Reality as a whole is not composed of things, or processes, but of holons. 2. Holons display four fundamental capacities: a. self-preservation, b. self-adaptation, c. self-transcendence. d. self-dissolution. 3. Holons emerge. 4. Holons emerge holarchically. 5. Each emergent holon transcends but includes its predecessor. 6. The lower sets the possibilities of the higer; the higher sets the probabilities of the lower. 7. "The number of levels which a hierarchy comprises determines whether it is 'shallow' or 'deep'; and the number of holons on any given level we shall call its 'span'" (A. Koestler). 8. Each successive level of evolution produces greater depth and less span. 9. Destroy any type of holon, and you will destroy all of the holons above it and none of the holons below it. 10. Holarchies coevolve. 11. The micro is in relational exchange with the macro at all levels of its depth. 12. Evolution has directionality: a. Increasing complexity. b. Increasing differentiation/integration. c. Increasing organisation/structuration. d. Increasing relative autonomy. e. Increasing telos. ~ Ken Wilber, Sex Ecology Spirituality 1995,
337:Bhakti Yoga, the Path of Devotion; ::: The path of Devotion aims at the enjoyment of the supreme Love and Bliss and utilses normally the conception of the supreme Lord in His personality as the divine Lover and enjoyer of the universe. The world is then realised as a a play of the Lord, with our human life as its final stages, pursued through the different phases of self-concealment and self-revealation. The principle of Bhakti Yoga is to utilise all the normal relations of human life into which emotion enters and apply them no longer to transient worldly relations, but to the joy of the All-Loving, the All-Beautiful and the All-Blissful. Worship and meditation are used only for the preparation and increase the intensity of the divine relationship. And this Yoga is catholic in its use of all emotional relations, so that even enmity and opposition to God, considered as an intense, impatient and perverse form of Love, is conceived as a possible means of realisation and salvation. ... We can see how this larger application of the Yoga of Devotion may be used as to lead to the elevation of the whole range of human emotion, sensation and aesthetic perception to the divine level, its spiritualisation and the justification of the cosmic labour towards love and joy in humanity. ~ Sri Aurobindo, The Synthesis Of Yoga Introduction - The Conditions of the Synthesis,
338:Sometimes fate is like a small sandstorm that keeps changing directions. You change direction but the sandstorm chases you. You turn again, but the storm adjusts. Over and over you play this out, like some ominous dance with death just before dawn. Why? Because this storm isn't something that blew in from far away, something that has nothing to do with you. This storm is you. Something inside of you. So all you can do is give in to it, step right inside the storm, closing your eyes and plugging up your ears so the sand doesn't get in, and walk through it, step by step. There's no sun there, no moon, no direction, no sense of time. Just fine white sand swirling up into the sky like pulverized bones. That's the kind of sandstorm you need to imagine.An you really will have to make it through that violent, metaphysical, symbolic storm. No matter how metaphysical or symbolic it might be, make no mistake about it: it will cut through flesh like a thousand razor blades. People will bleed there, and you will bleed too. Hot, red blood. You'll catch that blood in your hands, your own blood and the blood of others.And once the storm is over you won't remember how you made it through, how you managed to survive. You won't even be sure, in fact, whether the storm is really oveR But one thing is certain. When you come out of the storm you won't be the same person who walked in. That's what this storm's all about. ~ Haruki Murakami,
339:"So," she said. "I've been thinking of it as a computing problem. If the virus or nanomachine or protomolecule or whatever was designed, it has a purpose, right?" "Definitely," Holden said. "And it seems like it's trying to do something-something complex. It doesn't make sense to go to all that trouble just to kill people. Those changes it makes look intentional, just... not complete, to me." "I can see that," Holden said. Alex and Amos nodded along with him but stayed quiet. "So maybe the issue is that the protomolecule isn't smart enough yet. You can compress a lot of data down pretty small, but unless it's a quantum computer, processing takes space. The easiest way to get that processing in tiny machines is through distribution. Maybe the protomolecule isn't finishing its job because it just isn't smart enough to. Yet." "Not enough of them," Alex said. "Right," Naomi said, dropping the towel into a bin under the sink. "So you give them a lot of biomass to work with, and see what it is they are ultimately made to do." "According to that guy in the video, they were made to hijack life on Earth and wipe us out," Miller said. "And that," Holden said, "is why Eros is perfect. Lots of biomass in a vacuum-sealed test tube. And if it gets out of hand, there's already a war going on. A lot of ships and missiles can be used for nuking Eros into glass if the threat seems real. Nothing to make us forget our differences like a new player butting in." ~ James S A Corey, Leviathan Wakes ,
340:1st row Homer, Shakespeare, Valmiki2nd row Dante, Kalidasa, Aeschylus, Virgil, Milton3rd row Goethe...I am not prepared to classify all the poets in the universe - it was the front bench or benches you asked for. By others I meant poets like Lucretius, Euripides, Calderon, Corneille, Hugo. Euripides (Medea, Bacchae and other plays) is a greater poet than Racine whom you want to put in the first ranks. If you want only the very greatest, none of these can enter - only Vyasa and Sophocles. Vyasa could very well claim a place beside Valmiki, Sophocles beside Aeschylus. The rest, if you like, you can send into the third row with Goethe, but it is something of a promotion about which one can feel some qualms. Spenser too, if you like; it is difficult to draw a line.Shelley, Keats and Wordsworth have not been brought into consideration although their best work is as fine poetry as any written, but they have written nothing on a larger scale which would place them among the greatest creators. If Keats had finished Hyperion (without spoiling it), if Shelley had lived, or if Wordsworth had not petered out like a motor car with insufficient petrol, it might be different, but we have to take things as they are. As it is, all began magnificently, but none of them finished, and what work they did, except a few lyrics, sonnets, short pieces and narratives, is often flawed and unequal. If they had to be admitted, what about at least fifty others in Europe and Asia? ~ Sri Aurobindo, Letters On Poetry And Art ,
341:At first, needing the companionship of the human voice, he had listened to classical plays especially the works of Shaw, Ibsen, and Shakespeare - or poetry readings from Discovery's enormous library of recorded sounds. The problems they dealt with, however, seemed so remote, or so easily resolved with a little common sense, that after a while he lost patience with them.So he switched to opera - usually in Italian or German, so that he was not distracted even by the minimal intellectual content that most operas contained. This phase lasted for two weeks before he realized that the sound of all these superbly trained voices was only exacerbating his loneliness. But what finally ended this cycle was Verdi's Requiem Mass, which he had never heard performed on Earth. The "Dies Irae," roaring with ominous appropriateness through the empty ship, left him completely shattered; and when the trumpets of Doomsday echoed from the heavens, he could endure no more.Thereafter, he played only instrumental music. He started with the romantic composers, but shed them one by one as their emotional outpourings became too oppressive. Sibelius, Tchaikovsky, Berlioz, lasted a few weeks, Beethoven rather longer. He finally found peace, as so many others had done, in the abstract architecture of Bach, occasionally ornamented with Mozart. And so Discovery drove on toward Saturn, as often as not pulsating with the cool music of the harpsichord, the frozen thoughts of a brain that had been dust for twice a hundred years. ~ Arthur C Clarke, Sri Aurobindo, The Synthesis Of Yoga The Ascent of the Sacrifice - 2,
343:the vitalthe 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 vitalthe 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 properdynamic, 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 vitalmade 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,
344:Yet this was only a foretaste of the intense experiences to come. The first glimpse of the Divine Mother made him the more eager for Her uninterrupted vision. He wanted to see Her both in meditation and with eyes open. But the Mother began to play a teasing game of hide-and-seek with him, intensifying both his joy and his suffering. Weeping bitterly during the moments of separation from Her, he would pass into a trance and then find Her standing before him, smiling, talking, consoling, bidding him be of good cheer, and instructing him. During this period of spiritual practice he had many uncommon experiences. When he sat to meditate, he would hear strange clicking sounds in the joints of his legs, as if someone were locking them up, one after the other, to keep him motionless; and at the conclusion of his meditation he would again hear the same sounds, this time unlocking them and leaving him free to move about. He would see flashes like a swarm of fire-flies floating before his eyes, or a sea of deep mist around him, with luminous waves of molten silver. Again, from a sea of translucent mist he would behold the Mother rising, first Her feet, then Her waist, body, face, and head, finally Her whole person; he would feel Her breath and hear Her voice. Worshipping in the temple, sometimes he would become exalted, sometimes he would remain motionless as stone, sometimes he would almost collapse from excessive emotion. Many of his actions, contrary to all tradition, seemed sacrilegious to the people. He would take a flower and touch it to his own head, body, and feet, and then offer it to the Goddess. ~ Sri Ramakrishna, Gospel ,
345:[4:131] A human being is a material system which time, a form of energy, enters. Probably time enters him also as noos-Mind. Time, the future, contains in it all the events which are going to occur. Therefore when time enters a person as energy, and acting as noos to him, it brings with it in potentium all that will happen to him, like a window shade unrolling to display an unfolding pattern. Events in the future pop into being, into actualization, the present, but until they do, they are not truly real-not yet actualized-but there in an encoded form, like the grooves of an LP before the needle reaches it; the only "music" is where the needle touches-ahead lies only an encoded wiggle along a helical spiral. Thus, dreams deal with the future lying direct ahead, as during the night, the next series of encoded future events begin to move toward actualization: i.e., the present. What is hard to realize is that in a certain very real way these events are inside the person, within his head, so to speak; but only in their potential, encoded form; the arena in which they are actualized is that of space; time, in the present, flows out to fill space-i.e., the spatial universe. This is why we experience déjà vu. We have somehow caught a glimpse now and then of the script unrolling in our head-caught a glimpse in advance, so we feel "I know exactly what I'm going to say next, and what gestures he'll make," etc. Sure; they're encoded-encased, waiting-in time, and time, being energy, has entered you; is burning bright inside, like Blake's tyger. Tyger, tyger, burning bright In the forests of the night. . . . Who framed thy awful symmetry? ~ Philip K Dick, Exegesis Of Philip K Dick ,
346:scope and aim of the works of sacrifice ::: Into the third and last category of the works of sacrifice can be gathered all that is directly proper to the Yoga of works; for here is its field of effectuation and major province. It covers the entire range of lifes more visible activities; under it fall the multiform energies of the Will-to-Life throwing itself outward to make the most of material existence. It is here that an ascetic or other-worldly spirituality feels an insurmountable denial of the Truth which it seeks after and is compelled to turn away from terrestrial existence, rejecting it as for ever the dark playground of an incurable Ignorance. Yet it is precisely these activities that are claimed for a spiritual conquest and divine transformation by the integral Yoga. Abandoned altogether by the more ascetic disciplines, accepted by others only as a field of temporary ordeal or a momentary, superficial and ambiguous play of the concealed spirit, this existence is fully embraced and welcomed by the integral seeker as a field of fulfilment, a field for divine works, a field of the total self-discovery of the concealed and indwelling Spirit. A discovery of the Divinity in oneself is his first object, but a total discovery too of the Divinity in the world behind the apparent denial offered by its scheme and figures and, last, a total discovery of the dynamism of some transcendent Eternal; for by its descent this world and self-will be empowered to break their disguising envelopes and become divine in revealing form and manifesting process as they now are secretly in their hidden essence. ~ Sri Aurobindo, The Synthesis Of Yoga The Ascent of the Sacrifice - 2,
347:...that personality, like consciousness, life, soul is not a brief-lived stranger in an impersonal Eternity, but contains the very meaning of existence. This fine flower of the cosmic Energy carries in it a forecast of the aim and a hint of the very motive of the universal labour. As an occult vision opens in him, he becomes aware of worlds behind in which consciousness and personality hold an enormous place and assume a premier value; even here in the material world to this occult vision the inconscience of Matter fills with a secret pervading consciousness, its inanimation harbours a vibrant life, its mechanism is the device of an indwelling Intelligence, God and soul are everywhere. Above all stands an infinite conscious Being who is variously self-expressed in all these worlds; impersonality is only a first means of that expression. It is a field of principles and forces, an equal basis of manifestation; but these forces express themselves through beings, have conscious spirits at their head and are the emanation of a One Conscious Being who is their sorce. A multiple innumberable personality expressing that One is the very sense and central aim of the manifestation and if now personality seems to be narrow, fragmentary, restrictive, it is only because it has not opened to its source or flowered into its own divine truth and fullness packing itself with the universal and the infinite. Thus the world-creation is no more an illusion, a fortuitous mechanism, a play that need not have happened, a flux without consequence; it is an intimate dynamism of the conscious and living Eternal. ~ Sri Aurobindo, The Synthesis Of Yoga The Yoga of Divine Works,
348:Here lies the whole importance of the part of the Yoga of Knowledge which we are now considering, the knowledges of those essential principles of Being, those essential modes of self-existence on which the absolute Divine has based its self-manifestation. If the truth of our being is an infinite unity in which alone there is perfect wideness, light, knowledge, power, bliss, and if all our subjection to darkness, ignorance, weakness, sorrow, limitation comes of our viewing existence as a clash of infinitely multiple separate existences, then obviously it is the most practical and concrete and utilitarian as well as the most lofty and philosophical wisdom to find a means by which we can get away from the error and learn to live in the truth. So also, if that One is in its nature a freedom from bondage to this play of qualities which constitute our psychology and if from subjection to that play are born the struggle and discord in which we live, floundering eternally between the two poles of good and evil, virtue and sin, satisfaction and failure, joy and grief, pleasure and pain, then to get beyond the qualities and take our foundation in the settled peace of that which is always beyond them is the only practical wisdom. If attachment to mutable personality is the cause of our self-ignorance, of our discord and quarrel with ourself and with life and with others, and if there is an impersonal One in which no such discord and ignorance and vain and noisy effort exist because it is in eternal identity and harmony with itself, then to arrive in our souls at that impersonality and untroubled oneness of being is the one line and object of human effort to which our reason can consent to give the name of practicality. ~ Sri Aurobindo, The Synthesis Of Yoga ,
349:There is the one door in us that sometimes swings open upon the splendour of a truth beyond and, before it shuts again, allows a ray to touch us, - a luminous intimation which, if we have the strength and firmness, we may hold to in our faith and make a starting-point for another play of consciousness than that of the sense-mind, for the play of Intuition. For if we examine carefully, we shall find that Intuition is our first teacher. Intuition always stands veiled behind our mental operations. Intuition brings to man those brilliant messages from the Unknown which are the beginning of his higher knowledge. Reason only comes in afterwards to see what profit it can have of the shining harvest. Intuition gives us that idea of something behind and beyond all that we know and seem to be which pursues man always in contradiction of his lower reason and all his normal experience and impels him to formulate that formless perception in the more positive ideas of God, Immortality, Heaven and the rest by which we strive to express it to the mind. For Intuition is as strong as Nature herself from whose very soul it has sprung and cares nothing for the contradictions of reason or the denials of experience. It knows what is because it is, because itself it is of that and has come from that, and will not yield it to the judgment of what merely becomes and appears. What the Intuition tells us of, is not so much Existence as the Existent, for it proceeds from that one point of light in us which gives it its advantage, that sometimes opened door in our own self-awareness. Ancient Vedanta seized this message of the Intuition and formulated it in the three great declarations of the Upanishads, I am He, Thou art That, O Swetaketu, All this is the Brahman; this Self is the Brahman. ~ Sri Aurobindo, The Life Divine 1.08 - The Methods of Vedantic Knowledge,
350:Disciple : What part does breathing exercise - Pranayama - play in bringing about the higher consciousness?Sri Aurobindo : It sets the Pranic - vital - currents free and removes dullness of the brain so that the higher consciousness can come down. Pranayama does not bring dullness in the brain. My own experience, on the contrary, is that brain becomes illumined. When I was practising Pranayama at Baroda, I used to do it for about five hours in the day, - three hours in the morning and two in the evening. I found that the mind began to work with great illumination and power. I used to write poetry in those days. Before the Pranayama practice, usually I wrote five to eight lines per day; and about two hundred lines in a month. After the practice I could write 200 lines within half an hour. That was not the only result. Formerly my memory was dull. But after this practice I found that when the inspiration came I could remember all the lines in their order and write them down correctly at any time. Along with these enhanced functionings I could see an electrical activity all round the brain, and I could feel that it was made up of a subtle substance. I could feel everything as the working of that substance. That was far from your carbon-dioxide!Disciple : How is it that Pranayama develops mental capacities? What part does it play in bringing about the higher consciousness?Sri Aurobindo : It is the Pranic - vital - currents which sustain mental activity. When these currents are changed by Pranayama, they bring about a change in the brain. The cause of dullness of the brain is some obstruction in it which does not allow the higher thought to be communicated to it. When this obstruction is removed the higher mental being is able to communicate its action easily to the brain. When the higher consciousness is attained the brain does not become dull. My experience is that it becomes illumined. ~ Sri Aurobindo, A B Purani Evening Talks With Sri Aurobindo,
351:See how, like lightest waves at play, the airy dancers fleet; And scarcely feels the floor the wings of those harmonious feet. Ob, are they flying shadows from their native forms set free? Or phantoms in the fairy ring that summer moonbeams see? As, by the gentle zephyr blown, some light mist flees in air, As skiffs that skim adown the tide, when silver waves are fair, So sports the docile footstep to the heave of that sweet measure, As music wafts the form aloft at its melodious pleasure, Now breaking through the woven chain of the entangled dance, From where the ranks the thickest press, a bolder pair advance, The path they leave behind them lost--wide open the path beyond, The way unfolds or closes up as by a magic wand. See now, they vanish from the gaze in wild confusion blended; All, in sweet chaos whirled again, that gentle world is ended! No!--disentangled glides the knot, the gay disorder ranges-- The only system ruling here, a grace that ever changes. For ay destroyed--for ay renewed, whirls on that fair creation; And yet one peaceful law can still pervade in each mutation. And what can to the reeling maze breathe harmony and vigor, And give an order and repose to every gliding figure? That each a ruler to himself doth but himself obey, Yet through the hurrying course still keeps his own appointed way. What, would'st thou know? It is in truth the mighty power of tune, A power that every step obeys, as tides obey the moon; That threadeth with a golden clue the intricate employment, Curbs bounding strength to tranquil grace, and tames the wild enjoyment. And comes the world's wide harmony in vain upon thine ears? The stream of music borne aloft from yonder choral spheres? And feel'st thou not the measure which eternal Nature keeps? The whirling dance forever held in yonder azure deeps? The suns that wheel in varying maze?--That music thou discernest? No! Thou canst honor that in sport which thou forgettest in earnest. ~ Friedrich Schiller,
352:WHEN THE GREAT YOGIN Padmasambhava, called by Tibetans Guru Rinpoche, "the precious teacher," embarks on his spiritual journey, he travels from place to place requesting teachings from yogins and yoginls. Guided by visions and dreams, his journey takes him to desolate forests populated with ferocious wild animals, to poison lakes with fortified islands, and to cremation grounds. Wherever he goes he performs miracles, receives empowerments, and ripens his own abilities to benefit others. When he hears of the supreme queen of all dakinls, the greatly accomplished yogini called Secret Wisdom, he travels to the Sandal Grove cremation ground to the gates of her abode, the Palace of Skulls. He attempts to send a request to the queen with her maidservant Kumari. But the girl ignores him and continues to carry huge brass jugs of water suspended from a heavy yoke across her shoulders. When he presses his request, Kumari continues her labors, remaining silent. The great yogin becomes impatient and, through his yogic powers, magically nails the heavy jugs to the floor. No matter how hard Kumari struggles, she cannot lift them. Removing the yoke and ropes from her shoulders, she steps before Padmasambhava, exclaiming, "You have developed great yogic powers. What of my powers, great one?" And so saying, she draws a sparkling crystal knife from the girdle at her waist and slices open her heart center, revealing the vivid and vast interior space of her body. Inside she displays to Guru Rinpoche the mandala of deities from the inner tantras: forty-two peaceful deities manifested in her upper torso and head and fifty-eight wrathful deities resting in her lower torso. Abashed that he did not realize with whom he was dealing, Guru Rinpoche bows before her and humbly renews his request for teachings. In response, she offers him her respect as well, adding, "I am only a maidservant," and ushers him in to meet the queen Secret Wisdom. ~ Judith Simmer-Brown, Dakini's Warm Breath: The Feminine Principle in Tibetan Buddhism Introduction: Encountering the Dakini,
353: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 ,
354:Jnana Yoga, the Path of Knowledge; ::: The Path of Knowledge aims at the realisation of the unique and supreme Self. It proceeds by the method of intellectual reflection, vicara ¯, to right discrimination, viveka. It observes and distinguishes the different elements of our apparent or phenomenal being and rejecting identification with each of them arrives at their exclusion and separation in one common term as constituents of Prakriti, of phenomenal Nature, creations of Maya, the phenomenal consciousness. So it is able to arrive at its right identification with the pure and unique Self which is not mutable or perishable, not determinable by any phenomenon or combination of phenomena. From this point the path, as ordinarily followed, leads to the rejection of the phenomenal worlds from the consciousness as an illusion and the final immergence without return of the individual soul in the Supreme. But this exclusive consummation is not the sole or inevitable result of the Path of Knowledge. For, followed more largely and with a less individual aim, the method of Knowledge may lead to an active conquest of the cosmic existence for the Divine no less than to a transcendence. The point of this departure is the realisation of the supreme Self not only in one's own being but in all beings and, finally, the realisation of even the phenomenal aspects of the world as a play of the divine consciousness and not something entirely alien to its true nature. And on the basis of this realisation a yet further enlargement is possible, the conversion of all forms of knowledge, however mundane, into activities of the divine consciousness utilisable for the perception of the one and unique Object of knowledge both in itself and through the play of its forms and symbols. Such a method might well lead to the elevation of the whole range of human intellect and perception to the divine level, to its spiritualisation and to the justification of the cosmic travail of knowledge in humanity. ~ Sri Aurobindo, The Synthesis Of Yoga The Conditions of the Synthesis,
355:separating from the heart and mind and the benefits of doing so ::: Therefore the mental Purusha has to separate himself from association and self-identification with this desire-mind. He has to say I am not this thing that struggles and suffers, grieves and rejoices, loves and hates, hopes and is baffled, is angry and afraid and cheerful and depressed, a thing of vital moods and emotional passions. All these are merely workings and habits of Prakriti in the sensational and emotional mind. The mind then draws back from its emotions and becomes with these, as with the bodily movements and experiences, the observer or witness. There is again an inner cleavage. There is this emotional mind in which these moods and passions continue to occur according to the habit of the modes of Nature and there is the observing mind which sees them, studies and understands but is detached from them. It observes them as if in a sort of action and play on a mental stage of personages other than itself, at first with interest and a habit of relapse into identification, then with entire calm and detachment, and, finally, attaining not only to calm but to the pure delight of its own silent existence, with a smile at thier unreality as at the imaginary joys and sorrows of a child who is playing and loses himself in the play. Secondly, it becomes aware of itself as master of the sanction who by his withdrawl of sanction can make this play to cease. When the sanction is withdrawn, another significant phenomenon takes place; the emotional mind becomes normally calm and pure and free from these reactions, and even when they come, they no longer rise from within but seem to fall on it as impression from outside to which its fibers are still able to respond; but this habit of reponse dies away and the emotional mind is in time entirely liberated from the passions which it has renounced. Hope and fear, joy and grief, liking and disliking, attraction and repulsion, content and discontent, gladness and depression, horror and wrath and fear and disgust and shame and the passions of love and hatred fall away from the liberated psychic being. ~ Sri Aurobindo, The Synthesis Of Yoga 2.08 - The Release from the Heart and the Mind,
356:higher mind or late vision logic ::: Even more rare, found stably in less than 1% of the population and even more emergent is the turquoise altitude.Cognition at Turquoise is called late vision-logic or cross-paradigmatic and features the ability to connect meta-systems or paradigms, with other meta-systems. This is the realm of coordinating principles. Which are unified systems of systems of abstraction to other principles. ... Aurobindo indian sage and philosopher offers a more first-person account of turquoise which he called higher-mind, a unitarian sense of being with a powerful multiple dynamism capable of formation of a multitude of aspects of knowledge, ways of action, forms and significances of becoming of all of which a spontaneous inherient knowledge.Self-sense at turquoise is called Construct-aware and is the first stage of Cook-Greuter's extension of Loveigers work on ego-development. The Construct-aware stage sees individuals for the first time as exploring more and more complex thought-structures with awareness of the automatic nature of human map making and absurdities which unbridaled complexity and logical argumentation can lead. Individuals at this stage begin to see their ego as a central point of reference and therefore a limit to growth. They also struggle to balance unique self-expressions and their concurrent sense of importance, the imperical and intuitive knowledge that there is no fundamental subject-object separation and the budding awareness of self-identity as temporary which leads to a decreased ego-desire to create a stable self-identity. Turquoise individuals are keenly aware of the interplay between awareness, thought, action and effects. They seek personal and spiritual transformation and hold a complex matrix of self-identifications, the adequecy of which they increasingly call into question. Much of this already points to Turquoise values which embrace holistic and intuitive thinking and alignment to universal order in a conscious fashion.Faith at Turquoise is called Universalising and can generate faith compositions in which conceptions of Ultimate Reality start to include all beings. Individuals at Turquoise faith dedicate themselves to transformation of present reality in the direction of transcendent actuality. Both of these are preludes to the coming of Third Tier. ~ Essential Integral, L4.1-54 the Higher Mind,
357:the three stages of the ascent ::: There are three stages of the ascent, -at the bottom the bodily life enslaved to the pressure of necessity and desire, in the middle the mental, the higher emotional and psychic rule that feels after greater interests, aspirations, experiences, ideas, and at the summits first a deeper psychic and spiritual state and then a supramental eternal consciousness in which all our aspirations and seekings discover their own intimate significance.In the bodily life first desire and need and then the practical good of the individual and the society are the governing consideration, the dominant force. In the mental life ideas and ideals rule, ideas that are half-lights wearing the garb of Truth, ideals formed by the mind as a result of a growing but still imperfect intuition and experience. Whenever the mental life prevails and the bodily diminishes its brute insistence, man the mental being feels pushed by the urge of mental Nature to mould in the sense of the idea or the ideal the life of the individual, and in the end even the vaguer more complex life of the society is forced to undergo this subtle process.In the spiritual life, or when a higher power than Mind has manifested and taken possession of the nature, these limited motive-forces recede, dwindle, tend to disappear. The spiritual or supramental Self, the Divine Being, the supreme and immanent Reality, must be alone the Lord within us and shape freely our final development according to the highest, widest, most integral expression possible of the law of our nature. In the end that nature acts in the perfect Truth and its spontaneous freedom; for it obeys only the luminous power of the Eternal. The individual has nothing further to gain, no desire to fulfil; he has become a portion of the impersonality or the universal personality of the Eternal. No other object than the manifestation and play of the Divine Spirit in life and the maintenance and conduct of the world in its march towards the divine goal can move him to action. Mental ideas, opinions, constructions are his no more; for his mind has fallen into silence, it is only a channel for the Light and Truth of the divine knowledge. Ideals are too narrow for the vastness of his spirit; it is the ocean of the Infinite that flows through him and moves him for ever. ~ Sri Aurobindo, The Synthesis Of Yoga 1.08 - The Supreme Will,
358: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,
359:reading ::: Self-Help Reading List: James Allen As a Man Thinketh (1904) Marcus Aurelius Meditations (2nd Century) The Bhagavad-Gita The Bible Robert Bly Iron John (1990) Boethius The Consolation of Philosophy (6thC) Alain de Botton How Proust Can Change Your Life (1997) William Bridges Transitions: Making Sense of Life's Changes (1980) David Brooks The Road to Character (2015) Brené Brown Daring Greatly (2012) David D Burns The New Mood Therapy (1980) Joseph Campbell (with Bill Moyers) The Power of Myth (1988) Richard Carlson Don't Sweat The Small Stuff (1997) Dale Carnegie How to Win Friends and Influence People (1936) Deepak Chopra The Seven Spiritual Laws of Success (1994) Clayton Christensen How Will You Measure Your Life? (2012) Paulo Coelho The Alchemist (1988) Stephen Covey The 7 Habits of Highly Effective People (1989) Mihaly Cziksentmihalyi Flow: The Psychology of Optimal Experience (1991) The Dalai Lama & Howard Cutler The Art of Happiness (1999) The Dhammapada (Buddha's teachings) Charles Duhigg The Power of Habit (2011) Wayne Dyer Real Magic (1992) Ralph Waldo Emerson Self-Reliance (1841) Clarissa Pinkola Estes Women Who Run With The Wolves (1996) Viktor Frankl Man's Search For Meaning (1959) Benjamin Franklin Autobiography (1790) Shakti Gawain Creative Visualization (1982) Daniel Goleman Emotional Intelligence (1995) John Gray Men Are From Mars, Women Are From Venus (1992) Louise Hay You Can Heal Your Life (1984) James Hillman The Soul's Code: In Search of Character and Calling (1996) Susan Jeffers Feel The Fear And Do It Anyway (1987) Richard Koch The 80/20 Principle (1998) Marie Kondo The Life-Changing Magic of Tidying Up (2014) Ellen Langer Mindfulness: Choice and Control in Everyday Life (1989) Lao-Tzu Tao-te Ching (The Way of Power) Maxwell Maltz Psycho-Cybernetics (1960) Abraham Maslow Motivation and Personality (1954) Thomas Moore Care of the Soul (1992) Joseph Murphy The Power of Your Subconscious Mind (1963) Norman Vincent Peale The Power of Positive Thinking (1952) M Scott Peck The Road Less Traveled (1990) Anthony Robbins Awaken The Giant Within (1991) Florence Scovell-Shinn The Game of Life and How To Play It (1923) Martin Seligman Learned Optimism (1991) Samuel Smiles Self-Help (1859) Pierre Teilhard de Chardin The Phenomenon of Man (1955) Henry David Thoreau Walden (1854) Marianne Williamson A Return To Love (1993) ~ Tom Butler-Bowdon, 50 Self-Help ,
360:meta-systemic operations ::: As the 1950's and 60s begin to roll around the last stage of first tier emerged as a cultural force. With the Green Altitude we see the emergence of Pluralistic, Multicultural, Post-Modern world-views.Cognition is starting to move beyond formal-operations into the realm of co-ordinating systems of abstractions, in what is called Meta-systemic Cognition. While formal-operations acted upon the classes and relations between members of classes. Meta-systemic operations start at the level of relating systems to systems. The focus of these investigations is placed upon comparing, contrasting, transforming and synthesizing entire systems, rather than components of one system. This emergent faculty allows self-sense to focus around a heightened sense of individuality and an increased ability for emotional resonance. The recognition of individual differences, the ability to tolerate paradox and contradiction, and greater conceptual complexity all provide for an understanding of conflict as being both internally and externally caused. Context plays a major role in the creation of truth and individual perspective. With each being context dependent and open to subjective interpretation, meaning each perspective and truth are rendered relative and are not able to be judged as better or more true than any other. This fuels a value set that centers on softness over cold rationality. Sensitivity and preference over objectivity.Along with a focus on community harmony and equality which drives the valuing of sensitivity to others, reconcilation, consensus, dialogue, relationship, human development, bonding, and a seeking of a peace with the inner-self. Moral decisions are based on rights, values, or principles that are agreeable to all individuals composing a society based on fair and beneficial practices. All of this leads to the Equality movements and multiculturalism. And to the extreme form of relativitism which we saw earlier as context dependant nature of all truth including objective facts.Faith at the green altitude is called Conjunctive, and allows the self to integrate what was unrecognized by the previous stages self-certainty and cognitive and affective adaptation to reality. New features at this level of faith include the unification of symbolic power with conceptual meaning, an awareness of ones social unconscious, a reworking of ones past, and an opening to ones deeper self. ~ Essential Integral, 4.1-52 Meta-systemic Operations,
361:The Song Of Food And Dwelling :::I bow down at the feet of the wish-fulfilling Guru. Pray vouchsafe me your grace in bestowing beneficial food, Pray make me realize my own body as the house of Buddha, Pray grant me this knowledge. I built the house through fear, The house of Sunyata, the void nature of being; Now I have no fear of its collapsing. I, the Yogi with the wish-fulfilling gem, Feel happiness and joy where'er I stay. Because of the fear of cold, I sought for clothes; The clothing I found is the Ah Shea Vital Heat. Now I have no fear of coldness. Because of the fear of poverty, I sought for riches; The riches I found are the inexhaustible Seven Holy Jewels. Now I have no fear of poverty. Because of the fear of hunger, I sought for food; The food I found is the Samadhi of Suchness. Now I have no fear of hunger. Because of the fear of thirst, I sought for drink; The heavenly drink I found is the wine of mindfulness. Now I have no fear of thirst. Because of the fear of loneliness, I searched for a friend; The friend I found is the bliss of perpetual Sunyata. Now I have no fear of loneliness. Because of the fear of going astray, I sought for the right path to follow. The wide path I found is the Path of Two-in-One. Now I do not fear to lose my way. I am a yogi with all desirable possessions, A man always happy where'er he stays. Here at Yolmo Tagpu Senge Tson, The tigress howling with a pathetic, trembling cry, Reminds me that her helpless cubs are innocently playing. I cannot help but feel a great compassion for them, I cannot help but practice more diligently, I cannot help but augment thus my Bodhi-Mind. The touching cry of the monkey, So impressive and so moving, Cannot help but raise in me deep pity. The little monkey's chattering is amusing and pathetic; As I hear it, I cannot but think of it with compassion. The voice of the cuckoo is so moving, And so tuneful is the lark's sweet singing, That when I hear them I cannot help but listen When I listen to them, I cannot help but shed tears. The varied cries and cawings of the crow, Are a good and helpful friend unto the yogi. Even without a single friend, To remain here is a pleasure. With joy flowing from my heart, I sing this happy song; May the dark shadow of all men's sorrows Be dispelled by my joyful singing. ~ Jetsun Milarepa,
