TERMS STARTING WITH
poraille ::: n. --> Poor people; the poor.
porbeagle ::: n. --> A species of shark (Lamna cornubica), about eight feet long, having a pointed nose and a crescent-shaped tail; -- called also mackerel shark.
porporino ::: n. --> A composition of quicksilver, tin, and sulphur, forming a yellow powder, sometimes used by mediaeval artists, for the sake of economy, instead of gold.
porcate ::: a. --> Having grooves or furrows broader than the intervening ridges; furrowed.
porcelainized ::: a. --> Baked like potter&
porcelain ::: n. --> Purslain.
A fine translucent or semitransculent kind of earthenware, made first in China and Japan, but now also in Europe and America; -- called also China, or China ware.
porcelaneous ::: a. --> Alt. of Porcellaneous
porcelanite ::: n. --> A semivitrified clay or shale, somewhat resembling jasper; -- called also porcelain jasper.
porcelanous ::: a. --> Alt. of Porcellanous
porcellaneous ::: a. --> Of or pertaining to porcelain; resembling porcelain; as, porcelaneous shells.
Having a smooth, compact shell without pores; -- said of certain Foraminifera.
porcellanous ::: a. --> Porcelaneous.
porch ::: n. --> A covered and inclosed entrance to a building, whether taken from the interior, and forming a sort of vestibule within the main wall, or projecting without and with a separate roof. Sometimes the porch is large enough to serve as a covered walk. See also Carriage porch, under Carriage, and Loggia.
A portico; a covered walk.
porcine ::: a. --> Of or pertaining to swine; characteristic of the hog.
porcupine ::: n. --> Any Old Word rodent of the genus Hystrix, having the back covered with long, sharp, erectile spines or quills, sometimes a foot long. The common species of Europe and Asia (Hystrix cristata) is the best known.
Any species of Erethizon and related genera, native of America. They are related to the true porcupines, but have shorter spines, and are arboreal in their habits. The Canada porcupine (Erethizon dorsatus) is a well known species.
pore ::: A structural feature of membrane ion channels that allows ions to diffuse through the channel.
poreblind ::: a. --> Nearsighted; shortsighted; purblind.
pored ::: 1. Meditated deeply; pondered. 2. Read or studied carefully and attentively. pores, poring.
pored ::: imp. & p. p. --> of Pore
pore loop ::: An extracellular domain of amino acids, found in certain ion channels, that lines the channel pore and allows only certain ions to pass.
porer ::: n. --> One who pores.
pore ::: v. --> One of the minute orifices in an animal or vegetable membrane, for transpiration, absorption, etc.
A minute opening or passageway; an interstice between the constituent particles or molecules of a body; as, the pores of stones. ::: v. i. --> To look or gaze steadily in reading or studying; to fix
porgies ::: pl. --> of Porgy
porgy ::: n. --> The scup.
The sailor&
pori charyang 菩提資糧. See BODHISAMBHĀRA
poriferan ::: n. --> One of the Polifera.
porifera ::: n. pl. --> A grand division of the Invertebrata, including the sponges; -- called also Spongiae, Spongida, and Spongiozoa. The principal divisions are Calcispongiae, Keratosa or Fibrospongiae, and Silicea.
poriferata ::: n. pl. --> The Polifera.
poriform ::: a. --> Resembling a pore, or small puncture.
pori ku 菩提具. See BODHISAMBHĀRA
porime ::: n. --> A theorem or proposition so easy of demonstration as to be almost self-evident.
poriness ::: n. --> Porosity.
poring ::: p. pr. & vb. n. --> of Pore
pori pun 菩提分. See BODHIPAKsA
porisim 菩提心. See BODHICITTA
porismatic ::: a. --> Alt. of Porismatical
porismatical ::: a. --> Of or pertaining to a porism; poristic.
porism ::: n. --> A proposition affirming the possibility of finding such conditions as will render a certain determinate problem indeterminate or capable of innumerable solutions.
A corollary.
poristic ::: a. --> Alt. of Poristical
poristical ::: a. --> Of or pertaining to a porism; of the nature of a porism.
pori su 菩提樹. See BODHI TREE
porite ::: n. --> Any coral of the genus Porites, or family Poritidae.
porites ::: n. --> An important genus of reef-building corals having small twelve-rayed calicles, and a very porous coral. Some species are branched, others grow in large massive or globular forms.
pori 菩提. See BODHI
porker ::: n. --> A hog.
porket ::: n. --> A young hog; a pig.
porkling ::: n. --> A pig; a porket.
pork ::: n. --> The flesh of swine, fresh or salted, used for food.
porkwood ::: n. --> The coarse-grained brownish yellow wood of a small tree (Pisonia obtusata) of Florida and the West Indies. Also called pigeon wood, beefwood, and corkwood.
porn {pornography}
pornerastic ::: a. --> Lascivious; licentious.
porno {pornography}
pornographic ::: a. --> Of or pertaining to pornography; lascivious; licentious; as, pornographic writing.
pornography "application" Still and moving images, usually of women, in varying states of nudity, posing or performing erotic acts with men, women, animals, machines, or other props. Some say it degrades women, some say it corrupts young boys (who down-load it from the {web} or exchange it on {floppy disks}). Most of it is in the form of {JPEG} images. Many websites offer porn of all sorts, almost always for a subscription. It is said that these are a driving force in the evolution of new technology and techniques for the web. Advertisments for them certainly constitute a significant proportion of all {spam}. There are even pornographic computer games, an early example being {Mac Playmate}. Beware - many institutions, particularly universities, have strict rules against their computers and networks being used to transfer or store such things, and you might get corrupted. (2002-03-08)
pornography ::: (application) Still or moving images, usually of women, in varying states of nudity, posing or performing erotic acts with men, women, animals, machines, all spam. There are even pornographic computer games, an early example being Mac Playmate.Beware - many institutions, particularly universities, have strict rules against their computers and networks being used to transfer or store such things, and you might get corrupted.(2002-03-08)
pornography ::: n. --> Licentious painting or literature; especially, the painting anciently employed to decorate the walls of rooms devoted to bacchanalian orgies.
A treatise on prostitutes, or prostitution.
porosity ::: n. --> The quality or state of being porous; -- opposed to density.
porotic ::: n. --> A medicine supposed to promote the formation of callus.
porously ::: adv. --> In a porous manner.
porousness ::: n. --> The quality of being porous.
The open parts; the interstices of anything.
porous ::: n. --> Full of pores; having interstices in the skin or in the substance of the body; having spiracles or passages for fluids; permeable by liquids; as, a porous skin; porous wood.
porpentine ::: n. --> Porcupine.
porpesse ::: n. --> A porpoise.
porphyraceous ::: a. --> Porphyritic.
porphyre ::: n. --> Porphyry.
porphyries ::: pl. --> of Porphyry
porphyrite ::: n. --> A rock with a porphyritic structure; as, augite porphyrite.
porphyritic ::: a. --> Relating to, or resembling, porphyry, that is, characterized by the presence of distinct crystals, as of feldspar, quartz, or augite, in a relatively fine-grained base, often aphanitic or cryptocrystalline.
porphyrization ::: n. --> The act of porphyrizing, or the state of being porphyrized.
porphyrize ::: v. t. --> To cause to resemble porphyry; to make spotted in composition, like porphyry.
porphyrogenitism ::: n. --> The principle of succession in royal families, especially among the Eastern Roman emperors, by which a younger son, if born after the accession of his father to the throne, was preferred to an elder son who was not so born.
porphyry ::: n. --> A term used somewhat loosely to designate a rock consisting of a fine-grained base (usually feldspathic) through which crystals, as of feldspar or quartz, are disseminated. There are red, purple, and green varieties, which are highly esteemed as marbles.
porpita ::: n. --> A genus of bright-colored Siphonophora found floating in the warmer parts of the ocean. The individuals are round and disk-shaped, with a large zooid in the center of the under side, surrounded by smaller nutritive and reproductive zooids, and by slender dactylozooids near the margin. The disk contains a central float, or pneumatocyst.
porpoise ::: n. --> Any small cetacean of the genus Phocaena, especially P. communis, or P. phocaena, of Europe, and the closely allied American species (P. Americana). The color is dusky or blackish above, paler beneath. They are closely allied to the dolphins, but have a shorter snout. Called also harbor porpoise, herring hag, puffing pig, and snuffer.
A true dolphin (Delphinus); -- often so called by sailors.
porpus ::: n. --> A porpoise.
porraceous ::: a. --> Resembling the leek in color; greenish.
porrect ::: a. --> Extended horizontally; stretched out.
porrection ::: n. --> The act of stretching forth.
porret ::: n. --> A scallion; a leek or small onion.
porridge ::: n. --> A food made by boiling some leguminous or farinaceous substance, or the meal of it, in water or in milk, making of broth or thin pudding; as, barley porridge, milk porridge, bean porridge, etc.
porringer ::: n. --> A porridge dish; esp., a bowl or cup from which children eat or are fed; as, a silver porringer.
port ::: 1. (networking) A logical channel or channel endpoint in a communications system. The Transmission Control Protocol and User Datagram Protocol transport (demultiplex) different logical channels on the same network interface on a computer.Each application program has a unique port number associated with it, defined in /etc/services or the Network Information Service services database. Some protocols, e.g. telnet and HTTP (which is actually a special form of telnet) have default ports specified as above but can use other ports as well.Some port numbers are defined in RFC 3232 (which replaces RFC 1700). Ports are now divided into: Well Known or Privileged, and Ephemeral or Unprivileged (comprising Registered, Dynamic, Private).(2004-12-30)2. (operating system, programming) To translate or modify software to run on a different platform, or the results of doing so. The portability of the software determines how easy it is to port.3. (language) An imperative language descended from Zed from Waterloo Microsystems (now Hayes Canada) ca. 1979.[Port Language document in the Waterloo Port Development System].(2002-06-19)
port 1. "networking" A logical channel or channel endpoint in a communications system. The {Transmission Control Protocol} and {User Datagram Protocol} {transport layer} protocols used on {Ethernet} use port numbers to distinguish between (demultiplex) different logical channels on the same {network interface} on a computer. Each {application program} has a unique port number associated with it, defined in /etc/services or the {Network Information Service} "services" database. Some {protocols}, e.g. {telnet} and {HTTP} (which is actually a special form of telnet) have default ports specified as above but can use other ports as well. Some port numbers are defined in {RFC 3232} (which replaces RFC 1700). Ports are now divided into: "Well Known" or "Privileged", and "Ephemeral" or "Unprivileged" (comprising "Registered", "Dynamic", "Private"). (2004-12-30) 2. "operating system, programming" To translate or modify {software} to run on a different {platform}, or the results of doing so. The {portability} of the software determines how easy it is to port. 3. "language" An {imperative language} descended from {Zed} from {Waterloo Microsystems} (now {Hayes} Canada) ca. 1979. ["Port Language" document in the Waterloo Port Development System]. (2002-06-19)
portability ::: n. --> The quality or state of being portable; fitness to be carried.
portability "operating system, programming" The ease with which a piece of software (or {file format}) can be "ported", i.e. made to run on a new {platform} and/or compile with a new {compiler}. The most important factor is the language in which the software is written and the most portable language is almost certainly {C} (though see {Vaxocentrism} for counterexamples). This is true in the sense that C compilers are available for most systems and are often the first compiler provided for a new system. This has led several compiler writers to compile other languages to C code in order to benefit from its portability (as well as the quality of compilers available for it). The least portable type of language is obviously {assembly code} since it is specific to one particular (family of) {processor}(s). It may be possible to translate mechanically from one assembly code (or even {machine code}) into another but this is not really portability. At the other end of the scale would come {interpreted} or {semi-compiled} languages such as {LISP} or {Java} which rely on the availability of a portable {interpreter} or {virtual machine} written in a lower level language (often C for the reasons outlined above). The act or result of porting a program is called a "port". E.g. "I've nearly finished the {Pentium} port of my big bang simulation." Portability is also an attribute of {file formats} and depends on their adherence to {standards} (e.g. {ISO 8859}) or the availability of the relevant "viewing" software for different {platforms} (e.g. {PDF}). (1997-06-18)
portability ::: (operating system, programming) The ease with which a piece of software (or file format) can be ported, i.e. made to run on a new platform and/or compile with a new compiler.The most important factor is the language in which the software is written and the most portable language is almost certainly C (though see Vaxocentrism for to benefit from its portability (as well as the quality of compilers available for it).The least portable type of language is obviously assembly code since it is specific to one particular (family of) processor(s). It may be possible to the availability of a portable interpreter or virtual machine written in a lower level language (often C for the reasons outlined above).The act or result of porting a program is called a port. E.g. I've nearly finished the Pentium port of my big bang simulation.Portability is also an attribute of file formats and depends on their adherence to standards (e.g. ISO 8859) or the availability of the relevant viewing software for different platforms (e.g. PDF). (1997-06-18)
portable ::: a. --> Capable of being borne or carried; easily transported; conveyed without difficulty; as, a portable bed, desk, engine.
Possible to be endured; supportable.
portable {portability}
portable computer "computer" (Commonly, "laptop") A portable {personal computer} you can carry with one hand. Some laptops run so hot that it would be quite uncomforable to actually use them on your lap for long. The term "notebook" is often used to describe these, though it also implies a low weight (less than 2kg). A "{luggable}" is one you could carry in one hand but is so heavy you wouldn't want to. One that can by easily operated while held in one hand is a "{palmtop}". The computer considered by most historians to be the first true portable computer was the {Osborne 1} but see the link below for other contenders. {History of laptop computers (http://inventors.about.com/library/inventors/bllaptop.htm)}. (2007-05-21)
portableness ::: n. --> The quality or state of being portable; portability.
portace ::: n. --> See Portass.
portae ::: pl. --> of Porta
portage group ::: --> A subdivision of the Chemung period in American geology. See Chart of Geology.
portage ::: n. --> A sailor&
portague ::: n. --> A Portuguese gold coin formerly current, and variously estimated to be worth from three and one half to four and one half pounds sterling.
portal ::: a doorway, entrance, or gate, especially one that is large and imposing.
portal ::: n. --> A door or gate; hence, a way of entrance or exit, especially one that is grand and imposing.
The lesser gate, where there are two of different dimensions.
Formerly, a small square corner in a room separated from the rest of the apartment by wainscoting, forming a short passage to another apartment.
By analogy with the French portail, used by recent writers
portal "web" A {website} that aims to be an entry point to the {web}, typically offering a {search engine} and/or links to useful pages, and possibly news or other services. These services are usually provided for free in the hope that users will make the site their default {home page} or at least visit it often. Popular examples are {Yahoo} and {MSN}. Most portals on the {Internet} exist to generate advertising income for their owners, others may be focused on a specific group of users and may be part of an {intranet} or {extranet}. Some may just concentrate on one particular subject, say technology or medicine, and are known as a {vertical portals}. (2001-07-07)
portamento: carrying; i.e., 1. generally, sliding in pitch from one note to another, usually pausing just above or below the final pitch, then sliding quickly to that pitch. If no pause is executed, then it is a basic glissando; or 2. in piano music, an articulation between legato and staccato, like portato, in this list
portamento ::: n. --> In singing, or in the use of the bow, a gradual carrying or lifting of the voice or sound very smoothly from one note to another; a gliding from tone to tone.
portance ::: n. --> See Port, carriage, demeanor.
porta ::: n. --> The part of the liver or other organ where its vessels and nerves enter; the hilus.
The foramen of Monro.
port ::: a place along a coast that gives ships and boats protection from storms and rough water; a harbour. Also fig.
portass ::: n. --> A breviary; a prayer book.
portate ::: a. --> Borne not erect, but diagonally athwart an escutcheon; as, a cross portate.
portative ::: a. --> Portable.
Capable of holding up or carrying; as, the portative force of a magnet, of atmospheric pressure, or of capillarity.
portato or loure: carried; i.e., non-legato, but not as detached as staccato (same as portamento , in this list)
portcluse ::: n. --> A portcullis.
portcrayon ::: n. --> A metallic handle with a clasp for holding a crayon.
portcullised ::: imp. & p. p. --> of Portcullis
portcullising ::: p. pr. & vb. n. --> of Portcullis
portcullis ::: n. --> A grating of iron or of timbers pointed with iron, hung over the gateway of a fortress, to be let down to prevent the entrance of an enemy.
An English coin of the reign of Elizabeth, struck for the use of the East India Company; -- so called from its bearing the figure of a portcullis on the reverse. ::: v. t.
porte-cochere ::: n. --> A large doorway allowing vehicles to drive into or through a building. It is common to have the entrance door open upon the passage of the porte-cochere. Also, a porch over a driveway before an entrance door.
ported Enoch to Heaven while the antediluvian
ported ::: imp. & p. p. --> of Port ::: a. --> Having gates.
portegue ::: n. --> See Portague.
portemonnaie ::: n. --> A small pocketbook or wallet for carrying money.
portended ::: imp. & p. p. --> of Portend
portending ::: p. pr. & vb. n. --> of Portend
portend ::: v. t. --> To indicate (events, misfortunes, etc.) as in future; to foreshow; to foretoken; to bode; -- now used esp. of unpropitious signs.
To stretch out before.
portension ::: n. --> The act of foreshowing; foreboding.
portent ::: an indication or omen of something about to happen, esp. something momentous.
porte ::: n. --> The Ottoman court; the government of the Turkish empire, officially called the Sublime Porte, from the gate (port) of the sultan&
portentive ::: a. --> Presaging; foreshadowing.
portent ::: n. --> That which portends, or foretoken; esp., that which portends evil; a sign of coming calamity; an omen; a sign.
portentous ::: a. --> Of the nature of a portent; containing portents; foreshadowing, esp. foreshadowing ill; ominous.
Hence: Monstrous; prodigious; wonderful; dreadful; as, a beast of portentous size.
porterage ::: n. --> The work of a porter; the occupation of a carrier or of a doorkeeper.
Money charged or paid for the carriage of burdens or parcels by a porter.
porteress ::: n. --> See Portress.
porter ::: fig. A person employed to carry burdens, esp. an attendant who carries travellers" baggage.
porterhouse ::: n. --> A house where porter is sold.
porter ::: n. --> A man who has charge of a door or gate; a doorkeeper; one who waits at the door to receive messages.
A carrier; one who carries or conveys burdens, luggage, etc.; for hire.
A bar of iron or steel at the end of which a forging is made; esp., a long, large bar, to the end of which a heavy forging is attached, and by means of which the forging is lifted and handled in hammering and heating; -- called also porter bar.
portesse ::: n. --> See Porteass.
portfire ::: n. --> A case of strong paper filled with a composition of niter, sulphur, and mealed powder, -- used principally to ignite the priming in proving guns, and as an incendiary material in shells.
portfolio ::: n. --> A portable case for holding loose papers, prints, drawings, etc.
Hence: The office and functions of a minister of state or member of the cabinet; as, to receive the portfolio of war; to resign the portfolio.
portglave ::: n. --> A sword bearer.
portgrave ::: --> In old English law, the chief magistrate of a port or maritime town.; a portreeve.
portgreve ::: --> Alt. of Portgrave
porthole ::: n. --> An embrasure in a ship&
porthook ::: n. --> One of the iron hooks to which the port hinges are attached.
porthors ::: n. --> See Portass.
porticoed ::: a. --> Furnished with a portico.
porticoes ::: pl. --> of Portico
portico ::: n. --> A colonnade or covered ambulatory, especially in classical styles of architecture; usually, a colonnade at the entrance of a building.
porticos ::: pl. --> of Portico
portiere ::: n. --> A curtain hanging across a doorway.
portigue ::: n. --> See Portague.
portingal ::: a. --> Of or pertaining to Portugal; Portuguese. ::: n. --> A Portuguese.
porting ::: p. pr. & vb. n. --> of Port
porting this identification, are cited by Odeberg,
porting ::: Translating software to run on a different computer and/or operating system. (1995-01-06)
porting Translating software to run on a different computer and/or {operating system}. (1995-01-06)
portion ::: 1. A part of any whole, either separated from or integrated with it. 2. The part of a whole allotted to or belonging to a person or group; share. Also fig. 3. Something that is allotted to a person by God or fate. portions.
portioned ::: divided into parts or shares for distribution; parcelled.
portioned ::: imp. & p. p. --> of Portion
portioner ::: n. --> One who portions.
See Portionist, 2.
portioning ::: p. pr. & vb. n. --> of Portion
portionist ::: n. --> A scholar at Merton College, Oxford, who has a certain academical allowance or portion; -- corrupted into postmaster.
One of the incumbents of a benefice which has two or more rectors or vicars.
portionless ::: a. --> Having no portion.
portion ::: n. --> That which is divided off or separated, as a part from a whole; a separated part of anything.
A part considered by itself, though not actually cut off or separated from the whole.
A part assigned; allotment; share; fate.
The part of an estate given to a child or heir, or descending to him by law, and distributed to him in the settlement of the estate; an inheritance.
portise ::: n. --> See Portass.
portland cement ::: --> A cement having the color of the Portland stone of England, made by calcining an artificial mixture of carbonate of lime and clay, or sometimes certain natural limestones or chalky clays. It contains a large proportion of clay, and hardens under water.
portland stone ::: --> A yellowish-white calcareous freestone from the Isle of Portland in England, much used in building.
portland vase ::: --> A celebrated cinerary urn or vase found in the tomb of the Emperor Alexander Severus. It is owned by the Duke of Portland, and kept in the British Museum.
portlast ::: n. --> The portoise. See Portoise.
portliness ::: n. --> The quality or state of being portly; dignity of mien or of personal appearance; stateliness.
Bulkiness; corpulence.
portly ::: a. --> Having a dignified port or mien; of a noble appearance; imposing.
Bulky; corpulent.
portman ::: n. --> An inhabitant or burgess of a port, esp. of one of the Cinque Ports.
portmanteau ::: n. --> A bag or case, usually of leather, for carrying wearing apparel, etc., on journeys.
portmanteaus ::: pl. --> of Portmanteau
portmantle ::: n. --> A portmanteau.
portmapper "networking" A {server} that converts {TCP/IP} {protocol} {port} numbers into {RPC} program numbers. It must be running in order to make RPC calls. When an RPC server starts, it tells portmap the port number it is listening on and what RPC program numbers it serves. Before a client can call a given RPC program number, it must contacts portmap on the server machine to determine the port number to which RPC packets should be sent. (1996-12-09)
portmapper ::: (networking) A server that converts TCP/IP protocol port numbers into RPC program numbers. It must be running in order to make RPC calls.When an RPC server starts, it tells portmap the port number it is listening on and what RPC program numbers it serves. Before a client can call a given RPC program number, it must contacts portmap on the server machine to determine the port number to which RPC packets should be sent. (1996-12-09)
portmen ::: pl. --> of Portman
portmote ::: n. --> In old English law, a court, or mote, held in a port town.
port ::: n. --> A dark red or purple astringent wine made in Portugal. It contains a large percentage of alcohol.
A passageway; an opening or entrance to an inclosed place; a gate; a door; a portal.
An opening in the side of a vessel; an embrasure through which cannon may be discharged; a porthole; also, the shutters which close such an opening.
A passageway in a machine, through which a fluid, as steam,
port number {port}
portoir ::: n. --> One who, or that which, bears; hence, one who, or that which, produces.
portoise ::: n. --> The gunwale of a ship.
portos ::: n. --> See Portass.
portpane ::: n. --> A cloth for carrying bread, so as not to touch it with the hands.
portraitist ::: n. --> A portrait painter.
portrait ::: n. --> The likeness of a person, painted, drawn, or engraved; commonly, a representation of the human face painted from real life.
Hence, any graphic or vivid delineation or description of a person; as, a portrait in words. ::: v. t. --> To portray; to draw.
portraiture ::: n. --> A portrait; a likeness; a painted resemblance; hence, that which is copied from some example or model.
Pictures, collectively; painting.
The art or practice of making portraits. ::: v. t. --> To represent by a portrait, or as by a portrait; to
portrayal ::: n. --> The act or process of portraying; description; delineation.
portrayed ::: imp. & p. p. --> of Portray
portrayer ::: n. --> One who portrays.
portraying ::: p. pr. & vb. n. --> of Portray
portray ::: v. t. --> To paint or draw the likeness of; as, to portray a king on horseback.
Hence, figuratively, to describe in words.
To adorn with pictures.
portreeve ::: n. --> A port warden.
portress ::: n. --> A female porter.
port-royalist ::: n. --> One of the dwellers in the Cistercian convent of Port Royal des Champs, near Paris, when it was the home of the Jansenists in the 17th century, among them being Arnauld, Pascal, and other famous scholars. Cf. Jansenist.
portsale ::: n. --> Public or open sale; auction.
ports the globe on his back. Ataphiel (Barattiel), hierarch of Merkabah lore, keeps Heaven from
portuary ::: n. --> A breviary.
portuguese ::: a. --> Of or pertaining to Portugal, or its inhabitants. ::: n. sing. & pl. --> A native or inhabitant of Portugal; people of Portugal.
portulacaceous ::: a. --> Of or pertaining to a natural order of plants (Portulacaceae), of which Portulaca is the type, and which includes also the spring beauty (Claytonia) and other genera.
portulaca ::: n. --> A genus of polypetalous plants; also, any plant of the genus.
port ::: Whether to a blank port in the Unseen
porwigle ::: n. --> See Polliwig.
pory ::: a. --> Porous; as, pory stone. [R.] Dryden.
Pore Breathing ::: A breathing technique that involves viewing the entire body as a giant lung and patterning and loading certain areas (or the entirety) of the body with specific archetypes. Especially useful with the classical elements.
Poridalma 菩提達摩. See BODHIDHARMA
Porihaeng kyong 菩提行經. See BODHICARYĀVATĀRA
Porim chon 寶林傳. See BAOLIN ZHUAN
Por immortality in its fundamental sense does not mean merely some'kind of penonal survival of the bodily death ; we are im- mortal by the eternity of our self-existence without beginning or end, beyond the whole succession of physical births and deaths through which we pass, beyond the alternations of our existence in this and other worlds ; the spirit’s timeless existence is the true immortality.
Poriryuji 菩提流支. See BODHIRUCI
Porisonna 菩提僊那. See BODHISENA
Porna, invoked from the south. [ Rf. Barrett,
Poro —an angel of the order of powers, invoked
Porosa —a Friday angel of the 3rd Heaven, like
Porphyrion (Greek) Lurid, fiery; a gigante or giant born of the blood (vitality) of Ouranos (heaven) falling upon the earth. These giants were more human than the titans, and continued the war against the Olympian gods, which symbolizes the struggles which took place during the descending arc of evolution, cosmically and among the races of mankind, between the lower material forces and the celestial powers from above. Porphyrion is slain by the gods with the help of Hercules and buried in the abysses of earth.
Porphyry: (c. 232-304 B.C.) A disciple of Plotinus, who adapted Aristotelian logic to Neo-Platonic philosophy. His method of classification by means of dichotomy is known as the "Tree of Porphyry" (q.v.). Cf. Isagoge (tr. by Boethius, q.v.). -- R.B.W.
Porphyry refers to the Magi as the learned men among the Persians who are in the service of the deity (Abst 4:16), while Philo Judaeus describes them as the most wonderful inquirers into the hidden mysteries of nature: holy men who set themselves apart from everything else on this earth, “contemplated the divine virtues and understood the divine nature of the gods and spirits, the more clearly; and so, initiated others into the same mysteries, which consist in one holding an uninterrupted intercourse with these invisible beings during life” (IU 1:94-5). It is likely that the use of the name and the order survived in times when their true dignity was no longer apparent.
POR {power-on reset}
Porrajmos ::: (“The Devouring,” Romani). Term used by the Roma (Gypsies) for the Holocaust.
Portable AIRTIME "communications, wireless" A wireless, digital communications system enabling user-to-user voice communication, "{quicknotes}", and {alphanumeric messaging}. [Details?] (2000-12-07)
Portable AIRTIME ::: (communications, wireless) A wireless, digital communications system enabling user-to-user voice communication, quicknotes, and alphanumeric messaging.[Details?](2000-12-07)
Portable Commodore 64 ::: (computer) A version of the Commodore 64 modelled after the original Osborne portable PCs, with a flip-down keyboard that revealed a 5-inch colour monitor, and a built-in 1541 floppy disk drive. It is thought that few were made but that they did go on sale, at least in Canada.[Relationship to Commodore 65?] (1997-09-14)
Portable Commodore 64 "computer" A version of the {Commodore 64} modelled after the original Osborne portable PCs, with a flip-down keyboard that revealed a 5-inch colour monitor, and a built-in {1541} {floppy disk} drive. It is thought that few were made but that they did go on sale, at least in Canada. [Relationship to {Commodore 65}?] (1997-09-14)
Portable Common Loops ::: (PCL) A language which started out as an implementation of CommonLoops and turned into a portable CLOS implementation. Version 1992-08-28. It runs under Lucid Common LISP 4.0.1 and CMU Common LISP 16e. . (1992-09-02)[Was it developed by Richard Harris ?]
Portable Common Loops (PCL) A language which started out as an implementation of {CommonLoops} and turned into a portable {CLOS} implementation. Version 1992-08-28. It runs under {Lucid Common LISP} 4.0.1 and {CMU Common LISP} 16e. {(ftp://parcftp.xerox.com/pcl)}. (1992-09-02) [Was it developed by Richard Harris "rharris@ptolemy2.rdrc.rpi.edu"?]
Portable Common Tool Environment "tool" (PCTE) An {ECMA} standard framework for software tools developed in the {Esprit} programme. It is based on an {entity-relationship} {Object Management System} and defines the way in which tools access this. (2001-03-03)
Portable Common Tool Environment ::: (tool) (PCTE) An ECMA standard framework for software tools developed in the Esprit programme. It is based on an entity-relationship Object Management System and defines the way in which tools access this.(2001-03-03)
Portable Creek Reader, (ed.) W. H. Auden. New York:
Portable Document Format "file format" (PDF) The native file format for {Adobe Systems}' {Acrobat}. PDF is the file format for representing documents in a manner that is independent of the original application software, hardware, and operating system used to create those documents. A PDF file can describe documents containing any combination of text, graphics, and images in a device-independent and {resolution} independent format. These documents can be one page or thousands of pages, very simple or extremely complex with a rich use of {fonts}, graphics, colour, and {images}. {(http://adobe.com/products/acrobat/adobepdf.html)}. ["The Portable Document Format Reference Manual", Adobe systems, Inc. Addison-Wesley Publ. Co., ISBN: 0-201-62628-4]. (2000-09-08)
Portable Document Format ::: (file format) (PDF) The native file format for Adobe Systems' Acrobat. PDF is the file format for representing documents in a manner that is simple or extremely complex with a rich use of fonts, graphics, colour, and images. .[The Portable Document Format Reference Manual, Adobe systems, Inc. Addison-Wesley Publ. Co., ISBN: 0-201-62628-4].(2000-09-08)
Portable Forth Environment ::: (language) (PFE) A highly portable Forth development system based on the ANSI standard for Forth, by Dirk-Uwe Zoller of FHT, Mannheim, Germany. PFE aims to be correct, complete, usable, and simple but it isn't optimised for speed. It supports all dpANS word sets. It runs on Linux, RS/6000, and HP-UX.Tektronix adopted PFE in 1998 and added modules and multithreading. You can load additional C objects at run time to extend the Forth dictionary. It can be targeted at different embedded environments by changing the terminal driver and initilisation routines.Current version: 0.30.27 preview, as of 2000-11-23. .E-mail: Guido Draheim .(2000-12-07)
Portable Forth Environment "language" (PFE) A highly {portable} {Forth} development system based on the {ANSI} standard for Forth, by Dirk-Uwe Zoller of FHT, Mannheim, Germany. PFE aims to be correct, complete, usable, and simple but it isn't optimised for speed. It supports all {dpANS} {word sets}. It runs on {Linux}, {RS/6000}, and {HP-UX}. {Tektronix} adopted PFE in 1998 and added {modules} and {multithreading}. You can load additional {C} objects at {run time} to extend the Forth {dictionary}. It can be targeted at different embedded environments by changing the terminal driver and initilisation routines. {(http://pfe.sourceforge.net/)}. E-mail: Guido Draheim "guidod@gmx.de". (2000-12-07)
Portable Network Graphics ::: (file format) /ping/ (PNG) An extensible file format for the lossless, portable, well-compressed storage of raster images. PNG provides a patent-free Indexed-colour, greyscale and truecolour images are supported, plus an optional alpha channel. Sample depths range from 1 to 16 bits.PNG is designed for on-line viewing applications, such as the World Wide Web, so it is fully streamable with a progressive display option. PNG is robust, transmission errors. Also, PNG can store gamma correction and chromaticity data for improved colour matching on heterogeneous platforms.Filename extension: .png.RFC 2083. (1997-08-07)
Portable Network Graphics "file format" /ping/ (PNG) An extensible {file format} for the {lossless}, {portable}, well-compressed storage of {raster images}. PNG provides a patent-free replacement for {GIF} and can also replace many common uses of {TIFF}. {Indexed-colour}, {greyscale} and {truecolour} images are supported, plus an optional {alpha channel}. Sample depths range from 1 to 16 bits. PNG is designed for on-line viewing applications, such as the {World Wide Web}, so it is fully {streamable} with a {progressive display} option. PNG is robust, providing both full file {integrity checking} and simple detection of common transmission errors. Also, PNG can store {gamma correction} and {chromaticity} data for improved colour matching on heterogeneous {platforms}. {Filename extension}: .png. {RFC 2083}. {W3C PNG pages (http://w3.org/Graphics/PNG/)}. {PNG home page (http://wco.com/~png/)}. (1997-08-07)
Portable Object Adapter "architecture" (POA) Part of the {CORBA} architecture. [Details?] (2004-06-23)
Portable Object Adapter ::: (architecture) (POA) Part of the CORBA architecture.[Details?](2004-06-23)
Portable Operating System Interface "operating system, standard" (POSIX) A set of {IEEE} standards designed to provide {application} {portability} between {Unix} variants. IEEE 1003.1 defines a Unix-like operating system interface, IEEE 1003.2 defines the {shell} and utilities and IEEE 1003.4 defines {real-time} extensions. ["More UNIX For Dummies", ISBN: 1-56884-361-5] says it stands for "Portable Operating System Interface with an X thrown in to make it sound cooler." (1997-12-04)
Portable Operating System Interface ::: (operating system, standard) (POSIX) A set of IEEE standards designed to provide application portability between Unix variants. IEEE 1003.1 defines a Unix-like operating system interface, IEEE 1003.2 defines the shell and utilities and IEEE 1003.4 defines real-time extensions.[More UNIX For Dummies, ISBN: 1-56884-361-5] says it stands for Portable Operating System Interface with an X thrown in to make it sound cooler. (1997-12-04)
Portable Pixmap ::: (file format) (PPM) A colour image file format.A PPM file contains the following: a two character {magic number} - P3,the width in pixels, represented as three values for red, green, and blue.All parts are separated by whitespace and numbers are in decimal ASCIII representation. A zero pixel component means that colour is absent. Characters from a
Portable Pixmap "file format" (PPM) A colour {image} {file format}. A PPM file contains the following: a two character "{magic number}" - "P3", the width in pixels, the height in pixels, the maximum colour component value, HEIGHT rows of WIDTH {pixels}. The rows are ordered from top to bottom with the pixels in each row ordered from left to right. Each pixel is represented as three values for red, green, and blue. All parts are separated by {whitespace} and numbers are in decimal {ASCIII} representation. A zero pixel component means that colour is absent. Characters from a "
Portable Scheme Debugger (PSD) A package for source code debugging of {R4RS}-compliant {Scheme} under {GNU Emacs} by Kellom ?ki Pertti "pk@cs.tut.fi". Version 1.1. Distributed under {GNU} {GPL}. It works with {scm}, {Elk} and {Scheme-"C}. {(ftp://ftp.cs.tut.fi/pub/src/languages/schemes/psd.tar.Z)}. (1992-10-08)
Portable Scheme Debugger ::: (PSD) A package for source code debugging of R4RS-compliant Scheme under GNU Emacs by Kellom ?ki Pertti . Version 1.1. Distributed under GNU GPL. It works with scm, Elk and Scheme->C. . (1992-10-08)
Portable Scheme Interpreter ::: (PSI) A portable scheme interpreter by Ozan Yigit , David Keldsen and Pontus Hedman that includes a are fully and portably supported and perform well. PSI is based on the simple compilers and virtual machine in Kent Dbyvig's thesis.The pre-release version conforms to R4RS with a number of useful extensions. (1993-02-19)
Portable Scheme Interpreter (PSI) A portable scheme interpreter by Ozan Yigit "oz@ursa.sis.yorku.ca", David Keldsen and Pontus Hedman that includes a simple {DAG} compiler and a {virtual machine}. It can be used as an integrated extension {interpreter} in other systems and allows easy addition of new primitives. There are some unique debugging and tracing facilities. Acceptable performance results from a fairly straight-forward implementation. {Continuations} are fully and portably supported and perform well. PSI is based on the simple compilers and {virtual machine} in Kent Dbyvig's thesis. The pre-release version conforms to {R4RS} with a number of useful extensions. (1993-02-19)
Portable Standard Lisp ::: (language) (PSL) A dialect of Lisp from Utah University. PSL is available as a kit for 68000 and also runs on VAX. It compiles Lisp to C-code virtual machine language.[The Portable Standard LISP Users Manual, TR-10, CS Dept, U Utah, Jan 1982].[A Portable Lisp System, M.L. Griss et al, Proc 1982 ACM Symp on Lisp and Functional Prog, Aug 1982].(2000-09-25)
Portable Standard Lisp "language" (PSL) A dialect of {Lisp} from {Utah University}. PSL is available as a kit for {68000} and also runs on {VAX}. It compiles {Lisp} to {C}-code {virtual machine} language. ["The Portable Standard LISP Users Manual", TR-10, CS Dept, U Utah, Jan 1982]. ["A Portable Lisp System", M.L. Griss et al, Proc 1982 ACM Symp on Lisp and Functional Prog, Aug 1982]. (2000-09-25)
Portable Tool Interface "programming, standard" (PTI) A standard such as {PCTE}, allowing interworking between different software tools via defined interfaces to the user and to the {repository} or {object management system}. (2000-09-25)
Portable Tool Interface ::: (programming, standard) (PTI) A standard such as PCTE, allowing interworking between different software tools via defined interfaces to the user and to the repository or object management system.(2000-09-25)
Port Address Translation ::: (networking) (PAT) A function provided by some routers which allows hosts on a LAN to communicate with the rest of a network (such as the Internet) the router which then translates them back into the private IP address of the original host for final delivery.Compare SOCKS. (1998-05-08)
Port Address Translation "networking" (PAT) A function provided by some {routers} which allows {hosts} on a {LAN} to communicate with the rest of a network (such as the {Internet}) without revealing their own private {IP address}. All outbound {packets} have their IP address translated to the routers external IP address. Replies come back to the router which then translates them back into the private IP address of the original host for final delivery. Compare {SOCKS}. (1998-05-08)
Portal: A permanent Gate, allowing access to or from (not always both) a particular location. Portals can be keyed to allow only certain access or certain times of activation or any number of security measures.
Portal: A permanent Gate, typically guarded by puzzles, wards, guardian creatures, and/ or other precautions.
PORTAL ::: Process-Oriented Real-Time Algorithmic Language.[PORTAL - A Pascal-based Real-Time Programming Language, R. Schild in Algorithmic Languages, J.W. deBakker et al eds, N-H 1981].
PORTAL Process-Oriented Real-Time Algorithmic Language. ["PORTAL - A Pascal-based Real-Time Programming Language", R. Schild in Algorithmic Languages, J.W. deBakker et al eds, N-H 1981].
Portfolio - 1. the act of combining securities to reduce risk by diversification. Or 2. is a term used to describe all the different investments that an individual or entity does own. A diversified portfolio is one that contains a range of different investments.
Portfolio balance - The balance of assets, according to their liquidity, that people choose to hold in their portfolios.
Portfolio investment - In balance of payments accounting, foreign investment in bonds or a minority holding of shares that does not involve legal control. Also referred to as Hot Money. See also direct investment.
Porthos: (metaplot) Properly known as Archmaster Porthos, this Hermetic wizard was supposedly the most powerful mage alive. Porthos was more than slightly insane, and though he wasn’t quite a Marauder, that insanity pained him greatly. In spite of it, Porthos spoke up for, and inspired, younger Tradition mages. Believed killed on Nov. 10, 1997, by the destruction of Doissetep, which he supposedly contained through a massive act of self-sacrifice. (See Ascension Warrior, Fragile Path.)
Port Language ::: [Communicating Parallel Processes, J. Kerridge et al, Soft Prac & Exp 16(1):63-86 (Jan 1986)].
Port Language ["Communicating Parallel Processes", J. Kerridge et al, Soft Prac & Exp 16(1):63-86 (Jan 1986)].
Portrait (p. 39) the angel of the abyss (i.e., the angel
Portrait.
Port Royal Logic: See Logic, traditional. Port Royalists: Name applied to a group of thinkers, writers, and educators, more or less closely connected with the celebrated Cistercian Abbey of Port Royal near Paris, which during the seventeenth century became the most active center of Jansenism and, to a certain extent, of Cartesianism in France. The Port Royalists were distinguished by the severity and austerity of their moral code and by their new educational methods which greatly promoted the advance of pedagogy. The most noted among them were Jean Duvergier de Hauranne, abbot of Saint Cyran (1581-1643), Antoine-le grand Arnauld (1612-1694), and Pierre Nicole (1625-1695). Cf. Sainte-Beuve, Port-Royal. -- J.J.R.
Poruthu-madan (Tamil) Wrestling demon; the nature spirit associated with the air, or the sylph, described in popular myth as of great strength, and as aiding in the taming of wild animals. This elemental, it is asserted, aids in the phenomena of levitation, both in lifting and transporting objects, or in raising the passive body of a medium.
TERMS ANYWHERE
1. A joke. 2. The object of laughter, sport, or mockery; laughing-stock.
1. Causing irreversible ruin, destruction or death; disastrous. 2. Decisively important; fateful. 3. Proceeding from or decreed by fate; inevitable. 4. Influencing or concerned with fate; fatalistic.
1. Greatest in importance, degree, significance, character, or achievement. greatest; utmost; ultimate. 2. Highest in rank or authority; paramount; sovereign; chief. supremeness.
1. Having momentous significance or consequences; decisively important. 2. Fatal, deadly, or disastrous. 3. Controlled or determined by destiny; inexorable. 4. Prophetic; ominous.
1. Large and impressive in size, scope, or extent; magnificent. 2. Most important; chief. 3. Eminent; great in position; stately; majestic. 4. Impressive in size, appearance or general effect. 5. Magnificent or splendid. grander.
1. Not proud or arrogant; modest. 2. Low in rank, importance, status, quality, etc.; lowly.
1. Portable barriers over which contestants must leap in certain running races. 2.* Fig.* Obstacles or difficulties.
1. Situated at, in, or near the center. 2. Of basic importance; essential or principal.
1. To combine or join (one or more things) to or with another or others, to bring or put together (separate or divided things), so as to form one connected or contiguous whole; to form or incorporate into one body or mass; to make or cause to be one. 2. To make one in feeling or thought; to cause to agree; to combine or join (persons) together in action or interest, or for some special purpose. unites, united.
1. To support or defend, as against opposition or criticism. 2. To support, sustain, maintain, by aid or assistance; to preserve unimpaired or intact. upholds, upheld.
3. In the Mahabharata and the Puranas, the second member of the Triad, the embodiment of sattva-guna, the preserving and restoring power. This power has manifested in the world as the various incarnations of Vishnu, generally accepted as being ten in number. Vishnu"s heaven is Vaikuntha, his consort Lakshmi and his vehicle Garuda. He is portrayed as reclining on the serpent-king Sesa and floating on the waters between periods of cosmic manifestation. The holy river Ganga is said to spring from his foot. (A; V. G.; Dow)” *Glossary and Index of Proper Names in Sri Aurobindo"s Works
abandon ::: 1. To give oneself up, devote oneself to (a person or thing); to yield oneself without restraint. 2. To withdraw one"s support or help from, especially in spite of duty, allegiance, or responsibility; desert: leave behind. 3. To give up; discontinue; withdraw from. abandons, abandoned, abandoning.
abandoned ::: 1. Given up, deserted, forsaken, cast off. 2. Left completely and finally, without help or support. 3. adj. Deserted.
"A basis can be created for a subjective illusion-consciousness which is yet part of Being, if we accept in the sense of an illusory subjective world-awareness the account of sleep and dream creation given to us in the Upanishads. For the affirmation there is that Brahman as Self is fourfold; the Self is Brahman and all that is is the Brahman, but all that is is the Self seen by the Self in four states of its being. In the pure self-status neither consciousness nor unconsciousness as we conceive it can be affirmed about Brahman; it is a state of superconscience absorbed in its self-existence, in a self-silence or a self-ecstasy, or else it is the status of a free Superconscient containing or basing everything but involved in nothing. But there is also a luminous status of sleep-self, a massed consciousness which is the origin of cosmic existence; this state of deep sleep in which yet there is the presence of an omnipotent Intelligence is the seed state or causal condition from which emerges the cosmos; — this and the dream-self which is the continent of all subtle, subjective or supraphysical experience, and the self of waking which is the support of all physical experience, can be taken as the whole field of Maya.” The Life Divine
“A basis can be created for a subjective illusion-consciousness which is yet part of Being, if we accept in the sense of an illusory subjective world-awareness the account of sleep and dream creation given to us in the Upanishads. For the affirmation there is that Brahman as Self is fourfold; the Self is Brahman and all that is is the Brahman, but all that is is the Self seen by the Self in four states of its being. In the pure self-status neither consciousness nor unconsciousness as we conceive it can be affirmed about Brahman; it is a state of superconscience absorbed in its self-existence, in a self-silence or a self-ecstasy, or else it is the status of a free Superconscient containing or basing everything but involved in nothing. But there is also a luminous status of sleep-self, a massed consciousness which is the origin of cosmic existence; this state of deep sleep in which yet there is the presence of an omnipotent Intelligence is the seed state or causal condition from which emerges the cosmos;—this and the dream-self which is the continent of all subtle, subjective or supraphysical experience, and the self of waking which is the support of all physical experience, can be taken as the whole field of Maya.” The Life Divine
absolute reality ::: Sri Aurobindo: "I would myself say that bliss and oneness are the essential condition of the absolute reality, and love as the most characteristic dynamic power of bliss and oneness must support fundamentally and colour their activities; . . . .” Letters on Yoga
accountable ::: subject to the obligation to report, explain, or justify something; answerable, responsible.
account ::: n. 1. A record of debts and credits, applied to other things than money or trade. 2. A particular statement or narrative of an event or thing; a relation, report, or description. v. 3. To render an account or reckoning of; to give a satisfactory reason for, to give an explanation.
“A distinction has to be made between the soul in its essence and the psychic being. Behind each and all there is the soul which is the spark of the Divine—none could exist without that. But it is quite possible to have a vital and physical being supported by such a soul essence but without a clearly evolved psychic being behind it.” Letters on Yoga
advent ::: any important or epoch-making arrival. In modern usage applied poetically or grandiloquently to any arrival. advent"s, advents.
aegis ::: originally the shield or breastplate of Zeus, or Athena. Currently, protection; support; sponsorship; auspices.
affirmed ::: maintained as true; positively asserted; upheld, supported. affirming.
Aftermath of descent: Whenever there .is a descent of the higher consciousness in the adhara: (1) Part of it is stored up in the frontal consdousness and remains there. (2) Part of it goes behind and remains as a support to the active part of the being. (3) Part flows out into the universal Nature. (4) Part is" absorbed by the inconsdent and lost to the individual cons- dousness and its action.
age ::: n. **1. A great period or stage of the history of the Earth. 2. Hist. Any great period or portion of human history distinguished by certain characters real or mythical, as the Golden Age, the Patriarchal Age, the Bronze Age, the Age of the Reformation, the Middle Ages, the Prehistoric Age. 3. A generation or a series of generations. 4. Advanced years; old age. age"s, ages, ages". v. 5.** To grow old; to become aged.
“Agni is the leader of the sacrifice and protects it in the great journey against the powers of darkness. The knowledge and purpose of this divine Puissance can be entirely trusted; he is the friend and lover of the soul and will not betray it to evil gods. Even for the man sitting far off in the night, enveloped by the darkness of the human ignorance, this flame[Agni] is a light which, when it is perfectly kindled and in proportion as it mounts higher and higher, enlarges itself into the vast light of the Truth. Flaming upward to heaven to meet the divine Dawn, it rises through the vital or nervous mid-world and through our mental skies and enters at last the Paradise of Light, its own supreme home above where joyous for ever in the eternal Truth that is the foundation of the sempiternal Bliss the shining Immortals sit in their celestial sessions and drink the wine of the infinite beatitude.” The Secret of the Veda
*[Agni]. Sri Aurobindo: "Agni is the leader of the sacrifice and protects it in the great journey against the powers of darkness. The knowledge and purpose of this divine Puissance can be entirely trusted; he is the friend and lover of the soul and will not betray it to evil gods. Even for the man sitting far off in the night, enveloped by the darkness of the human ignorance, this flame[Agni] is a light which, when it is perfectly kindled and in proportion as it mounts higher and higher, enlarges itself into the vast light of the Truth. Flaming upward to heaven to meet the divine Dawn, it rises through the vital or nervous mid-world and through our mental skies and enters at last the Paradise of Light, its own supreme home above where joyous for ever in the eternal Truth that is the foundation of the sempiternal Bliss the shining Immortals sit in their celestial sessions and drink the wine of the infinite beatitude.” *The Secret of the Veda
aid ::: n. 1. Help, assistance, support, succour, relief. v. 2. To give help, support, or assistance to; to help, assist, succour. aids.
"All change must come from within with the felt or the secret support of the Divine Power; it is only by one"s own inner opening to that that one can receive help, not by mental, vital or physical contact with others.” Letters on Yoga
“All change must come from within with the felt or the secret support of the Divine Power; it is only by one’s own inner opening to that that one can receive help, not by mental, vital or physical contact with others.” Letters on Yoga
"All knowledge is ultimately the knowledge of God, through himself, through Nature, through her works. Mankind has first to seek this knowledge through the external life; for until its mentality is sufficiently developed, spiritual knowledge is not really possible, and in proportion as it is developed, the possibilities of spiritual knowledge become richer and fuller.” The Synthesis of Yoga
“All knowledge is ultimately the knowledge of God, through himself, through Nature, through her works. Mankind has first to seek this knowledge through the external life; for until its mentality is sufficiently developed, spiritual knowledge is not really possible, and in proportion as it is developed, the possibilities of spiritual knowledge become richer and fuller.” The Synthesis of Yoga
"All life is only a lavish and manifold opportunity given us to discover, realise , express the Divine.” Social and Political Thought
“All life is only a lavish and manifold opportunity given us to discover, realise , express the Divine.” Social and Political Thought
allotted ::: 1. Divided or distributed by share or portion; apportioned. 2. Assigned as a portion, set apart, dedicated.
all- ::: prefix: Wholly, altogether, infinitely. Since 1600, the number of these [combinations] has been enormously extended, all-** having become a possible prefix, in poetry at least, to almost any adjective of quality. all-affirming, All-Beautiful, All-Beautiful"s, All-Bliss, All-Blissful, All-causing, all-concealing, all-conquering, All-Conscient, All-Conscious, all-containing, All-containing, all-creating, all-defeating, All-Delight, all-discovering, all-embracing, all-fulfilling, all-harbouring, all-inhabiting, all-knowing, All-knowing, All-Knowledge, all-levelling, All-Life, All-love, All-Love, all-negating, all-powerful, all-revealing, All-ruler, all-ruling, all-seeing, All-seeing, all-seeking, all-shaping, all-supporting, all-sustaining, all-swallowing, All-Truth, All-vision, All-Wisdom, all-wise, All-Wise, all-witnessing, All-Wonderful, All-Wonderful"s.**
“All this action and struggle and ascension is supported by Heaven our Father and Earth our Mother, Parents of the Gods, who sustain respectively the purely mental and psychic and the physical consciousness. Their large and free scope is the condition of our achievement.
Amal: “Many obstructing agencies have to be met when one tries to break free from outwardness and plunge into the depths of one’s being. The very first of these obstructions is a poisonous serpent like a cobra—a terrifying front with a long supporting background of fearful forces.”
Amal: “When Ashwapati enters the occult cave he finds among other wonders hidden from the outer consciousness an orderly guide, as in an index, to all the mysteries of existence, mysteries such as the Rig Veda offers though its system of ordinary objects like those we find in outer life—especially cows which were a very important part of the Vedic peoples day to day career.”
amateur ::: a person who engages in a study, sport, or other activity for pleasure rather than for financial benefit or professional reasons.
ANANDA. ::: Delight; essential principle of delight; bliss; spiritual ecstasy; the bliss of the Spirit which is the secret source· and support of all existence.
Ānanda is the secret delight from which all things are born, by which all is sustained in existence and to which all can rise in the spiritual culmination.
It is the Divine Bliss which comes from above. It is not joy or pleasure, but something self-existent, pure and quite beyond what any joy or pleasure can be.
Something greater than peace or joy, something that, like Truth and Light, is the very nature of the supramental Divine. It can come by frequent inrushes or descents, partially or for a time, but it cannot -remain in the system so long as the system has not been prepared for it.
It can come not only with its fullest intensity but with a more enduring persistence when the mind is at peace and the heart delivered from ordinary joy and sorrow. If the mind and heart are restless, changeful, unquiet, Ānanda of a kind may come, but it is mixed with vital excitement and cannot abide. One must get peace and calm fixed in the consciousness first, then there is a solid basis on which Ānanda can spread itself and in its turn become an enduring part of the consciousness and the nature.
Ānanda (ascension into) ::: It is quite impossible to ascend to the real Ānanda plane (except in a profound trance), until after the supramental consciousness has been entered, realised and possessed; but it is quite possible and normal to feel some form of Ānanda consciousness on any level. This consciousness, wherever it is felt, is a derivation from the Ānanda plane, but it is very much diminished in power and modified to suit the lesser power of receptivity of the inferior levels.
Ānanda (divine) in the physical ::: self-existent in its essence, its manifestation is dependent only on an inner union with the Divine.
Ānanda (of the Brahman) ::: there is an absoluteness of immutable ecstasy in it, a concentrated intensity of silent and inalienable rapture.
Ananke ::: “This truth of Karma has been always recognised in the East in one form or else in another; but to the Buddhists belongs the credit of having given to it the clearest and fullest universal enunciation and the most insistent importance. In the West too the idea has constantly recurred, but in external, in fragmentary glimpses, as the recognition of a pragmatic truth of experience, and mostly as an ordered ethical law or fatality set over against the self-will and strength of man: but it was clouded over by other ideas inconsistent with any reign of law, vague ideas of some superior caprice or of some divine jealousy,—that was a notion of the Greeks,—a blind Fate or inscrutable Necessity, Ananke, or, later, the mysterious ways of an arbitrary, though no doubt an all-wise Providence.” Essays in Philosophy and Yoga
anchor ::: 1. Any of various devices dropped by a chain, cable, or rope to the bottom of a body of water for preventing or restricting the motion of a vessel or other floating object, typically having broad, hooklike arms that bury themselves in the bottom to provide a firm hold. 2. A person or thing that can be relied on for support, stability, or security; mainstay.
and ihe working it is most important not to rely entirely on oneself, but to rely on the guidance of the Guru and to refer all that happens to his judgment and arbitration and decision.
"An OMNIPRESENT Reality is the truth of all life and existence whether absolute or relative, whether corporeal or incorporeal, whether animate or inanimate, whether intelligent or unintelligent; and in all its infinitely varying and even constantly opposed self-expressions, from the contradictions nearest to our ordinary experience to those remotest antinomies which lose themselves on the verges of the Ineffable, the Reality is one and not a sum or concourse. From that all variations begin, in that all variations consist, to that all variations return. All affirmations are denied only to lead to a wider affirmation of the same Reality.” The Life Divine ::: *reality, absolute See **absolute reality**
“An OMNIPRESENT Reality is the truth of all life and existence whether absolute or relative, whether corporeal or incorporeal, whether animate or inanimate, whether intelligent or unintelligent; and in all its infinitely varying and even constantly opposed self-expressions, from the contradictions nearest to our ordinary experience to those remotest antinomies which lose themselves on the verges of the Ineffable, the Reality is one and not a sum or concourse. From that all variations begin, in that all variations consist, to that all variations return. All affirmations are denied only to lead to a wider affirmation of the same Reality.” The Life Divine
appeal ::: 1. An earnest request for aid, support, sympathy, mercy, etc.; entreaty; petition; plea. 2. An application or proceeding for review by a higher tribunal. 3. The power or ability to attract, interest; attraction. appealed, appealing, sense-appeal.
arbitrary ::: 1. Based on or subject to individual will, judgment or preference: judgment without restriction; contingent solely upon one"s discretion. 2. Capricious; unreasonable; unsupported. 3. Derived from mere opinion or preference; capricious; uncertain. 4. Having unlimited power; uncontrolled or unrestricted by law; despotic; tyrannical.
arenas ::: central stages, rings, areas, or the like, used for sports or other forms of entertainment, surrounded by seats for spectators.
arming ::: providing with whatever will add strength, force, or security; support; fortify.
armour ::: 1. Any covering worn as a defense against weapons, especially a metallic sheathing, suit of armour, mail. 2. Any quality, characteristic, situation, or thing that serves as protection. armours, armoured.* n. 1. Weapons. v. 2. Provides with weapons or whatever will add strength, force or security; supports; fortifies. *armed, arming.
arms ::: n. 1. Weapons. v. 2. Provides with weapons or whatever will add strength, force or security; supports; fortifies. armed, arming.
arrogant ::: 1. Having or displaying a sense of overbearing self-worth or self-importance. 2. Marked by or arising from a feeling or assumption of one"s superiority toward others.
ASCETICISM. ::: Asceticism for its own sake is not the ideal of this yoga, but self-control in the vital and right order in the material are a very important part of it ; and an ascetic discipline is better than loose absence of true control.
assists ::: gives support or aid to; helps. assisting.
“As there are Powers of Knowledge or Forces of the Light, so there are Powers of Ignorance and tenebrous Forces of the Darkness whose work is to prolong the reign of Ignorance and Inconscience. As there are Forces of Truth, so there are Forces that live by the Falsehood and support it and work for its victory; as there are powers whose life is intimately bound up with the existence, the idea and the impulse of Good, so there are Forces whose life is bound up with the existence and the idea and the impulse of Evil. It is this truth of the cosmic Invisible that was symbolised in the ancient belief of a struggle between the powers of Light and Darkness, Good and Evil for the possession of the world and the government of the life of man;—this was the significance of the contest between the Vedic Gods and their opponents, sons of Darkness and Division, figured in a later tradition as Titan and Giant and Demon, Asura, Rakshasa, Pisacha; the same tradition is found in the Zoroastrian Double Principle and the later Semitic opposition of God and his Angels on the one side and Satan and his hosts on the other,—invisible Personalities and Powers that draw man to the divine Light and Truth and Good or lure him into subjection to the undivine principle of Darkness and Falsehood and Evil.” The Life Divine
a structure for supporting or enclosing something else, especially a skeletal support used as the basis for something being constructed. Also fig.
"A third step is to find out that there is something in him other than his instrumental mind, life and body, not only an immortal ever-developing individual soul that supports his nature but an eternal immutable self and spirit, and to learn what are the categories of his spiritual being, until he discovers that all in him is an expression of the spirit and distinguishes the link between his lower and his higher existence; thus he sets out to remove his constitutional self-ignorance. Discovering self and spirit he discovers God; he finds out that there is a Self beyond the temporal: he comes to the vision of that Self in the cosmic consciousness as the divine Reality behind Nature and this world of beings; his mind opens to the thought or the sense of the Absolute of whom self and the individual and the cosmos are so many faces; the cosmic, the egoistic, the original ignorance begin to lose the rigidness of their hold upon him.” The Life Divine
“A third step is to find out that there is something in him other than his instrumental mind, life and body, not only an immortal ever-developing individual soul that supports his nature but an eternal immutable self and spirit, and to learn what are the categories of his spiritual being, until he discovers that all in him is an expression of the spirit and distinguishes the link between his lower and his higher existence; thus he sets out to remove his constitutional self-ignorance. Discovering self and spirit he discovers God; he finds out that there is a Self beyond the temporal: he comes to the vision of that Self in the cosmic consciousness as the divine Reality behind Nature and this world of beings; his mind opens to the thought or the sense of the Absolute of whom self and the individual and the cosmos are so many faces; the cosmic, the egoistic, the original ignorance begin to lose the rigidness of their hold upon him.” The Life Divine
ATTACHMENT. ::: All attachment is a hindrance to sadhana. Goodwāl you should have for all, psychic kindness for all, but no vital attachment.
To become indifferent to the attraction of outer objects is one of the first rules of yoga, for this non-attachment liberates the inner being into peace and the true consciousness.
Even after the liberation, one has to remain vigilant, for often these things go out and remain at a far distance, waiting to see if under any circumstances in any condition they can make a rush and recover their kingdom. If there has been an entire purification down to the depths and nothing is there to open the gate, then they cannot do it.
Attachment to things ::: the physical rejection of them is not the best way to get rid of it. Accept what is given you, ask for what is needed and think no more of it - attaching no importance, using them when you have, not troubled if you have not. That is the best way of getting rid of the attachment.
aura ::: “Yet all the time the universal forces are pouring into him without his knowing it. He is aware only of thoughts, feelings, etc., that rise to the surface and these he takes for his own. Really they come from outside in mind waves, vital waves, waves of feeling and sensation, etc., which take particular form in him and rise to the surface after they have got inside. But they do not get into his body at once. He carries about with him an environmental consciousness (called by the Theosophists the Aura) into which they first enter. If you can become conscious of this environmental self of yours, then you can catch the thought, passion, suggestion or force of illness and prevent it from entering into you. If things in you are thrown out, they often do not go altogether but take refuge in this environmental atmosphere and from there they try to get in again. Or they go to a distance outside but linger on the outskirts or even perhaps far off, waiting till they get an opportunity to attempt entrance.” Letters on Yoga
AUSTERITY. ::: A premature and excessive physical austerity, tapasyā, may endanger the process of the sadhana by establishing a disturbance and abnormality of the forces in the different parts of the system. A great energy may pour into the mental and vital parts, but the nerves and the body may be overstrained and lose the strength to support the play of these higher energies.
a very small part or segment of anything; minute portion. fractions.
balance ::: n. **1. A state of equilibrium or equipoise; mental, psychological or emotional. 2. A weighing device, especially one consisting of a rigid beam horizontally suspended by a low-friction support at its center, with identical weighing pans hung at either end, one of which holds an unknown weight while the effective weight in the other is increased by known amounts until the beam is level and motionless. 3. An undecided or uncertain state in which issues are unresolved. v. 4. To have an equality or equivalence in weight, parts, etc.; be in equilibrium. adj. 5. Being in harmonious or proper arrangement or adjustment, proportion. 6. Mental steadiness or emotional stability; habit of calm behaviour, judgement. balanced, balancing.**
bales ::: large bundles of hay or goods (often compressed) bound by ropes or wires for storage or transportation.
balustrade ::: a rail and the row of balusters or posts that support it, as along the front of a gallery.
based ::: 1. Formed or established as a base. 2. Supported as a base. 3. Conceived as the fundamental principle or underlying concept.
bear ::: 1. To carry. Also fig. 2. To hold up, support. Also fig. 3. To have a tolerance for; endure something with tolerance and patience. 5. To possess, as a quality or characteristic; have in or on. 6. To tend in a course or direction; move; go. 7. To render; afford; give. 8. To produce by natural growth. bears, bore, borne bearing.
bearer ::: one who carries, supports, holds up or brings. torch-bearer, torch-bearers.
bears up, supports, sustains; also, lifts up, raises aloft; hence, fig. supports or sustains; exalts. upbore.
bear up ::: carry; hold up; support.
bed ::: 1. A piece or part forming a foundation or base; a stratum. 2. The grave. 3. A sleeping-place generally; any extemporized resting place. 4. A piece or area of ground in a garden or lawn in which plants are grown. beds.
"Behind this petty instrumental action of the human will there is something vast and powerful and eternal that oversees the trend of the inclination and presses on the turn of the will. There is a total Truth in Nature greater than our individual choice. And in this total Truth, or even beyond and behind it, there is something that determines all results; its presence and secret knowledge keep up steadily in the process of Nature a dynamic, almost automatic perception of the right relations, the varying or persistent necessities, the inevitable steps of the movement. There is a secret divine Will, eternal and infinite, omniscient and omnipotent, that expresses itself in the universality and in each particular of all these apparently temporal and finite inconscient or half-conscient things. This is the Power or Presence meant by the Gita when it speaks of the Lord within the heart of all existences who turns all creatures as if mounted on a machine by the illusion of Nature.” The Synthesis of Yoga*
“Behind this petty instrumental action of the human will there is something vast and powerful and eternal that oversees the trend of the inclination and presses on the turn of the will. There is a total Truth in Nature greater than our individual choice. And in this total Truth, or even beyond and behind it, there is something that determines all results; its presence and secret knowledge keep up steadily in the process of Nature a dynamic, almost automatic perception of the right relations, the varying or persistent necessities, the inevitable steps of the movement. There is a secret divine Will, eternal and infinite, omniscient and omnipotent, that expresses itself in the universality and in each particular of all these apparently temporal and finite inconscient or half-conscient things. This is the Power or Presence meant by the Gita when it speaks of the Lord within the heart of all existences who turns all creatures as if mounted on a machine by the illusion of Nature.” The Synthesis of Yoga
belt ::: 1. Any encircling or transverse band, strip, or stripe characteristically distinguished from the surface it crosses. 2. An elongated region having distinctive properties or characteristics and long in proportion to its breadth. 3. A zone or district.
beyond ::: Sri Aurobindo: "The language of the Upanishad makes it strikingly clear that it is no metaphysical abstraction, no void Silence, no indeterminate Absolute which is offered to the soul that aspires, but rather the absolute of all that is possessed by it here in the relative world of its sojourning. All here in the mental is a growing light, consciousness and life; all there in the supramental is an infinite life, light and consciousness. That which is here shadowed, is there found; the incomplete here is there the fulfilled. The Beyond is not an annullation, but a transfiguration of all that we are here in our world of forms; it is sovran Mind of this mind, secret Life of this life, the absolute Sense which supports and justifies our limited senses.” The Upanishads *
Beyond ::: “The language of the Upanishad makes it strikingly clear that it is no metaphysical abstraction, no void Silence, no indeterminate Absolute which is offered to the soul that aspires, but rather the absolute of all that is possessed by it here in the relative world of its sojourning. All here in the mental is a growing light, consciousness and life; all there in the supramental is an infinite life, light and consciousness. That which is here shadowed, is there found; the incomplete here is there the fulfilled. The Beyond is not an annullation, but a transfiguration of all that we are here in our world of forms; it is sovran Mind of this mind, secret Life of this life, the absolute Sense which supports and justifies our limited senses.” The Upanishads
bits ::: small portions, pieces or amounts produced by cutting, or breaking; fragments.
bivouac ("s) ::: a temporary camp with shelters such as tents, as used by soldiers or mountaineers, often unprotected from an enemy.
blind ::: adj. 1. Unable to see; lacking the sense of sight; sightless. Also fig. 2. Unwilling or unable to perceive or understand. 3. Lacking all consciousness or awareness. 4. Not having or based on reason or intelligence; absolute and unquestioning. 5. Not characterized or determined by reason or control. 6. Purposeless; fortuitous, random. 7. Undiscriminating; heedless; reckless. 8. Enveloped in darkness; dark, dim, obscure. 9. Dense enough to form a screen. 10. Covered or concealed from sight; hidden from immediate view. 11. Having no openings or passages for light; (a window or door) walled up. blindest, half-blind. v. 12. To deprive of sight permanently or temporarily. 13. To make sightless momentarily; dazzle. blinded.* n. 14. A blind person, esp. as pl., those who are blind. 15. Fig.* Any thing or action intended to conceal one"s real intention; a pretence, a pretext; subterfuge.
bodiless ::: having no body, form, or substance; incorporeal. (Sri Aurobindo also employs the word as a n.) Bodiless.