362:Thus the eternal paradox and eternal truth of a divine life in an animal body, an immortal aspiration or reality inhabiting a mortal tenement, a single and universal consciousness representing itself in limited minds and divided egos, a transcendent, indefinable, timeless and spaceless Being who alone renders time and space and cosmos possible, and in all these the higher truth realisable by the lower term, justify themselves to the deliberate reason as well as to the persistent instinct or intuition of mankind. Attempts are sometimes made to have done finally with questionings which have so often been declared insoluble by logical thought and to persuade men to limit their mental activities to the practical and immediate problems of their material existence in the universe; but such evasions are never permanent in their effect. Mankind returns from them with a more vehement impulse of inquiry or a more violent hunger for an immediate solution. By that hunger mysticism profits and new religions arise to replace the old that have been destroyed or stripped of significance by a scepticism which itself could not satisfy because, although its business was inquiry, it was unwilling sufficiently to inquire. The attempt to deny or stifle a truth because it is yet obscure in its outward workings and too often represented by obscurantist superstition or a crude faith, is itself a kind of obscurantism. The will to escape from a cosmic necessity because it is arduous, difficult to justify by immediate tangible results, slow in regulating its operations, must turn out eventually to have been no acceptance of the truth of Nature but a revolt against the secret, mightier will of the great Mother. It is better and more rational to accept what she will not allow us as a race to reject and lift it from the sphere of blind instinct, obscure intuition and random aspiration into the light of reason and an instructed and consciously self-guiding will. And if there is any higher light of illumined intuition or self-revealing truth which is now in man either obstructed and inoperative or works with intermittent glancings as if from behind a veil or with occasional displays as of the northern lights in our material skies, then there also we need not fear to aspire. For it is likely that such is the next higher state of consciousness of which Mind is only a form and veil, and through the splendours of that light may lie the path of our progressive self-enlargement into whatever highest state is humanity's ultimate resting-place. ~ Sri Aurobindo, The Life Divine 1.01 - The Human Aspiration,
363:Disciple: What are the conditions of success in this yoga?Sri Aurobindo: I have often told of them. Those go through who have the central sincerity. It does not mean that the sincerity is there in all the parts of the being. In that sense no one is entirely ready. But if the central sincerity is there it is possible to establish it in all the parts of the being.The second thing necessary is a certain receptivity in the being, what we call, the "opening" up of all the planes to the Higher Power.The third thing required is the power of holding the higher Force, a certain ghanatwa - mass - that can hold the Power when it comes down.And about the thing that pushes there are two things that generally push: One is the Central Being. The other is destiny. If the Central Being wants to do something it pushes the man. Even when the man goes off the line he is pushed back again to the path. Of course, the Central Being may push through the mind or any other part of the being. Also, if the man is destined he is pushed to the path either to go through or to get broken,Disciple: There are some people who think they are destined or chosen and we see that they are not "chosen".Sri Aurobindo: Of course, plenty of people think that they are specially "chosen" and that they are the first and the "elect" and so on. All that is nothing.Disciple: Then, can you. say who is fit out of all those that have come?Sri Aurobindo: It is very difficult to say. But this can be said that everyone of those who have come in has some chance to go through if he can hold on to it.Disciple: There is also a chance of failure.Sri Aurobindo: Of course, and besides, the whole universe is a play of forces and one can't always wait till all the conditions of success have been fulfilled. One has to take risks and take his chance.Disciple: What is meant by "chance"? Does it mean that it is only one possibility out of many others, or does it mean that one would be able to succeed in yoga?Sri Aurobindo: It means only that he can succeed if he takes his chance properly. For instance, X had his chance.Disciple: Those who fall on the path or slip, do they go down in their evolution?Sri Aurobindo: That depends. Ultimately, the Yoga may be lost to him.Disciple: The Gita says: Na hi kalyānkṛt - nothing that is beneficial - comes to a bad end.Sri Aurobindo: That is from another standpoint. You must note the word is kalyān kṛt - it is an important addition. ~ Sri Aurobindo, EVENING TALKS WITH SRI AUROBINDO RECORDED BY A B PURANI (20-09-1926),
364:Has creation a definite aim? Is there something like a final end to which it is moving?The Mother: No, the universe is a movement that is eternally unrolling itself. There is nothing which you can fix upon as the end and one aim. But for the sake of action we have to section the movement, which is itself unending, and to say that this or that is the goal, for in action we need something upon which we can fix our aim. In a picture you need a definite scheme of composition and colour; you have to set a limit, to put the whole thing within a fixed framework; but the limit is illusory, the frame is a mere convention. There is a constant continuation of the picture that stretches beyond any particular frame, and each continuation can be drawn in the same conditions in an unending series of frames. Our aim is this or that, we say, but we know that it is only the beginning of another aim beyond it, and that in its turn leads to yet another; the series develop always and never stop.What is the proper function of the intellect? Is it a help or a hindrance to Sadhana?Whether the intellect is a help or a hindrance depends upon the person and upon the way in which it is used. There is a true movement of the intellect and there is a wrong movement; one helps, the other hinders. The intellect that believes too much in its own importance and wants satisfaction for its own sake, is an obstacle to the higher realisation.But this is true not in any special sense or for the intellect alone, but generally and of other faculties as well. For example, people do not regard an all-engrossing satisfaction of the vital desires or the animal appetites as a virtue; the moral sense is accepted as a mentor to tell one the bounds that one may not transgress. It is only in his intellectual activities that man thinks he can do without any such mentor or censor!Any part of the being that keeps to its proper place and plays its appointed role is helpful; but directly it steps beyond its sphere, it becomes twisted and perverted and therefore false. A power has the right movement when it is set into activity for the divine's purpose; it has the wrong movement when it is set into activity for its own satisfaction.The intellect, in its true nature, is an instrument of expression and action. It is something like an intermediary between the true knowledge, whose seat is in the higher regions above the mind, and realisation here below. The intellect or, generally speaking, the mind gives the form; the vital puts in the dynamism and life-power; the material comes in last and embodies. ~ The Mother, Questions And Answers 1929-1931 28th April 1931 and 5th May 1929,
365:Workshops, churches, and palaces were full of these fatal works of art; he had even helped with a few himself. They were deeply disappointing be­ cause they aroused the desire for the highest and did not fulfill it. They lacked the most essential thing-mystery. That was what dreams and truly great works of art had in common : mystery. Goldmund continued his thought: It is mystery I love and pursue. Several times I have seen it beginning to take shape; as an artist, I would like to capture and express it. Some day, perhaps, I'll be able to. The figure of the universal mother, the great birthgiver, for example. Unlike other fi gures, her mystery does not consist of this or that detail, of a particular voluptuousness or sparseness, coarseness or delicacy, power or gracefulness. It consists of a fusion of the greatest contrasts of the world, those that cannot otherwise be combined, that have made peace only in this figure. They live in it together: birth and death, tenderness and cruelty, life and destruction. If I only imagined this fi gure, and were she merely the play of my thoughts, it would not matter about her, I could dismiss her as a mistake and forget about heR But the universal mother is not an idea of mine; I did not think her up, I saw her! She lives inside me. I've met her again and again. She appeared to me one winter night in a village when I was asked to hold a light over the bed of a peasant woman giving birth: that's when the image came to life within me. I often lose it; for long periods it re­ mains remote; but suddenly it Hashes clear again, as it did today. The image of my own mother, whom I loved most of all, has transformed itself into this new image, and lies encased within the new one like the pit in the cherry. As his present situation became clear to him, Goldmund was afraid to make a decision. It was as difficult as when he had said farewell to Narcissus and to the cloister. Once more he was on an impor­ tant road : the road to his mother. Would this mother-image one day take shape, a work of his hands, and become visible to all? Perhaps that was his goal, the hidden meaning of his life. Perhaps; he didn't know. But one thing he did know : it was good to travel toward his mother, to be drawn and called by her. He felt alive. Perhaps he'd never be able to shape her image, perhaps she'd always remain a dream, an intuition, a golden shimmer, a sacred mystery. At any rate, he had to follow her and submit his fate to her. She was his star. And now the decision was at his fingertips; everything had become clear. Art was a beautiful thing, but it was no goddess, no goal-not for him. He was not to follow art, but only the call of his mother. ~ Hermann Hesse, Narcissus and Goldmund ,
366:The Mahashakti, the universal Mother, works out whatever is transmitted by her transcendent consciousness from the Supreme and enters into the worlds that she has made; her presence fills and supports them with the divine spirit and the divine all-sustaining force and delight without which they could not exist. That which we call Nature or Prakriti is only her most outward executive aspect; she marshals and arranges the harmony of her forces and processes, impels the operations of Nature and moves among them secret or manifest in all that can be seen or experienced or put into motion of life. Each of the worlds is nothing but one play of the Mahashakti of that system of worlds or universe, who is there as the cosmic Soul and Personality of the transcendent Mother. Each is something that she has seen in her vision, gathered into her heart of beauty and power and created in her Ananda. But there are many planes of her creation, many steps of the Divine Shakti. At the summit of this manifestation of which we are a part there are worlds of infinite existence, consciousness, force and bliss over which the Mother stands as the unveiled eternal Power. All beings there live and move in an ineffable completeness and unalterable oneness, because she carries them safe in her arms for ever. Nearer to us are the worlds of a perfect supramental creation in which the Mother is the supramental Mahashakti, a Power of divine omniscient Will and omnipotent Knowledge always apparent in its unfailing works and spontaneously perfect in every process. There all movements are the steps of the Truth; there all beings are souls and powers and bodies of the divine Light; there all experiences are seas and floods and waves of an intense and absolute Ananda. But here where we dwell are the worlds of the Ignorance, worlds of mind and life and body separated in consciousness from their source, of which this earth is a significant centre and its evolution a crucial process. This too with all its obscurity and struggle and imperfection is upheld by the Universal Mother; this too is impelled and guided to its secret aim by the Mahashakti. The Mother as the Mahashakti of this triple world of the Ignorance stands in an intermediate plane between the supramental Light, the Truth life, the Truth creation which has to be brought down here and this mounting and descending hierarchy of planes of consciousness that like a double ladder lapse into the nescience of Matter and climb back again through the flowering of life and soul and mind into the infinity of the Spirit. Determining all that shall be in this universe and in the terrestrial evolution by what she sees and feels and pours from her, she stands there... ~ Sri Aurobindo, The Mother With Letters On The Mother ,
367:"O Death, thou lookst on an unfinished worldAssailed by thee and of its road unsure,Peopled by imperfect minds and ignorant lives,And sayest God is not and all is vain.How shall the child already be the man?Because he is infant, shall he never grow?Because he is ignorant, shall he never learn?In a small fragile seed a great tree lurks,In a tiny gene a thinking being is shut;A little element in a little sperm,It grows and is a conqueror and a sage.Then wilt thou spew out, Death, God's mystic truth,Deny the occult spiritual miracle?Still wilt thou say there is no spirit, no God?A mute material Nature wakes and sees;She has invented speech, unveiled a will.Something there waits beyond towards which she strives,Something surrounds her into which she grows:To uncover the spirit, to change back into God,To exceed herself is her transcendent task.In God concealed the world began to be,Tardily it travels towards manifest God:Our imperfection towards perfection toils,The body is the chrysalis of a soul:The infinite holds the finite in its arms,Time travels towards revealed eternity.A miracle structure of the eternal Mage,Matter its mystery hides from its own eyes,A scripture written out in cryptic signs,An occult document of the All-Wonderful's art.All here bears witness to his secret might,In all we feel his presence and his power.A blaze of his sovereign glory is the sun,A glory is the gold and glimmering moon,A glory is his dream of purple sky.A march of his greatness are the wheeling stars.His laughter of beauty breaks out in green trees,His moments of beauty triumph in a flower;The blue sea's chant, the rivulet's wandering voiceAre murmurs falling from the Eternal's harp.This world is God fulfilled in outwardness.His ways challenge our reason and our sense;By blind brute movements of an ignorant Force,By means we slight as small, obscure or base,A greatness founded upon little things,He has built a world in the unknowing Void.His forms he has massed from infinitesimal dust;His marvels are built from insignificant things.If mind is crippled, life untaught and crude,If brutal masks are there and evil acts,They are incidents of his vast and varied plot,His great and dangerous drama's needed steps;He makes with these and all his passion-play,A play and yet no play but the deep schemeOf a transcendent Wisdom finding waysTo meet her Lord in the shadow and the Night:Above her is the vigil of the stars;Watched by a solitary InfinitudeShe embodies in dumb Matter the Divine,In symbol minds and lives the Absolute. ~ Sri Aurobindo, Savitri 10.03 - The Debate of Love and Death,
368:It is then by a transformation of life in its very principle, not by an external manipulation of its phenomena, that the integral Yoga proposes to change it from a troubled and ignorant into a luminous and harmonious movement of Nature. There are three conditions which are indispensable for the achievement of this central inner revolution and new formation; none of them is altogether sufficient in itself, but by their united threefold power the uplifting can be done, the conversion made and completely made. For, first, life as it is is a movement of desire and it has built in us as its centre a desire-soul which refers to itself all the motions of life and puts in them its own troubled hue and pain of an ignorant, half-lit, baffled endeavour: for a divine living, desire must be abolished and replaced by a purer and firmer motive-power, the tormented soul of desire dissolved and in its stead there must emerge the calm, strength, happiness of a true vital being now concealed within us. Next, life as it is is driven or led partly by the impulse of the life-force, partly by a mind which is mostly a servant and abettor of the ignorant life-impulse, but in part also its uneasy and not too luminous or competent guide and mentor; for a divine life the mind and the life-impulse must cease to be anything but instruments and the inmost psychic being must take their place as the leader on the path and the indicator of a divine guidance. Last, life as it is is turned towards the satisfaction of the separative ego; ego must disappear and be replaced by the true spiritual person, the central being, and life itself must be turned towards the fulfilment of the Divine in terrestrial existence; it must feel a Divine Force awaking within it and become an obedient instrumentation of its purpose. There is nothing that is not ancient and familiar in the first of these three transforming inner movements; for it has always been one of the principal objects of spiritual discipline. It has been best formulated in the already expressed doctrine of the Gita by which a complete renouncement of desire for the fruits as the motive of action, a complete annulment of desire itself, the complete achievement of a perfect equality are put forward as the normal status of a spiritual being. A perfect spiritual equality is the one true and infallible sign of the cessation of desire, - to be equal-souled to all things, unmoved by joy and sorrow, the pleasant and the unpleasant, success or failure, to look with an equal eye on high and low, friend and enemy, the virtuous and the sinner, to see in all beings the manifold manifestation of the One and in all things the multitudinous play or the slow masked evolution of the embodied Spirit. ~ Sri Aurobindo, The Synthesis Of Yoga The Ascent of the Sacrifice - 2,
369:- 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,
370:The modern distinction is that the poet appeals to the imagination and not to the intellect. But there are many kinds of imagination; the objective imagination which visualises strongly the outward aspects of life and things; the subjective imagination which visualises strongly the mental and emotional impressions they have the power to start in the mind; the imagination which deals in the play of mental fictions and to which we give the name of poetic fancy; the aesthetic imagination which delights in the beauty of words and images for their own sake and sees no farther. All these have their place in poetry, but they only give the poet his materials, they are only the first instruments in the creation of poetic style. The essential poetic imagination does not stop short with even the most subtle reproductions of things external or internal, with the richest or delicatest play of fancy or with the most beautiful colouring of word or image. It is creative, not of either the actual or the fictitious, but of the more and the most real; it sees the spiritual truth of things, - of this truth too there are many gradations, - which may take either the actual or the ideal for its starting-point. The aim of poetry, as of all true art, is neither a photographic or otherwise realistic imitation of Nature, nor a romantic furbishing and painting or idealistic improvement of her image, but an interpretation by the images she herself affords us, not on one but on many planes of her creation, of that which she conceals from us, but is ready, when rightly approached, to reveal. This is the true, because the highest and essential aim of poetry; but the human mind arrives at it only by a succession of steps, the first of which seems far enough from its object. It begins by stringing its most obvious and external ideas, feelings and sensations of things on a thread of verse in a sufficient language of no very high quality. But even when it gets to a greater adequacy and effectiveness, it is often no more than a vital, an emotional or an intellectual adequacy and effectiveness. There is a strong vital poetry which powerfully appeals to our sensations and our sense of life, like much of Byron or the less inspired mass of the Elizabethan drama; a strong emotional poetry which stirs our feelings and gives us the sense and active image of the passions; a strong intellectual poetry which satisfies our curiosity about life and its mechanism, or deals with its psychological and other "problems", or shapes for us our thoughts in an effective, striking and often quite resistlessly quotable fashion. All this has its pleasures for the mind and the surface soul in us, and it is certainly quite legitimate to enjoy them and to enjoy them strongly and vividly on our way upward; but if we rest content with these only, we shall never get very high up the hill of the Muses. ~ Sri Aurobindo, The Future Poetry ,
371:Zarathustra, however, looked at the people and wondered. Then he spoke thus: Man is a rope stretched between animal and overman - a rope over an abyss. A dangerous crossing, a dangerous on-the-way, a dangerous looking back, a dangerous trembling and stopping. What is great in man is that he is a bridge and not a goal: what can be loved in man is that he is an over-going and a down-going. I love those who know not how to live except as down-goers, for they are the over-goers. I love the great despisers, because they are the great reverers, and arrows of longing for the other shore. I love those who do not first seek a reason beyond the stars for going down and being sacrifices, but sacrifice themselves to the earth, that the earth of the overman may some day arrive. I love him who lives in order to know, and seeks to know in order that the overman may someday live. Thus he seeks his own down-going. I love him who works and invents, that he may build a house for the overman, and prepare for him earth, animal, and plant: for thus he seeks his own down-going. I love him who loves his virtue: for virtue is the will to down-going, and an arrow of longing. I love him who reserves no drop of spirit for himself, but wants to be entirely the spirit of his virtue: thus he walks as spirit over the bridge. I love him who makes his virtue his addiction and destiny: thus, for the sake of his virtue, he is willing to live on, or live no more. I love him who does not desire too many virtues. One virtue is more of a virtue than two, because it is more of a knot for ones destiny to cling to. I love him whose soul squanders itself, who wants no thanks and gives none back: for he always gives, and desires not to preserve himself. I love him who is ashamed when the dice fall in his favor, and who then asks: Am I a dishonest player? - for he is willing to perish. I love him who scatters golden words in front of his deeds, and always does more than he promises: for he seeks his own down-going. I love him who justifies those people of the future, and redeems those of the past: for he is willing to perish by those of the present. I love him who chastens his God, because he loves his God: for he must perish by the wrath of his God. I love him whose soul is deep even in being wounded, and may perish from a small experience: thus goes he gladly over the bridge. I love him whose soul is so overfull that he forgets himself, and all things are in him: thus all things become his down-going. I love him who is of a free spirit and a free heart: thus is his head only the entrails of his heart; his heart, however, drives him to go down. I love all who are like heavy drops falling one by one out of the dark cloud that hangs over man: they herald the coming of the lightning, and perish as heralds. Behold, I am a herald of the lightning, and a heavy drop out of the cloud: the lightning, however, is called overman. ~ Friedrich Nietzsche, Thus Spoke Zarathustra ,
372:reading ::: 50 Psychology Classics: List of Books Covered: Alfred Adler - Understanding Human Nature (1927) Gordon Allport - The Nature of Prejudice (1954) Albert Bandura - Self-Efficacy: The Exercise of Control (1997) Gavin Becker - The Gift of Fear (1997) Eric Berne - Games People Play (1964) Isabel Briggs Myers - Gifts Differing: Understanding Personality Type (1980) Louann Brizendine - The Female Brain (2006) David D Burns - Feeling Good: The New Mood Therapy (1980) Susan Cain - Quiet: The Power of Introverts in a World That Can't Stop Talking (2012) Robert Cialdini - Influence: The Psychology of Persuasion (1984) Mihaly Csikszentmihalyi - Creativity (1997) Carol Dweck - Mindset: The New Psychology of Success (2006) Albert Ellis & Robert Harper - (1961) A Guide To Rational Living(1961) Milton Erickson - My Voice Will Go With You (1982) by Sidney Rosen Eric Erikson - Young Man Luther (1958) Hans Eysenck - Dimensions of Personality (1947) Viktor Frankl - The Will to Meaning (1969) Anna Freud - The Ego and the Mechanisms of Defense (1936) Sigmund Freud - The Interpretation of Dreams (1901) Howard Gardner - Frames of Mind: The Theory of Multiple Intelligences (1983) Daniel Gilbert - Stumbling on Happiness (2006) Malcolm Gladwell - Blink: The Power of Thinking Without Thinking (2005) Daniel Goleman - Emotional Intelligence at Work (1998) John M Gottman - The Seven Principles For Making Marriage Work (1999) Temple Grandin - The Autistic Brain: Helping Different Kinds of Minds Succeed (2013) Harry Harlow - The Nature of Love (1958) Thomas A Harris - I'm OK - You're OK (1967) Eric Hoffer - The True Believer: Thoughts on the Nature of Mass Movements (1951) Karen Horney - Our Inner Conflicts (1945) William James - Principles of Psychology (1890) Carl Jung - The Archetypes and the Collective Unconscious (1953) Daniel Kahneman - Thinking, Fast and Slow (2011) Alfred Kinsey - Sexual Behavior in the Human Female (1953) RD Laing - The Divided Self (1959) Abraham Maslow - The Farther Reaches of Human Nature (1970) Stanley Milgram - Obedience To Authority (1974) Walter Mischel - The Marshmallow Test (2014) Leonard Mlodinow - Subliminal: How Your Unconscious Mind Rules Your Behavior (2012) IP Pavlov - Conditioned Reflexes (1927) Fritz Perls - Gestalt Therapy: Excitement and Growth in the Human Personality (1951) Jean Piaget - The Language and Thought of the Child (1966) Steven Pinker - The Blank Slate: The Modern Denial of Human Nature (2002) VS Ramachandran - Phantoms in the Brain (1998) Carl Rogers - On Becoming a Person (1961) Oliver Sacks - The Man Who Mistook His Wife for a Hat (1970) Barry Schwartz - The Paradox of Choice: Why More is Less (2004) Martin Seligman - Authentic Happiness (2002) BF Skinner - Beyond Freedom & Dignity (1953) Douglas Stone, Bruce Patton & Sheila Heen - Difficult Conversations (2000) William Styron - Darkness Visible (1990) ~ Tom Butler-Bowdon, 50 Psychology Classics ,
373:Sweet Mother, here it is written: "It is part of the foundation of Yoga to become conscious of the great complexity of our nature, see the different forces that move it and get over it a control of directing knowledge." Are these forces different for each person?Yes. The composition is completely different, otherwise everybody would be the same. There are not two beings with an identical combination; between the different parts of the being and the composition of these parts the proportion is different in each individual. There are people, primitive men, people like the yet undeveloped races or the degenerated ones whose combinations are fairly simple; they are still complicated, but comparatively simple. And there are people absolutely at the top of the human ladder, the e ́lite of humanity; their combinations become so complicated that a very special discernment is needed to find the relations between all these things.There are beings who carry in themselves thousands of different personalities, and then each one has its own rhythm and alternation, and there is a kind of combination; sometimes there are inner conflicts, and there is a play of activities which are rhythmic and with alternations of certain parts which come to the front and then go back and again come to the front. But when one takes all that, it makes such complicated combinations that some people truly find it difficult to understand what is going on in themselves; and yet these are the ones most capable of a complete, coordinated, conscious, organised action; but their organisation is infinitely more complicated than that of primitive or undeveloped men who have two or three impulses and four or five ideas, and who can arrange all this very easily in themselves and seem to be very co-ordinated and logical because there is not very much to organise. But there are people truly like a multitude, and so that gives them a plasticity, a fluidity of action and an extraordinary complexity of perception, and these people are capable of understanding a considerable number of things, as though they had at their disposal a veritable army which they move according to circumstance and need; and all this is inside them. So when these people, with the help of yoga, the discipline of yoga, succeed in centralising all these beings around the central light of the divine Presence, they become powerful entities, precisely because of their complexity. So long as this is not organised they often give the impression of an incoherence, they are almost incomprehensible, one can't manage to understand why they are like that, they are so complex. But when they have organised all these beings, that is, put each one in its place around the divine centre, then truly they are terrific, for they have the capacity of understanding almost everything and doing almost everything because of the multitude of entities they contain, of which they are constituted. And the nearer one is to the top of the ladder, the more it is like that, and consequently the more difficult it is to organise one's being; because when you have about a dozen elements, you can quickly compass and organise them, but when you have thousands of them, it is difficult. ~ The Mother, Questions And Answers 1955 215-216,
374:(Novum Organum by Francis Bacon.) 34. "Four species of idols beset the human mind, to which (for distinction's sake) we have assigned names, calling the first Idols of the Tribe, the second Idols of the Den, the third Idols of the Market, the fourth Idols of the Theatre. 40. "The information of notions and axioms on the foundation of true induction is the only fitting remedy by which we can ward off and expel these idols. It is, however, of great service to point them out; for the doctrine of idols bears the same relation to the interpretation of nature as that of the confutation of sophisms does to common logic. 41. "The idols of the tribe are inherent in human nature and the very tribe or race of man; for man's sense is falsely asserted to be the standard of things; on the contrary, all the perceptions both of the senses and the mind bear reference to man and not to the Universe, and the human mind resembles these uneven mirrors which impart their own properties to different objects, from which rays are emitted and distort and disfigure them. 42. "The idols of the den are those of each individual; for everybody (in addition to the errors common to the race of man) has his own individual den or cavern, which intercepts and corrupts the light of nature, either from his own peculiar and singular disposition, or from his education and intercourse with others, or from his reading, and the authority acquired by those whom he reverences and admires, or from the different impressions produced on the mind, as it happens to be preoccupied and predisposed, or equable and tranquil, and the like; so that the spirit of man (according to its several dispositions), is variable, confused, and, as it were, actuated by chance; and Heraclitus said well that men search for knowledge in lesser worlds, and not in the greater or common world. 43. "There are also idols formed by the reciprocal intercourse and society of man with man, which we call idols of the market, from the commerce and association of men with each other; for men converse by means of language, but words are formed at the will of the generality, and there arises from a bad and unapt formation of words a wonderful obstruction to the mind. Nor can the definitions and explanations with which learned men are wont to guard and protect themselves in some instances afford a complete remedy-words still manifestly force the understanding, throw everything into confusion, and lead mankind into vain and innumerable controversies and fallacies. 44. "Lastly, there are idols which have crept into men's minds from the various dogmas of peculiar systems of philosophy, and also from the perverted rules of demonstration, and these we denominate idols of the theatre: for we regard all the systems of philosophy hitherto received or imagined, as so many plays brought out and performed, creating fictitious and theatrical worlds. Nor do we speak only of the present systems, or of the philosophy and sects of the ancients, since numerous other plays of a similar nature can be still composed and made to agree with each other, the causes of the most opposite errors being generally the same. Nor, again, do we allude merely to general systems, but also to many elements and axioms of sciences which have become inveterate by tradition, implicit credence, and neglect. ~ Alfred Korzybski, Manhood of Humanity ,
375: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 ,
376: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 1.08 - The Supreme Will,
377: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,
378: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,
379:DHARANANOW that we have learnt to observe the mind, so that we know how it works to some extent, and have begun to understand the elements of control, we may try the result of gathering together all the powers of the mind, and attempting to focus them on a single point. We know that it is fairly easy for the ordinary educated mind to think without much distraction on a subject in which it is much interested. We have the popular phrase, "revolving a thing in the mind"; and as long as the subject is sufficiently complex, as long as thoughts pass freely, there is no great difficulty. So long as a gyroscope is in motion, it remains motionless relatively to its support, and even resists attempts to distract it; when it stops it falls from that position. If the earth ceased to spin round the sun, it would at once fall into the sun. The moment then that the student takes a simple subject - or rather a simple object - and imagines it or visualizes it, he will find that it is not so much his creature as he supposed. Other thoughts will invade the mind, so that the object is altogether forgotten, perhaps for whole minutes at a time; and at other times the object itself will begin to play all sorts of tricks. Suppose you have chosen a white cross. It will move its bar up and down, elongate the bar, turn the bar oblique, get its arms unequal, turn upside down, grow branches, get a crack around it or a figure upon it, change its shape altogether like an Amoeba, change its size and distance as a whole, change the degree of its illumination, and at the same time change its colour. It will get splotchy and blotchy, grow patterns, rise, fall, twist and turn; clouds will pass over its face. There is no conceivable change of which it is incapable. Not to mention its total disappearance, and replacement by something altogether different! Any one to whom this experience does not occur need not imagine that he is meditating. It shows merely that he is incapable of concentrating his mind in the very smallest degree. Perhaps a student may go for several days before discovering that he is not meditating. When he does, the obstinacy of the object will infuriate him; and it is only now that his real troubles will begin, only now that Will comes really into play, only now that his manhood is tested. If it were not for the Will-development which he got in the conquest of Asana, he would probably give up. As it is, the mere physical agony which he underwent is the veriest trifle compared with the horrible tedium of Dharana. For the first week it may seem rather amusing, and you may even imagine you are progressing; but as the practice teaches you what you are doing, you will apparently get worse and worse. Please understand that in doing this practice you are supposed to be seated in Asana, and to have note-book and pencil by your side, and a watch in front of you. You are not to practise at first for more than ten minutes at a time, so as to avoid risk of overtiring the brain. In fact you will probably find that the whole of your willpower is not equal to keeping to a subject at all for so long as three minutes, or even apparently concentrating on it for so long as three seconds, or three-fifths of one second. By "keeping to it at all" is meant the mere attempt to keep to it. The mind becomes so fatigued, and the object so incredibly loathsome, that it is useless to continue for the time being. In Frater P.'s record we find that after daily practice for six months, meditations of four minutes and less are still being recorded. ~ Aleister Crowley, Liber ABA ,
380:THE WAND THE Magical Will is in its essence twofold, for it presupposes a beginning and an end; to will to be a thing is to admit that you are not that thing. Hence to will anything but the supreme thing, is to wander still further from it - any will but that to give up the self to the Beloved is Black Magick - yet this surrender is so simple an act that to our complex minds it is the most difficult of all acts; and hence training is necessary. Further, the Self surrendered must not be less than the All-Self; one must not come before the altar of the Most High with an impure or an imperfect offering. As it is written in Liber LXV, "To await Thee is the end, not the beginning." This training may lead through all sorts of complications, varying according to the nature of the student, and hence it may be necessary for him at any moment to will all sorts of things which to others might seem unconnected with the goal. Thus it is not "a priori" obvious why a billiard player should need a file. Since, then, we may want "anything," let us see to it that our will is strong enough to obtain anything we want without loss of time. It is therefore necessary to develop the will to its highest point, even though the last task but one is the total surrender of this will. Partial surrender of an imperfect will is of no account in Magick. The will being a lever, a fulcrum is necessary; this fulcrum is the main aspiration of the student to attain. All wills which are not dependent upon this principal will are so many leakages; they are like fat to the athlete. The majority of the people in this world are ataxic; they cannot coordinate their mental muscles to make a purposed movement. They have no real will, only a set of wishes, many of which contradict others. The victim wobbles from one to the other (and it is no less wobbling because the movements may occasionally be very violent) and at the end of life the movements cancel each other out. Nothing has been achieved; except the one thing of which the victim is not conscious: the destruction of his own character, the confirming of indecision. Such an one is torn limb from limb by Choronzon. How then is the will to be trained? All these wishes, whims, caprices, inclinations, tendencies, appetites, must be detected, examined, judged by the standard of whether they help or hinder the main purpose, and treated accordingly. Vigilance and courage are obviously required. I was about to add self-denial, in deference to conventional speech; but how could I call that self-denial which is merely denial of those things which hamper the self? It is not suicide to kill the germs of malaria in one's blood. Now there are very great difficulties to be overcome in the training of the mind. Perhaps the greatest is forgetfulness, which is probably the worst form of what the Buddhists call ignorance. Special practices for training the memory may be of some use as a preliminary for persons whose memory is naturally poor. In any case the Magical Record prescribed for Probationers of the A.'.A.'. is useful and necessary. Above all the practices of Liber III must be done again and again, for these practices develop not only vigilance but those inhibiting centres in the brain which are, according to some psychologists, the mainspring of the mechanism by which civilized man has raised himself above the savage. So far it has been spoken, as it were, in the negative. Aaron's rod has become a serpent, and swallowed the serpents of the other Magicians; it is now necessary to turn it once more into a rod. ~ Aleister Crowley, Liber ABA Book 4,