Body is the support of the yoga but its energy is hot inexhaustible and needs to be husbanded , it can be kept up by drawing on the universal vital Force but that reinforcement too has Its limits
pored ::: 1. Meditated deeply; pondered. 2. Read or studied carefully and attentively. pores, poring.
portal ::: a doorway, entrance, or gate, especially one that is large and imposing.
port ::: a place along a coast that gives ships and boats protection from storms and rough water; a harbour. Also fig.
portent ::: an indication or omen of something about to happen, esp. something momentous.
porter ::: fig. A person employed to carry burdens, esp. an attendant who carries travellers" baggage.
portion ::: 1. A part of any whole, either separated from or integrated with it. 2. The part of a whole allotted to or belonging to a person or group; share. Also fig. 3. Something that is allotted to a person by God or fate. portions.
portioned ::: divided into parts or shares for distribution; parcelled.
port ::: Whether to a blank port in the Unseen
“Brahman is not only the cause and supporting power and indwelling principle of the universe, he is also its material and its sole material. Matter also is Brahman and it is nothing other than or different from Brahman.” The Life Divine
bronze ::: 1. Any of various alloys of copper and tin in various proportions. 2. A moderate yellowish to olive brown color.
"But in the larger universal consciousness there must be a power of carrying this movement to its absolute point, to the greatest extreme possible for any relative movement to reach, and this point is reached, not in human unconsciousness which is not abiding and always refers back to the awakened conscious being that man normally and characteristically is, but in the inconscience of material Nature. This inconscience is no more real than the ignorance of exclusive concentration in our temporary being which limits the waking consciousness of man; for as in us, so in the atom, the metal, the plant, in every form of material Nature, in every energy of material Nature, there is, we know, a secret soul, a secret will, a secret intelligence at work, other than the mute self-oblivious form, the Conscient, — conscient even in unconscious things, — of the Upanishad, without whose presence and informing Conscious-Force or Tapas no work of Nature could be done.” The Life Divine
“But in the larger universal consciousness there must be a power of carrying this movement to its absolute point, to the greatest extreme possible for any relative movement to reach, and this point is reached, not in human unconsciousness which is not abiding and always refers back to the awakened conscious being that man normally and characteristically is, but in the inconscience of material Nature. This inconscience is no more real than the ignorance of exclusive concentration in our temporary being which limits the waking consciousness of man; for as in us, so in the atom, the metal, the plant, in every form of material Nature, in every energy of material Nature, there is, we know, a secret soul, a secret will, a secret intelligence at work, other than the mute self-oblivious form, the Conscient,—conscient even in unconscious things,—of the Upanishad, without whose presence and informing Conscious-Force or Tapas no work of Nature could be done.” The Life Divine
"But the timeless self-knowledge of this Eternal is beyond mind; it is a supramental knowledge superconscient to us and only to be acquired by the stilling or transcending of the temporal activity of our conscious mind, by an entry into Silence or a passage through Silence into the consciousness of eternity.” The Life Divine*
“But the timeless self-knowledge of this Eternal is beyond mind; it is a supramental knowledge superconscient to us and only to be acquired by the stilling or transcending of the temporal activity of our conscious mind, by an entry into Silence or a passage through Silence into the consciousness of eternity.” The Life Divine
But they do not get into his body at once. He carries about with him an cn\ironmenlal consciousness (called by the Thco- sophists the Aura) into which they' first enter. If you can become conscious of this environmental self of you, then you can catch the thought, passion, suggestion, or force of illness and prevent it from entering into you. If things tn you arc thrown out, they often do not go altogether but take refuge in this environmental atmosphere and from there they try to gel in again or they go to a distance outside but linger on the outskirts or csen perhaps far off, waiting till they get an opportunity to attempt entrance.
buttressed ::: supported; reinforced; sustained as by a buttress; (an external structure built against a wall for support or reinforcement.)
camp ::: n. 1. A place where tents, huts, or other temporary shelters are set up, as by soldiers, nomads, or travelers. 2. The people using such shelters. 3. Temporary living quarters for soldiers or prisoners. v. 4. To make or set up a camp. or to live temporarily in or as if in a camp or outdoors. 5. To settle down securely and comfortably; become ensconced. camps, camped.
carrier ::: something or someone that transports or conveys.
cart ::: a two-wheeled vehicle drawn by an animal and used in farm work and for transporting goods.
case ::: 1. A set of reasons or supporting facts; an argument. 2. The facts or evidence offered in support of a claim.
cathedral ::: 1. A large and important church of imposing architectural beauty. 2. Of, relating to, or resembling a cathedral.
caul ::: a portion of the amnion (A thin, tough, membranous sac) especially when it covers the head of a foetus at birth.
CENTRAL BEING. ::: The portion of the Divine in us which supports all the rest and survives through death and birth. This centra! being has two forms ::: above, it is Jivatman, our true being, of which we become aware when the higher self-know- ledge comes ; below, it is the psychic being which stands behind mind, body and life. The Jivatman is above the manifestation in life and presides over it ; the psychic being stands behind the manifestation in life and supports it,
champion ::: an ardent defender or supporter of a cause.
chance ::: n. 1. The absence of any cause of events that can be predicted, understood, or controlled: often personified or treated as a positive agency. 2. The happening of events; the way in which things happen; fortune. 3. An opportune or favourable time; opportunity. 4. Fortune; luck; fate. Chance, chances. *adj.* 5. Not planned or expected; accidental. v. 6. To happen by chance; be the case by chance.** chanced.
CHANGE OF NATURE. ::: The first step is to become cons- cious and separate from the old surface nature. For this rajasic vital natureporary combination of vital movements. Behind is the true mental and vital being supported by the psychic. The true being is calm, wide, peaceful. By drawing back and becoming separate one creates the possibility of living in the peace of this inner Purusha and no longer identified with the surface Prakriti. Afterwards it will be much easier to change by the force of the psychic perception and the Peace and Power and Light from above the surface being.
chapter ::: an important portion or division of anything, esp. of a book, treatise, or other literary work. chapter"s, Chapters.
chariot ::: an ancient horse-drawn, four-wheeled carriage used for occasions of ceremony or transport. chariot"s, chariots, chariot-course.
clamorous ::: 1. Full of, marked by, or of the nature of clamour; shouting; noisy, loud. 2. Insistently demanding attention; importunate.
clamouring ::: 1. Raising an outcry for; seeking, demanding, or calling importunately for, or to do a thing. 2. Making a clamour; shouting, or uttering loud and continued cries or calls; raising an outcry, making a noise or din of speech.
coalition ::: a combination or alliance, esp. a temporary one between persons, factions, states.
coeval ::: 1. Of the same era, period or age. 2. A contemporary.
coevals ::: persons belonging to the same age or generation; contemporaries.
Coilas ::: (Most often spelled Kailas). One of the highest and most rugged mountains of the Himalayan range, located in the southwestern part of China. It is an important holy site both to the Hindus, who identify it with the paradise of Shiva and also regard it as the abode of Kubera, and to the Tibetan Buddhists, who identify it with Mount Sumeru, cosmic centre of the universe.” Glossary and Index of Proper Names in Sri Aurobindo’s Works
coilas ::: (Most often spelled Kailas.) "One of the highest and most rugged mountains of the Himalayan range, located in the southwestern part of China. It is an important holy site both to the Hindus, who identify it with the paradise of Shiva and also regard it as the abode of Kubera, and to the Tibetan Buddhists, who identify it with Mount Sumeru, cosmic centre of the universe.” Glossary and Index of Proper Names in Sri Aurobindo"s Works
comet ::: a celestial body that travels around the sun, usually in a highly elliptical orbit: thought to consist of a solid frozen nucleus part of which vaporizes on approaching the sun to form a gaseous luminous coma and a long luminous tail.
commune ::: 1. To communicate intimately with; be in a state of heightened, intimate receptivity. 2. To be in intimate communication or rapport. communes, communed, communing.
company ::: 1. A number of people gathered together; assembly. 2. A number of persons united or incorporated for joint action. companies.
conceit ::: 1. An excessively favourable opinion of one"s own ability, importance, wit, etc. 2. Something that is conceived in the mind; a thought; idea. 3. Imagination; fancy. 4. A fanciful thought or idea. conceits.
concerned ::: was of interest or importance to; mattered to.
confirm ::: 1. To make valid or binding by a formal or legal act; ratify. 2. To support or establish the certainty, or validity of; verify. 3. To reaffirm (something), so as to make (it) more definite. confirmed.
consequence ::: 1. Something that logically or naturally follows from an action or condition. 2. Significance; importance.
convey ::: 1. To take or carry from one place to another; transport. 2. To communicate or make known; impart. conveys, conveyed.
corporeal ::: of, relating to, or characteristic of the body.
cosmos ::: “But if the individual is a persistent reality, an eternal portion or power of the Eternal, if his growth of consciousness is the means by which the Spirit in things discloses its being, the cosmos reveals itself as a conditioned manifestation of the play of the eternal One in the being of Sachchidananda with the eternal Many.” The Life Divine
count ::: n. 1. The act of counting; or calculating. v. 2. To take account of; reckon to another"s credit. 3. To have merit, importance, value, etc.; deserve consideration. counts, counted, counting.
crust ::: 1. The exterior portion of the earth. 2. Fig. Any hard or stiff outer covering or surface.
DARSHAN. ::: ScU*revclation of the Deity to the devotee. It is an unveiling of his presence temporary or permanent, and may come as a vision or may come as a close feeling of his presence which is more intimate than sight and a frequent or constant communication with him ; that happens by the deepen- ing of the being into its inner self and growth of consciousness or by growth of the intensity of bhakti. When the crust of external consciousness is sufficiently broken by the pressure of increasing and engrossing bhakti, the contact comes.
dazzling ::: 1. Shining intensely, so bright as to blind someone temporarily. 2. Fig. Extremely clever, attractive, or impressive; brilliant; amazing.
delirium ::: 1. A more or less temporary disorder of the mental faculties, as in fevers, disturbances of consciousness, or intoxication, characterised by restlessness, excitement, delusions, hallucinations, etc. 2. A state of violent excitement or emotion.
dependent ::: relying on someone or something else for aid, support, etc.
desert ::: 1. A region so arid because of little rainfall that it supports only sparse and widely spaced vegetation or no vegetation at all. 2. Any area in which few forms of life can exist because of lack of water, permanent frost, or absence of soil. 3. Any place lacking in something; desolate, barren. deserts.
dimension ::: 1. A property of space; extension in a given direction; extension in time. 2. Measurement in length, width and thickness; scope, importance. dimensions.
diminished ::: reduced or lessened; made smaller, esp. in importance.
disrupt ::: 1. To cause disorder or turmoil in. 2. To destroy, usually temporarily, the normal continuance or unity of; interrupt. 3. To break apart. disrupted.
DKine above is the second way of concentration. It is impor- tant however, to remember that the concentration of the conscious- ness in the head is only a preparation for its rising to the centre
dole ::: n. **1. A portion or allotment of money, food, etc., esp. as given at regular intervals by a charity or for maintenance. v. 2. To give out sparingly or in small quantities (usually followed by out). doled, doles.**
dragon of the dark foundation ::: Sri Aurobindo: "All this action and struggle and ascension is supported by Heaven our Father and Earth our Mother, Parents of the Gods, who sustain respectively the purely mental and psychic and the physical consciousness. Their large and free scope is the condition of our achievement. Vayu, Master of life, links them together by the mid-air, the region of vital force. And there are other deities, — Parjanya, giver of the rain of heaven; Dadhikravan, the divine war-horse, a power of Agni; the mystic Dragon of the Foundations; Trita Aptya who on the third plane of existence consummates our triple being; and more besides.” The Secret of the Veda
drift ::: n. 1. A driving movement or force; impulse; impetus; pressure. 2. A gradual deviation from an original course, model, method, or intention. 3. Tendency, trend, meaning, or purport. 4. A bank or pile, as of sand or snow, heaped up by currents of air or water. 5. Something moving along in a current of air or water. 6. Any group of stars having a random distribution of velocities; usually applied to a group of stars with an apparent systematic motion towards some point in the sky. v. 7. To be carried along by or as if by currents of air or water. 8. To move leisurely or sporadically from place to place, especially without purpose. drifts, drifted, drifting, sleet-drift, slow-drifting.
drowse ::: a sleepy condition; the state of being half asleep; sluggishness, lethargy, torpor. drowsy, half-drowse, world-drowse.
"Each inner experience is perfectly real in its own way, although the values of different experiences differ greatly, but it is real with the reality of the inner self and the inner planes. It is a mistake to think that we live physically only, with the outer mind and life. We are all the time living and acting on other planes of consciousness, meeting others there and acting upon them, and what we do and feel and think there, the forces we gather, the results we prepare have an incalculable importance and effect, unknown to us, upon our outer life.” Letters on Yoga
earth ::: 1. The realm of mortal existence; the temporal world. 2. The softer, friable part of land; soil, especially productive soil. **Earth, earth"s, earth-beauty"s, earth-being"s, earth-beings, earth-bounds, earth-bride, earth-fact, earth-force, Earth-Goddess, earth-hearts, earth-habit"s, earth-heart, earth-instruments, earth-kind, earth-life, earth-light, earth-made, earth-matter"s, earth-mind, earth-mind"s, earth-myth, earth-nature, earth-nature"s, Earth-Nature"s, earth-nursed, earth-pain, Earth-plasm, earth-poise, earth-scene, earth-scene"s, earth-seat, earth-shapes, earth-stage, earth-stuff, earth-time, earth-time"s, earth-use, earth-vision, earth-ways, summer-earth.
eclipse ::: n. **1. A temporary or permanent dimming or cutting off of light. 2. A fall into obscurity or disuse; a decline. v. 3. To obscure; darken. eclipsed, eclipsing.**
embargo ::: a government order prohibiting the movement of merchant ships into or out of its ports.
embody ::: 1. To invest (a spiritual entity) with a body or with bodily form; render incarnate; make corporeal. 2. To give a tangible, bodily, or concrete form to (an abstract concept) or to be an example of or express (an idea, principle, etc. embodies, embodied, embodying, self-embodying.
enclosed with a bar of wood or metal fixed horizontally for any of various purposes, as for a support, barrier, or fence. Also fig. **sense-railed.**
endorsing ::: approving, supporting, or sustaining.
equal ::: adj. 1. As great as; the same as (often followed by to or with). 2. Having the same quantity, value, or measure as another. 3. Evenly proportioned or balanced. 4. Tranquil; equable; undisturbed. 5. Impartial; just; equitable. n. 6. One who is equal to another in any specified quality. v. **7. To become equal or level with. equalled.**
"Equality is the chief support of the true spiritual consciousness and it is this from which a sadhak deviates when he allows a vital movement to carry him away in feeling or speech or action. Equality is not the same thing as forbearance, — though undoubtedly a settled equality immensely extends, even illimitably, a man"s power of endurance and forbearance. Letters on Yoga
“Equality is the chief support of the true spiritual consciousness and it is this from which a sadhak deviates when he allows a vital movement to carry him away in feeling or speech or action. Equality is not the same thing as forbearance,—though undoubtedly a settled equality immensely extends, even illimitably, a man’s power of endurance and forbearance. Letters on Yoga
". . . equality is the sign of unity with the Brahman, of becoming Brahman, of growing into an undisturbed spiritual poise of being in the Infinite. Its importance can hardly be exaggerated; for it is the sign of our having passed beyond the egoistic determinations of our nature, of our having conquered our enslaved response to the dualities, of our having transcended the shifting turmoil of the gunas, of our having entered into the calm and peace of liberation. Equality is a term of consciousness which brings into the whole of our being and nature the eternal tranquillity of the Infinite.” The Synthesis of Yoga*
“… equality is the sign of unity with the Brahman, of becoming Brahman, of growing into an undisturbed spiritual poise of being in the Infinite. Its importance can hardly be exaggerated; for it is the sign of our having passed beyond the egoistic determinations of our nature, of our having conquered our enslaved response to the dualities, of our having transcended the shifting turmoil of the gunas, of our having entered into the calm and peace of liberation. Equality is a term of consciousness which brings into the whole of our being and nature the eternal tranquillity of the Infinite.” The Synthesis of Yoga
ethics ::: “In other words, ethics is a stage in evolution. That which is common to all stages is the urge of Sachchidananda towards self-expression. This urge is at first non-ethical, then infra-ethical in the animal, then in the intelligent animal even anti-ethical for it permits us to approve hurt done to others which we disapprove when done to ourselves. In this respect man even now is only half-ethical. And just as all below us is infra-ethical, so there may be that above us whither we shall eventually arrive, which is supra-ethical, has no need of ethics. The ethical impulse and attitude, so all-important to humanity, is a means by which it struggles out of the lower harmony and universality based upon inconscience and broken up by Life into individual discords towards a higher harmony and universality based upon conscient oneness with all existences. Arriving at that goal, this means will no longer be necessary or even possible, since the qualities and oppositions on which it depends will naturally dissolve and disappear in the final reconciliation.” The Life Divine
event ::: 1. Something that happens, or is regarded as happening; an occurrence, esp. one of some importance. 2. Something that occurs in a certain place during a particular interval of time. Event, event"s, events, shape-events. ::: Event, divine
“Existence is not merely a machinery of Nature, a wheel of law in which the soul is entangled for a moment or for ages; it is a constant manifestation of the Spirit. Life is not for the sake of life alone, but for God, and the living soul of man is an eternal portion of the Godhead.” Essays on the Gita
extension ::: an extended portion.
field ::: 1. A wide unbroken expanse, as of ice. 2. An area or sphere of activity. 3. A broad, level, open expanse of land; a stretch of open land, esp. one used for pasture or tillage; a plain. 4. The surface on which something is portrayed or enacted. An area of human activity or interest. 5. A piece of ground devoted to sports or contests; playing field. 6. A region of space characterized by a physical property, such as gravitational or electromagnetic force or fluid pressure. fields, field-paths, star-field, time-field, play-fields, race-fields.
"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 Synthesis of Yoga
“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 Synthesis of Yoga
"First, we affirm an Absolute as the origin and support and secret Reality of all things. The Absolute Reality is indefinable and ineffable by mental thought and mental language; it is self-existent and self-evident to itself, as all absolutes are self-evident, but our mental affirmatives and negatives, whether taken separatively or together, cannot limit or define it.” The Life Divine
“First, we affirm an Absolute as the origin and support and secret Reality of all things. The Absolute Reality is indefinable and ineffable by mental thought and mental language; it is self-existent and self-evident to itself, as all absolutes are self-evident, but our mental affirmatives and negatives, whether taken separatively or together, cannot limit or define it.” The Life Divine
flame ::: n. 1. Burning gas or vapor, as from wood or coal, that is undergoing combustion; a portion of ignited gas or vapor. 2. Fig. A brilliant light; fiery glow. 3. Fig. Intense ardour, zeal, passion, vitality. 4. Spiritual fire. 5. Inner fire. 6. Bright colouring; a streak or patch of color. Flame, flames, flame-ascensions, flame-born, flame-bright, flame-child, flame-discovery, flame-edge, flame-eyed, flame-foot, flame-hills, flame-pure, flame-signs, flame-stabs, flame-throw, flame-white, flame-wrapped, moon-flame. v. 8. To burn with a flame or flames; burst into flames; blaze. 7. To burn or glow as if with fire; become red or fiery 8. To burn or burst forth with strong emotion. flames, flamed. ::: flames out. Bursts out in or as if in flames.
fleshly ::: of or pertaining to the flesh or the body; bodily, corporeal, or physical.
foothold ::: a place providing support for the foot in climbing or standing. Also fig.
footless ::: having no support or basis; unsubstantial.
“… for each individual is in himself the Eternal who has assumed name and form and supports through him the experiences of life turning on an ever-circling wheel of birth in the manifestation. The wheel is kept in motion by the desire of the individual, which becomes the effective cause of rebirth and by the mind’s turning away from the knowledge of the eternal self to the preoccupations of the temporal becoming.” The Life Divine
foreboding ("s) ::: n. **1. A strong inner feeling or notion of a future misfortune, evil, etc.; presentiment. adj. 2.** Foretelling or predicting; indicating beforehand; portending.
forefront ::: 1. The foremost part or area; or place; position of greatest importance or prominence. Also fig.
“For the subconscient is the Inconscient in the process of becoming conscious; it is a support and even a root of our inferior parts of being and their movements.” The Life Divine
foster ::: to bring up, raise, or rear; nourish; sustain; support.
futile ::: having no effective result; unsuccessful; pointless; unimportant. futility.
"Genius is Nature"s first attempt to liberate the imprisoned god out of her human mould; the mould has to suffer in the process. It is astonishing that the cracks are so few and unimportant.” Essays Divine and Human
“Genius is Nature’s first attempt to liberate the imprisoned god out of her human mould; the mould has to suffer in the process. It is astonishing that the cracks are so few and unimportant.” Essays Divine and Human
gospel ::: 1. A doctrine regarded as of prime importance. 2. Any revelation from heaven.
grave ::: 1. Serious or solemn. 2. Weighty, momentous or important. grave-eyed.
grey matter ::: the brownish-gray nerve tissue, especially of the brain and spinal cord, composed of nerve cell bodies and their dendrites and some supportive tissue. Also fig.
gulf ::: 1. A portion of an ocean or sea partly enclosed by land. 2. A deep, wide chasm; an abyss. 3. Any wide separation. gulfs.
gymnasium ::: a room or building equipped for indoor sports.
harbour ::: n. 1. A sheltered port where ships can take on or discharge cargo. 2. Any place of shelter or refuge. v. 3. To give shelter or refuge to. 4. To cherish within one"s breast. 5. To house or contain. harbours, harboured, harbouring, all-harbouring.
heavy ::: 1. Having relatively great weight. lit. and fig. 2. Weighed down; burdened. 3. Marked by or exhibiting weariness. 4. Without vivacity or interest; ponderous; dull. 5. Not easily borne; oppressive; burdensome; harsh. 6. Hard to cope with; trying; difficult. 7. Weighed down with sorrow or grief; sorrowful, sad, grieved, despondent. 8. Deep, profound, intense. 9. Of great import or seriousness; grave. 10. Sober, serious, sombre or tragic. 11. With great force, intensity, turbulence, etc. 12. Having considerable thickness or substance. 13. Lacking vitality; deficient in vivacity or grace. 14. Emotionally weighed down; despondent. heavier.
heel ::: the rounded posterior portion of the human foot under and behind the ankle. Also fig.
hew ::: 1. To cut something by repeated blows, as of an axe. 2. To make or shape as with an axe. 3. To sever from a larger or another portion as with a blow. 4. To cut down with an axe; fell; slay. hews, hewed, hewn, hewing, hewer, half-hewn, rock-hewn. ::: rough-hewn. Shaped out roughly, given crude form to; worked or executed in the rough. (Here in reference to Satyavan"s abode.)
holocaust ::: “The Mother not only governs all from above but she descends into this lesser triple universe. Impersonally, all things here, even the movements of the Ignorance, are herself in veiled power and her creations in diminished substance, her Nature-body and Nature-force, and they exist because, moved by the mysterious fiat of the Supreme to work out something that was there in the possibilities of the Infinite, she has consented to the great sacrifice and has put on like a mask the soul and forms of the Ignorance. But personally too she has stooped to descend here into the Darkness that she may lead it to the Light, into the Falsehood and Error that she may convert it to the Truth, into this Death that she may turn it to godlike Life, into this world-pain and its obstinate sorrow and suffering that she may end it in the transforming ecstasy of her sublime Ananda. In her deep and great love for her children she has consented to put on herself the cloak of this obscurity, condescended to bear the attacks and torturing influences of the powers of the Darkness and the Falsehood, borne to pass though the portals of the birth that is a death, taken upon herself the pangs and sorrows and sufferings of the creation, since it seemed that thus alone could it be lifted to the Light and Joy and Truth and eternal Life. This is the great sacrifice called sometimes the sacrifice of the Purusha, but much more deeply the holocaust of Prakriti, the sacrifice of the Divine Mother.” The Mother
importunate ::: persistent, pressing, relentless; holding tenaciously to a purpose or course of action in demand or solicitation.
individual ::: “But what do we mean by the individual? What we usually call by that name is a natural ego, a device of Nature which holds together her action in the mind and body. This ego has to be extinguished, otherwise there is no complete liberation possible; but the individual self or soul is not this ego. The individual soul is the spiritual being which is sometimes described as an eternal portion of the Divine, but can also be described as the Divine himself supporting his manifestation as the Many. This is the true spiritual individual which appears in its complete truth when we get rid of the ego and our false separative senseof individuality, realise our oneness with the transcendent and cosmic Divine and with all beings.” Letters on Yoga
inferior ::: 1. Lower in rank, position, importance or status; subordinate. 2. Low or lower in quality, value, or estimation.
"Influence is more important than example. Influence is not the outward authority of the Teacher over his disciple, but the power of his contact, of his presence, of the nearness of his soul to the soul of another, infusing into it, even though in silence, that which he himself is and possesses. This is the supreme sign of the Master. For the greatest Master is much less a Teacher than a Presence pouring the divine consciousness and its constituting light and power and purity and bliss into all who are receptive around him.” The Synthesis of Yoga*
“Influence is more important than example. Influence is not the outward authority of the Teacher over his disciple, but the power of his contact, of his presence, of the nearness of his soul to the soul of another, infusing into it, even though in silence, that which he himself is and possesses. This is the supreme sign of the Master. For the greatest Master is much less a Teacher than a Presence pouring the divine consciousness and its constituting light and power and purity and bliss into all who are receptive around him.” The Synthesis of Yoga
inheriting ::: receiving as one"s portion; coming into possession of.
In its nature and law the Overmind is a delegate of the Supermind Consciousness, its delegate to the Ignorance. Or we might speak of it as a protective double, a screen of dissimilar similarity through which Supermind can act indirectly on an Ignorance whose darkness could not bear or receive the direct impact of a supreme Light. Even, it is by the projection of this luminous Overmind corona that the diffusion of a diminished light in the Ignorance and the throwing of that contrary shadow which swallows up in itself all light, the Inconscience, became at all possible. For Supermind transmits to Overmind all its realities, but leaves it to formulate them in a movement and according to an awareness of things which is still a vision of Truth and yet at the same time a first parent of the Ignorance. A line divides Supermind and Overmind which permits a free transmission, allows the lower Power to derive from the higher Power all it holds or sees, but automatically compels a transitional change in the passage. The integrality of the Supermind keeps always the essential truth of things, the total truth and the truth of its individual self-determinations clearly knit together; it maintains in them an inseparable unity and between them a close interpenetration and a free and full consciousness of each other: but in Overmind this integrality is no longer there. And yet the Overmind is well aware of the essential Truth of things; it embraces the totality; it uses the individual self-determinations without being limited by them: but although it knows their oneness, can realise it in a spiritual cognition, yet its dynamic movement, even while relying on that for its security, is not directly determined by it. Overmind Energy proceeds through an illimitable capacity of separation and combination of the powers and aspects of the integral and indivisible all-comprehending Unity. It takes each Aspect or Power and gives to it an independent action in which it acquires a full separate importance and is able to work out, we might say, its own world of creation. Purusha and Prakriti, Conscious Soul and executive Force of Nature, are in the supramental harmony a two-aspected single truth, being and dynamis of the Reality; there can be no disequilibrium or predominance of one over the other. In Overmind we have the origin of the cleavage, the trenchant distinction made by the philosophy of the Sankhyas in which they appear as two independent entities, Prakriti able to dominate Purusha and cloud its freedom and power, reducing it to a witness and recipient of her forms and actions, Purusha able to return to its separate existence and abide in a free self-sovereignty by rejection of her original overclouding material principle. So with the other aspects or powers of the Divine Reality, One and Many, Divine Personality and Divine Impersonality, and the rest; each is still an aspect and power of the one Reality, but each is empowered to act as an independent entity in the whole, arrive at the fullness of the possibilities of its separate expression and develop the dynamic consequences of that separateness. At the same time in Overmind this separateness is still founded on the basis of an implicit underlying unity; all possibilities of combination and relation between the separated Powers and Aspects, all interchanges and mutualities of their energies are freely organised and their actuality always possible.
(In later Hinduism) “The Preserver.” The second member of the Trimurti, along with Brahma the Creator and Shiva the Destroyer. 2. (In popular Hinduism) a deity believed to have descended from heaven to earth in several incarnations, or avatars, varying in number from nine to twenty-two, but always including animals. His most important human incarnation is the Krishna of the Bhagavad-Gita. 3. “The Pervader,” one of a half-dozen solar deities in the Rig-Veda, daily traversing the sky in three strides, morning, afternoon, and night.
insignificant ::: 1. Too small to be important. 2. Unimportant, trifling, or petty; of no consequence, influence or distinction. 3. Without meaning. insignificance.
"In spiritual experience it [nirvana]is sometimes the loss of all sense of individuality in a boundless cosmic consciousness; what was the individual remains only as a centre or a channel for the flow of a cosmic consciousness and a cosmic force and action. Or it may be the experience of the loss of individuality in a transcendent being and consciousness in which the sense of cosmos as well as the individual disappears. Or again, it may be in a transcendence which is aware of and supports the cosmic action. . . Nirvana is a step towards it; the disappearance of the false separative individuality is a necessary condition for our realising and living in our true eternal being, living divinely in the Divine. But this we can do in the world and in life.” Letters on Yoga
“In spiritual experience it [nirvana]is sometimes the loss of all sense of individuality in a boundless cosmic consciousness; what was the individual remains only as a centre or a channel for the flow of a cosmic consciousness and a cosmic force and action. Or it may be the experience of the loss of individuality in a transcendent being and consciousness in which the sense of cosmos as well as the individual disappears. Or again, it may be in a transcendence which is aware of and supports the cosmic action. . . Nirvana is a step towards it; the disappearance of the false separative individuality is a necessary condition for our realising and living in our true eternal being, living divinely in the Divine. But this we can do in the world and in life.” Letters on Yoga
intangible ::: not tangible; incapable of being perceived by the sense of touch, as incorporeal or immaterial things; impalpable. intangible"s.
interim ::: belonging to, serving during, or taking place during an intermediate interval of time; temporary.
interior ::: adj. 1. Of or relating to one"s mental or spiritual being. 2. Of or pertaining to that which is within; inside. n. 3. The internal portion or area of anything. interiors.
In the Mahabharata and the Puranas, the second member of the Triad, the embodiment of sattva-guna, the preserving and restoring power. This power has manifested in the world as the various incarnations of Vishnu, generally accepted as being ten in number. Vishnu’s heaven is Vaikuntha, his consort Lakshmi and his vehicle Garuda. He is portrayed as reclining on the serpent-king Sesa and floating on the waters between periods of cosmic manifestation. The holy river Ganga is said to spring from his foot. (A; V. G.; Dow)” Glossary and Index of Proper Names in Sri Aurobindo’s Works
intolerant ::: 1. Unable or unwilling to endure or support. 2. Unwilling to tolerate differences in opinions, practices, or beliefs, especially religious beliefs. intolerance.
intoxicating ::: affecting temporarily with diminished physical and mental control by means of alcoholic liquor, a drug, or another substance.
“It could be affirmed as a consequence that there is one all-pervading Life or dynamic energy—the material aspect being only its outermost movement—that creates all these forms of the physical universe, Life imperishable and eternal which, even if the whole figure of the universe were quite abolished, would itself still go on existing and be capable of producing a new universe in its place, must indeed, unless it be held back in a state of rest by some higher Power or hold itself back, inevitably go on creating. In that case Life is nothing else than the Force that builds and maintains and destroys forms in the world; it is Life that manifests itself in the form of the earth as much as in the plant that grows upon the earth and the animals that support their existence by devouring the life-force of the plant or of each other. All existence here is a universal Life that takes form of Matter. It might for that purpose hide life-process in physical process before it emerges as submental sensitivity and mentalised vitality, but still it would be throughout the same creative Life-principle.” The Life Divine
"It is on the Silence behind the cosmos that all the movement of the universe is supported.
“It is on the Silence behind the cosmos that all the movement of the universe is supported.
::: **"It is therefore necessary from the beginning to understand and accept the arduous difficulty of the path and to feel the need of a faith which to the intellect may seem blind, but yet is wiser than our reasoning intelligence. For this faith is a support from above; it is the brilliant shadow thrown by a secret light that exceeds the intellect and its data; it is the heart of a hidden knowledge that is not at the mercy of immediate appearances.” The Synthesis of Yoga
“It is therefore necessary from the beginning to understand and accept the arduous difficulty of the path and to feel the need of a faith which to the intellect may seem blind, but yet is wiser than our reasoning intelligence. For this faith is a support from above; it is the brilliant shadow thrown by a secret light that exceeds the intellect and its data; it is the heart of a hidden knowledge that is not at the mercy of immediate appearances.” The Synthesis of Yoga
"It is true that the subliminal in man is the largest part of his nature and has in it the secret of the unseen dynamisms which explain his surface activities. But the lower vital subconscious which is all that this psycho-analysis of Freud seems to know, — and even of that it knows only a few ill-lit corners, — is no more than a restricted and very inferior portion of the subliminal whole.” Letters on Yoga
“It is true that the subliminal in man is the largest part of his nature and has in it the secret of the unseen dynamisms which explain his surface activities. But the lower vital subconscious which is all that this psycho-analysis of Freud seems to know,—and even of that it knows only a few ill-lit corners,—is no more than a restricted and very inferior portion of the subliminal whole.” Letters on Yoga
It is true that the subliminal in man is the largest part of his nature and has in it the secret of the unseen dynamisms which explain his surface activities. But the lower vital subconscious which is all that this psycho-analysis of Freud seems to know, — and even of that it knows only a few ill-lit corners, — is no more than a restricted and very inferior portion of the subliminal whole. The subliminal self stands behind and supports the whole superficial man; it has in it a larger and more efficient mind behind the surface mind, a larger and more powerful vital behind the surface vital, a subtler and freer physical consciousness behind the surface bodily existence. And above them it opens to higher superconscient as well as below them to lower subconscient ranges.” *Letters on Yoga
It is true that the subliminal in man is the largest part of his nature and has in it the secret of the unseen dynamisms which explain his surface activities. But the lower vital subconscious which is all that this psycho-analysis of Freud seems to know,—and even of that it knows only a few ill-lit corners,—is no more than a restricted and very inferior portion of the subliminal whole. The subliminal self stands behind and supports the whole superficial man; it has in it a larger and more efficient mind behind the surface mind, a larger and more powerful vital behind the surface vital, a subtler and freer physical consciousness behind the surface bodily existence. And above them it opens to higher superconscient as well as below them to lower subconscient ranges.” Letters on Yoga
I would myself say that bliss and oneness are the essential condition of the absolute reality, and love as the most characteristic dynamic power of bliss and oneness must support fundamentally and colour their activities; …” Letters on Yoga
Jhumur: “Throughout Savitri I have noticed all the different times of the day and the position of the sun in relation to the earth. It runs through the book, the symbol dawn, night, not only that but there are different states of illumination, awakening of the consciousness progressively. Sometimes it falls into the darkness, sometimes twilight when one is caught between two states, and at the end it is the everlasting day. So the kingdoms of the rising sun represent states of being where the light is the most important. Mother always says that the sun is the symbol of the supreme truth, the supreme, the supreme wisdom. It is the world where the supreme truth and supreme wisdom rule, govern. Whereas In many other worlds this light gets covered, it gets clouded over but here there are the kingdoms of the rising sun because they are the godheads of the mind and the mind is an instrument of light. But it is a small early instrument, little mind, so it is just rising, it hasn’t come to its full glory. The kingdoms are the planes of consciousness where you have a little light, a little clarity, a little illumination. That is how I understand the main function of the mind, to seek for light. It is an instrument for seeking light although it often dodges light where the perversity comes in.”
Just as the higher consciousness is superconscient to us and supports all our spiritual possibilities and nature, so the subconscient is the basis of our material being and supports all that comes up in the physical nature.” Letters on Yoga
". . . knowledge is not a systematised result of mental questionings and reasonings, not a temporary arrangement of conclusions and opinions in the terms of the highest probability, but rather a pure self-existent and self-luminous Truth.” The Synthesis of Yoga
“… knowledge is not a systematised result of mental questionings and reasonings, not a temporary arrangement of conclusions and opinions in the terms of the highest probability, but rather a pure self-existent and self-luminous Truth.” The Synthesis of Yoga
"Krishna is the Anandamaya; he supports the evolution through the overmind leading it towards the Ananda.” Letters on Yoga
“Krishna is the Anandamaya; he supports the evolution through the overmind leading it towards the Ananda.” Letters on Yoga
landmarks ::: 1. Prominent identifying features of a landscape. 2. Events marking important stages of development.
lapse ::: 1. An accidental or temporary decline or deviation from an expected or accepted condition or state; a temporary falling or slipping from a previous standard. 2. A gradual decline or a drop to a lower degree, condition, or state. 3. A gradual deterioration or decline; regression. 4. The act of falling, slipping, sliding, etc. slowly or by degrees. lapsed, lapsing, far-lapsing.
largeness ::: large or extensive in breadth or importance, comprehensiveness or magnitude. largenesses.
least ::: 1. Lowest in importance or rank. 2. Smallest in magnitude or degree. 3. To or in the lowest or smallest degree.
lend ::: 1. To give, grant or add (a quality) to. 2. To contribute or impart. 3. To give temporarily; let have for a limited time. lends, lent, lending.
::: "Liberty in one shape or another ranks among the most ancient and certainly among the most difficult aspirations of our race: it arises from a radical instinct of our being and is yet opposed to all our circumstances, it is our eternal good and our condition of perfection, but our temporal being has failed to find its key. That perhaps is because true freedom is only possible if we live in the infinite, live, as the Vedanta bids us, in and from our self-existent being; but our natural and temporal energies seek for it first not in ourselves, but in our external conditions. This great indefinable thing, liberty, is in its highest and ultimate sense a state of being; it is self living in itself and determining by its own energy what is shall be inwardly and, eventually, by the growth of a divine spiritual power within determining too what it shall make of its external circumstances and environment." War and Self-Determination
“Liberty in one shape or another ranks among the most ancient and certainly among the most difficult aspirations of our race: it arises from a radical instinct of our being and is yet opposed to all our circumstances, it is our eternal good and our condition of perfection, but our temporal being has failed to find its key. That perhaps is because true freedom is only possible if we live in the infinite, live, as the Vedanta bids us, in and from our self-existent being; but our natural and temporal energies seek for it first not in ourselves, but in our external conditions. This great indefinable thing, liberty, is in its highest and ultimate sense a state of being; it is self living in itself and determining by its own energy what is shall be inwardly and, eventually, by the growth of a divine spiritual power within determining too what it shall make of its external circumstances and environment.” War and Self-Determination
light, divine ::: Sri Aurobindo: ". . . there is a Divine Light that leans over the world and is not only a far-off incommunicable Lustre.” *Letters on Yoga
"The opening of the consciousness to the Divine Light and Truth and Presence is always the one important thing in the yoga.” *Letters on Yoga
"In the Veda the Cow is the Divine Light — . . . .” Letters on Yoga*
loomed ::: 1. Came into view as a massive, distorted, or indistinct image. 2. Rose before the vision with an appearance of great or portentous size. looming.
lull ::: 1. To soothe or quiet. 2. To put to sleep or rest by soothing means. 3. To temporarily calm, quiet, or still. lulled.
Madhav: “It is what is described in the Upanishads as prajna-chakshu, the eye of Wisdom. And in the very act of regarding, the very act of the look, it supports. That regard itself is the sanction without which the movement would come to a standstill.” The Book of the Divine Mother
Madhav: “the poet uses the word ‘tenant’ to hint that Aswapathi’s presence on earth was only temporary; he was not a permanent resident of the earth; he was someone from above, from elsewhere, tenanting this little plot of earth for a particular purpose.” Sat-Sang Vol. VIII
Madhav: “The seat occupied by the oracle in the mysteries had three supports; it was a tripod. Here the true oracular seat is deceptively covered by the false Idol.” The Book of the Divine Mother
Madhav: “This is an experience of the gates opening, an important experience in yoga. Even as early as in the Vedic hymns, the Rishis describe how the divine doors open, devih dvarah, and the light, the joy, the knowledge pour in. Sat-Sang Vol. IX
Madhav: “This is a very important line. Name, secret name, name of a God, name of a Deity, name of the Divine, is a key to the Power, the qualities that are embodied in that Form. So, when that Name is uttered, all that Power, all that consciousness, is evoked. That is why the Seers keep this Name secret, give it only to those who are ready, who have been initiated, who have purified themselves.” The Book of the Divine Mother
magnified ::: 1. Made greater in size or importance; enlarged. 2. Caused to appear greater or seem more important than is in fact the case; exaggerated. magnifies, magnifying.
magnitudes ::: 1. Greatness of size, extent or amount. 2. Great importance or consequence.
makeshift ::: suitable as a temporary or expedient substitute often inferior.
Man alive, your proposed emendations are an admirable exposition of the art of bringing a line down the steps till my poor "slow miraculous” above-mind line meant to give or begin the concrete portrayal of an act of some hidden Godhead finally becomes a mere metaphor thrown out from its more facile mint by a brilliantly imaginative poetic intelligence. First of all, you shift my "dimly” out of the way and transfer it to something to which it does not inwardly belongs make it an epithet of the gesture or an adverb qualifying its epithet instead of something that qualifies the atmosphere in which the act of the Godhead takes place. That is a preliminary havoc which destroys what is very important to the action, its atmosphere. I never intended the gesture to be dim, it is a luminous gesture, but forcing its way through the black quietude it comes dimly. Then again the bald phrase "a gesture came” without anything to psychicise it becomes simply something that "happened”, "came” being a poetic equivalent for "happened”, instead of the expression of the slow coming of the gesture. The words "slow” and "dimly” assure this sense of motion and this concreteness to the word"s sense here. Remove one or both whether entirely or elsewhere and you ruin the vision and change altogether its character. That is at least what happens wholly in your penultimate version and as for the last its "came” gets another meaning and one feels that somebody very slowly decided to let out the gesture from himself and it was quite a miracle that it came out at all! "Dimly miraculous” means what precisely or what "miraculously dim” — it was miraculous that it managed to be so dim or there was something vaguely miraculous about it after all? No doubt they try to mean something else — but these interpretations come in their way and trip them over. The only thing that can stand is the first version which is no doubt fine poetry, but the trouble is that it does not give the effect I wanted to give, the effect which is necessary for the dawn"s inner significance. Moreover, what becomes of the slow lingering rhythm of my line which is absolutely indispensable? Letters on Savitri
Man alive, your proposed emendations are an admirable exposition of the art of bringing a line down the steps till my poor”slow miraculous” above-mind line meant to give or begin the concrete portrayal of an act of some hidden Godhead finally becomes a mere metaphor thrown out from its more facile mint by a brilliantly imaginative poetic intelligence. First of all, you shift my”dimly” out of the way and transfer it to something to which it does not inwardly belongs make it an epithet of the gesture or an adverb qualifying its epithet instead of something that qualifies the atmosphere in which the act of the Godhead takes place. That is a preliminary havoc which destroys what is very important to the action, its atmosphere. I never intended the gesture to be dim, it is a luminous gesture, but forcing its way through the black quietude it comes dimly. Then again the bald phrase”a gesture came” without anything to psychicise it becomes simply something that”happened”,”came” being a poetic equivalent for”happened”, instead of the expression of the slow coming of the gesture. The words”slow” and”dimly” assure this sense of motion and this concreteness to the word’s sense here. Remove one or both whether entirely or elsewhere and you ruin the vision and change altogether its character. That is at least what happens wholly in your penultimate version and as for the last its”came” gets another meaning and one feels that somebody very slowly decided to let out the gesture from himself and it was quite a miracle that it came out at all!”Dimly miraculous” means what precisely or what”miraculously dim”—it was miraculous that it managed to be so dim or there was something vaguely miraculous about it after all? No doubt they try to mean something else—but these interpretations come in their way and trip them over. The only thing that can stand is the first version which is no doubt fine poetry, but the trouble is that it does not give the effect I wanted to give, the effect which is necessary for the dawn’s inner significance. Moreover, what becomes of the slow lingering rhythm of my line which is absolutely indispensable? Letters on Savitri
“Material form is only a support and means for the progressive manifestation of the Spirit.” Essays Divine and Human
material form ::: Sri Aurobindo: "Material form is only a support and means for the progressive manifestation of the Spirit.” *Essays Divine and Human
mean ::: 1. Low or poor in quality or grade; inferior. 2. Ignoble; base. 3. Of little importance or consequence. meanest.
meaning ::: 1. The end, purpose, or significance of something. 2. What is intended to be, or actually is, expressed or indicated; signification; import. meanings.
meaning presented, intended, or implied; import.
measured ::: 1. Deliberate and restrained; careful; carefully weighed or considered. 2. Regular in rhythm, movement and number. 3. Ascertained or apportioned by measure. 4. Accurately regulated or proportioned.
melt ::: 1. To become liquid; dissolve; evaporate; disperse. 2. To pass, change, or blend gradually (often followed by into). 3. To remake or refashion into something else. melted, melting.
member ::: 1. A constituent part of a composite whole; element; portion. 2. A part or an organ of a human or animal body. members.
mighty ::: 1. Having, characterized by or showing superior power or strength. 2. Very great in extent, importance, etc. 3. Of great size; huge. Mighty, mightier, mightiest.
“…mind and life and matter are derivations from the Self through a spiritual mind or supermind which is the real support of cosmic existence.” The Hour of God
minor ::: lesser, as in size, extent, or importance.
minutes ::: the record of the proceedings at a meeting of an assembly, corporate body, society, company, committee, or the like.
mislaid ::: lost temporarily; especially put in an unaccustomed or forgotten place, misplaced.
moment ::: n. **1. An indefinitely short period of time; an instant. 2. Now, the present instant. 3. A particular period of importance, influence, or significance in a series of events or developments 4. A specific instant or point in time. moment"s, moments, moments", momentless, moment-beats, moment-ridden. v. moments. 5.** Brings significance to the moment.
momentous ::: of great or far-reaching importance or consequence.
moonbelts ::: broad bands or stripes characteristically distinguished from the surface they cross; tracts or districts long in proportion to their breadths. Also, zones or districts, usually with defining term denoting the principal characteristic.
mother, universal ::: Sri Aurobindo: "What people mean by the formless svarûpa of the Mother, — they means usually her universal aspect. It is when she is experienced as a universal Existence and Power spread through the universe in which and by which all live. When one feels that Presence one begins to feel a universal peace, light, power, bliss without limits — that is her svarûpa.” *The Mother
"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.” The Mother
moving plate ::: photogr. A thin sheet of metal, porcelain, or (now usually) glass, coated with a film sensitive to light, on which photographs are taken.
“Much more than half our thoughts and feelings are not our own in the sense that they take form out of ourselves; of hardly anything can it be said that it is truly original to our nature. A large part comes to us from others or from the environment, whether as raw material or as manufactured imports; but still more largely they come from universal Nature here or from other worlds and planes and their beings and powers and influences; for we are overtopped and environed by other planes of consciousness, mind planes, life planes, subtle matter planes, from which our life and action here are fed, or fed on, pressed, dominated, made use of for the manifestation of their forms and forces.” The Synthesis of Yoga
mystical ::: 1. Of or having a spiritual reality, import, or union with the Divine not apparent to the intelligence or senses. 2. Mystic; occult. mystically.
mystic ::: n. **1. One who believes in the existence of realities beyond human comprehension and who has had spiritual experiences. mystic"s. adj. 2. Of occult character, power, or significance. 3. Of the nature of or pertaining to mysteries known only to the initiated; esoteric. 4.** Having an import not apparent to the senses nor obvious to the intelligence; beyond ordinary understanding.
n. 1. A small part broken off or detached from any larger whole. 2. An incomplete and unfinished piece; portion. 3. An incomplete or isolated portion; a bit. fragments, fragment-being, fragment-mirrorings. *v. 4. To break or separate (something) into fragments. *fragmented.
n. 1. Something judged in relation to its relative worth, merit, or importance. 2. The ideals, principles or standards of a person or society, the personal or societal judgement of what is valuable and important in life; gen. in pl. 3. A standard of estimation or exchange. values. *v. 4. To calculate or reckon the monetary value of; give a specified material or financial value to; assess; appraise. *valued.
n. 1. The lower interior part of a ship or airplane where cargo is stored. 2. The act or a means of grasping. v. 3. To have or keep in the hand; keep fast; grasp. 4. To bear, sustain, or support, as with the hands or arms, or by any other means. 5. To contain or be capable of containing. 6. To keep from departing or getting away. 7. To withstand stress, pressure, or opposition; to maintain occupation of by force or coercion. 8. To have in its power, possess, affect, occupy. 9. To engage in; preside over; carry on. 10. To have or keep in the mind; think or believe. 11. To regard or consider. 12. To keep or maintain a grasp on something. 13. To maintain one"s position against opposition; continue in resistance. 14. To agree or side (usually followed by with). holds, holding. ::: hold back. 15. a. To retain possession of; keep back. b. To refrain from revealing; withhold. c. To refrain from participating or engaging in some activity.
naked ::: 1. Having no clothing on the body; nude. 2. Being without addition, concealment, disguise, or embellishment. 3. Exposed to harm; vulnerable. 4. Plain, simple, unadorned. 5. Not accompanied or supplemented by anything else. 6. Devoid of a specified quality, characteristic, or element. 7. With no qualification or concealment; stark, plain. 8. Unsupported by authority or financial or other consideration. World-naked.
neutral ::: 1. Not aligned with or supporting any side or position. 2. Possessing no distinctive quality or characteristics. half-neutral.
"Nothing can happen without the presence and support of the Divine, for Nature or Prakriti is the Divine Force and it is this that works out things, but it works them out according to the nature and through or with the will of each man which is full of ignorance — that goes on until men turn to the Divine and become conscious of Him and united with Him. Then only can it be said that all begins to be done in him by the direct Will of the Divine.” Letters on Yoga
“Nothing can happen without the presence and support of the Divine, for Nature or Prakriti is the Divine Force and it is this that works out things, but it works them out according to the nature and through or with the will of each man which is full of ignorance—that goes on until men turn to the Divine and become conscious of Him and united with Him. Then only can it be said that all begins to be done in him by the direct Will of the Divine.” Letters on Yoga
not invested with a body; incorporeal.
occasion ::: a special or important time or event.
office ::: 1. A room where business is conducted. 2. A duty, service, or charge falling or assigned to one; a service or task to be performed. 3. A position of authority, duty, or trust given to a person, as in a government or corporation. offices.
::: "OM is this syllable. This syllable is the Brahman, this syllable is the Supreme. He who knoweth the imperishable OM, whatso he willeth, it is his. This support is the best, this support is the highest; and when a man knoweth it, he is greatened in the world of Brahman.” The Upanishads
“OM is this syllable. This syllable is the Brahman, this syllable is the Supreme. He who knoweth the imperishable OM, whatso he willeth, it is his. This support is the best, this support is the highest; and when a man knoweth it, he is greatened in the world of Brahman.” The Upanishads
opportunities, favourable conditions, for the easier performance of any action.
"Our highest Self which possesses and supports this universal Power [the Divine Will] is not our ego-self, not our personal nature; it is something transcendent and universal of which these smaller things are only foam and flowing surface.” *The Synthesis of Yoga
“Our highest Self which possesses and supports this universal Power [the Divine Will] is not our ego-self, not our personal nature; it is something transcendent and universal of which these smaller things are only foam and flowing surface.” The Synthesis of Yoga
“Our self-ignorance and our world-ignorance can only grow towards integral self-knowledge and integral world-knowledge in proportion as our limited ego and its half-blind consciousness open to a greater inner existence and consciousness and a true self-being and become aware too of the not-self outside it also as self,—on one side a Nature constituent of our own nature, on the other an Existence which is a boundless continuation of our own self-being. Our being has to break the walls of ego-consciousness which it has created, it has to extend itself beyond its body and inhabit the body of the universe.” The Life Divine
outweighs ::: is more significant than; exceeds in value or importance.
"Over each grade of our being a power of the Spirit presides; we have within us and discover when we go deep enough inwards a mind-self, a life-self, a physical self; there is a being of mind, a mental Purusha, expressing something of itself on our surface in the thoughts, perceptions, activities of our mind-nature, a being of life which expresses something of itself in the impulses, feelings, sensations, desires, external life-activities of our vital nature, a physical being, a being of the body which expresses something of itself in the instincts, habits, formulated activities of our physical nature. These beings or part selves of the self in us are powers of the Spirit and therefore not limited by their temporary expression, for what is thus formulated is only a fragment of its possibilities; but the expression creates a temporary mental, vital or physical personality which grows and develops even as the psychic being or soul-personality grows and develops within us.” The Life Divine
“Over each grade of our being a power of the Spirit presides; we have within us and discover when we go deep enough inwards a mind-self, a life-self, a physical self; there is a being of mind, a mental Purusha, expressing something of itself on our surface in the thoughts, perceptions, activities of our mind-nature, a being of life which expresses something of itself in the impulses, feelings, sensations, desires, external life-activities of our vital nature, a physical being, a being of the body which expresses something of itself in the instincts, habits, formulated activities of our physical nature. These beings or part selves of the self in us are powers of the Spirit and therefore not limited by their temporary expression, for what is thus formulated is only a fragment of its possibilities; but the expression creates a temporary mental, vital or physical personality which grows and develops even as the psychic being or soul-personality grows and develops within us.” The Life Divine
overmind ::: Sri Aurobindo: "The overmind is a sort of delegation from the supermind (this is a metaphor only) which supports the present evolutionary universe in which we live here in Matter. If supermind were to start here from the beginning as the direct creative Power, a world of the kind we see now would be impossible; it would have been full of the divine Light from the beginning, there would be no involution in the inconscience of Matter, consequently no gradual striving evolution of consciousness in Matter. A line is therefore drawn between the higher half of the universe of consciousness, parardha , and the lower half, aparardha. The higher half is constituted of Sat, Chit, Ananda, Mahas (the supramental) — the lower half of mind, life, Matter. This line is the intermediary overmind which, though luminous itself, keeps from us the full indivisible supramental Light, depends on it indeed, but in receiving it, divides, distributes, breaks it up into separated aspects, powers, multiplicities of all kinds, each of which it is possible by a further diminution of consciousness, such as we reach in Mind, to regard as the sole or the chief Truth and all the rest as subordinate or contradictory to it.” *Letters on Yoga
"The overmind is the highest of the planes below the supramental.” *Letters on Yoga
"In its nature and law the Overmind is a delegate of the Supermind Consciousness, its delegate to the Ignorance. Or we might speak of it as a protective double, a screen of dissimilar similarity through which Supermind can act indirectly on an Ignorance whose darkness could not bear or receive the direct impact of a supreme Light.” The Life Divine
"The Overmind is a principle of cosmic Truth and a vast and endless catholicity is its very spirit; its energy is an all-dynamism as well as a principle of separate dynamisms: it is a sort of inferior Supermind, — although it is concerned predominantly not with absolutes, but with what might be called the dynamic potentials or pragmatic truths of Reality, or with absolutes mainly for their power of generating pragmatic or creative values, although, too, its comprehension of things is more global than integral, since its totality is built up of global wholes or constituted by separate independent realities uniting or coalescing together, and although the essential unity is grasped by it and felt to be basic of things and pervasive in their manifestation, but no longer as in the Supermind their intimate and ever-present secret, their dominating continent, the overt constant builder of the harmonic whole of their activity and nature.” The Life Divine
"The overmind sees calmly, steadily, in great masses and large extensions of space and time and relation, globally; it creates and acts in the same way — it is the world of the great Gods, the divine Creators.” *Letters on Yoga
"The Overmind is essentially a spiritual power. Mind in it surpasses its ordinary self and rises and takes its stand on a spiritual foundation. It embraces beauty and sublimates it; it has an essential aesthesis which is not limited by rules and canons, it sees a universal and an eternal beauty while it takes up and transforms all that is limited and particular. It is besides concerned with things other than beauty or aesthetics. It is concerned especially with truth and knowledge or rather with a wisdom that exceeds what we call knowledge; its truth goes beyond truth of fact and truth of thought, even the higher thought which is the first spiritual range of the thinker. It has the truth of spiritual thought, spiritual feeling, spiritual sense and at its highest the truth that comes by the most intimate spiritual touch or by identity. Ultimately, truth and beauty come together and coincide, but in between there is a difference. Overmind in all its dealings puts truth first; it brings out the essential truth (and truths) in things and also its infinite possibilities; it brings out even the truth that lies behind falsehood and error; it brings out the truth of the Inconscient and the truth of the Superconscient and all that lies in between. When it speaks through poetry, this remains its first essential quality; a limited aesthetical artistic aim is not its purpose.” *Letters on Savitri
"In the overmind the Truth of supermind which is whole and harmonious enters into a separation into parts, many truths fronting each other and moved each to fulfil itself, to make a world of its own or else to prevail or take its share in worlds made of a combination of various separated Truths and Truth-forces.” Letters on Yoga
*Overmind"s.
Overmind ::: “The overmind is a sort of delegation from the supermind (this is a metaphor only) which supports the present evolutionary universe in which we live here in Matter. If supermind were to start here from the beginning as the direct creative Power, a world of the kind we see now would be impossible; it would have been full of the divine Light from the beginning, there would be no involution in the inconscience of Matter, consequently no gradual striving evolution of consciousness in Matter. A line is therefore drawn between the higher half of the universe of consciousness, parardha , and the lower half, aparardha. The higher half is constituted of Sat, Chit, Ananda, Mahas (the supramental)—the lower half of mind, life, Matter. This line is the intermediary overmind which, though luminous itself, keeps from us the full indivisible supramental Light, depends on it indeed, but in receiving it, divides, distributes, breaks it up into separated aspects, powers, multiplicities of all kinds, each of which it is possible by a further diminution of consciousness, such as we reach in Mind, to regard as the sole or the chief Truth and all the rest as subordinate or contradictory to it.” Letters on Yoga
Oversoul ::: We might say then that there are three elements in the totality of our being: there is the submental and the subconscient which appears to us as if it were inconscient, comprising the material basis and a good part of our life and body; there is the subliminal, which comprises the inner being, taken in its entirety of inner mind, inner life, inner physical with the soul or psychic entity supporting them; there is this waking consciousness which the subliminal and the subconscient throw up on the surface, a wave of their secret surge. But even this is not an adequate account of what we are; for there is not only something deep within behind our normal self-awareness, but something also high above it: that too is ourselves, other than our surface mental personality, but not outside our true self; that too is a country of our spirit. For the subliminal proper is no more than the inner being on the level of the Knowledge-Ignorance, luminous, powerful and extended indeed beyond the poor conception of our waking mind, but still not the supreme or the whole sense of our being, not its ultimate mystery. We become aware, in a certain experience, of a range of being superconscient to all these three, aware too of something, a supreme highest Reality sustaining and exceeding them all, which humanity speaks of vaguely as Spirit, God, the Oversoul: from these superconscient ranges we have visitations and in our highest being we tend towards them and to that supreme Spirit. There is then in our total range of existence a superconscience as well as a subconscience and inconscience, overarching and perhaps enveloping our subliminal and our waking selves, but unknown to us, seemingly unattainable and incommunicable.
parcellings ::: separations or divisions into parts, distributed, allotted or apportioned.
parked ::: 1. Placed or left temporarily. 2. Stationed in one place. 3. Enclosed in, or as in a park.
part ::: n. 1. An essential portion, division, piece, or segment of a whole. 2. Participation, interest, or concern in something; role. 3. Region; area. parts, part-experience. *adj. 4. Partial. v. 5. To go or come apart; separate, as two or more things. 6. To go apart from or leave one another, as persons. 7. To put or keep apart; separate. *parts, parted, parting, half-parted.
party ::: an established political group organized to promote and support its principles and candidates for public office.
patience ::: “ In all Yoga the first requisites are faith and patience. The ardours of the heart and the violences of the eager will that seek to take the kingdom of heaven by storm can have miserable reactions if they disdain to support their vehemence on these humbler and quieter auxiliaries. And in the long and difficult integral Yoga there must be an integral faith and an unshakable patience.” The Synthesis of Yoga
patron ::: one that supports, protects, or champions someone or something, such as an institution, event, or cause; a sponsor or benefactor.
peak ::: 1. The pointed top of a mountain or ridge. 2. The highest or most important point or level. peaks, peaked, peak-climb, low-peaked, highpeaked, eagle-peaks.
pedestal ::: 1. An architectural support or base, as for a column or statue. 2. A support or foundation.
permits ::: allows the doing of (something); consents to; affords opportunity or possibility for.
personality ::: “Personality is only a temporary mental, vital, physical formation which the being, the real Person, the psychic entity, puts forward on the surface,—it is not the self in its abiding reality.” The Life Divine
petty ::: 1. Of small importance; trivial. 2. Secondary in importance or rank; subordinate. pettier.
Physical consciousness ::: There is the universal physical cons- ciousness of Nature and there is our own which is a part of it, moved by it, and used by the central being for the support of its expression in the physical world and for a direct dealing with all these external objects and movements and forces. This physical consciousness-plane receives from the other planes their powers and influences and makes formations of them in its own province. Therefore we have a physical mind as well as a vital mind and the mind proper ; we have a vital-physical part in us
picture ::: 1. A visual representation or image painted, drawn, photographed, or otherwise rendered on a flat surface. 2. A visible image however produced. 3. A particular image or reality as portrayed in an account or description; depiction; version. pictures. (See also moving picture (‘s).)
pillar ::: 1. A slender, freestanding, vertical support; a column. 2. *Fig. A supporter; one who sustains or supports; a mainstay. *pillars, pillar-posts, pillar-rocks.
plank ::: a piece of lumber cut thicker than a board. Fig. something to stand on or cling to for support.
plan ::: n. 1. A systematic arrangement of elements or important parts; a configuration or outline. 2. A scheme, program, or method worked out beforehand for the accomplishment of an objective. plans, heart-plan, life-plan, time-plan, world-plan, vision-plans, world-plan. *v. 3. To formulate a scheme or program for the accomplishment, enactment, or attainment of. *plans, planned, planning.
point d"appui ::: fr. A support or prop. Also fig.
post ::: a long piece of wood or other material set upright into the ground to serve as a marker or support. posts
pregnant ::: 1. Fraught, filled or abounding. 2. Teeming or fertile; rich. 3. Of great importance; momentous. 4. Full of meaning or significance.
presence ::: 1. The state or fact of being present; current existence or occurrence. 2. A divine, spiritual, or supernatural spirit or influence felt or conceived as present. 3. The immediate proximity of someone or something.
Sri Aurobindo: "It is intended by the word Presence to indicate the sense and perception of the Divine as a Being, felt as present in one"s existence and consciousness or in relation with it, without the necessity of any further qualification or description. Thus, of the ‘ineffable Presence" it can only be said that it is there and nothing more can or need be said about it, although at the same time one knows that all is there, personality and impersonality, Power and Light and Ananda and everything else, and that all these flow from that indescribable Presence. The word may be used sometimes in a less absolute sense, but that is always the fundamental significance, — the essential perception of the essential Presence supporting everything else.” *Letters on Yoga
"Beyond mind on spiritual and supramental levels dwells the Presence, the Truth, the Power, the Bliss that can alone deliver us from these illusions, display the Light of which our ideals are tarnished disguises and impose the harmony that shall at once transfigure and reconcile all the parts of our nature.” Essays Divine and Human
"But if we learn to live within, we infallibly awaken to this presence within us which is our more real self, a presence profound, calm, joyous and puissant of which the world is not the master — a presence which, if it is not the Lord Himself, is the radiation of the Lord within.” *The Life Divine
"The true soul secret in us, — subliminal, we have said, but the word is misleading, for this presence is not situated below the threshold of waking mind, but rather burns in the temple of the inmost heart behind the thick screen of an ignorant mind, life and body, not subliminal but behind the veil, — this veiled psychic entity is the flame of the Godhead always alight within us, inextinguishable even by that dense unconsciousness of any spiritual self within which obscures our outward nature. It is a flame born out of the Divine and, luminous inhabitant of the Ignorance, grows in it till it is able to turn it towards the Knowledge. It is the concealed Witness and Control, the hidden Guide, the Daemon of Socrates, the inner light or inner voice of the mystic. It is that which endures and is imperishable in us from birth to birth, untouched by death, decay or corruption, an indestructible spark of the Divine.” *The Life Divine
"If we need any personal and inner witness to this indivisible All-Consciousness behind the ignorance, — all Nature is its external proof, — we can get it with any completeness only in our deeper inner being or larger and higher spiritual state when we draw back behind the veil of our own surface ignorance and come into contact with the divine Idea and Will behind it. Then we see clearly enough that what we have done by ourselves in our ignorance was yet overseen and guided in its result by the invisible Omniscience; we discover a greater working behind our ignorant working and begin to glimpse its purpose in us: then only can we see and know what now we worship in faith, recognise wholly the pure and universal Presence, meet the Lord of all being and all Nature.” *The Life Divine
"The presence of the Spirit is there in every living being, on every level, in all things, and because it is there, the experience of Sachchidananda, of the pure spiritual existence and consciousness, of the delight of a divine presence, closeness, contact can be acquired through the mind or the heart or the life-sense or even through the physical consciousness; if the inner doors are flung sufficiently open, the light from the sanctuary can suffuse the nearest and the farthest chambers of the outer being.” *The Life Divine
"There is a secret divine Will, eternal and infinite, omniscient and omnipotent, that expresses itself in the universality and in each particular of all these apparently temporal and finite inconscient or half-conscient things. This is the Power or Presence meant by the Gita when it speaks of the Lord within the heart of all existences who turns all creatures as if mounted on a machine by the illusion of Nature.” *The Synthesis of Yoga
"For what Yoga searches after is not truth of thought alone or truth of mind alone, but the dynamic truth of a living and revealing spiritual experience. There must awake in us a constant indwelling and enveloping nearness, a vivid perception, a close feeling and communion, a concrete sense and contact of a true and infinite Presence always and everywhere. That Presence must remain with us as the living, pervading Reality in which we and all things exist and move and act, and we must feel it always and everywhere, concrete, visible, inhabiting all things; it must be patent to us as their true Self, tangible as their imperishable Essence, met by us closely as their inmost Spirit. To see, to feel, to sense, to contact in every way and not merely to conceive this Self and Spirit here in all existences and to feel with the same vividness all existences in this Self and Spirit, is the fundamental experience which must englobe all other knowledge.” *The Synthesis of Yoga
"One must have faith in the Master of our life and works, even if for a long time He conceals Himself, and then in His own right time He will reveal His Presence.” *Letters on Yoga
"They [the psychic being and the Divine Presence in the heart] are quite different things. The psychic being is one"s own individual soul-being. It is not the Divine, though it has come from the Divine and develops towards the Divine.” *Letters on Yoga
"For it is quietness and inwardness that enable one to feel the Presence.” *Letters on Yoga
"Beyond mind on spiritual and supramental levels dwells the Presence, the Truth, the Power, the Bliss that can alone deliver us from these illusions, display the Light of which our ideals are tarnished disguises and impose the harmony that shall at once transfigure and reconcile all the parts of our nature.” *Essays Divine and Human
The Mother: "For, in human beings, here is a presence, the most marvellous Presence on earth, and except in a few very rare cases which I need not mention here, this presence lies asleep in the heart — not in the physical heart but the psychic centre — of all beings. And when this Splendour is manifested with enough purity, it will awaken in all beings the echo of his Presence.” Words of the Mother, MCW, Vol. 15.
presence ::: “It is intended by the word Presence to indicate the sense and perception of the Divine as a Being, felt as present in one›s existence and consciousness or in relation with it, without the necessity of any further qualification or description. Thus, of the ‘ineffable Presence’ it can only be said that it is there and nothing more can or need be said about it, although at the same time one knows that all is there, personality and impersonality, Power and Light and Ananda and everything else, and that all these flow from that indescribable Presence. The word may be used sometimes in a less absolute sense, but that is always the fundamental significance,—the essential perception of the essential Presence supporting everything else.” Letters on Yoga
primal ::: 1. Being first in time; original; primeval. 2. Of first importance; primary.
proportions ::: dimensions or size.
progress ::: “A spiritual atmosphere is more important than outer conditions; if one can get that and also create one’s own spiritual air to breathe in and live in it, that is the true condition of progress.” Letters on Yoga
prop ::: n. 1. An object placed beneath or against a structure to keep it from falling or shaking; a support. 2. Fig. A person or thing giving support, as of a moral or spiritual nature. 3. Theat. Property, a usually moveable item, other than costumes or scenery, used on the set of a theatre production, motion picture, etc.; any object handled or used by an actor in a performance. v. 3. To sustain or support. props.
proud ::: 1. Having, proceeding from, or showing a high opinion, dignity, importance, or superiority. 2. Feeling or showing justifiable self-respect. 3. Feeling pleasurable satisfaction over an act, possession, quality, or relationship by which one measures one"s stature or self-worth. 4. Of lofty dignity or distinction. 5. Majestic; magnificent. 6. In a bad sense: filled with or showing excessive self-esteem. 7. Highly honourable or creditable.
provisional ::: providing or serving for the time being only; existing only until permanently or properly replaced; temporary.