381: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,
382:This greater Force is that of the Illumined Mind, a Mind no longer of higher Thought, but of spiritual light. Here the clarity of the spiritual intelligence, its tranquil daylight, gives place or subordinates itself to an intense lustre, a splendour and illumination of the spirit: a play of lightnings of spiritual truth and power breaks from above into the consciousness and adds to the calm and wide enlightenment and the vast descent of peace which characterise or accompany the action of the larger conceptual-spiritual principle, a fiery ardour of realisation and a rapturous ecstasy of knowledge. A downpour of inwardly visible Light very usually envelops this action; for it must be noted that, contrary to our ordinary conceptions, light is not primarily a material creation and the sense or vision of light accompanying the inner illumination is not merely a subjective visual image or a symbolic phenomenon: light is primarily a spiritual manifestation of the Divine Reality illuminative and creative; material light is a subsequent representation or conversion of it into Matter for the purposes of the material Energy. There is also in this descent the arrival of a greater dynamic, a golden drive, a luminous enthousiasmos of inner force and power which replaces the comparatively slow and deliberate process of the Higher Mind by a swift, sometimes a vehement, almost a violent impetus of rapid transformation. But these two stages of the ascent enjoy their authority and can get their own united completeness only by a reference to a third level; for it is from the higher summits where dwells the intuitional being that they derive the knowledge which they turn into thought or sight and bring down to us for the mind's transmutation. Intuition is a power of consciousness nearer and more intimate to the original knowledge by identity; for it is always something that leaps out direct from a concealed identity. It is when the consciousness of the subject meets with the consciousness in the object, penetrates it and sees, feels or vibrates with the truth of what it contacts, that the intuition leaps out like a spark or lightning-flash from the shock of the meeting; or when the consciousness, even without any such meeting, looks into itself and feels directly and intimately the truth or the truths that are there or so contacts the hidden forces behind appearances, then also there is the outbreak of an intuitive light; or, again, when the consciousness meets the Supreme Reality or the spiritual reality of things and beings and has a contactual union with it, then the spark, the flash or the blaze of intimate truth-perception is lit in its depths. This close perception is more than sight, more than conception: it is the result of a penetrating and revealing touch which carries in it sight and conception as part of itself or as its natural consequence. A concealed or slumbering identity, not yet recovering itself, still remembers or conveys by the intuition its own contents and the intimacy of its self-feeling and self-vision of things, its light of truth, its overwhelming and automatic certitude. ... Intuition is always an edge or ray or outleap of a superior light; it is in us a projecting blade, edge or point of a far-off supermind light entering into and modified by some intermediate truth-mind substance above us and, so modified, again entering into and very much blinded by our ordinary or ignorant mind substance; but on that higher level to which it is native its light is unmixed and therefore entirely and purely veridical, and its rays are not separated but connected or massed together in a play of waves of what might almost be called in the Sanskrit poetic figure a sea or mass of stable lightnings. ~ Sri Aurobindo, The Life Divine ,
383:Reading list (1972 edition)[edit]1. Homer - Iliad, Odyssey2. The Old Testament3. Aeschylus - Tragedies4. Sophocles - Tragedies5. Herodotus - Histories6. Euripides - Tragedies7. Thucydides - History of the Peloponnesian War8. Hippocrates - Medical Writings9. Aristophanes - Comedies10. Plato - Dialogues11. Aristotle - Works12. Epicurus - Letter to Herodotus; Letter to Menoecus13. Euclid - Elements14.Archimedes - Works15. Apollonius of Perga - Conic Sections16. Cicero - Works17. Lucretius - On the Nature of Things18. Virgil - Works19. Horace - Works20. Livy - History of Rome21. Ovid - Works22. Plutarch - Parallel Lives; Moralia23. Tacitus - Histories; Annals; Agricola Germania24. Nicomachus of Gerasa - Introduction to Arithmetic25. Epictetus - Discourses; Encheiridion26. Ptolemy - Almagest27. Lucian - Works28. Marcus Aurelius - Meditations29. Galen - On the Natural Faculties30. The New Testament31. Plotinus - The Enneads32. St. Augustine - On the Teacher; Confessions; City of God; On Christian Doctrine33. The Song of Roland34. The Nibelungenlied35. The Saga of Burnt Njal36. St. Thomas Aquinas - Summa Theologica37. Dante Alighieri - The Divine Comedy;The New Life; On Monarchy38. Geoffrey Chaucer - Troilus and Criseyde; The Canterbury Tales39. Leonardo da Vinci - Notebooks40. Niccolò Machiavelli - The Prince; Discourses on the First Ten Books of Livy41. Desiderius Erasmus - The Praise of Folly42. Nicolaus Copernicus - On the Revolutions of the Heavenly Spheres43. Thomas More - Utopia44. Martin Luther - Table Talk; Three Treatises45. François Rabelais - Gargantua and Pantagruel46. John Calvin - Institutes of the Christian Religion47. Michel de Montaigne - Essays48. William Gilbert - On the Loadstone and Magnetic Bodies49. Miguel de Cervantes - Don Quixote50. Edmund Spenser - Prothalamion; The Faerie Queene51. Francis Bacon - Essays; Advancement of Learning; Novum Organum, New Atlantis52. William Shakespeare - Poetry and Plays53. Galileo Galilei - Starry Messenger; Dialogues Concerning Two New Sciences54. Johannes Kepler - Epitome of Copernican Astronomy; Concerning the Harmonies of the World55. William Harvey - On the Motion of the Heart and Blood in Animals; On the Circulation of the Blood; On the Generation of Animals56. Thomas Hobbes - Leviathan57. René Descartes - Rules for the Direction of the Mind; Discourse on the Method; Geometry; Meditations on First Philosophy58. John Milton - Works59. Molière - Comedies60. Blaise Pascal - The Provincial Letters; Pensees; Scientific Treatises61. Christiaan Huygens - Treatise on Light62. Benedict de Spinoza - Ethics63. John Locke - Letter Concerning Toleration; Of Civil Government; Essay Concerning Human Understanding;Thoughts Concerning Education64. Jean Baptiste Racine - Tragedies65. Isaac Newton - Mathematical Principles of Natural Philosophy; Optics66. Gottfried Wilhelm Leibniz - Discourse on Metaphysics; New Essays Concerning Human Understanding;Monadology67.Daniel Defoe - Robinson Crusoe68. Jonathan Swift - A Tale of a Tub; Journal to Stella; Gulliver's Travels; A Modest Proposal69. William Congreve - The Way of the World70. George Berkeley - Principles of Human Knowledge71. Alexander Pope - Essay on Criticism; Rape of the Lock; Essay on Man72. Charles de Secondat, baron de Montesquieu - Persian Letters; Spirit of Laws73. Voltaire - Letters on the English; Candide; Philosophical Dictionary74. Henry Fielding - Joseph Andrews; Tom Jones75. Samuel Johnson - The Vanity of Human Wishes; Dictionary; Rasselas; The Lives of the Poets ~ Mortimer J Adler,
384:PRATYAHARAPRATYAHARA is the first process in the mental part of our task. The previous practices, Asana, Pranayama, Yama, and Niyama, are all acts of the body, while mantra is connected with speech: Pratyahara is purely mental. And what is Pratyahara? This word is used by different authors in different senses. The same word is employed to designate both the practice and the result. It means for our present purpose a process rather strategical than practical; it is introspection, a sort of general examination of the contents of the mind which we wish to control: Asana having been mastered, all immediate exciting causes have been removed, and we are free to think what we are thinking about. A very similar experience to that of Asana is in store for us. At first we shall very likely flatter ourselves that our minds are pretty calm; this is a defect of observation. Just as the European standing for the first time on the edge of the desert will see nothing there, while his Arab can tell him the family history of each of the fifty persons in view, because he has learnt how to look, so with practice the thoughts will become more numerous and more insistent. As soon as the body was accurately observed it was found to be terribly restless and painful; now that we observe the mind it is seen to be more restless and painful still. (See diagram opposite.) A similar curve might be plotted for the real and apparent painfulness of Asana. Conscious of this fact, we begin to try to control it: "Not quite so many thoughts, please!" "Don't think quite so fast, please!" "No more of that kind of thought, please!" It is only then that we discover that what we thought was a school of playful porpoises is really the convolutions of the sea-serpent. The attempt to repress has the effect of exciting. When the unsuspecting pupil first approaches his holy but wily Guru, and demands magical powers, that Wise One replies that he will confer them, points out with much caution and secrecy some particular spot on the pupil's body which has never previously attracted his attention, and says: "In order to obtain this magical power which you seek, all that is necessary is to wash seven times in the Ganges during seven days, being particularly careful to avoid thinking of that one spot." Of course the unhappy youth spends a disgusted week in thinking of little else. It is positively amazing with what persistence a thought, even a whole train of thoughts, returns again and again to the charge. It becomes a positive nightmare. It is intensely annoying, too, to find that one does not become conscious that one has got on to the forbidden subject until one has gone right through with it. However, one continues day after day investigating thoughts and trying to check them; and sooner or later one proceeds to the next stage, Dharana, the attempt to restrain the mind to a single object. Before we go on to this, however, we must consider what is meant by success in Pratyahara. This is a very extensive subject, and different authors take widely divergent views. One writer means an analysis so acute that every thought is resolved into a number of elements (see "The Psychology of Hashish," Section V, in Equinox II). Others take the view that success in the practice is something like the experience which Sir Humphrey Davy had as a result of taking nitrous oxide, in which he exclaimed: "The universe is composed exclusively of ideas." Others say that it gives Hamlet's feeling: "There's nothing good or bad but thinking makes it so," interpreted as literally as was done by Mrs. Eddy. However, the main point is to acquire some sort of inhibitory power over the thoughts. Fortunately there is an unfailing method of acquiring this power. It is given in Liber III. If Sections 1 and 2 are practised (if necessary with the assistance of another person to aid your vigilance) you will soon be able to master the final section. ~ Aleister Crowley, Liber ABA ,
385:64 Arts 1. Geet vidya: art of singing. 2. Vadya vidya: art of playing on musical instruments. 3. Nritya vidya: art of dancing. 4. Natya vidya: art of theatricals. 5. Alekhya vidya: art of painting. 6. Viseshakacchedya vidya: art of painting the face and body with color 7. Tandula­kusuma­bali­vikara: art of preparing offerings from rice and flowers. 8. Pushpastarana: art of making a covering of flowers for a bed. 9. Dasana­vasananga­raga: art of applying preparations for cleansing the teeth, cloths and painting the body. 10. Mani­bhumika­karma: art of making the groundwork of jewels. 11. Aayya­racana: art of covering the bed. 12. Udaka­vadya: art of playing on music in water. 13. Udaka­ghata: art of splashing with water. 14. Citra­yoga: art of practically applying an admixture of colors. 15. Malya­grathana­vikalpa: art of designing a preparation of wreaths. 16. Sekharapida­yojana: art of practically setting the coronet on the head. 17. Nepathya­yoga: art of practically dressing in the tiring room. 18. Karnapatra­bhanga: art of decorating the tragus of the ear. 19. Sugandha­yukti: art of practical application of aromatics. 20. Bhushana­yojana: art of applying or setting ornaments. 21. Aindra­jala: art of juggling. 22. Kaucumara: a kind of art. 23. Hasta­laghava: art of sleight of hand. 24. Citra­sakapupa­bhakshya­vikara­kriya: art of preparing varieties of delicious food. 25. Panaka­rasa­ragasava­yojana: art of practically preparing palatable drinks and tinging draughts with red color. 26. Suci­vaya­karma: art of needleworks and weaving. 27. Sutra­krida: art of playing with thread. 28. Vina­damuraka­vadya: art of playing on lute and small drum. 29. Prahelika: art of making and solving riddles. 30. Durvacaka­yoga: art of practicing language difficult to be answered by others. 31. Pustaka­vacana: art of reciting books. 32. Natikakhyayika­darsana: art of enacting short plays and anecdotes. 33. Kavya­samasya­purana: art of solving enigmatic verses. 34. Pattika­vetra­bana­vikalpa: art of designing preparation of shield, cane and arrows. 35. Tarku­karma: art of spinning by spindle. 36. Takshana: art of carpentry. 37. Vastu­vidya: art of engineering. 38. Raupya­ratna­pariksha: art of testing silver and jewels. 39. Dhatu­vada: art of metallurgy. 40. Mani­raga jnana: art of tinging jewels. 41. Akara jnana: art of mineralogy. 42. Vrikshayur­veda­yoga: art of practicing medicine or medical treatment, by herbs. 43. Mesha­kukkuta­lavaka­yuddha­vidhi: art of knowing the mode of fighting of lambs, cocks and birds. 44. Suka­sarika­pralapana: art of maintaining or knowing conversation between male and female cockatoos. 45. Utsadana: art of healing or cleaning a person with perfumes. 46. Kesa­marjana­kausala: art of combing hair. 47. Akshara­mushtika­kathana: art of talking with fingers. 48. Dharana­matrika: art of the use of amulets. 49. Desa­bhasha­jnana: art of knowing provincial dialects. 50. Nirmiti­jnana: art of knowing prediction by heavenly voice. 51. Yantra­matrika: art of mechanics. 52. Mlecchita­kutarka­vikalpa: art of fabricating barbarous or foreign sophistry. 53. Samvacya: art of conversation. 54. Manasi kavya­kriya: art of composing verse 55. Kriya­vikalpa: art of designing a literary work or a medical remedy. 56. Chalitaka­yoga: art of practicing as a builder of shrines called after him. 57. Abhidhana­kosha­cchando­jnana: art of the use of lexicography and meters. 58. Vastra­gopana: art of concealment of cloths. 59. Dyuta­visesha: art of knowing specific gambling. 60. Akarsha­krida: art of playing with dice or magnet. 61. Balaka­kridanaka: art of using children's toys. 62. Vainayiki vidya: art of enforcing discipline. 63. Vaijayiki vidya: art of gaining victory. 64. Vaitaliki vidya: art of awakening master with music at dawn. ~ Nik Douglas and Penny Slinger, Sexual Secrets ,
386:In the lower planes can't one say what will happen at a particular moment? That depends. On certain planes there are consciousnesses that form, that make formations and try to send them down to earth and manifest them. These are planes where the great forces are at play, forces struggling with each other to organise things in one way or another. On these planes all the possibilities are there, all the possibilities that present themselves but have not yet come to a decision as to which will come down.... Suppose a plane full of the imaginations of people who want certain things to be realised upon earth - they invent a novel, narrate stories, produce all kinds of phenomena; it amuses them very much. It is a plane of form-makers and they are there imagining all kinds of circumstances and events; they play with the forces; they are like the authors of a drama and they prepare everything there and see what is going to happen. All these formations are facing each other; and it is those which are the strongest, the most successful or the most persistent or those that have the advantage of a favourable set of circumstances which dominate. They meet and out of the conflict yet another thing results: you lose one thing and take up another, you make a new combination; and then all of a sudden, you find, pluff! it is coming down. Now, if it comes down with a sufficient force, it sets moving the earth atmosphere and things combine; as for instance, when with your fist you thump the saw-dust, you know surely what happens, don't you? You lift your hand, give a formidable blow: all the dust gets organised around your fist. Well, it is like that. These formations come down into matter with that force, and everything organises itself automatically, mechanically as around the striking fist. And there's your wished object about to be realised, sometimes with small deformations because of the resistance, but it will be realised finally, even as the person narrating the story up above wanted it more or less to be realised. If then you are for some reason or other in the secret of the person who has constructed the story and if you follow the way in which he creates his path to reach down to the earth and if you see how a blow with the fist acts on earthly matter, then you are able to tell what is going to happen, because you have seen it in the world above, and as it takes some time to make the whole journey, you see in advance. And the higher you rise, the more you foresee in advance what is going to happen. And if you pass far beyond, go still farther, then everything is possible. It is an unfolding that follows a wide road which is for you unknowable; for all will be unfolded in the universe, but in what order and in what way? There are decisions that are taken up there which escape our ordinary consciousness, and so it is very difficult to foresee. But there also, if you enter consciously and if you can be present up there... How shall I explain that to you? All is there, absolute, static, eternal: but all that will be unfolded in the material world, naturally more or less one thing after another; for in the static existence all can be there, but in the becoming all becomes in time, that is, one thing after another. Well, what path will the unfolding follow? Up there is the domain of absolute freedom.... Who says that a sufficiently sincere aspiration, a sufficiently intense prayer is not capable of changing the path of the unfolding? This means that all is possible. Now, one must have a sufficient aspiration and a prayer that's sufficiently intense. But that has been given to human nature. It is one of the marvellous gifts of grace given to human nature; only, one does not know how to make use of it. This comes to saying that in spite of the most absolute determinisms in the horizontal line, if one knows how to cross all these horizontal lines and reach the highest Point of consciousness, one is able to make things change, things apparently absolutely determined. So you may call it by any name you like, but it is a kind of combination of an absolute determinism with an absolute freedom. You may pull yourself out of it in any way you like, but it is like that. I forgot to say in that book (perhaps I did not forget but just felt that it was useless to say it) that all these theories are only theories, that is, mental conceptions which are merely more or less imaged representations of the reality; but it is not the reality at all. When you say "determinism" and when you say "freedom", you say only words and all that is only a very incomplete, very approximate and very weak description of what is in reality within you, around you and everywhere; and to be able to begin to understand what the universe is, you must come out of your mental formulas, otherwise you will never understand anything. To tell the truth, if you live only a moment, just a tiny moment, of this absolutely sincere aspiration or this sufficiently intense prayer, you will know more things than by meditating for hours. ~ The Mother, Questions And Answers 1953 ,
387:Sri Aurobindo writes here: "...Few and brief in their visits are the Bright Ones who are willing or permitted to succour." Why?(1 "The Way", Cent. Vol. 17, p. 40.)One must go and ask them! But there is a conclusion, the last sentences give a very clear explanation. It is said: "Nay, then, is immortality a plaything to be given lightly to a child, or the divine life a prize without effort or the crown for a weakling?" This comes back to the question why the adverse forces have the right to interfere, to harass you. But this is precisely the test necessary for your sincerity. If the way were very easy, everybody would start on the way, and if one could reach the goal without any obstacle and without any effort, everybody would reach the goal, and when one has come to the end, the situation would be the same as when one started, there would be no change. That is, the new world would be exactly what the old has been. It is truly not worth the trouble! Evidently a process of elimination is necessary so that only what is capable of manifesting the new life remains. This is the reason and there is no other, this is the best of reasons. And, you see, it is a tempering, it is the ordeal of fire, only that which can stand it remains absolutely pure; when everything has burnt down, there remains only the little ingot of pure gold. And it is like that. What puts things out very much in all this is the religious idea of fault, sin, redemption. But there is no arbitrary decision! On the contrary, for each one it is the best and most favourable conditions which are given. We were saying the other day that it is only his friends whom God treats with severity; you thought it was a joke, but it is true. It is only to those who are full of hope, who will pass through this purifying flame, that the conditions for attaining the maximum result are given. And the human mind is made in such a way that you may test this; when something extremely unpleasant happens to you, you may tell yourself, "Well, this proves I am worth the trouble of being given this difficulty, this proves there is something in me which can resist the difficulty", and you will notice that instead of tormenting yourself, you rejoice - you will be so happy and so strong that even the most unpleasant things will seem to you quite charming! This is a very easy experiment to make. Whatever the circumstance, if your mind is accustomed to look at it as something favourable, it will no longer be unpleasant for you. This is quite well known; as long as the mind refuses to accept a thing, struggles against it, tries to obstruct it, there are torments, difficulties, storms, inner struggles and all suffering. But the minute the mind says, "Good, this is what has to come, it is thus that it must happen", whatever happens, you are content. There are people who have acquired such control of their mind over their body that they feel nothing; I told you this the other day about certain mystics: if they think the suffering inflicted upon them is going to help them cross the stages in a moment and give them a sort of stepping stone to attain the Realisation, the goal they have put before them, union with the Divine, they no longer feel the suffering at all. Their body is as it were galvanised by the mental conception. This has happened very often, it is a very common experience among those who truly have enthusiasm. And after all, if one must for some reason or other leave one's body and take a new one, is it not better to make of one's death something magnificent, joyful, enthusiastic, than to make it a disgusting defeat? Those who cling on, who try by every possible means to delay the end even by a minute or two, who give you an example of frightful anguish, show that they are not conscious of their soul.... After all, it is perhaps a means, isn't it? One can change this accident into a means; if one is conscious one can make a beautiful thing of it, a very beautiful thing, as of everything. And note, those who do not fear it, who are not anxious, who can die without any sordidness are those who never think about it, who are not haunted all the time by this "horror" facing them which they must escape and which they try to push as far away from them as they can. These, when the occasion comes, can lift their head, smile and say, "Here I am." It is they who have the will to make the best possible use of their life, it is they who say, "I shall remain here as long as it is necessary, to the last second, and I shall not lose one moment to realise my goal"; these, when the necessity comes, put up the best show. Why? - It is very simple, because they live in their ideal, the truth of their ideal; because that is the real thing for them, the very reason of their being, and in all things they can see this ideal, this reason of existence, and never do they come down into the sordidness of material life.So, the conclusion:One must never wish for death.One must never will to die.One must never be afraid to die.And in all circumstances one must will to exceed oneself. ~ The Mother, Question and Answers Volume-4,
388:Death & FameWhen I dieI don't care what happens to my body throw ashes in the air, scatter 'em in East River bury an urn in Elizabeth New Jersey, B'nai Israel CemeteryBut I want a big funeral St. Patrick's Cathedral, St. Mark's Church, the largest synagogue in ManhattanFirst, there's family, brother, nephews, spry aged Edith stepmother 96, Aunt Honey from old Newark,Doctor Joel, cousin Mindy, brother Gene one eyed one ear'd, sister-in-law blonde Connie, five nephews, stepbrothers & sisters their grandchildren, companion Peter Orlovsky, caretakers Rosenthal & Hale, Bill Morgan--Next, teacher Trungpa Vajracharya's ghost mind, Gelek Rinpoche, there Sakyong Mipham, Dalai Lama alert, chance visiting America, Satchitananda Swami Shivananda, Dehorahava Baba, Karmapa XVI, Dudjom Rinpoche, Katagiri & Suzuki Roshi's phantoms Baker, Whalen, Daido Loorie, Qwong, Frail White-haired Kapleau Roshis, Lama Tarchen --Then, most important, lovers over half-century Dozens, a hundred, more, older fellows bald & rich young boys met naked recently in bed, crowds surprised to see each other, innumerable, intimate, exchanging memories"He taught me to meditate, now I'm an old veteran of the thousandday retreat --""I played music on subway platforms, I'm straight but loved him he loved me""I felt more love from him at 19 than ever from anyone""We'd lie under covers gossip, read my poetry, hug & kiss belly to belly arms round each other""I'd always get into his bed with underwear on & by morning my skivvies would be on the floor""Japanese, always wanted take it up my bum with a master""We'd talk all night about Kerouac & Cassady sit Buddhalike then sleep in his captain's bed.""He seemed to need so much affection, a shame not to make him happy""I was lonely never in bed nude with anyone before, he was so gentle my stomach shuddered when he traced his finger along my abdomen nipple to hips-- ""All I did was lay back eyes closed, he'd bring me to come with mouth & fingers along my waist""He gave great head"So there be gossip from loves of 1948, ghost of Neal Cassady commin-gling with flesh and youthful blood of 1997 and surprise -- "You too? But I thought you were straight!""I am but Ginsberg an exception, for some reason he pleased me.""I forgot whether I was straight gay queer or funny, was myself, tender and affectionate to be kissed on the top of my head, my forehead throat heart & solar plexus, mid-belly. on my prick, tickled with his tongue my behind""I loved the way he'd recite 'But at my back allways hear/ time's winged chariot hurrying near,' heads together, eye to eye, on a pillow --"Among lovers one handsome youth straggling the rear"I studied his poetry class, 17 year-old kid, ran some errands to his walk-up flat, seduced me didn't want to, made me come, went home, never saw him again never wanted to... ""He couldn't get it up but loved me," "A clean old man." "He made sure I came first"This the crowd most surprised proud at ceremonial place of honor--Then poets & musicians -- college boys' grunge bands -- age-old rock star Beatles, faithful guitar accompanists, gay classical con-ductors, unknown high Jazz music composers, funky trum-peters, bowed bass & french horn black geniuses, folksinger fiddlers with dobro tamborine harmonica mandolin auto-harp pennywhistles & kazoosNext, artist Italian romantic realists schooled in mystic 60's India, Late fauve Tuscan painter-poets, Classic draftsman Massa-chusets surreal jackanapes with continental wives, poverty sketchbook gesso oil watercolor masters from American provincesThen highschool teachers, lonely Irish librarians, delicate biblio-philes, sex liberation troops nay armies, ladies of either sex"I met him dozens of times he never remembered my name I loved him anyway, true artist""Nervous breakdown after menopause, his poetry humor saved me from suicide hospitals""Charmant, genius with modest manners, washed sink, dishes my studio guest a week in Budapest"Thousands of readers, "Howl changed my life in Libertyville Illinois""I saw him read Montclair State Teachers College decided be a poet-- ""He turned me on, I started with garage rock sang my songs in Kansas City""Kaddish made me weep for myself & father alive in Nevada City""Father Death comforted me when my sister died Boston l982""I read what he said in a newsmagazine, blew my mind, realized others like me out there"Deaf & Dumb bards with hand signing quick brilliant gesturesThen Journalists, editors's secretaries, agents, portraitists & photo-graphy aficionados, rock critics, cultured laborors, cultural historians come to witness the historic funeral Super-fans, poetasters, aging Beatnicks & Deadheads, autograph-hunters, distinguished paparazzi, intelligent gawkersEveryone knew they were part of 'History" except the deceased who never knew exactly what was happening even when I was aliveFebruary 22, 1997 ~ Allen Ginsberg,
389:For instance, a popular game with California occultists-I do not know its inventor-involves a Magic Room, much like the Pleasure Dome discussed earlier except that this Magic Room contains an Omniscient Computer. To play this game, you simply "astrally project" into the Magic Room. Do not ask what "astral projection" means, and do not assume it is metaphysical (and therefore either impossible, if you are a materialist, or very difficult, if you are a mystic). Just assume this is a gedankenexperiment, a "mind game." Project yourself, in imagination, into this Magic Room and visualize vividly the Omniscient Computer, using the details you need to make such a super-information-processor real to your fantasy. You do not need any knowledge of programming to handle this astral computer. It exists early in the next century; you are getting to use it by a species of time-travel, if that metaphor is amusing and helpful to you. It is so built that it responds immediately to human brain-waves, "reading" them and decoding their meaning. (Crude prototypes of such computers already exist.) So, when you are in this magic room, you can ask this Computer anything, just by thinking of what you want to know. It will read your thought, and project into your brain, by a laser ray, the correct answer. There is one slight problem. The computer is very sensitive to all brain-waves. If you have any doubts, it registers them as negative commands, meaning "Do not answer my question." So, the way to use it is to start simply, with "easy" questions. Ask it to dig out of the archives the name of your second-grade teacher. (Almost everybody remembers the name of their first grade teacher-imprint vulnerability again-but that of the second grade teacher tends to get lost.) When the computer has dug out the name of your second grade teacher, try it on a harder question, but not one that is too hard. It is very easy to sabotage this machine, but you don't want to sabotage it during these experiments. You want to see how well it can be made to perform. It is wise to ask only one question at a time, since it requires concentration to keep this magic computer real on the field of your perception. Do not exhaust your capacities for imagination and visualization on your first trial runs. After a few trivial experiments of the second-grade-teacher variety, you can try more interesting programs. Take a person toward whom you have negative feelings, such as anger, disappointment, feeling-of-betrayal, jealousy or whatever interferes with the smooth, tranquil operation of your own bio-computer. Ask the Magic Computer to explain that other person to you; to translate you into their reality-tunnel long enough for you to understand how events seem to them. Especially, ask how you seem to them. This computer will do that job for you; but be prepared for some shocks which might be disagreeable at first. This super-brain can also perform exegesis on ideas that seem obscure, paradoxical or enigmatic to us. For instance, early experiments with this computer can very profitably turn on asking it to explain some of the propositions in this book which may seem inexplicable or perversely wrong-headed to you, such as "We are all greater artists than we realize" or "What the Thinker thinks, the Prover proves" or "mind and its contents are functionally identical." This computer is much more powerful and scientifically advanced than the rapture-machine in the neurosomatic circuit. It has total access to all the earlier, primitive circuits, and overrules any of them. That is, if you put a meta-programming instruction into this computer; it will relay it downward to the old circuits and cancel contradictory programs left over from the past. For instance, try feeding it on such meta-programming instructions as: 1. I am at cause over my body. 2. I am at cause over my imagination. 3.1 am at cause over my future. 4. My mind abounds with beauty and power. 5.1 like people, and people like me. Remember that this computer is only a few decades ahead of present technology, so it cannot "understand" your commands if you harbor any doubts about them. Doubts tell it not to perform. Work always from what you can believe in, extending the area of belief only as results encourage you to try for more dramatic transformations of your past reality-tunnels. This represents cybernetic consciousness; the programmer becoming self-programmer, self-metaprogrammer, meta-metaprogrammer, etc. Just as the emotional compulsions of the second circuit seem primitive, mechanical and, ultimately, silly to the neurosomatic consciousness, so, too, the reality maps of the third circuit become comic, relativistic, game-like to the metaprogrammer. "Whatever you say it is, it isn't, " Korzybski, the semanticist, repeated endlessly in his seminars, trying to make clear that third-circuit semantic maps are not the territories they represent; that we can always make maps of our maps, revisions of our revisions, meta-selves of our selves. "Neti, neti" (not that, not that), Hindu teachers traditionally say when asked what "God" is or what "Reality" is. Yogis, mathematicians and musicians seem more inclined to develop meta-programming consciousness than most of humanity. Korzybski even claimed that the use of mathematical scripts is an aid to developing this circuit, for as soon as you think of your mind as mind 1, and the mind which contemplates that mind as mind2 and the mind which contemplates mind2 contemplating mind 1 as mind3, you are well on your way to meta-programming awareness. Alice in Wonderland is a masterful guide to the metaprogramming circuit (written by one of the founders of mathematical logic) and Aleister Crowley soberly urged its study upon all students of yoga. ~ Robert Anton Wilson, Prometheus Rising ,