::: purport
quiver ::: a portable case for holding arrows.
raft ::: a flat structure, typically made of planks, logs, or barrels, that floats on water and is used for transport or as a platform for swimmers.
rapt ::: 1. Deeply engrossed or absorbed. 2. Entranced; transported with emotion; enraptured; ecstatic. 3. Indicating, proceeding from, characterized by, a state of rapture. 4. Carried off spiritually to another place, sphere of existence, etc. self-rapt.
rapture ::: the state of being transported by a lofty emotion; ecstasy. rapture"s, rapture", rapture-drink, rapture-flowers, rapture-offering, rapture-thrill, world-rapture, heaven-rapture"s.
reared ::: 1. Rose high or towered aloft. 2. Raised high as a horse on its hind legs. 3. Raised by building; erected. 4. Taken care of and supported up to maturity.
reporter ::: one who investigates and reports.
report ::: n. 1. An account or statement describing in detail an event, situation, or the like, usually as the result of observation, inquiry, etc. v. **2. **To make or present an often official, formal, or regular account of.
resource ::: a source of supply, support, or aid, esp. one that can be readily drawn upon when needed.
rest ::: n. 1. A state of repose, quiescence, or inactivity. 2. Relief or freedom, esp. from anything that wearies, troubles, or disturbs. 3. Mental or emotional or spiritual tranquillity. 4. Termination or absence of motion. 5. The repose of death. v. 6. To cease motion, work, or activity. 7. To be, become, or remain temporarily still, quiet, or inactive. 8. To be present; dwell; linger (usually followed by on or upon). 9. To depend or rely on. rests, rested, resting.
revenge ::: 1. The act of taking vengeance for injuries or wrongs; retaliation. 2. An opportunity to retaliate or gain satisfaction.
ring ::: n. 1. Anything having the form of a circular band. 2. An enclosed, usually circular area in which exhibitions, sports, or contests take place. 3. A group or number of things arranged in an approximately circular arrangement. rings, aeon-rings. *v. 4. To surround with or as if with a ring; encircle.* rings, ringed.
sanction ::: n. 1. Authoritative permission or approval, as for an action. 2. Something that supports or encourages, gives approval to. v. 3. To authorize, approve or allow. sanctions, sanctioned, sanctioning.
sport ::: n. 1. An active pastime; recreation. 2. Something that is tossed about by the wind. Also fig. **sports. v. 3. To play, frolic or gambol. 4. To amuse oneself with some pleasant pastime or recreation. sports, sported, sporting.**
scale ::: n. 1. A progressive or graduated series or classification. 2. An ascending or descending collection of pitches proceeding by a specified scheme of intervals. 3. A standard of measurement or judgment; a criterion. 4. Relative or proportionate size or extent; degree, proportion. slow-scaled. *v. 5. To climb; ascend; move upward; mount. *scales.
sceptre ::: a ceremonial ornamental staff carried by a monarch on important occasions as a sign of power.
"Science is of immense importance not because it discovers the secrets of Nature for the advancement of knowledge, but because it utilises them for the creation of machinery and develops and organises the economic resources of the community.” The Human Cycle etc.
“Science is of immense importance not because it discovers the secrets of Nature for the advancement of knowledge, but because it utilises them for the creation of machinery and develops and organises the economic resources of the community.” The Human Cycle etc.
scope ::: 1. A purpose or an aim. 2. Space for movement or activity; opportunity for operation. 3. Extent or range of view, outlook, application, operation, effectiveness, etc. 4. The range of one"s perceptions, thoughts, or actions.
sections ::: distinct parts or subdivisions of anything; any of the portions into which a thing is cut or divided.
secular ::: of or pertaining to worldly things or to things that are not regarded as religious, spiritual or sacred; temporal.
seer ::: “The seer does not need the aid of thought in its process as a means of knowledge, but only as a means of representation and expression,—thought is to him a lesser power and used for a secondary purpose. If a further extension of knowledge is required, he can come at it by new seeing without the slower thought processes that are the staff of support of the mental search and its feeling out for truth,—even as we scrutinise with the eye to find what escaped our first observation” The Synthesis of Yoga
self-poised ::: in a state of balance without need of support; in command of oneself.
series ::: a group or a number of related or similar things, events, etc. arranged or occurring in temporal, spatial, or other order or succession; sequence.
shipped ::: transported by or as if by ship, rail or other means of conveyance.
shoulder ::: n. 1. Of the human body: The upper joint of the arm and the portion of the trunk between this and the base of the neck. 2. As the part of the body on which burdens are carried; also, as the seat of muscular strength employed in carrying, pushing, etc. 3. A comparatively gentle slope on the side of a hill and near the top. shoulders. v. 4. To push with or as if with the shoulder, esp. roughly. shouldered.
significance ::: 1. A meaning that is expressed. 2. Meaning; suggestiveness. 3. Importance, consequence. significances.
sign ::: n. 1. An act or gesture used to convey an idea, a desire, information, or a command. 2. Any object, action, event, pattern, etc., that conveys a meaning. 3. A mark used to mean something; a symbol that sets something apart from others of its kind. 4. Something that indicates or acts as a token of a fact, condition, etc., that is not immediately or outwardly observable. 5. A signal. 6. A conventional figure or device that stands for a word, phrase, or operation; a symbol, as in mathematics or in musical notation. 7. A displayed structure such as a banner bearing lettering or symbols. 8. An act or significant event that is experienced as indication of divine intervention. 9. A portent of things to come. Sign, sign"s, signs, signless, sign-burdened, flame-signs. v. 10. To affix one"s signature to. 11. To indicate by or as if by a sign; betoken. signs, signed, signing.
Since the Consciousness-Force of the eternal Existence is the universal creatrix, the nature of a given world will depend on whatever self-formulation of that Consciousness expresses itself in that world. Equally, for each individual being, his seeing or representation to himself of the world he lives in will depend on the poise or make which that Consciousness has assumed in him. Our human mental consciousness sees the world in sections cut by the reason and sense and put together in a formation which is also sectional; the house it builds is planned to accommodate one or another generalised formulation of Truth, but excludes the rest or admits some only as guests or dependents in the house. Overmind Consciousness is global in its cognition and can hold any number of seemingly fundamental differences together in a reconciling vision. Thus the mental reason sees Person and the Impersonal as opposites: it conceives an impersonal Existence in which person and personality are fictions of the Ignorance or temporary constructions; or, on the contrary, it can see Person as the primary reality and the impersonal as a mental abstraction or only stuff or means of manifestation. To the Overmind intelligence these are separable Powers of the one Existence which can pursue their independent self-affirmation and can also unite together their different modes of action, creating both in their independence and in their union different states of consciousness and being which can be all of them valid and all capable of coexistence. A purely impersonal existence and consciousness is true and possible, but also an entirely personal consciousness and existence; the Impersonal Divine, Nirguna Brahman, and the Personal Divine, Saguna Brahman, are here equal and coexistent aspects of the Eternal. Impersonality can manifest with person subordinated to it as a mode of expression; but, equally, Person can be the reality with impersonality as a mode of its nature: both aspects of manifestation face each other in the infinite variety of conscious Existence. What to the mental reason are irreconcilable differences present themselves to the Overmind intelligence as coexistent correlatives; what to the mental reason are contraries are to the Overmind intelligence complementaries. Our mind sees that all things are born from Matter or material Energy, exist by it, go back into it; it concludes that Matter is the eternal factor, the primary and ultimate reality, Brahman. Or it sees all as born of Life-Force or Mind, existing by Life or by Mind, going back into the universal Life or Mind, and it concludes that this world is a creation of the cosmic Life-Force or of a cosmic Mind or Logos. Or again it sees the world and all things as born of, existing by and going back to the Real-Idea or Knowledge-Will of the Spirit or to the Spirit itself and it concludes on an idealistic or spiritual view of the universe. It can fix on any of these ways of seeing, but to its normal separative vision each way excludes the others. Overmind consciousness perceives that each view is true of the action of the principle it erects; it can see that there is a material world-formula, a vital world-formula, a mental world-formula, a spiritual world-formula, and each can predominate in a world of its own and at the same time all can combine in one world as its constituent powers. The self-formulation of Conscious Force on which our world is based as an apparent Inconscience that conceals in itself a supreme Conscious-Existence and holds all the powers of Being together in its inconscient secrecy, a world of universal Matter realising in itself Life, Mind, Overmind, Supermind, Spirit, each of them in its turn taking up the others as means of its self-expression, Matter proving in the spiritual vision to have been always itself a manifestation of the Spirit, is to the Overmind view a normal and easily realisable creation. In its power of origination and in the process of its executive dynamis Overmind is an organiser of many potentialities of Existence, each affirming its separate reality but all capable of linking themselves together in many different but simultaneous ways, a magician craftsman empowered to weave the multicoloured warp and woof of manifestation of a single entity in a complex universe. …
sinister ::: 1. Corrupt, wicked, evil, base. 2. Threatening or portending evil, harm, or trouble; ominous.
slight ::: adj. 1. Small in size, degree, or amount.2. Unimportant, trifling, trivial. 3. Lacking strength, substance, or solidity; frail. 4. Frail, flimsy, delicate. slightest. v. 5. To treat as of little importance; to disregard, disdain, ignore.
snatches ::: 1. Brief spells of effort, activity or experience. 2. Short passages, a few words, of a song, etc.; small portions, a few bars, of a melody or tune.
soil ::: 1. The top layer of the earth"s surface. 2. A particular kind of earth or ground such as sandy soil. 3. Any place or condition providing the opportunity for growth or development. 4. A country, land, or region, esp. one"s native land. temple-soil.
sojourned ::: stayed or resided temporarily at a place. sojourns.
sojourner ::: a temporary resident; a visitor.
solicited ::: approached with entreaty or petition, for, or to do, something; urged, importuned; asked earnestly or persistently.
soul ::: Sri Aurobindo: "The word ‘soul", as also the word ‘psychic", is used very vaguely and in many different senses in the English language. More often than not, in ordinary parlance, no clear distinction is made between mind and soul and often there is an even more serious confusion, for the vital being of desire — the false soul or desire-soul — is intended by the words ‘soul" and ‘psychic" and not the true soul, the psychic being.” *Letters on Yoga
"The word soul is very vaguely used in English — as it often refers to the whole non-physical consciousness including even the vital with all its desires and passions. That was why the word psychic being has to be used so as to distinguish this divine portion from the instrumental parts of the nature.” *Letters on Yoga
"The word soul has various meanings according to the context; it may mean the Purusha supporting the formation of Prakriti, which we call a being, though the proper word would be rather a becoming; it may mean, on the other hand, specifically the psychic being in an evolutionary creature like man; it may mean the spark of the Divine which has been put into Matter by the descent of the Divine into the material world and which upholds all evolving formations here.” *Letters on Yoga
"A distinction has to be made between the soul in its essence and the psychic being. Behind each and all there is the soul which is the spark of the Divine — none could exist without that. But it is quite possible to have a vital and physical being supported by such a soul essence but without a clearly evolved psychic being behind it.” *Letters on Yoga
"The soul and the psychic being are practically the same, except that even in things which have not developed a psychic being, there is still a spark of the Divine which can be called the soul. The psychic being is called in Sanskrit the Purusha in the heart or the Chaitya Purusha. (The psychic being is the soul developing in the evolution.)” *Letters on Yoga
"The soul or spark is there before the development of an organised vital and mind. The soul is something of the Divine that descends into the evolution as a divine Principle within it to support the evolution of the individual out of the Ignorance into the Light. It develops in the course of the evolution a psychic individual or soul individuality which grows from life to life, using the evolving mind, vital and body as its instruments. It is the soul that is immortal while the rest disintegrates; it passes from life to life carrying its experience in essence and the continuity of the evolution of the individual.” *Letters on Yoga
". . . for the soul is seated within and impervious to the shocks of external events. . . .” *Essays on the Gita
". . . the soul is at first but a spark and then a little flame of godhead burning in the midst of a great darkness; for the most part it is veiled in its inner sanctum and to reveal itself it has to call on the mind, the life-force and the physical consciousness and persuade them, as best they can, to express it; ordinarily, it succeeds at most in suffusing their outwardness with its inner light and modifying with its purifying fineness their dark obscurities or their coarser mixture. Even when there is a formed psychic being able to express itself with some directness in life, it is still in all but a few a smaller portion of the being — ‘no bigger in the mass of the body than the thumb of a man" was the image used by the ancient seers — and it is not always able to prevail against the obscurity or ignorant smallness of the physical consciousness, the mistaken surenesses of the mind or the arrogance and vehemence of the vital nature.” *The Synthesis of Yoga
". . . the soul is an eternal portion of the Supreme and not a fraction of Nature.” The Life Divine
"The true soul secret in us, — subliminal, we have said, but the word is misleading, for this presence is not situated below the threshold of waking mind, but rather burns in the temple of the inmost heart behind the thick screen of an ignorant mind, life and body, not subliminal but behind the veil, — this veiled psychic entity is the flame of the Godhead always alight within us, inextinguishable even by that dense unconsciousness of any spiritual self within which obscures our outward nature. It is a flame born out of the Divine and, luminous inhabitant of the Ignorance, grows in it till it is able to turn it towards the Knowledge. It is the concealed Witness and Control, the hidden Guide, the Daemon of Socrates, the inner light or inner voice of the mystic. It is that which endures and is imperishable in us from birth to birth, untouched by death, decay or corruption, an indestructible spark of the Divine.” The Life Divine
*Soul, soul"s, Soul"s, souls, soulless, soul-bridals, soul-change, soul-force, Soul-Forces, soul-ground, soul-joy, soul-nature, soul-range, soul-ray, soul-scapes, soul-scene, soul-sense, soul-severance, soul-sight, soul-slaying, soul-space,, soul-spaces, soul-strength, soul-stuff, soul-truth, soul-vision, soul-wings, world-soul, World-Soul.
sovereign ::: n. 1. One that exercises supreme, permanent authority, as a king, queen or monarch. Often applied to the Divine. child-sovereign. adj. 2. Supreme; pre-eminent; indisputable. 3. Being above all others in character, importance, excellence, etc. 4. Having supreme rank, power or authority. 5. Belonging to or characteristic of a king, queen or other supreme ruler; royal, regal, majestic.
space ::: 1. The unlimited or incalculably great three-dimensional realm or expanse in which all material objects are located and all events occur. 2. The portion or extent of this in a given instance; extent or room in three dimensions. 3. An interval of time; a while. 4. Extent, or a particular extent, of time. 5. A place available for a particular purpose. Space, spaces, spaces", space-tenancy, feeding-space, mind-space, self-space, soul-space, soul-spaces, spirit-space, world-space. *v. 6. *spaces. Sets or places, arranges or puts, at determinate intervals or distances.
spectral ::: having the character of a visible incorporeal spirit or phantom; ghostly, unsubstantial, unreal.
spirit ::: 1. The principle of conscious life; the vital principle in humans, animating the body or mediating between body and soul. 2. A supernatural being. 3. The essential of anything. 4. An attitude or principle that inspires, animates, or pervades thought, feeling, or action. 5. A supernatural, incorporeal being, esp. one inhabiting a place, object, etc., or having a particular character. **spirit"s, spirits, spirit-depths, spirit-room, spirit-sense, spirit-space, World-spirit, World-Spirit.
spiritual ::: 1. Of or pertaining to, affecting or concerning, the spirit or soul as distinguished from the physical nature; incorporeal. 2. Of or pertaining to sacred things or matters; sacred. 3. Characterized by or suggesting predominance of the spirit; having spiritual tendencies or instincts; holy.
spiritual Mind ::: "…mind and life and matter are derivations from the Self through a spiritual mind or supermind which is the real support of cosmic existence.” *The Hour of God
sputtering ::: characterised by sporadic spitting or popping sounds.
Sri Aurobindo: "A spiritual atmosphere is more important than outer conditions; if one can get that and also create one"s own spiritual air to breathe in and live in it, that is the true condition of progress.” *Letters on Yoga
Sri Aurobindo: "As there are Powers of Knowledge or Forces of the Light, so there are Powers of Ignorance and tenebrous Forces of the Darkness whose work is to prolong the reign of Ignorance and Inconscience. As there are Forces of Truth, so there are Forces that live by the Falsehood and support it and work for its victory; as there are powers whose life is intimately bound up with the existence, the idea and the impulse of Good, so there are Forces whose life is bound up with the existence and the idea and the impulse of Evil. It is this truth of the cosmic Invisible that was symbolised in the ancient belief of a struggle between the powers of Light and Darkness, Good and Evil for the possession of the world and the government of the life of man; — this was the significance of the contest between the Vedic Gods and their opponents, sons of Darkness and Division, figured in a later tradition as Titan and Giant and Demon, Asura, Rakshasa, Pisacha; the same tradition is found in the Zoroastrian Double Principle and the later Semitic opposition of God and his Angels on the one side and Satan and his hosts on the other, — invisible Personalities and Powers that draw man to the divine Light and Truth and Good or lure him into subjection to the undivine principle of Darkness and Falsehood and Evil.” The Life Divine
Sri Aurobindo: "But if the individual is a persistent reality, an eternal portion or power of the Eternal, if his growth of consciousness is the means by which the Spirit in things discloses its being, the cosmos reveals itself as a conditioned manifestation of the play of the eternal One in the being of Sachchidananda with the eternal Many.” *The Life Divine
Sri Aurobindo: "But what do we mean by the individual? What we usually call by that name is a natural ego, a device of Nature which holds together her action in the mind and body. This ego has to be extinguished, otherwise there is no complete liberation possible; but the individual self or soul is not this ego. The individual soul is the spiritual being which is sometimes described as an eternal portion of the Divine, but can also be described as the Divine himself supporting his manifestation as the Many. This is the true spiritual individual which appears in its complete truth when we get rid of the ego and our false separative sense of individuality, realise our oneness with the transcendent and cosmic Divine and with all beings.” *Letters on Yoga
Sri Aurobindo: ". . . for each individual is in himself the Eternal who has assumed name and form and supports through him the experiences of life turning on an ever-circling wheel of birth in the manifestation. The wheel is kept in motion by the desire of the individual, which becomes the effective cause of rebirth and by the mind"s turning away from the knowledge of the eternal self to the preoccupations of the temporal becoming.” The Life Divine
Sri Aurobindo: "Further, vision is of value because it is often a first key to inner planes of one"s own being and one"s own consciousness as distinguished from worlds or planes of the cosmic consciousness. Yoga-experience often begins with some opening of the third eye in the forehead (the centre of vision in the brows) or with some kind of beginning and extension of subtle seeing which may seem unimportant at first but is the vestibule to deeper experience.” *Letters on Yoga
Sri Aurobindo: “Further, vision is of value because it is often a first key to inner planes of one’s own being and one’s own consciousness as distinguished from worlds or planes of the cosmic consciousness. Yoga-experience often begins with some opening of the third eye in the forehead (the centre of vision in the brows) or with some kind of beginning and extension of subtle seeing which may seem unimportant at first but is the vestibule to deeper experience.” Letters on Yoga
Sri Aurobindo: " In all Yoga the first requisites are faith and patience. The ardours of the heart and the violences of the eager will that seek to take the kingdom of heaven by storm can have miserable reactions if they disdain to support their vehemence on these humbler and quieter auxiliaries. And in the long and difficult integral Yoga there must be an integral faith and an unshakable patience.” *The Synthesis of Yoga
*Sri Aurobindo: "In other words, ethics is a stage in evolution. That which is common to all stages is the urge of Sachchidananda towards self-expression. This urge is at first non-ethical, then infra-ethical in the animal, then in the intelligent animal even anti-ethical for it permits us to approve hurt done to others which we disapprove when done to ourselves. In this respect man even now is only half-ethical. And just as all below us is infra-ethical, so there may be that above us whither we shall eventually arrive, which is supra-ethical, has no need of ethics. The ethical impulse and attitude, so all-important to humanity, is a means by which it struggles out of the lower harmony and universality based upon inconscience and broken up by Life into individual discords towards a higher harmony and universality based upon conscient oneness with all existences. Arriving at that goal, this means will no longer be necessary or even possible, since the qualities and oppositions on which it depends will naturally dissolve and disappear in the final reconciliation.” The Life Divine
Sri Aurobindo: "It could be affirmed as a consequence that there is one all-pervading Life or dynamic energy — the material aspect being only its outermost movement — that creates all these forms of the physical universe, Life imperishable and eternal which, even if the whole figure of the universe were quite abolished, would itself still go on existing and be capable of producing a new universe in its place, must indeed, unless it be held back in a state of rest by some higher Power or hold itself back, inevitably go on creating. In that case Life is nothing else than the Force that builds and maintains and destroys forms in the world; it is Life that manifests itself in the form of the earth as much as in the plant that grows upon the earth and the animals that support their existence by devouring the life-force of the plant or of each other. All existence here is a universal Life that takes form of Matter. It might for that purpose hide life-process in physical process before it emerges as submental sensitivity and mentalised vitality, but still it would be throughout the same creative Life-principle.” *The Life Divine
Sri Aurobindo: "Personality is only a temporary mental, vital, physical formation which the being, the real Person, the psychic entity, puts forward on the surface, — it is not the self in its abiding reality.” *The Life Divine
Sri Aurobindo: "The Mother not only governs all from above but she descends into this lesser triple universe. Impersonally, all things here, even the movements of the Ignorance, are herself in veiled power and her creations in diminished substance, her Nature-body and Nature-force, and they exist because, moved by the mysterious fiat of the Supreme to work out something that was there in the possibilities of the Infinite, she has consented to the great sacrifice and has put on like a mask the soul and forms of the Ignorance. But personally too she has stooped to descend here into the Darkness that she may lead it to the Light, into the Falsehood and Error that she may convert it to the Truth, into this Death that she may turn it to godlike Life, into this world-pain and its obstinate sorrow and suffering that she may end it in the transforming ecstasy of her sublime Ananda. In her deep and great love for her children she has consented to put on herself the cloak of this obscurity, condescended to bear the attacks and torturing influences of the powers of the Darkness and the Falsehood, borne to pass though the portals of the birth that is a death, taken upon herself the pangs and sorrows and sufferings of the creation, since it seemed that thus alone could it be lifted to the Light and Joy and Truth and eternal Life. This is the great sacrifice called sometimes the sacrifice of the Purusha, but much more deeply the holocaust of Prakriti, the sacrifice of the Divine Mother.” The Mother
Sri Aurobindo: "The nature of Bhakti is adoration, worship, self-offering to what is greater than oneself; the nature of love is a feeling or a seeking for closeness and union. Self-giving is the character of both; both are necessary in the yoga and each gets its full force when supported by the other.” *Letters on Yoga
Sri Aurobindo: *"The seer does not need the aid of thought in its process as a means of knowledge, but only as a means of representation and expression, — thought is to him a lesser power and used for a secondary purpose. If a further extension of knowledge is required, he can come at it by new seeing without the slower thought processes that are the staff of support of the mental search and its feeling out for truth, — even as we scrutinise with the eye to find what escaped our first observation” The Synthesis of Yoga
Sri Aurobindo: "The Truth-being is the Hara-Gauri (the biune body of the Lord and his Spouse, Ishwara and Shakti, the right half male, the left half female) of the Indian iconological symbol; it is the double Power masculine-feminine born from and supported by the supreme Shakti of the Supreme.” The Synthesis of Yoga
Sri Aurobindo: "This truth of Karma has been always recognised in the East in one form or else in another; but to the Buddhists belongs the credit of having given to it the clearest and fullest universal enunciation and the most insistent importance. In the West too the idea has constantly recurred, but in external, in fragmentary glimpses, as the recognition of a pragmatic truth of experience, and mostly as an ordered ethical law or fatality set over against the self-will and strength of man: but it was clouded over by other ideas inconsistent with any reign of law, vague ideas of some superior caprice or of some divine jealousy, — that was a notion of the Greeks, — a blind Fate or inscrutable Necessity, Ananke, or, later, the mysterious ways of an arbitrary, though no doubt an all-wise Providence.” Essays in Philosophy and Yoga *Ananke"s.
Sri Aurobindo: “This truth of Karma has been always recognised in the East in one form or else in another; but to the Buddhists belongs the credit of having given to it the clearest and fullest universal enunciation and the most insistent importance. In the West too the idea has constantly recurred, but in external, in fragmentary glimpses, as the recognition of a pragmatic truth of experience, and mostly as an ordered ethical law or fatality set over against the self-will and strength of man: but it was clouded over by other ideas inconsistent with any reign of law, vague ideas of some superior caprice or of some divine jealousy,—that was a notion of the Greeks,—a blind Fate or inscrutable Necessity, Ananke, or, later, the mysterious ways of an arbitrary, though no doubt an all-wise Providence.” Essays in Philosophy and Yoga
Sri Aurobindo: "Trance or samadhi is a way of escape — the body is made quiet, the physical mind is in a state of torpor, the inner consciousness is left free to go on with its experiences. The disadvantage is that trance becomes indispensable and the problem of the waking consciousness is not solved; it remains imperfect.” Letters on Yoga
Sri Aurobindo: "Visions come under the head of experiences, unless they fix themselves and are accompanied by a realisation of which they are as it were the support.” The Mother*
Sri Aurobindo: "Yet all the time the universal forces are pouring into him without his knowing it. He is aware only of thoughts, feelings, etc., that rise to the surface and these he takes for his own. Really they come from outside in mind waves, vital waves, waves of feeling and sensation, etc., which take particular form in him and rise to the surface after they have got inside. But they do not get into his body at once. He carries about with him an environmental consciousness (called by the Theosophists the Aura) into which they first enter. If you can become conscious of this environmental self of yours, then you can catch the thought, passion, suggestion or force of illness and prevent it from entering into you. If things in you are thrown out, they often do not go altogether but take refuge in this environmental atmosphere and from there they try to get in again. Or they go to a distance outside but linger on the outskirts or even perhaps far off, waiting till they get an opportunity to attempt entrance.” *Letters on Yoga
stage ::: n. 1. A raised platform on which theatrical performances are presented. 2. The scene of any action. 3. The distance between two places of rest on a journey; each of the portions of a journey. 4. A level, degree, or period of time or development in the course of a process. 5. A point in the course of a life, an action or series of events. stages, earth-stage. v. 6. staged. Represented, produced, or exhibited on or as if on a stage.
stand ::: 1. To remain erect on one"s feet in a specified place, occupation, position, condition, etc. 2. To be, to continue or remain in a specified state, position, relation, etc. 3. To be set, placed, located, fixed or situated. 4. To take a position or place as indicated. 5. To have or adopt a certain policy, course, or attitude, as of adherence, support, opposition, or resistance. 6. To remain erect and firm under (a crushing weight, or the like), often with up. 7. To remain firm or steadfast, as in a cause. stands, stood, standing.
stayed ::: supported, sustained, held up (a person or thing).
stay ::: fig. Anything that supports or steadies.
strategic ::: important in or essential to strategy; critical, key, crucial.
stupor ::: a state of reduced or suspended sensibility; stupefaction, inertia.
subconscient ::: Sri Aurobindo: "In our yoga we mean by the subconscient that quite submerged part of our being in which there is no wakingly conscious and coherent thought, will or feeling or organised reaction, but which yet receives obscurely the impressions of all things and stores them up in itself and from it too all sorts of stimuli, of persistent habitual movements, crudely repeated or disguised in strange forms can surge up into dream or into the waking nature. No, subliminal is a general term used for all parts of the being which are not on the waking surface. Subconscient is very often used in the same sense by European psychologists because they do not know the difference. But when I use the word, I mean always what is below the ordinary physical consciousness, not what is behind it. The inner mental, vital, physical, the psychic are not subconscious in this sense, but they can be spoken of as subliminal.” *The Synthesis of Yoga.
"The subconscient is a concealed and unexpressed inarticulate consciousness which works below all our conscious physical activities. Just as what we call the superconscient is really a higher consciousness above from which things descend into the being, so the subconscient is below the body-consciousness and things come up into the physical, the vital and the mind-nature from there.
Just as the higher consciousness is superconscient to us and supports all our spiritual possibilities and nature, so the subconscient is the basis of our material being and supports all that comes up in the physical nature.” Letters on Yoga
"That part of us which we can strictly call subconscient because it is below the level of mind and conscious life, inferior and obscure, covers the purely physical and vital elements of our constitution of bodily being, unmentalised, unobserved by the mind, uncontrolled by it in their action. It can be held to include the dumb occult consciousness, dynamic but not sensed by us, which operates in the cells and nerves and all the corporeal stuff and adjusts their life process and automatic responses. It covers also those lowest functionings of submerged sense-mind which are more operative in the animal and in plant life.” *The Life Divine
"The subconscient is a thing of habits and memories and repeats persistently or whenever it can old suppressed reactions, reflexes, mental, vital or physical responses. It must be trained by a still more persistent insistence of the higher parts of the being to give up its old responses and take on the new and true ones.” Letters on Yoga
"About the subconscient — it is the sub-mental base of the being and is made up of impressions, instincts, habitual movements that are stored there. Whatever movement is impressed in it, it keeps. If one impresses the right movement in it, it will keep and send up that. That is why it has to be cleared of old movements before there can be a permanent and total change in the nature. When the higher consciousness is once established in the waking parts, it goes down into the subconscient and changes that also, makes a bedrock of itself there also.” Letters on Yoga
"The sub-conscious is the evolutionary basis in us, it is not the whole of our hidden nature, nor is it the whole origin of what we are. But things can rise from the subconscient and take shape in the conscious parts and much of our smaller vital and physical instincts, movements, habits, character-forms has this source.” Letters on Yoga
"The subconscient is the support of habitual action — it can support good habits as well as bad.” Letters on Yoga
"For the subconscient is the Inconscient in the process of becoming conscious; it is a support and even a root of our inferior parts of being and their movements.” The Life Divine *subconscient"s.
substance ::: 1. Essential nature; essence. 2. That of which a thing consists; physical matter or material. 3. That which is solid and practical in character, quality, or importance, as contrasted with an appearance or something unsubstantial.
subtle Matter ::: Sri Aurobindo: "Much more than half our thoughts and feelings are not our own in the sense that they take form out of ourselves; of hardly anything can it be said that it is truly original to our nature. A large part comes to us from others or from the environment, whether as raw material or as manufactured imports; but still more largely they come from universal Nature here or from other worlds and planes and their beings and powers and influences; for we are overtopped and environed by other planes of consciousness, mind planes, life planes, subtle matter planes, from which our life and action here are fed, or fed on, pressed, dominated, made use of for the manifestation of their forms and forces.” *The Synthesis of Yoga
"Mind therefore is held by the Hindus to be a species of subtle matter in which ideas are waves or ripples, and it is not limited by the physical body which it uses as an instrument.” Essays in Philosophy and Yoga
"All that manifested from the Eternal has already been arranged in worlds or planes of its own nature, planes of subtle Matter, planes of Life, planes of Mind, planes of Supermind, planes of the triune luminous Infinite. But these worlds or planes are not evolutionary but typal. A typal world is one in which some ruling principle manifests itself in its free and full capacity and energy and form are plastic and subservient to its purpose. Its expressions are therefore automatic and satisfying and do not need to evolve; they stand so long as need be and do not need to be born, develop, decline and disintegrate.” Essays Divine and Human*
sullen ::: 1. Sombre; gloomy; dismal; sluggish; slow. 2. Gloomy or sombre in tone, color, or portent. Chiefly poet.
supporting or sustaining a person or thing.
supporting, sustaining.
supporting ::: that holds in position so as to keep from falling, sinking, or slipping.
support ::: v. **1. To bear, hold, or prop up; sustain; serve as a foundation for. 2. To bear; withstand; endure. supports, supported, supporting, all-supporting.* *n. 3. A person or thing that furnishes aid. 4. An act or instance of supporting or sustaining. 5.** Spiritual or mental aid.
"Supermind is the grade of existence beyond mind, life and Matter and, as mind, life and Matter have manifested on the earth, so too must Supermind in the inevitable course of things manifest in this world of Matter. In fact, a supermind is already here but it is involved, concealed behind this manifest mind, life and Matter and not yet acting overtly or in its own power: if it acts, it is through these inferior powers and modified by their characters and so not yet recognisable. It is only by the approach and arrival of the descending Supermind that it can be liberated upon earth and reveal itself in the action of our material, vital and mental parts so that these lower powers can become portions of a total divinised activity of our whole being: it is that that will bring to us a completely realised divinity or the divine life.” Essays in Philosophy and Yoga
“Supermind is the grade of existence beyond mind, life and Matter and, as mind, life and Matter have manifested on the earth, so too must Supermind in the inevitable course of things manifest in this world of Matter. In fact, a supermind is already here but it is involved, concealed behind this manifest mind, life and Matter and not yet acting overtly or in its own power: if it acts, it is through these inferior powers and modified by their characters and so not yet recognisable. It is only by the approach and arrival of the descending Supermind that it can be liberated upon earth and reveal itself in the action of our material, vital and mental parts so that these lower powers can become portions of a total divinised activity of our whole being: it is that that will bring to us a completely realised divinity or the divine life.” Essays in Philosophy and Yoga
sustain ::: 1. To support, uphold or bear up. 2. To affirm the validity of. 3. To maintain or prolong. 4. To hold up under; withstand. sustains, sustained, sustaining, all-sustaining.
swing ::: n. 1. A seat suspended from above by means of a loop of rope or between ropes or rods, on which one may sit and swing to and fro for recreation. 2. The act, manner, or progression of swinging; movement in alternate directions or in a particular direction. 3. The act or an instance of swinging; movement back and forth or in one particular direction. v. 4. To move in alternate directions or in either direction around a point, an axis, or a line of support, as a gate on its hinges. 5. To move back and forth suspended or as if suspended from above. Swung.
symmetry ::: similarity, correspondence, proportion, or balance among systems or parts of a system. symmetries.
table ::: 1. An article of furniture supported by one or more vertical legs and having a flat horizontal surface. 2. An engraved slab or tablet bearing an inscription or a device. 3. tables. The engraved tablets carrying sacred laws, etc. 4. An orderly arrangement of data, especially one in which the data are arranged in columns and rows in an essentially rectangular form.
Tehmi: “Kali dancing on Shiva’s breast is a common image. If Shiva had not supported Kali’s dance it would have shattered the world. Shiva offered His breast as only He could support Her dance. This is Puranic history.”
temporal ::: of, relating to, or limited by time; esp.** **lasting only for a time; not eternal; passing.
Temporary possession of people by vital beings who sometimes pretend to be departed relatives, etc.
tendril ::: A twisting, threadlike structure by which a twining plant grasps an object or a plant for support. (Sri Aurobindo employs the word as an adj.).
tendril ::: a twisting, threadlike structure by which a twining plant grasps an object or a plant for support. (Sri Aurobindo employs the word as an adj.).
tent ::: a portable shelter, as of canvas, stretched over a supporting framework of poles with ropes and pegs. Also fig. **tents, tent-posts.**
tenting ::: something resembling such a portable shelter in construction or outline. (Said of Savitri"s eyelids.)
“That part of us which we can strictly call subconscient because it is below the level of mind and conscious life, inferior and obscure, covers the purely physical and vital elements of our constitution of bodily being, unmentalised, unobserved by the mind, uncontrolled by it in their action. It can be held to include the dumb occult consciousness, dynamic but not sensed by us, which operates in the cells and nerves and all the corporeal stuff and adjusts their life process and automatic responses. It covers also those lowest functionings of submerged sense-mind which are more operative in the animal and in plant life.” The Life Divine
::: "The Conscious Being, Purusha, is the Self as originator, witness, support and lord and enjoyer of the forms and works of Nature.” *The Life Divine
“The Conscious Being, Purusha, is the Self as originator, witness, support and lord and enjoyer of the forms and works of Nature.” The Life Divine
::: "The efficacy of prayer is often doubted and prayer itself supposed to be a thing irrational and necessarily superfluous and ineffective. It is true that the universal will executes always its aim and cannot be deflected by egoistic propitiation and entreaty, it is true of the Transcendent who expresses himself in the universal order that being omniscient his larger knowledge must foresee the thing to be done and it does not need direction or stimulation by human thought and that the individual"s desires are not and cannot be in any world-order the true determining factor. But neither is that order or the execution of the universal will altogether effected by mechanical Law, but by powers and forces of which for human life at least human will, aspiration and faith are not among the least important.
“The efficacy of prayer is often doubted and prayer itself supposed to be a thing irrational and necessarily superfluous and ineffective. It is true that the universal will executes always its aim and cannot be deflected by egoistic propitiation and entreaty, it is true of the Transcendent who expresses himself in the universal order that being omniscient his larger knowledge must foresee the thing to be done and it does not need direction or stimulation by human thought and that the individual’s desires are not and cannot be in any world-order the true determining factor. But neither is that order or the execution of the universal will altogether effected by mechanical Law, but by powers and forces of which for human life at least human will, aspiration and faith are not among the least important. The Synthesis of Yoga
"The form of that which is in Time is or appears to be evanescent, but the self, the substance, the being that takes shape in that form is eternal and is one self, one substance, one being with all that is, all that was, all that shall be. But even the form is in itself eternal and not temporal, but it exists for ever in possibility, in power, in consciousness in the Eternal.” Essays Divine and Human
“The form of that which is in Time is or appears to be evanescent, but the self, the substance, the being that takes shape in that form is eternal and is one self, one substance, one being with all that is, all that was, all that shall be. But even the form is in itself eternal and not temporal, but it exists for ever in possibility, in power, in consciousness in the Eternal.” Essays Divine and Human
"The Godhead is one in his transcendence, one all-supporting Self of things, one in the unity of his cosmic nature. These three are one Godhead; all derives from him, all becomes from his being, all is eternal portion or temporal expression of the Eternal.” Essays on the Gita
“The Godhead is one in his transcendence, one all-supporting Self of things, one in the unity of his cosmic nature. These three are one Godhead; all derives from him, all becomes from his being, all is eternal portion or temporal expression of the Eternal.” Essays on the Gita
"The individual is in nature one expression of the universal Being, in spirit an emanation of the Transcendence. For if he finds his self, he finds too that his own true self is not this natural personality, this created individuality, but is a universal being in its relations with others and with Nature and in its upward term a portion or the living front of a supreme transcendental Spirit.” The Synthesis of Yoga
“The individual is in nature one expression of the universal Being, in spirit an emanation of the Transcendence. For if he finds his self, he finds too that his own true self is not this natural personality, this created individuality, but is a universal being in its relations with others and with Nature and in its upward term a portion or the living front of a supreme transcendental Spirit.” The Synthesis of Yoga
"The Infinite creates and is Brahma.” The Renaissance in India ::: "Brahman is not only the cause and supporting power and indwelling principle of the universe, he is also its material and its sole material. Matter also is Brahman and it is nothing other than or different from Brahman.” The Life Divine*
"The inner vision is an open door on higher planes of consciousness beyond the physical mind which gives room for a wider truth and experience to enter and act upon the mind. It is not the only or the most important door, but it is one which comes readiest to very many if not most and can be a very powerful help.” Letters on Yoga
“The inner vision is an open door on higher planes of consciousness beyond the physical mind which gives room for a wider truth and experience to enter and act upon the mind. It is not the only or the most important door, but it is one which comes readiest to very many if not most and can be a very powerful help.” Letters on Yoga
::: "The Lord of Beings is that which is conscious in the conscious being, but he is also the Conscious in inconscient things, the One who is master and in control of the many that are passive in the hands of Force-Nature. He is the Timeless and Time; he is Space and all that is in Space; he is Causality and the cause and the effect: He is the thinker and his thought, the warrior and his courage, the gambler and his dice-throw. All realities and all aspects and all semblances are the Brahman; Brahman is the Absolute, the transcendent and incommunicable, the Supracosmic Existence that sustains the cosmos, the Cosmic Self that upholds all beings, but It is too the self of each individual: the soul or psychic entity is an eternal portion of the Ishwara; it is his supreme Nature or Consciousness-Force that has become the living being in a world of living beings. The Brahman alone is, and because of It all are, for all are the Brahman; this Reality is the reality of everything that we see in Self and Nature. Brahman, the Ishwara, is all this by his Yoga-Maya, by the power of his Consciousness-Force put out in self-manifestation: he is the Conscious Being, Soul, Spirit, Purusha, and it is by his Nature, the force of his conscious self-existence that he is all things; he is the Ishwara, the omniscient and omnipotent All-ruler, and it is by his Shakti, his conscious Power, that he manifests himself in Time and governs the universe.” The Life Divine*
“The Lord of Beings is that which is conscious in the conscious being, but he is also the Conscious in inconscient things, the One who is master and in control of the many that are passive in the hands of Force-Nature. He is the Timeless and Time; he is Space and all that is in Space; he is Causality and the cause and the effect: He is the thinker and his thought, the warrior and his courage, the gambler and his dice-throw. All realities and all aspects and all semblances are the Brahman; Brahman is the Absolute, the transcendent and incommunicable, the Supracosmic Existence that sustains the cosmos, the Cosmic Self that upholds all beings, but It is too the self of each individual: the soul or psychic entity is an eternal portion of the Ishwara; it is his supreme Nature or Consciousness-Force that has become the living being in a world of living beings. The Brahman alone is, and because of It all are, for all are the Brahman; this Reality is the reality of everything that we see in Self and Nature. Brahman, the Ishwara, is all this by his Yoga-Maya, by the power of his Consciousness-Force put out in self-manifestation: he is the Conscious Being, Soul, Spirit, Purusha, and it is by his Nature, the force of his conscious self-existence that he is all things; he is the Ishwara, the omniscient and omnipotent All-ruler, and it is by his Shakti, his conscious Power, that he manifests himself in Time and governs the universe.” The Life Divine
“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.”“The Mother
" The natural attitude of the psychic being is to feel itself as the Child, the Son of God, the Bhakta; it is a portion of the Divine, one in essence, but in the dynamics of the manifestation there is always even in identity a difference.” Letters on Yoga
“The natural attitude of the psychic being is to feel itself as the Child, the Son of God, the Bhakta; it is a portion of the Divine, one in essence, but in the dynamics of the manifestation there is always even in identity a difference.”
“The nature of Bhakti is adoration, worship, self-offering to what is greater than oneself; the nature of love is a feeling or a seeking for closeness and union. Self-giving is the character of both; both are necessary in the yoga and each gets its full force when supported by the other.” Letters on Yoga
“The opening of the consciousness to the Divine Light and Truth and Presence is always the one important thing in the yoga.” Letters on Yoga
::: "The psycho-analysis of Freud is the last thing that one should associate with yoga. It takes up a certain part, the darkest, the most perilous, the unhealthiest part of the nature, the lower vital subconscious layer, isolates some of its most morbid phenomena and attributes to it and them an action out of all proportion to its true role in the nature. Modern psychology is an infant science, at once rash, fumbling and crude. As in all infant sciences, the universal habit of the human mind — to take a partial or local truth, generalise it unduly and try to explain a whole field of Nature in its narrow terms — runs riot here. Moreover, the exaggeration of the importance of suppressed sexual complexes is a dangerous falsehood and it can have a nasty influence and tend to make the mind and vital more and not less fundamentally impure than before.
“The psycho-analysis of Freud is the last thing that one should associate with yoga. It takes up a certain part, the darkest, the most perilous, the unhealthiest part of the nature, the lower vital subconscious layer, isolates some of its most morbid phenomena and attributes to it and them an action out of all proportion to its true role in the nature. Modern psychology is an infant science, at once rash, fumbling and crude. As in all infant sciences, the universal habit of the human mind—to take a partial or local truth, generalise it unduly and try to explain a whole field of Nature in its narrow terms—runs riot here. Moreover, the exaggeration of the importance of suppressed sexual complexes is a dangerous falsehood and it can have a nasty influence and tend to make the mind and vital more and not less fundamentally impure than before.
". . . there are a series of subtler and subtler formulations of substance which escape from and go beyond the formula of the material universe. Without going deeply into matters which are too occult and difficult for our present inquiry, we may say, adhering to the system on which we have based ourselves, that these gradations of substance, in one important aspect of their formulation in series, can be seen to correspond to the ascending series of Matter, Life, Mind, Supermind and that other higher divine triplicity of Sachchidananda. In other words, we find that substance in its ascension bases itself upon each of these principles and makes itself successively a characteristic vehicle for the dominating cosmic self-expression of each in their ascending series.” The Life Divine
“… there are a series of subtler and subtler formulations of substance which escape from and go beyond the formula of the material universe. Without going deeply into matters which are too occult and difficult for our present inquiry, we may say, adhering to the system on which we have based ourselves, that these gradations of substance, in one important aspect of their formulation in series, can be seen to correspond to the ascending series of Matter, Life, Mind, Supermind and that other higher divine triplicity of Sachchidananda. In other words, we find that substance in its ascension bases itself upon each of these principles and makes itself successively a characteristic vehicle for the dominating cosmic self-expression of each in their ascending series.” The Life Divine
"There are, we might say, two beings in us, one on the surface, our ordinary exterior mind, life, body consciousness, another behind the veil, an inner mind, an inner life, an inner physical consciousness constituting another or inner self. This inner self once awake opens in its turn to our true real eternal self. It opens inwardly to the soul, called in the language of this yoga the psychic being which supports our successive births and at each birth assumes a new mind, life and body. It opens above to the Self or Spirit which is unborn and by conscious recovery of it we transcend the changing personality and achieve freedom and full mastery over our nature.” Letters on Yoga
“There are, we might say, two beings in us, one on the surface, our ordinary exterior mind, life, body consciousness, another behind the veil, an inner mind, an inner life, an inner physical consciousness constituting another or inner self. This inner self once awake opens in its turn to our true real eternal self. It opens inwardly to the soul, called in the language of this yoga the psychic being which supports our successive births and at each birth assumes a new mind, life and body. It opens above to the Self or Spirit which is unborn and by conscious recovery of it we transcend the changing personality and achieve freedom and full mastery over our nature.” Letters on Yoga
"There is always the personal and the impersonal side of the Divine and the Truth and it is a mistake to think the impersonal alone to be true or important, for that leads to a void incompleteness in part of the being, while only one side is given satisfaction. Impersonality belongs to the intellectual mind and the static self, personality to the soul and heart and dynamic being. Those who disregard the personal Divine ignore something which is profound and essential.” Letters on Yoga ::: Impersonal"s.
“There is always the personal and the impersonal side of the Divine and the Truth and it is a mistake to think the impersonal alone to be true or important, for that leads to a void incompleteness in part of the being, while only one side is given satisfaction. Impersonality belongs to the intellectual mind and the static self, personality to the soul and heart and dynamic being. Those who disregard the personal Divine ignore something which is profound and essential.” Letters on Yoga
“There is a secret divine Will, eternal and infinite, omniscient and omnipotent, that expresses itself in the universality and in each particular of all these apparently temporal and finite inconscient or half-conscient things. This is the Power or Presence meant by the Gita when it speaks of the Lord within the heart of all existences who turns all creatures as if mounted on a machine by the illusion of Nature.” The Synthesis of Yoga
The remembrancer of the city of London is parliamentary solicitor to the corporation, and is bound to attend all courts of aldermen and common council when required. Pull. Laws & Cust. Lond. 122. from Black’s Law Dictionary.
There were at one time three clerks of the remembrance, styled King’s Remembrancer, Lord Treasurer’s Remembrancer and Remembrancer of First-Fruits. In England, the latter two offices have become extinct, that of remembrancer of first-fruits by the diversion of the fund (Queen Anne’s Bounty Act 1838), and that of Lord Treasurer’s Remembrancer on being merged in the office of King’s Remembrancer in 1833. By the Queen’s Remembrancer Act 1859 the office ceased to exist separately, and the queen’s remembrancer was required to be a master of the court of exchequer. The Judicature Act 1873 attached the office to the Supreme Court, and the Supreme Court of Judicature (Officers) Act 1879 transferred it to the central office of the Supreme Court. By section 8 of that Act, the king’s remembrancer is a master of the Supreme Court, and the office is usually filled by the senior master. The king’s remembrancer department of the central office is now amalgamated with the judgments and married women acknowledgments department. The king’s remembrancer still assists at certain ceremonial functions relics of the former importance of the office such as the nomination of sheriffs, the swearing-in of the Lord Mayor of the City of London, the Trial of the Pyx and the acknowledgments of homage for crown lands.
“… the soul is an eternal portion of the Supreme and not a fraction of Nature.” The Life Divine
“… the soul is at first but a spark and then a little flame of godhead burning in the midst of a great darkness; for the most part it is veiled in its inner sanctum and to reveal itself it has to call on the mind, the life-force and the physical consciousness and persuade them, as best they can, to express it; ordinarily, it succeeds at most in suffusing their outwardness with its inner light and modifying with its purifying fineness their dark obscurities or their coarser mixture. Even when there is a formed psychic being able to express itself with some directness in life, it is still in all but a few a smaller portion of the being—‘no bigger in the mass of the body than the thumb of a man’ was the image used by the ancient seers—and it is not always able to prevail against the obscurity or ignorant smallness of the physical consciousness, the mistaken surenesses of the mind or the arrogance and vehemence of the vital nature.” The Synthesis of Yoga
“The soul or spark is there before the development of an organised vital and mind. The soul is something of the Divine that descends into the evolution as a divine Principle within it to support the evolution of the individual out of the Ignorance into the Light. It develops in the course of the evolution a psychic individual or soul individuality which grows from life to life, using the evolving mind, vital and body as its instruments. It is the soul that is immortal while the rest disintegrates; it passes from life to life carrying its experience in essence and the continuity of the evolution of the individual.” Letters on Yoga
the state, condition, or fact of being compelling or of requiring immediate action; pressing importance; imperativeness.
“The subconscient is the support of habitual action—it can support good habits as well as bad.” Letters on Yoga
"The subliminal self stands behind and supports the whole superficial man; it has in it a larger and more efficient mind behind the surface mind, a larger and more powerful vital behind the surface vital, a subtler and freer physical consciousness behind the surface bodily existence. And above them it opens to higher superconscient as well as below them to lower subconscient ranges.” Letters on Yoga
“The subliminal self stands behind and supports the whole superficial man; it has in it a larger and more efficient mind behind the surface mind, a larger and more powerful vital behind the surface vital, a subtler and freer physical consciousness behind the surface bodily existence. And above them it opens to higher superconscient as well as below them to lower subconscient ranges.” Letters on Yoga
"The Supermind then is Being moving out into a determinative self-knowledge which perceives certain truths of itself and wills to realise them in a temporal and spatial extension of its own timeless and spaceless existence. Whatever is in its own being, takes form as self-knowledge, as Truth-Consciousness, as Real-Idea, and, that self-knowledge being also self-force, fulfils or realises itself inevitably in Time and Space.” The Life Divine
“The Supermind then is Being moving out into a determinative self-knowledge which perceives certain truths of itself and wills to realise them in a temporal and spatial extension of its own timeless and spaceless existence. Whatever is in its own being, takes form as self-knowledge, as Truth-Consciousness, as Real-Idea, and, that self-knowledge being also self-force, fulfils or realises itself inevitably in Time and Space.” The Life Divine
"The text of the Veda which we possess has remained uncorrupted for over two thousand years. It dates, so far as we know, from that great period of Indian intellectual activity, contemporaneous with the Greek efflorescence, but earlier in its beginnings, which founded the culture and civilisation recorded in the classical literature of the land.” The Secret of the Veda
“The text of the Veda which we possess has remained uncorrupted for over two thousand years. It dates, so far as we know, from that great period of Indian intellectual activity, contemporaneous with the Greek efflorescence, but earlier in its beginnings, which founded the culture and civilisation recorded in the classical literature of the land.” The Secret of the Veda
::: "The third step is to know the Divine Being who is at once our supreme transcendent Self, the Cosmic Being, foundation of our universality, and the Divinity within of which our psychic being, the true evolving individual in our nature, is a portion, a spark, a flame growing into the eternal Fire from which it was lit and of which it is the witness ever living within us and the conscious instrument of its light and power and joy and beauty.” *The Life Divine
“The third step is to know the Divine Being who is at once our supreme transcendent Self, the Cosmic Being, foundation of our universality, and the Divinity within of which our psychic being, the true evolving individual in our nature, is a portion, a spark, a flame growing into the eternal Fire from which it was lit and of which it is the witness ever living within us and the conscious instrument of its light and power and joy and beauty.” The Life Divine
“The Truth-being is the Hara-Gauri (the biune body of the Lord and his Spouse, Ishwara and Shakti, the right half male, the left half female) of the Indian iconological symbol; it is the double Power masculine-feminine born from and supported by the supreme Shakti of the Supreme.” The Synthesis of Yoga
“The word soul has various meanings according to the context; it may mean the Purusha supporting the formation of Prakriti, which we call a being, though the proper word would be rather a becoming; it may mean, on the other hand, specifically the psychic being in an evolutionary creature like man; it may mean the spark of the Divine which has been put into Matter by the descent of the Divine into the material world and which upholds all evolving formations here.” Letters on Yoga
“The word soul is very vaguely used in English—as it often refers to the whole non-physical consciousness including even the vital with all its desires and passions. That was why the word psychic being has to be used so as to distinguish this divine portion from the instrumental parts of the nature.” Letters on Yoga
::: "This conception of the Person and Personality, if accepted, must modify at the same time our current ideas about the immortality of the soul; for, normally, when we insist on the soul"s undying existence, what is meant is the survival after death of a definite unchanging personality which was and will always remain the same throughout eternity. It is the very imperfect superficial I'' of the moment, evidently regarded by Nature as a temporary form and not worth preservation, for which we demand this stupendous right to survival and immortality. But the demand is extravagant and cannot be conceded; theI"" of the moment can only merit survival if it consents to change, to be no longer itself but something else, greater, better, more luminous in knowledge, more moulded in the image of the eternal inner beauty, more and more progressive towards the divinity of the secret Spirit. It is that secret Spirit or divinity of Self in us which is imperishable, because it is unborn and eternal. The psychic entity within, its representative, the spiritual individual in us, is the Person that we are; but the I'' of this moment, theI"" of this life is only a formation, a temporary personality of this inner Person: it is one step of the many steps of our evolutionary change, and it serves its true purpose only when we pass beyond it to a farther step leading nearer to a higher degree of consciousness and being. It is the inner Person that survives death, even as it pre-exists before birth; for this constant survival is a rendering of the eternity of our timeless Spirit into the terms of Time.” The Life Divine
“This conception of the Person and Personality, if accepted, must modify at the same time our current ideas about the immortality of the soul; for, normally, when we insist on the soul’s undying existence, what is meant is the survival after death of a definite unchanging personality which was and will always remain the same throughout eternity. It is the very imperfect superficial I’’ of the moment, evidently regarded by Nature as a temporary form and not worth preservation, for which we demand this stupendous right to survival and immortality. But the demand is extravagant and cannot be conceded; theI’’ of the moment can only merit survival if it consents to change, to be no longer itself but something else, greater, better, more luminous in knowledge, more moulded in the image of the eternal inner beauty, more and more progressive towards the divinity of the secret Spirit. It is that secret Spirit or divinity of Self in us which is imperishable, because it is unborn and eternal. The psychic entity within, its representative, the spiritual individual in us, is the Person that we are; but the I’’ of this moment, theI’’ of this life is only a formation, a temporary personality of this inner Person: it is one step of the many steps of our evolutionary change, and it serves its true purpose only when we pass beyond it to a farther step leading nearer to a higher degree of consciousness and being. It is the inner Person that survives death, even as it pre-exists before birth; for this constant survival is a rendering of the eternity of our timeless Spirit into the terms of Time.” The Life Divine
This inner self once awoke opens in its turn to our true real eternal self. It opens inw-ardly to the soul, called in the language of this yoga the psychic being which supports our successive births and at each birth assumes a new mind, life and body.
tongue ::: 1. The fleshy, movable, muscular organ, attached in most vertebrates to the floor of the mouth, that is the principal organ of taste, an aid in chewing and swallowing, and, in humans, an important organ of speech. 2. A spoken language or dialect. 3. Style or quality of utterance 4. Any long thin projection that is transient, as a flame. 5. A long and narrow projecting strip of something. tongues.
torpor ::: 1. A state of mental or physical inactivity or insensibility. 2. A state of lethargy; apathy. 3. The dormant, inactive state of a hibernating or estivating animal.
torch ::: 1. A portable light produced by the flame of a stick of resinous wood or of a flammable material wound about the end of a stick of wood; a flambeau. 2. Something that serves to illuminate, enlighten, or guide. Also fig. **torches, torch-fire.**
to support, sustain; also to raise, lift, cause to rise (up). upbuoyed.
tournament ::: a medieval martial sport in which two groups of mounted and armored combatants fought against each other with blunted lances or swords.
tower ::: n. 1. A building or part of a building that is exceptionally high in proportion to its width and length. 2. Something or someone that conspicuously embodies strength, firmness, or another virtue, likened to a tower. Tower, towers, temple-tower. v. 3. To appear at or rise to a conspicuous height; loom. towered.
traffic ::: 1. The movement of vehicles, ships, persons, etc., in an area, along a street, through an air lane, over a water route, etc. 2. The business of moving passengers and cargo through a transportation system. 3. Social or verbal exchange; communication.
transcendent ::: Sri Aurobindo: "A Transcendent who is beyond all world and all Nature and yet possesses the world and its nature, who has descended with something of himself into it and is shaping it into that which as yet it is not, is the Source of our being, the Source of our works and their Master. But the seat of the Transcendent Consciousness is above in an absoluteness of divine Existence — and there too is the absolute Power, Truth, Bliss of the Eternal — of which our mentality can form no conception and of which even our greatest spiritual experience is only a diminished reflection in the spiritualised mind and heart, a faint shadow, a thin derivate. Yet proceeding from it there is a sort of golden corona of Light, Power, Bliss and Truth — a divine Truth-Consciousness as the ancient mystics called it, a Supermind, a Gnosis, with which this world of a lesser consciousness proceeding by Ignorance is in secret relation and which alone maintains it and prevents it from falling into a disintegrated chaos.” *The Synthesis of Yoga
"The Transcendent, the Universal, the Individual are three powers overarching, underlying and penetrating the whole manifestation; this is the first of the Trinities. In the unfolding of consciousness also, these are the three fundamental terms and none of them can be neglected if we would have the experience of the whole Truth of existence. Out of the individual we wake into a vaster freer cosmic consciousness; but out of the universal too with its complex of forms and powers we must emerge by a still greater self-exceeding into a consciousness without limits that is founded on the Absolute.” The Synthesis of Yoga
"We see then that there are three terms of the one existence, transcendent, universal and individual, and that each of these always contains secretly or overtly the two others. The Transcendent possesses itself always and controls the other two as the basis of its own temporal possibilities; that is the Divine, the eternal all-possessing God-consciousness, omnipotent, omniscient, omnipresent, which informs, embraces, governs all existences. The human being is here on earth the highest power of the third term, the individual, for he alone can work out at its critical turning-point that movement of self-manifestation which appears to us as the involution and evolution of the divine consciousness between the two terms of the Ignorance and the Knowledge.” The Life Divine
The Transcendent
This is what is termed the Adya Shakti; she is the Supreme Consciousness and Power above the universe and it is by her that all the Gods are manifested, and even the supramental Ishwara comes into manifestation through her — the supramental Purushottama of whom the Gods are Powers and Personalities.” Letters on Yoga
**Transcendent"s.**
transitory ::: existing or lasting only a short time; short-lived or temporary.
triple heavens ::: Sri Aurobindo: "Vishnu is the wide-moving one. He is that which has gone abroad — as it is put in the language of the Isha Upanishad, sa paryagât, — triply extending himself as Seer, Thinker and Former, in the superconscient Bliss, in the heaven of mind, in the earth of the physical consciousness, tredhâ vicakramânah. In those three strides he has measured out, he has formed in all their extension the earthly worlds; for in the Vedic idea the material world which we inhabit is only one of several steps leading to and supporting the vital and mental worlds beyond. In those strides he supports upon the earth and mid-world, — the earth the material, the mid-world the vital realms of Vayu, Lord of the dynamic Life-principle, — the triple heaven and its three luminous summits, trîni rocanâ. These heavens the Rishi describes as the higher seat of the fulfilling. Earth, the mid-world and heaven are the triple place of the conscious being"s progressive self-fulfilling, trishadhastha, earth the lower seat, the vital world the middle, heaven the higher. All these are contained in the threefold movement of Vishnu.” The Secret of the Veda
trivial ::: 1. Of very little importance or value; insignificant. 2. Ordinary; commonplace.
triviality ::: the quality of being unimportant and petty or frivolous.
troll ::: a supernatural creature of Scandinavian folklore, variously portrayed as a friendly or mischievous dwarf or as a giant, that lives in caves, in the hills, or under bridges. trolls, troll-like.
truce ::: a temporary cessation or suspension of hostilities by agreement of the opposing sides; an armistice.
unbodied ::: 1. Having no body; not invested with a body; also, removed from the body, disembodied; incorporeal. 2. Lacking a form; formless; shapeless.
unconscious ::: 1. Not conscious; without awareness, sensation or cognition. 2. Not conscious or knowing within oneself; unaware, regardless, heedless. 3. Not attended by, or present to, consciousness; performed, employed, etc., without conscious action. 4. Not characterized by, or endowed with, the faculty or presence of consciousness. 5. Temporarily devoid of consciousness.
vindicate ::: to provide justification or support for. vindicated.
visa ("s) ::: an endorsement made by an authorised representative of one country upon a passport issued by another, permitting the passport holder entry into or transit through the country making the endorsement.
vishnu ::: 1. (In later Hinduism) "The Preserver.” The second member of the Trimurti, along with Brahma the Creator and Shiva the Destroyer. 2. (In popular Hinduism) a deity believed to have descended from heaven to earth in several incarnations, or avatars, varying in number from nine to twenty-two, but always including animals. His most important human incarnation is the Krishna of the Bhagavad-Gita. 3. "The Pervader,” one of a half-dozen solar deities in the Rig-Veda, daily traversing the sky in three strides, morning, afternoon, and night.
"Vishnu is the Eternal"s Personality of Consciousness; in him all is supported, in his wideness, in his stability, in his substance.” Essays Human and Divine*
“Vishnu is the Eternal’s Personality of Consciousness; in him all is supported, in his wideness, in his stability, in his substance.” Essays Human and Divine
Vishnu is the Eternal"s Personality of Consciousness; in him all is supported, in his wideness, in his stability, in his substance.
Vishnu is the Eternal’s Personality of Consciousness; in him all is supported, in his wideness, in his stability, in his substance.
“Vishnu is the wide-moving one. He is that which has gone abroad—as it is put in the language of the Isha Upanishad, sa paryagât,—triply extending himself as Seer, Thinker and Former, in the superconscient Bliss, in the heaven of mind, in the earth of the physical consciousness, tredhâ vicakramânah. In those three strides he has measured out, he has formed in all their extension the earthly worlds; for in the Vedic idea the material world which we inhabit is only one of several steps leading to and supporting the vital and mental worlds beyond. In those strides he supports upon the earth and mid-world,—the earth the material, the mid-world the vital realms of Vayu, Lord of the dynamic Life-principle,—the triple heaven and its three luminous summits, trîni rocanâ. These heavens the Rishi describes as the higher seat of the fulfilling. Earth, the mid-world and heaven are the triple place of the conscious being’s progressive self-fulfilling, trishadhastha, earth the lower seat, the vital world the middle, heaven the higher. All these are contained in the threefold movement of Vishnu.” The Secret of the Veda
vision ::: “Visions come under the head of experiences, unless they fix themselves and are accompanied by a realisation of which they are as it were the support.” Sri Aurobindo ‘The Mother’
wave-particles ::: the properties of photons and subatomic particles to exhibit properties of both waves and particles. Wave-particle duality is an important part of quantum mechanics postulate that all particles exhibit both waves and particles.
weariness ::: temporary loss of strength and energy resulting from hard physical or mental work.
weigh ::: 1. Fig. To estimate, assess the value of (a person, a condition, quality, etc.), as if by placing in the scales. 2. To have consequence or importance. 3. To burden or oppress, esp. on the mind. 4. To be influential. weighs, weighed. weighs down. Causes to bend down with added weight; fig. Burdens or oppresses.
weight ::: 1. A measure of the heaviness of an object. Also fig. **2. A body of determinate mass, as of metal, for using on a balance or scale in weighing objects, substances, etc. 3. Any heavy load or burden. Also fig. 4. Influence, importance, or authority. 5. Consequence, or effective influence. weights. v. weighted. 6.** Added weight to, gave greater meaning or importance to.