390:Chapter 18 - Trapped in a Dream(A guy is playing a pinball machine, seemingly the same guy who rode with him in the back of the boat car. This part is played by Richard Linklater, aka, the director.)Hey, man.Hey.Weren't you in a boat car? You know, the guy, the guy with the hat? He gave me a ride in his car, or boat thing, and you were in the back seat with me?I mean, I'm not saying that you don't know what you're talking about, but I don't know what you're talking about.No, you see, you guys let me off at this really specific spot that you gave him directions to let me off at, I get out, and end up getting hit by a car, but then, I just woke up because I was dreaming, and later than that, I found out that I was still dreaming, dreaming that I'd woken up.Oh yeah, those are called false awakenings. I used to have those all the time.Yeah, but I'm still in it now. I, I can't get out of it. It's been going on forever, I keep waking up, but, but I'm just waking up into another dream. I'm starting to get creeped out, too. Like I'm talking to dead people. This woman on TV's telling me about how death is this dreamtime that exists outside of life. I mean, (desperate sigh) I'm starting to think that I'm dead.I'm gonna tell you about a dream I once had. I know that's, when someone says that, then usually you're in for a very boring next few minutes, and you might be, but it sounds like, you know, what else are you going to do, right? Anyway, I read this essay by Philip K. Dick.What, you read it in your dream?No, no. I read it before the dream. It was the preamble to the dream. It was about that book, um Flow My Tears the Policeman Said. You know that one?Uh, yeah yeah, he won an award for that one.Right, right. That's the one he wrote really fast. It just like flowed right out of him. He felt he was sort of channeling it, or something. But anyway, about four years after it was published, he was at this party, and he met this woman who had the same name as the woman character in the book. And she had a boyfriend with the same name as the boyfriend character in the book, and she was having an affair with this guy, the chief of police, and he had the same name as the chief of police in his book. So she's telling him all of this stuff from her life, and everything she's saying is right out of his book. So that's totally freaking him out, but, what can he do?And then shortly after that, he was going to mail a letter, and he saw this kind of, um, you know, dangerous, shady looking guy standing by his car, but instead of avoiding him, which he says he would have usually done, he just walked right up to him and said, "Can I help you?" And the guy said, "Yeah. I, I ran out of gas." So he pulls out his wallet, and he hands him some money, which he says he never would have done, and then he gets home and thinks, wait a second, this guy, you know, he can't get to a gas station, he's out of gas. So he gets back in his car, he goes and finds the guy, takes him to the gas station, and as he's pulling up at the gas station, he realizes, "Hey, this is in my book too. This exact station, this exact guy. Everything."So this whole episode is kind of creepy, right? And he's telling his priest about it, you know, describing how he wrote this book, and then four years later all these things happened to him. And as he's telling it to him, the priest says, "That's the Book of Acts. You're describing the Book of Acts." And he's like, "I've never read the Book of Acts." So he, you know, goes home and reads the Book of Acts, and it's like uncanny. Even the characters' names are the same as in the Bible. And the Book of Acts takes place in 50 A.D., when it was written, supposedly. So Philip K. Dick had this theory that time was an illusion and that we were all actually in 50 A.D., and the reason he had written this book was that he had somehow momentarily punctured through this illusion, this veil of time, and what he had seen there was what was going on in the Book of Acts.And he was really into Gnosticism, and this idea that this demiurge, or demon, had created this illusion of time to make us forget that Christ was about to return, and the kingdom of God was about to arrive. And that we're all in 50 A.D., and there's someone trying to make us forget that God is imminent. And that's what time is. That's what all of history is. It's just this kind of continuous, you know, daydream, or distraction.And so I read that, and I was like, well that's weird. And than that night I had a dream and there was this guy in the dream who was supposed to be a psychic. But I was skeptical. I was like, you know, he's not really a psychic, you know I'm thinking to myself. And then suddenly I start floating, like levitating, up to the ceiling. And as I almost go through the roof, I'm like, "Okay, Mr. Psychic. I believe you. You're a psychic. Put me down please." And I float down, and as my feet touch the ground, the psychic turns into this woman in a green dress. And this woman is Lady Gregory.Now Lady Gregory was Yeats' patron, this, you know, Irish person. And though I'd never seen her image, I was just sure that this was the face of Lady Gregory. So we're walking along, and Lady Gregory turns to me and says, "Let me explain to you the nature of the universe. Now Philip K. Dick is right about time, but he's wrong that it's 50 A.D. Actually, there's only one instant, and it's right now, and it's eternity. And it's an instant in which God is posing a question, and that question is basically, 'Do you want to, you know, be one with eternity? Do you want to be in heaven?' And we're all saying, 'No thank you. Not just yet.' And so time is actually just this constant saying 'No' to God's invitation. I mean that's what time is. I mean, and it's no more 50 A.D. than it's two thousand and one. And there's just this one instant, and that's what we're always in."And then she tells me that actually this is the narrative of everyone's life. That, you know, behind the phenomenal difference, there is but one story, and that's the story of moving from the "no" to the "yes." All of life is like, "No thank you. No thank you. No thank you." then ultimately it's, "Yes, I give in. Yes, I accept. Yes, I embrace." I mean, that's the journey. I mean, everyone gets to the "yes" in the end, right?Right.So we continue walking, and my dog runs over to me. And so I'm petting him, really happy to see him, you know, he's been dead for years. So I'm petting him and I realize there's this kind of gross oozing stuff coming out of his stomach. And I look over at Lady Gregory, and she sort of coughs. She's like [cough] [cough] "Oh, excuse me." And there's vomit, like dribbling down her chin, and it smells really bad. And I think, "Well, wait a second, that's not just the smell of vomit," which is, doesn't smell very good, "that's the smell of like dead person vomit." You know, so it's like doubly foul. And then I realize I'm actually in the land of the dead, and everyone around me is dead. My dog had been dead for over ten years, Lady Gregory had been dead a lot longer than that. When I finally woke up, I was like, whoa, that wasn't a dream, that was a visitation to this real place, the land of the dead.So what happened? I mean how did you finally get out of it?Oh man. It was just like one of those like life altering experiences. I mean I could never really look at the world the same way again, after that.Yeah, but I mean like how did you, how did you finally get out of the dream? See, that's my problem. I'm like trapped. I keep, I keep thinking that I'm waking up, but I'm still in a dream. It seems like it's going on forever. I can't get out of it, and I want to wake up for real. How do you really wake up?I don't know, I don't know. I'm not very good at that anymore. But, um, if that's what you're thinking, I mean you, you probably should. I mean, you know if you can wake up, you should, because you know someday, you know, you won't be able to. So just, um ... But it's easy. You know. Just, just wake up. ~ Waking Life,
391:Can a Yogi attain to a state of consciousness in which he can know all things, answer all questions, relating even to abstruse scientific problems, such as, for example, the theory of relativity?Theoretically and in principle it is not impossible for a Yogi to know everything; all depends upon the Yogi. But there is knowledge and knowledge. The Yogi does not know in the way of the mind. He does not know everything in the sense that he has access to all possible information or because he contains all the facts of the universe in his mind or because his consciousness is a sort of miraculous encyclopaedia. He knows by his capacity for a containing or dynamic identity with things and persons and forces. Or he knows because he lives in a plane of consciousness or is in contact with a consciousness in which there is the truth and the knowledge. If you are in the true consciousness, the knowledge you have will also be of the truth. Then, too, you can know directly, by being one with what you know. If a problem is put before you, if you are asked what is to be done in a particular matter, you can then, by looking with enough attention and concentration, receive spontaneously the required knowledge and the true answer. It is not by any careful application of theory that you reach the knowledge or by working it out through a mental process. The scientific mind needs these methods to come to its conclusions. But the Yogi's knowledge is direct and immediate; it is not deductive. If an engineer has to find out the exact position for the building of an arch, the line of its curve and the size of its opening, he does it by calculation, collating and deducing from his information and data. But a Yogi needs none of these things; he looks, has the vision of the thing, sees that it is to be done in this way and not in another, and this seeing is his knowledge. Although it may be true in a general way and in a certain sense that a Yogi can know all things and can answer all questions from his own field of vision and consciousness, yet it does not follow that there are no questions whatever of any kind to which he would not or could not answer. A Yogi who has the direct knowledge, the knowledge of the true truth of things, would not care or perhaps would find it difficult to answer questions that belong entirely to the domain of human mental constructions. It may be, he could not or would not wish to solve problems and difficulties you might put to him which touch only the illusion of things and their appearances. The working of his knowledge is not in the mind. If you put him some silly mental query of that character, he probably would not answer. The very common conception that you can put any ignorant question to him as to some super-schoolmaster or demand from him any kind of information past, present or future and that he is bound to answer, is a foolish idea. It is as inept as the expectation from the spiritual man of feats and miracles that would satisfy the vulgar external mind and leave it gaping with wonder. Moreover, the term "Yogi" is very vague and wide. There are many types of Yogis, many lines or ranges of spiritual or occult endeavour and different heights of achievement, there are some whose powers do not extend beyond the mental level; there are others who have gone beyond it. Everything depends on the field or nature of their effort, the height to which they have arrived, the consciousness with which they have contact or into which they enter. Do not scientists go sometimes beyond the mental plane? It is said that Einstein found his theory of relativity not through any process of reasoning, but through some kind of sudden inspiration. Has that inspiration anything to do with the Supermind?The scientist who gets an inspiration revealing to him a new truth, receives it from the intuitive mind. The knowledge comes as a direct perception in the higher mental plane illumined by some other light still farther above. But all that has nothing to do with the action of Supermind and this higher mental level is far removed from the supramental plane. Men are too easily inclined to believe that they have climbed into regions quite divine when they have only gone above the average level. There are many stages between the ordinary human mind and the Supermind, many grades and many intervening planes. If an ordinary man were to get into direct contact even with one of these intermediate planes, he would be dazzled and blinded, would be crushed under the weight of the sense of immensity or would lose his balance; and yet it is not the Supermind. Behind the common idea that a Yogi can know all things and answer all questions is the actual fact that there is a plane in the mind where the memory of everything is stored and remains always in existence. All mental movements that belong to the life of the earth are memorised and registered in this plane. Those who are capable of going there and care to take the trouble, can read in it and learn anything they choose. But this region must not be mistaken for the supramental levels. And yet to reach even there you must be able to silence the movements of the material or physical mind; you must be able to leave aside all your sensations and put a stop to your ordinary mental movements, whatever they are; you must get out of the vital; you must become free from the slavery of the body. Then only you can enter into that region and see. But if you are sufficiently interested to make this effort, you can arrive there and read what is written in the earth's memory. Thus, if you go deep into silence, you can reach a level of consciousness on which it is not impossible for you to receive answers to all your questions. And if there is one who is consciously open to the plenary truth of the supermind, in constant contact with it, he can certainly answer any question that is worth an answer from the supramental Light. The queries put must come from some sense of the truth and reality behind things. There are many questions and much debated problems that are cobwebs woven of mere mental abstractions or move on the illusory surface of things. These do not pertain to real knowledge; they are a deformation of knowledge, their very substance is of the ignorance. Certainly the supramental knowledge may give an answer, its own answer, to the problems set by the mind's ignorance; but it is likely that it would not be at all satisfactory or perhaps even intelligible to those who ask from the mental level. You must not expect the supramental to work in the way of the mind or demand that the knowledge in truth should be capable of being pieced together with the half-knowledge in ignorance. The scheme of the mind is one thing, but Supermind is quite another and it would no longer be supramental if it adapted itself to the exigencies of the mental scheme. The two are incommensurable and cannot be put together. When the consciousness has attained to supramental joys, does it no longer take interest in the things of the mind?The supramental does not take interest in mental things in the same way as the mind. It takes its own interest in all the movements of the universe, but it is from a different point of view and with a different vision. The world presents to it an entirely different appearance; there is a reversal of outlook and everything is seen from there as other than what it seems to the mind and often even the opposite. Things have another meaning; their aspect, their motion and process, everything about them, are watched with other eyes. Everything here is followed by the supermind; the mind movements and not less the vital, the material movements, all the play of the universe have for it a very deep interest, but of another kind. It is about the same difference as that between the interest taken in a puppet-play by one who holds the strings and knows what the puppets are to do and the will that moves them and that they can do only what it moves them to do, and the interest taken by another who observes the play but sees only what is happening from moment to moment and knows nothing else. The one who follows the play and is outside its secret has a stronger, an eager and passionate interest in what will happen and he gives an excited attention to its unforeseen or dramatic events; the other, who holds the strings and moves the show, is unmoved and tranquil. There is a certain intensity of interest which comes from ignorance and is bound up with illusion, and that must disappear when you are out of the ignorance. The interest that human beings take in things founds itself on the illusion; if that were removed, they would have no interest at all in the play; they would find it dry and dull. That is why all this ignorance, all this illusion has lasted so long; it is because men like it, because they cling to it and its peculiar kind of appeal that it endures. ~ The Mother, Questions And Answers 1929-1931 93?
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392:The whole question. The whole question? And now, do you understand?... Not quite? I told you that you did not understand because it was muddled up; in one question three different ideas were included. So naturally it created a confusion. But taken separately they are what I explained to you just now, most probably; that is to say, one has this altogether ignorant and obliterated consciousness and is convinced that he is the cause and effect, the origin and result of himself, separate from all others, separate with a limited power to act upon others and a little greater capacity to be set in movement by others or to react to others' influence. That is how people think usually, something like that, isn't that so? How do you feel, you? What effect do you have upon yourself? And you? And you?... You have never thought about it? You have never looked into yourself to see what effect you exercise upon yourself? Never thought over it? No? How do you feel? Nobody will tell me? Come, you tell me that. Never tried to understand how you feel? Yes? No? How strange! Never sought to understand how, for example, decisions take place in you? From where do they come? What makes you decide one thing rather than another? And what is the relation between a decision of yours and your action? And to what extent do you have the freedom of choice between one thing and another? And how far do you feel you are able to, you are free to do this or that or that other or nothing at all?... You have pondered over that? Yes? Is there any one among the students who has thought over it? No? Nobody put the question to himself? You? You?... Even if one thinks over it, perhaps one is not able to answer! One cannot explain? No. It is difficult to explain? Even this simple little thing, to see where in your consciousness the wills that come from outside meet your will (which you call yours, which comes from within), at what place the two join together and to what extent the one from outside acts upon that from within and the one from within acts upon that from outside? You have never tried to find this out? It has never seemed to you unbearable that a will from outside should have an action upon your will? No? I do not know. Oh! I am putting very difficult problems! But, my children, I was preoccupied with that when I was a child of five!... So I thought you must have been preoccupied with it since a long time. In oneself, there are contradictory wills. Yes, many. That is one of the very first discoveries. There is one part which wants things this way; and then at another moment, another way, and a third time, one wants still another thing! Besides, there is even this: something that wants and another which says no. So? But it is exactly that which has to be found if you wish in the least to organise yourself. Why not project yourself upon a screen, as in the cinema, and then look at yourself moving on it? How interesting it is! This is the first step. You project yourself on the screen and then observe and see all that is moving there and how it moves and what happens. You make a little diagram, it becomes so interesting then. And then, after a while, when you are quite accustomed to seeing, you can go one step further and take a decision. Or even a still greater step: you organise - arrange, take up all that, put each thing in its place, organise in such a way that you begin to have a straight movement with an inner meaning. And then you become conscious of your direction and are able to say: "Very well, it will be thus; my life will develop in that way, because that is the logic of my being. Now, I have arranged all that within me, each thing has been put in its place, and so naturally a central orientation is forming. I am following this orientation. One step more and I know what will happen to me for I myself am deciding it...." I do not know, I am telling you this; to me it seemed terribly interesting, the most interesting thing in the world. There was nothing, no other thing that interested me more than that. This happened to me.... I was five or six or seven years old (at seven the thing became quite serious) and I had a father who loved the circus, and he came and told me: "Come with me, I am going to the circus on Sunday." I said: "No, I am doing something much more interesting than going to the circus!" Or again, young friends invited me to attend a meeting where we were to play together, enjoy together: "No, I enjoy here much more...." And it was quite sincere. It was not a pose: for me, it was like this, it was true. There was nothing in the world more enjoyable than that. And I am so convinced that anybody who does it in that way, with the same freshness and sincerity, will obtain most interesting results.... To put all that on a screen in front of yourself and look at what is happening. And the first step is to know all that is happening and then you must not try to shut your eyes when something does not appear pleasant to you! You must keep them wide open and put each thing in that way before the screen. Then you make quite an interesting discovery. And then the next step is to start telling yourself: "Since all that is happening within me, why should I not put this thing in this way and then that thing in that way and then this other in this way and thus wouldn't I be doing something logical that has a meaning? Why should I not remove that thing which stands obstructing the way, these conflicting wills? Why? And what does that represent in the being? Why is it there? If it were put there, would it not help instead of harming me?" And so on. And little by little, little by little, you see clearer and then you see why you are made like that, what is the thing you have got to do - that for which you are born. And then, quite naturally, since all is organised for this thing to happen, the path becomes straight and you can say beforehand: "It is in this way that it will happen." And when things come from outside to try and upset all that, you are able to say: "No, I accept this, for it helps; I reject that, for that harms." And then, after a few years, you curb yourself as you curb a horse: you do whatever you like, in the way you like and you go wherever you like. It seems to me this is worth the trouble. I believe it is the most interesting thing. ...You must have a great deal of sincerity, a little courage and perseverance and then a sort of mental curiosity, you understand, curious, seeking to know, interested, wanting to learn. To love to learn: that, one must have in one's nature. To find it impossible to stand before something grey, all hazy, in which nothing is seen clearly and which gives you quite an unpleasant feeling, for you do not know where you begin and where you end, what is yours and what is not yours and what is settled and what is not settled - what is this pulp-like thing you call yourself in which things get intermingled and act upon one another without even your being aware of it? You ask yourself: "But why have I done this?" You know nothing about it. "And why have I felt that?" You don't know that, either. And then, you are thrown into a world outside that is only fog and you are thrown into a world inside that is also for you another kind of fog, still more impenetrable, in which you live, like a cork thrown upon the waters and the waves carry it away or cast it into the air, and it drops and rolls on. That is quite an unpleasant state. I do not know, but to me it appears unpleasant. To see clearly, to see one's way, where one is going, why one is going there, how one is to go there and what one is going to do and what is the kind of relation with others... But that is a problem so wonderfully interesting - it is interesting - and you can always discover things every minute! One's work is never finished. There is a time, there is a certain state of consciousness when you have the feeling that you are in that condition with all the weight of the world lying heavy upon you and besides you are going in blinkers and do not know where you are going, but there is something which is pushing you. And that is truly a very unpleasant condition. And there is another moment when one draws oneself up and is able to see what is there above, and one becomes it; then one looks at the world as though from the top of a very very high mountain and one sees all that is happening below; then one can choose one's way and follow it. That is a more pleasant condition. This then is truly the truth, you are upon earth for that, surely. All individual beings and all the little concentrations of consciousness were created to do this work. It is the very reason for existence: to be able to become fully conscious of a certain sum of vibrations representing an individual being and put order there and find one's way and follow it. And so, as men do not know it and do not do it, life comes and gives them a blow here: "Oh! that hurts", then a blow there: "Ah! that's hurting me." And the thing goes on like that and all the time it is like that. And all the time they are getting pain somewhere. They suffer, they cry, they groan. But it is simply due to that reason, there is no other: it is that they have not done that little work. If, when they were quite young, there had been someone to teach them to do the work and they had done it without losing time, they could have gone through life gloriously and instead of suffering they would have been all-powerful masters of their destiny. This is not to say that necessarily all things would become pleasant. It is not at all that. But your reaction towards things becomes the true reaction and instead of suffering, you learn; instead of being miserable, you go forward and progress. After all, I believe it is for this that you are here - so that there is someone who can tell you: "There, well, try that. It is worth trying." ~ The Mother, Questions And Answers 1953 199,
393:One little picture in this book, the Magic Locket, was drawn by 'Miss Alice Havers.' I did not state this on the title-page, since it seemed only due, to the artist of all these (to my mind) wonderful pictures, that his name should stand there alone.The descriptions, of Sunday as spent by children of the last generation, are quoted verbatim from a speech made to me by a child-friend and a letter written to me by a lady-friend.The Chapters, headed 'Fairy Sylvie' and 'Bruno's Revenge,' are a reprint, with a few alterations, of a little fairy-tale which I wrote in the year 1867, at the request of the late Mrs. Gatty, for 'Aunt Judy's Magazine,' which she was then editing.It was in 1874, I believe, that the idea first occurred to me of making it the nucleus of a longer story.As the years went on, I jotted down, at odd moments, all sorts of odd ideas, and fragments of dialogue, that occurred to me--who knows how?--with a transitory suddenness that left me no choice but either to record them then and there, or to abandon them to oblivion. Sometimes one could trace to their source these random flashes of thought--as being suggested by the book one was reading, or struck out from the 'flint' of one's own mind by the 'steel' of a friend's chance remark but they had also a way of their own, of occurring, a propos of nothing --specimens of that hopelessly illogical phenomenon, 'an effect without a cause.' Such, for example, was the last line of 'The Hunting of the Snark,' which came into my head (as I have already related in 'The Theatre' for April, 1887) quite suddenly, during a solitary walk: and such, again, have been passages which occurred in dreams, and which I cannot trace to any antecedent cause whatever. There are at least two instances of such dream-suggestions in this book--one, my Lady's remark, 'it often runs in families, just as a love for pastry does', the other, Eric Lindon's badinage about having been in domestic service.And thus it came to pass that I found myself at last in possession of a huge unwieldy mass of litterature--if the reader will kindly excuse the spelling --which only needed stringing together, upon the thread of a consecutive story, to constitute the book I hoped to write. Only! The task, at first, seemed absolutely hopeless, and gave me a far clearer idea, than I ever had before, of the meaning of the word 'chaos': and I think it must have been ten years, or more, before I had succeeded in classifying these odds-and-ends sufficiently to see what sort of a story they indicated: for the story had to grow out of the incidents, not the incidents out of the story I am telling all this, in no spirit of egoism, but because I really believe that some of my readers will be interested in these details of the 'genesis' of a book, which looks so simple and straight-forward a matter, when completed, that they might suppose it to have been written straight off, page by page, as one would write a letter, beginning at the beginning; and ending at the end.It is, no doubt, possible to write a story in that way: and, if it be not vanity to say so, I believe that I could, myself,--if I were in the unfortunate position (for I do hold it to be a real misfortune) of being obliged to produce a given amount of fiction in a given time,--that I could 'fulfil my task,' and produce my 'tale of bricks,' as other slaves have done. One thing, at any rate, I could guarantee as to the story so produced--that it should be utterly commonplace, should contain no new ideas whatever, and should be very very weary reading!This species of literature has received the very appropriate name of 'padding' which might fitly be defined as 'that which all can write and none can read.' That the present volume contains no such writing I dare not avow: sometimes, in order to bring a picture into its proper place, it has been necessary to eke out a page with two or three extra lines : but I can honestly say I have put in no more than I was absolutely compelled to do.My readers may perhaps like to amuse themselves by trying to detect, in a given passage, the one piece of 'padding' it contains. While arranging the 'slips' into pages, I found that the passage was 3 lines too short. I supplied the deficiency, not by interpolating a word here and a word there, but by writing in 3 consecutive lines. Now can my readers guess which they are?A harder puzzle if a harder be desired would be to determine, as to the Gardener's Song, in which cases (if any) the stanza was adapted to the surrounding text, and in which (if any) the text was adapted to the stanza.Perhaps the hardest thing in all literature--at least I have found it so: by no voluntary effort can I accomplish it: I have to take it as it come's is to write anything original. And perhaps the easiest is, when once an original line has been struck out, to follow it up, and to write any amount more to the same tune. I do not know if 'Alice in Wonderland' was an original story--I was, at least, no conscious imitator in writing it--but I do know that, since it came out, something like a dozen storybooks have appeared, on identically the same pattern. The path I timidly explored believing myself to be 'the first that ever burst into that silent sea'--is now a beaten high-road: all the way-side flowers have long ago been trampled into the dust: and it would be courting disaster for me to attempt that style again.Hence it is that, in 'Sylvie and Bruno,' I have striven with I know not what success to strike out yet another new path: be it bad or good, it is the best I can do. It is written, not for money, and not for fame, but in the hope of supplying, for the children whom I love, some thoughts that may suit those hours of innocent merriment which are the very life of Childhood; and also in the hope of suggesting, to them and to others, some thoughts that may prove, I would fain hope, not wholly out of harmony with the graver cadences of Life.If I have not already exhausted the patience of my readers, I would like to seize this opportunity perhaps the last I shall have of addressing so many friends at once of putting on record some ideas that have occurred to me, as to books desirable to be written--which I should much like to attempt, but may not ever have the time or power to carry through--in the hope that, if I should fail (and the years are gliding away very fast) to finish the task I have set myself, other hands may take it up.First, a Child's Bible. The only real essentials of this would be, carefully selected passages, suitable for a child's reading, and pictures. One principle of selection, which I would adopt, would be that Religion should be put before a child as a revelation of love--no need to pain and puzzle the young mind with the history of crime and punishment. (On such a principle I should, for example, omit the history of the Flood.) The supplying of the pictures would involve no great difficulty: no new ones would be needed : hundreds of excellent pictures already exist, the copyright of which has long ago expired, and which simply need photo-zincography, or some similar process, for their successful reproduction. The book should be handy in size with a pretty attractive looking cover--in a clear legible type--and, above all, with abundance of pictures, pictures, pictures!Secondly, a book of pieces selected from the Bible--not single texts, but passages of from 10 to 20 verses each--to be committed to memory. Such passages would be found useful, to repeat to one's self and to ponder over, on many occasions when reading is difficult, if not impossible: for instance, when lying awake at night--on a railway-journey --when taking a solitary walk-in old age, when eyesight is failing or wholly lost--and, best of all, when illness, while incapacitating us for reading or any other occupation, condemns us to lie awake through many weary silent hours: at such a time how keenly one may realise the truth of David's rapturous cry "O how sweet are thy words unto my throat: yea, sweeter than honey unto my mouth!"I have said 'passages,' rather than single texts, because we have no means of recalling single texts: memory needs links, and here are none: one may have a hundred texts stored in the memory, and not be able to recall, at will, more than half-a-dozen--and those by mere chance: whereas, once get hold of any portion of a chapter that has been committed to memory, and the whole can be recovered: all hangs together.Thirdly, a collection of passages, both prose and verse, from books other than the Bible. There is not perhaps much, in what is called 'un-inspired' literature (a misnomer, I hold: if Shakespeare was not inspired, one may well doubt if any man ever was), that will bear the process of being pondered over, a hundred times: still there are such passages--enough, I think, to make a goodly store for the memory.These two books of sacred, and secular, passages for memory--will serve other good purposes besides merely occupying vacant hours: they will help to keep at bay many anxious thoughts, worrying thoughts, uncharitable thoughts, unholy thoughts. Let me say this, in better words than my own, by copying a passage from that most interesting book, Robertson's Lectures on the Epistles to the Corinthians, Lecture XLIX. "If a man finds himself haunted by evil desires and unholy images, which will generally be at periodical hours, let him commit to memory passages of Scripture, or passages from the best writers in verse or prose. Let him store his mind with these, as safeguards to repeat when he lies awake in some restless night, or when despairing imaginations, or gloomy, suicidal thoughts, beset him. Let these be to him the sword, turning everywhere to keep the way of the Garden of Life from the intrusion of profaner footsteps."Fourthly, a "Shakespeare" for girls: that is, an edition in which everything, not suitable for the perusal of girls of (say) from 10 to 17, should be omitted. Few children under 10 would be likely to understand or enjoy the greatest of poets: and those, who have passed out of girlhood, may safely be left to read Shakespeare, in any edition, 'expurgated' or not, that they may prefer: but it seems a pity that so many children, in the intermediate stage, should be debarred from a great pleasure for want of an edition suitable to them. Neither Bowdler's, Chambers's, Brandram's, nor Cundell's 'Boudoir' Shakespeare, seems to me to meet the want: they are not sufficiently 'expurgated.' Bowdler's is the most extraordinary of all: looking through it, I am filled with a deep sense of wonder, considering what he has left in, that he should have cut anything out! Besides relentlessly erasing all that is unsuitable on the score of reverence or decency, I should be inclined to omit also all that seems too difficult, or not likely to interest young readers. The resulting book might be slightly fragmentary: but it would be a real treasure to all British maidens who have any taste for poetry.If it be needful to apologize to any one for the new departure I have taken in this story--by introducing, along with what will, I hope, prove to be acceptable nonsense for children, some of the graver thoughts of human life--it must be to one who has learned the Art of keeping such thoughts wholly at a distance in hours of mirth and careless ease. To him such a mixture will seem, no doubt, ill-judged and repulsive. And that such an Art exists I do not dispute: with youth, good health, and sufficient money, it seems quite possible to lead, for years together, a life of unmixed gaiety--with the exception of one solemn fact, with which we are liable to be confronted at any moment, even in the midst of the most brilliant company or the most sparkling entertainment. A man may fix his own times for admitting serious thought, for attending public worship, for prayer, for reading the Bible: all such matters he can defer to that 'convenient season', which is so apt never to occur at all: but he cannot defer, for one single moment, the necessity of attending to a message, which may come before he has finished reading this page,' this night shalt thy soul be required of thee.'The ever-present sense of this grim possibility has been, in all ages, 1 an incubus that men have striven to shake off. Few more interesting subjects of enquiry could be found, by a student of history, than the various weapons that have been used against this shadowy foe. Saddest of all must have been the thoughts of those who saw indeed an existence beyond the grave, but an existence far more terrible than annihilation--an existence as filmy, impalpable, all but invisible spectres, drifting about, through endless ages, in a world of shadows, with nothing to do, nothing to hope for, nothing to love! In the midst of the gay verses of that genial 'bon vivant' Horace, there stands one dreary word whose utter sadness goes to one's heart. It is the word 'exilium' in the well-known passageOmnes eodem cogimur, omniumVersatur urna serius ociusSors exitura et nos in aeternumExilium impositura cymbae.Yes, to him this present life--spite of all its weariness and all its sorrow--was the only life worth having: all else was 'exile'! Does it not seem almost incredible that one, holding such a creed, should ever have smiled?And many in this day, I fear, even though believing in an existence beyond the grave far more real than Horace ever dreamed of, yet regard it as a sort of 'exile' from all the joys of life, and so adopt Horace's theory, and say 'let us eat and drink, for to-morrow we die.'We go to entertainments, such as the theatre--I say 'we', for I also go to the play, whenever I get a chance of seeing a really good one and keep at arm's length, if possible, the thought that we may not return alive. Yet how do you know--dear friend, whose patience has carried you through this garrulous preface that it may not be your lot, when mirth is fastest and most furious, to feel the sharp pang, or the deadly faintness, which heralds the final crisis--to see, with vague wonder, anxious friends bending over you to hear their troubled whispers perhaps yourself to shape the question, with trembling lips, "Is it serious?", and to be told "Yes: the end is near" (and oh, how different all Life will look when those words are said!)--how do you know, I say, that all this may not happen to you, this night?And dare you, knowing this, say to yourself "Well, perhaps it is an immoral play: perhaps the situations are a little too 'risky', the dialogue a little too strong, the 'business' a little too suggestive.I don't say that conscience is quite easy: but the piece is so clever, I must see it this once! I'll begin a stricter life to-morrow." To-morrow, and to-morrow, and tomorrow!"Who sins in hope, who, sinning, says,'Sorrow for sin God's judgement stays!'Against God's Spirit he lies; quite stops Mercy with insult; dares, and drops,Like a scorch'd fly, that spins in vainUpon the axis of its pain,Then takes its doom, to limp and crawl,Blind and forgot, from fall to fall."Let me pause for a moment to say that I believe this thought, of the possibility of death--if calmly realised, and steadily faced would be one of the best possible tests as to our going to any scene of amusement being right or wrong. If the thought of sudden death acquires, for you, a special horror when imagined as happening in a theatre, then be very sure the theatre is harmful for you, however harmless it may be for others; and that you are incurring a deadly peril in going. Be sure the safest rule is that we should not dare to live in any scene in which we dare not die.But, once realise what the true object is in life--that it is not pleasure, not knowledge, not even fame itself, 'that last infirmity of noble minds'--but that it is the development of character, the rising to a higher, nobler, purer standard, the building-up of the perfect Man--and then, so long as we feel that this is going on, and will (we trust) go on for evermore, death has for us no terror; it is not a shadow, but a light; not an end, but a beginning!One other matter may perhaps seem to call for apology--that I should have treated with such entire want of sympathy the British passion for 'Sport', which no doubt has been in by-gone days, and is still, in some forms of it, an excellent school for hardihood and for coolness in moments of danger.But I am not entirely without sympathy for genuine 'Sport': I can heartily admire the courage of the man who, with severe bodily toil, and at the risk of his life, hunts down some 'man-eating' tiger: and I can heartily sympathize with him when he exults in the glorious excitement of the chase and the hand-to-hand struggle with the monster brought to bay. But I can but look with deep wonder and sorrow on the hunter who, at his ease and in safety, can find pleasure in what involves, for some defenceless creature, wild terror and a death of agony: deeper, if the hunter be one who has pledged himself to preach to men the Religion of universal Love: deepest of all, if it be one of those 'tender and delicate' beings, whose very name serves as a symbol of Love--'thy love to me was wonderful, passing the love of women'--whose mission here is surely to help and comfort all that are in pain or sorrow!'Farewell, farewell! but this I tellTo thee, thou Wedding-Guest!He prayeth well, who loveth wellBoth man and bird and beast.He prayeth best, who loveth bestAll things both great and small;For the dear God who loveth us,He made and loveth all.' ~ Lewis Carroll, Sylvie and Bruno ,

*** NEWFULLDB 2.4M ***

1:Play it fuckin' loud! ~ Bob Dylan,
2:Done sayin I'm done playin ~ Drake,
3:No bounce, no play. ~ Stephen King,
4:playing music ~ Richard Stephenson,
5:soccer players. ~ Malcolm Gladwell,
6:supreme poker player ~ Andr Aciman,
7:foul play, ~ Robert Louis Stevenson,
8:hostname:display.screen ~ Anonymous,
9:play hooky for the day, ~ Anonymous,
10:We both played the game ~ Emma Hart,
11:Work hard, play hard. ~ Wiz Khalifa,
12:You're your own play. ~ Jon Stewart,
13:Fair play is a jewel. ~ Walter Scott,
14:I can play the radio. ~ Becky Aikman,
15:I love playing sport. ~ Damian Lewis,
16:I love to play music. ~ Gavin DeGraw,
17:playfully bit my arm. ~ Jessica Sims,
18:play The Tempest, ~ Harold Schechter,
19:Work? It’s just serious play. ~ Saul,
20:Do you play croquet? ~ Melanie Karsak,
21:Life should be lived as play. ~ Plato,
22:Playing with Your Food ~ Barbara Sher,
23:Tom did play hookey, and ~ Mark Twain,
24:Your pops is a real playa ~ Coe Booth,
25:I don't play the tuba. ~ Lenny Kravitz,
26:I just go out and play. ~ Johnny Damon,
27:I love playing odd roles. ~ Aaron Paul,
28:I really like your playing ~ Tom Waits,
29:A band played live Muzak. ~ Don DeLillo,
30:Fish play in the water ~ Thinley Norbu,
31:football-playing chemist ~ Sarina Bowen,
32:I always played to win. ~ Hansie Cronje,
33:I play a lot of basketball. ~ Josh Peck,
34:I play a nobody in Japan. ~ Jackie Chan,
35:I played like a child! ~ Magnus Carlsen,
36:My name's Peter. Can I play too? ~ Brom,
37:Villains are fun to play. ~ Edi Gathegi,
38:What we play is life. ~ Louis Armstrong,
39:comedic playwright. ~ Niccol Machiavelli,
40:Fantasy playmate. ~ William Peter Blatty,
41:had a fondness for cum play, ~ Anonymous,
42:I'm the quiet bass player. ~ Colin Hanks,
43:Life is a game, play it. ~ Mother Teresa,
44:My curse on plays ~ William Butler Yeats,
45:Playing safe is very risky. ~ Seth Godin,
46:Several other men played ~ Louis L Amour,
47:The game women play is men. ~ Adam Smith,
48:Within the body there is played ~ Kabir,
49:been peculiarly downplayed. ~ Freya North,
50:God does not play dice. ~ Albert Einstein,
51:God does not play dice. ~ Stephen Hawking,
52:God does not play favorites. ~ Max Lucado,
53:I can't play a slave. ~ Dorothy Dandridge,
54:I can't play Mahatma Gandhi. ~ Kabir Bedi,
55:I don't play for records. ~ Albert Pujols,
56:i play a mean harmonica ~ James Patterson,
57:I play piano every day. ~ Sarah McLachlan,
58:I play well with everybody. ~ R Lee Ermey,
59:It's fun to play happy people. ~ Amy Ryan,
60:It takes a smart guy to play dumb. ~ Mr T,
61:All play means something. ~ Johan Huizinga,
62:Belief #6: Work is play. ~ Anthony Robbins,
63:Bless up. Don't play yourself. ~ DJ Khaled,
64:Devil has his part to play. ~ Marlon James,
65:I am not a player anymore. ~ Michael Irvin,
66:I did plays in grade school. ~ Colin Hanks,
67:I'm not a good guitar player. ~ Adam Jones,
68:I played classical as a kid. ~ John Legend,
69:I want to play for years. ~ Michael Jordan,
70:Sperm, sperm's the play! ~ Herman Melville,
71:Talent is truth on display. ~ Terry Rossio,
72:You play to win the game. ~ Herman Edwards,
73:Ease up, the play is over. ~ Horace Greeley,
74:Found out. A nothing player. ~ Eamon Dunphy,
75:I liked to play dress-up. ~ Vanessa Paradis,
76:I like to play small clubs. ~ Willie Nelson,
77:I love playing an alien. ~ Sigourney Weaver,
78:I love playing for people. ~ John Entwistle,
79:I'm not a great piano player. ~ Norah Jones,
80:I never play without my cape. ~ Bela Lugosi,
81:I play in a lot of empty rooms. ~ Colin Hay,
82:Lyricists play with words. ~ Paul McCartney,
83:Our whole life is like a play. ~ Ben Jonson,
84:played any sort of game. Ten. ~ Mary Balogh,
85:Players play, tough players win. ~ Tom Izzo,
86:Play with me , Pix. Please. ~ Scarlett Cole,
87:Shut Up and Play your Guitar. ~ Frank Zappa,
88:The last act crowns the play. ~ John Ruskin,
89:The play's the thing. ~ William Shakespeare,
90:The song tells me what to play. ~ Joe Walsh,
91:You write. You play. Tell me. ~ Jaci Burton,
92:Click the image to play! Posted: ~ Anonymous,
93:Don't bullshit' just play. ~ Wynton Marsalis,
94:Don’t play with wild animals. ~ Milly Taiden,
95:had to miss it PLAYER (bursts ~ Tom Stoppard,
96:He has the players too happy. ~ Red Auerbach,
97:I am a D.J., I am what I play. ~ David Bowie,
98:Idle time is the devil's play. ~ Mark Dayton,
99:I'm not a top-five player yet. ~ Eden Hazard,
100:I'm playin' the music I like. ~ Mose Allison,
101:I play chess, but my past is checkered, ~ Ka,
102:I shall play Scarlett O'Hara. ~ Vivien Leigh,
103:I tend to play sort of douchey. ~ Nick Kroll,
104:I work hard but I play hard. ~ Kenny Chesney,
105:I work hard. But I play hard, too. ~ Pitbull,
106:I would like to play Broadway! ~ Elena Roger,
107:I would love to play Magnum P.I. ~ Mike Epps,
108:Life is not some kind of play! ~ Osamu Dazai,
109:My dad was a big card player. ~ Vince Vaughn,
110:Name 12 players better than me. ~ Jalen Rose,
111:playing Chopin with your fist”). ~ Anonymous,
112:Playing my drums is therapy. ~ Travis Barker,
113:play in, maybe even a puppy. ~ Steena Holmes,
114:Play is experimenting with chance. ~ Novalis,
115:Play is the work of childhood. ~ Jean Piaget,
116:We’re going to play a game… ~ Krista Ritchie,
117:We want playmates we can own ~ Jules Feiffer,
118:You can't win if you don't play. ~ Anonymous,
119:Deep play precedes deep work. ~ Jeremy Rifkin,
120:Humility is always one play away. ~ Tim Foley,
121:I don't play tennis at all. ~ Brooklyn Decker,
122:I like honesty and fair play. ~ Marcus Garvey,
123:I like playing the villain. ~ Alex O Loughlin,
124:I'll play until my knees fall off. ~ Sue Bird,
125:I'm a struggling guitar player. ~ Megyn Kelly,
126:I'm a terrible Scrabble player. ~ Andrew Bird,
127:I want to go outside and play. ~ Jenna Elfman,
128:I was a guitar player first off. ~ Boz Scaggs,
129:My pure love is playing music. ~ Jamie Cullum,
130:Playing the drums hurts my back. ~ Don Henley,
131:We want playmates we can own. ~ Jules Feiffer,
132:You can't play pretend forever. ~ Holly Black,
133:Zeroth law: You must play the game ~ C P Snow,
134:A child's a plaything for an hour. ~ Mary Lamb,
135:Cooking can be like foreplay. ~ Isabel Allende,
136:Fate does not play jokes. ~ Gamal Abdel Nasser,
137:Human opinions are playthings. ~ Heraclitus 88,
138:I bet you can't play slide piano. ~ Jimmy Page,
139:I get to play a lot of hysterics. ~ Hope Davis,
140:I hate to play YouTube. ~ Melissa Harris Perry,
141:I know my role and I play it well. ~ Lil Wayne,
142:I'm a ballplayer, not an actor. ~ Joe DiMaggio,
143:I'm a terrible trumpet player... ~ Ray Stevens,
144:I'm tired of playing the brat. ~ Casey Affleck,
145:I seem to play a lot of losers. ~ Danny Huston,
146:I sing a bit and play guitar. ~ Jesse Metcalfe,
147:It's cool to play a vampire. ~ Josh Hutcherson,
148:Keep on playing the Experience! ~ Noel Redding,
149:Lay low, play dumb, keep moving. ~ Roger Stone,
150:Life’s a song, Anne. Let’s play. ~ Kylie Scott,
151:Play the hand you're dealt. ~ Jawaharlal Nehru,
152:Play to win, but enjoy the fun. ~ David Ogilvy,
153:public displays of opinion. “How ~ Kathi Daley,
154:Relax. Be yourself. Play a lot. ~ Joe Satriani,
155:their bikes and playing kick ~ Nicholas Sparks,
156:the world plays rough with fools, ~ Sarah Lark,
157:You can’t win if you don’t play. ~ Mark Manson,
158:You chose to play it safe. ~ Robert T Kiyosaki,
159:You don’t play, you can’t win. ~ Dana Stabenow,
160:14 Ways to Encourage Playfulness ~ Barbara Sher,
161:Amazing uke playing to be relished. ~ Brian May,
162:Before hard work comes play. ~ Angela Duckworth,
163:Breath play is not my scene at all. ~ E L James,
164:Damn-the girl knew how to play. ~ Katie McGarry,
165:Don't play his game. Play yours. ~ Rachel Caine,
166:Do you still play the accordian? ~ Markus Zusak,
167:God plays pranks and directs. ~ Sathya Sai Baba,
168:Grammar is a piano I play by ear. ~ Joan Didion,
169:I'd like to be a piano player. ~ Chris Daughtry,
170:I don't like to play the victim. ~ Barry Pepper,
171:I just cosplay being an adult. ~ Jennie Breeden,
172:I'm a wicked ping-pong player. ~ David Baldacci,
173:I talk to players all the time. ~ Roger Goodell,
174:It's fun to learn a new playbook. ~ Andrew Luck,
175:I wanna go play my music in a club. ~ Joe Jonas,
176:I was addicted to playing music. ~ Hunter Hayes,
177:I was born to play baseball. ~ Roberto Clemente,
178:I was never much of a bass player. ~ Ryan Adams,
179:My roots are in my record player. ~ Evan Parker,
180:Play as often as you can. ~ Mary Anne Radmacher,
181:Player haters be givin' me harsh looks, ~ Big L,
182:She thought her eyes were playing ~ Kami Garcia,
183:The big play comes with the pass. ~ Sid Gillman,
184:The world is your playground. ~ Nicole Williams,
185:To be a great player, you have to ~ Nick Saban,
186:Use clichés to mislead the player. ~ Anonymous,
187:we all gotta play to our strengths. ~ Ryk Brown,
188:When you play from the heart, ~ Carlos Santana,
189:who have very playful puppies! ~ Betty G Birney,
190:alcohol played the midwife ~ James Branch Cabell,
191:All I wanted to be was a player. ~ Franco Harris,
192:As an actor, I'll play anything. ~ Michael Caine,
193:Does fate ever play by the rules? ~ Jodi Picoult,
194:Dogs do tricks. Cats play tricks. ~ Eloisa James,
195:Economics is not a morality play. ~ Paul Krugman,
196:Feydeau's one rule of playwriting: ~ John Guare,
197:How you play is what you win. ~ Ursula K Le Guin,
198:If we don't play God, who will? ~ James D Watson,
199:I like playing in other projects. ~ Jesse Harris,
200:I play a huge variety of roles ~ Casper Van Dien,
201:• I Play Dodgeball with Cannibals ~ Rick Riordan,
202:It wasn't work. I played myself. ~ Dick Van Dyke,
203:I wanted to play baseball! ~ Kareem Abdul Jabbar,
204:I want to keep playing good golf. ~ Bubba Watson,
205:I want to play interesting women. ~ Rachel Weisz,
206:Life is more fun if you play games. ~ Roald Dahl,
207:Never play leapfrog with a unicorn. ~ Benny Hill,
208:Oh , kinda playing things by ear ~ Norman Mailer,
209:Play hard or don't play at all. ~ Robin S Sharma,
210:playing over and over on a loop. ~ Sabrina Paige,
211:Rich could play way better than Krupa. ~ Al Hirt,
212:The gods play games with men as balls. ~ Plautus,
213:We are the playthings of the gods. ~ Roger Ebert,
214:And the beasts came out to play… ~ Juliette Cross,
215:Divorce is a game played by lawyers. ~ Cary Grant,
216:Farewell, sweet playfellow. ~ William Shakespeare,
217:I am nothing without the players. ~ Stuart Pearce,
218:I like playing with a good crowd. ~ Sergio Garcia,
219:I played the wrong wrong notes. ~ Thelonious Monk,
220:I play saxophone, I play tenor sax. ~ Andy Serkis,
221:I talk by playing, not by words. ~ Bernie Worrell,
222:It is better to play than do nothing. ~ Confucius,
223:It's boring to play the girl role! ~ Olivia Wilde,
224:I was very keen on playing a victim. ~ Clive Owen,
225:Me: Let’s play sick day together. ~ Morgan Parker,
226:Mommy play groups are cut throat ~ Willow Winters,
227:Only a genius can play a fool. ~ Michael Rapaport,
228:Play is the work of the child. ~ Maria Montessori,
229:Steve Laury smokes playing octaves. ~ Nathan East,
230:The game cannot be won, only played. ~ Will Smith,
231:the gods play no
favorites. ~ Charles Bukowski,
232:The team with the best players wins. ~ Jack Welch,
233:They are playing above the ground. ~ Ron Atkinson,
234:Those players really believe in him. ~ Mike Ditka,
235:We are the stage and all the players. ~ Mark Nepo,
236:And I've always loved playing solo. ~ Glen Hansard,
237:He wanted to run. He wanted to play. ~ Edward Lorn,
238:How the hell can you play here? ~ Harmon Killebrew,
239:I always play women I would date. ~ Angelina Jolie,
240:I am just a guy who plays drums. ~ Bill Kreutzmann,
241:I can't do anything but play guitar. ~ Tommy Bolin,
242:I don't have a favorite place to play. ~ Keren Ann,
243:I don't hide or play stupid games. ~ Demian Bichir,
244:I don't mind what I play, really. ~ John Malkovich,
245:If you want to play, you gotta pay. ~ Stephen King,
246:I just want to be me and play golf. ~ Bubba Watson,
247:I like playing dark, broody types. ~ Kit Harington,
248:I like to play snooker, golf as well. ~ John Terry,
249:I'm not a musician, I just play bass. ~ Bill Wyman,
250:I'm sick of playing romantic leads. ~ John Corbett,
251:I must play the instrument I've got. ~ Saul Bellow,
252:I play Rock 'n' Roll, that's what I do. ~ Kid Rock,
253:I think life is a big game we play. ~ Eric Cantona,
254:It's okay to play with your food. ~ Emeril Lagasse,
255:I used to like doing school plays. ~ Jamie Waylett,
256:I want you to play me like a cello. ~ Gayle Forman,
257:I warned you I like to play games. ~ Tiffany Reisz,
258:I wrote my first play when I was eight. ~ Pam Gems,
259:My heroes were always soccer players. ~ Ronaldinho,
260:Never play cards with a man called Doc. ~ Amy Sohn,
261:Never tempt fate. It plays for keeps. ~ Mira Grant,
262:New York City is my playground. ~ Bethenny Frankel,
263:Nobody wins playing fair. ~ Shaun David Hutchinson,
264:One wild card was yet to be played. ~ Markus Zusak,
265:pack of Self-Shuffling playing cards ~ J K Rowling,
266:There's no sauce for play like work. ~ Edna Ferber,
267:Time plays for the other team. ~ Carlos Ruiz Zaf n,
268:Twitter is the Devil's playground. ~ Albert Brooks,
269:Well played, Isla, well played. ~ Rachel Van Dyken,
270:work, pray and play not from here ~ Eman Herzallah,
271:You get steely nerves playing poker. ~ Nate Silver,
272:A ballplayer doesn't make excuses. ~ Roberto Alomar,
273:A 'band' was 'onstage' playing 'music'. ~ Matt Haig,
274:A player has no use for an agent. None. ~ Lou Holtz,
275:Come on, bebe. Let’s play gator. ~ S E Jakes,
276:Don't do anything that isn't play ~ Joseph Campbell,
277:Forever is a long time to play it safe. ~ Anonymous,
278:Hypocrites always wanna play innocent ~ Lauryn Hill,
279:I didn't play with other children. ~ Karl Lagerfeld,
280:If I don't feel it, I can't play it. ~ James Cotton,
281:If I have a day off I will play golf. ~ Dean Norris,
282:If life is a joke, let us play it. ~ Santosh Kalwar,
283:I kinda wanted to play receiver more. ~ Victor Cruz,
284:I'm not locked into playing one guy. ~ Jeff Bridges,
285:I'm not playing! I really am stupid! ~ Stuart Gibbs,
286:I'm not someone who plays hard to get. ~ Heidi Klum,
287:I'm very fond of piano players. ~ Michael Parkinson,
288:I never practice; I always play. ~ Wanda Landowska,
289:I played 100 shows before I got paid ~ Dizzy Wright,
290:I play keyboard for the internet. ~ Candace Blevins,
291:I play myself on everything I do. ~ Hannibal Buress,
292:I play piano every day. I enjoy that. ~ Frank Ocean,
293:It shatters the game, exposing the players ~ Poppet,
294:I usually play disenfranchised youth ~ Robin Tunney,
295:I will never play for the Miami Heat. ~ Rajon Rondo,
296:I would be happy to play any roles. ~ Madeline Zima,
297:Jazz is what I play for a living. ~ Louis Armstrong,
298:madhouses are rarely on display. ~ Charles Bukowski,
299:Play is battle and battle is play. ~ Johan Huizinga,
300:Play is just another version of work ~ Ray Kurzweil,
301:Play it cool, that's the old school rule man. ~ Nas,
302:Play with me and you play with fire. ~ Sharon Jones,
303:Put your ego aside and play as a team. ~ Sonny Bono,
304:Revolutionaries aren't team players. ~ Jandy Nelson,
305:They'd been played. By a tuba! ~ Jude Watson,
306:We get to play God with our stories. ~ Larry Brooks,
307:Were born to be players, not pawns. ~ Daniel H Pink,
308:You a lame so yo dame playin mind games; ~ Lil Flip,
309:You can't get saved if you don't play. ~ Bill Maher,
310:You could play well and still lose. ~ Retief Goosen,
311:You measure a player from the head up. ~ Al McGuire,
312:All I have to do is play football now. ~ Vince Young,
313:Death’s playground, that thing is fast, ~ K F Breene,
314:Don't hate the player, hate the game. ~ Jeff Jarrett,
315:Don't play hard to get, play hard to forget. ~ Drake,
316:Every note played is a life and death. ~ Lisa Genova,
317:Friday the 13th...I'mma play Jason! ~ Big Daddy Kane,
318:Have fun playing with your artefacts. ~ Karen Miller,
319:Hindsight plays tricks on our minds. ~ Jeremy Siegel,
320:I didn't have a record player. ~ Harrison Birtwistle,
321:If I could read it, I could play it. ~ Nat King Cole,
322:If music be the food of love, play on ~ Gayle Forman,
323:If you can sing it, you can play it. ~ Jackie McLean,
324:If you can't outplay them, outwork them. ~ Ben Hogan,
325:If you play golf, you are my friend. ~ Harvey Penick,
326:I'll never be the best guitar player. ~ Chad Kroeger,
327:I'll play anyone in Uno and crush them. ~ Nikki Sixx,
328:I love playing outsiders, I always do. ~ Antony Sher,
329:I'm not a nerd, I play one on TV. ~ Curtis Armstrong,
330:I’m not here to play. I’m here to win ~ Meghan March,
331:I'm not playing vamp politics. ~ MaryJanice Davidson,
332:I no longer have it (desire to play). ~ Joe DiMaggio,
333:I play any piano with a good tune. ~ Pinetop Perkins,
334:I play Beethoven and Bach. At the same ~ Alicia Keys,
335:I play my enemies like a game of chess ~ Lauryn Hill,
336:I spoil a lot of people with my play. ~ LeBron James,
337:I think I am a smarter player now. ~ Carmelo Anthony,
338:I think I'm a very poor piano player. ~ Ray Manzarek,
339:I've played everything but a harp. ~ Hattie McDaniel,
340:I would murder to play Gambit again! ~ Taylor Kitsch,
341:I would pay to watch Ginobili play. ~ Jeff Van Gundy,
342:Keep playing, Papa.
Papa stopped. ~ Markus Zusak,
343:Let the perfectionist play postal. ~ Yasser Seirawan,
344:Life deals your hand and you play it. ~ Kevin Conroy,
345:Life is a movie, let love play its role. ~ Lil Wayne,
346:Men who ape the saint and play the sinner. ~ Juvenal,
347:My one ambition is to play a hero. ~ Sessue Hayakawa,
348:Now I'm grown up and playing in a band. ~ Ray Davies,
349:Playing goal is like being shot at. ~ Jacques Plante,
350:Playing guitar is like telling the truth. ~ B B King,
351:Play the tiles you get" -Grandma Nelly ~ R J Palacio,
352:The aphorism is a slippery plaything. ~ Mason Cooley,
353:When I played ball, I didn't play for fun. ~ Ty Cobb,
354:When the cats away, the mice will play. ~ Bob Marley,
355:You are never too old to play chess! ~ Bobby Fischer,
356:You got to love to be able to play ~ Louis Armstrong,
357:You never win any games you don't play. ~ Mark Cuban,
358:You've got to play with pride and guts. ~ Lamar Odom,
359:A working artist is a playing artist. ~ Julia Cameron,
360:Can I play with the panda?" - Nate Hathaway ~ Ron Roy,
361:Destiny plays its role when least expected. ~ Praveer,
362:Don't hate the player; change the game ~ Steve Harvey,
363:Don't hate the player, hate the game. ~ Joseph Stalin,
364:Everything can happen in the playoffs. ~ Red Auerbach,
365:Forgiveness is a game only saints play Kabir. ~ Kabir,
366:For some players, luck itself is an art ~ Paul Newman,
367:God does not play dice. ALBERT EINSTEIN ~ Rick Warren,
368:Hidden speakers played harmless music; ~ John le Carr,
369:I can play all I know in eight bars. ~ Charlie Parker,
370:I don't direct the plays of others. ~ Israel Horovitz,
371:I don't play to sweat, I play to win. ~ Kevin Garnett,
372:I'd rather play a maid than be one. ~ Hattie McDaniel,
373:If I couldn’t play, I wouldn’t be alive. ~ Frank Iero,
374:I have a playlist of farts on my phone. ~ Lena Headey,
375:I have my own identity as a player. ~ Carmelo Anthony,
376:I have never played a game in my life. ~ Kevin Spacey,
377:I'm just not a great practice player. ~ Tracy McGrady,
378:I played saxophone and trumpet. Pretty nerdy. ~ Kesha,
379:I shoulda learned to play the guitar. ~ Mark Knopfler,
380:I think I was supposed to play jazz. ~ Herbie Hancock,
381:I try all night to play a pretty note. ~ Jimi Hendrix,
382:It's an honor playing for Bobby Cox. ~ Jeff Francoeur,
383:It's nice to play someone who is naive. ~ Emily Blunt,
384:I've never liked to play stereotypes. ~ Michael Welch,
385:I would love to play Jimi Hendrix. ~ Chadwick Boseman,
386:Just play. Have fun. Enjoy the game. ~ Michael Jordan,
387:Let your players know that you love them. ~ Don Meyer,
388:Of course, it's fun to play with Blacks. ~ Boris Vian,
389:People really appreciate the way I play. ~ Hines Ward,
390:Playing guitar is not a beauty contest. ~ Ernie Isley,
391:Play with fire and you WILL get burned. ~ Terry Spear,
392:play with whatever the day brought in. ~ Deborah Levy,
393:There are much worse games to play. ~ Suzanne Collins,
394:Time played on the opposite team. ~ Carlos Ruiz Zaf n,
395:We're playing those mind games together ~ John Lennon,
396:you have to play it out sometimes. ~ Charlaine Harris,
397:You've got to have brains to play dumb. ~ Helen Ellis,
398:All I want to do, ever, is play chess. ~ Bobby Fischer,
399:All my characters have playlists. ~ Michael K Williams,
400:all-work-and-not-enough-play lifestyle. ~ Nick Vujicic,
401:As a child, I was an imaginary playmate. ~ Tom Robbins,
402:Blues is easy to play, but hard to feel ~ Jimi Hendrix,
403:but he has never played the demagogue. ~ George Weigel,
404:Don't be afraid, just play the music. ~ Charlie Parker,
405:Eden Hazard is a great player. He has ~ Frank Lampard,
406:Ever seen the play Arsenic and Old Lace? ~ B J Daniels,
407:Every poker player is smarter than me. ~ Penn Jillette,
408:Here richly, with ridiculous display, ~ Hilaire Belloc,
409:If you play poorly one day, forget it. ~ Harvey Penick,
410:I love being on the road, I love playing. ~ Ben Harper,
411:I love drums and still play frequently. ~ Adrian Belew,
412:I only know how to play one role: me. ~ Karl Lagerfeld,
413:I play so young because of my looks. ~ Monique Coleman,
414:It doesn't take any talent to play hard. ~ Derek Jeter,
415:It is idle to play the lyre for an ass. ~ Saint Jerome,
416:It's fun to play people who are flawed. ~ Brad Garrett,
417:I've always wanted to play a teacher. ~ Michael Rooker,
418:I've played too many tennis hours. ~ Lindsay Davenport,
419:I want to be the best player possible. ~ Sidney Crosby,
420:I want to play many different characters. ~ Demi Moore,
421:I would only want to play for you. ~ Alexandra Bracken,
422:I write short stories, and I wrote a play. ~ Rita Dove,
423:Let's play act a murder, Wadsworth. ~ Kerri Maniscalco,
424:Let’s Play Frisbee with Bladed Weapons! ~ Rick Riordan,
425:Life and love go on, let the music play. ~ Johnny Cash,
426:Lionel Messi is the best player ever. ~ Graeme Souness,
427:Look, man, all I am is a trumpet player. ~ Miles Davis,
428:Macbeth was the first play I ever read. ~ Alan Cumming,
429:My journey as a player is complete. ~ Rickey Henderson,
430:Never tempt fate. It plays for keeps. ~ Seanan McGuire,
431:Play every game as if it's your last one ~ Guy Lafleur,
432:Play is the exultation of the possible. ~ Martin Buber,
433:Play needs direction as well as work. ~ Elbert Hubbard,
434:Poets play with words to keep themselves sane ~ Eyedea,
435:Radio is the playground of coincidence. ~ Sarah Vowell,
436:Serious art is born from serious play. ~ Julia Cameron,
437:Solitude is the playfield of Satan. ~ Vladimir Nabokov,
438:Sometimes you just have to play in pain. ~ Gary Carter,
439:Take some risks. Stop playing it so safe. ~ John Green,
440:The beat generation (coined in Playboy) ~ Jack Kerouac,
441:The idle brain is the devil's playground. ~ Eric Lange,
442:This revolution is for display purposes only. ~ Banksy,
443:You care enough to play hard to get. ~ Teresa Medeiros,
444:You don’t play fair.' I pout.
'I know. ~ E L James,
445:Your hatred is my foreplay.” - Julian King ~ Z Stefani,
446:Your whole vocabulary's played out, admit it. ~ Redman,
447:As soon as All Star stopped playing, she ~ Molly Harper,
448:Blues is easy to play, but hard to feel. ~ Jimi Hendrix,
449:But helpless Pieces of the Game He plays ~ Omar Khayyam,
450:Can I, just one time, play the good guy? ~ Clancy Brown,
451:Don’t play the occasion, play the game. ~ Alex Ferguson,
452:Don't shoot me, I'm just the piano player! ~ Elton John,
453:Do the truth quietly without display. ~ Brennan Manning,
454:Ever since I was young, I played sports. ~ Gregg Sulkin,
455:Good plays drive bad playgoers crazy. ~ Brooks Atkinson,
456:He no playa the game, he no maka the rules. ~ Earl Butz,
457:I also play fiddle, banjo and mandolin. ~ Sonny Burgess,
458:I am still better than lots of players. ~ Shahid Afridi,
459:I did two or three plays every summer. ~ Dabney Coleman,
460:I'd like to do plays, maybe a one man show. ~ Jean Reno,
461:I have fun with ideas; I play with them. ~ Ray Bradbury,
462:I have never stopped playing music. ~ Jason Schwartzman,
463:I know I can still play at a high level. ~ Michael Vick,
464:I like to disappear in the parts I play. ~ Mark Ruffalo,
465:I'm not a standup, but I play one on TV. ~ Ana Gasteyer,
466:I'm the best. I just haven't played yet. ~ Muhammad Ali,
467:In our play we reveal what kind of people we are ~ Ovid,
468:I really love traveling, I love playing. ~ Emily Haines,
469:It's an odd mix, the life of a playwright. ~ Laura Wade,
470:I've been asked to pose for Playboy. ~ Elizabeth Jagger,
471:I've been playing 'Doom' for some years. ~ Graham Joyce,
472:I've played everything but the harp. ~ Lionel Barrymore,
473:love me
it's your play
I say ~ Alejandra Pizarnik,
474:Man's most serious activity is play. ~ George Santayana,
475:Now close your eyes. I want to play. ~ Annalise Delaney,
476:players never quit, and quiters never play. ~ Anonymous,
477:Playing the assholes in the movie is fun. ~ Will Arnett,
478:Play is the highest form of research. ~ Albert Einstein,
479:Play is the highest from of research. ~ Albert Einstein,
480:Play the game without mercy, play to win ~ Wilbur Smith,
481:Powerful players produce powerful results. ~ Ella James,
482:(So), he who displays himself does not shine; ~ Lao Tzu,
483:The House Beautiful is the play lousy. ~ Dorothy Parker,
484:The real excitement is playing the game. ~ Donald Trump,
485:this deaf elf sure plays a mean pinball. ~ Rick Riordan,
486:volume up high and played the recording one ~ Lee Child,
487:We are playing with desires that disappear. ~ Doug Rice,
488:...you play the instrument you have. ~ Ursula K Le Guin,
489:Any game you play, you got to lose sometime. ~ Roy Acuff,
490:Are you a believer or just playing safe? ~ Frank Herbert,
491:As a kid, I played a lot of one-on-none. ~ Julius Erving,
492:At first I thought they were playing to an ~ Donna Tartt,
493:Because there wasn’t enough time to play 54 ~ Grant Fuhr,
494:Belief is a deception you play upon yourself. ~ Rajneesh,
495:Display is as false as it is costly. ~ Benjamin Franklin,
496:Even play has ended in fierce strife and anger. ~ Horace,
497:Every girl wants to play Bridget Jones. ~ Sheridan Smith,
498:God does not play dice with the Universe! ~ Marcus Chown,
499:God never wrote a good play in his life. ~ Kurt Vonnegut,
500:Good ball players make good citizens. ~ Grover Cleveland,

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



100

   49 Occultism
   24 Yoga
   22 Philosophy
   22 Integral Yoga
   5 Hinduism
   5 Christianity
   5 Buddhism
   2 Kabbalah
   2 Integral Theory


  106 Sri Aurobindo
   48 Aleister Crowley
   20 Sri Ramakrishna
   15 Swami Vivekananda
   15 Satprem
   13 The Mother
   11 Carl Jung
   11 Aldous Huxley
   9 Swami Krishnananda
   8 Friedrich Nietzsche
   6 Jorge Luis Borges
   5 Sri Ramana Maharshi
   5 Bokar Rinpoche
   4 Saint Augustine of Hippo
   3 Thubten Chodron
   2 Saint Teresa of Avila
   2 Patanjali
   2 Nolini Kanta Gupta
   2 Lewis Carroll
   2 Jorge Luis Borges
   2 Jean Gebser


   59 The Synthesis Of Yoga
   47 The Life Divine
   36 Magick Without Tears
   34 Savitri
   23 The Gospel of Sri Ramakrishna
   20 Essays On The Gita
   19 Letters On Yoga I
   17 Liber ABA
   16 Essays Divine And Human
   16 Collected Poems
   15 Sri Aurobindo or the Adventure of Consciousness
   11 The Perennial Philosophy
   11 The Mothers Agenda
   11 Poetics
   11 Aion
   10 Isha Upanishad
   9 The Study and Practice of Yoga
   9 The Mother With Letters On The Mother
   9 Letters On Yoga III
   9 Letters On Yoga II
   8 Talks
   8 Essays In Philosophy And Yoga
   8 Bhakti-Yoga
   7 Twilight of the Idols
   6 Words Of Long Ago
   6 Theosophy
   6 Agenda Vol 1
   5 Words Of The Mother III
   5 Walden
   5 The Secret Doctrine
   5 The Hero with a Thousand Faces
   5 The Confessions of Saint Augustine
   5 Tara - The Feminine Divine
   5 Raja-Yoga
   4 The Bible
   4 The 7 Habits of Highly Effective People
   4 A Garden of Pomegranates - An Outline of the Qabalah
   3 The Secret Of The Veda
   3 The Interior Castle or The Mansions
   3 The Divine Comedy
   3 The Blue Cliff Records
   3 Sex Ecology Spirituality
   3 Knowledge of the Higher Worlds
   3 Kena and Other Upanishads
   3 Hymns to the Mystic Fire
   3 How to Free Your Mind - Tara the Liberator
   2 Words Of The Mother II
   2 The Lotus Sutra
   2 The Integral Yoga
   2 The Ever-Present Origin
   2 Talks With Sri Aurobindo
   2 Selected Fictions
   2 Patanjali Yoga Sutras
   2 Dark Night of the Soul
   2 Alice in Wonderland
   2 Advanced Dungeons and Dragons 2E


0.01_-_Introduction, #Agenda Vol 1, #The Mother, #Integral Yoga
  This AGENDA is not even a path: it is a light little vibration that seizes you at any turning - and then, there it is, you are IN IT. 'Another world in the world,' She said. One has to catch the light little vibration, one has to flow with it, in a nothing that is like the only something in the midst of this great debacle. At the beginning of things, when still nothing was FIXED, when there was not yet this habit of the pelican or the kangaroo or the chimpanzee or the XXth century biologist, there was a little pulsation that beat and beat - a delightful dizziness, a joy in the world's great adventure; a little never-imprisoned spark that has kept on beating from species to species, but as if it were always eluding us, as if it were always over there, over there - as if it were something to become,
   something to be played forever as the one great game of the world; a who-knows-what that left this sprig of a pensive man in the middle of a clearing; a little 'something' that beats, beats, that keeps on breathing beneath every skin that has ever been put on it - like our deepest breath, our lightest air, our air of nothing - and it keeps on going, it keeps on going. We must catch the light little breath, the little pulsation of nothing. Then suddenly, on the threshold of our clearing of concrete, our head starts spinning incurably, our eyes blink into something else, and all is different, and all seems surcharged with meaning and with life, as though we had never lived until that very minute.
  

0.02_-_The_Three_Steps_of_Nature, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
  The Conditions of the Synthesis
   displayed, if not constantly, then occasionally or with some regularity of recurrence, in primary formations or in others more developed and, it may well be, even in some, however rare, that are near to the highest possible realisation of our present humanity. For the march of Nature is not drilled to a regular and mechanical forward stepping. She reaches constantly beyond herself even at the cost of subsequent deplorable retreats.
  
  --
  
  Indeed, the increasing effort towards a more intense mental life seems to create, frequently, an increasing disequilibrium of the human elements, so that it is possible for eminent scientists to describe genius as a form of insanity, a result of degeneration, a pathological morbidity of Nature. The phenomena which are used to justify this exaggeration, when taken not separately, but in connection with all other relevant data, point to a different truth. Genius is one attempt of the universal Energy to so quicken and intensify our intellectual powers that they shall be prepared for those more puissant, direct and rapid faculties which constitute the play of the supra-intellectual or divine mind. It is not, then, a freak, an inexplicable phenomenon, but a perfectly natural next step in the right line of her evolution.
  