"We might say then that there are three elements in the totality of our being: there is the submental and the subconscient which appears to us as if it were inconscient, comprising the material basis and a good part of our life and body; there is the subliminal, which comprises the inner being, taken in its entirety of inner mind, inner life, inner physical with the soul or psychic entity supporting them; there is this waking consciousness which the subliminal and the subconscient throw up on the surface, a wave of their secret surge. But even this is not an adequate account of what we are; for there is not only something deep within behind our normal self-awareness, but something also high above it: that too is ourselves, other than our surface mental personality, but not outside our true self; that too is a country of our spirit. For the subliminal proper is no more than the inner being on the level of the Knowledge-Ignorance luminous, powerful and extended indeed beyond the poor conception of our waking mind, but still not the supreme or the whole sense of our being, not its ultimate mystery.” The Life Divine
“We might say then that there are three elements in the totality of our being: there is the submental and the subconscient which appears to us as if it were inconscient, comprising the material basis and a good part of our life and body; there is the subliminal, which comprises the inner being, taken in its entirety of inner mind, inner life, inner physical with the soul or psychic entity supporting them; there is this waking consciousness which the subliminal and the subconscient throw up on the surface, a wave of their secret surge. But even this is not an adequate account of what we are; for there is not only something deep within behind our normal self-awareness, but something also high above it: that too is ourselves, other than our surface mental personality, but not outside our true self; that too is a country of our spirit. For the subliminal proper is no more than the inner being on the level of the Knowledge-Ignorance luminous, powerful and extended indeed beyond the poor conception of our waking mind, but still not the supreme or the whole sense of our being, not its ultimate mystery.” The Life Divine
“We see then that there are three terms of the one existence, transcendent, universal and individual, and that each of these always contains secretly or overtly the two others. The Transcendent possesses itself always and controls the other two as the basis of its own temporal possibilities; that is the Divine, the eternal all-possessing God-consciousness, omnipotent, omniscient, omnipresent, which informs, embraces, governs all existences. The human being is here on earth the highest power of the third term, the individual, for he alone can work out at its critical turning-point that movement of self-manifestation which appears to us as the involution and evolution of the divine consciousness between the two terms of the Ignorance and the Knowledge.” The Life Divine
::: "What do you call meditation? Shutting the eyes and concentrating? It is only one method for calling down the true consciousness. To join with the true consciousness or feel its descent is the only thing important and if it comes without the orthodox method, as it always did with me, so much the better. Meditation is only a means or device, the true movement is when even walking, working or speaking one is still in sadhana.” *Letters on Yoga
“What do you call meditation? Shutting the eyes and concentrating? It is only one method for calling down the true consciousness. To join with the true consciousness or feel its descent is the only thing important and if it comes without the orthodox method, as it always did with me, so much the better. Meditation is only a means or device, the true movement is when even walking, working or speaking one is still in sadhana.” Letters on Yoga
". . . what is this strongly separative self-experience that we call ego? It is nothing fundamentally real in itself but only a practical constitution of our consciousness devised to centralise the activities of Nature in us. We perceive a formation of mental, physical, vital experience which distinguishes itself from the rest of being, and that is what we think of as ourselves in nature — this individualisation of being in becoming. We then proceed to conceive of ourselves as something which has thus individualised itself and only exists so long as it is individualised, — a temporary or at least a temporal becoming; or else we conceive of ourselves as someone who supports or causes the individualisation, an immortal being perhaps but limited by its individuality. This perception and this conception constitute our ego-sense.” The Life Divine
“… what is this strongly separative self-experience that we call ego? It is nothing fundamentally real in itself but only a practical constitution of our consciousness devised to centralise the activities of Nature in us. We perceive a formation of mental, physical, vital experience which distinguishes itself from the rest of being, and that is what we think of as ourselves in nature—this individualisation of being in becoming. We then proceed to conceive of ourselves as something which has thus individualised itself and only exists so long as it is individualised,—a temporary or at least a temporal becoming; or else we conceive of ourselves as someone who supports or causes the individualisation, an immortal being perhaps but limited by its individuality. This perception and this conception constitute our ego-sense.” The Life Divine
wheel of law ::: Sri Aurobindo: "Existence is not merely a machinery of Nature, a wheel of law in which the soul is entangled for a moment or for ages; it is a constant manifestation of the Spirit. Life is not for the sake of life alone, but for God, and the living soul of man is an eternal portion of the Godhead.” Essays on the Gita
whip ::: 1. An instrument, either a flexible rod or a flexible thong or lash attached to a handle, used for driving animals or administering corporal punishment. 2. A whipping or lashing motion or stroke; a whiplash. whips.
world-ignorance ::: Sri Aurobindo: "Our self-ignorance and our world-ignorance can only grow towards integral self-knowledge and integral world-knowledge in proportion as our limited ego and its half-blind consciousness open to a greater inner existence and consciousness and a true self-being and become aware too of the not-self outside it also as self, — on one side a Nature constituent of our own nature, on the other an Existence which is a boundless continuation of our own self-being. Our being has to break the walls of ego-consciousness which it has created, it has to extend itself beyond its body and inhabit the body of the universe.” The Life Divine
KEYS (10k)
NEW FULL DB (2.4M)
62 Anonymous
25 Cal Newport
14 Cole Porter
11 Charles Portis
9 Natalie Portman
9 Mark Twain
8 Sun Tzu
8 Paulo Coelho
7 Jill Lepore
7 Albert Einstein
6 William Shakespeare
6 Stephen King
6 Sophocles
6 Plato
6 Max Porter
6 Mark Driscoll
6 Lindsay Davenport
6 Idries Shah
5 Robin S Sharma
5 Rick Riordan
*** WISDOM TROVE ***
*** NEWFULLDB 2.4M ***
1:Por Mim?
~ Álvares de Azevedo,#NFDB
2:DE.— Calla, por favor. ~ Anonymous, #NFDB
3:nunca se den por vencidos. ~ Anonymous, #NFDB
4:el lenguaje piensa por ti”, ~ Anonymous, #NFDB
5:ser leídos por ~ Gabriel Garc a M rquez, #NFDB
6:Por Que Mentias?
~ Álvares de Azevedo,#NFDB
7:Enviar un beso por mensajero. ~ Idries Shah, #NFDB
8:—He venido —susurro— por ti. ~ Markus Zusak, #NFDB
9:ninguna instancia por encima ~ Pope Francis, #NFDB
10:Por las bragas de Campanita! ~ Kim Harrison, #NFDB
11:Por cada Faraón hay un Moisés. ~ Idries Shah, #NFDB
12:Por Um Beijo
~ Catulo da Paixão Cearense,#NFDB
13:«Uno debe decidir por sí mismo». ~ Anonymous, #NFDB
14:El amor se mide por los hechos. ~ Walter Riso, #NFDB
15:Tú ta llorando por una muchacha? ~ Junot D az, #NFDB
16:El futuro está formado por horas. ~ John Green, #NFDB
17:O caos é uma ordem por decifrar ~ Jos Saramago, #NFDB
18:«dormir bien por la noche»: ~ Lawrence Freedman, #NFDB
19:El futuro está formado por ahoras. ~ John Green, #NFDB
20:Por ti lo haria mil veces mas ~ Khaled Hosseini, #NFDB
21:...el crimen hablaba por sí solo. ~ Markus Zusak, #NFDB
22:LA TIERRA DOMINADA POR LOS MARCIANOS ~ H G Wells, #NFDB
23:Nadie recuerda los por qués ~ Alessandro Baricco, #NFDB
24:Por amor a las coincidencias. ~ Alejandro Zambra, #NFDB
25:Por ti lo haría mil veces más. ~ Khaled Hosseini, #NFDB
26:que por el hilo se sacará el ovillo, ~ Anonymous, #NFDB
27:conocí la genialidad por su ausencia. ~ Anonymous, #NFDB
28:El sol no se ha puesto aún por última vez. ~ Livy, #NFDB
29:— Muy gentil por su parte, muchas ~ Mario Escobar, #NFDB
30:Um médico, só por si, vale alguns homens. ~ Homer, #NFDB
31:me aparta, por esto, del materialismo, ~ Anonymous, #NFDB
32:no por qué es importante en general, ~ Peter Thiel, #NFDB
33:Por los frutos conocerás el árbol”, ~ Paulo Coelho, #NFDB
34:Vivían por vicio, por pereza de morir. ~ Anonymous, #NFDB
35:A vida é um por enquanto que há-de vir. ~ Mia Couto, #NFDB
36:Morre-me a boca por beijar a tua. ~ Camilo Pessanha, #NFDB
37:¡Por Harry Potter… el niño que vivió! ~ J K Rowling, #NFDB
38:tu voz
por sí sola
me hace llorar ~ Rupi Kaur,#NFDB
39:Pinto quadros por letras, por sinais ~ Ces rio Verde, #NFDB
40:Ser menino é estar ceio de céu por cima. ~ Mia Couto, #NFDB
41:Cuántas cosas perdí por miedo de perder", ~ Anonymous, #NFDB
42:KISS (por “keep it simple, stupid”) ~ Richard Branson, #NFDB
43:Por qué la gente no ve la ley potencial ~ Peter Thiel, #NFDB
44:Ser menino é estar cheio de céu por cima. ~ Mia Couto, #NFDB
45:No pienso pedir disculpas por mi vida. ~ Stieg Larsson, #NFDB
46:olhinhos de madeira, por que me fitam? ~ Carlo Collodi, #NFDB
47:—Por favor —dice—. Solo intenta vivir. ~ Tarryn Fisher, #NFDB
48:Actúe o deje que los demás actúen por usted ~ Anonymous, #NFDB
49:Eres lo más bonito que he hecho por mí. ~ Elvira Sastre, #NFDB
50:Lloro por la pérdida de algo que nunca tuve ~ Anonymous, #NFDB
51:Love is dangerous por your tiny heart ~ Mathias Malzieu, #NFDB
52:Es por eso que le ponemos whiskey a su té. ~ Kami Garcia, #NFDB
53:Pero ¿sabe uno mismo alguna vez por qué ríe? ~ Anonymous, #NFDB
54:Por la vida, la tierra, el agua y el trabajo ~ Anonymous, #NFDB
55:Por lo que se refiere a la cuarta antinomia, ~ Anonymous, #NFDB
56:¿Por qué no lo había amado su esposa? ~ Sherrilyn Kenyon, #NFDB
57:tu historia no tiene por qué ser tu futuro. ~ Max Lucado, #NFDB
58:Apunta más alto por si te quedas corta. ~ Suzanne Collins, #NFDB
59:Cuántas cosas perdemos por miedo a perder. ~ Paulo Coelho, #NFDB
60:—Le pegaré un tiro.
—Papá, por favor ~ Sylvain Reynard,#NFDB
61:«Parecían dos calvos pegándose por un peine». ~ Anonymous, #NFDB
62:¿Cómo quieres que se vaya, si vino por ella? ~ Elena Garro, #NFDB
63:por todo el piso. Una vez dentro (huy, ~ Fernando Aramburu, #NFDB
64:Se casaron con amor, más que por amor. ~ Fernando Aramburu, #NFDB
65:Todo gran sueño empieza por algo pequeño. ~ Robin S Sharma, #NFDB
66:El placer anormal anula el gusto por el normal. ~ Ana s Nin, #NFDB
67:No hay actividad humana que dé más por menos. ~ Elia Barcel, #NFDB
68:¿Por qué demonio habré sido tan judío? ~ Fyodor Dostoyevsky, #NFDB
69:Te quiero, Gwendolyn; por favor, no me dejes ~ Kerstin Gier, #NFDB
70:Al Sufismo se lo conoce por medio de sí mismo. ~ Idries Shah, #NFDB
71:Él descarta una colcha por temor a los bichos. ~ Idries Shah, #NFDB
72:Estaba loca, por eso podía contarlo... ~ Svetlana Alexievich, #NFDB
73:La aplicación es difícil porque por naturaleza ~ Rick Warren, #NFDB
74:¿Por qué me ocultas tu corazón? ~ Johann Wolfgang von Goethe, #NFDB
75:Que por encima de las nubes siempre hace sol ~ Caitlin Moran, #NFDB
76:Un encanto de tipo. ¿Por qué no se morirá? ~ Mario Benedetti, #NFDB
77:Aquello que amamos acaba siempre por destruirnos. ~ Anonymous, #NFDB
78:Lampedusa, Bassani y Cassola. Por mi parte, hoy ~ Umberto Eco, #NFDB
79:Por que? Esa era la pregunta de nuestras vidas. ~ V C Andrews, #NFDB
80:se debe amar la vida por encima de todo. ~ Fyodor Dostoyevsky, #NFDB
81:si hubiera dios nadie le rezaría por no aburrirle ~ Anonymous, #NFDB
82:Barrabás llegó a la familia por vía marítima. ~ Isabel Allende, #NFDB
83:la fuente originaria de la Escritura es Dios. Por ~ R C Sproul, #NFDB
84:La sonrisa de un alma perseguida por espectros. ~ Ren e Ahdieh, #NFDB
85:Por cada cosa que uno gana tiene que perder algo ~ V C Andrews, #NFDB
86:Que cosan las rajas, yo entro por los ojos. ~ Ernest Hemingway, #NFDB
87:Soy cobarde. Voy a beber por mi cobardía. ~ Fyodor Dostoyevsky, #NFDB
88:Y, por encima de todo, leemos contra la muerte ~ Daniel Pennac, #NFDB
89:A veces uno cree saber cosas sin saber por qué. ~ Matthew Dicks, #NFDB
90:Juro que nunca te olharei por dentro" - Blimunda ~ Jos Saramago, #NFDB
91:Las parejas se separan por lo mismo que se juntan ~ Jorge Bucay, #NFDB
92:Moriría por usted. Pero no viviré para usted. ~ Stephen Chbosky, #NFDB
93:― ¿Por qué estás aquí?
― Porque tú lo estás. ~ Tarryn Fisher,#NFDB
94:Por que fiz eu dos sonhos a minha única vida? ~ Fernando Pessoa, #NFDB
95:Tal vez amar es aprender a caminar por este mundo ~ Octavio Paz, #NFDB
96:Todos moriremos. ¿Por qué, pues, no dar una mano? ~ Leo Tolstoy, #NFDB
97:corrompidos por el mundo, y descubrirás que para ~ Gary R Renard, #NFDB
98:Te amo, mi amor por ti nunca ha sido una mentira. ~ Tahereh Mafi, #NFDB
99:«Todo lo que tengo lo doy por un cañón pirata», ~ Matilde Asensi, #NFDB
100:Eu morreria por você. Mas não viveria por você. ~ Stephen Chbosky, #NFDB
101:Ojo por ojo, la esencia de todas las venganzas. ~ John Katzenbach, #NFDB
102:-Por ti yo haría que el mundo dejara de dar vueltas. ~ Sylvia Day, #NFDB
103:¿Se es más puro por no hacer lo que sí se ha pensado? ~ Sara Mesa, #NFDB
104:Se quer colaborar com o mundo, comece por você. ~ Martha Medeiros, #NFDB
105:Sí, con todo, sé lo que es el amor, lo sé por ti. ~ Hermann Hesse, #NFDB
106:«Te recordarán por las reglas que quebrantes», dijo ~ Phil Knight, #NFDB
107:Tiene toda la vida por delante. Y también por detrás. ~ Anonymous, #NFDB
108:Casi muero por todas las lágrimas que no derramé”. ~ Robert Fisher, #NFDB
109:La mariposa recordará por siempre que fue gusano ~ Mario Benedetti, #NFDB
110:Não procures a noite por não suportares o dia. ~ Verg lio Ferreira, #NFDB
111:Por que se adaptar quando você nasceu para se destacar? ~ Dr Seuss, #NFDB
112:que llevo tus alas por bandera desde el primer día ~ Elvira Sastre, #NFDB
113:¿Sabes? Hay una rzón por la que podemos recordar ~ Cassandra Clare, #NFDB
114:«Coge lo que quieras y paga por ello, dice Dios». ~ Agatha Christie, #NFDB
115:El noventa por ciento de ser genial es verse genial. Y ~ Chris Kyle, #NFDB
116:El pensador se forma por sí solo, es hijo de sus obras. ~ Anonymous, #NFDB
117:El perfeccionamiento del mundo empieza por uno mismo. ~ Leo Tolstoy, #NFDB
118:Hão De Chorar Por Ela Os Cinamomos...
~ Alphonsus de Guimaraens,#NFDB
119:La economía trata de quién consigue qué y por qué. En ~ Tim Harford, #NFDB
120:Me besa y yo soy oxígeno y él se muere por respirar. ~ Tahereh Mafi, #NFDB
121:Mi amor por el cine es más grande que mi moral". ~ Alfred Hitchcock, #NFDB
122:No entiendo por qué el dolor significa que te curas ~ Emma Donoghue, #NFDB
123:Podría morir por ti. Pero no voy a vivir para ti. ~ Stephen Chbosky, #NFDB
124:Por isso, alheio, vou lendo como páginas, meu ser ~ Fernando Pessoa, #NFDB
125:Te mostraré y te enseñaré el camino por donde debes ir. ~ Anonymous, #NFDB
126:Veamos el camino por donde ha pasado la falta. Siendo ~ Victor Hugo, #NFDB
127:Construí uma porta feita de palavras e por ela fugi ~ Grant Morrison, #NFDB
128:Dank: Te necesito. Nunca dudes de mi necesidad por ti. ~ Abbi Glines, #NFDB
129:Él era seguido por el segundo Nefil llamado Hank Millar. ~ Anonymous, #NFDB
130:Empuja tus límites Lake, es por eso que están allí. ~ Colleen Hoover, #NFDB
131:Las emociones, por definición, no son razonables. ~ Patrick Rothfuss, #NFDB
132:...No encontraba por dónde empezar a vivir. ~ Gabriel Garc a M rquez, #NFDB
133:Por que bonita, se coxa? Por que coxa, se bonita? ~ Machado de Assis, #NFDB
134:Por que Uri era un árbol, y Viana era humana. ~ Laura Gallego Garc a, #NFDB
135:una vida rota por el exceso y la escasez de este mundo ~ Paul Auster, #NFDB
136:¿Y por qué mi nombre sonó tan bonito cuando lo dijo? ~ Tarryn Fisher, #NFDB
137:A dor, afinal, é uma janela por onde amorte nos espreita. ~ Mia Couto, #NFDB
138:... el más engañado era yo, engañado por mí mismo... ~ Elena Ferrante, #NFDB
139:El miedo lleva al pensamiento por caminos inesperados. ~ Elvira Lindo, #NFDB
140:La apreciaba por lo que era, no por lo que parecía. ~ Robert J Sawyer, #NFDB
141:La patria ha sido violada por vagabundos mientras dormía. ~ Anonymous, #NFDB
142:La única forma de almacenar información es por acuerdo. ~ Miguel Ruiz, #NFDB
143:Llore si le parece. Yo por mi parte me muero de risa. ~ Nicanor Parra, #NFDB
144:Por Ella Han De Llorar Los Cinamomos...
~ Alphonsus de Guimaraens,#NFDB
145:¿Por qué se demorará aquél que el amor apremia? ~ William Shakespeare, #NFDB
146:Se es más puro solo por no hacer lo que sí se ha pensado? ~ Sara Mesa, #NFDB
147:Tú solo crees la parte de la Biblia que pones por obra. ~ Rick Warren, #NFDB
148:A Chanel uno va por algo, es vulgar ir por TODO Chanel. ~ Wendy Guerra, #NFDB
149:A veces hemos de ser juzgados por nuestros actos únicos. ~ Nick Hornby, #NFDB
150:El desmoronamiento será originado entonces por una plétora ~ Anonymous, #NFDB
151:el hombre no es malo cuando sabe. Es malo por ignorante... ~ Anonymous, #NFDB
152:Eres cáncer y delirio" me dijo el otro día por teléfono ~ Henry Miller, #NFDB
153:Es joven por su edad, pero en experiencia viejo. ~ William Shakespeare, #NFDB
154:Gracias por seguir existiendo."
Victoria ~ Laura Gallego Garc a,#NFDB
155:La gente se enamora y no vomita, por eso se envenena. ~ Xavier Velasco, #NFDB
156:Límite de lo diáfano en. ¿Por qué en? Diáfano, adiáfano. ~ James Joyce, #NFDB
157:Morir de nostalgia por algo que no vivirás jamás. ~ Alessandro Baricco, #NFDB
158:Nos interesan los demás cuando se interesan por nosotros". ~ Anonymous, #NFDB
159:Por debajo de nuestra percepción existen mundos enteros. ~ Nicola Yoon, #NFDB
160:Sería un honor tener el corazón roto por ti, Hazel Grace. ~ John Green, #NFDB
161:Un centenar de aislados por un infectado que viajó a EE UU ~ Anonymous, #NFDB
162:Às sementes também as enterram, e elas acabam por nascer ~ Jos Saramago, #NFDB
163:ficou algum tempo quieto. Por fim, disse: — Eu choro por ~ Paulo Coelho, #NFDB
164:Gracias por ser el mejor amigo que nunca he tenido. ~ Carlos Ruiz Zaf n, #NFDB
165:La vida es locura. Locura por vivir, por amar, por sonreír. ~ Anonymous, #NFDB
166:le pasaba las uñas por la mismísima pizarra del alma. ~ Terry Pratchett, #NFDB
167:Me gusta esta costumbre de la rúbrica por lo inútil ~ Miguel de Unamuno, #NFDB
168:Mi educación se vio interrumpida por mis años escolares. ~ Benito Taibo, #NFDB
169:por el poder de hacer vivir o de arrojar a la muerte. ~ Michel Foucault, #NFDB
170:¿Por qué la modestia nunca es uno de los atributos del héroe? ~ Y S Lee, #NFDB
171:¿Vale más una persona cuando alguien sufre por ella? ~ Melina Marchetta, #NFDB
172:...como un rey destronado, iba errante por los caminos... ~ Albert Camus, #NFDB
173:Cuando uno se hace pasar por las revueltas de cuerpo entero. ~ Ana s Nin, #NFDB
174:El apego no es lo único: la vida existe por otras partes”. ~ Walter Riso, #NFDB
175:Los algoritmos de búsqueda de Google, por ejemplo, arrojan ~ Peter Thiel, #NFDB
176:Mas quem é escolhido por Deus perde sempre os seus caminhos. ~ Mia Couto, #NFDB
177:-Moriría por un beso tuyo.Moriré por un beso tuyo ~ Laura Gallego Garc a, #NFDB
178:No esperes por el juicio final. Se lleva a cabo cada día. ~ Albert Camus, #NFDB
179:No había garantías. Si amas a alguien, vas por ello o no. ~ Susan Hatler, #NFDB
180:No toques el saxofón, déjate tocar por él. CHARLIE PARKER ~ Phil Jackson, #NFDB
181:Obrar por ignorancia y obrar con ignorancia no son lo mísmo. ~ Aristotle, #NFDB
182:Por jodida que sea la vida, siempre es mejor que la muerte. ~ John Green, #NFDB
183:Por muy lejos que te vayas, nunca podrás huir de ti mismo. ~ Neil Gaiman, #NFDB
184:Pronto, a pesar de todo, estaré por fin completamente muerto ~ Anonymous, #NFDB
185:Rosas (Traducido Por Anderson Braga Horta)
~ Alphonsus de Guimaraens,#NFDB
186:Se não estou curtindo, por que eu deixo ele fazer isso? ~ Colleen Hoover, #NFDB
187:«Si no haces nada, la muerte viene a por ti». ~ Hector Garcia Puigcerver, #NFDB
188:Si no juzgas un libro por su tapa ¿por qué si a una persona? ~ Anonymous, #NFDB
189:Todo buscar está guiado previamente por aquello que se busca ~ Anonymous, #NFDB
190:un hombre no va menos perdido por caminar en línea recta. ~ Jos Saramago, #NFDB
191:A vida dos vivos é sempre decidida por um filósofo morto. ~ Auguste Comte, #NFDB
192:dar ruzgare fetneh,dastha por kolah va sarha bikolah ast ~ Nader Ebrahimi, #NFDB
193:«Eres cáncer y delirio», me dijo por teléfono el otro día. ~ Henry Miller, #NFDB
194:-¿Hay por aquí algún demonio intentando reírse de mi? ~ Yasunari Kawabata, #NFDB
195:Importa mucho el cuándo y el cómo se hace algo por alguien ~ Michael Ende, #NFDB
196:Los libros me ayudaron a no perder la cabeza por completo. ~ Tahereh Mafi, #NFDB
197:Los sentimientos, por muy intensos que sean, no son fatales. ~ Edith Eger, #NFDB
198:Mi corazón ora por él, aunque mi lengua lo maldiga. ~ William Shakespeare, #NFDB
199:Mirarte es como entrar por fin por las puertas del cielo ~ Gena Showalter, #NFDB
200:Se sentía agobiado por la imbecilidad de la raza humana. ~ Isabel Allende, #NFDB
201:Uma dose de amnésia, e duas de desapego, por favor. ~ Caio Fernando Abreu, #NFDB
202:Una ciudad o una familia dividida por peleas se desintegrará. ~ Anonymous, #NFDB
203:Yo no puedo ser la razón por la que pierdas todo. ~ Jennifer L Armentrout, #NFDB
204:Cuando todo el mundo sigue por un camino, yo cojo el otro. ~ James Herriot, #NFDB
205:Él, por su parte, la amaba profundamente, sin darlo a conocer. ~ Anonymous, #NFDB
206:–Entonces moriremos como hemos vivido.
–Por una causa. ~ Leigh Bardugo,#NFDB
207:Ésa es la máxima responsabilidad. Asúmela por completo». ~ Timothy Ferriss, #NFDB
208:hay que reprimirse, aunque sólo sea por conveniencia; ~ Fyodor Dostoyevsky, #NFDB
209:La admiración que sentía por él llegaba a veces a asustarla. ~ Leo Tolstoy, #NFDB
210:La misericordia de Dios es su responsabilidad por nosotros. ~ Pope Francis, #NFDB
211:Me pregunto si ella sabe que haría cualquier cosa por ella. ~ Tahereh Mafi, #NFDB
212:Nos movemos entre dos aguas y por épocas nos da por ahogarnos. ~ Anonymous, #NFDB
213:Nuk shquhej për zgjuarsi, por në mësime ishte i pari. ~ Fyodor Dostoyevsky, #NFDB
214:Oitenta por cento do sucesso na vida é dar as caras.”44 ~ Angela Duckworth, #NFDB
215:Por cierto, ¡yuju! No sólo el arte, sino la vida es… magia. ~ Jandy Nelson, #NFDB
216:Siempre se empiza por creer que no hay misterio en nadie. ~ Julio Cort zar, #NFDB
217:Solo un necio se preocupa por lo que no puede controlar ~ Patrick Rothfuss, #NFDB
218:Te lo meteré por donde la espalda pierde su digno nombre ~ Cassandra Clare, #NFDB
219:¿Vale más una persona
cuando alguien sufre por ella? ~ Melina Marchetta,#NFDB
220:A fuerza de llamar a esto mi vida terminaré por creérmelo. ~ Samuel Beckett, #NFDB
221:Cuidado, o coração acaba por se rasgar quando o puxamos demais. ~ Marc Levy, #NFDB
222:Es mejor dejarse tentar por un croissant que por un hombre. ~ Susan Mallery, #NFDB
223:La vida es locura. Locura por vivir, por amar, por sonreír. ~ Megan Maxwell, #NFDB
224:Lo posible de lo imposible se mide por la voluntad del ser humano ~ Unknown, #NFDB
225:Moriría por un beso tuyo... moriré por un beso tuyo. ~ Laura Gallego Garc a, #NFDB
226:No se sentía con fuerzas para preocuparse por su salud ~ Fyodor Dostoyevsky, #NFDB
227:Pero él no lo creía, porque juzgaba a los demás por sí mismo. ~ Leo Tolstoy, #NFDB
228:Quem confunde céu e água acaba por não distinguir vida e morte. ~ Mia Couto, #NFDB
229:Sé por experiencia que nada puede competir con un recuerdo. ~ Tarryn Fisher, #NFDB
230:Solo un necio se preocupa por lo que no puede controlar. ~ Patrick Rothfuss, #NFDB
231:Yo no estudio por saber más, sino por ignorar menos ~ Juana In s de la Cruz, #NFDB
232:¿Y por qué no la muerte, antes que vivir atormentado? ~ William Shakespeare, #NFDB
233:Cada vida no es sino un breve panfleto escrito por un idiota. ~ Stephen King, #NFDB
234:¿Cómo puedo entonces conocer el mundo? Porque lo veo por mí mismo. ~ Lao Tzu, #NFDB
235:Cuando esté en un callejón sin salida, salga por donde entró”. ~ Jorge Bucay, #NFDB
236:Las personas poderosas impresionan e intimidan por su parquedad. ~ Anonymous, #NFDB
237:la vida se abre paso siempre por los muros de nuestra seguridad. ~ Anonymous, #NFDB
238:le robé su corazón para sustituirlo por un trozo de hielo. ~ Charles Dickens, #NFDB
239:Lo único que no se rige por la mayoría es la conciencia de uno. ~ Harper Lee, #NFDB
240:No puedes con el lenguaje. El lenguaje no puede por ti. ~ Alejandra Pizarnik, #NFDB
241:nunca se puede escapar. Jamás. La única salida está por dentro. ~ Junot D az, #NFDB
242:Por lo menos nadie te observa ya nadie admira tus fracasos. ~ Fidel S Buergo, #NFDB
243:¿Por qué no tentar suerte con la enfermera si la amo? ~ Alejandro Jodorowsky, #NFDB
244:¿Porqué seguir luchando por alguien que ya no lucha por ti? ~ Colleen Hoover, #NFDB
245:Si Dios existe ¿por qué pasa de largo? ¿No será ateo Dios? ~ Eduardo Galeano, #NFDB
246:Tienes dos opciones, dominar la mente o ser dominado por ella ~ Paulo Coelho, #NFDB
247:Amar la lectura es trocar horas de hastío por horas deliciosas. ~ Montesquieu, #NFDB
248:El amor no es algo que proteges. Es algo por lo que arriesgas. ~ Gayle Forman, #NFDB
249:elegir la tolerancia por encima de la intolerancia”, ~ Hillary Rodham Clinton, #NFDB
250:El que no tiembla ante una acción, menos se espanta por palabras. ~ Sophocles, #NFDB
251:Escalo en la oscuridad por ti. ¿Me esperas tú en las estrellas? ~ Ally Condie, #NFDB
252:Es el problema de los secretos; los llevas contigo por siempre. ~ Kass Morgan, #NFDB
253:Estávamos nostálgicos por um tempo que ainda não havia acabado. ~ Nina LaCour, #NFDB
254:...no siento ninguna comprensión por la que yo era entonces. ~ Elena Ferrante, #NFDB
255:¿No te preocupa el futuro?
El futuro está formado por ahoras. ~ John Green,#NFDB
256:por debajo de lo que noto son unas increíblemente largas pestañas ~ Anonymous, #NFDB
257:Por lo que más se nos castiga es por nuestras virtudes. ~ Friedrich Nietzsche, #NFDB
258:Por muy lejos que te vayas, nunca conseguirás huir de ti mismo. ~ Neil Gaiman, #NFDB
259:¿Por qué no me hace el obsequio de irse al mismísimo carajo? ~ Ernesto Sabato, #NFDB
260:Por sólo un rato quiero ser lo que quiere de mí. Sólo por un rato ~ Anonymous, #NFDB
261:Quien se complace en pensar en lo malo, acaba por convocarlo ~ Isabel Allende, #NFDB
262:Un hombre lo es más por las cosas que calla que por las que dice. ~ Anonymous, #NFDB
263:Al recordar su sonrisa, no sé por qué, me duele el corazón. ~ Banana Yoshimoto, #NFDB
264:«Combatieron con roedor encono, y se separaron unidos por la amistad.» ~ Homer, #NFDB
265:Lo que yo desearía en la vida es saber nadar por la superficie. ~ Elvira Lindo, #NFDB
266:Me perdí por completo en el momento en que te encontré ~ Jennifer L Armentrout, #NFDB
267:No creo ser amarga solo por no querer las mismas cosas que tú. ~ Tarryn Fisher, #NFDB
268:No existe ningún recuerdo por intenso que sea que no se apague... ~ Juan Rulfo, #NFDB
269:Para ir a donde no se sabe, hay que ir por donde no se sabe. ~ Juan de la Cruz, #NFDB
270:Por acaso a vida distribuía apenas os quinhões merecidos? ~ Patricia Highsmith, #NFDB
271:Se pueden averiguar muchas cosas de alguien cuando le das por culo. ~ Joe Hill, #NFDB
272:Siempre mira hacia delante por puro instinto de supervivencia.» ~ Ashlee Vance, #NFDB
273:Sin lágrimas, por favor. Es un desperdicio de buen sufrimiento. ~ Clive Barker, #NFDB
274:... um homem não vai menos perdido por caminhar em linha recta. ~ Jos Saramago, #NFDB
275:A veces, sentirse atraída por alguien puede ser un fin en sí mismo. ~ Anonymous, #NFDB
276:El orgullo conlleva el deseo de ser reconocido por los demás. ~ David R Hawkins, #NFDB
277:Encantado y repelido por la inagotable variedad de la vida ~ F Scott Fitzgerald, #NFDB
278:España podrá confiscar en Andorra bienes de investigados por fraude ~ Anonymous, #NFDB
279:La voz de la conciencia también pasa por un cambio de voz ~ Stanis aw Jerzy Lec, #NFDB
280:Los perros nos toman por su dios y su madre, es decir, su amo. ~ Sylvain Tesson, #NFDB
281:Me perdí por completo en el momento en que te encontré. ~ Jennifer L Armentrout, #NFDB
282:Pero como yo no podía cantar por fuera, comencé a cantar por dentro ~ Anonymous, #NFDB
283:Por desgracia, un instante dura demasiado para desperdiciarlo. ~ Gennifer Albin, #NFDB
284:Por favor, sonríe; si yo no te veo sonreír, no puedo ser feliz. ~ Megan Maxwell, #NFDB
285:... porque nadie pregunta por aquello que prefiere ignorar. ~ Carlos Ruiz Zaf n, #NFDB
286:«Separarse de la especie por algo superior no es soberbia, es amor» ~ Anonymous, #NFDB
287:Somos manchas vivas de aceite empujadas por pasillos de sombra ~ William Gibson, #NFDB
288:Soy una apasionada de los libros escritos por testigos oculares. ~ Helene Hanff, #NFDB
289:Una mujer hermosa no lo es por su aspecto, sino por su carácter. ~ David Safier, #NFDB
290:Uno no peca por lo que hace, sino por la intención con que lo hace. ~ Anonymous, #NFDB
291:A veces la conciencia va por un lado y la conveniencia por otro. ~ Julia Navarro, #NFDB
292:El Universo fue creado por una lengua que todo el mundo entiende, ~ Paulo Coelho, #NFDB
293:Hay metáforas que son más reales que la gente que anda por la calle. ~ Anonymous, #NFDB
294:Igual que los burdeles, los periódicos duermen por las mañanas. ~ Xavier Velasco, #NFDB
295:La razón por la que pudo atraparme es porque ambos somos iguales ~ Thomas Harris, #NFDB
296:los que más gritan por la paz, son los primeros en quebrantarla. ~ Stanis aw Lem, #NFDB
297:Nadie tendría que sentirse mal por haber estado haciendo el bien. ~ Adam Silvera, #NFDB
298:Não chores pelas coisas terem acabado. Sorri por elas terem existido ~ Anonymous, #NFDB
299:No es que no confíe en usted, por supuesto, pero no confío en usted. ~ Anonymous, #NFDB
300:No hay tiempo de estar disculpándose constantemente por existir. ~ Leigh Bardugo, #NFDB
301:Pero vivir a veces resulta duro y complicado por culpa del miedo. ~ Adam Silvera, #NFDB
302:Por el modo de vestirse, cada uno hace de su cuerpo una ficción. ~ Juan Jos Saer, #NFDB
303:Recupero la fe en la humanidad. O por lo menos en la que cocina. ~ Andr s Neuman, #NFDB
304:Tengo tres recuerdos de él, por uno de ellos puede ser falso. ~ Mariana Enr quez, #NFDB
305:Toda enfermedad viene causada por algo que no es una enfermedad. ~ Javier Mar as, #NFDB
306:Una civilización que niega a la muerte, acaba por negar a la vida. ~ Octavio Paz, #NFDB
307:Amo a quien tiene paciencia para esperar por mí y por mi voz. ~ Clarice Lispector, #NFDB
308:As palavras também têm caminhos por dentro, há que percorrê-los ~ Valter Hugo M e, #NFDB
309:Creo en la purificación del alma por medio del juego y la diversión. ~ Erlend Loe, #NFDB
310:Disculparse por algo que no has hecho es mejor que morir por ello. ~ Rick Riordan, #NFDB
311:Ella no esperaba nada de mí y era simplemente feliz por estar viva. ~ Abbi Glines, #NFDB
312:El mundo, en el que somos por turnos las manchas y los pinceles. ~ Sylvain Tesson, #NFDB
313:Hay cosas en la vida por las que vale la pena luchar hasta el fin. ~ Paulo Coelho, #NFDB
314:la salvación del hombre consiste en el amor y pasa por el amor. ~ Viktor E Frankl, #NFDB
315:Lo que hay que evitar, no sé por qué, es el espíritu de sistema. ~ Samuel Beckett, #NFDB
316:Parece que tengo un gusto singular por las mujeres que me amenazan. ~ Holly Black, #NFDB
317:... por Dios, no discutas con un regalo que el destino te ha dado. ~ Lisa Kleypas, #NFDB
318:Por lo general, son caras ante las que pasamos sin darnos cuenta. ~ Lewis Carroll, #NFDB
319:por mais que o talento seja valioso, o esforço conta em dobro. ~ Angela Duckworth, #NFDB
320:¿Por qué medra tanto el terror en ausencia de la luz del sol? ~ Maggie Stiefvater, #NFDB
321:¿Por qué me he hecho fotógrafo? Porque me faltaban palabras ~ Svetlana Alexievich, #NFDB
322:¿Por qué no aprovechamos la felicidad cuando pasa por nuestro lado? ~ Jane Austen, #NFDB
323:Por tanto, toda startup debería empezar con un mercado muy pequeño. ~ Peter Thiel, #NFDB
324:seguir el camino de nuestra perdición por nuestra propia elección. ~ Daniel Defoe, #NFDB
325:Si descubría nuevos mundos, poco importaba que fuese por error. ~ Jack Williamson, #NFDB
326:Si yo no hiciera al menos una locura por año, me volvería loco ~ Vicente Huidobro, #NFDB
327:Yo debo gobernar el reloj, no ser gobernada por él”. —Golda Meir ~ John C Maxwell, #NFDB
328:Arpy (suplantación de identidad por falsificación de tabla ARP), ~ Timothy Ferriss, #NFDB
329:a un hombre se le podía conocer por lo que bebe y por lo que lee. ~ Domingo Villar, #NFDB
330:El desarrollo y la estabilidad de China, en jaque por la contaminación ~ Anonymous, #NFDB
331:El doctor ama a sus pacientes y reza por ellos sin que lo sepan. ~ David R Hawkins, #NFDB
332:entró en un vestíbulo oscuro, dividido en dos por un tabique, ~ Fyodor Dostoyevsky, #NFDB
333:Fue entonces cuando el mar, soliviantado por el viento, se desencadenó ~ Anonymous, #NFDB
334:Las cartas de importancia hay que retenerlas por lo menos un día. ~ Ernesto Sabato, #NFDB
335:Las musas tenían por costumbre aniquilar a los que inspiraban. ~ Katherine Neville, #NFDB
336:Lloro por la belleza del amor que sentía... ¡Y que ya no siento! ~ Federico Moccia, #NFDB
337:Mi cuero cabelludo pica, como agujas de adrenalina por todo mi cuerpo. ~ E L James, #NFDB
338:No sé por qué me aguantas, y no sé lo que haría si no lo hicieras. ~ Jamie McGuire, #NFDB
339:Pero, por triste que sea, la vida no siempre imita al arte. -Dexter ~ Jeff Lindsay, #NFDB
340:¿Por qué siguen adelante la vida y el amor? ¿Qué sentido tiene?. ~ Stephenie Meyer, #NFDB
341:¿Por qué un instante de felicidad no basta para toda la vida? ~ Fyodor Dostoyevsky, #NFDB
342:Que uno contemple el cielo por la noche no lo convierte en astrónomo. ~ John Boyne, #NFDB
343:Suenan como un centenar de bombas de tiempo esperando por explotar. ~ Gayle Forman, #NFDB
344:¿Tienes idea de lo que sería capaz de dar por un beso tuyo? ~ Laura Gallego Garc a, #NFDB
345:Uno llega a ser grande por lo que lee y no por lo que escribe. ~ Jorge Luis Borges, #NFDB
346:Vivamos primero, que las observaciones vendrán luego por sí solas. ~ Robert Walser, #NFDB
347:¡Ah, el dinero, conde, el dinero!¡Cuánto se sufre en el mundo por él! ~ Leo Tolstoy, #NFDB
348:A morte conhece tudo a nosso respeito, e talvez por isso seja triste ~ Jos Saramago, #NFDB
349:As pessoas sacrificam-se por coisas que realmente gostam. (p.68) ~ Warren W Wiersbe, #NFDB
350:Certas pessoas ficam aborrecidas por lhes recordarem que existem. ~ Jostein Gaarder, #NFDB
351:Cómo se parece a mí ―pensó―, y, por fortuna, qué distinto es de mí. ~ Robert Fisher, #NFDB
352:Creo que la claridad por escrito revela claridad de pensamiento». ~ Timothy Ferriss, #NFDB
353:Este es tu mundo. Si tú no lo moldeas, alguien lo hará por ti. GARY LEW ~ Anonymous, #NFDB
354:Hablar de despertarse cuando por fin se está tan bien así dormido. ~ Julio Cort zar, #NFDB
355:Hacen más por la medicina quienes buscan que quienes concluyen. ~ ngeles Mastretta, #NFDB
356:La gente en general maneja las situaciones por medio de suposiciones. ~ Idries Shah, #NFDB
357:La intensidad de una pasión se mide por la soledad que la precede. ~ Xavier Velasco, #NFDB
358:Luchamos mejor, morimos mejor y vivimos mejor por aquello que amamos. ~ Jack London, #NFDB
359:Morir por un a religión es más simple que vivirla con plenitud. ~ Jorge Luis Borges, #NFDB
360:Nada está perdido mientras haya ilusión por encontrarlo. ~ Saint Augustine of Hippo, #NFDB
361:No hay otro camino por el cual pueda pasar por eso camino en este. ~ Naoko Takeuchi, #NFDB
362:Normalmente é por isso que as pessoas matam. Não é por ódio. É por amor. ~ Joe Hill, #NFDB
363:Obsesionado por el conocimiento como medio para conceguir el poder ~ Javier Negrete, #NFDB
364:Obsesionado por el conocimiento como medio para conseguir el poder ~ Javier Negrete, #NFDB
365:Por desgracia, la vida casi nunca tiene un guión tan meticuloso. ~ Patrick Rothfuss, #NFDB
366:Por eso su ocupación es hermosa...Es verdaderamente útil ~ Antoine de Saint Exup ry, #NFDB
367:Por favor, no me hagas daño. Lo mejor de mí morirá si me haces daño. ~ Stephen King, #NFDB
368:Por um gesto julgamos um caráter;por um caráter avaliamos um povo. ~ E a de Queir s, #NFDB
369:Quem dá vida ao nosso olhar é a vida que a gente optou por levar. ~ Martha Medeiros, #NFDB
370:quizá por encima de cualquier otra cosa: hay otras maneras de ser. ~ Michelle Obama, #NFDB
371:Seguirei adiante sozinho, de modo que você possa me procurar por lá. ~ Mitch Cullin, #NFDB
372:Si vas por la vida traduciéndola mientras la observas, no la vivirás. ~ Miguel Ruiz, #NFDB
373:Uno no debe arriesgarlo todo por liquidar prematuramente una cuenta ~ Frank Herbert, #NFDB
374:Yo quería que todo saliera bien y por eso casi todo me salía mal. ~ Marina Mariasch, #NFDB
375:-Brindemos por la raza femenina, Pet… ¡Encuéntralas y olvídalas! ~ Robert A Heinlein, #NFDB
376:El encargarse de locos acaba por dañar al mismo diablo. ~ Johann Wolfgang von Goethe, #NFDB
377:Eso es, por supuesto, lo que hicieron Jesús y muchas personas más. ~ Timothy Ferriss, #NFDB
378:¿Estás dispuesta a hacerlo pasar por el torbellino de un sueño roto? ~ Tarryn Fisher, #NFDB
379:Haría cualquier cosa por esa sonrisa que estás poniendo ahora mismo. ~ Jamie McGuire, #NFDB
380:La felicidad no llega a la puerta, hay que buscarla y pelear por ella. ~ Walter Riso, #NFDB
381:Mejor resultar herido por la verdad que consolare con una mentira. ~ Khaled Hosseini, #NFDB
382:Não, não vou por aí! Só vou por onde
Me levam meus próprios passos... ~ Jos R gio,#NFDB
383:Ningún problema es demasiado difícil para ser resuelto por un teórico. ~ Idries Shah, #NFDB
384:O que se faz por amor, realiza-se sempre além do bem e do mal. ~ Friedrich Nietzsche, #NFDB
385:—Para. Yo no te hago favores, Alec. Yo hago cosas por ti por que…, ~ Cassandra Clare, #NFDB
386:Pôs um sorriso que uma faca poderia exibir se por acaso ganhasse vida. ~ Jeff Abbott, #NFDB
387:Si supones que está allí, por lo general no estarás lejos de la verdad ~ Idries Shah, #NFDB
388:—Si todo el mundo hiciera la guerra por convicción, no habría ninguna. ~ Leo Tolstoy, #NFDB
389:Una vida impulsada por pasiones es como cabalgar a lomos de un dragón. ~ Suzy Kassem, #NFDB
390:Aquello que se ama con violencia acaba siempre por matarle a uno. ~ Guy de Maupassant, #NFDB
391:con una perseverancia que sólo podía entenderse por el amor, ~ Gabriel Garc a M rquez, #NFDB
392:Dios es un jugador de snooker. Por eso todos los planetas giran! ~ Mehmet Murat ildan, #NFDB
393:El Universo hará por ti lo que tú no puedes hacer por ti mismo. ~ Gabrielle Bernstein, #NFDB
394:La consciencia que fluye por su mente crea un sentido profundo de carencia. ~ Nirmala, #NFDB
395:«La intensidad de una pasión se mide por la soledad que la precede», ~ Xavier Velasco, #NFDB
396:La miré. Todo el cielo y toda la tierra corrían por aquellos ojos. ~ Charles Bukowski, #NFDB
397:Las cartas por sí solas no pueden conquistar el amor de una mujer. ~ Patrick Rothfuss, #NFDB
398:Në plan të parë nxorrën logjikën, por kjo shoqërohet me mërzinë. ~ Fyodor Dostoyevsky, #NFDB
399:No me perteneces, tan solo me pertenece lo que sientes por mí. ~ Laura Gallego Garc a, #NFDB
400:No se deje engañar por las apariencias. Realidad no hay más que una ~ Haruki Murakami, #NFDB
401:Nunca somos mais bem enganados, neste mundo, do que por nós mesmos. ~ Charles Dickens, #NFDB
402:Para resistir, debes encontrar algo por lo que estés dispuesto a morir. ~ Rick Yancey, #NFDB
403:para verte como yo quería era necesario empezar por cerrar los ojos, ~ Julio Cort zar, #NFDB
404:Perder el equilibrio por el amor a veces es parte de una vida equilibrada ~ Anonymous, #NFDB
405:Pero si algún día ya sentiste el amor, sabes cuánto cuesta sufrir por él. ~ Anonymous, #NFDB
406:Por el amor de Dios, la virgen y todos los santos habidos y por haber ~ Megan Maxwell, #NFDB
407:Por mucho que uno se deleite con la luna, también necesita del sol. ~ Mathias Malzieu, #NFDB
408:Quien no lleva dentro un lobo no tiene por eso que ser feliz tampoco. ~ Hermann Hesse, #NFDB
409:Si os dan papel pautado, escribid por el otro lado. JUAN RAMÓN JIMÉNEZ ~ Ray Bradbury, #NFDB
410:Todo lo que haces es asunto mío. Dime. No me dejes, Anastasia. Por favor. ~ E L James, #NFDB
411:Uno no es lo que es por lo que escribe, sino por lo que ha leído. ~ Jorge Luis Borges, #NFDB
412:Cada homem na face da Terra tem um tesouro que está esperando por ele”, ~ Paulo Coelho, #NFDB
413:El amor es una apuesta, insensata, por la libertad. No la mía, la ajena. ~ Octavio Paz, #NFDB
414:En este mundo, lo que ven nuestros ojos no tiene por qué ser verdad. ~ Haruki Murakami, #NFDB
415:Escaló hacia la oscuridad por ti
¿Estas esperandome en las estrellas? ~ Ally Condie,#NFDB
416:Habría debido juzgarla por sus actos y no por sus palabras. ~ Antoine de Saint Exup ry, #NFDB
417:He fallado una y otra vez en mi vida, por eso he conseguido el éxito. ~ Michael Jordan, #NFDB
418:La gente cambia, los amigos se van y la vida no se detiene por nadie ~ Stephen Chbosky, #NFDB
419:La verdad no es evaluada por la forma en que la gente se siente. ~ John F MacArthur Jr, #NFDB
420:Marca Una compañía tiene el monopolio de su propia marca por definición, ~ Peter Thiel, #NFDB
421:mejor resultar herido por la verdad que consolarse con una mentira.» ~ Khaled Hosseini, #NFDB
422:Necesitamos encontrar una respuesta a quién somos y por qué vivimos. ~ Jostein Gaarder, #NFDB
423:O pior dos assassínos é o que acaba por matar a nossa alegria de viver. ~ Paulo Coelho, #NFDB
424:Por lo demás, la literatura no es otra cosa que un sueño dirigido. ~ Jorge Luis Borges, #NFDB
425:Por lo visto la gente es, de hecho, desdichada en cuanto se imagina serlo. ~ Anonymous, #NFDB
426:Por no tener con quién hablar acabarán un día sin tener nada que decir. ~ Jos Saramago, #NFDB
427:¿Por qué trabajar con un grupo de personas que ni siquiera se caen bien? ~ Peter Thiel, #NFDB
428:Puedes reconocer a un viejo maestro por el trayecto de su pincel. ~ Arthur Conan Doyle, #NFDB
429:«se podría meter un camión por los agujeros de nuestros protocolos». ~ Steven D Levitt, #NFDB
430:Si los ángeles pueden matar, ¿por qué nosotros no podemos amar? ~ Laura Gallego Garc a, #NFDB
431:Una Colombia seca y poblada bordeada por una Colombia húmeda y despoblada. ~ Anonymous, #NFDB
432:Volviste la espalda a la luz del día para caminar por la sombra conmigo ~ Mike Mignola, #NFDB
433:13Nadie tiene mayor amor que este, que ponga alguno su vida por sus amigos. ~ Anonymous, #NFDB
434:«Dedica tiempo a la vida o la vida no te dará tiempo.» ¡Por una nueva vida! ~ Liu Cixin, #NFDB
435:«El respeto ciego por la autoridad es el mayor enemigo de la verdad». ~ Walter Isaacson, #NFDB
436:El ser humano se encuentra cegado por la ignorancia y encadenado por la sed ~ N g rjuna, #NFDB
437:El sueño es la peor de las cocaínas, por ser la más natural de todas. ~ Fernando Pessoa, #NFDB
438:Eres el tamiz por el que se filtra mi anarquía, y se transforma en palabras ~ Anonymous, #NFDB
439:Es difícil guardar un secreto cuando lo llevas escrito por todo el cuerpo ~ Julia Hoban, #NFDB
440:Estaba pensando en Lena. Por supuesto. Siempre estaba pensando en Lena. ~ Lauren Oliver, #NFDB
441:I love you Mark..." Courtney, PoR. I love you too Courtney..." Mark, PoR. ~ D J MacHale, #NFDB
442:La aceptación de ayuda no tendría por qué ir acompañada por la sospecha. ~ Adam Silvera, #NFDB
443:La generosidad también se caracteriza por hacer lo que uno dice que hará. ~ Idries Shah, #NFDB
444:Las personas aprenden por ensayo y error y tú no escapas a ese principio. ~ Walter Riso, #NFDB
445:Mira, el monstruo que algunos llevan por dentro, tú lo llevas por fuera. ~ Manuel Rivas, #NFDB
446:Nada existe más parecido al fracaso que un domingo por la tarde. ~ Javier P rez And jar, #NFDB
447:No quería ser más que nadie; acaso por esta razón a nadie temía. Y ~ Fyodor Dostoyevsky, #NFDB
448:Para vencer, la planificación por sí sola no basta. Uno debe improvisar. ~ Isaac Asimov, #NFDB
449:Por el amor, que nos deja ver a los otros como los ve la divinidad. ~ Jorge Luis Borges, #NFDB
450:Por favor, enséñenme una sola cosa en el mundo que sea lo que parece. ~ Chuck Palahniuk, #NFDB
451:Por mucho que uno se deleite con la luna, también necesita del sol... ~ Mathias Malzieu, #NFDB
452:por primera vez, era su padre quien tenía aspecto de temerla a ella. ~ Stephanie Garber, #NFDB
453:[…] porque, aunque no lo amaba, él aman por los dos y eso los salvaba. ~ Paolo Giordano, #NFDB
454:¿Por qué no aceptar lo que estaba ocurriendo sin pretender explicarlo, ~ Julio Cort zar, #NFDB
455:Por suerte, nos habíamos refugiado en el lugar más perfumado de la isla. ~ Ransom Riggs, #NFDB
456:Que no me vean caida. Muerta por dentro, pero de pie. Como un árbol. ~ Alejandro Casona, #NFDB
457:Que no me vean caída. Muerta por dentro, pero de pie. Como un árbol. ~ Alejandro Casona, #NFDB
458:Quienes de verdad te quieren no pretenderán jamás que cambies por ellos. ~ Tonya Hurley, #NFDB
459:Quiero decir, en serio: ¿cuánto daño puede hacer un hombre por sí solo? ~ Marissa Meyer, #NFDB
460:Solo el amor puede salvar este mundo. ¿Por qué debería avergonzarme amar? ~ Julie Maroh, #NFDB
461:Tarde o temprano será preciso renunciar a lo que tenemos por lo que creemos. ~ Yiyun Li, #NFDB
462:Tu amor por las cosas soñadas era tu desprecio por las cosas vividas. ~ Fernando Pessoa, #NFDB
463:Tu te tornas eternamente responsável por aquilo que cativas. ~ Antoine de Saint Exup ry, #NFDB
464:un hombre debe pasar por diversas etapas antes de poder cumplir su destino. ~ Anonymous, #NFDB
465:¿Ves lo que pasa cuando titubeas? Que otros toman las decisiones por ti. ~ Laini Taylor, #NFDB
466:Vidas comunes que se ven tan sólo interrumpidas por la dicha o tragedia. ~ Karen Ranney, #NFDB
467:Y bien, Judith, aquí estoy. Por suerte puedo seguir viviendo sin ti. ~ Daniel Glattauer, #NFDB
468:Y sin él, yo no entendía para qué me despertaba por las mañanas. ~ Santiago Roncagliolo, #NFDB
469:34 Pon tu esperanza en el SEÑOR y marcha con paso firme por su camino. ~ Anonymous, #NFDB
470:¿Acaso creías que podías bailar con el diablo y no pagar un precio por ello? ~ Anne Rice, #NFDB
471:Aprende acerca de las avispas, de aquéllos que han sido picados por ellas. ~ Idries Shah, #NFDB
472:Aprende
A no esperar por ti pues no te encontrarás ~ Sophia de Mello Breyner Andresen,#NFDB
473:A veces, una persona puede salvar a otra por el hecho mero de existir. ~ Keigo Higashino, #NFDB
474:Cuando sólo se habla por hablar, poco se piensa y aún menos se hace. ~ Carlos Ruiz Zaf n, #NFDB
475:Estaba abrumado, sitiado, asediado. Derrotado. Por el hombre de negro. ~ William Goldman, #NFDB
476:Hay personas que pueden herir a los demás por el mero hecho de existir ~ Haruki Murakami, #NFDB
477:La acumulación de desencuentros no tiene por qué desembocar en un encuentro. ~ Anonymous, #NFDB
478:mientras que, por el contrario, las limitaciones contienen negaciones puras. ~ Anonymous, #NFDB
479:Ninguém é perfeito... Ou por outra, este tipo era mas nós matámo-lo. ~ Christopher Moore, #NFDB
480:no sé por qué te cuento esto. –Porque sabés que no me importa, supongo. ~ Julio Cort zar, #NFDB
481:no tenerte cerca, ni por un segundo al día, hace que mi piel deje de sentir. ~ Anonymous, #NFDB
482:No tiene nada de heroico resultar herido por una cuestión de orgullo. ~ Robert Muchamore, #NFDB
483:Pero los Sufis trabajan EN el mundo, y por lo tanto CON 'cosas del mundo'. ~ Idries Shah, #NFDB
484:por eso constituye un tránsito del sentimiento de lo bello al de lo sublime. ~ Anonymous, #NFDB
485:Por lo visto, una sola persona no es capaz de dárselo todo a alguien. ~ Daniel Glattauer, #NFDB
486:¿Qué deseaba yo?
Deseaba un silencio perfecto.
Por eso hablo. ~ Alejandra Pizarnik,#NFDB
487:Queria tanto que alguém me amasse por alguma coisa que eu escrevi. ~ Caio Fernando Abreu, #NFDB
488:Se prometió a sí mismo acojonarse por ello en cuanto tuviera tiempo. ~ Christopher Moore, #NFDB
489:Si (...), divina. Y no divina por un error, divina por elección, por derecho. ~ P C Cast, #NFDB
490:Todo lo que se hace por amor, se hace más allá del bien y del mal. ~ Friedrich Nietzsche, #NFDB
491:Tu te tornas eternamente responsável por aquilo que cativas". ~ Antoine de Saint Exup ry, #NFDB
492:Y, además, los mejores sentimientos acaban por desgastarse, todo se degrada. ~ Marc Levy, #NFDB
493:Y estaría tan bien estar adormecido así por todos lados, insensible a todo ~ Sally Green, #NFDB
494:Yo, a mi manera, y por imperfecto que fuese como ser humano, la amaba. ~ Haruki Murakami, #NFDB
495:aquello
por lo que merece la pena esperar
no habría que dejarlo escapar ~ Rupi Kaur,#NFDB
496:Cualquier acción motivada por la furia, es una acción condenada al fracaso ~ Paulo Coelho, #NFDB
497:el alma no conserva ningún conocimiento que haya penetrado en ella por la fuerza. ~ Plato, #NFDB
498:El amor no es un mero sentimiento. Contiene la verdad y, por lo tanto, es ley ~ Anonymous, #NFDB
499:El revolucionario vedadero es guiado por gran sentimientos de amor. ~ Ernesto Che Guevara, #NFDB
500:É natural ter medo de trocar por um sonho tudo aquilo que já se conseguiu. ~ Paulo Coelho, #NFDB
501:En este momento, me estoy planteando vivir por ti. Pero tú nunca lo sabrás.» ~ Kiera Cass, #NFDB
502:Hay personas que pueden herir a los demás por el mero hecho de existir. ~ Haruki Murakami, #NFDB
503:He fallado una y otra vez en mi vida,
por eso he conseguido el éxito. ~ Michael Jordan,#NFDB
504:La acumulación de desgracias no tiene por qué desembocar en una gran alegría. ~ Anonymous, #NFDB
505:Los regalos se hacen por gusto del que regala, no por mérito del que recibe — ~ Anonymous, #NFDB
506:Los riachuelos que nos refrescan, ¿no son producidos por las tormentas? ~ Thomas Bernhard, #NFDB
507:Ni una sola vez luché por los iraquíes. Ellos no me importaban ni un carajo. ~ Chris Kyle, #NFDB
508:¿no preferirías errar por pedir demasiado que por pedir muy poco? ~ Erwin Raphael McManus, #NFDB
509:No te disculpes por llorar. Sin sentimientos, no somos más que robots ~ Elizabeth Gilbert, #NFDB
510:Os dias zangados são dias de amor. Ninguém se zanga por desamor. ~ Miguel Esteves Cardoso, #NFDB
511:Por eso nunca me olvidé de las miserias de mi pueblo y pude ver sus grandezas ~ Anonymous, #NFDB
512:Por primera vez, Musk permitiría que un reportero entrara en su mundo. Dos ~ Ashlee Vance, #NFDB
513:¿Por qué mentir?
"Mark a Emma en el último capítulo de Lady Midnight ~ Cassandra Clare,#NFDB
514:que un 60 por ciento de la economía china ya está en manos privadas. ~ Andr s Oppenheimer, #NFDB
515:Ser llorada por buena gente era el mejor legado que alguien puede dejar atrás. ~ J R Ward, #NFDB
516:Si no te interesas por las cosas, no aprendes nada. - Amarte es mi destino ~ Jane Feather, #NFDB
517:Si sólo hay una clase de personas, ¿por qué no pueden tolerarse unas a otras? ~ Anonymous, #NFDB
518:Somos boletos premiados de lotería por el simple hecho de haber nacido. ~ Jostein Gaarder, #NFDB
519:Tal es la fuerza de la verdad, que, como la bondad, se difunde por sí misma ~ Umberto Eco, #NFDB
520:tal vez las cosas que suceden en el mundo se expliquen por la ocasión, por ~ Jos Saramago, #NFDB
521:Tú ni siquiera sabrás que existo, en cambio yo te recordaré por siempre. ~ Lissa D Angelo, #NFDB
522:Durante años me dije: "Por la mañana". Lo que, claro está, nunca ocurrió. ~ Vivian Gornick, #NFDB
523:El humor es otra de las armas del alma en su lucha por la supervivencia. ~ Viktor E Frankl, #NFDB
524:El sufismo se transmite por medio del elemento humano, es decir del maestro. ~ Idries Shah, #NFDB
525:En medio del invierno aprendí por fin que había en mí un verano invencible. ~ Albert Camus, #NFDB
526:¿Es bueno tu producto si la gente no está dispuesta a pagar más por él?» ~ Timothy Ferriss, #NFDB
527:I love you Mark..." Courtney, PoR.
I love you too Courtney..." Mark, PoR. ~ D J MacHale,#NFDB
528:La idea de Dios es el único error por el que no puedo perdonar a la Humanidad. ~ Anonymous, #NFDB
529:las verdaderas respuestas siempre se caracterizan por la simplicidad. La ~ David R Hawkins, #NFDB
530:La vida pasa volando. Y si encuentras el amor, luchas por él. ~ Miranda Beverly Whittemore, #NFDB
531:lo que se toma por inteligencia suele ser vanidad y tontería. ~ Johann Wolfgang von Goethe, #NFDB
532:Nunca limites o amor, filho, nunca por preconceito algum limites o amor. ~ Valter Hugo M e, #NFDB
533:Nunca me verás a mí mirar ni a derecha ni a izquierda por causa de un augurio. ~ Sophocles, #NFDB
534:pero no puedes juzgar a quién amas más por la cantidad de tiempo que los amas. ~ Jenny Han, #NFDB
535:Por algún motivo, las palabras adecuadas siempre llegan demasiado tarde. ~ Haruki Murakami, #NFDB
536:) ¿Por qué los británicos y franceses se repartieron el Medio Oriente en 1916? ~ Anonymous, #NFDB
537:¿Por qué todo el mundo que quiere migrar o buscar un trabajo se dirige a mí? ~ Thomas Mann, #NFDB
538:Si nadie en el mundo se preocupa por ti en absoluto, ¿realmente existes? ~ Cassandra Clare, #NFDB
539:«Si no tienes nada que esconder, no debes preocuparte por tu privacidad, ~ Timothy Ferriss, #NFDB
540:Sobrava-lhe tanto amor por dentro que não sabia que fazer com ele ~ Gabriel Garc a M rquez, #NFDB
541:Su buena labor parece por momentos desvirtuada por la desilusión. ~ Gabriel Garc a M rquez, #NFDB
542:su cerveza amarga, que no se compraba, sino que se alquilaba por un rato ~ Terry Pratchett, #NFDB
543:suerte de mundo paralelo y regido por una especie humana más formidable y ~ Benjamin Black, #NFDB
544:Tal es la fuerza de la verdad, que, como la bondad, se difunde por sí misma. ~ Umberto Eco, #NFDB
545:uma filha não
deveria ter que
implorar ao pai
por um relacionamento ~ Rupi Kaur,#NFDB
546:un mordisco en esa playa medialuna de Vieques que tienes por boca ~ Yolanda Arroyo Pizarro, #NFDB
547:Yo también creía que por París uno podía hacer todos los sacrificios. ~ Mario Vargas Llosa, #NFDB
548:Amar a Dios y demostrarlo haciendo la voluntad de Dios, y hacerlo por amor a El ~ Anonymous, #NFDB
549:As consciências falham mais do que deviam, por isso é que se criaram as leis ~ Jos Saramago, #NFDB
550:DAME LAS GRACIAS por las condiciones que se requieren para que estés calmado. ~ Sarah Young, #NFDB
551:El colapso financiero de 1929: ¿Por qué hubo una gran depresión en los años 30? ~ Anonymous, #NFDB
552:El hombre favorecido por la Fortuna se convierte en un imbécil integral. ~ Geoffrey Chaucer, #NFDB
553:Gogol, Kafka y compañía… va a tener serios problemas si sigue por ese camino. ~ Philip Roth, #NFDB
554:Hay personas que cuanto más se hace por ellos menos hacen ellos por sí mismos ~ Jane Austen, #NFDB
555:La memoria imprime en blanco y negro, los grises se pierden por el camino. ~ Isabel Allende, #NFDB
556:La moraleja es simple: échate al ruedo. Nunca sabes por dónde saldrá el toro. ~ T Harv Eker, #NFDB
557:Los humanos podemos resultar difíciles cuando sufrimos por un ser querido ~ Cassandra Clare, #NFDB
558:«los muertos por mal que lo hayan hecho siempre salen a hombros», ~ Enrique Jardiel Poncela, #NFDB
559:[...] Ninguna mujer podía negarse por mucho tiempo el placer de tenerlo. ~ Sherrilyn Kenyon, #NFDB
560:No hay nada más importante que el amor. Ninguna ley está por encima de él ~ Cassandra Clare, #NFDB
561:¿Por qué habría de querernos el que señalamos nosotros con tembloroso dedo? ~ Javier Mar as, #NFDB
562:por qué las mejores decisiones suelen ser las más difíciles de explicar? ~ Malcolm Gladwell, #NFDB
563:¿Por qué no se suelta de una vez el pelo y simplemente disfruta de la vida? ~ Megan Maxwell, #NFDB
564:¿Por qué rogarías para estar con alguien que trataste con tal indiferencia? ~ Tarryn Fisher, #NFDB
565:Sí, era demasiado. Por dentro se sentía como si fuera demasiado continuamente. ~ Libba Bray, #NFDB
566:―Si la ama no podrá verla.
―¿Por qué?
―Porque el amor es ciego. ~ William Shakespeare,#NFDB
567:Só me interessam as revoluções que começan por sentar o povo a mesa. ~ Jos Eduardo Agualusa, #NFDB
568:Suspiró, abrumado por los niveles de imbecilidad que padecía el mundo. ~ Mario Vargas Llosa, #NFDB
569:¿Te está acechando el miedo por todos lados? Entonces, deja que Dios te hable. ~ Max Lucado, #NFDB
570:Una obra de arte jamás es
bella, por decreto, objetivamente, para todos. ~ Tristan Tzara,#NFDB
571:Un hombre se define tan bien por sus comedias como por sus impulsos sinceros ~ Albert Camus, #NFDB
572:Uno olvida mucho más lo que sale de su boca que lo que entra por sus oídos, ~ Javier Mar as, #NFDB
573:Y solo por amor se extingue una estrella, si ha elegido libremente su final. ~ Kerstin Gier, #NFDB
574:37Porque por tus palabras serás justificado, y por tus palabras serás condenado. ~ Anonymous, #NFDB
575:Al hombre que se guía por la razón no es el miedo el que lo lleva a obedecer”. ~ Walter Riso, #NFDB
576:—Buen chico.