  She has harmonised the bodily life with the material mind, she is harmonising it with the play of the intellectual mentality; for that, although it tends to a depression of the full animal and vital vigour, need not produce active disturbances. And she is shooting yet beyond in the attempt to reach a still higher level.
  
  --
  The Conditions of the Synthesis
   to this conclusion that mental life, far from being a recent appearance in man, is the swift repetition in him of a previous achievement from which the Energy in the race had undergone one of her deplorable recoils. The savage is perhaps not so much the first forefather of civilised man as the degenerate descendant of a previous civilisation. For if the actuality of intellectual achievement is unevenly distributed, the capacity is spread everywhere. It has been seen that in individual cases even the racial type considered by us the lowest, the negro fresh from the perennial barbarism of Central Africa, is capable, without admixture of blood, without waiting for future generations, of the intellectual culture, if not yet of the intellectual accomplishment of the dominant European. Even in the mass men seem to need, in favourable circumstances, only a few generations to cover ground that ought apparently to be measured in the terms of millenniums. Either, then, man by his privilege as a mental being is exempt from the full burden of the tardy laws of evolution or else he already represents and with helpful conditions and in the right stimulating atmosphere can always display a high level of material capacity for the activities of the intellectual life.
  

0.02_-_Topographical_Note, #Agenda Vol 1, #The Mother, #Integral Yoga
  Topographical Note
  From the time of Sri Aurobindo's departure (1950) until 1957, we have only a few notes and fragments or rare statements noted from memory. These are the only landmarks of this period, along with Mother's Questions and Answers from her talks at the Ashram playground. A few of these conversations have been reproduced here insofar as they mark stages of the Supramental
  Action.
  --
  French disciples, on the second floor of the main Ashram building, on some pretext of work or other. She listened to our queries, spoke to us at length of yoga, occultism, her past experiences in
  Algeria and in France or of her current experiences; and gradually, She opened the mind of the rebellious and materialistic Westerner that we were and made us understand the laws of the worlds, the play of forces, the working of past lives - especially this latter, which was an important factor in the difficulties with which we were struggling at that time and which periodically made us abscond.
  

0.04_-_1951-1954, #Agenda Vol 1, #The Mother, #Integral Yoga
  ' ... There are other great Personalities of the Divine Mother, but they were more difficult to bring
  8The following text is an extract from a 'Wednesday Class,' when every Wednesday Mother would answer questions raised by the disciples and children at the Ashram playground.
  
  --
  If you look at yourselves straight in the face and you see what you are, then if by chance you should resolve to ... But what really astounds me is that you don't even seem to feel an intense
  NEED to do this! 'But how can we know?' Because you DO know, you have been told over and over again, it has been drummed into your heads. You KNOW that you have a divine consciousness within you. And yet you can go on sleeping night after night, playing day after day, doing your lessons ad infinitum and still not be ... not have a BURNING desire and will to come into contact with yourselves! - With yourselves, yes, the you just there, inside (motion towards the center of the chest) ... Really, it's beyond me!
  As soon as I found out - and no one told me, I found out through an experience - as soon as I found out that there was a discovery to be made within myself, well, it became THE MOST

0.04_-_The_Systems_of_Yoga, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
  Nature and climbs beyond her. For the aim of the Universal
  Mother is to embrace the Divine in her own play and creations and there to realise It. But in the highest flights of Yoga she reaches beyond herself and realises the Divine in Itself exceeding the universe and even standing apart from the cosmic play.
  
  --
  
  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
  1
  --
  
  But this exclusive consummation is not the sole or inevitable result of the Path of Knowledge. For, followed more largely and with a less individual aim, the method of Knowledge may lead to an active conquest of the cosmic existence for the Divine no less than to a transcendence. The point of this departure is the realisation of the supreme Self not only in one's own being but in all beings and, finally, the realisation of even the phenomenal aspects of the world as a play of the divine consciousness and not something entirely alien to its true nature. And on the basis of this realisation a yet further enlargement is possible, the conversion of all forms of knowledge, however mundane, into activities of the divine consciousness utilisable for the perception of the one and unique Object of knowledge both in itself and through the play of its forms and symbols. Such a method might well lead to the elevation of the whole range of human intellect
  
  --
  The Path of Devotion aims at the enjoyment of the supreme
  Love and Bliss and utilises normally the conception of the supreme Lord in His personality as the divine Lover and enjoyer of the universe. The world is then realised as a play of the
  Lord, with our human life as its final stage, pursued through the different phases of self-concealment and self-revelation. The principle of Bhakti Yoga is to utilise all the normal relations of human life into which emotion enters and apply them no longer to transient worldly relations, but to the joy of the All-Loving, the All-Beautiful and the All-Blissful. Worship and meditation are used only for the preparation and increase of intensity of the divine relationship. And this Yoga is catholic in its use of all emotional relations, so that even enmity and opposition to God, considered as an intense, impatient and perverse form of Love, is conceived as a possible means of realisation and salvation.
  --
  
  But, here too, the exclusive result is not inevitable. The Yoga itself provides a first corrective by not confining the play of divine love to the relation between the supreme Soul and the individual, but extending it to a common feeling and mutual worship between the devotees themselves united in the same realisation of the supreme Love and Bliss. It provides a yet more general corrective in the realisation of the divine object of Love in all beings not only human but animal, easily extended to all forms whatsoever. We can see how this larger application of the Yoga of
  Devotion may be so used as to lead to the elevation of the whole range of human emotion, sensation and aesthetic perception to the divine level, its spiritualisation and the justification of the cosmic labour towards love and joy in our humanity.

0.05_-_1955, #Agenda Vol 1, #The Mother, #Integral Yoga
  
  When I am not immediately engrossed in work, I have to confront a thousand little temptations and daily difficulties that come from my contact with other beings and a life that does indeed remain in life. Here, even more, there is the feeling of an impossible struggle, and all these 'little' difficulties seem to gnaw away at me; scarcely has one hole been filled when another opens up, or the same one reappears, and there is never any real victory - one has constantly to begin everything again. Finally, it seems to me that I really live only one hour a day, during the evening 'distribution' at the playground.17 It is scarcely a life and scarcely a sadhana!
  Consequently, I understand much better now why in the traditional yogas one 'settled' all these difficulties once and for all by escaping from the world, without bothering to transform a life that seems so untransformable.
  --
  16For a long time, Satprem took care of the correspondence with the outside, along with Pavitra not to mention editing the Ashram Bulletin as well as Mother's writings and talks translating Sri Aurobindo's works Unto French, and conducting classes at the Ashram's 'International Centre of Education.'
  17Every evening at the playground, the disciples passed before Mother one by one to receive symbolically some food.
  
  --
  
  To complete the picture - for I don't know what inspiration compels me to expose all this to you in such detail - I must tell you that these friends are opium users and that opium has played an important role in my life and continues to exert a strong attraction over me, the attraction of oblivion.
  

0.05_-_The_Synthesis_of_the_Systems, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
  An undiscriminating combination in block would not be a synthesis, but a confusion. Nor would a successive practice of each of them in turn be easy in the short span of our human life and with our limited energies, to say nothing of the waste of labour implied in so cumbrous a process. Sometimes, indeed,
  Hathayoga and Rajayoga are thus successively practised. And in a recent unique example, in the life of Ramakrishna Paramhansa, we see a colossal spiritual capacity first driving straight to the divine realisation, taking, as it were, the kingdom of heaven by violence, and then seizing upon one Yogic method after another and extracting the substance out of it with an incredible rapidity, always to return to the heart of the whole matter, the realisation and possession of God by the power of love, by the extension of inborn spirituality into various experience and by the spontaneous play of an intuitive knowledge. Such an example cannot be generalised. Its object also was special and temporal, to exemplify in the great and decisive experience of a master-soul the truth, now most necessary to humanity, towards which a world long divided into jarring sects and schools is with difficulty labouring, that all sects are forms and fragments of a single integral truth and all disciplines labour in their different ways towards one supreme experience. To know, be and possess
  
  --
  
  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.
  --
  49
   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 Ananda of all that is in the world seen as symbols of the Divine and the Ananda 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.
  

0.06_-_1956, #Agenda Vol 1, #The Mother, #Integral Yoga
  Must artistic creation cease being human, then; must it cease relying upon the human? - which
   would then mean having to reject so many undeniably great painters, poets or writers? Must one wait to be open to the supramental planes of consciousness before being able to reconcile (assuming such reconciliation is possible) yoga and artistic creation? And, until then, smother all that sustains the creative elan, i.e. the individual, the conflict, that part of oneself which every creator feels to be the purest human part? Must one extinguish in oneself this play of light and shadow from which art derives its highest accents?
  Signed: Bernard
  --
  Mother, I need to unburden myself of all that is wringing my heart, and if the Divine exists somewhere, it is to him that I would like to express my profound disgust. For all this is profoundly scandalous, absurd and revolting. I know that the external world is absurd and that men live in it vainly; but the world of the Ashram is no less absurd, no less vain. 'Someone' is making fun of us,
  'someone' is deceiving us - for if truly there is some witness to this tragi-comedy and if this whole world is his 'game,' it is a cruel game and he is a cheater, for he has all the cards in his hand and he pretends to make us play a game in which we are inevitably the losers - a game we cannot play, for we are helpless miserable, without strength, without light.
  
  --
  
  It is quite possible, even quite probable, that in another hour or another day, I may feel quite the contrary of what I now write. But the person I am tomorrow does not negate he who I am today, it only makes him more absurd, more unbearably absurd. The one who I am right now, for an hour perhaps, needs to cry out his disgust with this nameless farce. We are puppets, fools, and I am ready to admit that everything is just a state of consciousness - but it is still a fool's state of consciousness. Tomorrow's puppet who might ask for grace from the divine, and believe in him, will still be a puppet, a pacified and resigned puppet - but a marionette no less absurd playing a game no less absurd. I understand those who go about planting dynamite everywhere; if they seek death, it is because they desperately wanted to live but found it impossible to live. One cannot live, one can only flee this intolerable existence in one way or another. Mother, it is impossible for a man
   to look at himself straight in the face in a completely lucid way for more than five minutes - IF HE
  --
  
  Mother, very recently a text has been circulating which says, 'What has just now happened, with this Victory, is not a descent but a manifestation. And it is no longer merely an individual event: the Supermind has sprung forth into the universal play.'
  Yes, yes, yes! I indeed said all that. I acknowledge it. And so?

0.07_-_1957, #Agenda Vol 1, #The Mother, #Integral Yoga
  Is it you in your supreme consciousness, an impersonal divine force, the force of the yoga, or you, the embodied Mother with your physical consciousness - a personal presence really intimate to our every thought and act, and not some anonymous force? Can you tell us how and in what way you are present with us?
  It is said that Sri Aurobindo and you are one and the same consciousness, but are the personal presence of Sri Aurobindo and your own personal presence two distinct things, each playing a particular role?
  I am with you because I AM you or you are me.
  --
  
  There is more than a bond with those whom I have accepted as disciples, those to whom I have said 'yes' - there is an emanation of myself. Whenever necessary, this emanation notifies me as to what is happening. In fact, I know constantly, but all these things are not registered in my active memory, otherwise I would be flooded - the physical consciousness acts as a filter: things are recorded on a subtle plane and remain there in the latent state, rather like music that is silently recorded, and when I need to know something with my physical consciousness, I plug into this subtle plane and the tape starts playing. Then I can see things, their evolution and the present result.
  

01.02_-_The_Issue, #Savitri, #Sri Aurobindo, #Integral Yoga
    Almost they saw who lived within her light
    Her playmate in the sempiternal spheres
    Descended from its unattainable realms
  --
    A creature born to bend beneath the yoke,
    A chattel and a plaything of Time's lords,
    Or one more pawn who comes destined to be pushed
    One slow move forward on a measureless board
    In the chess-play of the earth-soul with Doom,--
    Such is the human figure drawn by Time.

01.03_-_The_Yoga_of_the_King_The_Yoga_of_the_Souls_Release, #Savitri, #Sri Aurobindo, #Integral Yoga
  One in the front of the immemorial quest,
  Protagonist of the mysterious play
  In which the Unknown pursues himself through forms
  --
  Touched by this tenant from the heights became
  A playground of the living Infinite.
  This bodily appearance is not all;
  --
  His mind could rest on a supernal ground
  And look down on the magic and the play
  Where the God-child lies on the lap of Night and Dawn

01.03_-_Yoga_and_the_Ordinary_Life, #The Integral Yoga, #Sri Aurobindo, #Integral Yoga
  
  I may say briefly that there are two states of consciousness in either of which one can live. One is a higher consciousness which stands above the play of life and governs it; this is variously called the Self, the Spirit or the Divine. The other is the normal consciousness in which men live; it is something quite superficial, an instrument of the Spirit for the play of life. Those who live and act in the normal consciousness are governed entirely by the common movements of the mind and are naturally subject to grief and joy and anxiety and desire or to everything else that makes up the ordinary stuff of life.
  

01.04_-_The_Secret_Knowledge, #Savitri, #Sri Aurobindo, #Integral Yoga
  In the phenomenon see its mystic source.
  These heed not the deceiving outward play,
  They turn not to the moment's busy tramp,
  --
  An unseen Presence moulds the oblivious clay.
  A playmate in the mighty Mother s game,
  One came upon the dubious whirling globe
  --
  He is himself the dreamer and the dream.
  There are Two who are One and play in many worlds;
  In Knowledge and Ignorance they have spoken and met
  --
  A part is seen, we take it for the whole.
  Thus have they made their play with us for roles:
  Author and actor with himself as scene,
  --
  He makes the hours pivot around her will,
  Makes all reflect her whims; all is their play:
  This whole wide world is only he and she.
  --
  His being a field of her vast experiment,
  Her endless space is the playground of his thoughts;
  She binds to knowledge of the shapes of Time
  --
  In the mystery of her cosmic ignorance,
  In the insoluble riddle of her play,
  A creature made of perishable stuff,
  --
  Although she drives him on her fancy's roads,
  At play with him as with her child or slave,
  To freedom and the Eternal's mastery
  --
  Her highest heights she unmasks and is his mate.
  Till then he is a plaything in her game;
  Her seeming regent, yet her fancy's toy,
  --
  \t:The master of existence lurks in us
  And plays at hide-and-seek with his own Force;
  In Nature's instrument loiters secret God.
  --
  His own self's truth he seeks who is the Truth;
  He is the player who became the play,
  He is the Thinker who became the thought;
  --
  Rich bales, carved statuettes, hued canvases,
  And jewelled toys brought for an infant's play
  And perishable products of hard toil
  --
  There is a truth to know, a work to do;
  Her play is real; a Mystery he fulfils:
  There is a plan in the Mother s deep world-whim,

02.01_-_The_World-Stair, #Savitri, #Sri Aurobindo, #Integral Yoga
    Revealed the grandeurs of the Infinite:
    It flung into the hazards of its play
    A million moods, a myriad energies,
  --
    The Eternal's stillness saw in unmoved joy
    His universal Power at work display
    In plots of pain and dramas of delight

02.02_-_The_Kingdom_of_Subtle_Matter, #Savitri, #Sri Aurobindo, #Integral Yoga
  In rooms of the young divinity of power
  And early play of the eternal Child
  The embodiments of his outwinging thoughts
  --
  The form is all, and physical gods are kings.
  The inspiring Light plays in fine boundaries;
  A faultless beauty comes by Nature's grace;
  --
  Admiring marvellous forms so near to ours
  Yet perfect like the playthings of a god,
  Deathless in the aspect of mortality.
  --
  Attached to the safe paucity of her room,
  She did her little works and played and slept
  And thought not of a greater work undone.

02.03_-_The_Glory_and_the_Fall_of_Life, #Savitri, #Sri Aurobindo, #Integral Yoga
  Aspiring to heaven she turns her steps towards hell.
  Chance she has chosen and danger for playfellows;
  Fate's dreadful swing she has taken for cradle and seat.
  --
  Where all could dare to be themselves and one
  And Wisdom played in sinless innocence
  With naked Freedom in Truth's happy sun.
  --
  Has turned to pathos and power being's self-dream,
  Made a passion-play of its fathomless mystery.
  But here were worlds lifted half-way to heaven.
  --
  And never feel her cruel edge of pain,
  All love could play and nowhere Nature's shame.
  But she has stabled her dreams in Matter's courts
  --
  It knew not how to tire; happy were its tears.
  There work was play and play the only work,
  The tasks of heaven a game of godlike might:
  --
  A race and laughter of immortal strengths,
  The nude god-children in their play-fields ran
  Smiting the winds with splendour and with speed;
  --
  Ideas were luminous comrades of the soul;
  Mind played with speech, cast javelins of thought,
  But needed not these instruments' toil to know;
  --
  In fields of grandeur and of titan power,
  Life played at ease with her immense desires.
  A thousand Edens she could build nor pause;
  --
  In the crude beginnings of this mortal world
  Life was not nor mind's play nor heart's desire.
  When earth was built in the unconscious Void

02.04_-_The_Kingdoms_of_the_Little_Life, #Savitri, #Sri Aurobindo, #Integral Yoga
  A game of hide-and-seek in twilit rooms,
  A play of love and hate and fear and hope
  Continues in the nursery of mind
  --
  The Two embrace and strive and each know each
  Regarding closer now the playmate's face.
  Even in these formless coilings he could feel
  --
  Movement and speed and strength were joy enough
  And bodily longings shared and quarrel and play,
  And tears and laughter and the need called love.
  --
  Her changing actors and her million masks,
  Life was a play monotonously the same.
  There were no vast perspectives of the spirit,

02.05_-_The_Godheads_of_the_Little_Life, #Savitri, #Sri Aurobindo, #Integral Yoga
  And Chance coerced by fixed immutable laws,
  A scene was set for Nature's conscious play.
  Then stirred the Spirit's mute immobile sleep;
  --
  This minute elaborate orchestrated life
  For ever plays its motiveless symphonies.
  The mind learns and knows not, turning its back to truth;
  --
  Ignorant themselves of their own fount of strength
  They play their part in the enormous whole.
  Agents of darkness imitating light,
  --
  Painters of the decor of a dull-hued stage
  And nimble scene-shifters of the human play,
  Ever are busy with this ill-lit scene.
  --
  Fenced off the greatnesses of hidden God.
  His being was formed to play a trivial part
  In a little drama on a petty stage;
  --
  An Infant nursed on Nature's covert breast,
  An Infant playing in the magic woods,
  Fluting to rapture by the spirit's streams,

02.06_-_The_Kingdoms_and_Godheads_of_the_Greater_Life, #Savitri, #Sri Aurobindo, #Integral Yoga
  To a strange uncertain tract his journey came
  Where consciousness played with unconscious self
  And birth was an attempt or episode.
  --
  A witness overmastered by his scene,
  He admired her splendid front of pomp and play
  And the marvels of her rich and delicate craft,
  --
  In vain we hope to read the baffling signs
  Or find the word of the half-played charade.
  Only in that greater life a cryptic thought
  --
  Attracted to strange far-off shimmerings,
  Led by the fluting of a distant player
  He sought his way amid life's laughter and call
  --
  Oblivious screens the high intended theme
  The self-embodying spirit came to play
  On the vast clavichord of Nature-Force.
  --
  In a clasped antagonism's close-locked embrace,
  A play without denouement or idea,
  A hunger march of lives without a goal,

02.07_-_The_Descent_into_Night, #Savitri, #Sri Aurobindo, #Integral Yoga
    Dun suburbs of the cities of dream-life.
    There Life displayed to the spectator soul
    The shadow depths of her strange miracle.

02.09_-_The_Paradise_of_the_Life-Gods, #Savitri, #Sri Aurobindo, #Integral Yoga
  He mixed in the radiant pastimes of the Unborn,
  Heard whispers of the player never seen
  And listened to his voice that steals the heart

02.10_-_The_Kingdoms_and_Godheads_of_the_Little_Mind, #Savitri, #Sri Aurobindo, #Integral Yoga
  As if the cosmos were a nursery game,
  Mind, life the playthings of a Titan's babe.
  As one it works who builds a mimic fort
  --
  And see in a single glance the Infinite's whole.
  An inconclusive play is Reason's toil.
  Each strong idea can use her as its tool;

02.11_-_The_Kingdoms_and_Godheads_of_the_Greater_Mind, #Savitri, #Sri Aurobindo, #Integral Yoga
  The Masters of things actual, lords of the hours,
  playmates of youthful Nature and child God,
  Creators of Matter by hid stress of Mind
  --
  King-children born on Wisdom's early plane,
  Taught in her school world-making's mystic play.
  Archmasons of the eternal Thaumaturge,
  --
  Assigned his settled moves in Nature's game,
  Zigzagged at the gesture of a chess-player Will
  Across the chequerboard of cosmic Fate.
  --
  The cosmos is no accident in Time;
  There is a meaning in each play of Chance,
  There is a freedom in each face of Fate.
  --
  And took its vast silence for the Ineffable.
  This was the play of the bright gods of Thought.
  Attracting into time the timeless Light,
  --
  Dreams that the chains of thought have made her ours;
  But only we play with our own brilliant bonds;
  Tying her down, it is ourselves we tie.

02.13_-_In_the_Self_of_Mind, #Savitri, #Sri Aurobindo, #Integral Yoga
  Aspiring towards a superconscient Sun,
  playing in shine and rain from heavenlier skies
  They never can win however high their reach

02.15_-_The_Kingdoms_of_the_Greater_Knowledge, #Savitri, #Sri Aurobindo, #Integral Yoga
  Thoughts rose in him no earthly mind can hold,
  Mights played that never coursed through mortal nerves:
  He scanned the secrets of the Overmind,

03.02_-_The_Adoration_of_the_Divine_Mother, #Savitri, #Sri Aurobindo, #Integral Yoga
  Leaving unbroken the last chapter's seal,
  Unsolved the riddle of the unfinished play;
  The cosmic player laughs within his mask,
  And still the last inviolate secret hides

03.02_-_The_Gradations_of_Consciousness_The_Gradation_of_Planes, #The Integral Yoga, #Sri Aurobindo, #Integral Yoga
  
  But all this must not be taken in too rigid and mechanical a sense. It is an immense plastic movement full of the play of possibilities and must be seized by a flexible and subtle tact or sense in the seeing consciousness. It cannot be reduced to a too rigorous logical or mathematical formula.
  

03.03_-_The_House_of_the_Spirit_and_the_New_Creation, #Savitri, #Sri Aurobindo, #Integral Yoga
  On sorrowless heights no winging cry disturbs,
  Pure and untouched above this mortal play
  Is spread the spirit's hushed immobile air.
  --
  A Mind too mighty to be bound by Thought,
  A Life too boundless for the play in Space,
  A Soul without borders unconvinced of Time,
  --
  The seeming-reckless dance's subtle plan
  Of immense world-forces in their perfect play.
  Appearance looked back to its hidden truth
  And made of difference oneness' smiling play;
  It made all persons fractions of the Unique,
  --
  On a meeting line of hazardous extremes
  The game of games was played to its breaking-point,
  Where through self-finding by divine self-loss
  --
  The Spirit's white neutrality became
  A playground of miracles, a rendezvous
  For the secret powers of a mystic Timelessness:
  --
  Prolonged the nearness of soul's clasp with soul;
  Its warm play of external sight and touch
  Reflected the glow and thrill of the heart's joy,
  --
  Unrolls its dubious truth to a questioning Mind
  Compelled by the ignorant Power to play its part
  And to record her inconclusive tale,

04.02_-_The_Growth_of_the_Flame, #Savitri, #Sri Aurobindo, #Integral Yoga
  Her beauty and flaming strength were seen afar
  Like lightning playing with the fallen day,
  A glory unapproachably divine.

04.03_-_The_Call_to_the_Quest, #Savitri, #Sri Aurobindo, #Integral Yoga
  An equal greatness in her life was sown.
  Accustomed scenes were now an ended play:
  Moving in muse amid familiar powers,

05.01_-_The_Destined_Meeting-Place, #Savitri, #Sri Aurobindo, #Integral Yoga
  That dwells in the compelling stuff of things,
  And nothing happens in the cosmic play
  But at its time and in its foreseen place.

05.02_-_Satyavan, #Savitri, #Sri Aurobindo, #Integral Yoga
  Or he roams in his charmed sleep mid thoughts and things;
  The child-god is at play, he seeks himself
  In many hearts and minds and living forms:

06.01_-_The_Word_of_Fate, #Savitri, #Sri Aurobindo, #Integral Yoga
  The secret might of the creative Fire
  Displayed its triple power to build and form,
  Its infinitesimal wave-sparks' weaving dance,
  --
  
  As a cloud plays with lightnings' vivid laugh,
  But still holds back the thunder in its heart,
  --
  Invisible the giant actors tread
  And man lives like some secret player's mask.
  
  --
  Which for a time was given him from within,
  To other scenes he moves and other players
  And laughs and weeps mid faces new, unknown.

07.02_-_The_Parable_of_the_Search_for_the_Soul, #Savitri, #Sri Aurobindo, #Integral Yoga
  
  He is bound and forced, a victim of the play,
  Or, allured, joys in the mad and mighty din.

07.03_-_The_Entry_into_the_Inner_Countries, #Savitri, #Sri Aurobindo, #Integral Yoga
  Curbed were her mighty pomps, her splendid waste,
  Sobered the revels of her bacchant play,
  Cut down were her squanderings in desire's bazaar,

07.04_-_The_Triple_Soul-Forces, #Savitri, #Sri Aurobindo, #Integral Yoga
  Soon I shall know the secrets of the Mind;
  I play with knowledge and with ignorance
  And sin and virtue my inventions are

07.05_-_The_Finding_of_the_Soul, #Savitri, #Sri Aurobindo, #Integral Yoga
  Eternity upheld the minute's acts
  And the passing scenes of the Everlasting's play.
  
  --
  She had come into the mortal body's room
  To play at ball with Time and Circumstance.
  
  --
  Its childish game of daily dwarf desires
  Was changed into a sweet and boisterous play,
  A romp of little gods with life in Time.

07.06_-_Nirvana_and_the_Discovery_of_the_All-Negating_Absolute, #Savitri, #Sri Aurobindo, #Integral Yoga
  
  Thus following the complex human play
  She heard the prompter's voice behind the scenes,

08.03_-_Death_in_the_Forest, #Savitri, #Sri Aurobindo, #Integral Yoga
  He spoke of all the things he loved: they were
  His boyhood's comrades and his playfellows,
  Coevals and companions of his life

09.02_-_The_Journey_in_Eternal_Night_and_the_Voice_of_the_Darkness, #Savitri, #Sri Aurobindo, #Integral Yoga
  Unreal, inescapable end of things,
  Thou grim jest played with the immortal spirit.
  

10.02_-_The_Gospel_of_Death_and_Vanity_of_the_Ideal, #Savitri, #Sri Aurobindo, #Integral Yoga
  
  Or if a half-Truth is playing with the earth
  Throwing its light on a dark shadowy ground,

10.03_-_The_Debate_of_Love_and_Death, #Savitri, #Sri Aurobindo, #Integral Yoga
  His great and dangerous drama's needed steps;
  He makes with these and all his passion-play,
  A play and yet no play but the deep scheme
  Of a transcendent Wisdom finding ways
  --
  A lightning flash of visionary sight,
  It plays upon an inward verge of mind:
  Thought silenced gazes into a brilliant Void.
  --
  
  All grew a play of Chance simulating Fate.
  
  --
  
  Then is there played the crowning Mystery,
  Then is achieved the longed-for miracle.

10.04_-_The_Dream_Twilight_of_the_Earthly_Real, #Savitri, #Sri Aurobindo, #Integral Yoga
  A legend told to itself by conscious Mind,
  Imaged and played on a feigned Matter's ground
  On which it stands in an unsubstantial Vast.
  --
  Tear off those bonds and flee into white calm
  Crying for a refuge from the play of God.
  
  --
  
  In its long play with Fate and Chance and Time
  Assured of the game's vanity lost or won,
  --
  Unless stripped bare and cannot kiss the bonds
  The Lover winds around his playmate's limbs,
  Choosing his tyranny, crushed in his embrace?
  --
  Thought's favourite mid the children of half-light
  Who high-voiced crowd the playgrounds of the mind
  Or people its dormitories in infant sleep?
  --
  He wallows in mud, yet heavenward soars in thought;
  He plays and ponders, laughs and weeps and dreams,
  Satisfies his little longings like the beast;

1.008_-_The_Principle_of_Self-Affirmation, #The Study and Practice of Yoga, #Swami Krishnananda, #Yoga
  
  The practice of yoga is very cautious about all these internal structural devices, which have been manufactured by nature to keep the individual under subjugation by brainwashing him from birth until death and never allowing him to think of what these devices are. If we want to subordinate a person and keep that person under subjection always, we have to brainwash that person every day by telling him something contrary to what he is, repeating it every day every moment in every thought, every speech and every action so that there is a false personality grown around that person and he becomes our servant. This has happened to everyone, and this trick seems to be played by the vast diversified nature itself, so that everyone is a servant of nature rather than a master. This is the source of sorrow.
  

1.00b_-_INTRODUCTION, #The Perennial Philosophy, #Aldous Huxley, #Philosophy
  authority as they have. The Shruti, in Shankaras words, depends upon direct
  perception. The Smriti plays a part analogous to induction, since, like induction, it
  derives its authority from an authority other than itself. This book, then, is an

1.00_-_Gospel, #The Gospel of Sri Ramakrishna, #Sri Ramakrishna, #Hinduism
  
  At the age of nine, Gaddhar was invested with the Sacred Thread. This ceremony conferred upon him the privileges of his brhmin lineage, including the worship of the Family Deity, Raghuvir, and imposed upon him the many strict disciplines of a brhmin's life. During the ceremony of investiture he shocked his relatives by accepting a meal cooked by his nurse, a udr woman. His father would never have dreamt of doing such a thing. But in a playful mood Gaddhar had once promised this woman that he would eat her food, and now he fulfilled his plighted word. The woman had piety and religious sincerity, and these were more important to the boy than the conventions of society.
  
  --
  
  About this time, on the ivartri night, consecrated to the worship of iva, a dramatic performance was arranged. The principal actor, who was to play the part of iva, suddenly fell ill, and Gaddhar was persuaded to act in his place. While friends were dressing him for the role of iva - smearing his body with ashes, matting his locks, placing a trident in his hand and a string of rudrkaa beads around his neck - the boy appeared to become absent-minded. He approached the stage with slow and measured step, supported by his friends. He looked the living image of iva. The audience loudly applauded what it took to be his skill as an actor, but it was soon discovered that he was really lost in meditation. His countenance was radiant and tears flowed from his eyes. He was lost to the outer world. The effect of this scene on the audience was tremendous.
  
  --
  
  Gaddhar himself now organized a dramatic company with his young friends. The stage was set in the mango orchard. The themes were selected from the stories of the Ramayana and the Mahabharata. Gaddhar knew by heart almost all the roles, having heard them from professional actors. His favourite theme was the Vrindvan episode of Krishna's life, depicting those exquisite love-stories of Krishna and the milkmaids and the cowherd boys. Gaddhar would play the parts of Rdh or Krishna and would often lose himself in the character he was portraying. His natural feminine grace heightened the dramatic effect. The mango orchard would ring with the loud kirtan of the boys. Lost in song and merry-making, Gaddhar became indifferent to the routine of school.
  
  --
  
  The whole symbolic world is represented in the temple garden - the Trinity of the Nature Mother (Kli), the Absolute (iva), and Love (Radhknta), the Arch spanning heaven and earth. The terrific Goddess of the Tantra, the soul-enthralling Flute-player of the Bhgavata, and the Self-absorbed Absolute of the Vedas live together, creating the greatest synthesis of religions. All aspects of Reality are represented there. But of this divine household, Kli is the pivot, the sovereign Mistress. She is Prakriti, the Procreatrix, Nature, the Destroyer, the Creator. Nay, She is something greater and deeper still for those who have eyes to see. She is the Universal Mother, "my Mother" as Ramakrishna would say, the All-powerful, who reveals Herself to Her children under different aspects and Divine Incarnations, the Visible God, who leads the elect to the Invisible Reality; and if it so pleases Her, She takes away the last trace of ego from created beings and merges it in the consciousness of the Absolute, the undifferentiated God. Through Her grace "the finite ego loses itself in the illimitable Ego-tman-Brahman".
  
  --
  
  At this time there came to Dakshinewar a youth of sixteen, destined to play an important role in Sri Ramakrishna's life. Hriday, a distant nephew of Sri Ramakrishna, hailed from Sihore, a village not far from Kmrpukur, and had been his boyhood friend.
  
  --
  
  Yet this was only a foretaste of the intense experiences to come. The first glimpse of the Divine Mother made him the more eager for Her uninterrupted vision. He wanted to see Her both in meditation and with eyes open. But the Mother began to play a teasing game of hide-and-seek with him, intensifying both his joy and his suffering. Weeping bitterly during the moments of separation from Her, he would pass into a trance and then find Her standing before him, smiling, talking, consoling, bidding him be of good cheer, and instructing him. During this period of spiritual practice he had many uncommon experiences. When he sat to meditate, he would hear strange clicking sounds in the joints of his legs, as if someone were locking them up, one after the other, to keep him motionless; and at the conclusion of his meditation he would again hear the same sounds, this time unlocking them and leaving him free to move about. He would see flashes like a swarm of fire-flies floating before his eyes, or a sea of deep mist around him, with luminous waves of molten silver. Again, from a sea of translucent mist he would behold the Mother rising, first Her feet, then Her waist, body, face, and head, finally Her whole person; he would feel Her breath and hear Her voice. Worshipping in the temple, sometimes he would become exalted, sometimes he would remain motionless as stone, sometimes he would almost collapse from excessive emotion. Many of his actions, contrary to all tradition, seemed sacrilegious to the people. He would take a flower and touch it to his own head, body, and feet, and then offer it to the Goddess.
  