Y yo dije:
—Gracias por la cena —porque eso es ser educado. ~ Mark Haddon,#NFDB
577:Cuando alguien no quiere dejarte entrar, al final acabas por dejar de llamar. ~ Ransom Riggs, #NFDB
578:De algo hay que morir” dijo el gato romántico cuando se enamoró por séptima vez. ~ Anonymous, #NFDB
579:Dejalo victoria, con lo mucho que le quieres, y casi lo matas, por mi ~ Laura Gallego Garc a, #NFDB
580:El saber fue, por mucho tiempo, nuestra mayor y más compartida pasión. ~ Mayra Santos Febres, #NFDB
581:El ser humano es déspota por naturaleza y muy aficionado a ser verdugo. ~ Fyodor Dostoyevsky, #NFDB
582:El sufismo es transmitido por medio del elemento humano, es decir del maestro. ~ Idries Shah, #NFDB
583:En ese momento se dio la vuelta, como movida por una ráfaga de viento. ~ Penelope Fitzgerald, #NFDB
584:En medio del invierno aprendí por fin que había en mí un verano invencible. ~ Isabel Allende, #NFDB
585:—Es mejor que sea un secreto. —¿Por qué? —Porque así no podrán quitárnoslo”. ~ Nicole Krauss, #NFDB
586:hagamos algo de lo que nos arrepintamos por el simple placer de hacerlo. ~ El sabet Benavent, #NFDB
587:Hay que luchar por cada bocanada de aire y enviar la muerte al carajo. ~ Ernesto Che Guevara, #NFDB
588:La calidad del viaje se mide por la cantidad de recuerdos que en él acumules. ~ Benito Taibo, #NFDB
589:La manía por el absurdo y la paradoja es la alegría animal de los tristes. ~ Fernando Pessoa, #NFDB
590:Las cosas eléctricas también tienen sus vidas. Por insignificantes que sean. ~ Philip K Dick, #NFDB
591:Los hombres inseguros suelen sentirse amenazados por las mujeres poderosas. ~ Louise O Neill, #NFDB
592:Los tangos están hechos por pedazos de vida que han sobrevivido por casualidad ~ John Berger, #NFDB
593:Nadie debería pedirle a una mujer que sea perfecta el cien por cien del tiempo. ~ Rebeca Rus, #NFDB
594:Não me sinto feliz por partir, mas não é necessário ser feliz para recomeçar. ~ Albert Camus, #NFDB
595:No es bueno dejarse arrastrar por los sueños y olvidarse de vivir, recuérdalo. ~ J K Rowling, #NFDB
596:No nos une el amor sino el espanto;
Será por eso que la quiero tanto. ~ Jorge Luis Borges,#NFDB
597:No puedes tirarte por un precipicio cuando ya te has caído por otro más grande ~ Kami Garcia, #NFDB
598:No tienes miedo a morir cuando no tienes nada por lo que seguir viviendo. ~ Sherrilyn Kenyon, #NFDB
599:Pero, por supuesto, quienes viven en la memoria jamás están realmente muertos. ~ Kate Morton, #NFDB
600:Por la dañina culpa de la gula estoy, como tú ves, bajo la lluvia abatido: ~ Dante Alighieri, #NFDB
601:Por que la soledad no es la ausencia de gente, sino el sentimiento de estar vacio... ~ Ne ra, #NFDB
602:¿Por qué las palmas de mi mano tienen una memoria más fiel que mi memoria? ~ Mario Benedetti, #NFDB
603:Por valiente que sea un hombre, no es valiente en todas las ocasiones. ~ Adolfo Bioy Casares, #NFDB
604:romper nuestra ceguera periférica, y mirar menos al espejo y más por la ventana. ~ Anonymous, #NFDB
605:—Señor, no es por vicio ni por fornicio sino por dar un hijo a tu servicio. ~ Laura Esquivel, #NFDB
606:Todos los días la gente se arregla el cabello, ¿por qué no el corazón? ~ Ernesto Che Guevara, #NFDB
607:Y, por lo general, las cosas salían mal sólo cuando te preocupabas demasiado. ~ Henry Miller, #NFDB
608:Zemër", i thash, "Unë jam një gjeni por askush nuk e di këtë, përpos unë. ~ Charles Bukowski, #NFDB
609:Ahora que me ha puesto usted al corriente, haré lo posible por olvidarlo ~ Arthur Conan Doyle, #NFDB
610:Ahora sé por qué jamás ha ascendido. Ella misma se ha construido su prisión. ~ Gennifer Albin, #NFDB
611:(...) al no ser consiente de todo lo que ignoraba, no sufría por ello. ~ Holly Goldberg Sloan, #NFDB
612:Ella por lo general se daba excelentes consejos (aunque rara vez los seguía), ~ Lewis Carroll, #NFDB
613:El noventa por ciento de la inteligencia es saber cuándo callar. (Cherise) ~ Sherrilyn Kenyon, #NFDB
614:El trabajo tiene que ser un acto de amor, no un matrimonio por conveniencia ~ Haruki Murakami, #NFDB
615:encontrar tu pasión. Pero dejarte llevar por tu pasión es todavía más admirable. ~ Kate Perry, #NFDB
616:—En medio del invierno aprendí por fin que había en mí un verano invencible. ~ Isabel Allende, #NFDB
617:La belleza no es una idea absoluta y solo puede apreciarse por contraste. ~ Th ophile Gautier, #NFDB
618:la enorme mayoría de los artistas deberá buscar el éxito por sí mismos”, ~ Andr s Oppenheimer, #NFDB
619:La lectura obligada es nefasta. Lean por placer, tengan una profunda sospecha. ~ lvaro Mutis, #NFDB
620:La sabiduría excluye la audacia... Por eso los buhos no son buenos héroes. ~ Patrick Rothfuss, #NFDB
621:Las personas se mueven tanto por el mundo que constantemente se pierden cosas ~ Emma Donoghue, #NFDB
622:Las recompensas por los avances son más eficaces que los castigos por los errores ~ Anonymous, #NFDB
623:La única cosa que no se rige por la regla de la mayoría es la conciencia de uno. ~ Harper Lee, #NFDB
624:-Medio penique por cabeza. Eso es. Los que no tengan cabeza entran gratis. ~ Patrick Rothfuss, #NFDB
625:Não que eu goste dos filmes do Woody Allen, eu sou maníaca por Woody Allen. ~ Martha Medeiros, #NFDB
626:No hay ningún estado que podamos alcanzar y mantener eternamente. Por desgracia ~ Mary Balogh, #NFDB
627:normalmente tiene sentido contratar abogados y contables externos, por ejemplo. ~ Peter Thiel, #NFDB
628:No se puede culpar a un chico por besar a la muchacha más hermosa de Nueva York. ~ Libba Bray, #NFDB
629:No valía la pena armar revuelo por un solo beso. Un beso no hace una relación. ~ Gayle Forman, #NFDB
630:¿Nunca se le ocurrió pensar que uno quiere a la gente por sus defectos? ~ Adolfo Bioy Casares, #NFDB
631:O Homem é, por desgraça uma solidão: Nascemos sós, vivemos sós e morremos sós. ~ Miguel Torga, #NFDB
632:Para quê lutar por um mundo melhor se não houver ninguém para nele viver? ~ Wolfgang Hohlbein, #NFDB
633:perfectamente que cuando me tira del pelo lo hace por mi bien. Te repito ~ Fyodor Dostoyevsky, #NFDB
634:Por otra parte, el Perú me ha parecido siempre un país de gentes tristes ~ Mario Vargas Llosa, #NFDB
635:Se poseen los objetos, no los sujetos. Los sujetos desean y elijen por sí mismos. ~ Anonymous, #NFDB
636:Toda questão de amar, dar e receber tem por base um eu que é plenamente amado. ~ Wayne W Dyer, #NFDB
637:Un gran hombre demuestra su grandeza por la forma en que trata a los pequeños ~ Dale Carnegie, #NFDB
638:A eso me refería cuando le quería agradecer lo que ha hecho por mí en estos años.» ~ Anonymous, #NFDB
639:A veces haces algo y estas jodido, y otras estás jodido por lo que no haces. ~ Chuck Palahniuk, #NFDB
640:Comprendo la Palabra, y los medios por los que opera, y de esta forma me disuelvo ~ Ted Chiang, #NFDB
641:Cuando uno dispersa sus fuerzas, el viento acaba esparciéndolas por completo. ~ Erika Johansen, #NFDB
642:He visto su sufrimiento y su dolor, y no se rinde, lucha por recuperar su destino. ~ Anonymous, #NFDB
643:Iba a tardar tanto en reducirla que al fin acabaría por enamorarse de su obra. ~ Pauline R age, #NFDB
644:El te odia. Incluso si te desea, te odia.
Tal vez te odia más por eso. ~ Holly Black,#NFDB
645:La firmeza en la negociación empieza por ser puntuales en el encuentro. ~ Santiago Posteguillo, #NFDB
646:La memoria es engañosa porque está coloreada por los acontecimientos de hoy. ~ Albert Einstein, #NFDB
647:La vida es siempre asi: veinte minutos de afliccion por dos segundos de alegria. ~ V C Andrews, #NFDB
648:Lo bueno de hablar sola es que por lo general no tienes que terminar las frases ~ Stephen King, #NFDB
649:Los viajes por el camino del recuerdo nunca son buenos cuando se está deprimido ~ Stephen King, #NFDB
650:... mi maligna manera de entender el mundo me ayudaba a reirme por lo bajo... ~ Julio Cort zar, #NFDB
651:No aceptan la idea de que una mujer sea más lista que ellos y vaya por delante. ~ Ernest Cline, #NFDB
652:No hay mat que por bien no venga --there is no bad that doesn't come with good ~ Jessica Brody, #NFDB
653:O único arrependimento que eu vou ter de morrer é se não for por amor ~ Gabriel Garc a M rquez, #NFDB
654:(...) passado dez anos, as mulheres têm três vezes por mês o período. ~ Gabriel Garc a M rquez, #NFDB
655:¡Por eso la mató, se mató con todos sus amigos, inventó la inmortalidad! ~ Adolfo Bioy Casares, #NFDB
656:Por eso, sólo por eso, me apeo de mi suficiencia y me limito a decir: ojalá. ~ Mario Benedetti, #NFDB
657:Sabía también que la asiduidad y la constancia terminan por mellar el hierro. ~ Miguel Delibes, #NFDB
658:Sensación de estar perdiendo mucha sangre por alguna herida que no ubico. ~ Alejandra Pizarnik, #NFDB
659:Sobrevivo por ti, nos protejo por ti, todo esto es por ti. Aguantaré por ti. ~ Beatriz Esteban, #NFDB
660:Tranquila, todos lo comprenderán —dije—. Por fin todo el mundo lo entenderá. ~ Nicholas Sparks, #NFDB
661:Tres cosas no se pueden ocultar por mucho tiempo: el sol, la luna y la verdad. ~ Tarryn Fisher, #NFDB
662:—Tres cosas no se pueden ocultar por mucho tiempo: el sol, la luna y la verdad ~ Tarryn Fisher, #NFDB
663:Un hombre no debe ponerle nunca la mano encima a una mujer, salvo por amor. ~ Patrick Rothfuss, #NFDB
664:Yo lo habría dado todo por ella, sólo porque ella no habría dado nada por mí. ~ Carlos Fuentes, #NFDB
665:Yo podría no ser capaz de hacer mucho por ti, pero yo voy a guardar tus secretos. ~ Nyrae Dawn, #NFDB
666:as pessoas com mentes manifestavam por vezes tendência para se tornar espertas. ~ Joseph Heller, #NFDB
667:-A veces, Clark, tú eres la única razón que tengo para levantarme por las mañanas. ~ Jojo Moyes, #NFDB
668:A veces haces algo y estás jodido, y otras, estás jodido por lo que no haces. ~ Chuck Palahniuk, #NFDB
669:Dios está por encima de cualquier cosa que podamos decir o pensar en Él. ~ Saint Thomas Aquinas, #NFDB
670:El humor es otra de las armas con las que el alma lucha por su supervivencia. ~ Viktor E Frankl, #NFDB
671:¡eres como si Insoportable e Irritante hubieran tenido un hijo por el culo! ~ Christopher Moore, #NFDB
672:Hay una divinidad que forja nuestros fines, por mucho que queramos alterarlos". ~ Dale Carnegie, #NFDB
673:La felicidad consiste en alcanzar aquello que hemos esperado por mucho tiempo. ~ Isabel Allende, #NFDB
674:La vida es demasiado corta para que os preocupéis por cosas sin importancia. ~ Patrick Rothfuss, #NFDB
675:Los corazones están marcados para siempre por nuestra verdadera naturaleza. ~ Alexandra Christo, #NFDB
676:Muchos se sienten sobrecogidos y humillados por la gloria y la magnitud del cosmos. ~ Anonymous, #NFDB
677:No andas solo por el camino de la vida. El universo completo camina contigo. ~ Eric Butterworth, #NFDB
678:No existe criatura más fascinante que aquella que es capaz de crear luz por sí misma ~ Paul Pen, #NFDB
679:No te tomes nada personalmente porque, si lo haces, te expones a sufrir por nada. ~ Miguel Ruiz, #NFDB
680:Oh, no me importaría, Hazel Grace.Sería un privilegio tener mi corazón roto por ti ~ John Green, #NFDB
681:Periodista:
-¿Por qué vá a subir al Everest?
Mallory:
-Porque está ahí. ~ Conrad Anker,#NFDB
682:Podemos escolher passar pela vida, ou deixar que a vida passe por nós. ~ Margarida Rebelo Pinto, #NFDB
683:¿Por qué no podía enfadarse? ¿Por qué tenía que estar tan cochinamente asustado? ~ Stephen King, #NFDB
684:Por suerte, el corazón se le había enfriado tanto que ya nada podía dañarlos. ~ Neal Shusterman, #NFDB
685:¿Quién eres tú? Y si crees que lo sabes, ¿por qué insistes en mentir al respecto? ~ Paul Auster, #NFDB
686:Quien se esfuerza por alcanzar lo excelso, nota el ansia de reposar en lo perfecto. ~ Anonymous, #NFDB
687:Sin embargo, a veces el amor exige que luchemos por él. Y es lo que voy a hacer. ~ Paulo Coelho, #NFDB
688:Terminé por no aburrirme en absoluto desde el momento en que aprendí a recordar. ~ Albert Camus, #NFDB
689:Todo lo que existe nace sin razón, se prolonga por debilidad y muere por casualidad ~ Anonymous, #NFDB
690:Y el 99,9 por ciento de las veces no era porque no supieran disparar un arma, ~ Timothy Ferriss, #NFDB
691:1. Ley de Parkinson. ¿Por qué tu negocio es como un tubo de pasta de dientes? ~ Mike Michalowicz, #NFDB
692:A xente boa veu ao mundo para foderse, a mala anda por aí pisando forte. (p. 166) ~ Manuel Rivas, #NFDB
693:Cada día hay todo un ejército de retrasadas impacientes por ser deshonradas. ~ Bret Easton Ellis, #NFDB
694:Como si yo les pidiera por favor que se dedicaran a hacerme la vida imposible. ~ Charles Dickens, #NFDB
695:Conseguir lo que mas queremos pasa, por tomar la unica decisión que tenemos. ~ El sabet Benavent, #NFDB
696:Diríase que el amor se ha prostituido, al pasar por el corazón de tantos imbéciles". ~ Andr Gide, #NFDB
697:El trato con los semejantes fomenta el cinismo. ¿Debería evitarlo por esa causa? ~ E M Delafield, #NFDB
698:Estas largas separaciones son peligrosas, el amor resbala por arenas inciertas. ~ Isabel Allende, #NFDB
699:Había un tren y un niño tosiendo. Había nieve y una niña destrozada por el dolor. ~ Markus Zusak, #NFDB
700:La actitud debe ser: no se pierde por esperar, no se pierde por no entender. ~ Clarice Lispector, #NFDB
701:La congregación por la Doctrina de la Fe, el nombre moderno de la Santa Inquisición. ~ Anonymous, #NFDB
702:La disciplina nos enseña a operar por principios más que por deseos. Decir ~ John F MacArthur Jr, #NFDB
703:La humildad es una maestra de sí misma. Se aprende por medio de su misma práctica. ~ Idries Shah, #NFDB
704:La libertad significa armarnos de valor para desmantelar la prisión pieza por pieza ~ Edith Eger, #NFDB
705:La mayoría actuamos por razones puramente personales. Por amor, o por odio-Jem ~ Cassandra Clare, #NFDB
706:Llorando de tristeza por todo lo perdido y riendo de alivio por todo lo ganado. ~ Isabel Allende, #NFDB
707:—Los regalos se hacen por gusto del que regala, no por mérito del que recibe ~ Carlos Ruiz Zaf n, #NFDB
708:Los regalos se hacen por gusto del que regala, no por mérito del que recibe. ~ Carlos Ruiz Zaf n, #NFDB
709:No estás sola, ¿sabes por qué? Porque te tienes a ti. Te tendrás siempre a ti. ~ Beatriz Esteban, #NFDB
710:Nosotros contamos la verdad por cuanto en los cuentos siempre triunfa la verdad. ~ Stanis aw Lem, #NFDB
711:—Oli, o es gay, y ya dejó claro que no, o está colado por ti, no hay más, es lo que hay. ~ Ne ra, #NFDB
712:Patty começou a chorar por motivos que se sentia triste demais para examinar. ~ Jonathan Franzen, #NFDB
713:[Por cuanto que cualquier hombre merece el premio que sus obras merecen.] ~ Santiago Posteguillo, #NFDB
714:Por eso es tan importante dejar que ciertas cosas se vayan. Soltar. Desprenderse. ~ Paulo Coelho, #NFDB
715:-¿Por qué me tocan siempre a mí las hazañas estúpidas?
-Porque eres pelirrojo. ~ Sarah Dessen,#NFDB
716:¿Por qué nuestro consciente carece del sentimiento de asombro ante el mal? ~ Svetlana Alexievich, #NFDB
717:Quizá sea, después de todo, el más hipócrita, ya que no hace nada por zafarse. ~ Mario Benedetti, #NFDB
718:¿Rechazaban la oferta de sentir magia por el pequeño miedo de ensuciarse? ~ Wendelin Van Draanen, #NFDB
719:Se algo era merda, cheiraria a merda por mais que se jogasse perfume em cima. ~ Camilla L ckberg, #NFDB
720:Sentía sin parar, solo que hacerlo le producía un sufrir ilógico y por eso se lo negaba. ~ Ne ra, #NFDB
721:Soy una infinidad de cosas ya cumplidas
y una inmensidad de cosas por cumplir. ~ Walt Whitman,#NFDB
722:Tu vives em mim por tudo o que representaste de bom e que foste de mau. ~ Margarida Rebelo Pinto, #NFDB
723:Um dia terão lástima de nós as gentes do futuro por sabermos tão pouco e tão mal. ~ Jos Saramago, #NFDB
724:una sonrisa permanente en el rostro, por falsa que sea, acaba iluminando el alma. ~ Paulo Coelho, #NFDB
725:Un detective mexicano era por definición un risueño accidente solitario. ~ Paco Ignacio Taibo II, #NFDB
726:Vive el momento sin preocuparte en exceso por el futuro —me aconsejó sabiamente— ~ Lorena Franco, #NFDB
727:—Y si me mete una escoba por el culo, seguro que también puedo barrer el suelo ~ Terry Pratchett, #NFDB
728:Adiós. No, quien viaja por la noche solo mira por la ventana y no dice adiós. ~ Clarice Lispector, #NFDB
729:A escrita suprema de imaginar por música
as coisas: louças, comidas, roupas. ~ Herberto Helder,#NFDB
730:a estar juntas, así será. Por mucha distancia u obstáculos que haya de por medio. ~ Lorena Franco, #NFDB
731:Algún día el sol nos revelará de dónde saca fuerzas para elevarse por la mañana. ~ Sylvain Tesson, #NFDB
732:Atraído por el abismo, vivo la melancólica certeza de que no voy a caer nunca. ~ Juan Jos Arreola, #NFDB
733:A xente boa veu ao mundo para foderse, a mala anda por aí pisando forte. (p. 166). ~ Manuel Rivas, #NFDB
734:¿Cuántos momentos de mi vida he desperdiciado para siempre por la culpa de esto? ~ Jackson Pearce, #NFDB
735:El éxito no significaba nada para Adam si no se lo había ganado por sí mismo. ~ Maggie Stiefvater, #NFDB
736:El hombre ha nacido libre y por doquiera se encuentra sujeto con cadenas. ~ Jean Jacques Rousseau, #NFDB
737:El teatro hoy es más político que nunca solo por el hecho de seguir siendo teatro... ~ Marta Sanz, #NFDB
738:Este arte magnífico, creado por los vándalos, ha sido asesinado por los académicos. ~ Victor Hugo, #NFDB
739:-¿Hay algo que no sepas hacer?
-¡No! Puedes tomarme tranquilamente por un Dios. ~ Kerstin Gier,#NFDB
740:La gente no puede llorar por siempre, eventualmente todos nos quedamos dormidos. ~ Colleen Hoover, #NFDB
741:La misión es una pasión por Jesús pero, al mismo tiempo, una pasión por su pueblo. ~ Pope Francis, #NFDB
742:La poesía es algo hermoso, pero no vale la pena que se te congele el culo por ella. ~ Paul Auster, #NFDB
743:La razón es esclava de la pasión, y era yo el primer perjudicado por ella... ~ Fyodor Dostoyevsky, #NFDB
744:La vida es corta. De nada sirve sentarnos aquí y lamentarnos por nuestros problemas”. ~ Anonymous, #NFDB
745:mamá tenía la idea, y la repetía a menudo, de que uno acaba por acostumbrarse a todo. ~ Anonymous, #NFDB
746:—Me abruma su amabilidad.
—Sí, lo sé. Sólo superada por el tamaño de mi... ego. ~ Linda Howard,#NFDB
747:Me pregunté por qué, puestos a tener banderas, no escogían una con un dibujo erótico. ~ Matt Haig, #NFDB
748:Nadie se muere por un resfriado. Pero puede morir de vergüenza por tener tal madre. ~ Jane Austen, #NFDB
749:Odio perderte, pero me encantan las razones por las que decides abandonarme. ~ Josephine Angelini, #NFDB
750:Por lo menos, confiesa que te he dado tema para una novela. ¿No, niño bueno? ~ Mario Vargas Llosa, #NFDB
751:¿por qué esa manía de querer encontrar explicación a todos los actos de la vida? ~ Ernesto Sabato, #NFDB
752:Por vezes as pessoas não compreendem as promessas que estão a fazer quando as fazem. ~ John Green, #NFDB
753:Sentía tal admiración por ella que era hasta incapaz de expresarlo en palabras. ~ Nicholas Sparks, #NFDB
754:Se tiene tanto tiempo para pensar, que uno termina por volverse adivino. ~ Gabriel Garc a M rquez, #NFDB
755:Tener que pagar por los propios sueños debe de ser la peor de las desesperaciones. ~ Jos Saramago, #NFDB
756:...tratemos por lo menos de engañarnos
como si el buen amor
fuera la vida ~ Mario Benedetti,#NFDB
757:y cuando en silencio declaro mi guerra
extrañamente me siento por fin en paz ~ Mario Benedetti,#NFDB
758:Yo soy un cínico, de manera que por regla general suelo ver tan sólo lo negativo. ~ Stieg Larsson, #NFDB
759:actúan por el bien común, no porque tengan que hacerlo, sino porque quieren hacerlo. ~ Simon Sinek, #NFDB
760:A política é a arte de mentir tão mal que só pode ser desmentida por outros políticos. ~ Mia Couto, #NFDB
761:A veces, hay personas que pueden herir a los demás por el mero hecho de existir. ~ Haruki Murakami, #NFDB
762:Creen que tienen sólo una vida y se desesperan por obtener de ella todo cuanto pueden. ~ Anonymous, #NFDB
763:Donde hay disciplina, hay miedo; por consiguiente, la disciplina no es la vía del amor ~ Anonymous, #NFDB
764:expulsamos a un par de jefes de cada equipo SEAL por su incapacidad para mandar. ~ Timothy Ferriss, #NFDB
765:Gracias por tu constante instrucción y preocupación por cada paso que doy en mi vida. ~ Max Lucado, #NFDB
766:La adolescencia es una categoría reciente creada por las exigencias del consumo de masas. ~ Tiqqun, #NFDB
767:...la naturaleza humana no soporta la blasfemia y acaba siempre por vengarse. ~ Fyodor Dostoyevsky, #NFDB
768:Los cazadores matan para vencer un miedo que los enloquece y los pudre por dentro ~ Luis Sep lveda, #NFDB
769:Mesmo se você falhar em meio a algo ambicioso, é muito difícil falhar por completo”, ~ Steven Levy, #NFDB
770:Ninguém é sábio por inteiro, mas quem se resignaria a ser totalmente louco? ~ Andr Comte Sponville, #NFDB
771:No dejes que te lastimen solo porque estás asustada por la posibiliadad de que lo hagan ~ Susan Ee, #NFDB
772:No es necesario hablar del amor, porque el amor tiene su propia voz, y habla por sí ~ Paulo Coelho, #NFDB
773:No, por favor. No soporto la vanidad masculina cuando se desata espontáneamente. ~ Mario Benedetti, #NFDB
774:¿Por qué no lo haces y punto, en lugar de hacer todo lo posible por intentarlo? ~ Patrick Rothfuss, #NFDB
775:Por un breve espacio de tiempo fui feliz y, don aún más preciado, supe que era feliz. ~ Robin Hobb, #NFDB
776:Puede decirse muy bien que no empecé a vivir hasta que me tuve por muerto. ~ Jean Jacques Rousseau, #NFDB
777:Quien no cuida lo que tiene, luego no tiene derecho a quejarse por haberlo perdido ~ Megan Maxwell, #NFDB
778:Quien renuncia a su libertad por seguridad, no merece ni libertad ni seguridad ~ Benjamin Franklin, #NFDB
779:sentía debilidad fetichista por las chicas guapas y raritas que tocaban el ukelele, ~ Ernest Cline, #NFDB
780:serias capas de olvidar un futuro que siempre has soñado por uno que nunca imaginaste ~ Kiera Cass, #NFDB
781:Si usted gasta palabra por palabra conmigo, enviaré su ingenio a la quiebra. ~ William Shakespeare, #NFDB
782:Todo saber oculta un poder; por lo tanto, hay que desembarazarse del saber. ~ Jean Claude Carri re, #NFDB
783:Una vez que nos abrimos al cambio, la primera acción crea un apetito por más cambio. ~ Yehuda Berg, #NFDB
784:A veces el pasado no se queda tranquilo, ¿por qué, si no, estudia historia la gente? ~ Stephen King, #NFDB
785:Cada uno de nosotros tiene que asumir la responsabilidad por sus propias actitudes ~ John C Maxwell, #NFDB
786:El amor es un castigo. Somos castigados por no haber podido quedarnos solos. ~ Marguerite Yourcenar, #NFDB
787:Es curioso: a veces te preocupas un montón por algo que al final resulta no ser nada. ~ R J Palacio, #NFDB
788:Es una estupidez perder el presente sólo por el miedo de no llegar a ganar el futuro ~ Jos Saramago, #NFDB
789:Hay dos panes. Usted se come dos. Yo ninguno. Consumo promedio: un pan por persona. ~ Nicanor Parra, #NFDB
790:...la muerte acaba siempre por imponer su silencio en los que la contemplan. ~ Jorge Ibarg engoitia, #NFDB
791:Los regalos se hacen por el gusto del que regala, no por mérito del que recibe. ~ Carlos Ruiz Zaf n, #NFDB
792:Mormont tomaba la cerveza siempre con limón, decía que por eso conservaba la dentadura. ~ Anonymous, #NFDB
793:Nada jamás es fijado verdaderamente por el destino. En un parpadeo, todo cambia. ~ Sherrilyn Kenyon, #NFDB
794:«No importa lo que deje hecho ni cuánto quede por hacer; soy suficiente tal cual soy». ~ Bren Brown, #NFDB
795:-No quiero leer nada más de lo que escribes.
-¿Por qué?
-Porque me hace daño ~ Elena Ferrante,#NFDB
796:Pero las mujeres deben ser como el agua y saber fluir por encima y a través de todo...! ~ Liu Cixin, #NFDB
797:Por el amor de Dios, de la virgen, de las estrellas y de todos los santos mundiales ~ Megan Maxwell, #NFDB
798:¡Por favor, por el amor de Dios, pon fin a este sufrimiento y fóllame o mátame! ~ Christopher Moore, #NFDB
799:Quintaesencia del arte. La transformación del tiempo en espacio por medio de la música. ~ Anonymous, #NFDB
800:Sei por experiência que se deve evitar descobrir quem deseja manter-se escondido. ~ Kjell Askildsen, #NFDB
801:Será que o amor sempre acabava por se transformar em uma longa sucessão de sofrimentos? ~ Ana s Nin, #NFDB
802:Si el hombre no ha descubierto nada por lo que morir, no es digno de vivir. ~ Martin Luther King Jr, #NFDB
803:Siempre seremos conocidos por nuestras acciones. Déjales ser siempre los buenos. ~ Sherrilyn Kenyon, #NFDB
804:Si piensas en algo más de tres veces por semana, tienes que escribir sobre eso”». ~ Timothy Ferriss, #NFDB
805:Si vas en la dirección que tu miedo crece, vas por buen camino. Y que Dios te ayude. ~ Milorad Pavi, #NFDB
806:Si vienes, por ejemplo, a las cuatro de la tarde, comenzaré a ser feliz desde las tres. ~ Anonymous, #NFDB
807:Un buen escritor se aprecia mejor por lo que rompe que por lo que publica. ~ Gabriel Garc a M rquez, #NFDB
808:Un personaje brillante que no pone primero al equipo puede destruirlo por completo. ~ Satya Nadella, #NFDB
809:—Volveré a por ti, Calipso —dijo al viento nocturno—. Lo juro por la laguna Estigia. ~ Rick Riordan, #NFDB
810:Acariciaba la esperanza de ser igual que mi madre y a la vez distinta por completo. ~ Michelle Obama, #NFDB
811:acontecido es por eso mucho menos grave siempre que los temores y las hipótesis, las ~ Javier Mar as, #NFDB
812:Amortecer a dor por algum tempo apenas a tornará pior quando você finalmente a sentir. ~ J K Rowling, #NFDB
813:Dar amor aos outros tem relação direta como grau de amor que você tem por si próprio. ~ Wayne W Dyer, #NFDB
814:El amor es un castigo. Somos castigados por no haber podido quedarnos solos. ~ Marguerite Yourcenar, #NFDB
815:Ella no quería saber cómo se hacía algo sino por qué. Esto puede resultar embarazoso. ~ Ray Bradbury, #NFDB
816:El mundo guarda silencio salvo por los latidos constantes de nuestros corazones. ~ Stephanie Perkins, #NFDB
817:había un enorme gato que se dejaba acariciar por la gente, como una divinidad desdeñosa. ~ Anonymous, #NFDB
818:Hay encuentros que nos ligan, y casualidades que nos impulsan por el camino del deber. ~ Victor Hugo, #NFDB
819:incurrido en la propaganda del humanismo burgués que fomenta la compasión por el enemigo ~ Anonymous, #NFDB
820:Jesper no era el único que intentaba mantenerse un paso por delante de sus demonios. ~ Leigh Bardugo, #NFDB
821:La matemática es la religión de las gentes con cerebro, por eso tiene tan pocos adeptos. ~ Anonymous, #NFDB
822:La novela gana siempre por puntos, mientras que el cuento debe ganar por knock-out. ~ Julio Cort zar, #NFDB
823:LA PACIENCIA ES LA ALFOMBRA ROJA POR LA QUE
SE ACERCA A NOSOTROS LA GRACIA DE DIOS. ~ Max Lucado,#NFDB
824:los países que más progresan ya no compiten por territorios, sino por talentos. ~ Andr s Oppenheimer, #NFDB
825:Nadie es esclavo, por muy atado y encadenado que esté, hasta que admite que lo es. ~ Taylor Caldwell, #NFDB
826:Necesitamos lo mejor de muchos, no solo de unos pocos. Debemos luchar por la excelencia. ~ Anonymous, #NFDB
827:No puedes ser el instrumento del cambio si no experimentas ese cambio por ti mismo. ~ John C Maxwell, #NFDB
828:o ar é uma pele, feita de poros por onde escoa a luz, gota por gota, como um suor solar. ~ Mia Couto, #NFDB
829:Olha: não conheço ninguém cem por cento puro, mas conheço canalhas irretocáveis". ~ Mill r Fernandes, #NFDB
830:Por más que escondamos los recuerdos, jamás podemos cambiar lo que ya ha ocurrido. ~ Haruki Murakami, #NFDB
831:¿Por qué florecía aquel loto en medio de una hoguera? ¿Por qué no se marchitaba? ~ Yasunari Kawabata, #NFDB
832:—¿Por qué no lloras ahora, pequeño miserable?
—Porque no lloraré más por usted ~ Charles Dickens,#NFDB
833:Por sabedoria entendo a arte de tornar a vida mais agradável e feliz possível. ~ Arthur Schopenhauer, #NFDB
834:Por una persona en concreto no debes trastocar el sentido de principio y de integridad ~ Jane Austen, #NFDB
835:Problemas, ya ves, son la palabra que generaliza los motivos por los que Dios existe. ~ Jack Kerouac, #NFDB
836:Si empiezas por prometer lo que aún no tienes, perderás tu voluntad para conseguirlo. ~ Paulo Coelho, #NFDB
837:Un país, una civilización se puede juzgar por la forma en que trata a sus animales. ~ Mahatma Gandhi, #NFDB
838:Y uno termina por olvidarse de ese amor que vuelve extraordinaria a la gente común ~ Federico Moccia, #NFDB
839:A menudo encontramos nuestro destino por los caminos que tomamos para evitarlo. ~ Jean de La Fontaine, #NFDB
840:A veces, nuestro futuro viene impuesto por quienes somos, y no por lo que queremos. ~ Nicholas Sparks, #NFDB
841:Bill Gates, pasando por Cleopatra, Marco Polo, Napoleón, Beethoven y Gandhi, entre otros, ~ Anonymous, #NFDB
842:Como pode alguém domar a poesia? Um poeta é apenas um lugar por onde o poema passa. ~ Nuno Camarneiro, #NFDB
843:Como seres humanos, formamos parte de la naturaleza, no estamos por encima de ella. Por ~ T Harv Eker, #NFDB
844:Cuando un hombre está dominado por la ansiedad no puede orar con fe; cuando ~ Charles Haddon Spurgeon, #NFDB
845:Digamos que el mundo es una figura, hay que leerla. Por leerla entendamos generarla. ~ Julio Cort zar, #NFDB
846:El amor es como el sol, no brilla menos para ti, solo por que brilla para los demás ~ Marquis de Sade, #NFDB
847:Hazte a la idea de que decir que no a menudo exige cambiar popularidad por respeto. ~ Timothy Ferriss, #NFDB
848:la amabilidad es la cualidad más deseada, por hombres y mujeres, en una pareja sexual. ~ David Brooks, #NFDB
849:La muerte era un estado, igual que la vida; ¿por qué iba a ser una mejor que otra? ~ Camilla L ckberg, #NFDB
850:La ventaja de tener más de ochenta años es que nadie te critica por cómo vas vestido. ~ Stieg Larsson, #NFDB
851:La vigilancia no puede ser el precio a pagar por ningún maldito servicio que recibamos. ~ Dave Eggers, #NFDB
852:Lo malo de gobernar por el miedo es que al final tú mismo acabas viviendo con miedo; ~ Javier Negrete, #NFDB
853:Los cinturones de seguridad reducen el peligro de muerte hasta en un 70 por ciento; ~ Steven D Levitt, #NFDB
854:Nadie debería creerse perfecto, ni preocuparse demasiado por el hecho de no serlo. ~ Bertrand Russell, #NFDB
855:- No hace falta ir a la Villa, porque la madrecita santa anda suelta por todos lados ~ Carlos Fuentes, #NFDB
856:No sabía demasiado a estas alturas, pero sí sabía que daría mi vida por ella. ~ Jennifer L Armentrout, #NFDB
857:Ojalá pudiera abrazarla y darle las gracias por adelantarse siempre a lo que necesito. ~ Gayle Forman, #NFDB
858:Por dios, ¿por qué toda la gente quiere ser Paris Hilton y nadie quiere ser Spider Man? ~ Mark Millar, #NFDB
859:por mucho impulso que te des, por muy alto que llegues, no puedes dar una vuelta entera. ~ John Green, #NFDB
860:Por que siempre ha sido propio el amor que después de los besos vengan los suspiros. ~ Larry McMurtry, #NFDB
861:Por un tiempo se extraviaron en una intimidad absoluta que confundieron con el amor. ~ Isabel Allende, #NFDB
862:Sus ojos eran como el cielo, y por un segundo ella sintió que volaba a través de ellos—. ~ Kate Perry, #NFDB
863:«Todo lo que entra por la boca engorda y todo lo que sale de ella envilece.» ~ Gabriel Garc a M rquez, #NFDB
864:3 Una mente “aprisionada” no es libre porque está poseída, o refrenada, por sí misma. ~ Helen Schucman, #NFDB
865:Álbum para «fluir»: «Luciano Essential Mix» (2009, Ibiza) interpretado por DeadMau5. ~ Timothy Ferriss, #NFDB
866:Apolo não era amado apenas por seus atos benéficos; também lhe apreciavam a grande beleza. ~ Anonymous, #NFDB
867:Con los años no es que se profundice lo peor de uno, sino que por fin sale a la luz. ~ Claudia Pi eiro, #NFDB
868:Dimitri no dijo nada cuando fue su turno, pero como siempre, sus ojos hablaban por él. ~ Richelle Mead, #NFDB
869:Dios asume la responsabilidad por los corazones y las mentes de aquellos que creen en él. ~ Max Lucado, #NFDB
870:Ea mejor disfrutar el tiempo que tienes y no pasarte el día suspirando por un poco más. ~ Rick Riordan, #NFDB
871:El creador era un ser ruin, por poner tal ángel en el camino de un pecador tan ávido. ~ Lissa D Angelo, #NFDB
872:El mundo esta lleno de cosas evidentes en las que nadie se fija ni por casualidad ~ Arthur Conan Doyle, #NFDB
873:El mundo está lleno de cosas obvias, que nadie por casualidad alguna vez observa. ~ Arthur Conan Doyle, #NFDB
874:El que procura instruirse es más amado por Dios que aquel que combate en una guerra santa. ~ Anonymous, #NFDB
875:Em certas épocas de crise, todo anão míope é trocado por um clérigo leitor de Céline. ~ Pola Oloixarac, #NFDB
876:En nuestros locos intentos, renunciamos a lo que somos por lo que esperamos ser. ~ William Shakespeare, #NFDB
877:Entonces, ¿se es cobarde por sentir miedo? ¿Se es cobarde por alegrarse de seguir vivo? ~ Markus Zusak, #NFDB
878:¿Estás perdiendo la cabeza?
-Dímelo tú
No puedo
-¿Por qué?
Porque yo soy tú ~ Blake Crouch,#NFDB
879:(F=R/E o, lo que es lo mismo, Felicidad es igual a Realidad dividido por Expectativas), ~ Jodi Picoult, #NFDB
880:Ignoro por qué atesoré aquel jirón de esperanza que se habían de llevar los vientos. ~ Charles Dickens, #NFDB
881:la clave en la vida es, por un lado, tener el valor de adentrarse en lo desconocido, ~ Timothy Ferriss, #NFDB
882:La principal razón por la que un empleado no toma decisiones es por temor a ser despedido. ~ Anonymous, #NFDB
883:Las doncellas por pudor dicen "no" a aquello que anhelan se interprete por "sí". ~ William Shakespeare, #NFDB
884:Los niños de hoy (listos por naturaleza) disciernen perfectamente cuando hay
trampa. ~ Benito Taibo,#NFDB
885:Mi ropa, por Dios…, ¡que aprecio más mi ropa que a algunos miembros de mi familia! ~ El sabet Benavent, #NFDB
886:No lograba alcanzarlo por más que corría; no volteaba por muy fuerte que lo llamará. ~ Stephenie Meyer, #NFDB
887:No se amaba a sí mismo y tal vez por eso pensaba que no merecía el amor de los demás. ~ Isabel Allende, #NFDB
888:Por mais bela que seja cada coisa
Tem um monstro em si suspenso. ~ Sophia de Mello Breyner Andresen,#NFDB
889:Por otro lado, la concesión por adelantado de cantidades diferentes es igual de injusta. ~ Peter Thiel, #NFDB
890:¿Por qué no diseñar programas de ingresos básicos que cumplan una función social? ~ Andr s Oppenheimer, #NFDB
891:¿Por qué será que escribir o hablar sobre un tema pueden ser dos cosas tan diferentes? ~ Sophie Hannah, #NFDB
892:¿Sabes por qué el idiota de cupido siempre lleva pañales? Pues porque siempre la caga. ~ Megan Maxwell, #NFDB
893:Si te gusta una flor que habita en una estrella, es muy dulce mirar al cielo por la noche. ~ Anonymous, #NFDB
894:¡Y pensar que he pasado por ti cinco años bañada en lágrimas! ¡Qué necia he sido! ~ Fyodor Dostoyevsky, #NFDB
895:A veces, sólo se puede sentir algo por su ausencia. Por el espacio vacío que deja atrás. ~ Gayle Forman, #NFDB
896:«Casi nunca la naturaleza hizo más por un país donde el hombre casi siempre hizo lo menos». ~ Anonymous, #NFDB
897:Cualquiera que despierto se comportase como lo hiciera en sueños sería tomado por loco. ~ Sigmund Freud, #NFDB
898:Era demasiado escrupuloso para no esforzarme por ser lo más desgraciado posible. ~ Marguerite Yourcenar, #NFDB
899:Faltam-lhe ideias – pensou – mas por enquanto não lhe fazem falta: está apaixonado. ~ Gon alo M Tavares, #NFDB
900:-Increíble -dijo Wilem, maravillado-. El todopoderoso Kvothe, vencido por una mujer. ~ Patrick Rothfuss, #NFDB
901:La capacidad del actor para distinguirse de los otros debe ser reconocida por esos “otros”. ~ Anonymous, #NFDB
902:La característica principal de la mentalidad de crecimiento es la pasión por los retos, ~ Carol S Dweck, #NFDB
903:La ira puede cambiar con el tiempo a alegría; el enojo puede ser reemplazado por el contento. ~ Sun Tzu, #NFDB
904:La naturaleza misma de todo padre es avergonzar a sus hijos por el mero hecho de existir, ~ Neil Gaiman, #NFDB
905:Las armas son instrumentos de mala suerte; emplearlas por mucho tiempo producirá calamidades. ~ Sun Tzu, #NFDB
906:Las casas viejas estan llenas de memorias y es por ello que resisten a colapsarse! ~ Mehmet Murat ildan, #NFDB
907:Me tomo el vestuario en serio. ¿Por qué molestarse en usar algo que solo llevarás a medias? ~ Jenny Han, #NFDB
908:nadie le importan los problemas ajenos y que los dolores callados acaban por diluirse. ~ Isabel Allende, #NFDB
909:No queda más remedio: tienen que existir quienes rezan siempre por quienes no rezan nunca ~ Victor Hugo, #NFDB
910:Nunca he encarado el suicidio como una solución, porque odio la vida por amor a ella. ~ Fernando Pessoa, #NFDB
911:Para todos aquellos que tienen que luchar por el respeto que el resto recibe por omisión. ~ N K Jemisin, #NFDB
912:PayPal, por ejemplo, hizo que las compras y las ventas de eBay fueran diez veces mejores. ~ Peter Thiel, #NFDB
913:Pero, ¿por qué esa manía de querer encontrar explicación a todos los actos de la vida? ~ Ernesto Sabato, #NFDB
914:¿Podrías olvidarte por un segundo de lo que debería ser y enfrentar lo que realmente es? ~ Ava Dellaira, #NFDB
915:¿Por qué la música es capaz de ir al fondo del dolor? Porque es allí donde ella mora. ~ Pascal Quignard, #NFDB
916:Propagar por el mundo los viejos modos de crear riqueza generará devastación, no riqueza. ~ Peter Thiel, #NFDB
917:¿Qué has perdido por culpa de esa creencia o convencimiento? Míralo, óyelo, siéntelo. ~ Timothy Ferriss, #NFDB
918:Todo lo que existe nace sin razón, se prolonga por debilidad, y muere por casualidad ~ Jean Paul Sartre, #NFDB
919:Todos nosotros sabemos algo. Todos nosotros ignoramos algo. Por eso, aprendemos siempre. ~ Benito Taibo, #NFDB
920:6Jesús le dice: Yo soy el camino, y la verdad, y la vida: nadie viene al Padre, sino por mí. ~ Anonymous, #NFDB
921:Aunque no haga cosas absurdas, la realidad ya me parece bastante absurda por sí misma. ~ Haruki Murakami, #NFDB
922:«Cuando veáis a Jerusalén cercada por ejércitos, sabed entonces que se acerca su desolación. ~ Anonymous, #NFDB
923:Deja de definirte por lo que no puedes hacer. ¿Por qué no piensas en lo que no has perdido? ~ Robin Hobb, #NFDB
924:El dodo no sabía lo que era un enemigo. Y por eso, lógicamente, lo consideraron tonto. ~ Henning Mankell, #NFDB
925:El hombre corriente, cuando emprende una cosa, la echa a perder por tener prisa en terminarla. ~ Lao Tzu, #NFDB
926:Es como su estuviera desesperada por casarme con él, perdí la voz. Mis opiniones. A mí. ~ Colleen Hoover, #NFDB
927:Escribir es como hacer el amor. No te preocupes por el orgasmo, preocúpate del proceso. ~ Isabel Allende, #NFDB
928:Es defecto común de los hombres no preocuparse por la tempestad durante la bonanza. ~ Niccol Machiavelli, #NFDB
929:Es igual de injusto desagradar a alguien por ser atractivo que por tener una deformidad. ~ Gail Honeyman, #NFDB
930:Es lo que quieres que sea. Esa es la razón por la que me gusta el arte. Nadie se confunde. ~ Pam Bachorz, #NFDB
931:-Estoy enamorada de Joshua Templeman.
La respuesta me la susurra al oído.
-Por fin. ~ Sally Thorne,#NFDB
932:Estoy rodeado por chicas, y te diré… a veces, te disparan para ver si saldrás corriendo. ~ Jamie McGuire, #NFDB
933:Es un dolor extraño. [...] Morir de nostalgia por algo que no vivirás nunca (p.102) ~ Alessandro Baricco, #NFDB
934:Fisicamente, habitamos um espaço, mas, sentimentalmente, somos habitados por uma memória. ~ Jos Saramago, #NFDB
935:la muerte no tenía por qué causar miedo, porque al segundo siguiente era un nuevo nacimiento ~ Anonymous, #NFDB
936:La promesa, el compromiso o la lealtad, por ejemplo, son prácticas temporales genuinas. ~ Byung Chul Han, #NFDB
937:Las imagenes del sueño alteran la realidad o la realidad se ve contaminada por el sueño ~ Carlos Fuentes, #NFDB
938:La vida es breve. Si nos dejamos llevar por las emociones negativas, la desperdiciamos. ~ Dalai Lama XIV, #NFDB
939:Los hombres son naturalmente indiferentes entre sí; las mujeres son enemigas por naturaleza. ~ Anonymous, #NFDB
940:Me odiabas y tu odio era un lazo tan fuerte como si me hubieses amado. ¿Por qué me odiabas?… ~ Anonymous, #NFDB
941:mis raíces ya se habrían secado si no estuviesen nutridas por el rico magma del pasado, ~ Isabel Allende, #NFDB
942:«No arruines el presente lamentándote por el pasado ni preocupándote por el futuro.» ~ ngeles Mastretta, #NFDB
943:No entiendo por qué tengo constantemente este presentimiento de un desastre inminente ~ Zelda Fitzgerald, #NFDB
944:No es más que un nombre, ¿no es cierto? Lo importante es lo que somos por dentro. ~ Laura Gallego Garc a, #NFDB
945:No he necesitado palabras donde las acciones han hablado por sí mismas con tanta claridad. ~ Jane Austen, #NFDB
946:—No te inquietes por el mañana, porque el día de mañana ya tendrá sus propias inquietudes ~ David Safier, #NFDB
947:No te sientas “mala” o “malo” por actuar de manera coherente con lo que piensas y sientes. ~ Walter Riso, #NFDB
948:¡oh, sorpresa! Mi vida seguía perteneciéndome, por mucho que eso desesperase a algunos. ~ Javier Ruescas, #NFDB
949:... os avanços tecnológicos são inúteis se não forem acompanhados por um avanço moral. ~ Thomas Greanias, #NFDB
950:Perdóname,
por no encontrar otra manera de salvarme
que no implicara abandonarte. ~ Elvira Sastre,#NFDB
951:Por eso los sueños son tan peligrosos: abrasan como el fuego y te consumen completamente ~ Arthur Golden, #NFDB
952:Por todos los santos, qué noble que es este grupo.Son todos unos espartacos ,¿no es así? ~ Richelle Mead, #NFDB
953:¿Qué significa que las pesadillas sueñen con la paz? ¿Que lassombras suspiren por la luz? ~ Melissa Marr, #NFDB
954:—Si pones en marcha los sentidos y abres bien los ojos, el final se revela por sí solo ~ Haruki Murakami, #NFDB
955:Sólo los débiles de espíritu se niegan a dejarse influir por la literatura y la poesía ~ Cassandra Clare, #NFDB
956:...tenía la rara virtud de no existir por completo sino en el momento oportuno. ~ Gabriel Garc a M rquez, #NFDB
957:Y esto es algo que debo aceptar... aunque como el ácido al metal, me corroe por dentro. ~ Tabitha Suzuma, #NFDB
958:Yo defenderé los intereses populares, pues por algo pertenezco al partido popular. ~ Gaius Julius Caesar, #NFDB
959:Yo haría cualquier cosa por ti. Especialmente si eso significa que voy a volver a verte. ~ Sophie Jordan, #NFDB
960:a nadie le importan los problemas ajenos y que los dolores callados acaban por diluirse. ~ Isabel Allende, #NFDB
961:aquele que teve de comandar a matança de milhares de homens deve chorar por eles com maior dor. ~ Lao Tzu, #NFDB
962:Aqui digo: que se teme por amor; mas que, por amor, também, é que a coragem se faz. ~ Jo o Guimar es Rosa, #NFDB
963:A veces las cosas nos encuentran, atraídas por fuerzas que no podemos ver o comprender. ~ Suzanne Selfors, #NFDB
964:Como escribió el gran Linneo, Natura non facit saltum. «La naturaleza no procede por saltos». ~ Anonymous, #NFDB
965:Creo que la única razón por la que no soy normal es porque nadie me ve como alguien normal. ~ R J Palacio, #NFDB
966:- Distingamos! Chafurdo por necessidade, como político: e troço por gosto, como artista! ~ E a de Queir s, #NFDB
967:El hombre que trata a su mujer como una princesa es porque antes fue criado por una reina ~ Megan Maxwell, #NFDB
968:-Entonces,olvida ahora quién soy y lo que he hecho y déjate llevar por tu corazón. ~ Laura Gallego Garc a, #NFDB
969:hemos renunciado a nuestra capacidad de asombro ante los secretos que quedan por descubrir. ~ Peter Thiel, #NFDB
970:La institución de la enseñanza existe por esta razón: el aprendiz debe aprender a aprender. ~ Idries Shah, #NFDB
971:La valía de un hombre se mide por la cuantía de soledad que le es posible soportar. ~ Friedrich Nietzsche, #NFDB
972:los obreros deben, en ciertas circunstancias, unirse y luchar por el aumento de sus jornales. ~ Karl Marx, #NFDB
973:Na vida nós somos artistas de uma peça de teatro absurdo escrita por um Deus absurdo. ~ Clarice Lispector, #NFDB
974:—No me mires así —le dijo a Julián—. Conmigo no funciona.
—Por eso es tan divertido ~ Stephanie Garber,#NFDB
975:Oh, no me importaría, Grace Hazel. Sería un privilegio para mí tener el corazón roto por ti. ~ John Green, #NFDB
976:Para la gente es más fácil perdonar a los demás por haberse equivocado que por tener razón. ~ J K Rowling, #NFDB
977:Por desgracia, la línea divisoria entre la noticia y el chisme siempre ha sido muy delgada. ~ Mary Balogh, #NFDB
978:Por eso se fija tanto en el recuerdo, por eso se pueden contar tan bien las catástrofes. ~ Julio Cort zar, #NFDB
979:Por primera vez en toda mi vida supe que estaba exactamente donde se suponía que debía estar. ~ Anonymous, #NFDB
980:¿Por que le preocupaba lo que él pensara, a pesar de su orgullo, a pesar de sí misma? ~ Elizabeth Gaskell, #NFDB
981:—¿Por qué siempre está gritando? —preguntó Otis—. Quiero decir, solo tiene que pedirlo… ~ Terry Pratchett, #NFDB
982:Reavivamento é a renovação do amor da igreja por Jesus Cristo', escreveu Vance Havner. ~ Warren W Wiersbe, #NFDB
983:Se vio incitado por ciertas personas lascivas a convertirse en un extraño para su mujer’. ~ Javier Mar as, #NFDB
984:«si quieres que tu vida sea diferente, ¡tienes que empezar por querer hacer algo diferente!». ~ Hal Elrod, #NFDB
985:Una de las razones por las que la gente no desarrolla su genio es porque es perezosa. ~ Robert T Kiyosaki, #NFDB
986:Voy a irme yendo” indica que no se va todavía, va a esperar todavía un poco, por lo menos ~ Javier Mar as, #NFDB
987:¿y esto a santo de qué? ¿Por mi primer día?
No, pensé que te haría feliz, eso es todo. ~ Richelle Mead,#NFDB
988:―Yo no me preocuparía por eso, mortal. Nadie sale del Nuncajamás
completamente cuerdo. ~ Julie Kagawa,#NFDB
989:5. No puedes hacer entrar en razón a alguien sobre algo que no ha razonado por sí mismo. ~ Timothy Ferriss, #NFDB
990:Al hacer las cosas con otros pierdo, por lo menos una cosa, que es hacer las cosas solo. ~ Fernando Pessoa, #NFDB
991:Aquello que hacemos por placer es más benéfico que lo que hacemos por obligación. ~ Robert Louis Stevenson, #NFDB
992:Atraerás a los empleados que necesitas si puedes explicarles por qué tu misión es atractiva, ~ Peter Thiel, #NFDB
993:—Aunque por otro lado pienso que no debería verte nunca. Pero te veré porque te necesito. ~ Ernesto Sabato, #NFDB
994:Despertei para ver a vida escoar-se como a água que desaparece por aquele ralo. ~ Jos Rodrigues dos Santos, #NFDB
995:El mundo está regido por leyes que no se han hecho ni para nosotros ni contra nosotros. ~ Ir ne N mirovsky, #NFDB
996:el no dejarme regir, ni aun en las cosas mínimas, por otros principios que por la razón; ~ Marcus Aurelius, #NFDB
997:El Universo fue creado por una lengua que todo el mundo entiende, pero que ya fue olvidada. ~ Paulo Coelho, #NFDB
998:En el baldío de la calle y en el baldío del corazón, ni quien preguntara por los idos. ~ Elena Poniatowska, #NFDB
999:—Entonces ¿cómo pagan por el placer de tu compañía? —Con secretos —responde en voz baja. ~ Suzanne Collins, #NFDB
1000:(es defecto común de los hombres no preocuparse por la tempestad durante la bonanza), ~ Niccol Machiavelli, #NFDB
1001:Es el encanto de la conversación, de hablar por hablar, del hablar roto a interrumpido ~ Miguel de Unamuno, #NFDB
1002:espero que un día cualquiera no sé cómo, ni sé con qué pretexto, por fin me necesites. Así, ~ Benito Taibo, #NFDB
1003:Éste es el precio que se paga por ser el incomprendido; te llaman demonio o te llaman dios. ~ Richard Bach, #NFDB
1004:Existen límites a la sabiduría del ser humano, arbusto débil, sacudido por el viento. ~ Yamamoto Tsunetomo, #NFDB
1005:guerra nos lleva a la gloria, pero la guerra nos conduce por la miseria y el dolor. ~ Santiago Posteguillo, #NFDB
1006:Humbert era perfectamente capaz de tener relaciones con Eva, pero suspiraba por Lilith. ~ Vladimir Nabokov, #NFDB
1007:irradiaba una especie de calma interior, por lo que discutir con él resultaría exasperante. ~ David Brooks, #NFDB
1008:La amistad es poderosa cuando no es por interés, o, al menos, eso dice Aristóteles, ~ Santiago Posteguillo, #NFDB
1009:La cama blanquecina nadando en la oscuridad. El cansancio arrastrándose por su cuerpo, ~ Clarice Lispector, #NFDB
1010:La mejor defensa es siempre atacar antes que el enemigo, con fuerza y por sorpresa. ~ Santiago Posteguillo, #NFDB
1011:La verdad. Es una cosa terrible y hermosa, y por lo tanto debe ser tratada con gran cuidado. ~ J K Rowling, #NFDB
1012:Lo que hemos hecho por sobrevivir... A veces siento que no somos mejores que los muertos. ~ Robert Kirkman, #NFDB
1013:Me alimento de música y de agua negra. Soy tu niña calcinada por un sueño implacable. ~ Alejandra Pizarnik, #NFDB
1014:No hay que lamentarse por la muerte, como no hay que lamentarse por una flor que crece. ~ Charles Bukowski, #NFDB
1015:No lo olviden, hay cosas mas geniales por ahí que angeles caídos y chicos muertos. ~ Jennifer L Armentrout, #NFDB
1016:No, señor, lo tengo por norma: cuanto más extraño me parece algo, menos pregunto. ~ Robert Louis Stevenson, #NFDB
1017:No soy una bobalicona dominada por las hormonas y con un cerebro de algodón de azúcar rosa. ~ Kerstin Gier, #NFDB
1018:nunca, no pedir nada, esforzarse por ser los primeros en todo y no confiar en nadie. Alma ~ Isabel Allende, #NFDB
1019:O saber, só por si, nem sempre é bastante, enquanto com sorte e tempo se alcança quase tudo ~ Jos Saramago, #NFDB
1020:para triunfar en la vida es preciso creer en algo, o sea estar, por definición, equivocado ~ Mario Levrero, #NFDB
1021:Pero una ráfaga de moto ha pasado por mi casa, y uno, ya, más o menos, vive de ráfagas. ~ Francisco Umbral, #NFDB
1022:-¿Por qué esperar al Salvador? Sálvate tú mismo, hermano, y entonces tu salvador habrá llegado. ~ B Traven, #NFDB
1023:—¿Sabes qué te cuento? —le dije espontáneamente—. Que me muero por un Cola-Cao calentito. ~ Clara Pe alver, #NFDB
1024:... siempre se mueve uno en el mismo círculo de personas por más vueltas que parezca dar. ~ Carmen Laforet, #NFDB
1025:todo el mundo debería tener su amor verdadero, y por lo menos debería durar tanto como su vida ~ Anonymous, #NFDB
1026:Uma nação que não tem nada além dos seus divertimentos, não se divertirá por muito tempo. ~ G K Chesterton, #NFDB
1027:Un líder es grande, no por su poder, sino por su habilidad de hacer surgir poder a otros. ~ John C Maxwell, #NFDB
1028:Victoria: ¿Por qué no puedo matarte?
Kirtash: Yo iba a hacerte la misma pregunta ~ Laura Gallego Garc a,#NFDB
1029:você se irrita por se irritar com a própria irritação. Quer saber? Vou ali socar uma parede. ~ Mark Manson, #NFDB
1030:Ya no puedo mirarme al espejo, ni a ningún reflejo mío en el cristal. Y no sé por qué. ~ Abigail Tarttelin, #NFDB
1031:27¿Quién de ustedes, por mucho que se preocupe, puede añadir una sola hora al curso de su vida? ~ Anonymous, #NFDB
1032:Clausewitz aceptaba que los objetivos militares deberían ser fijados por los políticos. ~ Lawrence Freedman, #NFDB
1033:Coqueteé ocasionalmente con la desesperación, nunca por gusto sino porque ataca sin avisar; ~ Javier Mar as, #NFDB
1034:Después de todo, la vida es un ameno y grave recorrido por los más diversos funerales. ~ Enrique Vila Matas, #NFDB
1035:El verdadero conocimiento siempre se ha escondido en el respeto por lo que no compartimos. ~ Iria G Parente, #NFDB
1036:É uma coisa ser destruída por outra pessoa, outra bem diferente é ser destruída por si mesma. ~ Nina LaCour, #NFDB
1037:Generan unos ingresos anuales equivalentes al asombroso porcentaje del 21 por ciento del PIB. ~ Peter Thiel, #NFDB
1038:Hija única. Yo también fui hijo único. Y no es fácil, uno acaba por sentirse desamparado. ~ Mario Benedetti, #NFDB
1039:Ja érem cecs abans de perdre la vista, la por ens va cegar i la por ens farà continuar cecs. ~ Jos Saramago, #NFDB
1040:—La amistad es poderosa cuando no es por interés, o, al menos, eso dice Aristóteles, ~ Santiago Posteguillo, #NFDB
1041:La ciencia es orgullosa por lo mucho que ha aprendido; la sabiduría es humilde por lo que sabe. ~ Anonymous, #NFDB
1042:La fortuna nos dejó, a cada uno por igual, de qué alegrarnos y de qué entristecernos. ~ William Shakespeare, #NFDB
1043:La ocultación podía ser sinónimo de poder. Como andar por la casa con un revólver cargado. ~ Lionel Shriver, #NFDB
1044:Las palabras de Nietzsche: "Quien tiene algo por qué vivir, es capaz de soportar cualquier cómo ~ Anonymous, #NFDB
1045:las palabras son casi siempre retóricas o excesivas o metafóricas y por lo tanto inexactas, ~ Javier Mar as, #NFDB
1046:los trabajos no están siendo amenazados por los migrantes, sino por la automatización. ~ Andr s Oppenheimer, #NFDB
1047:Muchos eruditos son destruidos por la ignorancia y por el conocimiento que no saben utilizar. ~ Idries Shah, #NFDB
1048:... nadie siente tanto desdén por los pobres diablos como los pobres diablos con uniforme. ~ Ernesto Sabato, #NFDB
1049:No me gusta hablar de cosas que duelen. Y últimamente todo duele. Por lo que apenas hablo. ~ Colleen Hoover, #NFDB
1050:Paseando por entre la indiferente multitud esta silenciosa tempestad de mi cabeza. ~ Gustavo Adolfo B cquer, #NFDB
1051:Por eso, contratar consultores no funciona. Contratar empleados a tiempo parcial no funciona. ~ Peter Thiel, #NFDB
1052:Por eso he escrito este libro. He recogido por todo el mundo los mejores consejos sobre el arte ~ Anonymous, #NFDB
1053:Por la mañana era de día y yo seguía vivo. Quizás escriba una novela, pensé. Y eso hice. ~ Charles Bukowski, #NFDB
1054:por mi parte tendrá honores quienquiera que cumpla con el estado, tanto en muerte como en vida. ~ Anonymous, #NFDB
1055:Preocúpate por lo que sí puedes cambiar, y deja que el resto se resuelva por sí solo, ~ Christopher Paolini, #NFDB
1056:que lo que fue está también integrado por lo que no fue, y que lo que no fue aún puede ser. ~ Javier Mar as, #NFDB
1057:Que mis lágrimas corran así bien lejos, para que mi amor nunca sepa que un día lloré por él. ~ Paulo Coelho, #NFDB
1058:Sean siempre humildes y amables. Sean pacientes unos con otros y tolérense las faltas por amor. ~ Anonymous, #NFDB
1059:Une isha si nje pacient qe nuk i thote dot mjekut se ku i dhemb, por vetem qe ka dhembje. ~ Khaled Hosseini, #NFDB
1060:Vivimos para los libros. Dulce misión en este mundo dominado por el desorden y la decadencia. ~ Umberto Eco, #NFDB
1061:Yo también te quiero, Sunshine. Gracias por tu fuerza y por dejar los productos de soja. ~ Sherrilyn Kenyon, #NFDB
1062:24 El SEÑOR dirige nuestros pasos, entonces, ¿por qué tratar de entender todo lo que pasa? ~ Anonymous, #NFDB
1063:ajzat ishin te bardha si endrra e mengjesit por fatkeqesisht , po aq te pakapshme si endrra. ~ Ismail Kadare, #NFDB
1064:A nuestro alrededor solo tenemos lo que elegimos. Y hay que elegir siempre por uno mismo ~ El sabet Benavent, #NFDB
1065:¿Cómo podemos sentirnos atraídos por alguien que no se parece en nada a lo que buscamos? ~ El sabet Benavent, #NFDB
1066:Debo repetir por milésima vez que mis padres se esmeraron en arruinarme. Y lo lograron. ~ Alejandra Pizarnik, #NFDB
1067:El futuro nos tortura y el pasado nos encadena. He ahí por qué se nos escapa el presente. ~ Gustave Flaubert, #NFDB
1068:El mundo no está amenazado por las malas personas sino por aquellos que permiten la maldad ~ Albert Einstein, #NFDB
1069:Hay hombres tan ocupados en acongojarse por el otro mundo que no han aprendido a vivir en este. ~ Harper Lee, #NFDB
1070:Hemos sido inevitablemente retenidos por el mundo. Cuenta con volver a vernos cuando nos veas. ~ Neil Gaiman, #NFDB
1071:Jamás comprenderemos del todo a una persona. Por muy profundamente enamorados que estemos. ~ Haruki Murakami, #NFDB
1072:La riqueza de un alma se mide por cuánto puede sentir… la pobreza por cuán poco. (Nekoda) ~ Sherrilyn Kenyon, #NFDB
1073:Los dioses han arreglado que por un tiempo estemos separados, para que nunca más lo estemos. ~ Gary Jennings, #NFDB
1074:Mientras da su compañía a sus amantes yo desfallezco en esta casa por una mirada suya. ~ William Shakespeare, #NFDB
1075:No espere a “tener ganas” de hacer una cosa para hacerla. Viva por decisión, y no por emoción. ~ Joyce Meyer, #NFDB
1076:No me gusta guardar secretos. Los secretos terminan por lastimar a todos los implicados. ~ Elizabeth Eulberg, #NFDB
1077:No se podía estimar que hablase bien un hombre que a cada dos por tres decía «en realidad». ~ Miguel Delibes, #NFDB
1078:- Obrigado, Geary.
- Porquê?