  --
  
  There came to Dakshinewar at this time a brhmin woman who was to play an important part in Sri Ramakrishna's spiritual unfoldment. Born in East Bengl, she was an adept in the Tntrik and Vaishnava methods of worship. She was slightly over fifty years of age, handsome, and garbed in the orange robe of a nun. Her sole possessions were a few books and two pieces of wearing-cloth.
  
  --
  
  About the year 1864 there came to Dakshinewar a wandering Vaishnava monk, Jatdhri, whose Ideal Deity was Rm. He always carried with him a small metal image of the Deity, which he called by the endearing name of Ramll, the Boy Rm. Toward this little image he displayed the tender affection of Kausalya for her divine Son, Rm.
  
  --
  
  He devoted himself to nursing Rm, feeding Rm, playing with Rm, taking Rm for a walk, and bathing Rm. And he found that the image responded to his love.
  
  Sri Ramakrishna, much impressed with his devotion, requested Jatdhri to spend a few days at Dakshinewar. Soon Ramll became the favourite companion of Sri Ramakrishna too. Later on he described to the devotees how the little image would dance gracefully before him, jump on his back, insist on being taken in his arms, run to the fields in the sun, pluck flowers from the bushes, and play pranks like a naughty boy.
  
  --
  
  Sri Ramakrishna now devoted himself to scaling the most inaccessible and dizzy heights of dualistic worship, namely, the complete union with Sri Krishna as the Beloved of the heart. He regarded himself as one of the gopis of Vrindvan, mad with longing for her divine Sweetheart. At his request Mathur provided him with woman's dress and jewellery. In this love pursuit, food and drink were forgotten. Day and night he wept bitterly. The yearning turned into a mad frenzy; for the divine Krishna began to play with him the old tricks He had played with the gopis. He would tease and taunt, now and then revealing Himself, but always keeping at a distance. Sri Ramakrishna's anguish brought on a return of the old physical symptoms: the burning sensation, an oozing of blood through the pores, a loosening of the joints, and the stopping of physiological functions.
  
  --
  
  On the appointed day, in the small hours of the morning, a fire was lighted in the Panchavati. Totpuri and Sri Ramakrishna sat before it. The flame played on their faces.
  
  --
  
  y, the mighty weaver of the garb, is none other than Kli, the Divine Mother. She is the primordial Divine Energy, akti, and She can no more be distinguished from the Supreme Brahman than can the power of burning be distinguished from fire. She projects the world and again withdraws it. She spins it as the spider spins its web. She is the Mother of the Universe, identical with the Brahman of Vednta, and with the tman of Yoga. As eternal Lawgiver, She makes and unmakes laws; it is by Her imperious will that karma yields its fruit. She ensnares men with illusion and again releases them from bondage with a look of Her benign eyes. She is the supreme Mistress of the cosmic play, and all objects, animate and inanimate, dance by Her will. Even those who realize the Absolute in nirvikalpa Samdhi are under Her jurisdiction as long as they still live on the relative plane.
  
  --
  
  In 1867, Sri Ramakrishna returned to Kmrpukur to recuperate from the effect of his austerities. The peaceful countryside, the simple and artless companions of his boyhood, and the pure air did him much good. The villagers were happy to get back their playful, frank, witty, kind-hearted, and truthful Gaddhar, though they did not fail to notice the great change that had come over him during his years in Calcutta. His wife, Srad Devi, now fourteen years old, soon arrived at Kmrpukur. Her spiritual development was much beyond her age and she was able to understand immediately her husband's state of mind. She became eager to learn from him about God and to live with him as his attendant. The Master accepted her cheerfully both as his disciple and as his spiritual companion. Referring to the experiences of these few days, she once said: "I used to feel always as if a pitcher full of bliss were placed in my heart. The joy was indescribable."
  
  --
  
  Keshab was the leader of the Brhmo Samj, one of the two great movements that, during the latter part of the nineteenth century, played an important part in shaping the course of the renascence of India. The founder of the Brhmo movement had been the great Rj Rmmohan Roy (1774-1833). Though born in an orthodox brhmin family, Rmmohan Roy had shown great sympathy for Islam and Christianity. He had gone to Tibet in search of the Buddhist mysteries. He had extracted from Christianity its ethical system, but had rejected the divinity of Christ as he had denied the Hindu Incarnations.
  
  --
  
  The other movement playing an important part in the nineteenth-century religious revival of India was the rya Samj. The Brhmo Samj, essentially a movement of compromise with European culture, tacitly admitted the superiority of the West. But the founder of the rya Samj was a pugnacious Hindu sannysi who accepted the challenge of Islam and Christianity and was resolved to combat all foreign influence in India.
  
  --
  
  To those who became his intimate disciples the Master was a friend, companion, and playmate. Even the chores of religious discipline would be lightened in his presence. The devotees would be so inebriated with pure joy in his company that they would have no time to ask themselves whether he was an Incarnation, a perfect soul, or a yogi. His very presence was a great teaching; words were superfluous. In later years his disciples remarked that while they were with him they would regard him as a comrade, but afterwards would tremble to think of their frivolities in the presence of such a great person. They had convincing proof that the Master could, by his mere wish, kindle in their hearts the love of God and give them His vision.
  
  --
  
  Even before Rkhl's coming to Dakshinewar, the Master had had visions of him as his spiritual son and as a playmate of Krishna at Vrindvan. Rkhl was born of wealthy parents. During his childhood he developed wonderful spiritual traits and used to play at worshipping gods and goddesses. In his teens he was married to a sister of Manomohan Mitra, from whom he first heard of the Master. His father objected to his association with Sri Ramakrishna but afterwards was reassured to find that many celebrated people were visitors at Dakshinewar. The relationship between the Master and this beloved disciple was that of mother and child. Sri Ramakrishna allowed Rkhl many liberties denied to others. But he would not hesitate to chastise the boy for improper actions. At one time Rkhl felt a childlike jealousy because he found that other boys were receiving the Master's affection. He soon got over it and realized his guru as the Guru of the whole universe. The Master was worried to hear of his marriage, but was relieved to find that his wife was a spiritual soul who would not be a hindrance to his progress.
  
  --
  
  One day, in January 1884, the Master was going toward the pine-grove when he went into a trance. He was alone. There was no one to support him or guide his footsteps. He fell to the ground and dislocated a bone in his left arm. This accident had a significant influence on his mind, the natural inclination of which was to soar above the consciousness of the body. The acute pain in the arm forced his mind to dwell on the body and on the world outside. But he saw even in this a divine purpose; for, with his mind compelled to dwell on the physical plane, he realized more than ever that he was an instrument in the hand of the Divine Mother, who had a mission to fulfil through his human body and mind. He also distinctly found that in the phenomenal world God manifests Himself, in an inscrutable way, through diverse human beings, both good and evil. Thus he would speak of God in the guise of the wicked, God in the guise of the pious, God in the guise of the hypocrite, God in the guise of the lewd. He began to take a special delight in watching the divine play in the relative world. Sometimes the sweet human relationship with God would appear to him more appealing than the all-effacing Knowledge of Brahman. Many a time he would pray: "Mother, don't make me unconscious through the Knowledge of Brahman. Don't give me Brahmajnna, Mother.
  
  --
  
  It was noticed at this time that some of the devotees were making an unbridled display of their emotions. A number of them, particularly among the householders, began to cultivate, though at first unconsciously, the art of shedding tears, shaking the body, contorting the face, and going into trances, attempting thereby to imitate the Master.
  

1.00_-_Gospel_Preface, #The Gospel of Sri Ramakrishna, #Sri Ramakrishna, #Hinduism
  
  The life and teachings of Sri Ramakrishna have redirected the thoughts of the denationalized Hindus to the spiritual ideals of their forefathers. During the latter part of the nineteenth century his was the time-honoured role of the Saviour of the Eternal Religion of the Hindus. His teachings played an important part in liberalizing the minds of orthodox pundits and hermits. Even now he is the silent force that is moulding the spiritual destiny of India. His great disciple, Swami Vivekananda, was the first Hindu missionary to preach the message of Indian culture to the enlightened minds of Europe and America. The full consequence of Swami Viveknand work is still in the womb of the future.
  
  --
  
  In the life of the great Saviours and Prophets of the world it is often found that they are accompanied by souls of high spiritual potency who play a conspicuous part in the furtherance of their Master's mission. They become so integral a part of the life and work of these great ones that posterity can think of them only in mutual association. Such is the case with Sri Ramakrishna and M., whose diary has come to be known to the world as the Gospel of Sri Ramakrishna in English and as Sri Rmakrishna Kathmrita in the original Bengali version.
  
  --
  
  The Master, who divined the mood of desperation in M, his resolve to take leave of this 'play-field of deception', put new faith and hope into him by his gracious words of assurance: "God forbid! Why should you take leave of this world? Do you not feel blessed by discovering your Guru? By His grace, what is beyond all imagination or dreams can be easily achieved!" At these words the clouds of despair moved away from the horizon of M.'s mind, and the sunshine of a new hope revealed to him fresh vistas of meaning in life. Referring to this phase of his life, M. used to say, "Behold! where is the resolve to end life, and where, the discovery of God! That is, sorrow should be looked upon as a friend of man. God is all good." ( Ibid P.33.)
  

1.00_-_Main, #Book of Certitude, #Baha u llah, #Baha i
  
  It hath been forbidden you to carry arms unless essential, and permitted you to attire yourselves in silk. The Lord hath relieved you, as a bounty on His part, of the restrictions that formerly applied to clothing and to the trim of the beard. He, verily, is the Ordainer, the Omniscient. Let there be naught in your demeanour of which sound and upright minds would disapprove, and make not yourselves the playthings of the ignorant. Well is it with him who hath adorned himself with the vesture of seemly conduct and a praiseworthy character. He is assuredly reckoned with those who aid their Lord through distinctive and outstanding deeds.
  
  --
  
  This is not a Cause which may be made a plaything for your idle fancies, nor is it a field for the foolish and faint of heart. By God, this is the arena of insight and detachment, of vision and upliftment, where none may spur on their chargers save the valiant horsemen of the Merciful, who have severed all attachment to the world of being. These, truly, are they that render God victorious on earth, and are the dawning-places of His sovereign might amidst mankind.
  

1.012_-_Sublimation_-_A_Way_to_Reshuffle_Thought, #The Study and Practice of Yoga, #Swami Krishnananda, #Yoga
  
  Here we have not merely an effort of the will, but an educative process of the understanding. Understanding plays a very serious role in every walk of life. When the understanding is clear, the will can be applied in its implementation. But, the will is not to be applied bereft of understanding. Otherwise, that which the understanding has not accepted as correct will react upon us it will have a deleterious effect upon the entire system. That which the understanding or the reason cannot accept, our whole personality will not accept, and that which we cannot accept cannot become part of our nature; and thus, a new difficulty will be created.
  

1.013_-_Defence_Mechanisms_of_the_Mind, #The Study and Practice of Yoga, #Swami Krishnananda, #Yoga
  
  Apart from the usual and obvious forms of dependence, such as the need for food, clothing and shelter, there are other types of dependence which are secret, subtler in their nature, and these are more important for the purposes of investigation than the grosser needs, because the grosser needs are well known to everyone. Everyone knows that we will be hungry, and will feel heat and cold, and that we need a shelter for living. But there are other things which may not be known to everybody. We have weaknesses other than the feeling of hunger, thirst, etc., and these are the harassing factors of life. We are worried not so much because of food, clothing and shelter, but due to other things which are the secret wire-pullers of the individual's existence. These other things are not minor factors. They are made to appear as if they are insignificant and secondary on account of a trick played by the mind, because if they are brought to the forefront they will not succeed in their attempts. So, a subtle devise is adopted by the mind to succeed in its attempts.
  

1.01_-_An_Accomplished_Westerner, #Sri Aurobindo or the Adventure of Consciousness, #Satprem, #Integral Yoga
  Historically, it appears that the birth of a new world is often preceded by periods of trial and destruction, but perhaps this is simply a misreading: it may be because the new seeds are already alive that the forces of subversion (or clearing away) are raging. In any event,
  Europe was at the peak of its glory; the game seemed to be played in the West. This is how it appeared to Dr. Krishnadhan Ghose, Sri Aurobindo's father, who had studied medicine in England, and had returned to India completely anglicized. He did not want his three sons, of whom Sri Aurobindo was the youngest, to be in the least contaminated by the "steamy and retrograde" mysticism in which his country seemed to be running to ruin. He did not even want them to know anything of the traditions and languages of India. Sri Aurobindo was therefore provided not only with an English first name, Akroyd,
  
  --
  
  replete. He even had a way of jesting with a straight face, which never left him: Sense of humour? It is the salt of existence. Without it the world would have got utterly out of balance it is unbalanced enough already and rushed to a blaze long ago. 9 For there is also Sri Aurobindo the humorist, and that Sri Aurobindo is perhaps more important than the philosopher whom Western universities speak of so solemnly. Philosophy, for Sri Aurobindo, was only a way of reaching those who could not understand anything without explanations; it was only a language, just as poetry was another, clearer and truer language. But the essence of his being was humor, not the sarcastic humor of the so-called spiritual man, but a kind of joy that cannot help dancing wherever is passes. Now and then, in a flash that leaves us somewhat mystified, we sense behind the most tragic, the most distressing human situations an almost facetious laughter, as if a child were playing a tragedy and suddenly made a face at himself because it is his nature to laugh, and ultimately because nothing in the world and no one can affect that place inside ourselves where we are ever a king.
  Indeed, perhaps this is the true meaning of Sri Aurobindo's humor: a refusal to see things tragically, and, even more so, a sense of inalienable royalty.

1.01_-_Economy, #Walden, and On The Duty Of Civil Disobedience, #Henry David Thoreau, #Philosophy
  
  The mass of men lead lives of quiet desperation. What is called resignation is confirmed desperation. From the desperate city you go into the desperate country, and have to console yourself with the bravery of minks and muskrats. A stereotyped but unconscious despair is concealed even under what are called the games and amusements of mankind. There is no play in them, for this comes after work. But it is a characteristic of wisdom not to do desperate things.
  
  --
  
  We may imagine a time when, in the infancy of the human race, some enterprising mortal crept into a hollow in a rock for shelter. Every child begins the world again, to some extent, and loves to stay out doors, even in wet and cold. It plays house, as well as horse, having an instinct for it. Who does not remember the interest with which when young he looked at shelving rocks, or any approach to a cave? It was the natural yearning of that portion of our most primitive ancestor which still survived in us. From the cave we have advanced to roofs of palm leaves, of bark and boughs, of linen woven and stretched, of grass and straw, of boards and shingles, of stones and tiles. At last, we know not what it is to live in the open air, and our lives are domestic in more senses than we think. From the hearth to the field is a great distance. It would be well perhaps if we were to spend more of our days and nights without any obstruction between us and the celestial bodies, if the poet did not speak so much from under a roof, or the saint dwell there so long. Birds do not sing in caves, nor do doves cherish their innocence in dovecots.
  
  --
  Those things for which the most money is demanded are never the things which the student most wants. Tuition, for instance, is an important item in the term bill, while for the far more valuable education which he gets by associating with the most cultivated of his contemporaries no charge is made. The mode of founding a college is, commonly, to get up a subscription of dollars and cents, and then following blindly the principles of a division of labor to its extreme, a principle which should never be followed but with circumspection,to call in a contractor who makes this a subject of speculation, and he employs
  Irishmen or other operatives actually to lay the foundations, while the students that are to be are said to be fitting themselves for it; and for these oversights successive generations have to pay. I think that it would be _better than this_, for the students, or those who desire to be benefited by it, even to lay the foundation themselves. The student who secures his coveted leisure and retirement by systematically shirking any labor necessary to man obtains but an ignoble and unprofitable leisure, defrauding himself of the experience which alone can make leisure fruitful. But, says one, you do not mean that the students should go to work with their hands instead of their heads? I do not mean that exactly, but I mean something which he might think a good deal like that; I mean that they should not _play_ life, or _study_ it merely, while the community supports them at this expensive game, but earnestly _live_ it from beginning to end. How could youths better learn to live than by at once trying the experiment of living? Methinks this would exercise their minds as much as mathematics. If I wished a boy to know something about the arts and sciences, for instance, I would not pursue the common course, which is merely to send him into the neighborhood of some professor, where any thing is professed and practised but the art of life;to survey the world through a telescope or a microscope, and never with his natural eye; to study chemistry, and not learn how his bread is made, or mechanics, and not learn how it is earned; to discover new satellites to Neptune, and not detect the motes in his eyes, or to what vagabond he is a satellite himself; or to be devoured by the monsters that swarm all around him, while contemplating the monsters in a drop of vinegar.
  
  --
  
  I am wont to think that men are not so much the keepers of herds as herds are the keepers of men, the former are so much the freer. Men and oxen exchange work; but if we consider necessary work only, the oxen will be seen to have greatly the advantage, their farm is so much the larger. Man does some of his part of the exchange work in his six weeks of haying, and it is no boys play. Certainly no nation that lived simply in all respects, that is, no nation of philosophers, would commit so great a blunder as to use the labor of animals. True, there never was and is not likely soon to be a nation of philosophers, nor am
  I certain it is desirable that there should be. However, _I_ should never have broken a horse or bull and taken him to board for any work he might do for me, for fear I should become a horse-man or a herds-man merely; and if society seems to be the gainer by so doing, are we certain that what is one mans gain is not anothers loss, and that the stable-boy has equal cause with his master to be satisfied? Granted that some public works would not have been constructed without this aid, and let man share the glory of such with the ox and horse; does it follow that he could not have accomplished works yet more worthy of himself in that case? When men begin to do, not merely unnecessary or artistic, but luxurious and idle work, with their assistance, it is inevitable that a few do all the exchange work with the oxen, or, in other words, become the slaves of the strongest. Man thus not only works for the animal within him, but, for a symbol of this, he works for the animal without him. Though we have many substantial houses of brick or stone, the prosperity of the farmer is still measured by the degree to which the barn overshadows the house. This town is said to have the largest houses for oxen, cows, and horses hereabouts, and it is not behindhand in its public buildings; but there are very few halls for free worship or free speech in this county. It should not be by their architecture, but why not even by their power of abstract thought, that nations should seek to commemorate themselves? How much more admirable the Bhagvat-Geeta than all the ruins of the East! Towers and temples are the luxury of princes. A simple and independent mind does not toil at the bidding of any prince. Genius is not a retainer to any emperor, nor is its material silver, or gold, or marble, except to a trifling extent. To what end, pray, is so much stone hammered? In

1.01_-_Fundamental_Considerations, #The Ever-Present Origin, #Jean Gebser, #Integral
  
  Our concern is to render transparent everything latent behind and before the world - to render transparent our own origin, our entire human past, as well as the present, which already contains the future. We are shaped and determined not only by today and yesterday, but by tomorrow as well. The author is not interested in outlining discrete segments, steps or levels of man, but in disclosing the transparency of man as a whole and the interplay of the various consciousness structures which constitute him. This transparency or diaphaneity of our existence is particularly evident during transitional periods, and it is from the experiences of man in transition, experiences which man has had with the concealed and latent aspects of his dawning future as he became aware of them, that will clarify our own experiencing of the present.
  

1.01_-_MAXIMS_AND_MISSILES, #Twilight of the Idols, #Friedrich Nietzsche, #Philosophy
  
  A man should not play the coward to his deeds. He should not repudiate
  them once he has performed them. Pangs of conscience are indecent.

1.01_-_Our_Demand_and_Need_from_the_Gita, #Essays On The Gita, #Sri Aurobindo, #Integral Yoga
  
  The cosmic play.
  

1.01_-_SAMADHI_PADA, #Patanjali Yoga Sutras, #Swami Vivekananda, #Hinduism
  manifestation of this Prana, the sum-total of the energy
  displayed in the universe is called Prana. This Prana, before
  a cycle begins, remains in an almost motionless state, and

1.01_-_Tara_the_Divine, #Tara - The Feminine Divine, #Bokar Rinpoche, #Buddhism
  the relative level of their manifestation.
  THE play OF ULTIMATE AND RELATIVE
  Deities, as we see them, are not essentially superior
  --
  realize it and live in the duality I/other, the deities
  enter the play of duality and a relationship is
  established between these two poles of manifestation,

1.01_-_THAT_ARE_THOU, #The Perennial Philosophy, #Aldous Huxley, #Philosophy
  
  I am not competent, nor is this the place to discuss the doctrinal differences between Buddhism and Hinduism. Let it suffice to point out that, when he insisted that human beings are by nature non-Atman, the Buddha was evidently speaking about the personal self and not the universal Self. The Brahman controversialists, who appear in certain of the Pali scriptures, never so much as mention the Vedanta doctrine of the identity of Atman and Godhead and the non-identity of ego and Atman. What they maintain and Gautama denies is the substantial nature and eternal persistence of the individual psyche. As an unintelligent man seeks for the abode of music in the body of the lute, so does he look for a soul within the skandhas (the material and psychic aggregates, of which the individual mind-body is composed). About the existence of the Atman that is Brahman, as about most other metaphysical matters, the Buddha declines to speak, on the ground that such discussions do not tend to edification or spiritual progress among the members of a monastic order, such as he had founded. But though it has its dangers, though it may become the most absorbing, because the most serious and noblest, of distractions, metaphysical thinking is unavoidable and finally necessary. Even the Hinayanists found this, and the later Mahayanists were to develop, in connection with the practice of their religion, a splendid and imposing system of cosmological, ethical and psychological thought. This system was based upon the postulates of a strict idealism and professed to dispense with the idea of God. But moral and spiritual experience was too strong for philosophical theory, and under the inspiration of direct experience, the writers of the Mahayana sutras found themselves using all their ingenuity to explain why the Tathagata and the Bodhisattvas display an infinite charity towards beings that do not really exist. At the same time they stretched the framework of subjective idealism so as to make room for Universal Mind; qualified the idea of soullessness with the doctrine that, if purified, the individual mind can identify itself with the Universal Mind or Buddha-womb; and, while maintaining godlessness, asserted that this realizable Universal Mind is the inner consciousness of the eternal Buddha and that the Buddha-mind is associated with a great compassionate heart which desires the liberation of every sentient being and bestows divine grace on all who make a serious effort to achieve mans final end. In a word, despite their inauspicious vocabulary, the best of the Mahayana sutras contain an authentic formulation of the Perennial Philosophya formulation which in some respects (as we shall see when we come to the section, God in the World) is more complete than any other.
  

1.01_-_the_Call_to_Adventure, #The Hero with a Thousand Faces, #Joseph Campbell, #Mythology
  take a golden ball, toss it up and catch it; and this was her
  favorite plaything.
  "Now it so happened one day that the golden ball of the
  --
  want; but if you will care for me and let me be your companion
  and playmate, let me sit beside you at your little table, eat from
  your little golden plate, drink from your little cup, sleep in your
  --
  As a preliminary manifestation of the powers that are break
  ing into play, the frog, coming up as it were by miracle, can be
  termed the "herald"; the crisis of his appearance is the "call to
  --
  " 'Do you want to kill me, that you say such things? Quickly
  get ready some plays to be performed before my son. If we can
  but get him to enjoying pleasure, he will cease to think of retir

1.01_-_The_Castle, #unset, #Sri Aurobindo, #Integral Yoga
  
  When our supper ended in a muteness which the sounds of chewing and the smacking of lips gulping wine did not make more pleasant, we remained seated, looking one another in the face, with the torment of not being able to exchange the many experiences each of us had to communicate. At that point, on the table which had just been cleared, the man who seemed the lord of the castle set a pack of playing cards. They were tarot cards, larger than the kind we use for ordinary games or that gypsies employ for predicting the future, but it was possible to discern more or less the same figures that are painted in the enamels of the most precious miniatures. Kings, Queens, Knights, and Pages were all young people magnificently dressed, as if for a princely feast; the twenty-two Major Arcana seemed the tapestries of a court theater; and cups, coins, swords, clubs shone like heraldic devices adorned with scrolls and arabesques.
  
  We began to spread out the cards on the table, face up, and to give them their proper value in games, or their true meaning in the reading of fortunes. And yet none of us seemed to wish to begin playing, and still less to question the future, since we were as if drained of all future, suspended in a journey that had not ended nor was to end. There was something else we saw in those tarots, something that no longer allowed us to take our eyes from the gilded pieces of that mosaic.
  

1.01_-_The_Divine_and_The_Universe, #Words Of The Mother III, #The Mother, #Integral Yoga
  
  It is only to satisfy the universal play that this consciousness divides itself into several lines or aspects of manifestation.
  
  --
  
  But the Supreme Lord answers that the comedy has not yet been completely played out, and He adds, Wait for the last act; no doubt you will change your mind.
  23 July 1958

1.01_-_The_Ego, #Aion, #Carl Jung, #Psychology
  tion so far as these are achieved by the will. The ego therefore
  has a significant part to play in the psychic economy. Its position
  there is so important that there are good grounds for the prej-

1.01_-_The_Highest_Meaning_of_the_Holy_Truths, #The Blue Cliff Records, #Yuanwu Keqin, #Zen
  gives them a single swordblow that cuts off everything. These
  days how people misunderstand! They go on gi ving play to
  their spirits, put a glare in their eyes and say, "Empty, without

1.01_-_The_Human_Aspiration, #The Life Divine, #Sri Aurobindo, #Integral Yoga
  
  5:Thus the eternal paradox and eternal truth of a divine life in an animal body, an immortal aspiration or reality inhabiting a mortal tenement, a single and universal consciousness representing itself in limited minds and divided egos, a transcendent, indefinable, timeless and spaceless Being who alone renders time and space and cosmos possible, and in all these the higher truth realisable by the lower term, justify themselves to the deliberate reason as well as to the persistent instinct or intuition of mankind. Attempts are sometimes made to have done finally with questionings which have so often been declared insoluble by logical thought and to persuade men to limit their mental activities to the practical and immediate problems of their material existence in the universe; but such evasions are never permanent in their effect. Mankind returns from them with a more vehement impulse of inquiry or a more violent hunger for an immediate solution. By that hunger mysticism profits and new religions arise to replace the old that have been destroyed or stripped of significance by a scepticism which itself could not satisfy because, although its business was inquiry, it was unwilling sufficiently to inquire. The attempt to deny or stifle a truth because it is yet obscure in its outward workings and too often represented by obscurantist superstition or a crude faith, is itself a kind of obscurantism. The will to escape from a cosmic necessity because it is arduous, difficult to justify by immediate tangible results, slow in regulating its operations, must turn out eventually to have been no acceptance of the truth of Nature but a revolt against the secret, mightier will of the great Mother It is better and more rational to accept what she will not allow us as a race to reject and lift it from the sphere of blind instinct, obscure intuition and random aspiration into the light of reason and an instructed and consciously self-guiding will. And if there is any higher light of illumined intuition or self-revealing truth which is now in man either obstructed and inoperative or works with intermittent glancings as if from behind a veil or with occasional displays as of the northern lights in our material skies, then there also we need not fear to aspire. For it is likely that such is the next higher state of consciousness of which Mind is only a form and veil, and through the splendours of that light may lie the path of our progressive self-enlargement into whatever highest state is humanity's ultimate resting-place.
  

1.01_-_What_is_Magick?, #Magick Without Tears, #Aleister Crowley, #Philosophy
  
    11. Science enables us to take advantage of the continuity of Nature by the empirical application of certain principles whose interplay involves different orders of idea, connected with each other in a way beyond our present comprehension.
  

1.020_-_The_World_and_Our_World, #The Study and Practice of Yoga, #Swami Krishnananda, #Yoga
  
  What is an individual, which we call the percipient? It is an abstracted group of characters, tentatively isolated from a larger set or group of characters to which these former really belong an act that has been perpetrated mysteriously for the purpose of playing a drama, we may say. We have falsely isolated ourselves. Even that isolation is not a real isolation, because a mere abstraction of a few characters from a group of larger characters cannot be regarded as real. It is only a closing of one's eyes to certain existent conditions. We can ignore the presence of things and conditions which are not conducive to our present purpose, but why this purpose itself has arisen is a very difficult thing to answer. This is maya, as they call it, a peculiar jugglery that has been projected by no one. Neither can we say that God created it, nor can we say that we created it. It is somewhere; and how it has come, neither can we say, nor can anyone else say. The inscrutability of the relationship between the individual and the cosmic, the difficulty in ascertaining the connection between appearance and reality this is called maya. To put it in more plain terms, the relationship between the subject and the object is itself difficult to understand.
  

1.02.1_-_The_Inhabiting_Godhead_Life_and_Action, #Isha Upanishad, #Sri Aurobindo, #Integral Yoga
  
  Since He is one and indivisible, the Spirit in all is one and their multiplicity is a play of His cosmic consciousness. Therefore each human being is in his essence one with all others, free, eternal, immutable, lord of Nature.
  

1.02.2.1_-_Brahman_Oneness_of_God_and_the_World, #Isha Upanishad, #Sri Aurobindo, #Integral Yoga
  unreal. The world is not a figment of the Mind.
  Unity is the eternal truth of things, diversity a play of the
  unity. The sense of unity has therefore been termed Knowledge,
  --
  In the becoming each individual is Brahman variously represented and entering into various relations with Itself in the
  play of the divine consciousness; in being, each individual is all
  Brahman.
  --
  and universal Brahman and "other" than the rest of the Many.
  He puts identity behind him and enforces the play of Being in
  the separative Ego.
  --
  
  Maya).3 The play of these two principles is the Life of the
  universe.
  The Gods are Brahman representing Itself in cosmic Personalities expressive of the one Godhead who, in their impersonal
  action, appear as the various play of the principles of Nature.
  The "others" are sarvan.i bhutani of a later verse, all becomings, Brahman representing itself in the separative consciousness
  --
  Unknowable, - so arranged that every level of consciousness
  really represents something beyond itself, depth of depth, continent of continent. It is a play4 of the divine Consciousness
  existing for its own satisfaction and adding nothing to That,
  --
  For consciousness is not simple or homogeneous, it is septuple. That is to say, it constitutes itself into seven forms or grades
  of conscious activity descending from pure Being to physical being. Their interplay creates the worlds, determines all activities,
  constitutes all becomings.
  4 This is the Vaishnava image of the Lila applied usually to the play of the Personal
  Deity in the world, but equally applicable to the active impersonal Brahman.
  --
  
  Brahman is always the continent of this play or this working.
  Brahman self-extended in Space and Time is the universe.

1.02.2.2_-_Self-Realisation, #Isha Upanishad, #Sri Aurobindo, #Integral Yoga
  dualities of right and wrong action, sin and virtue; a pure state
  and unmixed play of beatitude or an obscuration and perversion
  of it in the dualities of right and wrong enjoyment, pleasure and
  --
  rather than in real oneness. The Many remain to the consciousness as the real existences; the One is only their result.
  Real knowledge begins with the perception of essential oneness, - one Matter, one Life, one Mind, one Soul playing in
  many forms.
  --
  then knowledge is perfected. For we see Matter to be only a
  play of Life, Life a play of Mind energising itself in substance,
  Mind a play of Truth or causal Idea representing truth of being
  variously in all possible mental forms, Truth a play of Sachchidananda, Sachchidananda the self-manifestation of a supreme
  Unknowable, Para-Brahman or Para-Purusha.

1.02.3.1_-_The_Lord, #Isha Upanishad, #Sri Aurobindo, #Integral Yoga
  among the Many themselves there is the possibility of an infinite
  variety of relations. These relations are determined by the play
  of the divine existence, the Lord, entering into His manifested
  --
  Self-Becoming".
  The Immutable is the still and secret foundation of the play
  and the movement, extended equally, impartially in all things,
  samam brahma,2 lending its support to all without choice or
  active participation. Secure and free in His eternal immutability the Lord projects Himself into the play and the movement,
  becoming there in His self-existence all that the Seer in Him visualises and the Thinker in Him conceives. Kavir mans. paribhuh.
  --
  It is without scar, that is, without defect, break or imperfection. It is untouched and unaffected by the mutabilities. It
  supports their clash of relations, their play of more and less,
  of increase and diminution, of irruption and interpenetration.
  --
  and discord. We shall see that this Ignorance has a use in the
  play of the Brahman; but in itself it appears at first to be only a
  parent of evil.

1.02.3.2_-_Knowledge_and_Ignorance, #Isha Upanishad, #Sri Aurobindo, #Integral Yoga
  consciousness of Unity is therefore called Vidya, the Knowledge.
  Multiplicity is the play or varied self-expansion of the One,
  shifting in its terms, divisible in its view of itself, by force of
  --
  and upon which flow multiple currents of energy, seen by us
  as actions or play of forces. When He is thus multiple, He is
  not bound by His multiplicity, but amid all variations dwells
  --
  powers of His Energy (Chit-Shakti).
  Brahman, exceeding as well as dwelling in the play of His
  Maya, is Ish, lord of it and free. Man, dwelling in the play,
  is Anish, not lord, not free, subject to Avidya. But this subjection is itself a play of the Ignorance, unreal in essential fact
  (paramartha), real only in practical relation (vyavahara), in the
  --
  The result is that the soul attributes to itself a certain portion
  only of the play of Prakriti or Chit-Shakti and consequently a
  certain limited capacity of force of consciousness which has to

1.02.3.3_-_Birth_and_Non-Birth, #Isha Upanishad, #Sri Aurobindo, #Integral Yoga
  itself in the conscious individual who is the Lord inhabiting
  the forms of the movement and enjoying first the play of the
  Ignorance. Afterwards by development in the Ignorance the
  --
  The soul even in apparent bondage is really free and only
  plays at being bound; but it has to go back to the consciousness
  of freedom and possess and enjoy universally not this or that

1.028_-_Bringing_About_Whole-Souled_Dedication, #The Study and Practice of Yoga, #Swami Krishnananda, #Yoga
  
  Our love for the practice should be such that the moment we sit, our hair should stand on end that we are, after all, blessed with this glorious opportunity to dedicate ourselves to the supreme cause of our very existence. As if we are floating in an ocean of honey such should be the joy when we sit for meditation. We should not be worried, "Oh, how long have I to sit?" Some people go on looking at the timepiece, "How far it is over? Half an hour over? Not over? It is a great boredom, indeed. The bell is not ringing." Sometimes we do japa and look at the mala: "How far is it? Has it not finished?" This sort of practice is a mockery, and we should not play jokes with that which we have undertaken of our own accord. We cannot count the beads, and look at the watch; it is stupid to do so. It is a practice for the regeneration of our entire soul, of everything that we are. It is a process of rebirth in every sense of the term, and so it is a tremendously hard job very bitter, very awful, full of difficulties, and we have to encounter much opposition. All sorts of difficulties will be expected, and must be expected. But we will see the result almost every day if the practice is wholehearted, which means to say, our whole being is present in the practice.
  

1.02.9_-_Conclusion_and_Summary, #Isha Upanishad, #Sri Aurobindo, #Integral Yoga
  forms, all happenings we must see as those of our one and real
  self in many existences, as the play of the Will and Knowledge
  and Delight of the Lord in His world-existence.
  --
  in order to realise and possess it as the individual Brahman in
  the play of world-existence. It accepts Birth and Death, assumes
  the ego and then dissolving the ego by the recovery of unity
  --
  the idea of the illusoriness of the world, even when they do not go the whole way with
  the Mayavada. Birth, they would say, is a play of ignorance, it cannot subsist along with
  entire knowledge.

1.02_-_Meditating_on_Tara, #How to Free Your Mind - Tara the Liberator, #Thubten Chodron, #unset
  generosity we currently have and gradually expand it. For example, if we
  meet a ve-year-old who laments that he isnt big enough to play with the
  rst graders, we would say, Youre in kindergarten. Thats wonderful. Enjoy
  your kindergarten friends. Next year youll be in rst grade, and you can play
  with the rst graders then.
  --
  mind arrests him: You were rude to me. Youre under arrest. Then, we
  become the prosecutor and prosecute him, displaying all our evidence to
  prove they are guilty: You didnt invite me to this meeting. Then you put my

1.02_-_Prana, #Liber ABA, #Aleister Crowley, #Philosophy
  
  At the end of a cycle the energies now displayed in the universe quiet down and become potential. At the beginning of the next cycle they start up, strike upon the Akasha, and out of the Akasha evolve these various forms, and as the Akasha changes, this Prana changes also into all these manifestations of energy. The knowledge and control of this Prana is really what is meant by Pranayama.
  
  --
  
  Thus we see that Pranayama includes all that is true of spiritualism even. Similarly, you will find that wherever any sect or body of people is trying to search out anything occult and mystical, or hidden, what they are doing is really this Yoga, this attempt to control the Prana. You will find that wherever there is any extraordinary display of power, it is the manifestation of this Prana. Even the physical sciences can be included in Pranayama. What moves the steam engine? Prana, acting through the steam. What are all these phenomena of electricity and so forth but Prana? What is physical science? The science of Pranayama, by external means. Prana, manifesting itself as mental power, can only be controlled by mental means. That part of Pranayama which attempts to control the physical manifestations of the Prana by physical means is called physical science, and that part which tries to control the manifestations of the Prana as mental force by mental means is called Raja-Yoga.
  

1.02_-_SADHANA_PADA, #Patanjali Yoga Sutras, #Swami Vivekananda, #Hinduism
  instinct? We have many instincts in ourselves. For instance,
  most of you ladies play the piano, and remember, when you
  first learned, how carefully you had to put your fingers on the
  --
  animals which are by their nature ferocious will become
  peaceful. The tiger and the lamb will play together before that
  Yogi and will not hurt each other. When you have come to

1.02_-_Self-Consecration, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
  
  8:The difficulty of the task has led naturally to the pursuit of easy and trenchant solutions; it has generated and fixed deeply' the tendency of religions and of schools of Yoga to separate the life of the world from the inner life. The powers of this world and their actual activities, it is felt, either do not belong to God at all or are for some obscure and puzzling cause, Maya or another, a dark contradiction of the divine Truth. And on their own opposite side the powers of the Truth and their ideal activities are seen to belong to quite another plane of consciousness than that, obscure, ignorant and perverse in its impulses and forces, on which the life of the earth is founded. There appears at once the antinomy of a bright and pure kingdom of God and a dark and impure kingdom of the devil; we feel the opposition of our crawling earthly birth and life to an exalted spiritual God-consciousness; we become readily convinced of the incompatibility of life's subjection to Maya with the soul's concentration in pure Brahman existence. The easiest way is to turn away from all that belongs to the one and to retreat by a naked and precipitous ascent into the other. Thus arises the attraction and, it would seem, the necessity of the principle of exclusive concentration which plays so prominent a part in the specialised schools of Yoga; for by that concentration we can arrive through an uncompromising renunciation of the world at an entire self-consecration to the One on whom we concentrate. It is no longer incumbent on us to compel all the lower activities to the difficult recognition of a new and higher spiritualised life and train them to be its agents or executive powers. It is enough to kill or quiet them and keep at most the few energies necessary, on one side, for the maintenance of the body and, on the other, for communion with the Divine.
  
  --
  
  12: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.
  

1.02_-_Skillful_Means, #The Lotus Sutra, #Anonymous, #Various
  Out of piles of earth in desolate places;
  And even children in play
  Who made buddha stupas out of heaps of sand
  --
  Have certainly attained the path of the buddhas.
  This even includes children in play
  Who have drawn a buddha image

1.02_-_Taras_Tantra, #Tara - The Feminine Divine, #Bokar Rinpoche, #Buddhism
  Before Taranatha, Atisha, who had bonded with
  the goddess, played an important role in the
  propagation of the practice in Tibet.

1.02_-_The_7_Habits_An_Overview, #The 7 Habits of Highly Effective People, #Stephen Covey, #unset
  
  Independent thinking alone is not suited to interdependent reality. Independent people who do not have the maturity to think and act interdependently may be good individual producers, but they won't be good leaders or team players. They're not coming from the paradigm of interdependence necessary to succeed in marriage, family, or organizational reality.
  
  Life is, by nature, highly interdependent. To try to achieve maximum effectiveness through independence is like trying to play tennis with a golf club -- the tool is not suited to the reality.
  

1.02_-_The_Eternal_Law, #Sri Aurobindo or the Adventure of Consciousness, #Satprem, #Integral Yoga
  and that he needs to love what he himself understands of God at his own level and particular stage of inner development, and Peter's way is not John's. That everyone should love a crucified god, for instance,
  seems unnatural to the average Indian, who will bow respectfully before Christ (with as much spontaneous reverence as before his own image of God), but who will see also the face of God in the laughter of Krishna, the terror of Kali, the sweetness of Saraswati, and in the thousands upon thousands of other gods who dance, multicolored and mustachioed, mirthful or terrifying, illuminated or compassionate, on the deliriously carved towers of Indian temples. A God who cannot smile could not have created this humorous universe,13 said Sri Aurobindo. All is His face, all is His play, terrible or beautiful, as many-faceted as our world itself. For this country so teeming with 13
  
  --
  
  play of the three gunas, which rock us endlessly from light to dark,
  enthusiasm to exhaustion, gray apathy to fugitive pleasures and recurring sufferings, and to find a poise above in other words, to recover the divine consciousness (yoga), the state of perfect equilibrium. In order to achieve this goal, they try to take us out of the state of dispersion and waste in which we live daily, and to create in us a concentration powerful enough to break our ordinary limits and,
  --
  have two ways of looking at life which are opposite sides of one reality. Between the pragmatic truth on which the vital thought of modern Europe enamoured of the vigour of life, all the dance of God in Nature, puts so vehement and exclusive a stress and the eternal immutable Truth to which the Indian mind enamoured of calm and poise loves to turn with an equal passion for an exclusive finding,
  there is no such divorce and quarrel as is now declared by the partisan mind, the separating reason, the absorbing passion of an exclusive will of realisation. The one eternal immutable Truth is the Spirit and without the Spirit the pragmatic truth of a self-creating universe would have no origin or foundation; it would be barren of significance, empty of inner guidance, lost in its end, a fire-work display shooting up into the void only to fall away and perish in midair. But neither is the pragmatic truth a dream of the non-existent, an illusion or a long lapse into some futile delirium of creative imagination; that would be to make the eternal Spirit a drunkard or a dreamer, the fool of his own gigantic self-hallucinations. The truths of universal existence are of two kinds, truths of the spirit which are themselves eternal and immutable, and these are the great things that cast themselves out into becoming and there constantly realize their powers and significances, and the play of the consciousness with them, the discords, the musical variations, soundings of possibility,
  progressive notations, reversions, perversions, mounting conversions into a greater figure of harmony; and of all these things the Spirit has made, makes always his universe. But it is himself that he makes in it,

1.02_-_THE_NATURE_OF_THE_GROUND, #The Perennial Philosophy, #Aldous Huxley, #Philosophy
  
  Finally there is an incarnation of God in a human being, who possesses the same qualities of character as the personal God, but who exhibits them under the limitations necessarily imposed by confinement within a material body born into the world at a given moment of time. For Christians there has been and, ex hypodiesi, can be but one such divine incarnation; for Indians there can be and have been many. In Christendom as well as in the East, contemplatives who follow the path of devotion conceive of, and indeed directly perceive the incarnation as a constantly renewed fact of experience. Christ is for ever being begotten within the soul by the Father, and the play of Krishna is the pseudo-historical symbol of an everlasting truth of psychology and metaphysicsthe fact that, in relation to God, the personal soul is always feminine and passive.
  

1.02_-_The_Necessity_of_Magick_for_All, #Magick Without Tears, #Aleister Crowley, #Philosophy
  
  Not too bad an analogy is an endless piece of string. Like a driving band, you cannot tie a knot in it; all the complexities you can contrive are "Tom Fool" knots, and unravel at the proper touch. Always either Naught or Two! But every new re-arrangement throws further light on the possible tangles, that is, on the Nature of the String itself. It is always "Nothing" when you pull it out; but becomes "Everything" as you play about with it,*[AC7] since there is no limit to the combinations that you can form from it, save only in your imagination (where the whole thing belongs!) and that grows mightily with Experience. It is accordingly well worth while to fulfill oneself in every conceivable manner.
  
  --
  
  Offer a dog a juicy bone, and a bundle of hay; he will naturally take the bone, whereas a horse would choose the hay. So, while you happen to imagine yourself to be a Fair Lady seeking the Hidden Wisdom, you come to me; if you thought you were a Nigger Minstrel, you would play the banjo, and sing songs calculated to attract current coin of the Realm from a discerning Public! The two actions are ultimately identical see AL I, 22 and your perception of that fact would make you an Initiate of very high standing; but in the work-a-day world, you are "really" the Fair Lady, and leave the minstrel to grow infirm and old and hire an orphan boy to carry his banjo!
  

1.02_-_The_Objects_of_Imitation., #Poetics, #Aristotle, #Christianity
  
  Now it is evident that each of the modes of imitation above mentioned will exhibit these differences, and become a distinct kind in imitating objects that are thus distinct. Such diversities may be found even in dancing, flute-playing, and lyre-playing. So again in language, whether prose or verse unaccompanied by music. Homer, for example, makes men better than they are; Cleophon as they are; Hegemon the Thasian, the inventor of parodies, and Nicochares, the author of the Deiliad, worse than they are. The same thing holds good of Dithyrambs and Nomes; here too one may portray different types, as Timotheus and Philoxenus differed in representing their Cyclopes. The same distinction marks off Tragedy from Comedy; for Comedy aims at representing men as worse, Tragedy as better than in actual life.
  

1.02_-_The_Philosophy_of_Ishvara, #Bhakti-Yoga, #Swami Vivekananda, #Hinduism
  
   "The way is more difficult for those whose mind is attached to the Absolute!" Bhakti has to float on smoothly with the current of our nature. True it is that we cannot have; any idea of the Brahman which is not anthropomorphic, but is it not equally true of everything we know? The greatest psychologist the world has ever known, Bhagavan Kapila, demonstrated ages ago that human consciousness is one of the elements in the make-up of all the objects of our perception and conception, internal as well as external. Beginning with our bodies and going up to Ishvara, we may see that every object of our perception is this consciousness plus something else, whatever that may be; and this unavoidable mixture is what we ordinarily think of as reality. Indeed it is, and ever will be, all of the reality that is possible for the human mind to know. Therefore to say that Ishvara is unreal, because He is anthropomorphic, is sheer nonsense. It sounds very much like the occidentals squabble on idealism and realism, which fearful-looking quarrel has for its foundation a mere play on the word "real". The idea of Ishvara covers all the ground ever denoted and connoted by the word real, and Ishvara is as real as anything else in the universe; and after all, the word real means nothing more than what has now been pointed out. Such is our philosophical conception of Ishvara.
  

1.02_-_THE_PROBLEM_OF_SOCRATES, #Twilight of the Idols, #Friedrich Nietzsche, #Philosophy
  his revenge on the noblemen he fascinates?--As a dialectician a man
  has a merciless instrument to wield; he can play the tyrant with it:
  he compromises when he conquers with it The dialectician leaves it to
  --
  the _monstrum in animo_ was the general danger. "The instincts would
  play the tyrant; we must discover a counter-tyrant who is stronger than
  they." On the occasion when that physiognomist had unmasked Socrates,
  --
  When a man finds it necessary, as Socrates did, to create a tyrant out
  of reason, there is no small danger that something else wishes to play
  the tyrant. Reason was then discovered as a saviour; neither Socrates

1.02_-_The_Shadow, #Aion, #Carl Jung, #Psychology
  rather rare cases where the positive qualities of the personality
  are repressed, and the ego in consequence plays an essentially
  negative or unfavourable role.

1.02_-_The_Three_European_Worlds, #The Ever-Present Origin, #Jean Gebser, #Integral
  
  This type of temporic portrait does not represent merely a willful or fortuitous playfulness of Picasso's style, but rather reflects his specific need to express and shape the uncontainable emergence of concrete time. This is evident from his early incomplete solutions, as well as from similar portraits by Braque done independently during the same period. Two of Picasso's paintings, Harlequin with a Guitar of 1918 and 1924, as well as his two major works of 1925,
  

1.02_-_The_Two_Negations_1_-_The_Materialist_Denial, #The Life Divine, #Sri Aurobindo, #Integral Yoga
  3:If we assert only pure Spirit and a mechanical unintelligent substance or energy, calling one God or Soul and the other Nature, the inevitable end will be that we shall either deny God or else turn from Nature. For both Thought and Life, a choice then becomes imperative. Thought comes to deny the one as an illusion of the imagination or the other as an illusion of the senses; Life comes to fix on the immaterial and flee from itself in a disgust or a self-forgetting ecstasy, or else to deny its own immortality and take its orientation away from God and towards the animal. Purusha and Prakriti, the passively luminous Soul of the Sankhyas and their mechanically active Energy, have nothing in common, not even their opposite modes of inertia; their antinomies can only be resolved by the cessation of the inertly driven Activity into the immutable Repose upon which it has been casting in vain the sterile procession of its images. Shankara's wordless, inactive Self and his Maya of many names and forms are equally disparate and irreconcilable entities; their rigid antagonism can terminate only by the dissolution of the multitudinous illusion into the sole Truth of an eternal Silence.
  4:The materialist has an easier field; it is possible for him by denying Spirit to arrive at a more readily convincing simplicity of statement, a real Monism, the Monism of Matter or else of Force. But in this rigidity of statement it is impossible for him to persist permanently. He too ends by positing an unknowable as inert, as remote from the known universe as the passive Purusha or the silent Atman. It serves no purpose but to put off by a vague concession the inexorable demands of Thought or to stand as an excuse for refusing to extend the limits of inquiry. Therefore, in these barren contradictions the human mind cannot rest satisfied. It must seek always a complete affirmation; it can find it only by a luminous reconciliation. To reach that reconciliation it must traverse the degrees which our inner consciousness imposes on us and, whether by objective method of analysis applied to Life and Mind as to Matter or by subjective synthesis and illumination, arrive at the repose of the ultimate unity without denying the energy of the expressive multiplicity. Only in such a complete and catholic affirmation can all the multiform and apparently contradictory data of existence be harmonised and the manifold conflicting forces which govern our thought and life discover the central Truth which they are here to symbolise and variously fulfil. Then only can our Thought, having attained a true centre, ceasing to wander in circles, work like the Brahman of the Upanishad, fixed and stable even in its play and its worldwide coursing, and our life, knowing its aim, serve it with a serene and settled joy and light as well as with a rhythmically discursive energy.
  5:But when that rhythm has once been disturbed, it is necessary and helpful that man should test separately, in their extreme assertion, each of the two great opposites. It is the mind's natural way of returning more perfectly to the affirmation it has lost. On the road it may attempt to rest in the intervening degrees, reducing all things into the terms of an original Life-Energy or of sensation or of Ideas; but these exclusive solutions have always an air of unreality. They may satisfy for a time the logical reason which deals only with pure ideas, but they cannot satisfy the mind's sense of actuality. For the mind knows that there is something behind itself which is not the Idea; it knows, on the other hand, that there is something within itself which is more than the vital Breath. Either Spirit or Matter can give it for a time some sense of ultimate reality; not so any of the principles that intervene. It must, therefore, go to the two extremes before it can return fruitfully upon the whole. For by its very nature, served by a sense that can perceive with distinctness only the parts of existence and by a speech that, also, can achieve distinctness only when it carefully divides and limits, the intellect is driven, having before it this multiplicity of elemental principles, to seek unity by reducing all ruthlessly to the terms of one. It attempts practically, in order to assert this one, to get rid of the others. To perceive the real source of their identity without this exclusive process, it must either have overleaped itself or must have completed the circuit only to find that all equally reduce themselves to That which escapes definition or description and is yet not only real but attainable. By whatever road we may travel, That is always the end at which we arrive and we can only escape it by refusing to complete the journey.
  --
  7:Therefore the time grows ripe and the tendency of the world moves towards a new and comprehensive affirmation in thought and in inner and outer experience and to its corollary, a new and rich self-fulfilment in an integral human existence for the individual and for the race.
  8:From the difference in the relations of Spirit and Matter to the Unknowable which they both represent, there arises also a difference of effectiveness in the material and the spiritual negations. The denial of the materialist although more insistent and immediately successful, more facile in its appeal to the generality of mankind, is yet less enduring, less effective finally than the absorbing and perilous refusal of the ascetic. For it carries within itself its own cure. Its most powerful element is the Agnosticism which, admitting the Unknowable behind all manifestation, extends the limits of the unknowable until it comprehends all that is merely unknown. Its premiss is that the physical senses are our sole means of Knowledge and that Reason, therefore, even in its most extended and vigorous flights, cannot escape beyond their domain; it must deal always and solely with the facts which they provide or suggest; and the suggestions themselves must always be kept tied to their origins; we cannot go beyond, we cannot use them as a bridge leading us into a domain where more powerful and less limited faculties come into play and another kind of inquiry has to be instituted.
  9:A premiss so arbitrary pronounces on itself its own sentence of insufficiency. It can only be maintained by ignoring or explaining away all that vast field of evidence and experience which contradicts it, denying or disparaging noble and useful faculties, active consciously or obscurely or at worst latent in all human beings, and refusing to investigate supraphysical phenomena except as manifested in relation to matter and its movements and conceived as a subordinate activity of material forces. As soon as we begin to investigate the operations of mind and of supermind, in themselves and without the prejudgment that is determined from the beginning to see in them only a subordinate term of Matter, we come into contact with a mass of phenomena which escape entirely from the rigid hold, the limiting dogmatism of the materialist formula. And the moment we recognise, as our enlarging experience compels us to recognise, that there are in the universe knowable realities beyond the range of the senses and in man powers and faculties which determine rather than are determined by the material organs through which they hold themselves in touch with the world of the senses, - that outer shell of our true and complete existence, - the premiss of materialistic Agnosticism disappears. We are ready for a large statement and an ever-developing inquiry.

1.02_-_Where_I_Lived,_and_What_I_Lived_For, #Walden, and On The Duty Of Civil Disobedience, #Henry David Thoreau, #Philosophy
  Shams and delusions are esteemed for soundest truths, while reality is fabulous. If men would steadily observe realities only, and not allow themselves to be deluded, life, to compare it with such things as we know, would be like a fairy tale and the Arabian Nights
  Entertainments. If we respected only what is inevitable and has a right to be, music and poetry would resound along the streets. When we are unhurried and wise, we perceive that only great and worthy things have any permanent and absolute existence,that petty fears and petty pleasures are but the shadow of the reality. This is always exhilarating and sublime. By closing the eyes and slumbering, and consenting to be deceived by shows, men establish and confirm their daily life of routine and habit everywhere, which still is built on purely illusory foundations. Children, who play life, discern its true law and relations more clearly than men, who fail to live it worthily, but who think that they are wiser by experience, that is, by failure. I have read in a Hindoo book, that there was a kings son, who, being expelled in infancy from his native city, was brought up by a forester, and, growing up to maturity in that state, imagined himself to belong to the barbarous race with which he lived. One of his fathers ministers having discovered him, revealed to him what he was, and the misconception of his character was removed, and he knew himself to be a prince. So soul, continues the Hindoo philosopher, from the circumstances in which it is placed, mistakes its own character, until the truth is revealed to it by some holy teacher, and then it knows itself to be _Brahme_. I perceive that we inhabitants of New England live this mean life that we do because our vision does not penetrate the surface of things. We think that that _is_ which _appears_ to be.
  

1.037_-_Preventing_the_Fall_in_Yoga, #The Study and Practice of Yoga, #Swami Krishnananda, #Yoga
  
  So we give up the aspiration for the salvation of the soul, and work for the salvation of others. The result is that both will be in equal bondage, and neither will we get salvation, nor will the other. This will not be understood by the mind. It is a trick that is played, because there is no such thing as a salvation of the type that people are arguing for in this manner. It is a gross error of thinking; it is a blunder of the first water. But this pramada or mistake will be committed by most people, and even advanced seekers will not be free from this mistake.
  

1.03_-_A_Parable, #The Lotus Sutra, #Anonymous, #Various
  At that time the fourfold assembly of monks, nuns, laymen, and laywomen and the great assembly of devas, ngas, yakas, gandharvas, asuras, garuas, kinaras, and mahoragas saw riputra receive his prediction of highest, complete enlightenment in the presence of the Buddha. They rejoiced greatly and became immeasurably happy. All of them removed their outer garments and proffered them to the Buddha as offerings.
  akra, the lord of devas, and Brahma, together with innumerable devaputras also made offerings to the Buddha of their heavenly beautiful garments, heavenly mndrava owers, and great mndrava owers. Their heavenly garments oated and uttered in the air, while in the sky the devas played hundreds of thousands of myriads of kinds of music together at one time. They rained down various heavenly owers and said: In the past the
  Buddha turned the wheel of the Dharma for the rst time in Vras. Now he has turned the wheel of the utmost and greatest Dharma again.
  --
  The afuent man, seeing the re breaking out everywhere, becomes alarmed and terried. He thinks:
  I am capable of escaping through the burning entrance in safety, but my children are absorbed in play within the burning house and are not aware [of the re], do not know, are not alarmed or terried, and the
  re is approaching them! They are not troubled about their suffering nor do they intend to leave the house.
  --
  He further thought:
  There is only one entrance to this house and it is very narrow. The children, who are immature and still unaware, are attached to their place of play. They may fall into danger and be burned by the re. I should now tell them of the danger; this house is already burning! They must escape as quickly as they can to avoid being burned by the re!
  
  --
  Children! Run out immediately!
  Although their father in his concern has given them the proper advice, the children are immersed in their play and do not accept it; they are neither alarmed nor afraid and have no intention of leaving [the burning house].
  Moreover, they do not even know what a re is, the condition of the house, or what they may lose. They merely run about, back and forth, looking at their father.
  --
  Since the father already knew that his children were attached to various rare toys and unusual things that each of them liked, he said to them:
  The toys you are fond of are rare and hard to obtain. If you do not take them you will certainly regret it later. Right now, outside the house, there are three kinds of carts. One is yoked to a sheep, one to a deer, and one to an ox. Go play with them. Children! Run out of this burning house immediately and I will give you whatever you want!
  The children, hearing what their father had said about the rare toys, became excited and, in their eagerness to get to them they pushed each other out of the way in a mad rush out of the burning house.
  --
  The Tathgatas see all sentient beings burning in the re of birth, old age, illness, and death, anxiety, sorrow, suffering, and distress. Because of the desires of the ve senses and the desire for monetary prot they also experience various kinds of suffering. Because of their attachment and pursuits they experience various kinds of suffering in the present; and in the future they will suffer in the states of existence of hell, animals, and hungry ghosts (pretas). If they are born in the heavens or in the human world they will experience a variety of sorrows such as suffering from poverty and destitution, separation from loved ones, or suffering from encounters with those they dislike.
  Although sentient beings are immersed in such sorrows, they rejoice and play. They are not aware, shocked, startled, or disgusted nor do they seek release. Running around in the burning house of the triple world, they experience great suffering and yet they do not realize it.
  O riputra! Seeing these things the Buddha thought:
  --
  Just a moment ago,
  In the midst of their play,
  Your children entered this house.
  Being young and ignorant,
  They are attached to playing games.
  Hearing this, the afuent man was startled
  --
  Still attached to their games,
  They kept right on playing.
  Thereupon the afuent man thought:
  --
  There is nothing to enjoy now in this house.
  Nevertheless, my children who are absorbed in play
  Will not accept my instructions
  --
  I had these carts made for you.
  play with them as you like!
  
  --
  In spite of this,
  These children were attached to playing their games.
  But by causing them to escape from the disaster,
  --
  And drove delightedly all about.
  Amusing themselves in play,
  They mastered them without difficulties.
  --
  I cause my children to obtain such a vehicle
  And let them play continuously,
  Day and night, for kalpas.
  --
  Though they will always nd themselves in hell,
  They will feel as if they were playing
  In a pleasure garden.

1.03_-_A_Sapphire_Tale, #Words Of Long Ago, #The Mother, #Integral Yoga
  author class:The Mother
  Once upon a time, far away in the East, there was a small country that lived in order and harmony, where each one in his own place played the part for which he was made, for the greatest good of all.
  Farmers, craftsmen, workmen and merchants all had but one ambition, one concern: to do their work as best they could. This was in their own interest, firstly because, since each one had freely chosen his occupation, it suited his nature and gave him pleasure, and also because they knew that all good work was fairly rewarded, so that they, their wives and their children could lead a quiet and peaceful life, without useless luxury, but with a generous provision for their needs, which was enough to satisfy them.

1.03_-_Hymns_of_Gritsamada, #Hymns to the Mystic Fire, #Sri Aurobindo, #Integral Yoga
  
    5. Let Fire be the priest of your call, let his presence be around every pilgrim-rite; this is he whom men crown with the word and the offering. He shall play in his growing fires wearing his tiara of golden light; like heaven with its stars he shall give us knowledge of our steps along both the continentworlds.
  
  --
  the riches.32 None can touch the body of the Fire where he
  plays in his desire of the hues of light,33 in his strong and
  glorious beauty.

1.03_-_Invocation_of_Tara, #Tara - The Feminine Divine, #Bokar Rinpoche, #Buddhism
  symbolizing offerings, inviting deities, and so on). It is
  also the body which makes music offerings by playing
  the bell or other instruments. These various physical
  --
  if nothing prevents it from happening. But if new
  elements come into play, a change is possible. Sincere
  devotion and prayer, as well as regret of past negative acts, are factors that can modify karma. There are

1.03_-_Self-Surrender_in_Works_-_The_Way_of_The_Gita, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
  91
   ego and to enthrone God in its place as the ruling Inhabitant of the nature. And this means, first, to disinherit desire and no longer accept the enjoyment of desire as the ruling human motive. The spiritual life will draw its sustenance not from desire but from a pure and selfless spiritual delight of essential existence. And not only the vital nature in us whose stamp is desire, but the mental being too must undergo a new birth and a transfiguring change. Our divided, egoistic, limited and ignorant thought and intelligence must disappear; in its place there must stream in the catholic and faultless play of a shadowless divine illumination which shall culminate in the end in a natural self-existent Truth-consciousness free from groping half-truth and stumbling error. Our confused and embarrassed ego-centred small-motived will and action must cease and make room for the total working of a swiftly powerful, lucidly automatic, divinely moved and guided unfallen Force. There must be implanted and activised in all our doings a supreme, impersonal, unfaltering and unstumbling will in spontaneous and untroubled unison with the will of the Divine. The unsatisfying surface play of our feeble egoistic emotions must be ousted and there must be revealed instead a secret deep and vast psychic heart within that waits behind them for its hour; all our feelings, impelled by this inner heart in which dwells the Divine, will be transmuted into calm and intense movements of a twin passion of divine
  Love and manifold Ananda. This is the definition of a divine humanity or a supramental race. This, not an exaggerated or even a sublimated energy of human intellect and action, is the type of the superman whom we are called to evolve by our Yoga.
  
  In the ordinary human existence an outgoing action is obviously three-fourths or even more of our life. It is only the exceptions, the saint and the seer, the rare thinker, poet and artist who can live more within themselves; these indeed, at least in the most intimate parts of their nature, shape themselves more in inner thought and feeling than in the surface act. But it is not either of these sides separated from the other, but rather a harmony of the inner and the outer life made one in fullness and transfigured into a play of something that is beyond them which
  

1.03_-_Spiritual_Realisation,_The_aim_of_Bhakti-Yoga, #Bhakti-Yoga, #Swami Vivekananda, #Hinduism
  
  To the Bhakta these dry details are necessary only to strengthen his will; beyond that they are of no use to him. For he is treading on a path which is fitted very soon to lead him beyond the hazy and turbulent regions of reason, to lead him to the realm of realisation. He, soon, through the mercy of the Lord, reaches a plane where pedantic and powerless reason is left far behind, and the mere intellectual groping through the dark gives place to the daylight of direct perception. He no more reasons and believes, he almost perceives. He no more argues, he senses. And is not this seeing God, and feeling God, and enjoying God higher than everything else? Nay, Bhaktas have not been wanting who have maintained that it is higher than even Moksha liberation. And is it not also the highest utility? There are people and a good many of them too in the world who are convinced that only that is of use and utility which brings to man creature-comforts. Even religion, God, eternity, soul, none of these is of any use to them, as they do not bring them money or physical comfort. To such, all those things which do not go to gratify the senses and appease the appetites are of no utility. In every mind, utility, however, is conditioned by its own peculiar wants. To men, therefore, who never rise higher than eating, drinking, begetting progeny, and dying, the only gain is in sense enjoyments; and they must wait and go through many more births and reincarnations to learn to feel even the faintest necessity for anything higher. But those to whom the eternal interests of the soul are of much higher value than the fleeting interests of this mundane life, to whom the gratification of the senses is but like the thoughtless play of the baby, to them God and the love of God form the highest and the only utility of human existence. Thank God there are some such still living in this world of too much worldliness.
  

1.03_-_Supernatural_Aid, #The Hero with a Thousand Faces, #Joseph Campbell, #Mythology
  European fairy lore; in Christian saints' legends the role is com
  monly played by the Virgin. The Virgin by her intercession can
  win the mercy of the Father. Spider Woman with her web can
  --
  the "mercurial" figure is stressed; for he is the lurer of the inno
  cent soul into realms of trial. In Dante's vision the part is played
  by Virgil, who yields to Beatrice at the threshold of Paradise.

1.03_-_The_End_of_the_Intellect, #Sri Aurobindo or the Adventure of Consciousness, #Satprem, #Integral Yoga
  Already, we see a dominant theme of Sri Aurobindo, who, in the political as in the spiritual struggle and in all circumstances, urges us to look within ourselves for the cause both of our misfortunes and of the world's troubles not outside or elsewhere. Outer circumstances are merely the unfolding of what we are, the Mother, who shared his work, would later emphasize. Sri Aurobindo soon realized that newspaper articles were not enough to awaken a country; he began an underground activity, which would lead him to the foot of the gallows.
  For thirteen years Sri Aurobindo would play with fire.
  However, this young man was neither restless nor fanatical: "His smile was simple like that of a child, as limpid and as sweet," wrote his Bengali teacher who lived with him for two years (Sri Aurobindo had naturally begun to study his mother tongue). With touching ingenuousness, his teacher adds: "Before meeting Aurobindo, I had imagined him as a stalwart figure dressed like a European from head to foot, immaculate, with a stern look behind his spectacles, a horrible accent (from Cambridge, of course!) and a very difficult disposition.

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