- Por me dares uma vida que é o melhor sonho que tive. ~ Sherrilyn Kenyon,#NFDB
1079:Pensar es el trabajo más duro que existe. Es por eso que muy pocas personas lo realizan. ~ Robert T Kiyosaki, #NFDB
1080:Pero sólo por la noche, después de que el mundo se ha oscurecido, aparece nuestro yo real. ~ John Katzenbach, #NFDB
1081:Pois o ódio ao Estrangeiro sempre arma alguns Intrépidos prontos a morrer por uma Ideia. ~ Guy de Maupassant, #NFDB
1082:Por lo tanto, los filósofos y los niños pequeños tienen en común esa importante capacidad. ~ Jostein Gaarder, #NFDB
1083:«Por muy densas y grises que sean las nubes», pensé, «al otro lado siempre brilla el sol.» ~ Haruki Murakami, #NFDB
1084:Por que Deus é o ser perfeitíssimo? Porque, se fosse imperfeitíssimo, seria meu primo Gustavo. ~ Umberto Eco, #NFDB
1085:¿por qué habrías de esperar que tu propio negocio tenga éxito sin un plan para que eso suceda? ~ Peter Thiel, #NFDB
1086:por todos los diablos, la ceguera no se pega, Tampoco la muerte se pega, y todos nos morimos, ~ Jos Saramago, #NFDB
1087:si intentas pensar por ti mismo, te quedas solo. ========== Kafka en la Orilla (Haruki Murakami) ~ Anonymous, #NFDB
1088:Sin embargo, el 95 por ciento de los ingresos de Google provienen de la publicidad de búsqueda ~ Peter Thiel, #NFDB
1089:Si no puedo bromear al respecto, entonces probablemente voy a llorar por ello y no es unaopción. ~ Erin Watt, #NFDB
1090:Sólo el amor más profundo me hará contraer matrimonio es por eso por lo que terminaré soltera. ~ Jane Austen, #NFDB
1091:Todas las compañías fracasadas son iguales: fracasaron por no poder escapar de la competencia. ~ Peter Thiel, #NFDB
1092:Todo el mundo debería tener su amor verdadero, y por lo menos debería durar tanto como su vida. ~ John Green, #NFDB
1093:Você se torna eternamente responsável por aquilo que cativa. (O Pequeno Príncipe) ~ Antoine de Saint Exup ry, #NFDB
1094:y empezaba a sentir añoranza por el mundo de antaño; como un ancla en un mar con mal tiempo. ~ Thomas Harris, #NFDB
1095:Atque in perpetuum, frater, ave atque vale. Por siempre jamas, mi hermano, saludos y adiós. ~ Cassandra Clare, #NFDB
1096:[Buenos Aires]
No nos une el amor sino el espanto.
Será por eso que la quiero tanto ~ Jorge Luis Borges,#NFDB
1097:cada cual se labra su propia suerte, o bien otros, por lo general idiotas, la labran por él. ~ Benjamin Black, #NFDB
1098:cómo clama la tierra por cada muerto mientras da manzanas, topos fugaces, minúsculos pájaros ~ John Burnside, #NFDB
1099:Consiguió dejar de pensar, consiguió por un instante besarla sin ser más que su propio beso. ~ Julio Cort zar, #NFDB
1100:Cuando uno les demuestra a los demás que están equivocados, los demás lo odian a uno por ello. ~ Paul Hoffman, #NFDB
1101:Decía: «El inodoro tuvo que ser inventado por alguien que no sabía nada de hombres». ~ Gabriel Garc a M rquez, #NFDB
1102:El amor es aguantar malas cualidades de alguien, por que de alguna manera, te completa. -Lissa ~ Sarah Dessen, #NFDB
1103:El amor. Se me escapaba cada vez que lo probaba, por mucho que yo lo persiguiese de forma incansable. ~ Ne ra, #NFDB
1104:Ella peleaba por una independencia que yo hice posible porque me convertí en dependiente. ~ El sabet Benavent, #NFDB
1105:El prosaico hecho de la existencia del universo frustra de por sí al pragmático y al romántico ~ Stephen King, #NFDB
1106:Esa joya ha rodado por tantas manos que el baño de oro está bastante desgastado. ~ Johann Wolfgang von Goethe, #NFDB
1107:Hacia una sabiduría vegetal: abjuraría de todos mis terrores por la
sonrisa de un árbol... ~ Emil M Cioran,#NFDB
1108:Hay que intentar dar un paso cada día, y cuando se retrocede esforzarse por recuperar lo perdido. ~ Anonymous, #NFDB
1109:Hay veces que un hombre tiene que luchar tanto por la vida que ni tiempo tiene de vivirla. ~ Charles Bukowski, #NFDB
1110:Henry Ford, “Pensar es uno de los trabajos más duros. Es por eso que muy pocas personas lo hacen. ~ Anonymous, #NFDB
1111:La gente entra y sale de tu vida. Por un tiempo son tu mundo; lo son todo. Y un día ya no lo son. ~ Jenny Han, #NFDB
1112:No se es escritor por haber elegido decir ciertas cosas, sino por la forma en que se digan ~ Jean Paul Sartre, #NFDB
1113:No sentía miedo, sólo asumió con frialdad que tal vez la muerte había pasado lentamente por allí. ~ Anonymous, #NFDB
1114:—No vale la pena hallazgo que sea realmente fácil de encontrar —dice—. Lo sé por experiencia. ~ Tarryn Fisher, #NFDB
1115:O que não faltava por aí eram saias para ajudar um homem a cuspir o cobre na boca do diabo! ~ Alu sio Azevedo, #NFDB
1116:Por lo general, el mayor enemigo para nuestro éxito en el futuro es nuestro éxito en el pasado. ~ Rick Warren, #NFDB
1117:Por todos estos motivos, la melatonina es un gran aliado de la juventud sostenida. ~ Hector Garcia Puigcerver, #NFDB
1118:«Si los mejores del mundo se parten el culo para hacerse fuertes, ¿por qué no lo haces tú?» ~ Timothy Ferriss, #NFDB
1119:—Si por cualquier razón nos separamos, quiero que me esperes. Te encontraré, te lo prometo. ~ Sylvain Reynard, #NFDB
1120:Só para o nome-da-mãe ou de “ladrão” era que não havia remédio, por ser a ofensa grave. ~ Jo o Guimar es Rosa, #NFDB
1121:Tachamos de imposibles demasiados sueños por simple miedo, o por el esfuerzo que supone conseguirlos. ~ Ne ra, #NFDB
1122:Tal es la sabiduría de la vejez: saber trocar las victorias inmediatas por conquistas duraderas". ~ Anonymous, #NFDB
1123:Un hombre siempre hace las cosas guiado por dos motivos: uno bueno, y otro, que es el verdadero”. ~ Anonymous, #NFDB
1124:Un príncipe que no es sabio no puede ser bien aconsejado y, por ende, no puede gobernar. ~ Niccol Machiavelli, #NFDB
1125:Un robot no debe dañar a un ser humano o, por su inacción, dejar que un ser humano sufra daño. ~ Isaac Asimov, #NFDB
1126:Y en este momento comprendo lo estúpido que fui al preocuparme siempre tanto por el qué dirán. ~ Adam Silvera, #NFDB
1127:Y por ultimo, pero no menos importante, ni un poquito menos impotente. Nunca te arrepientas. ~ Colleen Hoover, #NFDB
1128:Ange lus Si l e s ius ) : "El ojo por e l que veo a Dios es e l mi smo ojo por el que Dios me ve . ~ Anonymous, #NFDB
1129:Aprendi (...) que, sempre que dependo de alguém para ser feliz, acabo por me dar mal. ~ Margarida Rebelo Pinto, #NFDB
1130:Aunque la vida nos lleve por diferentes caminos, el corazón siempre recuerda a donde pertenece. ~ Lisa Wingate, #NFDB
1131:Aveces las cosas que se mezclan no se pueden volver a separar, por mucho que uno quiera hacerlo. ~ Nicola Yoon, #NFDB
1132:A vida é cheia de obrigações que a gente cumpre, por mais vontade que tenha de as infringir ~ Machado de Assis, #NFDB
1133:Barrabás llegó a la familia por vía marítima, anotó la niña Clara con su delicada caligrafía. ~ Isabel Allende, #NFDB
1134:como el glicerofosfato de magnesio GabaMag [fabricado por Trilogy Nutritional Supplements].» ~ Timothy Ferriss, #NFDB
1135:Decididamente -pensaba- no he nacido para ser lo que hoy se entiende por un buen ciudadano… ~ Alejo Carpentier, #NFDB
1136:Desde entonces quedaron vinculados por un afecto serio, pero sin el desorden del amor ~ Gabriel Garc a M rquez, #NFDB
1137:Después compre solfeos y un frac, y por favor no cante por la nariz y deje en paz a Schumann. ~ Julio Cort zar, #NFDB
1138:El ayer es historia, el mañana es un misterio, el hoy es un regalo, por eso se llama presente. ~ Eckhart Tolle, #NFDB
1139:Entonces lo pensé. Que, en este mundo, lo que ven nuestros ojos no tiene por qué ser verdad. ~ Haruki Murakami, #NFDB
1140:Esta vida vale la pena vivirla por tres o cuatro cosas, y lo demás es abono para el campo. ~ Carlos Ruiz Zaf n, #NFDB
1141:Es una estupidez dejarse dominar por el pasado; es preciso luchar para vivir mejor, mucho mejor. ~ Leo Tolstoy, #NFDB
1142:Existem tantas coisas que nós não compreendemos. E tanta infelicidade acontece por causa disso. ~ Alice Walker, #NFDB
1143:He descubierto que las cosas que más nos afectan son por las que vale la pena hacer sacrificios. ~ Abbi Glines, #NFDB
1144:Kurtz, que desde niño no soñaba y por consiguiente no estaba cuerdo, despertó como todos los días: ~ Anonymous, #NFDB
1145:La historia de la humanidad está escrita por personas que quieren algo que no pueden tener. ~ Sherrilyn Kenyon, #NFDB
1146:La mística se centra en la acción de preguntar y responder, por eso ninguna contestación alcanza. ~ Anonymous, #NFDB
1147:Las lecciones que se recuerdan por más tiempo […] son siempre las que uno aprende por sí mismo. ~ Stephen King, #NFDB
1148:las propiedades de la razón no nos sirven para concebir así a Dios, sino al mundo por medio de él, ~ Anonymous, #NFDB
1149:La tiranía de los ignorantes es insuperable y está asegurada por siempre jamás. Dijo Einstein. ~ David Markson, #NFDB
1150:Los encuentros marcados por el destino tienen consecuencias selladas también por el destino, ~ Haruki Murakami, #NFDB
1151:los últimos fulgores de la vida que nunca más, por los siglos de los siglos, volvería a repetirse. ~ Anonymous, #NFDB
1152:Me apaixonei por um sujeito que fez com que eu me apaixonasse por mim mesma. Profundo pra caralho. ~ Jout Jout, #NFDB
1153:Me he quitado la venda de los ojos, Pel. Y ahora, por primera vez, veo lo que me estaba perdiendo ~ Sylvia Day, #NFDB
1154:Minha alegria de ensinar foi repetidamente frustrada por diretores com características militares. ~ Carl Sagan, #NFDB
1155:No hay hombre capaz de avanzar seguro por su camino si no tiene el espíritu sereno. ~ Valerio Massimo Manfredi, #NFDB
1156:Por desgracia, la mayoría de la gente no quiere pensar, no quiere descubrir; tiene mentes cerradas ~ Anonymous, #NFDB
1157:Por favor, intenta usar el cerebro que sé que está escondido en algún lugar de esa cabeza.-Grim ~ Julie Kagawa, #NFDB
1158:¿Sentir? ¿Por qué alguien en su sano juicio desearía eso? Los sentimientos son para tontos. ~ Sherrilyn Kenyon, #NFDB
1159:todo ser humano tiene por delante, en cada momento de su vida, cosas buenas y cosas malas, tras ~ Jos Saramago, #NFDB
1160:você não devia precisar
ensiná-los a te desejar
eles precisam te desejar por conta própria ~ Rupi Kaur,#NFDB
1161:Y en seguida, estornudé.
-¿Tienes frío?
-¡No! Estornudo por darme importancia. ~ Enrique Jardiel Poncela,#NFDB
1162:...como un gato que mira fijo pero se ve que está por completo en otra cosa; que es otra cosa. ~ Julio Cort zar, #NFDB
1163:Con el pésame más profundo y las bendiciones de Dios por la pérdida de alguien tan querido ~ Cristina Henriquez, #NFDB
1164:Deja de besarme, y mi corazón llora. Por suerte, el llanto sólo puede sentirse, no escucharse. ~ Colleen Hoover, #NFDB
1165:«el conocimiento de Dios se implanta naturalmente en todos». Por lo tanto, la existencia ~ Saint Thomas Aquinas, #NFDB
1166:Ella le preguntó por esos días si era verdad, como decían las canciones, que el amor lo podía todo. ~ Anonymous, #NFDB
1167:El silencio y la soledad son ejercicios espirituales universalmente reconocidos por motivos obvios. ~ Anonymous, #NFDB
1168:estaba llorando, primero por cortar cebolla, y luego ya porque me sentía sola, supersola, solísima. ~ Anonymous, #NFDB
1169:Igual que por pecar rogáis clemencia,
libéreme también vuestra indulgencia. (Próspero) ~ William Shakespeare,#NFDB
1170:La familia ya es de por sí algo penoso cuando es tuya, así que no digamos la de los demás. ~ Fr d ric Beigbeder, #NFDB
1171:Las dos cosas que más odia el ser humano son: esforzarse y responsabilizarse por sus actos. ~ Miguel de Unamuno, #NFDB
1172:La vida es fácil si se vive un día, cada día, sin pensar en los ayeres ni afanarse por los mañanas ~ Og Mandino, #NFDB
1173:La vida no se mide por los momentos que respiras, sino por los que te dejan sin aliento. ~ Jordi Sierra i Fabra, #NFDB
1174:—Lo he hecho por ti, a veces aquello que creemos amar nos ata a cosas que odiamos profundamente ~ Mario Escobar, #NFDB
1175:Mas cuando la desgracia ha de llegar, elijas el camino que elijas terminas por llegar a tu destino. ~ Anonymous, #NFDB
1176:Mas eu andei a procurar por todas as vidas uma para copiar e nenhuma era para copiar. ~ Jos de Almada Negreiros, #NFDB
1177:«nada de aquello que hemos poseído una vez espiritualmente puede ya perderse por completo» (Scholz, ~ Anonymous, #NFDB
1178:Na minha idade, a única vantagem é saber que não vou aturar por muito tempo a estupidez humana. ~ Milton Hatoum, #NFDB
1179:-No entiendo por qué los mundanos siempre se disculpan por cosas que son culpa suya. [pp.189] ~ Cassandra Clare, #NFDB
1180:¿No os he dicho ya que lo que tomabais por locura no es sino un refinamiento de los sentidos? ~ Edgar Allan Poe, #NFDB
1181:No, pero quería hacer el amor amando, por el placer del cuerpo y la tranquilidad del espíritu. ~ Isabel Allende, #NFDB
1182:-No te calles por mi culpa, Kvothe -dijo con dulzura-. Echaría de menos el sonido de tu voz. ~ Patrick Rothfuss, #NFDB
1183:¡Oh raza humana, nacida para remontar vuelo!, ¿por qué el menor soplo de viento te hace caer? ~ Dante Alighieri, #NFDB
1184:Por eso el dinero constituye el punto de arranque y el punto final de todo proceso de valorización. ~ Karl Marx, #NFDB
1185:Quando me dás a mão, quando te encostas a mim, quando me apertas, não preciso ver-te por dentro. ~ Jos Saramago, #NFDB
1186:Se podría medir el egocentrismo de una persona por la cantidad de preguntas que no se plantean. ~ Tarryn Fisher, #NFDB
1187:Si el mundo es un desastre, entonces este desastre es causado por todo lo existente en este mundo. ~ Sui Ishida, #NFDB
1188:Sólo el amor más profundo me hará contraer matrimonio es por
eso por lo que terminaré soltera. ~ Jane Austen,#NFDB
1189:Todas las misiones que tienen éxito se componen de una serie de desastres evitados por los pelos. ~ Sabaa Tahir, #NFDB
1190:Un gran hombre -aseguró Carlyle- demuestra su grandeza por la forma en que trata a los pequeños ~ Dale Carnegie, #NFDB
1191:¿Y por qué hemos de dejar que el enemigo elija nuestra posición en vez de elegirla nosotros mismos? ~ C S Lewis, #NFDB
1192:Al final ¿cómo es el asunto? ¿uno va llevando su vida adelante, o la vida se lo lleva por delante a uno? ~ Quino, #NFDB
1193:Amar es genial. Ser amado es maravilloso. Pero ser amado por la persona que amamos es el Paraíso. ~ Paulo Coelho, #NFDB
1194:A tal que, enfim, veio o dia de se sair, guerreiramente, por vales e montes, a gente toda. ~ Jo o Guimar es Rosa, #NFDB
1195:Atrás quedó el Cuzco, coronado por la fortaleza sagrada de Sacsayhuamán, bajo un cielo azulino. ~ Isabel Allende, #NFDB
1196:Creio que todo o homem ama sempre a mulher a quem está a beijar, ainda que seja por desespero,... ~ Jos Saramago, #NFDB
1197:Cría al niño enseñándole el camino por el que debe andar, y cuando fuere viejo no se apartará de él. ~ Anonymous, #NFDB
1198:Cuando te asocias con otra persona por tanto tiempo, es difícil volver a ser tu propia persona. ~ Colleen Hoover, #NFDB
1199:De aquellas tierras, de aquel barro, de aquel silencio, he salido yo a andar, a cantar por el mundo. ~ Anonymous, #NFDB
1200:Definiciones de Mulla Do-Piaza
Comunidad: irracionales unidos por la esperanza de lo imposible. ~ Idries Shah,#NFDB
1201:Digues sempre les coses pel seu nom. La por del nom fa augmentar la por d'allò que el nom designa. ~ J K Rowling, #NFDB
1202:El peligro no justifica un acto irresponsable, por grave que sea la situación.
Arya ~ Christopher Paolini,#NFDB
1203:El placer es un componente importante de la calidad de vida, pero por sí mismo no trae la felicidad. ~ Anonymous, #NFDB
1204:El silencio más obvio era una calma hueca y resonante, constituida por las cosas que faltaban ~ Patrick Rothfuss, #NFDB
1205:Estaba tan lejos de tus preocupaciones que te evadías no por el terror, sino por el fastidio. ~ Fran ois Mauriac, #NFDB
1206:Estoy preparado para morir por mi patria, dijo, pero no sabía lo difícil que es matar por ella. ~ Isabel Allende, #NFDB
1207:La línea de la belleza no cambia por mucho que haya pasado cientos de veces por una fotocopiadora. ~ Donna Tartt, #NFDB
1208:La prisa del desconocido se justificaba en parte por la lanza que llevaba clavada en el pecho. ~ Terry Pratchett, #NFDB
1209:las cosas que damos por supuestas son importantes. Ya sabes, la familia, el parentesco, el pasado… ~ Kate Morton, #NFDB
1210:los bondadosos deseos de prosperidad expresados por todas las malévolas ancianas de Meryton apenas ~ Jane Austen, #NFDB
1211:Los emprendedores son unos héroes en nuestra sociedad. Fracasan por el resto de nosotros ~ Nassim Nicholas Taleb, #NFDB
1212:Los hombres, por muy inteligentes que nos creamos, progresamos por medio de ensayo y error. ~ Andr s Oppenheimer, #NFDB
1213:mi estrategia es que un día cualquiera no sé cómo ni sé con qué pretexto por fin me necesites. ~ Mario Benedetti, #NFDB
1214:Mi padre amaba el mundo. Con todas sus consecuencias. Por eso solía estar siempre triste. ~ Laura Gallego Garc a, #NFDB
1215:Não vê os rios que nunca enchem o mar? A vida de cada um também é assim: está sempre toda por viver. ~ Mia Couto, #NFDB
1216:Opta por el no antes que por el sí cuando puedas hacer algo de lo que luego te arrepentirás". ~ Geoffrey Chaucer, #NFDB
1217:Pasamos la vida como dos extraños que se han visto todos los días y se saludan por cortesía. ~ Carlos Ruiz Zaf n, #NFDB
1218:Por ganancias que de vergonzosos actos derivan pocos quedan a salvo y muchos más reciben su castigo, ~ Anonymous, #NFDB
1219:Por lo general, los que defienden su tranquilidad, son los que están lejos de su propia furia. ~ Mario Benedetti, #NFDB
1220:por no haberle explicado de forma que lo entienda por qué necesitas el respaldo que necesitas. ~ Timothy Ferriss, #NFDB
1221:¿Por qué no podía ser mi vida una comedia? Por otra parte, incluso en Friends tenían problemas. ~ Kody Keplinger, #NFDB
1222:Quienquiera que perfume a un escorpión
no por ello escapará a su aguijonazo. Bahaudin Naqshband ~ Idries Shah,#NFDB
1223:Quiza por eso la adoraba mas, por esa estupidez eterna de perseguir a los que nos hacen daño ~ Carlos Ruiz Zaf n, #NFDB
1224:...sino que había ganado y perdido por el mismo motivo, por pura y pecaminosa soberbia. ~ Gabriel Garc a M rquez, #NFDB
1225:Te quería muerto de miedo por todo lo que sabía que pasaba por tu mente y más por lo que no sabía. ~ Orhan Pamuk, #NFDB
1226:Un hombre no puede olvidar la devoción que sentía por una mujer así, no debe ser, no puede ser ~ Charlotte Bront, #NFDB
1227:Valor, ángel mío, valor; acuérdate de que sólo por las penas se alcanzan siempre los placeres. ~ Marquis de Sade, #NFDB
1228:—A la mierda todas las primeras veces, Sky. Lo único que me importa contigo son los por siempre. ~ Colleen Hoover, #NFDB
1229:Después de cinco años de presente sin futuro, por fin me he resignado al pretérito imperfecto. ~ Daniel Glattauer, #NFDB
1230:El “efecto de primacía”. ¿Por qué importa la palabra First (primero) del sistema Profit First? ~ Mike Michalowicz, #NFDB
1231:Es bueno que la gente sangre por dentro, de lo contrario, nuestro planeta estaría empapado de sangre. ~ Anonymous, #NFDB
1232:Haces una pequeña confesión y la cambias como si fuera un cromo por el secreto de la otra persona.» ~ sa Larsson, #NFDB
1233:Hay hombres sobrios y aplomados, a los que la desgracia los quiebra por adentro, sin que se vea. ~ Ricardo Piglia, #NFDB
1234:Hay que intentar dar un paso cada día, y cuando se retrocede esforzarse por recuperar lo perdido. ~ Marcos Chicot, #NFDB
1235:He aprendido por las malas que un cúmulo de casualidades no te guía necesariamente a la verdad ~ Eva Garc a S enz, #NFDB
1236:La eliminación física de la Bestia es bien vista por Dios si con ella se libera a un pueblo. ~ Mario Vargas Llosa, #NFDB
1237:La historia está ahí, inevitable ya. La de un amor cegador. Siempre por venir, jamás olvidado. ~ Marguerite Duras, #NFDB
1238:Las fuerzas destructoras, por poderosas que fueran, nunca podrían borrar la belleza de la vida. ~ Vasily Grossman, #NFDB
1239:Las personas mueren, pero nuestras relaciones con ellas no. Perviven y se transforman por siempre. ~ Jandy Nelson, #NFDB
1240:los días en los que era posible confiar en que los geeks velaban por nuestros intereses han acabado”. ~ Anonymous, #NFDB
1241:-Me esforcé tanto por vivir en tu mundo... -le dijo Kestrel-.Ahora te toca a ti vivir en el mío. ~ Marie Rutkoski, #NFDB
1242:mente toma atajos informado por nuestro medio ambiente para generar rápidos y a veces juicios errados. ~ Nir Eyal, #NFDB
1243:Mucha gente hay que hace un bien sólo si de él recoge beneficio, no por amor y respeto a lo que es justo. ~ Aesop, #NFDB
1244:Ouve, por eu ter mergulhado no abismo é que estou começando a amar o abismo de que sou feita. ~ Clarice Lispector, #NFDB
1245:país dominado por las deudas, el analfabetismo, el clero, los agiotistas y los militares. ~ Paco Ignacio Taibo II, #NFDB
1246:Por eso resulta tan desgarrador el amor de los hombres. No pueden evitar separarse de lo que aman. ~ Albert Camus, #NFDB
1247:¿Por qué te escribo? Porque me apetece. Y porque no quiero esperar en silencio la séptima ola. ~ Daniel Glattauer, #NFDB
1248:¿Por qué te vas a meter en una diminuta caja de identidad pudiendo experimentar tu infinidad? ~ Elizabeth Gilbert, #NFDB
1249:Por supuesto que añoraba todo eso con los ojos resecos porque los animales de ciudad no lloran. ~ Mario Benedetti, #NFDB
1250:que la felicidad está determinada más por el estado mental que por los acontecimientos externos. ~ Dalai Lama XIV, #NFDB
1251:Quizá por eso la adoraba más, por esa estupidez eterna de perseguir a los que nos hacen daño. ~ Carlos Ruiz Zaf n, #NFDB
1252:Recogí con todo cuidado mi amor por Maxon y lo guardé en mi corazón, algo asustada de lo que sentía. ~ Kiera Cass, #NFDB
1253:Si me quieren buscar, búsquenme en los libros. No los lean, por favor, si no obtienen placer. ~ Jorge Luis Borges, #NFDB
1254:Soy ese tipo de personas que no acaban de comprenden las cosas hasta que las ponen por escrito. ~ Haruki Murakami, #NFDB
1255:tal vez me interesara saber por qué... por qué sale el sol lo mismo para el bueno que para el malo ~ Thomas Hardy, #NFDB
1256:todo lo malo que nos sucede ocurre porque pasamos por alto alguna oportunidad sincrónica de evitarlo? ~ Anonymous, #NFDB
1257:Una de sus máximas clave relativas a la inversión era apostar por la gente más que por la idea. ~ Walter Isaacson, #NFDB
1258:Una profecía proveniente de Dios fue siempre verdadera y congruente con las Escrituras. Por ~ John F MacArthur Jr, #NFDB
1259:Y ahí, en el extremo del pelillo, había vuelto a ver el mundo como si lo viera por primera vez. ~ Jostein Gaarder, #NFDB
1260:2 El que entiende el significado de dar, no puede por menos que reírse de la idea del sacrificio. ~ Helen Schucman, #NFDB
1261:A diferencia de las primarias, no se agotan a sí mismas y pueden permanecer por años o toda la vida. ~ Walter Riso, #NFDB
1262:A dor era como um pontão velho, por vezes estava encoberto, e outras, visível, mas sempre presente. ~ Stephen King, #NFDB
1263:Amar es cansarse de estar solo: es, por lo tanto, una cobardía y una traición a nosotros mismos. ~ Fernando Pessoa, #NFDB
1264:Aureliano, por su parte, encontró en ella la justificación que le hacía falta para vivir. ~ Gabriel Garc a M rquez, #NFDB
1265:A veces, prender fuego a tu pasado es menos alejarte de él, que elevarte por encima de él. ~ Erwin Raphael McManus, #NFDB
1266:Cuando me enamoro, me da muy fuerte y, por regla general, es algo que ocurre varias veces al día ~ Joe Abercrombie, #NFDB
1267:De nuestros pensamientos no hay testigos, no tenemos por qué ser respetuosos ni corteses en ellos. ~ Javier Mar as, #NFDB
1268:Dicen que los lugares conservan por lo menos cierta huella de las personas que los han habitado. ~ Patrick Modiano, #NFDB
1269:El día que empezamos a preocuparnos por el futuro es el día que dejamos atrás nuestra infancia. ~ Patrick Rothfuss, #NFDB
1270:El que busca encuentra. La felicidad no llega a la puerta; hay que salir a buscarla y pelear por ella. ~ Anonymous, #NFDB
1271:El silencio más obvio era una calma inmensa y resonante, constituido por las cosas que faltaban ~ Patrick Rothfuss, #NFDB
1272:En la vida, coraje es algunas veces entrar por la puerta y otras veces es salir por la puerta ~ Mehmet Murat ildan, #NFDB
1273:Estamos mirando la misma luna del mismo mundo. Estamos ligados a la realidad por una sola línea. ~ Haruki Murakami, #NFDB
1274:¡Es un asno muy culto, se le nota el porte! ¡Y por un penique de cobre te dejará que lo montes! ~ Patrick Rothfuss, #NFDB
1275:¡Había tanto que leer, por una parte, y tanta salud que aspirar del aire nuevo y vivificador! ~ F Scott Fitzgerald, #NFDB
1276:Hazrat Ali, en un dicho que se le atribuye, dice: “El hombre está disfrazado, cubierto por su lengua ~ Idries Shah, #NFDB
1277:Haz una sola cosa Dentro la empresa, cada individuo debería distinguirse enormemente por su trabajo. ~ Peter Thiel, #NFDB
1278:La fe consiste en la disponibilidad para dejarse transformar una y otra vez por la llamada de Dios. ~ Pope Francis, #NFDB
1279:la mayoría de las empresas no tienen ni la más remota idea de por qué sus clientes son sus clientes. ~ Simon Sinek, #NFDB
1280:La obligación de cualquier maestro es ayudar a sus estudiantes a descubrir la verdad por sí mismos. ~ Noam Chomsky, #NFDB
1281:La valentía de ella, al fin y al cabo, no era otra cosa que su determinación por sobrevivir. ~ Penelope Fitzgerald, #NFDB
1282:Les perdonaría errores, pero no les perdonaría no dar cien por ciento de su esfuerzo. Siempre ~ Andr s Oppenheimer, #NFDB
1283:— Lo he hecho por ti, a veces aquello que creemos amar nos ata a cosas que odiamos profundamente — ~ Mario Escobar, #NFDB
1284:Nada detiene la ley porque no hay nada encima de ella y porque está por lo mismo siempre encima de mí. ~ Anonymous, #NFDB
1285:¿No era extraño estar en el mundo en este momento, poder caminar como por un maravilloso cuento? ~ Jostein Gaarder, #NFDB
1286:No es fácil. Por supuesto que no. Las cosas que valen la pena no suelen serlo.
Eragon ~ Christopher Paolini,#NFDB
1287:¿no te da miedo la locura? —¡Por favor! Es lo único maravilloso en esta sucia vida de mierda. ~ Alejandra Pizarnik, #NFDB
1288:ô literatura! Por que as coisas nos parecem sempre belas quando protegidas pela distância? ~ Lygia Fagundes Telles, #NFDB
1289:por fortuna el diablo no siempre está detrás de la puerta, este proverbio viene muy a cuento ahora. ~ Jos Saramago, #NFDB
1290:Por que el que ha de venir vendrá. Si no el amor no es más que un vaso de agua apurado rápidamente. ~ Andre Makine, #NFDB
1291:¿Por qué seré tan callado? Cuanto más hablan los que me rodean, menos ganas tengo de decir algo. ~ Mario Benedetti, #NFDB
1292:¿Por qué tanta gente cree que su vida es única y yo creo que la mía es igual a la de cualquiera? ~ Claudia Pi eiro, #NFDB
1293:Pues no, la culpa es tuya en realidad por no haberle enseñado bien, por no haber influido en él, ~ Timothy Ferriss, #NFDB
1294:Pues porque a la gente le gusta la conversación por la conversación misma, aunque no diga nada ~ Miguel de Unamuno, #NFDB
1295:¿Qué me falta, Leo? Me faltas tú. (Desde antes de saber que existías.)
¿Qué puedes hacer por ~ Daniel Glattauer,#NFDB
1296:Rodeado por tus brazos amorosos, la vida y la muerte se unieron en mí como en una promesa matrimonial. ~ Anonymous, #NFDB
1297:Si vienes, por ejemplo, a las cuatro de la tarde, comenzaré a ser feliz desde las tres. ~ Antoine de Saint Exup ry, #NFDB
1298:...torna-se difícil acreditar Nele quando o céu e a terra podem chegar a se explicar por si mesmos. ~ Rafael balos, #NFDB
1299:Tu deber es hacer lo mejor que puedas. Sin embargo, no por haber nacido tienes derecho a prevalecer. ~ Idries Shah, #NFDB
1300:Y la vida ha sido dada al hombre para que desarrolle la belleza, poniéndose por encima de los errores. ~ Anonymous, #NFDB
1301:Aquel que dice que el dinero no es importante obviamente no ha carecido de él por mucho tiempo. ~ Robert T Kiyosaki, #NFDB
1302:A supremacia de determinada classe só pode impor-se por via da degradação das outras classes sociais. ~ Jack London, #NFDB
1303:Claro que está pasando dentro de tu cabeza, Harry, pero ¿por qué iba a significar eso que no es real? ~ J K Rowling, #NFDB
1304:con un odio intenso, con ese odio que sólo por un cabello está separado del amor más ardiente. ~ Fyodor Dostoyevsky, #NFDB
1305:cordilleras chilenas con la ayuda de unas mulas; el resto de la gente iría en el Duncan por la costa. ~ Jules Verne, #NFDB
1306:Cuando uno llega a cierta edad, la vida no es capaz de sorprenderte o confundirte por completo. Los ~ Mario Escobar, #NFDB
1307:¡Dios mío! ¡Si es que la quiero! ¡Es que la quiero! ¿Por qué se complace en martilizarme de este modo? ~ mile Zola, #NFDB
1308:«El fotógrafo es el ser contemporáneo por excelencia; a través de su mirada el ahora se vuelve pasado». ~ Anonymous, #NFDB
1309:Él no les había hablado de Dios ni de religión jamás. Sin embargo, querían matarlo por infiel. ~ Fyodor Dostoyevsky, #NFDB
1310:Es más fácil acabar con el amor que alguien siente por ti que acabar con el que sientes tú por él ~ Cassandra Clare, #NFDB
1311:Joubert (1801): «Solo debes elegir por esposa a la mujer que escogerías como amigo, si fuera hombre». ~ Paul Auster, #NFDB
1312:Jung acompanha-nos à porta do incognoscível e deixa que vejamos e comprendamos por nós próprios. ~ Federico Fellini, #NFDB
1313:La gente cambia y las necesidades cambian. Por ende, aquello que alguna vez fue Sufismo, ya no lo es. ~ Idries Shah, #NFDB
1314:- Majestad, yo no reflexiono; siento. Viéndome atacada, rechazo el ataque por instinto; nada más. ~ Alexandre Dumas, #NFDB
1315:Necesitamos ser como los apóstoles, que fueron conocidos por sus hechos y no sólo por su palabrería. ~ Myles Munroe, #NFDB
1316:No hay palabras para lo que te ha ocurrido. No hay nada positivo. Pero tienes algo por lo que vivir. ~ Gayle Forman, #NFDB
1317:No surge con este proceder la evidencia de que y por qué la inteligencia haya de actuar así justamente. ~ Anonymous, #NFDB
1318:nuestra conducta se ve condicionada por las suposiciones que hacemos o lo que percibimos como cierto. ~ Simon Sinek, #NFDB
1319:Por medio de la crítica nunca provocamos cambios duraderos, y con frecuencia creamos resentimientos ~ Dale Carnegie, #NFDB
1320:Se encerró con tranca dentro de sí mismo, y la familia terminó por pensar en él como si hubiera muerto. ~ Anonymous, #NFDB
1321:SIRÁCIDES1 La Sabiduría. don del Señor Sir1:1Toda sabiduría viene del Señor, y con él está por siempre. ~ Anonymous, #NFDB
1322:Una vez me dijo que por mí iría hasta el infierno; nunca entendió, yo quería seguirlo a él al cielo. ~ Jorge Franco, #NFDB
1323:A oportunidade de fazer o mal aparece cem vezes por dia e a de fazer bem, uma vez por ano, diz Zoroastro. ~ Voltaire, #NFDB
1324:A política é em grande parte dominada por estribilhos moralistas desprovidos de qualquer verdade. ~ Bertrand Russell, #NFDB
1325:Aun si pudiese hacerlo a mi manera, querría más tiempo contigo, pero no detendría el reloj por ti. ~ Cassandra Clare, #NFDB
1326:A vida tem de ser paga. A vida é fazer-se o que tem de ser feito, mesmo que se morra por causa disso. ~ John le Carr, #NFDB
1327:cuenta Estesícoro que, por ignorancia de la verdad, se luchó ante Troya en torno a la apariencia de Helena? ~ Plato, #NFDB
1328:Definimos el amor como curiosidad o interés por convertir un hilo de vínculo en una autopista de amistad ~ Anonymous, #NFDB
1329:el éxito de una persona en la vida suele poder medirse por la cantidad de conversaciones incómodas ~ Timothy Ferriss, #NFDB
1330:el sonido no es el artífice del canto, antes está sujeto al alma que canta por el cuerpo, ~ Saint Augustine of Hippo, #NFDB
1331:Entrego mi vida y mi honor a la Guardia de la Noche, durante esta noche y todas las que estén por venir. ~ Anonymous, #NFDB
1332:Es duro comprobar cómo alguien que no se ha preocupado por andar en tus zapatos juzga tu camino. ~ El sabet Benavent, #NFDB
1333:Es más fácil acabar con el amor que alguien siente por ti que acabar con el que sientes tú por él. ~ Cassandra Clare, #NFDB
1334:Es triste olvidar a un amigo y volverse como los adultos que se interesan por los números ~ Antoine de Saint Exup ry, #NFDB
1335:Hablar es tener demasiada consideración por los demás. Por la boca mueren los peces y Oscar Wilde. ~ Fernando Pessoa, #NFDB
1336:la guerra nos lleva a la gloria, pero la guerra nos conduce por la miseria y el dolor. Plauto ~ Santiago Posteguillo, #NFDB
1337:La ineludible verdad es que, para ser realmente bueno en algo, debes entregarte por completo a ello. ~ Grant Cardone, #NFDB
1338:La justicia es una cadena inventada por los débiles...
... para encadenar a los fuertes ~ Matthew Woodring Stover,#NFDB
1339:La niña lo abrazó por el cuello. Era una de las mejores sensaciones que había sentido en toda su vida ~ Stephen King, #NFDB
1340:La palabra secuestro es muy fea. ¿Por qué no lo considera como una invitación difícil de resistir? ~ Joe Abercrombie, #NFDB
1341:La potencia intelectual de un hombre se mide por la dosis de humor que es capaz de utilizar. NIETZSCHE ~ Walter Riso, #NFDB
1342:Las únicas armas eran las palabras, por lo que no tarde en aprender a blandirlas con mucha habilidad. ~ Ernest Cline, #NFDB
1343:Los medios por medio de los cuales la gente percibe la verdad tienen formas. La verdad no tiene forma. ~ Idries Shah, #NFDB
1344:Na minha humilde opinião, tudo realmente acontece por alguma razão, mas gostamos da razão? Raramente. ~ Stephen King, #NFDB
1345:No era la vida que yo había planeado, pero sí la que tenía y, por fin, había empezado a aceptarlo. ~ Robyn Schneider, #NFDB
1346:No me gustan los perros por ser perros, los caballos por ser caballos ni los gatos por ser gatos. ~ Ernest Hemingway, #NFDB
1347:No sabía que el dolor contiene extraños laberintos por los cuales no había terminado de andar ~ Marguerite Yourcenar, #NFDB
1348:No te inquietes por el futuro; mantén tu atención en el día de hoy y permanece en el momento presente. ~ Miguel Ruiz, #NFDB
1349:Os filhos não são queridos por serem filhos e sim pela amizade que surge quando os criamos. ~ Gabriel Garc a M rquez, #NFDB
1350:Para nosotros dos, estar en casa no es un lugar. Es una persona. Y por fin hemos llegado a casa. ~ Stephanie Perkins, #NFDB
1351:Por mais que uma vida seja longa, não vejo sentido em experimentá-la sem a sensação de estar viva. ~ Haruki Murakami, #NFDB
1352:Por que é que perguntas para quê que serve a arte, se te intrigas tanto com a sorte da toupeira? ~ Verg lio Ferreira, #NFDB
1353:¿Por qué tolerar la oscuridad? Todo ya está aquí y está claro si sabemos mirar con la atención debida. ~ Yann Martel, #NFDB
1354:Se pasó todo el trayecto pensativo, contemplando la noche por la ventanilla...
Se había enamorado. ~ Anna Gavalda,#NFDB
1355:¿Se puede obligar a alguien a pedir disculpas por despertar un amor imposible? No, de ninguna manera. ~ Paulo Coelho, #NFDB
1356:Sólo hay dos tipos de pensamientos, los inspirados por el amor y los inducidos por el miedo, y ~ Marianne Williamson, #NFDB
1357:Somos lo que hacemos repetidamente. La excelencia por tanto no es un acto, sino un hábito”.- Aristóteles ~ Anonymous, #NFDB
1358:Soy un mentiroso.
Siempre estuve mintiendo. Ella se merecía un ángel, y yo quería serlo por ella. ~ Lauren Oliver,#NFDB
1359:Supongo que somos quienes somos por muchas razones, y quizás nunca conozcamos la mayoría de ellas. ~ Stephen Chbosky, #NFDB
1360:Te diré algo que no sabes
por ejemplo:
(...)que no me arrepiento porque nunca te llamé futuro. ~ Elvira Sastre,#NFDB
1361:Una buena amiga guarda tus secretos por ti. Una mejor amiga te ayuda a guardar tus propios secretos. ~ Lauren Oliver, #NFDB
1362:y caminar por ese barrio, pasada cierta hora de la noche, era provocar demasiado a la suerte. ~ Juan Gabriel V squez, #NFDB
1363:Aquello que no ha sido elegido por nosotros no podemos considerarlo ni como un mérito ni como un fracaso. ~ Anonymous, #NFDB
1364:Bienvenido a mi morada. Entre libremente, por su propia voluntad, y deje parte de la felicidad que trae ~ Bram Stoker, #NFDB
1365:Cama. Y escritorio. Por todo lo alto. Fuegos artificiales. Y amor. Más magia que en Harry Potter. ~ El sabet Benavent, #NFDB
1366:Contengo el aliento. ¿Cómo puede alguien hacerte sentir así por el mero hecho de pronunciar tu nombre? ~ Jandy Nelson, #NFDB
1367:cuando advirtió que el 20 por ciento de las personas poseían el 80 por ciento del territorio de Italia, ~ Peter Thiel, #NFDB
1368:deberías construir tu compañía mejorando productos reconocibles ya ofrecidos por competidores exitosos. ~ Peter Thiel, #NFDB
1369:De todas las cosas que te matarán, lenta o rápidamente, es muco mejor ser asesinado por un amante. ~ Charles Bukowski, #NFDB
1370:Dile que los suspiros del mar
Humedecen las únicas palabras
Por las que vale la pena vivir ~ Alejandra Pizarnik,#NFDB
1371:e assim, nenhum anjo sofreu
as leis reais do nosso peso; nem pôde,
por isso, conhecer-nos. ~ Carlos de Oliveira,#NFDB
1372:«El 50 por ciento de lo que sabemos es erróneo. El problema es que no sabemos qué 50 por ciento es.» ~ Timothy Ferris, #NFDB
1373:El cariño es muy traicionero. La justicia tiene sus exigencias, pero el cariño pugna por ella ~ Marcus Tullius Cicero, #NFDB
1374:El mayor impedimento al vivir es la espera, que, por estar pendiente al día de mañana, pierde el día de hoy. ~ Seneca, #NFDB
1375:El tiempo termina por elevar casi todas las fotografías, aun las más inexpertas, a la altura del arte. ~ Susan Sontag, #NFDB
1376:El valor de cada uno no se mide por su capacidad de destruir, sino más bien por su capacidad de crear. ~ Elena Kedros, #NFDB
1377:Em algum lugar teu coração bate por mim
Em algum lugar teus olhos se fecham à idéia dos meus. ~ Vinicius de Moraes,#NFDB
1378:...en este cochino mundo donde se pudre todo, empezando por la belleza y acabando por la memoria. ~ Carlos Ruiz Zaf n, #NFDB
1379:En nuestro fuero interno, medimos el tiempo por los cambios y los acontecimientos, no por los años. ~ Charles Dickens, #NFDB
1380:Lo que es conocido como tiranía por el hombre superior puede parecer justicia para el hombre ordinario. ~ Idries Shah, #NFDB
1381:Lo que pasa es que el miedo a decepcionar a otros o a hacer el ridículo siempre termina por imponerse. ~ Adam Silvera, #NFDB
1382:... merecia la pena arriesgarme a sufrir por el si antes lográbamos hacernos felices él uno al otro. ~ Javier Ruescas, #NFDB
1383:—No tema por mí —responde el señor Crisparkle con serena sonrisa—. Yo no temo por mí personalmente. ~ Charles Dickens, #NFDB
1384:O amor era como a vida, imaginou.
Por mais que se fosse abençoado, quando acabava, sabia sempre pouco. ~ J R Ward,#NFDB
1385:Parece que hoy toca hablar de Madrid. Madrid es una gran ciudad, o por lo menos una ciudad grande. ~ Francisco Umbral, #NFDB
1386:Por lo general, las cosas empeoran solamente hasta un cierto límite antes de volver a mejorar. ~ Au ur Ava lafsd ttir, #NFDB
1387:Por que as leis são feitas pelos políticos, ou seja, por pessoas sem preparação técnica para essa tarefa? ~ Anonymous, #NFDB
1388:Preferir o medo de estar com a pessoa errada por não ser capaz de lidar com o medo de ficar sozinho. ~ David Levithan, #NFDB
1389:Quer pouco: terás tudo. Quer nada: serás livre. O mesmo amor que tenham por nós, quer-nos, oprime-nos. ~ Ricardo Reis, #NFDB
1390:—Saber qué hacer con un batallón es fácil —dijo Ender—. Conseguir que lo hagan es lo difícil. ¿Por ~ Orson Scott Card, #NFDB
1391:si Dios puede poner a prueba a los hombres, ¿por qué los hombres no pueden poner a prueba a Dios?". ~ Haruki Murakami, #NFDB
1392:Siempre es bueno ser elegido, siempre es bueno ser querido; incluso si es por la persona equivocada. ~ Tabitha Suzuma, #NFDB
1393:Sin personalidades creativas que piensen por sí mismas es impensable el desarrollo de la comunidad. ~ Albert Einstein, #NFDB
1394:Sophie sintió por él ese anémico desprecio que despiertan las cosas que más deseamos sin saberlo. ~ Carlos Ruiz Zaf n, #NFDB
1395:Sufoque o que sente, esqueça um sonho impossível e não vá adoecer por um sentimento sem esperança. ~ Machado de Assis, #NFDB
1396:Todo lo que necesites, todo lo que quieras... Tú solo tienes que decirlo, y yo haré todo lo pueda por ti ~ Kiera Cass, #NFDB
1397:Yo desprecio tu despreciar; y puesto que me has advertido a mí, ¿por qué no te advertiste a ti? ~ Friedrich Nietzsche, #NFDB
1398:Yo desprecio tu desprecias; y puesto que me has advertido a mí, ¿por qué no te advertiste a ti? ~ Friedrich Nietzsche, #NFDB
1399:-¿Y por qué me has dibujado tan triste?
-Dibujo lo que veo, Ignasi. Dibujo esto porque te veo así. ~ Clara Cort s,#NFDB
1400:-Dice la verdad.
Simmon lo miró.
-¿Por qué lo dices?
-Suena más sincero que cuando miente. ~ Patrick Rothfuss,#NFDB
1401:Dices que no eres especial por que el mundo no sabe nada de ti, pero decir eso es insultarme.Yo se de ti. ~ John Green, #NFDB
1402:El fracaso es parte del proceso de alcanzar el éxito y, por eso, la gente que lo elude no triunfa. ~ Robert T Kiyosaki, #NFDB
1403:El universo te puso dónde estas por algo; tal vez todavía no lo puedes ver, pero algún día lo harás. ~ Claudia Ram rez, #NFDB
1404:Encheremos o mundo de coisas preciosas. Serão tantas que os homens passarão por elas julgando-as banais. ~ Afonso Cruz, #NFDB
1405:Era yo el que no había entendido el cambio de sentido y se obstinaba en seguir por la ruta prevista. ~ Robyn Schneider, #NFDB
1406:esos dioses hechos por el hombre parecen poseer toda la mezquindad y la malevolencia de los seres humanos. ~ Anonymous, #NFDB
1407:Esto se acabó. Es cuanto por ahora podemos decir de las personas que parecen buenas y no lo son. ~ Benito P rez Gald s, #NFDB
1408:Hay veces en que lo normal pasa a extraordinario así por las buenas y lo notamos sin saber cómo. ~ Carmen Mart n Gaite, #NFDB
1409:La gente encuentra mucho más sencillo perdonar a otros por estar equivocados que por estar en lo cierto. ~ J K Rowling, #NFDB
1410:-Las princesas siempre esperan a sus caballeros en los cuentos. ¿Por qué no intercambiar los papeles? ~ Iria G Parente, #NFDB
1411:las sociedades místicas fueron infectadas por el bacilo de la abundancia, ambición personal y explotación. ~ Anonymous, #NFDB
1412:Los humanos somos animales de costumbres. Tendemos a caminar por los surcos que nos vamos labrando. ~ Patrick Rothfuss, #NFDB
1413:Maghribi: El aprendizaje es en la actividad. Aprender sólo por medio de palabras es una actividad menor. ~ Idries Shah, #NFDB
1414:«No estoy programado para la felicidad», la cual reemplacé por: «La felicidad es mi estado natural». ~ Timothy Ferriss, #NFDB
1415:No puedes luchar contra quien te atrae. A veces, el destino lo hace bien, y luego te hace pagar por ello ~ C J Roberts, #NFDB
1416:No renuncies a eso por qué tienes miedo. Será difícil, pero cualquier cosa que vale la pena siempre lo es ~ Kelly Oram, #NFDB
1417:No ser codicioso es, paradójicamente, la más elevada forma de mirar por los verdaderos intereses de uno. ~ Idries Shah, #NFDB
1418:Nunca niegues tu propia experiencia y convicciones por mantener la paz y la calma. —Dag Hammarskjold, ~ John C Maxwell, #NFDB
1419:¿Para qué sirve la tecnología si se sigue muriendo un niño cada 21 segundos por falta de agua? Yo ~ Andr s Oppenheimer, #NFDB
1420:Parece razonable dedicar el 5 por ciento del tiempo a pensar cómo pasarás el 95 por ciento restante. ~ Timothy Ferriss, #NFDB
1421:Pero no nos lamentemos por la falta de justicia mientras tengamos brazos y seamos libres para usarlos. ~ Frank Herbert, #NFDB
1422:Por mucha bendición que haya, o talento, o tecnología, siempre podemos encontrar la forma de cagarla ~ Chuck Palahniuk, #NFDB
1423:Porque la desesperación fatiga hasta que se tiene por cierta, y la esperanza hasta que se cumple el deseo. ~ Anonymous, #NFDB
1424:Pouco importa, disse para si mesmo. Ela está em outro lugar, eu estou aqui, e nada posso fazer por ela. ~ Mitch Cullin, #NFDB
1425:reina llorando es un espectáculo del que, por decencia, todos estamos obligados a desviar los ojos. Así ~ Jos Saramago, #NFDB
1426:«Si no lo entiendes sin que te lo explique, quiere decir que no lo entenderás por más que te lo explique», ~ Anonymous, #NFDB
1427:Si vienes, por ejemplo, a las cuatro de la tarde; desde las tres yo empezaría a ser dichoso ~ Antoine de Saint Exup ry, #NFDB
1428:sólo se ve a la perfección cuando echamos la vista atrás, y por eso la vida la llenamos de “hubieras”. ~ Sof a Segovia, #NFDB
1429:Somos lo que hemos leído por el contrario seremos la ausencia que los libros dejaron en nuestras vidas. ~ Benito Taibo, #NFDB
1430:tal mi ánimo, huyendo todavía, se volvió por mirar de nuevo el sitio que a los que viven traspasar no deja ~ Anonymous, #NFDB
1431:Te maldigo, pero te adoro. Siento latir mi corazón. En él queda una cuerda que vibra por ti. ¡Ah, ~ Fyodor Dostoyevsky, #NFDB
1432:[...] Tomar a las mujeres por tontas que era, al fin y al cabo, el deporte favorito de los De Villiers. ~ Kerstin Gier, #NFDB
1433:Una llamada de ayuda atrae a los depredadores como el olor de la sangre transportado por el viento. ~ Patrick Rothfuss, #NFDB
1434:Unë nuk besoj se ti beson në atë që besoj unë, por besoj që ti nuk beson në atë që nuk besoj unë. ~ Fyodor Dostoyevsky, #NFDB
1435:Yo agonicé con él, yo morí con él, yo de algún modo me he perdido con él; por eso, fui implacable. ~ Jorge Luis Borges, #NFDB
1436:Acostúmbrese a no considerar nada por su aspecto, sino por su evidencia. No hay regla mejor que ésta. ~ Charles Dickens, #NFDB
1437:-¿Cómo te llamas?
Mis amigos me llaman Ira —dice Raffe—. Mis enemigos me llaman Por Favor Ten Piedad. ~ Susan Ee,#NFDB
1438:Creo que jamás aconsejaría a nadie que se diera por vencido, porque no soporto esa actitud tan débil. ~ Georgette Heyer, #NFDB
1439:Cuando alguien no quiere dejarte entrar, al final acabas por dejar de llamar ¿Sabes a lo que me refiero? ~ Ransom Riggs, #NFDB
1440:Cuando emprendes un viaje de venganza, comienza por cavar dos tumbas: una para tu enemigo y una para ti. ~ Jodi Picoult, #NFDB
1441:Dejar de hacer algo por el mero hecho de que puedes hacerte daño es una razón nefasta para no actuar. ~ Timothy Ferriss, #NFDB
1442:de ninguna criatura creada por Dios. Ser cruel no es culpa del esclavista, sino del sistema en el que vive. ~ Anonymous, #NFDB
1443:Elevo los brazos y caigo en el vacío. ¿Qué hacer? ¿Qué vivir? ¿Cuánto? ¿Cómo? ¿Dónde? Y… ¿por qué? ~ Alejandra Pizarnik, #NFDB
1444:El hombre que ha empezado a vivir seriamente por dentro, empieza a vivir más sencillamente por fuera ~ Ernest Hemingway, #NFDB
1445:Es pensando en ti, por las mañanas, en la cama, como me decido a darme cuerda y a vivir un nuevo día. ~ Haruki Murakami, #NFDB
1446:Es por esta razón que los proverbios y truismos son peligrosos: porque producen ceguera o no-pensamiento. ~ Idries Shah, #NFDB
1447:Las mujeres son maliciosas por naturaleza y disfrutan tentando al hombre hacia los caminos del mal ~ Ildefonso Falcones, #NFDB
1448:Las reformas de 2005 son, por todo ello, un mero pero necesario ejercicio de pragmático higienismo político ~ Anonymous, #NFDB
1449:Los líderes llegan a ser sobresalientes no por su poder, sino por su habilidad para empoderar a otros. ~ John C Maxwell, #NFDB
1450:Los muertos persan, no tânto por su ausencia, como por lo que entre nosotros y ellos no ha sido dicho. ~ Susanna Tamaro, #NFDB
1451:Mañana comenzará el Apocalipsis.
Esta noche, se permiten mirarse el uno al otro solo por un momento. ~ Laini Taylor,#NFDB
1452:MáximadeHecatón: suprimiendo los deseos seahuyentael temor, sin angustiarsepor el pasado ni por lo venidero ~ Anonymous, #NFDB
1453:No deberías querer a nadie a pesar de nada. Deberías querer a alguien por quien te hace desear ser. ~ El sabet Benavent, #NFDB
1454:No me hagáis feliz. Por favor, no me cameléis y me dejéis creer que algo bueno puede salir de todo esto. ~ Markus Zusak, #NFDB
1455:No te arrastres. Ni por mí ni por nadie. No hará que te quiera más…, solo que tú te respetes menos. ~ El sabet Benavent, #NFDB
1456:—Oh, por Dios —gimió—. Si fueras un programa de la televisión, cambiaría ahora mismo de canal. -Xemerius ~ Kerstin Gier, #NFDB
1457:Por el grosor del polvo en los libros de una biblioteca pública puede medirse la cultura de un pueblo. ~ John Steinbeck, #NFDB
1458:Por necesidad, la economía minorista tradicional se concentra en la popularidad y limita las opciones. ~ Chris Anderson, #NFDB
1459:¿Por qué hice tal y cual cosa?' está muy bien. Pero qué hay con '¿De qué otra forma podría haberlo hecho? ~ Idries Shah, #NFDB
1460:¿Por qué no duermes un poco? -me dice.
Porque no puedo soportar las pesadillas, no sin ti, pienso. ~ Suzanne Collins,#NFDB
1461:Puedo afirmar como intelectual, por ejemplo, que todo lo creado es verdadero. Incluyendo a la mentira. ~ Carlos Fuentes, #NFDB
1462:Repite una mentira mil veces y la gente terminará por creérsela, aún a riesgo de perjudicarse a sí misma ~ Nalini Singh, #NFDB
1463:Sin embargo —seguramente por la atracción que ejercían los libros sobre ella— acabó entrando en la casa. ~ Markus Zusak, #NFDB
1464:Si vienes, por ejemplo, a las cuatro de la tarde, desde las tres yo empezaría a ser dichoso. ~ Antoine de Saint Exup ry, #NFDB
1465:Si vienes, por ejemplo, a las cuatro de la tarde; desde las tres yo empezaría a ser dichoso. ~ Antoine de Saint Exup ry, #NFDB
1466:tanto se padece por exceso de goces como por defecto. No es poca dicha atinar con el justo medio. ~ William Shakespeare, #NFDB
1467:Una cosa es la música que puede traducirse en emoción y otra la emoción que pretende pasar por música. ~ Julio Cort zar, #NFDB
1468:Una persona "sufrida" es menos sensible al dolor que las que apenas si ha sido tocadas por la adversidad. ~ Octavio Paz, #NFDB
1469:Y es que, por muy mayor que uno se haga, mientras viva siempre descubre cosas nuevas sobre uno mismo. ~ Haruki Murakami, #NFDB
1470:Ahora entiendo que sólo podemos confiar en aquellos que se nos parecen y pasan por lo mismo que nosotros. ~ Paulo Coelho, #NFDB
1471:Conviene que de vez en cuando los jóvenes se vean obligados a pensar por sí mismos y a obrar con libertad. ~ Jane Austen, #NFDB
1472:Corre um boato por ai, que a linda menina que vem hoje, pode ser a rainha que eles estão esperando. ~ Katherine Paterson, #NFDB
1473:Eduard Raban avanzó por el pasillo, entró en la abertura del portal y vio que estaba lloviendo. Llovía poco. ~ Anonymous, #NFDB
1474:El amor de un ser humano por otro, es posiblemente la prueba más difícil para cada uno de nosotros. ~ Rainer Maria Rilke, #NFDB
1475:Ellos son animales, de acuerdo, pero ¿por qué crees que eso nos convierte a nosotros en seres humanos? ~ Richard Bachman, #NFDB
1476:El odio es una ráfaga, irrumpe a ciento veinte agravios por segundo pero se va veloz, se va qué suerte ~ Mario Benedetti, #NFDB
1477:El precio siempre tiene un coste. La pregunta es: ¿cuánto estás dispuesto a pagar por el dinero que ganas? ~ Simon Sinek, #NFDB
1478:el silencio tiene, si le damos tiempo, una virtud que aparentemente lo niega, la de obligar a hablar. Por ~ Jos Saramago, #NFDB
1479:En buena parte, la razón por la que vine a este rincón del mundo era con la esperanza de encontrarte. ~ Patrick Rothfuss, #NFDB
1480:Entonces empezó a llorar. No se si era por el dolor que sentía o por el dolor que acababa de provocar. ~ Sarah Mlynowski, #NFDB
1481:Es en este momento que por fin entiendo por qué mi madre aceptó su destino a la edad de dieciocho años. ~ Colleen Hoover, #NFDB
1482:fortaleza y el ingenio (biē y mētis), representadas respectivamente por Aquiles y Ulises (u Odiseo); ~ Lawrence Freedman, #NFDB
1483:Hacía todo lo posible para no pensar en eso. Solo un necio se preocupa por lo que no puede controlar. ~ Patrick Rothfuss, #NFDB
1484:Ha de salvar a aquella humilde Italia por quien murió Camila, la doncella, Turno, Euríalo y Niso con heridas ~ Anonymous, #NFDB
1485:La atrajo hacia él y, por una vez, entendió lo que ella había sentido cada día desde que se conocían. ~ Melina Marchetta, #NFDB
1486:la edad, por sí sola, no hace a nadie mejor ni más sabio, sólo acentúa lo que cada uno ha sido siempre. ~ Isabel Allende, #NFDB
1487:La mayoría de las cosas buenas y hermosas son llevadas a cabo por mujeres menospreciadas por la mayoría. ~ Gillian Flynn, #NFDB
1488:… la muerte, por sí misma, sola, sin ninguna ayuda exterior, siempre ha matado mucho menos que el hombre. ~ Jos Saramago, #NFDB
1489:Lloró por los años que había perdido esclavizada a un mal inútil. Lloraba de dolor, porque era libre. ~ Ursula K Le Guin, #NFDB
1490:(los niños confían en el tacto y en la vista por igual, pero le dejan las tareas más fáciles al tacto) y ~ Sergio Bizzio, #NFDB
1491:Me he apartado de mi camino. Pero por esta maldita costumbre de querer justificar cada uno de mis actos ~ Ernesto Sabato, #NFDB
1492:Meu coração a bater
Parece estar-me a lembrar
Que, se um dia te esquecer,
Será por ele parar. ~ Fernando Pessoa,#NFDB
1493:Mi hogar era mi pasado, unido por un hilo casi invisible al lugar donde me encontraba en aquel momento. ~ Michelle Obama, #NFDB
1494:Nadie rezará un kaddish por Weinstein
Tan poco tiempo por delante, pensó, y tantas cosas por hacer. ~ Woody Allen,#NFDB
1495:No me dejo asustar por nadia, sépalo. Cualquier intento de intimidarme no hace más que estimular mi valor. ~ Jane Austen, #NFDB
1496:no quería ya decir por favor y gracias y perdón. Era una lástima. ¿Con qué iba yo a bandearme, en el futuro? ~ Anonymous, #NFDB
1497:O céu dispõe-se em camadas, como uma cebola infinita. por mais que a descasquemos, há sempre céu. ~ Jos Eduardo Agualusa, #NFDB
1498:Para Pardot Kynes, el planeta no era más que una expresión de la energía, una máquina movida por un sol. ~ Frank Herbert, #NFDB
1499:Por favor. No puedo perderte. Por favor abre tus ojos. Por favor no me dejes...♥
—Daemon♥ ~ Jennifer L Armentrout,#NFDB
1500:Por la ventana se veían los largos regueros de lágrimas del crepúsculo en las negras mejillas de las nubes. ~ Boris Vian, #NFDB
296 Poetry
266 Integral Yoga
105 Occultism
99 Fiction
70 Christianity
62 Philosophy
43 Yoga
38 Psychology
17 Mysticism
17 Hinduism
14 Philsophy
14 Mythology
11 Science
8 Theosophy
6 Baha i Faith
5 Kabbalah
5 Integral Theory
5 Cybernetics
3 Sufism
2 Education
1 Buddhism
1 Alchemy
190 Sri Aurobindo
102 The Mother
88 Nolini Kanta Gupta
68 Satprem
63 H P Lovecraft
45 William Wordsworth
45 James George Frazer
38 Percy Bysshe Shelley
36 Sri Ramakrishna
35 Carl Jung
32 Walt Whitman
29 Aleister Crowley
26 Robert Browning
24 Saint Augustine of Hippo
23 John Keats
19 Jorge Luis Borges
18 Pierre Teilhard de Chardin
17 Plotinus
14 Vyasa
14 Ralph Waldo Emerson
11 William Butler Yeats
11 Plato
11 Lucretius
11 Friedrich Schiller
10 Ovid
10 A B Purani
7 Rudolf Steiner
7 Baha u llah
6 Rabindranath Tagore
6 Jordan Peterson
6 Alice Bailey
5 Swami Vivekananda
5 Rainer Maria Rilke
5 Rabbi Moses Luzzatto
5 Norbert Wiener
5 Henry David Thoreau
5 Friedrich Nietzsche
5 Edgar Allan Poe
5 Aristotle
5 Anonymous
5 Aldous Huxley
4 Saint Teresa of Avila
4 Nirodbaran
4 Joseph Campbell
4 George Van Vrekhem
3 Sri Ramana Maharshi
3 Shih-te
3 Peter J Carroll
3 Li Bai
3 Johann Wolfgang von Goethe
3 Al-Ghazali
2 Swami Krishnananda
2 Paul Richard
2 Mahendranath Gupta
2 Italo Calvino
63 Lovecraft - Poems
45 Wordsworth - Poems
45 The Golden Bough
38 Shelley - Poems
35 The Gospel of Sri Ramakrishna
31 Whitman - Poems
31 The Synthesis Of Yoga
26 Browning - Poems
23 Keats - Poems
21 Savitri
17 The Life Divine
17 Collected Works of Nolini Kanta Gupta - Vol 02
17 City of God
15 Essays In Philosophy And Yoga
15 Collected Works of Nolini Kanta Gupta - Vol 07
15 Collected Works of Nolini Kanta Gupta - Vol 03
14 Vishnu Purana
14 Liber ABA
14 Emerson - Poems
13 Magick Without Tears
13 Collected Works of Nolini Kanta Gupta - Vol 04
13 Collected Poems
12 Mysterium Coniunctionis
12 Collected Works of Nolini Kanta Gupta - Vol 05
11 Yeats - Poems
11 Schiller - Poems
11 Of The Nature Of Things
10 The Bible
10 Metamorphoses
10 Letters On Yoga II
10 Evening Talks With Sri Aurobindo
10 Essays On The Gita
9 The Practice of Psycho therapy
9 The Divine Comedy
9 Collected Works of Nolini Kanta Gupta - Vol 01
8 Questions And Answers 1953
8 Labyrinths
8 Essays Divine And Human
8 Borges - Poems
8 Agenda Vol 03
8 Agenda Vol 01
7 The Confessions of Saint Augustine
7 The Archetypes and the Collective Unconscious
7 Letters On Yoga IV
7 Aion
7 5.1.01 - Ilion
6 Vedic and Philological Studies
6 The Secret Doctrine
6 The Future of Man
6 Tagore - Poems
6 Plotinus - Complete Works Vol 03
6 Maps of Meaning
6 Letters On Yoga I
6 A Treatise on Cosmic Fire
6 Agenda Vol 10
6 Agenda Vol 08
6 A Garden of Pomegranates - An Outline of the Qabalah
5 Walden
5 The Phenomenon of Man
5 The Perennial Philosophy
5 The Mother With Letters On The Mother
5 The Human Cycle
5 Sri Aurobindo or the Adventure of Consciousness
5 Rilke - Poems
5 Record of Yoga
5 Questions And Answers 1950-1951
5 Questions And Answers 1929-1931
5 Poetics
5 Plotinus - Complete Works Vol 02
5 On Thoughts And Aphorisms
5 Let Me Explain
5 Hymns to the Mystic Fire
5 General Principles of Kabbalah
5 Cybernetics
5 Agenda Vol 04
5 Agenda Vol 02
4 Words Of Long Ago
4 Twelve Years With Sri Aurobindo
4 The Hero with a Thousand Faces
4 Preparing for the Miraculous
4 Prayers And Meditations
4 Poe - Poems
4 On the Way to Supermanhood
4 Knowledge of the Higher Worlds
4 Isha Upanishad
4 Agenda Vol 12
4 Agenda Vol 05
3 Thus Spoke Zarathustra
3 The Book of Certitude
3 The Alchemy of Happiness
3 Talks
3 Some Answers From The Mother
3 Raja-Yoga
3 Questions And Answers 1954
3 Plotinus - Complete Works Vol 04
3 Plotinus - Complete Works Vol 01
3 Liber Null
3 Li Bai - Poems
3 Letters On Yoga III
3 Crowley - Poems
3 Collected Works of Nolini Kanta Gupta - Vol 08
3 Agenda Vol 13
3 Agenda Vol 09
3 Agenda Vol 06
2 Twilight of the Idols
2 The Way of Perfection
2 The Study and Practice of Yoga
2 The Secret Of The Veda
2 Theosophy
2 The Interior Castle or The Mansions
2 The Integral Yoga
2 The Castle of Crossed Destinies
2 The Blue Cliff Records
2 The 7 Habits of Highly Effective People
2 Symposium
2 Questions And Answers 1957-1958
2 Questions And Answers 1955
2 On Education
2 Kena and Other Upanishads
2 Hymn of the Universe
2 Faust
2 Dark Night of the Soul
2 Collected Works of Nolini Kanta Gupta - Vol 06
2 Agenda Vol 11
2 Agenda Vol 07
2 Advanced Dungeons and Dragons 2E
0 0.01 - Introduction, #Agenda Vol 1, #The Mother, #Integral Yoga
This AGENDA ... One day, another species among men will pore over this fabulous document as over the tumultuous drama that must have surrounded the birth of the first man among the hostile hordes of a great, delirious Paleozoic. A first man is the dangerous contradiction of a certain simian logic, a threat to the established order that so genteelly ran about amid the high, indefeasible ferns - and to begin with, it does not even know that it is a man. It wonders, indeed, what it is. Even to itself it is strange, distressing. It does not even know how to climb trees any longer in its usual way
- and it is terribly disturbing for all those who still climb trees in the old, millennial way. Perhaps it is even a heresy. Unless it is some cerebral disorder? A first man in his little clearing had to have a great deal of courage. Even this little clearing was no longer so sure. A first man is a perpetual question. What am I, then, in the midst of all that? And where is my law? What is the law? And what if there were no more laws? ... It is terrifying. Mathematics - out of order. Astronomy and biology, too, are beginning to respond to mysterious influences. A tiny point huddled in the center of the world's great clearing. But what is all this, what if I were 'mad'? And then, claws all around, a lot of claws against this uncommon creature. A first man ... is very much alone. He is quite unbearable for the pre-human 'reason.' And the surrounding tribes growled like red monkies in the twilight of Guiana.
--
BECOME. To worship was so much easier. And then they bury you, solemnly, and the matter is settled - the case is closed: now, no one need bother any more except to print some photographic haloes for the pilgrims to this brisk little business. But they are mistaken. The real business will take place without them, the new species will fly up in their faces - it is already flying in the face of the earth, despite all its isms in black and white; it is exploding through all the pores of this battered old earth, which has had enough of shams - whether illusory little heavens or barbarous little machines.
It is the hour of the REAL Earth. It is the hour of the REAL man. We are all going there - if only we could know the path a little ...
00.01 - The Approach to Mysticism, #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
For it must be understood that the heart, the mystic heart, is not the external thing which is the seat of emotion or passion; it is the secret heart that is behind, the inner heartantarhdaya of the Upanishadwhich is the centre of the individual consciousness, where all the divergent lines of that consciousness meet and from where they take their rise. That is what the Upanishad means when it says that the heart has a hundred channels which feed the human vehicle. That is the source, the fount and origin, the very substance of the true personality. Mystic knowledge the true mystic knowledge which saves and fulfilsbegins with the awakening or the entrance into this real being. This being is pure and luminous and blissful and sovereignly real, because it is a portion, a spark of the Divine Consciousness and Nature: a contact and communion with it brings automatically into play the light and the truth that are its substance. At the same time it is an uprising flame that reaches out naturally to higher domains of consciousness and manifests them through its translucid dynamism.
The knowledge that is obtained without the heart's instrumentation or co-operation is liable to be what the Gita describes as Asuric. First of all, from the point of view of knowledge itself, it would be, as I have already said, egocentric, a product and agent of one's limited and isolated self, easily put at the service of desire and passion. This knowledge, whether rationalistic or occult, is, as it were, hard and dry in its constitution, and oftener than not, negative and destructivewi thering and blasting in its career like the desert simoom.
00.01 - The Mother on Savitri, #Sweet Mother - Harmonies of Light, #unset, #Zen
On a few other occasion also, the Mother had spoken to the same sadhak on the value of reading Savitri which he had noted down afterwards. These notes have been added at the end of the main re port. A few members of the Ashram had privately read this re port in French, but afterwards there were many requests for its English version. A translation was therefore made in November 1967. A proposal was made to the Mother in 1972 for its publication and it was submitted to Her for approval. The Mother wanted to check the translation before permitting its publication but could check only a portion of it.
Do you read Savitri?
00.02 - Mystic Symbolism, #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
And there is such a commensurability or parallelism between the various levels of consciousness, in and through all the differences that separate them from one another. Thus an object or a movement apprehended on the physical plane has a sort of line of re-echoing images extended in a series along the whole gradation of the inner planes; otherwise viewed, an object or movement in the innermost consciousness translates itself in varying modes from plane to plane down to the most material, where it appears in its grossest form as a concrete three-dimensional object or a mechanical movement. This parallelism or commensurability by virtue of which the different and divergent states of consciousness can portray or represent each other is the source of all symbolism.
A symbol symbolizes something for this reason that both possess in common a certain identical, at least similar, quality or rhythm or vibration, the symbol possessing it in a grosser or more apparent or sensuous form than the thing symbolized does. Sometimes it may happen that it is more than a certain quality or rhythm or vibration that is common between the two: the symbol in its entirety is the thing symbolized but thrown down on another plane, it is the embodiment of the latter in a more concrete world. The light and the fire that Saint Paul and Moses saw appear to be of this kind.
00.03 - Upanishadic Symbolism, #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
The three fires are named elsewhere Garhapatya, Dakshina, and Ahavaniya.9 They are the three tongues of the one central Agni, that dwells secreted in the hearth of the soul. They manifest as aspirations that flame up from the three fundamental levels of our being, the body, the life and the mind. For although the spiritual consciousness is the natural element of the soul and is gained in and through the soul, yet, in order that man may take possession of it and dwell in it consciously, in order that the soul's empire may be established, the external being too must respond to the soul's impact and yearn for its truth in the Spirit. The mind, the life and the body which are usually obstructions in the path, must discover the secret flame that is in them tooeach has his own portion of the Soul's Fireand mount on its ardent tongue towards the heights of the Spirit.
Garhapatya is the Fire in the body-consciousness, the fire of Earth, as it is sometimes called; Dakshina is the Fire of the moon or mind, and Ahavaniya that of life.10 The earthly fire is also the fire of the sun; the sun is the source of all earth's heat and symbolises at the same time the spiritual light manifested in the physical consciousness. The lunar fire is also the fire of the stars, the stars, mythologically, being the consorts or powers of the moon and they symbolise, in Yogic experience, the intuitive thoughts. The fire of the life-force has its symbol in lightning, electric energy being its vehicle.
--
In Yajnavalkya's enumeration, however, it is to be noted, first of all, that he stresses on the number three. The principle of triplicity is of very wide application: it permeates all fields of consciousness and is evidently based upon a fundamental fact of reality. It seems to embody a truth of synthesis and comprehension, points to the order and harmony that reigns in the cosmos, the spheric music. The metaphysical, that is to say, the original principles that constitute existence are the well-known triplets: (i) the superior: Sat, Chit, Ananda; and (ii) the inferior: Body, Life and Mindthis being a reflection or translation or concretisation of the former. We can see also here how the dual principle comes in, the twin godhead or the two gods to which Yajnavalkya refers. The same principle is found in the conception of Ardhanarishwara, Male and Female, Purusha-Prakriti. The Upanishad says 14 yet again that the One original Purusha was not pleased at being alone, so for a companion he created out of himself the original Female. The dual principle signifies creation, the manifesting activity of the Reality. But what is this one and a half to which Yajnavalkya refers? It simply means that the other created out of the one is not a wholly separate, independent entity: it is not an integer by itself, as in the Manichean system, but that it is a portion, a fraction of the One. And in the end, in the ultimate analysis, or rather synthesis, there is but one single undivided and indivisible unity. The thousands and hundreds, very often mentioned also in the Rig Veda, are not simply multiplications of the One, a graphic description of its many-sidedness; it indicates also the absolute fullness, the complete completeness (prasya pram) of the Reality. It includes and comprehends all and is a rounded totality, a full circle. The hundred-gated and the thousand-pillared cities of which the ancient Rishis chanted are formations and embodiments of consciousness human and divine, are realities whole and entire englobing all the layers and grades of consciousness.
Besides this metaphysics there is also an occult aspect in numerology of which Pythagoras was a well-known adept and in which the Vedic Rishis too seem to take special delight. The multiplication of numbers represents in a general way the principle of emanation. The One has divided and subdivided itself, but not in a haphazard way: it is not like the chaotic pulverisation of a piece of stone by hammer-blows. The process of division and subdivision follows a pattern almost as neat and methodical as a genealogical tree. That is to say, the emanations form a hierarchy. At the top, the apex of the pyramid, stands the one supreme Godhead. That Godhead is biune in respect of manifestation the Divine and his creative Power. This two-in-one reality may be considered, according to one view of creation, as dividing into three forms or aspects the well-known Brahma, Vishnu and Rudra of Hindu mythology. These may be termed the first or primary emanations.
0.00 - INTRODUCTION, #The Gospel of Sri Ramakrishna, #Sri Ramakrishna, #Hinduism
Gadadhar himself now organized a dramatic company with his young friends. The stage was set in the mango orchard. The themes were selected from the stories of the Ramayana and the Mahabharata. Gadadhar knew by heart almost all the roles, having heard them from professional actors. His favourite theme was the Vrindavan episode of Krishna's life, depicting those exquisite love-stories of Krishna and the milkmaids and the cowherd boys. Gadadhar would play the parts of Radha or Krishna and would often lose himself in the character he was portraying. His natural feminine grace heightened the dramatic effect. The mango orchard would ring with the loud kirtan of the boys. Lost in song and merry-making, Gadadhar became indifferent to the routine of school.
In 1849 Ramkumar, the eldest son, went to Calcutta to improve the financial condition of the family.
--
The temple garden stands directly on the east bank of the Ganges. The northern section of the land and a portion to the east contain an orchard, flower gardens, and two small reservoirs. The southern section is paved with brick and mortar. The visitor arriving by boat ascends the steps of an imposing bathing-ghat which leads to the chandni, a roofed terrace, on either side of which stand in a row six temples of Siva. East of the terrace and the Siva temples is a large court, paved, rectangular in shape, and running north and south. Two temples stand in the centre of this court, the larger one, to the south and facing south, being dedicated to Kali, and the smaller one, facing the Ganges, to Radhakanta, that is, Krishna, the Consort of Radha. Nine domes with spires surmount the temple of Kali, and before it stands the spacious natmandir, or music hall, the terrace of which is sup- ported by stately pillars. At the northwest and southwest
corners of the temple compound are two nahabats, or music towers, from which music flows at different times of day, especially at sunup, noon, and sundown, when the worship is performed in the temples. Three sides of the paved courtyard — all except the west — are lined with rooms set apart for kitchens, store-rooms, dining-rooms, and quarters for the temple staff and guests. The chamber in the northwest angle, just beyond the last of the Siva temples, is of special interest to us; for here Sri Ramakrishna was to spend a considerable part of his life. To the west of this chamber is a semicircular porch overlooking the river. In front of the porch runs a foot-path, north and south, and beyond the path is a large garden and, below the garden, the Ganges. The orchard to the north of the buildings contains the Panchavati, the banyan, and the bel-tree, associated with Sri Ramakrishna's spiritual practices. Outside and to the north of the temple compound proper is the kuthi, or bungalow, used by members of Rani Rasmani's family visiting the garden. And north of the temple garden, separated from it by a high wall, is a powder-magazine belonging to the British Government.
--- SIVA
--
The temple of Radhakanta, also known as the temple of Vishnu, contains the images of Radha and Krishna, the symbol of union with God through ecstatic love. The two images stand on a pedestal facing the west. The floor is paved with marble. From the ceiling of the porch hang chandeliers protected from dust by coverings of red cloth. Canvas screens shield the images from the rays of the setting sun. Close to the threshold of the inner shrine is a small brass cup containing holy water. Devoted visitors reverently drink a few drops from the vessel.
--- KALI
--
And, indeed, he soon discovered what a strange Goddess he had chosen to serve. He became gradually enmeshed in the web of Her all-pervading presence. To the ignorant She is, to be sure, the image of destruction; but he found in Her the benign, all-loving Mother. Her neck is encircled with a garland of heads, and Her waist with a girdle of human arms, and two of Her hands hold weapons of death, and Her eyes dart a glance of fire; but, strangely enough, Ramakrishna felt in Her breath the soothing touch of tender love and saw in Her the Seed of Immortality. She stands on the bosom of Her Consort, Siva; it is because She is the Sakti, the Power, inseparable from the Absolute. She is surrounded by jackals and other unholy creatures, the denizens of the cremation ground. But is not the Ultimate Reality above holiness and unholiness? She appears to be reeling under the spell of wine. But who would create this mad world unless under the influence of a divine drunkenness? She is the highest symbol of all the forces of nature, the synthesis of their antinomies, the Ultimate Divine in the form of woman. She now became to Sri Ramakrishna the only Reality, and the world became an unsubstantial shadow. Into Her worship he poured his soul. Before him She stood as the transparent portal to the shrine of Ineffable Reality.
The worship in the temple intensified Sri Ramakrishna's yearning for a living vision of the Mother of the Universe. He began to spend in meditation the time not actually employed in the temple service; and for this purpose he selected an extremely solitary place. A deep jungle, thick with underbrush and prickly plants, lay to the north of the temples. Used at one time as a burial ground, it was shunned by people even during the day-time for fear of ghosts. There Sri Ramakrishna began to spend the whole night in meditation, returning to his room only in the morning with eyes swollen as though from much weeping. While meditating, he would lay aside his cloth and his brahminical thread. Explaining this strange conduct, he once said to Hriday: "Don't you know that when one thinks of God one should be freed from all ties? From our very birth we have the eight fetters of hatred, shame, lineage, pride of good conduct, fear, secretiveness, caste, and grief. The sacred thread reminds me that I am a brahmin and therefore superior to all. When calling on the Mother one has to set aside all such ideas." Hriday thought his uncle was becoming insane.
--
It is said that samadhi, or trance, no more than opens the portal of the spiritual realm. Sri Ramakrishna felt an unquenchable desire to enjoy God in various ways. For his meditation he built a place in the northern wooded section of the temple garden. With Hriday's help he planted there five sacred trees. The spot, known as the Panchavati, became the scene of many of his visions.
As his spiritual mood deepened he more and more felt himself to be a child of the Divine Mother. He learnt to surrender himself completely to Her will and let Her direct him.
--
About this time he began to worship God by assuming the attitude of a servant toward his master. He imitated the mood of Hanuman, the monkey chieftain of the Ramayana, the ideal servant of Rama and traditional model for this self-effacing form of devotion. When he meditated on Hanuman his movements and his way of life began to resemble those of a monkey. His eyes became restless. He lived on fruits and roots. With his cloth tied around his waist, a portion of it hanging in the form of a tail, he jumped from place to place instead of walking. And after a short while he was blessed with a vision of Sita, the divine consort of Rama, who entered his body and disappeared there with the words, "I bequeath to you my smile."
Mathur had faith in the sincerity of Sri Ramakrishna's spiritual zeal, but began now to doubt his sanity. He had watched him jumping about like a monkey. One day, when Rani Rasmani was listening to Sri Ramakrishna's singing in the temple, the young priest abruptly turned and slapped her. Apparently listening to his song, she had actually been thinking of a law-suit. She accepted the punishment as though the Divine Mother Herself had imposed it; but Mathur was distressed. He begged Sri Ramakrishna to keep his feelings under control and to heed the conventions of society. God Himself, he argued, follows laws. God never permitted, for instance, flowers of two colours to grow on the same stalk. The following day Sri Ramakrishna presented Mathur Babu with two hibiscus flowers growing on the same stalk, one red and one white.
--
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 Vrindavan, mad with longing for her divine Sweetheart. At his request Mathur provided him with woman's dress and jewelry. 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.
The Vaishnava scriptures advise one to propitiate Radha and obtain her grace in order to realize Sri Krishna. So the tortured devotee now turned his prayer to her. Within a short time he enjoyed her blessed vision. He saw and felt the figure of Radha disappearing into his own body.
--
It took the group only a few days to become adjusted to the new environment. The Holy Mother, assisted by Sri Ramakrishna's niece, Lakshmi Devi, and a few woman devotees, took charge of the cooking for the Master and his attendants. Surendra willingly bore the major portion of the expenses, other householders contributing according to their means. Twelve disciples were constant attendants of the Master: Narendra, Rakhal, Baburam, Niranjan, Jogin, Latu, Tarak, the-elder Gopal, Kali, Sashi, Sarat, and the younger Gopal. Sarada, Harish, Hari, Gangadhar, and Tulasi visited the Master from time to time and practised sadhana at home. Narendra, preparing for his law examination, brought his books to the garden house in order to continue his studies during the infrequent spare moments. He encouraged his brother disciples to intensify their meditation, scriptural studies, and other spiritual disciplines. They all forgot their relatives and their
worldly duties.
--
Sunday, August 15, 1886. The Master's pulse became irregular. The devotees stood by the bedside. Toward dusk Sri Ramakrishna had difficulty in breathing. A short time afterwards he complained of hunger. A little liquid food was put into his mouth; some of it he swallowed, and the rest ran over his chin. Two attendants began to fan him. All at once he went into samadhi of a rather unusual type. The body became stiff. Sashi burst into tears. But after midnight the Master revived. He was now very hungry and helped himself to a bowl of porridge. He said he was strong again. He sat up against five or six pillows, which were sup ported by the body of Sashi, who was fanning him. Narendra took his feet on his lap and began to rub them. Again and again the Master repeated to him, "Take care of these boys." Then he asked to lie down. Three times in ringing tone's he cried the name of Kali, his life's Beloved, and lay back. At two minutes past one there was a low sound in his throat and he fell a little to one side. A thrill passed over his body. His hair stood on end. His eyes became fixed on the tip of his nose. His face was lighted with a smile. The final ecstasy began. It was mahasamadhi, total absorption, from which his mind never returned. Narendra, unable to bear it, ran downstairs.
Dr. Sarkar arrived the following noon and pronounced that life had departed not more than half an hour before. At five o'clock the Masters body was brought downstairs, laid on a cot, dressed in ochre clothes, and decorated with sandal-paste and flowers. A procession was formed. The passers-by wept as the body was taken to the cremation ground at the Baranagore Ghat on the Ganges.
0.00 - THE GOSPEL PREFACE, #The Gospel of Sri Ramakrishna, #Sri Ramakrishna, #Hinduism
In addition to this instinct for diary-keeping, M. had great endowments contri buting to success in this line. Writes Swami Nityatmananda who lived in close association with M., in his book entitled M - The Apostle and Evangelist: "M.'s prodigious memory combined with his extraordinary power of imagination completely annihilated the distance of time and place for him. Even after the lapse of half a century he could always visualise vividly, scenes from the life of Sri Ramakrishna. Superb too was his power to portray pictures by words."
Besides the prompting of his inherent instinct, the main inducement for M. to keep this diary of his experiences at Dakshineswar was his desire to provide himself with a means for living in holy company at all times. Being a school teacher, he could be with the Master only on Sundays and other holidays, and it was on his diary that he depended for 'holy company' on other days. The devotional scriptures like the Bhagavata say that holy company is the first and most im portant means for the generation and growth of devotion. For, in such company man could hear talks on spiritual matters and listen to the glorification of Divine attri butes, charged with the fervour and conviction emanating from the hearts of great lovers of God. Such company is therefore the one certain means through which Sraddha (Faith), Rati (attachment to God) and Bhakti (loving devotion) are generated. The diary of his visits to Dakshineswar provided M. with material for re-living, through reading and contemplation, the holy company he had had earlier, even on days when he was not able to visit Dakshineswar. The wealth of details and the vivid description of men and things in the midst of which the sublime conversations are set, provide excellent material to re-live those experiences for any one with imaginative powers. It was observed by M.'s disciples and admirers that in later life also whenever he was free or alone, he would be pouring over his diary, trans porting himself on the wings of imagination to the glorious days he spent at the feet of the Master.
0.03 - Letters to My little smile, #Some Answers From The Mother, #The Mother, #Integral Yoga
life, of its misery and ugliness. For life is not as it is portrayed
in novels; day-to-day existence is full of sufferings great and
0.06 - Letters to a Young Sadhak, #Some Answers From The Mother, #The Mother, #Integral Yoga
Mother, X has broken a porcelain bowl.
Yesterday you were surprised that she had never broken anything, - naturally today she has broken something; this is how
0.09 - Letters to a Young Teacher, #Some Answers From The Mother, #The Mother, #Integral Yoga
reach, in an attempt to portray this or that visitor who has come
to us. But most often, the picture we succeed in making of our
visitor is more like a caricature than a portrait.
And yet if we were wiser, we would remain up above, at
--
the soul is itself a portion of the Supreme, it is immutable and
eternal. The psychic being is progressive and immortal.
--
Will. The soul itself, being a portion of the Divine, is above
all moral and ethical notions; it bathes in the Divine Light and
01.01 - The Symbol Dawn, #Savitri, #Sri Aurobindo, #Integral Yoga
Acclaimed their portion of ephemeral joy.
2.2
--
A portion of its sorrow, struggle, fall.
2.16
01.02 - Natures Own Yoga, #Collected Works of Nolini Kanta Gupta - Vol 03, #Nolini Kanta Gupta, #Integral Yoga
An organ in the human being has been especially developed to become the effective instrument of this accelerated Yogic process the self-consciousness which I referred to as being the distinctive characteristic of man is a function of this organ. It is his soul, his psychic being; originally it is the spark of the Divine Consciousness which came down and became involved in Matter and has been endeavouring ever since to release itself through the upward march of evolution. It is this which presses on continually as the stimulus to the evolutionary movement; and in man it has attained sufficient growth and power and has come so far to the front from behind the veil that it can now lead and mould his external consciousness. It is also the channel through which the Divine Consciousness can flow down into the inferior levels of human nature. It is the being no bigger than the thumb ever seated within the heart, spoken of in the Upanishads. It is likewise the basis of true individuality and personal identity. It is again the reflection or expression in evolutionary Nature of one's essential selfjivtman that is above, an eternal portion of the Divine, one with the Divine and yet not dissolved and lost in it. The psychic being is thus on the one hand in direct contact with the Divine and the higher consciousness, and on the other it is the secret upholder and controller' (bhart, antarymin) of the inferior consciousness, the hidden nucleus round which the body and the life and the mind of the individual are built up and organised.
The first decisive step in Yoga is taken when one becomes conscious of the psychic being, or, looked at from the other side, when the psychic being comes forward and takes possession of the external being, begins to initiate and influence the movements of the mind and life and body and gradually free them from the ordinary round of ignorant nature. The awakening of the psychic being means, as I have said, not only a deepening and heightening of the consciousness and its release from the obscurity and limitation of the inferior Prakriti, confined to the lower threefold status, into what is behind and beyond; it means also a return of the deeper and higher consciousness upon the lower hemisphere and a consequent purification and illumination and regeneration of the latter. Finally, when the psychic being is in full self-possession and power, it can be the vehicle of the direct supramental consciousness which will then be able to act freely and absolutely for the entire transformation of the external nature, its transfiguration into a perfect body of the Truth-consciousness in a word, its divinisation.
01.02 - The Object of the Integral Yoga, #The Integral Yoga, #Sri Aurobindo, #Integral Yoga
To come to this Yoga merely with the idea of being a superman would be an act of vital egoism which would defeat its own object. Those who put this object in the front of their preoccupations invariably come to grief, spiritually and otherwise. The aim of this Yoga is, first, to enter into the divine consciousness by merging into it the separative ego (incidentally, in doing so one finds one's true individual self which is not the limited, vain and selfish human ego but a portion of the Divine) and, secondly, to bring down the supramental consciousness on earth to transform mind, life and body. All else can be only a result of these two aims, not the primary object of the Yoga.
The only creation for which there is any place here is the supramental, the bringing of the divine Truth down on the earth, not only into the mind and vital but into the body and into
01.03 - Mystic Poetry, #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
It is not merely by addressing the beloved as your goddess that you can attain this mysticism; the Elizabethan did that in merry abundance,ad nauseam.A finer temper, a more delicate touch, a more subtle sensitiveness and a kind of artistic wizardry are necessary to tune the body into a rhythm of the spirit. The other line of mysticism is common enough, viz., to express the spirit in terms and rhythms of the flesh. Tagore did that liberally, the Vaishnava poets did nothing but that, the Song of Solomon is an exquisite example of that procedure. There is here, however, a difference in degrees which is an interesting feature worth noting. Thus in Tagore the reference to the spirit is evident, that is the major or central chord; the earthly and the sensuous are meant as the name and form, as the body to render concrete, living and vibrant, near and intimate what otherwise would perhaps be vague and abstract, afar, aloof. But this mundane or human appearance has a value in so far as it is a sup port, a pointer or symbol of the spiritual im port. And the mysticism lies precisely in the play of the two, a hide-and-seek between them. On the other hand, as I said, the greater portion of Vaishnava poetry, like a precious and beautiful casket, no doubt, hides the spiritual im port: not the pure significance but the sign and symbol are luxuriously elaborated, they are placed in the foreground in all magnificence: as if it was their very purpose to conceal the real meaning. When the Vaishnava poet says,
O love, what more shall I, shall Radha speak,
--
There have been other philosophical poets, a good number of them since thennot merely rationally philosophical, as was the vogue in the eighteenth century, but metaphysically philosophical, that is to say, inquiring not merely into the phenomenal but also into the labyrinths of the noumenal, investigating not only what meets the senses, but also things that are behind or beyond. Amidst the earlier efflorescence of this movement the most outstanding philosopher poet is of course Dante, the Dante of Paradiso, a philosopher in the mediaeval manner and to the extent a lesser poet, according to some. Goe the is another, almost in the grand modern manner. Wordsworth is full of metaphysics from the crown of his head to the tip of his toe although his poetry, perhaps the major portion of it, had to undergo some kind of martyrdom because of it. And Shelley, the supremely lyric singer, has had a very rich undertone of thought-content genuinely metaphysical. And Browning and Arnold and Hardyindeed, if we come to the more moderns, we have to cite the whole host of them, none can be excepted.
We left out the Metaphysicals, for they can be grouped as a set apart. They are not so much metaphysical as theological, religious. They have a brain-content stirring with theological problems and speculations, replete with scintillating conceits and intricate fancies. Perhaps it is because of this philosophical burden, this intellectual bias that the Metaphysicals went into obscurity for about two centuries and it is precisely because of that that they are slowly coming out to the forefront and assuming a special value with the moderns. For the modern mind is characteristically thoughtful, introspective"introvert"and philosophical; even the exact physical sciences of today are rounded off in the end with metaphysics.
01.03 - The Yoga of the King - The Yoga of the Souls Release, #Savitri, #Sri Aurobindo, #Integral Yoga
A fiery portion of the Wonderful,
Artist of his own beauty and delight,
--
A portion of the inexpressible Truth
Revealed by silence to the silent soul.
01.04 - Sri Aurobindos Gita, #Collected Works of Nolini Kanta Gupta - Vol 03, #Nolini Kanta Gupta, #Integral Yoga
The higher secret of the Gita lies really in the later chapters, the earlier chapters being a preparation and passage to it orpartial and practical application. This has to be pointed out, since there is a notion current which seeks to limit the Gita's effective teaching to the earlier part, neglecting or even discarding the later portion.
The style and manner of Sri Aurobindo's interpretation1 is also supremely characteristic: it does not carry the impress of a mere metaphysical dissertation-although in matter it clothes throughout a profound philosophy; it is throbbing with the luminous life of a prophet's message, it is instinct with something of the Gita's own mantraakti.
01.04 - The Secret Knowledge, #Savitri, #Sri Aurobindo, #Integral Yoga
A portion of a parable sublime.
It wears to the perishable creature's eyes
--
They have no portion in the good that dies,
Mute, pure, they share not in the evil done;
--
And the portent of the soul's immense uprise.
All here where each thing seems its lonely self
--
His human portion, we must grow divine.
Our life is a paradox with God for key.
--
His pay doled out from port to neighbour port,
Content with his safe round's unchanging course,
--
Whether to a blank port in the Unseen
He goes or, armed with her fiat, to discover
01.05 - The Yoga of the King - The Yoga of the Spirits Freedom and Greatness, #Savitri, #Sri Aurobindo, #Integral Yoga
23.7A magic porch of entry glimmering
Quivered in a penumbra of screened Light,
01.06 - On Communism, #Collected Works of Nolini Kanta Gupta - Vol 01, #Nolini Kanta Gupta, #Integral Yoga
So first the individual and then the commune is not the natural nor the ideal principle. On the other hand, first the commune and then the individual would appear to be an equally defective principle. For first a commune means an organisation, its laws and rules and regulations, its injunctions and prohibitions; all which signifies or comes to signify that every individual is not free to enter its fold and that whoever enters must know how to dovetail himself therein and thus crush down the very life-power whose enhancement and efflorescence is sought. First a commune means necessarily a creed, a dogma, a set form of being and living indelibly marked out from beforehand. The individual has there no choice of finding and developing the particular creed or dogma or mode of being and living, from out of his own self, along his particular line of natural growth; all that is imposed upon him and he has to accept and make it his own by trial and effort and self-torture. Even if the commune be a contractual association, the members having joined together in a common cause to a common end, by voluntarily sacrificing a portion of their personal choice and freedom, even then it is not the ideal thing; the collective soul will be diminished in exact pro portion as each individual soul has had to be diminished, be that voluntary or otherwise. That commune is plenary and entire which ensures plenitude and entirety to each of its individuals.
Now how to escape the dilemma? Only if we take the commune and the individual togetheren bloc, as has already been suggested. This means that the commune should be at the beginning a subtle and supple thing, without form and even without name, it should be no more than the circumambient aura the sukshma deha that plays around a group of individuals who meet and unite and move together by a secret affinity, along a common path towards a common goal. As each individual develops and defines himself, the commune also takes a more and more concrete shape; and when at the last stage the individual rises to the full height of his godhead, takes possession of his integral divinity, the commune also establishes its solid empire, vivid and vibrant in form and name.
01.07 - Blaise Pascal (1623-1662), #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
But the pressure upon his dynamic and heated brain the fiery zeal in his mindwas already proving too much and he was advised medically to take complete rest. Thereupon followed what was known as Pascal's mundane lifea period of distraction and dissipation; but this did not last long nor was it of a serious nature. The inner fire could brook no delay, it was eager and impatient to englobe other fields and domains. Indeed, it turned to its own field the heart. Pascal became initiated into the mystery of Faith and Grace. Still he had to pass through a terrible period of dejection and despair: the life of the world had given him no rest or relaxation, it served only to fill his cup of misery to the brim. But the hour of final relief was not long postponed: the Grace came to him, even as it came to Moses or St. Paul as a sudden flare of fire which burnt up the Dark Night and opened out the portals of Morning Glory.
Pascal's place in the evolution of European culture and consciousness is of considerable significance and im portance. He came at a critical time, on the mounting tide of rationalism and scepticism, in an age when the tone and temper of human mentality were influenced and fashioned by Montaigne and Rochefoucauld, by Bacon and Hobbes. Pascal himself, born in such an atmosphere of doubt and disbelief and disillusionment, had sucked in a full dose of that poison; yet he survived and found the Rock of Ages, became the clarion of Faith against Denial. What a spectacle it was! This is what one wrote just a quarter of a century after the death of Pascal:
01.08 - A Theory of Yoga, #Collected Works of Nolini Kanta Gupta - Vol 01, #Nolini Kanta Gupta, #Integral Yoga
It would have been an easy matter if these vital urges could flow on unhindered in their way. There would have been no problem at all, if they met satisfaction easily and smoothly, without having to look to other factors and forces. As a matter of fact, man does not and cannot gratify his instincts whenever and wherever he chooses and in an open and direct manner. Even in his most primitive and barbarous condition, he has often to check himself and throw a veil, in so many ways, over his sheer animality. In the civilised society the check is manifold and is frankly recognised. We do not go straight as our sexual impulsion leads, but seek to hide and camouflage it under the institution of marriage; we do not pounce upon the food directly we happen to meet it and snatch and appropriate whatever portion we get but we secure it through an elaborate process, which is known as the economic system. The machinery of the state, the cult of the kshatriya are roundabout ways to meet our fighting instincts.
What is the reason of this elaboration, this check and constraint upon the natural and direct outflow of the animal instincts in man? It has been said that the social life of man, the fact that he has to live and move as member of a group or aggregate has imposed upon him these restrictions. The free and unbridled indulgence of one's bare aboriginal impulses may be possible to creatures that live a separate, solitary and individual life but is disruptive of all bonds necessary for a cor porate and group life. It is even a biological necessity again which has evolved in man a third and collateral primary instinct that of the herd. And it is this herd-instinct which naturally and spontaneously restrains, diverts and even metamorphoses the other instincts of the mere animal life. However, leaving aside for the moment the question whether man's ethical and spiritual ideals are a mere dissimulation of his animal instincts or whether they correspond to certain actual realities apart from and co-existent with these latter, we will recognise the simple fact of control and try to have a glimpse into its mechanism.
01.10 - Nicholas Berdyaev: God Made Human, #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
Nicholas Berdyaev is an ardent worker, as a Russian is naturally expected to be, in the cause of the spiritual rehabilitation of mankind. He is a Christian, a neo-Christian: some of his conclusions are old-world truths and bear repetition and insistence; others are of a more limited, conditional and even doubtful nature. His conception of the value of human person, the dignity and the high reality he gives to it, can never be too welcome in a world where the individual seems to have gone the way of vanished empires and kings and princes. But even more im portant and interesting is the view he underlines that the true person is a spiritual being, that is to say, it is quite other than the empirical ego that man normally is"not this that one worships" as the Upanishads too declare. Further, in his spiritual being man, the individual, is not simply a portion or a fraction; he is, on the contrary, an integer, a complete whole, a creative focus; the true individual is a microcosm yet holding in it and imaging the macrocosm. Only perhaps greater stress is laid upon the aspect of creativity or activism. An Eastern sage, a Vedantin, would look for the true spiritual reality behind the flux of forces: Prakriti or Energy is only the executive will of the Purusha, the Conscious Being. The personality in Nature is a formulation and emanation of the transcendent impersonality.
There is another aspect of personality as viewed by Berdyaev which involves a bias of the more orthodox Christian faith: the Christ is inseparable from the Cross. So he says: "There is no such thing as personality if there is no capacity for suffering. Suffering is inherent in God too, if he is a personality, and not merely an abstract idea. God shares in the sufferings of men. He yearns for responsive love. There are divine as well as human passions and therefore divine or creative personality must always suffer to the end of time. A condition of anguish and distress is inherent in it." The view is logically enforced upon the Christian, it is said, if he is to accept incarnation, God becoming flesh. Flesh cannot but be weak. This very weakness, so human, is and must be specially characteristic of God also, if he is one with man and his lover and saviour.
01.11 - Aldous Huxley: The Perennial Philosophy, #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
A similar compilation was published in the Arya, called The Eternal Wisdom (Les Paroles ternelles, in French) a portion of which appeared later on in book-form: that was more elaborate, the contents were arranged in such a way that no comments were needed, they were self-explanatory, divided as they were in chapters and sections and subsections with proper headings, the whole thing put in a logical and organised sequence. Huxley's compilation begins under the title of the Upanishadic text "That art Thou" with this saying of Eckhart: "The more God is in all things, the more He is outside them. The more He is within, the more without". It will be interesting to note that the Arya compilation too starts with the same idea under the title "The God of All; the God who is in All", the first quotation being from Philolaus, "The Universe is a Unity".The Eternal Wisdom has an introduction called "The Song of Wisdom" which begins with this saying from the Book of Wisdom: "We fight to win sublime Wisdom; therefore men call us warriors".
Huxley gives only one quotation from Sri Aurobindo under the heading "God in the World". Here it is:
01.13 - T. S. Eliot: Four Quartets, #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
Of the petrel and the porpoise. In my end is my beginning. 8
There must be a beginning, an affirmation. The other side of nature is not merely transcended and excluded, it must be taken up too, given some place, its proper place in the totality, in the higher synthesis:
0 1958-05-11 - the ship that said OM, #Agenda Vol 01, #unset, #Zen
The waters off Pondicherry occasionally serve as a port.
During an Indian film on Dhruva in which this manna was chanted for a long time. This film was shown at the Ashram Playground on April 29, 1958.
0 1958-11-04 - Myths are True and Gods exist - mental formation and occult faculties - exteriorization - work in dreams, #Agenda Vol 01, #unset, #Zen
She is a portrait of the ideal woman according to the Hindu conception, the woman who worships her husb and as a god, which means that she sees the Supreme in her husband. And so this woman was much more powerful than all the gods of the Puranas precisely because she had this psychic capacity for total self-giving; and her faith in the Supremes presence in her husb and gave her a much greater power than that of all the gods.
The story narrated in the film went like this: Narada, as usual, was having fun. (Narada is a demigod with a divine position that is, he can communicate with man and with the gods as he pleases, and he serves as an intermediary, but then he likes to have fun!) So he was quarrelling with one of the goddesses, I no longer recall which one, and he told her (Ah, yes! The quarrel was with Saraswati.) Saraswati was telling him that knowledge is much greater than love (much greater in that it is much more powerful than love), and he replied to her, You dont know what youre talking about! (Mother laughs) Love is much more powerful than knowledge. So she challenged him, saying, Well then, prove it to me.I shall prove it to you, he replied. And the whole story starts there. He began creating a whole imbroglio on earth just to prove his point.
--
To give another comparison, it could be said that the physical body is at the centerit is the most material and the most condensed, as well as the smallestand the more subtle inner bodies increasingly overlap the limits of this central physical body; they pass through it and extend further and further out, like water eva porating from a porous vase which creates a kind of steam all around it. And the more subtle it is, the more its extension tends to fuse with that of the universe: you finally become universal. It is an entirely concrete process that makes the invisible worlds an objective experience and even allows you to act in those worlds.
In Sri Aurobindo's and Mother's terminology, 'psychic' or 'psychic being' means the soul or the portion of the Supreme in man which evolves from life to life until it becomes a fully self-conscious being. The soul is a special capacity or grace of human beings on earth.
The film on August 5.
0 1959-11-25, #Agenda Vol 01, #unset, #Zen
But for that, the body the body-consciousness must first learn to widen itself. It is indispensable, for otherwise all the cells become a kind of boiling porridge under the pressure of the supramental light.
What usually happens is that when the body reaches its maximum intensity of aspiration or of ecstasy of Love, it is unable to contain it. It becomes flat, motionless. It falls back. Things settle downyou are enriched with a new vibration, but then everything resumes its course. So you must widen yourself in order to learn to bear unflinchingly the intensities of the supramental force, to go forward always, always with the ascending movement of the divine Truth, without falling backwards into the decrepitude of the body.
0 1960-03-03, #Agenda Vol 01, #unset, #Zen
Only a few days ago, on the morning of the 29th, I had one of those experiences that mark ones life. It happened upstairs in my room. I was doing my japa, walking up and down with my eyes wide open, when suddenly Krishna camea gold Krishna, all golden, in a golden light that filled the whole room. I was walking, but I could not even see the windows or the rug any longer, for this golden light was everywhere with Krishna at its center. And it must have lasted at least fifteen minutes. He was dressed in those same clothes in which he is normally portrayed when he dances. He was all light, all dancing: You see, I will be there this evening during the Darshan.1 And suddenly, the chair I use for darshan came into the room! Krishna climbed up onto it, and his eyes twinkled mischievously, as if to say, I will be there, you see, and therell be no room for you.
When I came down that evening for distribution,2 at first I was annoyed. I had said that I didnt want anybody in the hall, precisely because I wanted to establish an atmosphere of concentration, the immobility of the Spirit but there were at least thirty people in there, those who had decorated the hall, thirty of them stirring, stirring about, a mass of little vibrations. And before I could even say scat I had hardly taken my seatsomeone put the tray of medals on my lap and they started filing past.
0 1960-10-02b, #Agenda Vol 01, #unset, #Zen
nos portes,
qui attend notre appel
--
In this way we keep the word appel [call], which is strong. All I did was change the relative pronoun (at first you had translated it as qui, nos portes, attend notre appel2).
I dont know. Perhaps it is more incisive this way.
0 1960-10-22, #Agenda Vol 01, #unset, #Zen
Im going to tell you what I sawits very interesting. First, emanating from here (Mother indicates the chest), a florescence of every color like a peacocks tail spread wide; but it was made of light, and it was very, very delicate, very fine, like this (gesture). Then it rose up and formed what truly seemed like a luminous peacock, up above, and it remained like that. Then, from here (the chest), what looked like a sword of white light climbed straight up. It went up very high and formed a kind of expanse, a very vast expanse, which was like a callthis lasted the longest. And then, in response, a veritable rain, like (no, it was much finer than drops) a golden lightwhite and goldenwith various shades, at times more towards white, at times more golden, at times with a tinge of pink. And all this was descending, descending into you. And here (the chest), it changed into this same deep blue light, with a powdering of green light inside itemerald green. And at that moment, when it reached here (the level of the heart), a number of little divinities of living golda deep, living goldcame, like this, and then looked at you. And just as they looked at you, there was the image of the Mother right at the very center of younot as she is commonly portrayed but as she is in the Indian consciousness Very serene and pure and luminous. And then that changed into a temple, and inside the temple there seemed to be an image of Sri Aurobindo and an image of me but living images in a powdering of light. Then it grew into a magnificent edifice and settled in with an extraordinary power. And it remained motionless.
That is the representation of your japa.
--
(Mother laughs heartily) Your japa is lovely. Oh, its a whole world thats forming, and its truly harmonious, powerful, beautiful. Its very good. If you like, well do this for a few moments from time to time. It was very how should I put it? very pleasant for me. It feels comfortable, a bit removed from all this porridge! I was very glad.
If you want to prevent these disturbances in your physical mind, then when you sit for japa You know my Force, dont you? Well then, wrap it around you, like this, twelve times, from top to bottom.
0 1960-10-25, #Agenda Vol 01, #unset, #Zen
(No sooner had Mother finished telling this story than, by a curious coincidence, someone brought her a portrait drawn by P.K., one of the Ashram artists. Several days earlier, at about two in the morning during an uncommonly violent lightning storm, P.K. had suddenly SEEN amidst the flashes of lightning in the sky a rather terrible, demoniacal head in front of his very eyes. Having nothing else available, he hastily drew his vision in chalk on a schoolchilds slate, which is the portrait Mother speaks of here:)
Well, well! So P.K. is clairvoyant! Its him, for surethis is the being behind those people. Thats why they had so much power. And he came here because of tha the was furious. Quite a demon!
--
Merely by looking at that portrait, one child came down with fever!7
I myself didnt dare look at it for long!
0 1960-11-15, #Agenda Vol 01, #unset, #Zen
It was no longer this (that is, life as it is on earth) becoming conscious of That (the eternal soul, this portion of the Supreme as Sri Aurobindo said); it was the eternal soul seeing life in its own way but without separation, without any separation, not like something looking from above that feels itself to be different How strange it is! Its not something else, its NOT something else, its not even a distortion, not even Its losing its illusory quality as described in the old spiritualities thats not what it is! In my experience, there was there was clearly an emotion I cant describe it, there are no words. It wasnt a feeling, it was something like an emotion, a vibration of such TOTAL closeness and at the same time of compassion, a compassion of love. (Oh, words are so pitiful! ) One was this outer thing, which was the total negation of the other and AT THE SAME TIME the other, without the least separation between them. It WAS the other. So what was born in one was born in the other as well, in this eternal light. A sweetness of identity, precisely, an identity that was necessarily such total understanding with such perfect love but love says it poorly, all words are poor! Its not that; its something else! Its something that cannot be expressed.
I lived that this morning, upstairs.
0 1961-03-04, #Agenda Vol 02, #The Mother, #Integral Yoga
portlandia grandiflora.
A movement launched by some disciples for 'the unification of the world.'
0 1961-04-25, #Agenda Vol 02, #The Mother, #Integral Yoga
portulaca grandiflora (rose moss).
Mother gradually goes into trance and 'follows the experience.'
0 1961-06-24, #Agenda Vol 02, #The Mother, #Integral Yoga
In Sri Aurobindo's and Mother's terminology, 'psychic' or 'psychic being' means the soul or the portion of the Supreme in man which evolves from life to life until it becomes a fully self-conscious being. The soul is a capacity or grace particular to human beings on earth.
Experience of July 24, 1959.
0 1961-07-28, #Agenda Vol 02, #The Mother, #Integral Yoga
Standing there between two iridescent pillars is a very tall figure; his face, framed in short blond curls, is that of a very young man; his eyes are sea-green; he is clad in a pale blue tunic, and like wings upon his shoulders are great, snow-white fins. Beholding me, he steps aside against a pillar to let me pass. Scarcely have I crossed the threshold when an exquisite melody strikes my ears. The waters are all iridescent here, the ground aglow with glossy pearls; the portico and the vault, hung gracefully with stalactites, are opaline; delectable perfumes hover everywhere; galleries, niches and alcoves open out on all sides; but directly ahead of me I perceive a great light and towards it I turn my steps. There are great rays of gold, silver, sapphire, emerald and ruby, radiating outward in all directions, born from a center too distant for me to discern; to this center I feel drawn by a powerful attraction.
Now I see that these rays emanate from a recumbent oval of white light encircled by a superb rainbow, and I sense that the one whom the light hides from my view is plunged into a profound repose. For long I remain at the outer edge of the rainbow, trying to pierce through the light and see the one who is sleeping encircled by such splendor. Unable to discern anything, I enter the rainbow, and thence into the white and shining oval. Here I see a marvelous being: stretched on what seems to be a mass of white eiderdown, his supple body, of incomparable beauty, is garbed in a long, white robe. His head rests on his folded arm, but of that I can see only his long hair, the hue of ripened wheat, flowing over his shoulders. A great and gentle emotion sweeps through me at this magnificent spectacle, and a deep reverence as well.
0 1961-11-05, #Agenda Vol 02, #The Mother, #Integral Yoga
According to Mother's wishes, the tape was erased up to this point. But years passed and circumstances changed, and when Satprem found the transcription of this conversation among his papers, he deemed it worthwhile to preserve the major portion of it for its historical interest. Mother's difficulties are always the difficulties of the 'Terrestrial Work'; and this particular Asura, who disturbed the earth in such a particular way, could hardly be passed over in silence.
See conversation of July 28, p. 279.
0 1962-01-09, #Agenda Vol 03, #The Mother, #Integral Yoga
Theres a seat in my bathroom upstairs, and between the seat and the wall are two small tables (not tables, but small stools where a few things are kept), and a porcelain towel bar (luckily, everything has rounded corners). I found myself wedged in between the seat and the two small tables (a space about this wide!). And all that matter the material substance of the table and the objects on the table and the porcelain seatit all seemed so unreceptive! It doesnt give way like it should for things to be comfortable; but it wasnt that my body was uncomfortable there was no body! The whole set-up was bizarre, everything was in a bizarre and absurd situation which I couldnt really understand, couldnt make out: Whats this big lump doing here, I seemed to be wondering, taking up so much room, getting in the way?
My elbow had ended up leaning on a little plastic tray I have there, where I keep pencils, ball-point pens, note pads and so forth. The body was leaning on this tray, evidently trying to get up, and the whole thing started cracking noisily under the weight. And in a diffuse but very clear consciousness I was saying to myself, But why? Whats all this ridiculous noise? And whats this heavy thing doing? What disorder. There shouldnt be such disorder. And it went on crack-crack-cracking. Then suddenly normal consciousness returnedto be exact, what returned was the normal RELATIONSHIP consciousness has with thingsand I said, Well, really! What a ridiculous situation! What is this elbow doing on that tray? It should realize its breaking it! And when things were all completely back to normal I told my body, What are you doing, you idiot! Come on, pick yourself up, get moving! Immediately, docile as a little child, it extricated itself, turned around, and stood up straightquite straight. I had scratched my knee, scratched my elbow, and taken three knocks on the head. Luckily there were no sharp edgesit was all hard enough, but no sharp edges. Anyway, in the end I was all right, no damage done.
--
The soul or portion of the Supreme in man which evolves from life to life until it becomes a fully conscious being.
Sri Aurobindo on Himself.
0 1962-01-21, #Agenda Vol 03, #The Mother, #Integral Yoga
It is true that the subliminal in man is the largest part of his nature and has in it the secret of the unseen dynamisms which explain his surface activities. But the lower vital subconscious which is all that this psycho-analysis of Freud seems to know, and even of that it knows only a few ill-lit corners,is no more than a restricted and very inferior portion of the subliminal whole. The subliminal self stands behind and sup ports the whole superficial man; it has in it a larger and more efficient mind behind the surface mind, a larger and more powerful vital behind the surface vital, a subtler and freer physical consciousness behind the surface bodily existence. And above them it opens to higher superconscient as well as below them to lower subconscient ranges. If one wishes to purify and transform the nature, it is the power of these higher ranges to which one must open and raise to them and change by them both the subliminal and the surface being. Even this should be done with care, not prematurely or rashly, following a higher guidance, keeping always the right attitude; for otherwise the force that is drawn down may be too strong for an obscure and weak frame of nature. But to begin by opening up the lower subconscious, risking to raise up all that is foul or obscure in it, is to go out of ones way to invite trouble. First, one should make the higher mind and vital strong and firm and full of light and peace from above; afterwards one can open up or even dive into the subconscious with more safety and some chance of a rapid and successful change.
The system of getting rid of things by anubhava [experience] can also be a dangerous one; for on this way one can easily become more entangled instead of arriving at freedom. This method has behind it two well-known psychological motives. One, the motive of purposeful exhaustion, is valid only in some cases, especially when some natural tendency has too strong a hold or too strong a drive in it to be got rid of by vicra [intellectual reflection] or by the process of rejection and the substitution of the true movement in its place; when that happens in excess, the sadhak has sometimes even to go back to the ordinary action of the ordinary life, get the true experience of it with a new mind and will behind and then return to the spiritual life with the obstacle eliminated or else ready for elimination. But this method of purposive indulgence is always dangerous, though sometimes inevitable. It succeeds only when there is a very strong will in the being towards realisation; for then indulgence brings a strong dissatisfaction and reaction, vairagya, and the will towards perfection can be carried down into the recalcitrant part of the nature.
0 1962-01-27, #Agenda Vol 03, #The Mother, #Integral Yoga
He did a portrait in profile of Sri Aurobindo, looking towards the future.
Considering it to be of no interest, Satprem unfortunately did not keep a record of his answer. The P. in question died insane, in a so-called "Japanese hospital," and one night (this is most likely the story he was telling Mother here) Satprem found him being held prisoner in a kind of hell. His body was covered with wounds which Satprem treated with balm. He then told P., "But go on, say Mother's mantra!" And the moment Satprem began to recite the mantra, the whole place explodedblown to smithereens. An instantaneous deliverance. A few months later (or it may have been a few years), P. came to see Satprem at night with a bouquet of flowers and a smile, as if to announce that he was taking on a new body.
0 1962-02-03, #Agenda Vol 03, #The Mother, #Integral Yoga
There has been a kind of perception of a variety of bodily activities, a whole series of them, having to do exclusively (or so it seems) with the maintenance of the body. Some are on the borderlinesleep, for instance: one portion of it is necessary for good maintenance of the body, and another portion puts it in contact with other parts and activities of the being; but one portion of sleep is exclusively for maintaining the bodys balance. Then there is food, keeping clean, a whole range of things. And according to Sri Aurobindo, spiritual life shouldnt suppress those things; whatever is indispensable for the bodys well-being must be kept up. For ordinary people, all other bodily activities are used for personal pleasure and benefit. The spiritual man, on the other hand, has given his body to serve the Divine, so that the Divine may use it for His work and perhaps, as Sri Aurobindo said, for His joyalthough given the present state of Matter and the body, that seems to me unlikely or at best very intermittent and partial, because this body is much more a field of misery than a field of joy. (None of this is based on speculation, but on personal experience I am relating my personal experience.) But with work, its different: when the body is at work, its in full swing. Thats its joy, its needto exist only to serve Him. To exist only to serve. And of course, to reduce maintenance to a bare minimum while trying to find a way for the Divine to participate in the very restricted, limited and meager possibilities of joy this maintenance may give. To associate the Divine with all those movements and things, like keeping clean, sleeping (although sleep is different, its already a lot more interesting); but especially with personal hygiene, eating and other absolutely indispensable things, the attempt is to associate them with the Divine Presence so that they may be as much an expression of divine joy as possible. (This is realized to a certain extent.)
Now where does japa fit into all this?
0 1962-06-30, #Agenda Vol 03, #The Mother, #Integral Yoga
There was another time at Blois. They make Anjou wine at Blois. It was the same story: I never drank anything but water or herb tea, but there was a luncheon and they served us sparkling Anjou wine it seemed so light! Afterwards (I was with an artist friend, we were all artists) we went to see the museum, and it appears I was sparkling with wit! And I suddenly halted in front of a painting by now lets see, who was it? Cou? No, Clouet! Clouet: the princess one of the princesses.4 And I started making a few remarks out loud (it took me a little while to notice that people were listening). Look at this! I was saying. Just look at this! Look what this fellow has done to me! See what hes done to meit wasnt at all like that! It was actually a beautiful painting, but I was quite unhappy about it: Look what hes done to me! Lookhe made this like that, but thats not at all how it was, it was LIKE THIS! Details. And then I became aware (I wasnt too conscious physically) I realized that people were standing around listening, so I got a grip on myself, and left without a word. But I told my friends, Listen, it was definitely me! It was MY portrait, it was ME!
Almost all my memories of past lives came like that; the particular being reincarnated in me rises to the surface and begins acting as if it were all on its own! Once in Italy, when I was fifteen, it happened in an extraordinary way. But that time I did some research. I was in Venice with my mother and I researched in museums and archives, and I discovered my name, and the names of the other people involved. I had relived a scene in the Ducal Palace, but relived it in such a such an absolutely intense way (laughinga scene where I was being strangled and thrown into a canal!) that my mother had to hurry me out of there as fast as she could! But that experience I wrote down, so the exact memory has been kept (I didnt write down the other experiences, so the details have all faded away, but this one was noted, although I didnt include any names). The next morning I did some research and uncovered the whole story. I told it all to Thon and Madame Thon, and he also had the memory of a past life there, during the same period. And as a matter of fact, I had seen a portrait there that was the spitting image of Thon! The portrait of one of the doges. It was absolutely (it was a Titian) absolutely Thon! HIS portrait, you know, as if it had just been done.5
All those kinds of things came to me just like that, without my looking for them, wanting them, or understanding them, without doing any sort of discipline, nothingit was absolutely spontaneous. And they just kept on coming and coming and coming.
--
Has Mother confused Clouet with Corneille de Lyon? Because it seems there is no Clouet at Blois, but there is a portrait of Madeleine of Scotland, daughter of Franois I, painted by Corneille de Lyon. Unless Mother confused Blois with another town and another chteau?
Here we have a choice between several chilling faces. Of the five portraits of doges by Titian, that of the doge Antonio Crimani, painted between 1555 and 1576, is one of the few that have remained in the Palazzo Ducale in Venice. Might this be the one?
Is the battle in question here that of Eylau (February 8, 1807) or Friedl and (June 14, 1807)?
0 1962-07-07, #Agenda Vol 03, #The Mother, #Integral Yoga
Its going well; it will be a very good book. But probably only a small portion of it will make them say, Ah, finally! Something practical!
The Ashram began with two houses and so many peoplein America thats all they ever wanted to know from me. When I asked for money from America, thats what they asked about, and thats what I had to send them: on such and such a date we started off with two houses and then little by little, like this and like that, it became what it is today. And now we have so many houses (Mother laughs), there are so many people, so many visitors per year, and the Samadhi has become a place of pilgrimage, and. In short, newspaper stories thats what I wrote to America! I put together papers, documents, statistics they were quite satisfied. If I had told them even a quarter of what you say, they would have replied, Oh, for heavens sake, be practical!
0 1962-07-25, #Agenda Vol 03, #The Mother, #Integral Yoga
Then at a very young age (about eight or ten), along with my studies I began to paint. At twelve I was already doing portraits. All aspects of art and beauty, but particularly music and painting, fascinated me. I went through a very intense vital development during that period, with, just like in my early years, the presence of a kind of inner Guide; and all centered on studies: the study of sensations, observations, the study of technique, comparative studies, even a whole spectrum of observations dealing with taste, smell and hearinga kind of classification of experiences. And this extended to all facets of life, all the experiences life can bring, all of themmiseries, joys, difficulties, sufferings, everythingoh, a whole field of studies! And always this presence within, judging, deciding, classifying, organizing and systematizing everything.
Then conscious yoga made a sudden entry into the picture when I met Thon; I must have been about twenty-one. Lifes orientation changed, a whole series of experiences took place, with the development of the vital giving interesting occult results.
--
It is the individual consciousness. Aspiration is almost always an expression of the psychic being the part of us thats organized around the divine center, the small divine flame deep within human beings. You see, this divine flame exists inside each human being, and little by little, through all the incarnations and karma and so on, a being takes shape around it, which Thon called the psychic being. And when the psychic being reaches its full development, it becomes a kind of bodily or at any rate individual raiment of the soul. The soul is a portion of the Supreme the jiva is the Supreme in individual form. And since there is only one Supreme, there is only one jiva, but with millions of individual forms. This jiva begins as a divine sparkimmutable, eternal and infinite too (infinite in possibility rather than dimension). And through all the incarnations, whatever has received and responded to the divine Influence progressively crystallizes around the jiva, which becomes more and more conscious as well as more and more organized. Ultimately it becomes a completely conscious individual being, master of itself and moved exclusively by the divine Will. That is to say, an individual expression of the Supreme. This is what we call the psychic being.
Generally speaking, those who practice yoga have either a fully developed, independent psychic being which has taken birth again to do the Divines work, or else a psychic being in its last incarnation wanting to complete its development and realize itself.
0 1962-08-28, #Agenda Vol 03, #The Mother, #Integral Yoga
I have already explained this to you on several occasions: instead of SHIFTING from one to the other, its as if one were permeated by the other, like this (Mother slips the fingers of her right hand in between the fingers of her left hand), and you can almost feel both simultaneously. Its one of the results of whats going on these days. A very slight concentration, for example, is all it takes to feel both at the same time, which leads me to a near conviction that true change in the physical results from a kind of PENETRATION. The most material physical substance no longer has that unreceptive sort of density, a density that resists penetration: it is becoming porous, and thus can be penetrated. Several times, in fact, Ive had the experience of one vibration quite naturally changing the quality of the other the subtle physical vibration was bringing about a sort of almost a transformation, or in any case a noticeable change in the purely physical vibration.
That seems to be the process, or at least one of the most im portant processes.
And its growing more and more prominent. I spend almost every night in that realm; and even during the day, as soon as the body is motionless, theres this perception of the two vibrations, and of the physical vibration almost becoming porous.
It seems to be the process, or certainly one im portant process, for the physical transformation.
0 1963-01-12, #Agenda Vol 04, #The Mother, #Integral Yoga
There is also here the sister of the old portly doctor, she is (I think) five or six years older than Ishe is getting on for ninety. She has been dying away too, for several months. The doctors (who dont know the first thing in these matters) had declared she would die after a few days. Wait a little, I told them, this woman knows how to enter a state of rest, she has a very peaceful consciousness it will last long, it may last for years. She is in bed, she cant move much, but she lives. She too lives out of habit.
In reality, the body should be able to last MUCH LONGER than human beings think. They knock it about: as soon as someone is unwell, they drug or knock his body about, they take away that kind of calm vegetative serenity that can make it last a very long time. The way trees take a very long time to die.
0 1963-05-11, #Agenda Vol 04, #The Mother, #Integral Yoga
(Mother pores over the diagram for a long time. It should be noted that the figures of the diagram must be read and written in a particular order to have their full power.)
Oh, theres a music!
0 1963-08-07, #Agenda Vol 04, #The Mother, #Integral Yoga
Its giving me the same kind of nights again. But its odd, I dont know what it means, last night there were buildings made of a kind of red granite, and many Japanese. Japanese women sewing and making ladies dresses and fabrics; Japanese youths climbing up and down the buildings with great agility; and everybody was very nice. But it was always the same thing (gesture of a collapse or a fall into a hole): you know, a path opens up, you walk on it, and after a while, plop! it all collapses. And there was a young Japanese man who was climbing up and down the place absolutely like a monkey, with extraordinary ease: Oh, I thought, but thats what I should do! But when I approached the spot, the things he used to climb up and down vanished! Finally, after a while, I made a decision: I will go just the same, and found myself downstairs. There I met some people and all sorts of things took place. But what I found interesting was that all the buildings (there were a great many of them, countless buildings!) were made of a kind of red porphyry. It was very beautiful, Granite or porphyry, there were both. Wide stairs, big halls, large gardenseven in the gardens there were constructions.
But outwardly, difficulties are coming back, in the sense that the Chinese seem to be seized again with a zeal to conquer they are massing troops at the border.
0 1963-10-16, #Agenda Vol 04, #The Mother, #Integral Yoga
He clearly knows how to put mental substance into shape but this handling of mental matter to give it a shape, everybody does it unknowingly, automatically; you only have to think a little strongly for it to be done. Only, people dont see it because they dont have the mental vision. And here, it was so funny [Xs mental formation], because it responded so well (thats what made me think it was he who was doing it, not someone else), it responded so well to my immediate thought (and I didnt think strongly). I looked at the thing, and spontaneously, within myself, I thought, Oh, no! Almost as if Sri Aurobindo were saying, Oh, no! Thats my popular portrait, its no good! Voil.4
***
0 1963-12-14, #Agenda Vol 04, #The Mother, #Integral Yoga
Did W tell you his experience? No? He says that lately he had the experience of an extraordinary force, like a kind of power going out of him through every pore and spreading, and he felt he had an extraordinary power; it lasted for hours.
A very good experience.
0 1964-01-04, #Agenda Vol 05, #The Mother, #Integral Yoga
is endless and inexhaustible; all are to her eyes her children and portions of the One, even the Asura and Rakshasa and Pisacha and those that are revolted and hostile. Even her rejections are only a postponement, even her punishments are a grace.
All this passage. I am sorry, my eyes have become When theres plenty of light I can see very well.
--
Imperial MAHESHWARI is seated in the wideness above the thinking mind and will and sublimates and greatens them into wisdom and largeness or floods with a splendour beyond them. For she is the mighty and wise One who opens us to the supramental infinities and the cosmic vastness, to the grandeur of the supreme Light, to a treasure-house of miraculous knowledge, to the measureless movement of the Mothers eternal forces. Tranquil is she and wonderful, great and calm for ever. Nothing can move her because all wisdom is in her; nothing is hidden from her that she chooses to know; she comprehends all things and all beings and their nature and what moves them and the law of the world and its times and how all was and is and must be. A strength is in her that meets everything and masters and none can prevail in the end against her vast intangible wisdom and high tranquil power. Equal, patient and unalterable in her will she deals with men according to their nature and with things and happenings according to their Force and the truth that is in them. Partiality she has none, but she follows the decrees of the Supreme and some she raises up and some she casts down or puts away from her into the darkness. To the wise she gives a greater and more luminous wisdom; those that have vision she admits to her counsels; on the hostile she imposes the consequence of their hostility; the ignorant and foolish she leads according to their blindness. In each man she answers and handles the different elements of his nature according to their need and their urge and the return they call for, puts on them the required pressure or leaves them to their cherished liberty to prosper in the ways of the Ignorance or to perish. For she is above all, bound by nothing, attached to nothing in the universe. Yet has she more than any other the heart of the universal Mother. For her compassion is endless and inexhaustible; all are to her eyes her children and portions of the One, even the Asura and Rakshasa and Pisacha6 and those that are revolted and hostile. Even her rejections are only a postponement, even her punishments are a grace. But her compassion does not blind her wisdom or turn her action from the course decreed; for the Truth of things is her one concern, knowledge her centre of power and to build our soul and our nature into the divine Truth her mission and her labour.
Ganapati, or Ganesh: the son of the supreme Mother, god of material knowledge and wealth. He is represented with an elephant's head.
0 1964-02-05, #Agenda Vol 05, #The Mother, #Integral Yoga
Ill have to find the way to organize this new type of experience and make use of it but I need to know how it comes about! Because when I was looking at those pictures, I wasnt at all in a special state, I was looking at them somewhat superficially I was finding them hm! I saw their effort to be artistic and I found the perspectives from which the photos were taken interesting, but thats all. The subjects except for the angler (there were more than four anglers in the book, mon petit!) and people sleeping in the street, things of that sort. And then people kissing everywhere: on chairs, on the banks of the Seine, on benches, in swings in amusement parks. And rather vulgar. But the photos, the patches of light and shadewell taken. I didnt want to tire my eyes reading those peoples literature, but it must be very modern probably there were some authors signatures! The signature alone was the portrait of the individual: pretentious, affected.
The atmosphere of Paris is unbreathable. When I returned to France, first I fell sick, and then that atmosphere
0 1964-04-25, #Agenda Vol 05, #The Mother, #Integral Yoga
Sri Aurobindo standing, looking towards the future (from the portrait by the Dutch painter).
Anniversary of Mother's second coming to Pondicherry, after her stay in Japan.
0 1964-12-02, #Agenda Vol 05, #The Mother, #Integral Yoga
Ah, thats just what I thought! There is in the Illustrated Weekly the history of those Eucharistic Congresses, and it seems a French lady was behind the origin of the first Congress (not so long ago, in the last century, I believe). And then (Mother smiles), theres a magnificent portrait of the Pope with a message he wrote specially for the Weeklys readers, in which he took great care not to use Christian words. He wishes them I dont know what, and (its written in English) a celestial grace. Then I saw (he tried to be as impersonal as possible), I saw that in spite of everything, the Christians greatest difficulty is that their happiness and fulfillment are in heaven.
Instead of a celestial grace, they read to me, or I heard, a terrestrial grace! When I heard that, something in me started vibrating: What! But this man has been converted! Then I had it repeated and heard it wasnt that but really a celestial grace.
0 1965-08-25, #Agenda Vol 06, #The Mother, #Integral Yoga
It is the exact portrait of the situation.
Last time I said how close the thing was, and then (gesture like a ground swell) immediately the exact opposite rises: everyone goes awry, some are sick, others are nasty, yet others are furious oh! And everything grates and cries and Every time that something draws near, Ah, here it is, we have caught the thing, immediately, vrrrm!
0 1965-09-18, #Agenda Vol 06, #The Mother, #Integral Yoga
In Pakistan, there was a firing system of the latest American model, in which they take aim with, I dont know, electrical systems, and they can fire several thousand shots in anyway, its frightening; and shots that reach exactly where they want. Its quite an organization. Theyve become very efficient. It was given to Pakistan by the Americans. And it had to be destroyed. So one of the Indian pilots went and crashed his plane into it. Naturally, the plane crushed everythinghe too was crushed. But the installation was demolished. People here are capable of such things. If they feel what Sri Aurobindo says in this letter I have just given you, that the leader of our march is the Almighty, if they feel that way Thats what made the strength of the Japanese in the past. Thats what makes the strength of people here, once they are convinced. Thats how the Japanese took port Arthur; there was a sort of ditch around the fortress, as there are in fortified places, and because of that they couldnt get in; well, they let themselves be killed till they were able to walk across on the bodies: the bodies made a bridge by filling up the ditch, and then they walked across.
People who are conscious that death isnt the end, that death is the beginning of something else, it gives them a strength that these Europeans cannot have.
0 1965-10-16, #Agenda Vol 06, #The Mother, #Integral Yoga
If he was brought up in a Christian way, its the photo where he is young which is good, they instantly see in it the face of Christ I All of them. The day before yesterday again, an American painter, who is here and has read Sri Aurobindos books, wanted to do a portrait of Sri Aurobindo (he never saw him) from photosits just as it was with the bust in Sri Aurobindos room!1 They all make a mystic Sri Aurobindo with narrow temples, like that (gesture tapering upward), a long mystic face, because they cant get out of their Christianity! For them, of course, the Power, anything that expresses the Power, oh! (gesture of repulsion)
I wanted to say that to this American. For them, spiritual life is sacrifice, its the God who sacrifices himself: he renounces the joys of the earth and sacrifices his existence to save mankind. And they cant get out of it!
0 1966-06-02, #Agenda Vol 07, #The Mother, #Integral Yoga
I saw some photos, they look nice, but the photos arent enough. They have, as porpoises do, rows of small teeth (it seems they arent ferocious at all, they never fly into a fury). They talk and talk! And they know how to listen. And then, they imitate and laugh, as if they found us extremely ridiculous.
Its amusing.
0 1966-09-28, #Agenda Vol 07, #The Mother, #Integral Yoga
All this is like microscopic studies of the phenomena of consciousness independent of mental intervention. The need to use words to express ourselves brings in that mental intervention, but in the experience it doesnt exist. And its very interesting because the pure experience holds a content of truth, of reality, which disappears as soon as the mind intervenes. There is a flavor of true reality which totally eludes expression for that reason. Its the same difference as between an individual and his portrait, between a fact and the story told about it. Thats how it is. But its far more subtle.
So then, to return to the letter, when you are conscious of this Forcethis Force, this Compassion in its essential reality and see how it can be exerted through a conscious individual, you have the key to the problem.
0 1967-06-07, #Agenda Vol 08, #The Mother, #Integral Yoga
Mon petit, ships can no longer pass through port Said: the Suez Canal is closed.
Whats going to happen?
0 1967-06-17, #Agenda Vol 08, #The Mother, #Integral Yoga
If a world-war breaks out, it may not only destroy the major portion of humanity but may even make living conditions for those who survive impossible due to the effects of the nuclear fall-out. In case the possibility of such a war is still there, will it not affect the advent of the Supramental Truth and of the New Race upon earth?
Here is the answer:
0 1967-07-15, #Agenda Vol 08, #The Mother, #Integral Yoga
I had a very strong impression, which, so to speak, crystallized when I went to China7 (I know nothing of China: a city or two, a port or two, thats nothing; but still you pick up a bit of the atmosphere): the origin of those people is lunar. There must have been life on the moon, and these beings (or a few of them, I dont know) took refuge on the earth when the moon was dying. And that was the origin of the Chinese race.
They are very peculiar. They dont at all have the same kind of vital being as all the other human beings, not at all.
0 1967-09-16, #Agenda Vol 08, #The Mother, #Integral Yoga
And when he left, there was a whole part the most material part of the descent of the supramental body down to the mind that visibly came out of his body like that and entered mine, and it was so concrete that I felt the FRICTION of forces passing through the pores of the skin. I remember having said at the time, Well, anyone who has had this experience can, by this experience, bring the proof of afterlife to the world. It was it was as concrete as if it had been material. So naturally, after that it was there in the field of consciousness. But I have seen more and more, more and more, that all that happens, all the people we meet, all that happens to us personally (that is, taking this little body as being the person), all of that is ALWAYS a test: you stand firm or you dont; if you stand firm, you make a progress forward; if you dont, you have to go through it again.
Now it has become that way FOR THE BODY: when it hurts, when it gets disorganized, when it threatens to fall apart. And then, there is always that Consciousness inside, straight as a sword, that says, Now, will you stand firm? And the cells are really touchingly good willed: Oh, is it like that? Well, very well. So you remain very quiet, very peaceful, and then you callyou call the Lord. And you repeat the mantra, which comes automatically, and Peace establishes itself. And after a while the pain has disappearedeverything, just everything, all the threats disappear one after the other Thats how it is: Lord, You are there And you know, such dazzling, indisputable proof of this Presence, which is so wonderful and so simple, so simple, so total, in all that comes, all that happens, down to the smallest detail, so as to lead you as fast as possible to the transformation.
0 1967-10-21, #Agenda Vol 08, #The Mother, #Integral Yoga
And in each life, as men call it that is to say, the utilisation of a portion of matter organized in what we call a bodyhow that utilisation aims at the greatest possibility of manifestation (reception and manifestation) of the consciousness.
Naturally, this can be done because even in the inconscient, at its very bottom, there is consciousness; but thats philosophy. Yesterday, it was the perfectly concrete and material experience of it all.
0 1967-10-30, #Agenda Vol 08, #The Mother, #Integral Yoga
But this time, everything came together as if It was clearly with Sri Aurobindos humour (many of these cards have his portrait). And in the end came the tray! When I received this tray, Oh, I said, this is perfect! (Mother laughs)
And Sri Aurobindo himself was very insistent because To tell you the truth, I asked him (for that vision you would like to have, that state of vision), I asked him that it may be given to you, that you may have it since you aspire for it. Then he said to me (on one of the cards I wrote what he said), the vision you will have will be the vision of the Truth-Consciousness. Its the supreme vision, the true vision. (One may have visions in the subtle physical, in the vital, many in the mind, but none of that is satisfying, one always gets a sense of a not quite accurate transcription.) But the true vision is the vision of the Consciousness, the supreme Consciousness. And he told me thats what you would have.
0 1968-08-28, #Agenda Vol 09, #The Mother, #Integral Yoga
Ah, that was very interesting! It was very interesting because I saw like this (gesture like a film unfolding), it was changing. If someone came near me, it would change. Near me were P., V., the doctor, and C. less often, now and then, but C. didnt have much effect on the atmosphere. But the other three, especially P. and V. One day, mon petit, I dont know what happened to them: they were superhuman. A day when I must have been apparently in danger, I dont know. One day, the whole day long, the pictures (not pictures: those places where I was) were so wonderfully beautiful, harmonious. It was inexpressible, inexpressible. And with the slightest thing changing in their consciousness, lo and behold, everything would start changing! It was a sort of perpetual kaleidoscope, day and night. If there had been some way to record it it was unique. Unique. And the body was in it, you understand, almost porous porous, without resistance, as if the thing were passing through it.
I lived hours the most wonderful hours, I believe, that one can live on earth.
0 1968-10-30, #Agenda Vol 09, #The Mother, #Integral Yoga
Last time you asked me, Where do I stand? So when I wrote your card, I remembered your question. I thought I should write something for you about that. Then I evoked Sri Aurobindo in his portrait.1 I wrote, Here is the Light and the Divine Love which always accompany you
Which are always with you on the path
0 1968-11-06, #Agenda Vol 09, #The Mother, #Integral Yoga
The painter who did a portrait of Sri Aurobindo in profile, standing.
Mother told this story in Agenda 2 of April 29, 1961.
0 1969-03-26, #Agenda Vol 10, #The Mother, #Integral Yoga
There are im portant things. You know that the Pope has set up a Reform Committee for the Church, and PL. is on it. For a few months he was asked to go and carry out opinion polls here and there (in portugal, Spain, etc.), so as to study possible reforms. Following those opinion polls, the Committee met in Rome with the Monsignors and Cardinals. And there, PL. came flat out with it all!
Bah! (Mother laughs)
0 1969-04-12, #Agenda Vol 10, #The Mother, #Integral Yoga
His human portion, we must grow divine.
Our life is a paradox with God for key.
0 1969-07-19, #Agenda Vol 10, #The Mother, #Integral Yoga
A split within the Congress Committee between "rightist" and "leftist" elements. Finally, the prime minister, Indira Gandhi, took away the finance portfolio from Morarji Desai, the deputy prime minister, and declared her intention to nationalize banks (which she did two days later). This will lead to a scission in the Congress, and this same faction will overthrow Indira in 1977.
Including Tantrics experts in black magic.
0 1969-08-09, #Agenda Vol 10, #The Mother, #Integral Yoga
Hohlenberg, the Danish painter who did a portrait of Sri Aurobindo, seems to have been among them. Mother already alluded to this trek in a Playground talk of May 5, 1951.
***
0 1969-08-30, #Agenda Vol 10, #The Mother, #Integral Yoga
And then (Mother points to a third note), this is for entry, because theres a port in Auroville, so naturally entry is free, but conditional: we have no borders, no walls, were overflowing in India, so I cant impose my law to the whole of India (!), but it will be replaced by a control at the port: well let in only what can be consumed within Aurovilleso as not to be used as a clandestine entry for a deluge of free goods.
(Satprem reads)
--
North of Pondicherry, there are places by the sea where nothing could ever be done (theyre constantly flooded), but theres a way to make use of them, so I am trying to get the governments permission to occupy it all. If we can get all of it, then we can have a free port, a free air port, an airfield (but more inland), also cultivation based on the new methods of irrigation with sea water, and naturally the transformation of sea water but theyve found something to transform sea water into drinkable water (Mother takes a brochure by her side). Its French, I think, and an economical method; its very interesting. Its under way, and if we wait for a few more years, theyll have perfected it quite well.
(long silence)
0 1969-10-11, #Agenda Vol 10, #The Mother, #Integral Yoga
Then they brought cards to me (theyre preparing a new movement), cards with big photosthose little ones, if you knew how sweet they are! And intelligent! Theyre first-rate. And I saw the photo before knowing anything of the story; I looked and said, Oh, what a lovely little one! I instantly saw: receptive, admirable, an admirable kid! So there are photos of those little ones, theres a portrait of the crook who arranges the whole thing, a portrait of the re porter, and cards with the portrait of one of those little ones, with at the top, in French and in English, Let baby seals live. Like that. And a place for ones name and signature. And at the back, a place to add something if one wants to. They asked me if I wanted to sign. I said yes. There was one card addressed to Norways fisheries minister, one to Canadas fisheries minister, and one to Canadas prime minister. So I put my stamp: The Mother, Sri Aurobindo Ashram. I didnt add anything, I left the sentence and signed. And well send them.
But when I was told that Why, why? And those women who wear that all those animals suffering, all those animals horror, their terror they wear all that on their backs. And it doesnt give them nightmares! Unbelievable.
0 1970-05-02, #Agenda Vol 11, #The Mother, #Integral Yoga
A few months later (October 21), Mother gave Satprem this note written to a French disciple, which seems to fit well with the story she has just recounted: "I am told that you intend to distribute a reproduction of the portrait you did of me. It would be better not to introduce in this gathering anything personal that might suggest the atmosphere of a nascent religion."
The next time, Mother omitted the words "forms of" and simply left "all religions."
0 1970-10-21, #Agenda Vol 11, #The Mother, #Integral Yoga
I am told that you intend to distribute a reproduction of the portrait you did of me. It would be better not to introduce in this gathering anything personal that might suggest the atmosphere of a nascent religion.
It was for Auroville and it was a portrait by Y, did you see it? You saw that portrait?! (Mother laughs)
It was a polite way of telling her. Only, she didnt listen to me, she distributed it.
0 1971-01-27, #Agenda Vol 12, #The Mother, #Integral Yoga
N. on his side is pressing to have it translated into Spanish and Italian. Some people want to do it in portuguese.
But when I saw the effect on R. You know R. is a person who is not easily carried awayshe was transformed, literally transformed, and she told me it was like the revelation of her life for her. That was the chapter on the New Consciousness.
0 1971-09-08, #Agenda Vol 12, #The Mother, #Integral Yoga
Mother had at first said, "Then it would be finished," then she changed it to "It would be the real beginning" when Satprem published this portion in Notes on the Way.
***
0 1971-09-14, #Agenda Vol 12, #The Mother, #Integral Yoga
portulaca, tuberose, and basil.
***
0 1971-12-04, #Agenda Vol 12, #The Mother, #Integral Yoga
Sri Aurobindo est venu annoncer au monde un glorieux avenir et a ouvert la porte sur son accomplissement.1
(silence)
0 1972-03-29b, #Agenda Vol 13, #The Mother, #Integral Yoga
All that Sri Aurobindo told me is that people always eat too much. That was his experience. He went forty days without food, you know.3 I myself went without food (I dont remember for how long) and felt I was receiving nourishment directly,4 it simply passed through like this (gesture through the pores of the skin).
But couldnt you again use that sort of thing now, through the breathing process?
0 1972-08-02, #Agenda Vol 13, #The Mother, #Integral Yoga
Would you like a portrait of Sri Aurobindo?
Blue or all golden? Golds better!
0 1973-04-14, #Agenda Vol 13, #The Mother, #Integral Yoga
I have pored over Mothers every word for so many years, I have LIVED them all with a pounding heartor a broken heart. What actually happened? And why? I can never accept the idea that she left because the attempt failedwe may as well say that evolution has failed, or that she quit the game, or that it was too difficultnothing was too difficult for her, she fought like a lioness. To sayas they all said that the body failed because it was too old, or due to one thing or another, demonstrates that they never felt or even grazed that Power: That can revive a dead man and all the dead without its making any difference. So what happened? There was one moment when Mother lost the contact with her body, or rather, when THAT lost the contact with Mothers body. Did she not say (on March 10), If I lost the contact but thats impossible! Another day in 1971 (on December 4), she had said, Only a violent death could stop the transformation, otherwise it will go on and on and on.
Therefore, there can be only two solutions to the mystery I was about to say murder mystery, but can one call it by any other name? What other term could better elucidate the enigma? Assuredly, Mother had that horrid entourage, but it was in no way exceptional, neither in good nor in bad: the people around her exactly represented the average humanity and the ordinary physical consciousness, for which what she was doing was just questionable dreams and hallucinations. They all believed her old, senile or even insane, and on the brink of death but could the beliefs of human pygmies get the better of that Consciousness? Of that Power? Of that Will? Could the attempt fail because of our belief or disbelief?
02.01 - The World-Stair, #Savitri, #Sri Aurobindo, #Integral Yoga
These now became new portions of himself,
The figures of his spirit's greater life,
02.02 - The Kingdom of Subtle Matter, #Savitri, #Sri Aurobindo, #Integral Yoga
Its portion claims of immortality;
A brute half-conscious body serves as means
02.05 - The Godheads of the Little Life, #Savitri, #Sri Aurobindo, #Integral Yoga
And fallen beings, their heavenly portion lost,
And errant divinities trapped in Time's dust.
--
As she pores on the record of her close survey
And mathematises her huge external world,
02.06 - Boris Pasternak, #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
The portrait of the late poet (for he is more of a poet than a novelist, as has been pointed out) on the cover of the British edition of his novel Dr. Zhivago seems to be the very image of the tragic hero. Indeed he reminds one of Hamlet as he stood on the ramparts of the castle of Elsinore. Curiously, the very first poem in the collection at the end of that book is entitled "Hamlet" and the significant cry rings out of it:
Abba, Father, if it be possible
02.06 - The Integral Yoga and Other Yogas, #The Integral Yoga, #Sri Aurobindo, #Integral Yoga
Yoga, one can realise the psychic being as a portion of the
Divine seated in the heart with the Divine sup porting it there
02.06 - The Kingdoms and Godheads of the Greater Life, #Savitri, #Sri Aurobindo, #Integral Yoga
In the uncertain time-field portioned here.
Almost she nears what never can be attained;
02.06 - Vansittartism, #Collected Works of Nolini Kanta Gupta - Vol 01, #Nolini Kanta Gupta, #Integral Yoga
A son of the soil, an eminent erstwhile collaborator of Hitler, who has paid for his apostasy, offered a compromise solution. He says, Germany, as a matter of fact, is not one but two: there is the Eastern Germany (the Northern and the Eastern portion) and there is the Western Germany (the South and the West) and the two are distinct and differenteven antagonisticin temperament and character and outlook. The Western Germany is the true Germany, the Germany of light and culture, the Germany that produced the great musicians, poets and idealists, Goe the and Heine and Wagner and Beethoven. The other Germany represents the dark shadow. It is Prussia and Prussianised Germany. This Germany originally belonged to the bleak, wild, savage, barbarous East Europe and was never thoroughly reclaimed and its union with the Western half was more political than psychological. So this ex-lieutenant of Hitler proposed to divide and separate the two altogether and form two countries or nations and thus eliminate the evil influence of Prussianism and Junkerism.
The more democratic and liberal elements among the Allies do not also consider that Germany as a whole is smitten with an original sin and is beyond redemption. They say Germany too has men and groups of men who are totally against Hitler and Hitlerism; they may have fallen on evil days, but yet they can be made the nucleus of a new and regenerated Germany.Furthermore, they say if Germany has come to be what she is, considerable portion of the responsibility must be shared by the unprogressive and old-world elements among the Allies themselves who helped or pitied or feared the dark Germany.
Hence it is suggested that for the postwar reconstruction of Germany what is required is the re-education of its people. For, only a psychological change can bring about a durable and radical change. But certain proposals towards this end raise serious misgivings, since they mean iron regimentation under foreign control. Even if such a thing were possible and feasible, it is doubtful if the purpose could be best served in this way. Measures have to be taken, no doubt, to uproot Prussianism and Junkerism and prevent their revival, no false mercy or sympathy should be extended to the enemies of God and man. But this is only a negative step, and cannot be sufficient by itself. A more positive and more im portant work lies ahead. The re-education of Germany must come from within, if it is to be permanent and effective. What others can do is to help her in this new orientation. As we have said, there are the progressive elements in Germany too, although submerged for the moment. The task of reconstruction will precisely consist in calling up and organising and marshalling these forces that are for the Light. The Allied organisation, it may be noted, itself has grown up in this way. When one remembers how Britain stood alone at one time against the all-sweeping victorious march of the Titan, how slowly and gradually America was persuaded to join hands, at first in a lukewarm way, finally with all its heart and soul and might and main, how a new France is being built up out of a mass of ruins, we can hope that the same process will be adopted in the work that lies ahead even after victory, with regard to Italy and with regard to Germany. In the second case the task is difficult but it has got to be done.
02.08 - Jules Supervielle, #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
His poetry is very characteristic and adds almost a new vein to the spirit and manner of French poetry. He has bypassed the rational and emotional tradition of his adopted country, brought in a mystic way of vision characteristic of the East. This mysticism is not however the normal spiritual way but a kind of oblique sight into what is hidden behind the appearance. By the oblique way I mean the sideway to enter into the secret of things, a passage opening through the side. The mystic vision has different ways of approachone may look at the thing straight, face to face, being level with it with a penetrating gaze, piercing a direct entry into the secrets behind. This frontal gaze is also the normal human way of knowing and understanding, the scientific way. It becomes mystic when it penetrates sufficiently behind and strikes a secret source of another light and sight, that is, the inner sight of the soul. The normal vision which I said is the scientist's vision, stops short at a certain distance and so does not possess the key to the secret knowledge. But an aspiring vision can stretch itself, drill into the surface obstacle confronting it, and make its contact with the hidden ray behind. There is also another mystic way, not a gaze inward but a gaze upward. The human intelligence and the higher brain consciousness seeks a greater and intenser light, a vaster knowledge and leaps upward as it were. There develops a penetrating gaze towards heights up and above, to such a vision the mystery of the spirit slowly reveals itself. That is Vedantic mysticism. There is a look downward also below the life-formation and one enters into contact with forces and beings and creatures of another type, a portion of which is named Hell or Hades in Europe, and in India Ptl and rastal. But here we are speaking of another way, not a frontal or straight movement, but as I said, splitting the side and entering into it, something like opening the shell of a mother of pearl and finding the pearl inside. There is a descriptive mystic: the suprasensuous experience is presented in images and feeling forms. That is the romantic way. There is an explanatory mysticism: the suprasensuous is set in intellectual or mental terms, making it somewhat clear to the normal understanding. That is I suppose classical mysticism. All these are more or less direct ways, straight approaches to the mystic reality. But the oblique is differentit is a seeking of the mind and an apprehension of the senses that are allusive, indirect, that move through contraries and negations, that point to a different direction in order just to suggest the objective aimed at. The Vedantic (and the Scientific too) is the straight, direct, rectilinear gaze the Vedantin says, May I look at the Sun with a transfixed gaze'; whether he looks upward or inward or downward. But the modem mystic is of a different mould. He has not that clear absolute vision, he has the apprehension of an aspiring consciousness. His is not religious poetry for that matter, but it is an aspiration and a yearning to perceive and seize truth and reality that eludes the senses, but seems to be still there. We shall understand better by taking a poem of his as example. Thus:
Alter Ego
--
Et la porte qui grince
(On l'huilacematin)
--
Une porte vivante et pale commelui.
He Alone
02.10 - The Kingdoms and Godheads of the Little Mind, #Savitri, #Sri Aurobindo, #Integral Yoga
It nursed a portion of infinity’s strength
And could create the high things its fancy willed;
02.11 - Hymn to Darkness, #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
Une torche est porte dans le jour gris,
Le feu dchire le jour.
02.12 - Mysticism in Bengali Poetry, #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
Oh, I shall no more wander from port to port
plying my worn-out bark
02.12 - The Ideals of Human Unity, #Collected Works of Nolini Kanta Gupta - Vol 01, #Nolini Kanta Gupta, #Integral Yoga
The earliest and the most persistent unit is the family: it may be called the atomic unit of the social body, ultimate and unbreakable, considered as such at least till now. Larger units were formed in course of time or simultaneously out of this original unit. Clan, tribe are extensions of the family. For the movement of extension, of continual enlargement is natural to a living organism, and the urge of the social life in man, his gregarious instinct, his sense of solidarity with his kind is so strong and irrepressible that he cannot rest content with the family alone, but extend its boundaries or make new adhesions to it for the formation of a still larger and more composite unit. The village was such a unit in the early days. It was a collective organization on a territorial basis: originally, however, the village too seems to have been if not wholly, at least in its major portion, an extended family. It gradually grew into a heterogeneous body, yet strongly unified, not consisting merely of blood-relations but others needed for the social economy.
Various other regional and parochial units also developed: baronies, kingdoms and princedoms, city states, all seeking to further extend and enrich the denotation of the social unit. A critical stage was reached when, out of the welter of all these various types of social unities, yet another type, of momentous consequences, emerged, called the nation. The nation absorbed all other lesser unities and soon grew into an extremely composite and yet living unity: its strong cohesiveness, in spite of a diversity of the component elements, no less than its ardent aggressiveness, is a remarkable characteristic attending the phenomenon. It looks as thoughat least it looked so till the other dayall the other previous attempts at a larger unity, since the formation of the original family unit, had one purpose in view, viz., the bringing forth of the national unit. Next to the family, the nation seems to be the stable unit, the other intervening ones were unstable comparatively and had only a tem porary and contri butory function.
--
A new type of imperialism for imperialism it is in essence has been developing in recent times; and it seems it shall have its day and contri bute its share of experimentation towards the goal we are speaking of. I am of course referring to what has been frankly and aptly termed as the Dictatorship of the Proletariate. It is an attempt to cut across all other boundaries and unities of human groupingsracial, national, religious, even familial. It seeks to unify and consolidate one whole stratum of humanity in a single stream-lined steel-frame organisation. At least that was the ideal till yesterday; there seems to be growing here too a movement towards decentralisation. Naturally, even as an organisation that is top-heavy is bound to topple down in the end, likewise an organisation that is bottom-heavy, that is to say, restricts to that portion only of its body all sap and dynamism, is also bound to deteriorate and disintegrate. A tree does not live by its branches and leaves and flowers alone, no doubt, nor does it live by its roots alone.
A different type of wider grouping is also being experimented upon nowadays, a federal grouping of national units. The nation is taken in this system as the stable indivisible fundamental unit, and what is attempted is a free association of independent nations that choose to be linked together because of identity of interests or mutual sympathy in respect of ideal and culture. The British Empire is a remarkable experiment on this line: it is extremely interesting to see how an old-world Empire is really being liquidated (in spite of a Churchill) and transformed into a commonwealth of free and equal nations. America too has been attempting a Pan-American federation. And in continental Europe, a Western and an Eastern Block of nations seem to be developing, not on ideal lines perhaps at present because of their being based upon the old faulty principle of balance of power hiding behind it a dangerously egoistic and exclusive national consciousness; but that may change when it is seen and experienced that the procedure does not pay, and a more natural and healthier approach may be adopted.
02.15 - The Kingdoms of the Greater Knowledge, #Savitri, #Sri Aurobindo, #Integral Yoga
A portion of that majesty he was made.
At will he lived in the unoblivious Ray.
03.02 - The Philosopher as an Artist and Philosophy as an Art, #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
The poet-philosopher or the philosopher-poet, whichever way we may put it, is a new formation of the human consciousness that is coming upon us. A wide and rationalising (not rationalistic) intelligence deploying and marshalling out a deep intuitive and direct Knowledge that is the pattern of human mind developing in the new age. Bergson's was a harbinger, a definite landmark on the way. Sri Aurobindo's The Life Divine arrives and opens the very portals of the marvellous temple city of a dynamic integral knowledge.
Comus, I, 477-8.
03.02 - Yogic Initiation and Aptitude, #Collected Works of Nolini Kanta Gupta - Vol 03, #Nolini Kanta Gupta, #Integral Yoga
Virtues are not indications of the fire of the inner soul, nor are vices irremediable obstacles to its growth. The inner soul, we have said, feeds upon allit is indeed fire, the omnivorous, sarvabhuk,virtues and vices and everything else and gather strength from everywhere. The mystery of miracles, of a sudden change or reversal or revolution in consciousness and way of life lies in the omnipotency of the psychic being. The psychic being has the power of making the apparently impossible, for this reason that it is a portion of the almighty Divine, it is the supreme Conscious-Power crystallised and canalised in a centre for the sake of manifestation. It is a particle from the Being, a spark of the Consciousness, a ripple from the Delight cast into the fastnesses of Matter and the, material body. Now, it is the irresistible urge of this particle, this spark, this ripple to grow and expand, to become in the end the Vast the Ocean and the Sun and the sphere of Infinityto become that not merely in an essential status but in a dynamic and apparent becoming also. The little soul, originally no bigger than a thumb, goes forward through one life after another enlarging and intensifying itself till it recovers and establishes its parent reality in this material body here below, till it unveils what is latent within itself, what is its own, what is itself,its integral self-fulfilment, the Divine integrality.
Here in his inner being, as part and parcel of the Divine, man is absolutely free, has infinite capacity and unbounded aptitude; for here he is master, not slave of Nature, and it is slavery to Nature, that limits and baulks and stultifies man. So does the Upanishad declare in a magnificent and supreme utterance:
03.03 - The House of the Spirit and the New Creation, #Savitri, #Sri Aurobindo, #Integral Yoga
A portion of the universal gaze,
A station of the all-inhabiting light,
--
One struggling, bound, intense, its portion here.
A tie between them still could bridge two worlds;
03.07 - Brahmacharya, #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
The basis and the immediate aim of education according to the ancient system was to develop this fundamental mental capacity: the brain's power to think clearly, consistently and deeply, to undergo labour without tiring easily and also a general strength and steadiness in the nerves. The transference of nervous energy into brain energy is also a secret of the process of sublimation. It is precisely this aspect of education that has been most neglected in modern times. We give no thought to this fundamental: we leave the brain to develop as it may (or may not), it is made to grow under pressuremore to inflate than to growby forcing into it masses of information. The result at best is that it is sharpened, made acute superficially or is overgrown in a certain portion of it in respect of a narrow and very specialised function, losing thereby a healthy harmony and homogeneity in the total movement. The intellectual's nervous instability is a very common phenomenon among us.
In recent times, however, we have begun to view children's education in a different light. It is being more and more realised that things are not to be instilled into the child from outside, but that the child should be allowed to grow and imbibe naturally. The teacher is only a companion and a guide: he is to let the child move according to its own inclinations, follow its own line of curiosity; he can open up and present new vistas of curiosity, seek to evoke new interests. Sympathy and encouragement on his side giving scope to freedom and autonomous development for the childthis is the watchword and motto for the ideal teacher.
--
In our days there has been this unhappy division between the student and the aspirant. In the student life, life and study are things apart. One may be a good student, study very seriously and attain considerable eminence in intellectual achievement, and yet in life one may remain quite the ordinary man with very normal reactions. Along with the brain we do not endeavour to educate the life instincts and body impulses. This portion of our nature we leave all alone and do not dare or care to handle it consciously. Sometimes we call that freedom; but it is more slavery than freedom, slavery to our commonplace animal nature. Because one follows one's impulses and instincts freely, without let or hindrance one feels as if he were free. Far from it.
This hiatus in our nature, the separation between intellectual culture and life movement has to be healed up; human personality must be made a unified whole. The training given under Brahmacharya will be of immense help in that direction. The deeper purpose, however, of this discipline is not merely a unification of the personality, but a heightening also, lifting it to a level of consciousness from where it can envisage its spiritual destiny and seek to realise it.
03.08 - The Standpoint of Indian Art, #Collected Works of Nolini Kanta Gupta - Vol 01, #Nolini Kanta Gupta, #Integral Yoga
An Indian Madonna owes its conception to an experience at the very other end of consciousness. The Indian artist does not at all think of a human mother; he has not before his mind's eye an idealized mother, nor even a subtilized feeling of motherhood. He goes deep into the very origin of things, and, from there seeks to bring out that which belongs to the absolute I and the universal. He endeavours to grasp the sense that : motherhood bears in its ultimate truth and reality. Beyond the form, beyond even the rhythm, he enters into bhva, the: spiritual substance of things. An Indian Madonna (Ganesh-janani, for example) is not solely or even primarily a human I mother, but the mother, universal and transcendent, of sentientand insentient creatures and supersentient beings. She embodies not the human affection only, but also the parallel sentiment that finds play in the lower and in the higher creations as well. She expresses in her limbs not only the gladness of the mother animal tending its young, but also the exhilaration that a plant feels in the uprush of its sap while giving out new shoots, and, above all, the supreme nanda which has given birth to the creation itself. The lines that portray such motherhood must have the largeness, the sweep, the au thenticity of elemental forces, the magic and the mystery of things behind the veil.
It is this quality which has sometimes made Indian art seem deficient in its human appeal: the artist chose deliberately to be non-human, even in the portrayal of human subjects, in order to bring out the universal and the transcendent element in the truth and beauty of things. Man is not the measure of creation, nor human motives the highest or the deepest of nature's movements: at best, man is but a symbol of truths beyond his humanity.
It is this characteristic that struck the European mind in its first contact with the Indian artistic world and called forth the criticism that Indian culture lacks in humanism. It is true, a very sublimated humanism finds remarkable expression in Ajanta, and perhaps it is here that the Western eye began to learn and appreciate the Indian style of beauty; even in Ajanta, however, in the pieces where the art reaches its very height, mere humanism seems to be at its minimum. And if we go beyond these productions that reflect the mellowness and humaneness of the Buddhist Compassion, if we go into the sanctuary of the Brahmanic art, we find that the experiences embodied there and the method of expression become more and more "anonymous"; they have not, that is to say, the local colour of humanity, which alone makes the European mind feel entirely at home. Europe's revulsion of feeling against Indian art came chiefly from her first meeting with the multiple-headed, multiple-armed, expressionless, strangely poised Hindu gods and goddesses, so different in every way from ordinary human types.
03.10 - Hamlet: A Crisis of the Evolving Soul, #Collected Works of Nolini Kanta Gupta - Vol 01, #Nolini Kanta Gupta, #Integral Yoga
The consciousness that rules over the tragedy of Hamlet, the destiny that works itself out in the play of the forces portrayed in that great drama, are the consciousness and the destiny of the human soul at a most fateful crisis, a crucial turning-point in the course of its evolution. The soul, lodged in the human embodiment, moves forward and upward, towards a greater and greater self-expression and self-expansion, a continual heightening and widening of its consciousness, a constant sublimation and transfiguration of its mode of being and living. And in the progressive gradient so pursued, there are certain stages or level-crossings that can be clearly marked out in view of their im portance and significance.
Shakespeare himself records, in two other of his major dramas, the mystery of two such stages preceding the one he deals with in Hamlet: one in Macbeth and the other in King Lear. Indeed these three mighty creations form a triology with the Karma of the human soul at different crises as its theme. King Lear represents human consciousness low down in the scale of evolution, almost at its starta nature primitive and barbarian. We seem to go back into a prehistoric world, a paleolithic age the domain of utter ignorance, of vulgar greed and hunger, where one sees the rank play of a raw and crude and aboriginal nature. Man is here simply the eater, a true brother of the rest of the animal kind, one in blood with the tiger and the wolf. He is the sheer biological or vital being the Rakshasainto whom the light of the Mind has not yet descended, at least not to the extent of effecting an appreciable change in his original and primitive texture. It is a world ruled by the mode of tamas. 1
--
Hamlet thus seems to fall upon the teaching of samatequanimitywith which the Gitabegins Arjuna's initiation into the secret of Deliverance. He has had a glimpse of the divine portals from a distance; but he did not know how to proceed in the straight and narrow path; he is diverted into an Asuric handling of the forces of lower nature and is himself broken in the process.
A poignant vision or experience of evil in God's world which otherwise appears so work living in, the perception of the canker in the rose, has been the turning-point of many a destiny. It has been the occasion of the birth of saints and sages, souls that have traversed beyond and found the solution of the enigma. It has also hurled back into confusion and ruin souls that faced the Sphinx but could not answer her riddlesuch, for example, as were Hamlet and Faust.
03.15 - Towards the Future, #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
This world, this material existence is to be transmuted the portion of earthly human existence at least, with which we are most concerned. It is at present made of ignorance and sorrow and incapacity-composed of the particles of these entities; poor and sorry as they are, these have to be replaced by entities of light and joy and love, of peace and strength and wideness. Well, it is a transmutation or transubstantiation of the kind which Nature has already attempted as an experiment; I am referring to the alchemy of fossilisation. The present human formation must be dipped and soaked-and held under high pressure in an environment of the desired material or materials that one has in view.
Such an environment does exist. It is pressing from within or from above and is heading towards a resultant material action. It is an awakened dynamic spiritual reality which awaits and is working for its supreme and inevitable destiny.
04.01 - The Birth and Childhood of the Flame, #Savitri, #Sri Aurobindo, #Integral Yoga
Between the human portion toiling here
And an as yet unborn and limitless Force.
04.02 - The Growth of the Flame, #Savitri, #Sri Aurobindo, #Integral Yoga
The close outlying portions of her being
Divided from her by walls of body and mind
04.03 - Consciousness as Energy, #Collected Works of Nolini Kanta Gupta - Vol 03, #Nolini Kanta Gupta, #Integral Yoga
Consciousness has a fourfold potential. The first is the normal consciousness, which is predominantly mental; it is the sphere comprising movements of which man is usually and habitually aware. It is what the Upanishad names Jgrat or jgaritasthna and characterises as bahipraja: it is the waking state and has cognition only of external things. In other words, the consciousness here is wholly objectivised, externalisedextrovert: it is also a strongly individualised formation, the consciousness is hedged in, isolated and contoured by a protective ring, as it were, of a characteristically separative personality; it is a surface formation, a web made out of day-to-day sensations and thoughts, perceptions and memories, impressions and associations. It is a system of outward actions and reactions against or in the midst of one's actual environment. The second potential is that of the Inner Consciousness: its characteristic is that the consciousness here is no longer trenchantly separative and individual, narrowly and rigidly egoistic. It feels and sees itself as part of or one with the world consciousness. It looks upon its individuality as only a wave of the universal movement. It is also sometimes called the subliminal consciousness; for it plays below or behind the normal surface range of consciousness. It is made up of the residuary powers of the normal consciousness, the abiding vibrations and stresses that settle down and remain in the background and are not immediately required or utilised for life purposes: also it contacts directly energies and movements that well out of the universal life. The phenomena of clairvoyance and clairaudience, the knowledge of the past and the future and of other worlds and persons and beings, certain more dynamic movements such as distant influence and guidance and controlling without any external means, well known in all yogic disciplines, are various manifestations of the power of this Inner Consciousness. But there is not only an outward and an inner consciousness; there is also a deeper or nether consciousness. This is the great field that has been and is being explored by modern psychologists. It is called the subconscious, sometimes also the unconscious: but really it should be named the inconscient, for it is not altogether devoid of consciousness, but is conscious in its own way the consciousness is involved or lost within itself or lies buried. It comprises those movements and impulsions, inclinations and dispositions that have no rational basis, on the contrary, have an irrational basis; they are not acquired or developed by the individual in his normal course of life experience, they are ingrained, lie imbedded in man's nature and are native to his original biological and physical make-up. As the human embryo recapitulates in the womb the whole history of man's animal evolution, even so the normal man, even the most civilised and apparently the farthest from his ancient moorings and sources, enshrines in his cells, in a miraculously living manner, the memory of vast geological epochs, the great struggles and convulsions through which earth and its inhabitants have passed, the basic urges of the crude life force, its hopes, fears, desires, hungers that constitute the rudimental and aboriginal consciousness, the atavism that links the man of today not only to his primitive ancestry but even to the plant worldeven perhaps to the mineral worldout of which his body cells have issued and evolved. Legends and fairy tales, mythologies and fables are a rationalised pattern and picture of the vibrations and urges that moved the original consciousness. It was a collectivea racial and an aboriginal consciousness. The same lies chromosomic, one can almost say, in the constitution of the individual man of today. This region of the unconscious (or the inconscient) is a veritable field of force: it lies at the root of all surface dynamisms. The surface consciousness, jgrat, is a very small portion of the whole, it is only the tip of the pyramid or an iceberg, the major portion lies submerged beyond our normal view. In reflex movements, in sudden unthinking outbursts, in dreams and day-dreams, this undercurrent is silhouetted and made visible and recognisable. Even otherwise, they exercise a profound influence upon all our conscious movements. This underground consciousness is the repository of the most dark and unenlightened elements that grew and flourished in the slime of man's original habitat. They are small, ugly, violent, anti-social, chaotic forces, their names are cruelty, lust, hunger, blind selfishness. Nowhere else than in this domain can the great Upanishadic truth find its fullest applicationHunger that is Death.
But this is the seamy side of Nature, there is also a sunny side. If there is a nadir, there must be a corresponding zenith. In the Vedic image, if man is born of the Dark Mother, he is also a child of the White Mother (ka and vet). Or again, if Earth is our mother, the Heaven is our fatherdyaur me pit mat pthiv iyam. In other words, consciousness extends not in depth alone, but in height alsoit is vertically extended, infinite both ways. As there is a sub-consciousness or unconsciousness, so also there is at the other end super-consciousness.
04.05 - The Immortal Nation, #Collected Works of Nolini Kanta Gupta - Vol 01, #Nolini Kanta Gupta, #Integral Yoga
It is about the life-span of peoples. The life-span of peoples is not uniform: it differs with different peoples and differs considerably. The Spanish or portuguese hegemony in modern Europe was after all rather briefa matter of one century or twoin comparison with the lease enjoyed by Rome or Greece. Indeed it might seem that the older the nation the longer it lived. Take, for example, the oldest nation recognized as such in history, Egypt; her life-span is to be measured not by centuries but by millenniums. The Hellenic civilisation that succeeded the Egyptian did not last as long and yet it lasted more than its own successor, the Roman, did. How was it then the more ancient people resisted more successfully the forces of decline and disintegration? What was it that made the later and younger nations less successful in the battle of life?
Another fact. The Asiatic peoples or nations endured generally longer than their European brethren. I have spoken of India and China, I may now refer to Persia, the old Persia that has a glorious story to tell for more than a thousand years (from Cyrus to the last of the Sassanides) ending or suffering a sea-change with the advent of the Arabs. The Arabs themselves and also the Hebrews were likewise long-lived peoples, although both of them have this especial characteristic that theirs is not a land-locked civilisation, that is to say, they were not peoples wedded to their own land, a mother-country of their own, theirs was a peripatetic genius which went abroad and sought to make their own or make themselves over to and enter into other countries and other cultures. Perhaps this is their way of securing a long life.
--
One may note three or four crises, practically rebirths, in India's life history. They correspond roughly with the great racial infiltrations or what is described as such by anthropologists, what others may describe as operations of blood transfusion. There was an original autochthonous people, the early humanity out of the stone age, usually called proto-Dravidians, whose remnants are still found among the older and cruder aboriginal tribes. Then the Dravidian infusion which culminated in the humanity, the Indian humanity, of Harappa and Mohenjo-daro. Next the Aryan avatar. One usually begins Indian history with the Dravido-Aryan civilisation which is taken as the basic foundation, the general layout of the whole structure. The first shock or blow the edifice received was from the Greeks and then the Huns and Scythians the Tartars something that struck at the most essential element of Indian culture and character. Psychologically the new leaven was brought in and injected by Gautama Buddha the un-Vedic Buddha the external invasion and penetration was possible because of this opening already made from within. This injection was necessary as an antidote to the decline and fall that had set in sometime between the passing of Sri Krishna and the advent of Buddha. But traditional India absorbed this new leaven and came out with a renewed and enriched personality. The next major shaking came with the Islamic inundation. This meant or would have meant a great and even catastrophic reversal, but this too in the course of centuries succeeded only in invigorating and enlarging the life and consciousness of eternal India. The last and perhaps the most dangerous assault came from the Europeans, the portuguese, the Dutch, the French and finally, most of all, from the British. An absolutely matter-of-fact vitalistic Europe overran and overwhelmed a predominantly otherworldly spirit and almost succeeded in obliterating that spirit and replacing it by a replica of its own life-pattern and Weltanschauung. Even such a blow India could survive, not only so, could utilise it for her own purpose, for the greater fulfilment of her mission in life. She is coming out of that ordeal a towering personality, a godhead for the remoulding of humanity and earth-life.
It may be argued that all nations and peoples are a mixture of various races and foreign strands which are gradually, soldered and unified together in course of time. The British nation, for example, is built upon a base of Celtic blood and culture (the original Briton), to which were added one by one the German (Angles and the Saxon), the Danish, the French. But what is to be noted is that the resultant is at the end some-thing very different from the start something unrecognisable when compared with the original pattern and genius. The resultant seems to be arrived at not by a gradual evolution and continuous transformation but by disparate echelons or , breaks, as it were, in the line. In France also or in Italy the growth and the unification were achieved through violent revolutions, eruptions and irruptions. In the former, a Gaelic and Iberian base and in the latter an Etruscan were all but swept off by the Roman rule which again saw its end at the hand of the Barbarians. The history of Greece offers a typical picture of the destiny of these peoples. Her life-line is sundered completely at three different epochs giving us not one but three different personalities or peoples: at the outset there was the original classical Greece, then the first and milder although sufficiently serious break came with the Roman conquest; the second catastrophic change was wrought by the Goths and Vandals which was stabilised in the Byzantine Empire and the third avatar appeared with the Turkish regime. At the present time, she is acquiring another life and body.
04.21 - To the HeightsXXI, #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
And nourish with the light that we press out of every cell and every pore;
Thou growest with each drop of the Grace that distils from above into our mortality-
05.02 - Gods Labour, #Collected Works of Nolini Kanta Gupta - Vol 01, #Nolini Kanta Gupta, #Integral Yoga
The integral Divine not merely suffers (as in the Christian tradition) a body material, He accepts it in his supernal delight, for it is his own being and substance: it is He in essence and it will become He in actuality. When he comes into the world, it is not as though it were a foreign country; he comes to his own,only he seeks to rebuild it on another scale, the scale of unity and infinity, instead of the present scale of separativism and finiteness. He comes among men not simply because he is' moved by human miseries; he is no extra-terrestrial person, a bigger human being, but is himself this earth, this world, all these miseries; he is woven into the fabric of the universe, he is the warp and woof that constitute creation. It is not a mere movement of sympathy or benevolence that actuates him, it is a total and absolute identification that is the ground and motive of his activity. When he assumes the frame of mortality, it is not that something outside and totally incongruous is entering into him, it is part and parcel of himself, it is himself in one of his functions and phases. Consequently, his work in and upon the material world and life may be viewed as that of self-purification and self-illumination, self-discipline and selfrealisation. Also, the horrors of material existence, being part of the cosmic play and portion of his infinity, naturally find shelter in the individual divine incarnation, are encompassed in his human embodiment. It is the energy of his own consciousness that brought out or developed even this erring earth from within it: that same energy is now available, stored up in the individual formation, for the recreation of that earth. The advent and acceptance of material existence meant, as a kind of necessity in a given scheme of divine manifestation, the appearance and play of Evil, the negation of the very divinity. Absolute Consciousness brought forth absolute unconsciousness the inconscientbecause of its own self-pressure, a play of an increasingly exclusive concentration and rigid objectivisation. That same consciousness repeats its story in the individual incarnation: it plunges into the material life and matter and identifies itself with Evil. But it is then like a pressed or tightened spring; it works at its highest potential. In other words, the Divine in the body now works to divinise the body itself, to make of the negation a concrete affirmation. The inconscient will be embodied consciousness.
The humanist said, Nothing human I reckon foreign to me," In a deeper and more absolute sense the divine Mystic of the integral Yoga says the same. He is indeed humanity incarnate, the whole mankind condensed and epitomised in his single body. Mankind as imbedded in ignorance and inconscience, the conscious soul lost in the dark depths of dead matter, is he and his whole labour consists in working in and through that obscure "gravitational" mass, to evoke and bring down the totality of the superconscient force, the creative delight which he is essentially in his inmost and topmost being. The labour within himself is conterminous with the cosmic labour, and the change effected in his being and nature means a parallel change in the world outside, at least a ready possibility of the change. All the pains and weaknesses normal humanity suffers from, the heritage of an inconscient earthly existence, the Divine takes into his incarnated bodyall and more and to the highest degreeinto a crucible as it were, and works out there the alchemy. The natural man individually shares also each other's burden in some way, for all are interconnected in lifeaction at one point has a reaction at all other points: only the sharing is done unconsciously and is suffered or imposed than accepted and it tends to be at a minimum. An ordinary mortal would break under a greater pressure. It is the Avatar who comes forward and carries on his shoulders the entire burden of earthly inconscience.
05.03 - Bypaths of Souls Journey, #Collected Works of Nolini Kanta Gupta - Vol 01, #Nolini Kanta Gupta, #Integral Yoga
The soul in Nature grows along a definite line and the descent also of higher principles overarching that soul happens also in the same line connecting it with its archetype in the supreme status. This we may call the major line of development through various avataras one after another: but apart from this there may also be subsidiary formations that are its emanations or are added to it from elsewhere either tem porarily or even permanently. The soul can put out derivative or ancillary emanations, parts of its being and consciousness, a mental or vital or even a subtle physical movement or formation which can take a body creating a tem porary, a transient personality or enter into another's body and another personality in order to go through a necessary experience and gather an element needed for the growth of its being and consciousness. One can recall here the famous story of Shankaracharya Who entered into the body of a king (just dead, made him alive and lead the life of the king) in order to experience love and enjoyment, things of which, being a Sannyasi, he was innocent. Similarly one can take into one-self such parts and elements from others which he wishes to utilise for his growth and evolution. It is said that a man with low carnal instincts and impulses becomes an animal of that type in his next life. But perhaps it is truer to say that a part only the vital part of animal appetiteenters into or takes shape in an animal: the soul itself, the true or the whole being of the person, once become human, does not revert to animalhood. The animal portion in man that refuses to be taken up and integrated, sublimated into the higher human consciousness has to be satisfied and exhausted, as much as possible, in the animal way.
There is also the other question asked very often whether men and women always follow different lines of growth or whether there may be intermixture of the lines. Although the soul is sexless, still it may be said that on the whole there are these two lines, masculine and feminine; and generally a soul follows the same line in its incarnations. The soul difference is not in the sex as we know it; but there is a disposition and character that mark the difference and each type, masculine or feminine, is that because of some special role to fulfil, a particular kind of work to be done in a particular way. The difference is difficult to define exactly; but one may say, in the language of the mystics, that it "is the difference between the left hand and the right hand. The mystics refer to the two sides of consciousness, that of light and that of force (chit-tapas), that is to say, knowledge and power. It is not that the two are quite separate entities, they are together and grow together; but in actuality one aspect is more in front than the other. The masculine aspect is often termed as the right hand and the feminine as the left hand of the conscious being. And in a general way man represents the knowledge aspect the conceptual dynamism and woman represents the executive dynamism. This definition however should not be taken absolutely or rigidly. So it can be said that a woman generally remains a woman in all her births and man like-wise remains a man. Here too, although there may not be a central metamorphosis, there may be a partial change: that is to say a part of a mantoo womanish, so to saymay enter a woman and live and fulfil itself or exhaust there; and the masculine part of a woman also can identify itself with its type and pattern in a man. The difference, however, between Purusha and Prakriti, philosophically, seems to be very definite and clear; but in actuality, when they take form and embodiment, it is not easy to define the principles or qualities that mark out the two. At the source when the difference starts, it is a matter of stress and temper and not any so-called division of labour as human mind ordinarily understands it.
05.03 - Satyavan and Savitri, #Savitri, #Sri Aurobindo, #Integral Yoga
In men I met strange portions of a Self
That sought for fragments and in fragments lived:
05.05 - Of Some Supreme Mysteries, #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
The Soul is a portion of the Divine, enshrined in the heart of the human being; it is the child of the Mahakti , it is the immortal in mortality, the secret godhead that urges the earthly creature ever forward and upward in the march of-evolution, ever expressing and embodying more and more of its inner truth in the actualities of life.
The Self is the Purua in the individual; it is the consciousness as pure being, simply existent in its own delight, which sees and sanctions all and is yet aloof from the mutabilities of the life becoming.
05.08 - True Charity, #Collected Works of Nolini Kanta Gupta - Vol 03, #Nolini Kanta Gupta, #Integral Yoga
True charity consists in laying the healing balm upon the sore that lies hidden behind all external miseries which derive from that source and sustainer. And it is in the sole possession of him alone who has found the bliss of the Spirit and dwells in it always. Such a person does not require external accessories for his work of healing and comforting. He need do nothing apparently; he may even appear to be aloof and indifferent. But his presence itself is a healing power: the patient feels it and wonders at the ease and happiness that come into him as if from nowhere. Many physicians have this kind of healing power; indeed without that, a mere medical man, with his pharmacopoeia, is no physician. It may not be well known and recognised, but it is a fact that a good part of the efficacy of medicines lies in the subtle influence, the vital health, that the doctor puts into his medicine or even directly into the body of his patient. And in the case of a spiritual Bhishak, the power can be raised to the nth degree. The healer need not even be present at all physically near the patient; his influence can act very well from any distance. It is quite natural and inevitable that it should be so. For the healing power is in the spiritual consciousness, the inalienable bliss of one's status in the Spirit. One becomes identified with each and every objectperson or thingin one's own self, in the true being and substance; and the light and happiness that one possesses there inalienably go out in a spontaneous flow to others who are not really others but integral parts and portions of the same self.
This condition is attained, fully and sovereignly, when there is absolute egolessness, when there is no consciousness of a separate person, the dual consciousness of the helper and the helped, the reformer and the reformed, the doctor and the patient. The normal human sense of values is based upon such a division, upon egohood, mamatvam. A philanthropic man helps others through a sense of sympathy giving rise to a sense of duty and obligation. This feeling of pity, of commiseration is dangerous, for it puts you in a frame of mind that tends to make you look down upon, take a superior air towards your object of pity. You become self-conscious, with the consciousness of your inferior self, that you are helping others, doing good to the world, doing something that raises your value: this sense of personal merit is only another name for vanity. Vanity and ambition are the motive powers that lie behind the philanthropical spirit born of sympathy. To denote a shade of meaning different from what is usually conveyed by the word sympathy, modern psychology has I found another wordempathy. Sympathy may be said to be the relation or contact between two egos; it is a link or bridge between two separate and independent entities; empathy, on the other hand, means the entering into the I very being and consciousness of another, becoming that other one; it is identification and identity. This again is what I spiritual consciousness alone can do. Sympathy leads to! philanthropy, empathy is the origin of true charity, the spiritual I compassion of a Buddha or a Christ. Philanthropy is human, I charity (caritas) is divine.
05.12 - The Soul and its Journey, #Collected Works of Nolini Kanta Gupta - Vol 03, #Nolini Kanta Gupta, #Integral Yoga
This grouping will appear natural and inevitable when we bear in mind the purpose of creation and the role of the psychic consciousness. For it is not a matter of individual salvation, of the unilateral growth and development and fulfilment of an individual psychic being. The soul is a luminous point in an inconscient universe and its role is to make it conscious, at least a representative portion of it. The psychic being's activity is the means of a new creation, the trans-mutation of the earth-consciousness, the growth and advent of a divine race, the manifestation and embodiment of the Divine and his play upon earth. The souls are the warriors, playmates, the beloved of the Lord. They have to assemble and move together for the interest of the play. They have to be in companies and regiments and battalions, in associations and concert and harmonised formations.
IV
06.04 - The Conscious Being, #Collected Works of Nolini Kanta Gupta - Vol 03, #Nolini Kanta Gupta, #Integral Yoga
The conscious being in us is truly the psychic being. But it is at present behind and out of the picture. What is normally conscious then is the mind, a part of it which has got the light is illumined. We are conscious through this portion, and even we identify ourselves with it, know and feel it as our self, as I.
The mind, however, has a central consciousness which may be called the Witness Mind, the Purusha in the mind. It stands apart and observes whatever is happening in the mind and in other parts as well; it is in fact the observer of the whole dhra. The other parts are the vital and the physical. The vital too has its own central consciousness, its witness Purusha, which observes all the vital movements and also through its own angle the other parts. Likewise the physical has a Purusha and it too observes through its own consciousness. The mental Purusha says, I see I am thinking, reasoning, etc.; the vital Purusha says, I see I am angry, violent or enjoying, energising, etc.; the physical Purusha says, I see I am acting, walking, running, etc. Now each of these three Purushas, in an ordinary person, stands separately, each is conscious in its own way; they are not clearly conscious of each other; they intermix, but not happily, they are more often than not at cross purposes. Very rarely are they unified and harmonised or bound together as a team for serving a common purpose, a single aim. That union and harmonisation can be done only through the supreme Purusha, the Divine Witness who is the true conscious Being, the one Purusha behind or above all the others, whose light first of all centralises in the psychic being and then through it is canalised into its delegates or emanations on the lower levels, the mind, the vital and the physical.
06.11 - The Steps of the Soul, #Collected Works of Nolini Kanta Gupta - Vol 03, #Nolini Kanta Gupta, #Integral Yoga
Each man has then a mission to fulfil, a role to play in the universe; a part he has been given to learn and take up in the cosmic Purpose which he alone is capable of executing and none other. This he has to learn and acquire through life-experiences, that is to say, not in one life, but in life after life. In fact, that is the meaning of the chain of lives that the individual has to pass through, namely, to acquire experiences and to gather out of them the thread the skein of qualities and attributes, powers and capacities for the pattern of life he has to weave. Now, the inmost being, the true personality, the central consciousness of the evolving individual is his psychic being. It is, as it were, a very tiny speck of light lying far behind the experiences in normal people. In grown up souls this psychic consciousness has an increased lightincreased in intensity, volume and richness. Thus there are souls, old and new. Old and ancient are those that have reached or are about to reach the fullness of perfection; they have passed through a long past of innumerable lives and developed the most complex and yet the most integrated personality. New souls are those that are just emerged or emerging out of the mere physico-vital existence; these are like simple organisms, made of fewer constituents, referring mostly to the bodily life, with just a modicum of the mental. It is the soul, however, that grows with experiences and it is the soul that builds and enriches the personality. Whatever portion of the outer life, whatever element in the mind or vital or body succeeds in corning in contact with the psychic consciousness, that is to say, is able to come under its influence, is taken up and lodged there: it remains in the psychic 'being as its living memory and permanent possession. It is such elements that form the basis, the groundwork upon which the structure of the integral and true personality is raised.
The first thing then to do is to find out what it is that you are meant to realise, what is the role you have to play, your particular mission and the capacity or quality you have to express. You have to discover that and also the thing or things that oppose and do not allow it to flower or come to full manifestation. In other words, you have to know yourself, recognize your soul or psychic being.
06.30 - Sweet Holy Tears, #Collected Works of Nolini Kanta Gupta - Vol 03, #Nolini Kanta Gupta, #Integral Yoga
The Cross symbolises all the suffering and difficulty, the renunciation and self-denudation that the ascent to the Goal involves. The Calvary of the Christian legend means Ascension and Resurrection is Transformation in our sadhana. The Cross is also symbolic of the Transformed consciousness. It has three branches and represents the triple Divine, the Divine in his three modes of existence. The top branch, the vertical portion above the transverse line, stands for the supreme or transcendent Divine, one who is above manifestation; the middle the transverse or horizontal branch stands for the expanse of the universal consciousness, the Cosmic Divine; and the bottom portion, the vertical line below the transverse stands for the individual Divine immanent or imbedded in the manifestation. You will note that the flower we call transformation has a form similar to the Cross.
The Mother: Prayers and Meditations, 3 September 1919
07.02 - The Parable of the Search for the Soul, #Savitri, #Sri Aurobindo, #Integral Yoga
"I am thy portion here charged with thy work,
As thou myself seated for ever above,
--
All things are carried by the porter nerves
And nothing checked by subterranean mind,
--
A portion of us lives in present Time,
A secret mass in dim inconscience gropes;
--
A portion of the mighty Mother came
Into her as into its own human part:
07.03 - The Entry into the Inner Countries, #Savitri, #Sri Aurobindo, #Integral Yoga
At the dim portal of the inner life
That bars out from our depths the body's mind
--
The living portal groaned with sullen hinge:
Heavily reluctant it complained inert
07.04 - The Triple Soul-Forces, #Savitri, #Sri Aurobindo, #Integral Yoga
Thou art a portion of my soul put forth
To bear the unbearable sorrow of the world.
--
Thou art a portion of my soul put forth
To help mankind and help the travail of Time.
--
I am Knowledge poring on her cosmic map.
124.10
--
His poring eyes miss the unseen behind.
He has the blind man's subtle unerring touch
--
I have pored on her infinitesimal elements
And her invisible atoms have unmasked:
--
Thou art a portion of my self put forth
To raise the spirit to its forgotten heights
07.05 - The Finding of the Soul, #Savitri, #Sri Aurobindo, #Integral Yoga
She puts forth a small portion of herself,
A being no bigger than the thumb of man
--
In this human portion of divinity
She seats the greatness of the Soul in Time
07.06 - Nirvana and the Discovery of the All-Negating Absolute, #Savitri, #Sri Aurobindo, #Integral Yoga
As smoothly glides a ship nearing its port,
Ignorant of embargo and blockade,
--
A gleaming portion of the All-Wonderful,
A power of some all-affirming Absolute,
07.14 - The Divine Suffering, #Collected Works of Nolini Kanta Gupta - Vol 03, #Nolini Kanta Gupta, #Integral Yoga
The Divine's compassion, translated in the individual physical consciousness, becomes a sorrow that is not egoistic, a sorrow that is an expression of one's identification with the universal sorrow through sympathy. I have described the experience at some length in one of the Prayers and Meditations. I spoke there of the sweetest tears that I shed in life; for those tears were not for my sake, I was not weeping for myself. In almost every case man grieves for egoistic reasons, in the human way. Whenever anyone loses a person he loves, he suffers and weeps, not over the condition of the person: in ninety-nine cases out of a hundred or even more, people do not know in what condition the person gone may be, do not and cannot know if the person is happy or unhappy, if he is suffering or is in peace. It is the sense of separation that causes the grief, the feeling that he will not be with them anymore which they so much wish. At the root of all human sorrow, there lies this return upon one's own self, more or less conscious, more or less admitted. But when you feel unhappy for the unhappiness of others, there comes in a mixture. That is to say, to your personal grief is added a psychic element which I described as the reversed image of the Divine Compassion. Now, if you can distinguish between the two, the personal anguish and the disinterested sorrow, come out of what is egoistic and concentrate upon the divine element, make yourself one with it, then you can in that way come in contact with the great universal compassion, which is something immense, vast, calm, mighty, pro-found, which is perfect peace and infinite Bliss. If you know then how to enter into your suffering, go down to the very bottom of it, pass beyond the portion that is egoistic and personal, go farther on, then you arrive at the door of a wonderful revelation. Not that you should seek suffering for the sake of the suffering and in order to have the experience; but when it is there, when it has come upon you, then try what I have suggested, cross the border, the barrier of egoism in your suffering: note first where is the egoistic part, what is it that makes you suffer, what is the egoistic reason of your suffering, then step across and beyond, towards something universal, towards a greater principle. You enter then into the vast, the infinite compassion, the door of the Psychic opens for you. If, in that domain, you see me in tears, as you say you did in your dream, then you can identify yourself with me at the moment, enter into those tears as it were, melt into them. That will open the door and it will bring you an experience, a very unique experience that leaves always a deep mark upon the consciousness. It is never blotted out altogether even if the door closes again and you become once more what you are in your ordinary movements. That experience, that mark remains behind and you can recall it, go back to it, refer to it in your moments of concentration. You feel then the immensity of an infinite sweetness, a great peace, pervading all your being, it is not in your thought only; it goes out and sympathises with everything and can cure everything.
Only you must sincerely wish, you must have the will, to be cured. Everything lies there. Now I always come back to the same theme. You must be sincere. If you want an experience for the sake of the experience and, once you have it, to go back to your ordinary ways, that will not do. You must sincerely will to be curedcured precisely of the ordinary waysyou must have the aspiration, the true aspiration to overcome the obstacle, to mount up and up, above and beyond yourself, so that you may drop all that pulls you back, drags you down, to break all limits, clarify and purify yourself, rid yourself of all that lies in your way. If you have this will, the true intense will not to fall back into past errors, to rise out of obscurity and ignorance towards the light, shorn of all that is human, too humantoo small, too ignorant then that will and that aspiration shall act, act gradually, strongly and effectively bringing you a complete and definitive result. But beware, there must be nothing that clings to the old movements, that does not declare itself but hides its head and when the occasion is op portune puts up its snout.
07.17 - Why Do We Forget Things?, #Collected Works of Nolini Kanta Gupta - Vol 03, #Nolini Kanta Gupta, #Integral Yoga
It is, as I say, by entering into a previous state of consciousness where you experienced a thing that you can always call back the thing. Only you must know how to get at the point, submerged somewhere in the depths. The body, after death, dissolves, the greater part of the vital and the mind dissolves alsoonly a small portion that has been well organised, given a compact cohesive form endures. Such an achievement is a rare phenomenon. But it is otherwise with the consciousness. Consciousness is eternal. If you contact the consciousness you discover the whole mystery of the earth and creation. It is consciousness that can create.
***
07.19 - Bad Thought-Formation, #Collected Works of Nolini Kanta Gupta - Vol 03, #Nolini Kanta Gupta, #Integral Yoga
What is instinct exactly? It is Nature's consciousness. Nature is conscious of her action; it is not an individual consciousness. It is a global or collective consciousness. There is also a consciousness of the species. Each species has its consciousness which is called sometimes the spirit of the species, that is to say, a conscious being presiding over a particular species. Nature is conscious in the sense that she knows what she wants, she knows her whither and her how, her end and the way to go towards it. To man much of Nature seems incoherent, because his consciousness is narrow and he has not an overall vision. When you look at the small details, the little fragments, you do not understand; you do not find any link, sequence, sense. But Nature has a conscious will, she is a conscious being. Perhaps the word being is too human. When we speak of Nature's being, we naturally think of the human being, only a little bigger, or perhaps much bigger but working more or less in the same way. But it is not so. Instead of the word being, I would prefer the word entity. The conscious entity that is Nature has a conscious will and it does things much more deliberately and purposively than map, and it has formidable forces at its disposal. Man speaks of blind and violent Nature. But it is man who is blind and violent, not nature. You say an earthquake is a terrible affair. Thousands of houses crash into dust, millions of people are killed, whole cities devastated, entire portions of earth are swallowed up etc., etc. Yes, from the human point of view Nature seems monstrous. But what has she done after all? When you get a knock on your body somewhere there appears a blue patch. Are you worried about it? Your earthquake is nothing more than a reshuffling of a cell in your body. You destroy thousands of cells every moment of your life. You are monstrous! That is the relative pro portion. And consider, we are speaking of earth alone and earthly events. But what is this earth itself in the bosom of the universe? A point, a zero. You are walking on the ground and are not looking down. You place one step forward and then another and you trample thousands of innocent ants under your feet. If you were an ant you would have cried out, what a cruel and stupid force! Imagine other forces stalking about much bigger than yourself and under their casual steps millions of creatures like you are crushed, continents are pressed down and mountains kicked up. They do not even notice such catastrophic happenings! The only difference between man and ant is that man knows what happens to him and the ant does not. But even there are you sure?
***
07.21 - On Occultism, #Collected Works of Nolini Kanta Gupta - Vol 03, #Nolini Kanta Gupta, #Integral Yoga
I shall tell you a story to illustrate my point. I knew a Dane who was a painter, a painter of some talent.' He was interested in occultism. Some of you might have heard of him. He had come here and met Sri Aurobindo. He did a portrait too of Sri Aurobindo. It was the first Great War. He returned to France and saw me. He asked me to teach him this science. I taught him how to come out of the body, how to maintain control, etc., etc. I told him especially, what I tell you now, not to have fear. Now he came to me one day and narrated his experience of a night. He had a dream; but of course it was not a dream: he knew how to come out of the body and was out consciously. Once out he was trying to find where he was. Suddenly he saw moving towards him a tiger, huge and formidable, evidently with dire intentions. He remembered, how-ever, my advice. So he kept calm and quiet and said to himself: There is no danger, I am protected, nothing can happen to me, I am surrounded by the power of protection. And he looked straight at the animal calmly and fearlessly. As he kept on gazing, strange to say, he saw the tiger diminishing in size, shrinking and shrinking, till at last it turned into a small harmless cat!
What did the tiger represent? I told the painter that perhaps in the course of the day or at some time he was angry with someone and indulged in violent thoughts, wishing him harm, etc. Now as in the physical world, so too in the occult world there is a law of action and reaction or return movement. You cherish a bad thought; it returns upon you as an attack from outside. So the tiger might have represented some bad thought or impulse in him which came back upon him, like, as it is said, a boomerang. It is exactly one of the reasons why one should have control over one's thoughts and feelings and sensations. For if you think ill of a person, wish unpleasant things for him, then in your dream you are likely to see the person coming to attack you, more violently perhaps than you thought of doing. In your ignorance and impulse of self-justification you say, Just see, was I not right in my feeling towards this man, he wanted to kill me! In point of fact, however, the contrary is the truth. It is a common law in occultism that if you make a formationa mental formation, for example, to the effect that an accident or some unpleasant thing should happen to a person and you send out the formation to do its work, then, if it so happens that the person concerned is on a higher level of consciousness, that is to say, if he wishes harm to none, is quite disinterested and indifferent in the matter, then the formation approaches him but does not enter into his atmosphere or touch him, it rebounds upon the sender. In that case a serious accident may happen to the sender of the formation: if one wishes death to another, death may come to himself. That is often the result of black magic which is a de-formation of occultism.
07.22 - Mysticism and Occultism, #Collected Works of Nolini Kanta Gupta - Vol 03, #Nolini Kanta Gupta, #Integral Yoga
Thus, for example, when one goes out of the body I have often spoken to you of this phenomenon-even if it be just to a little extent, even if only mentally then what goes out is a part of the consciousness that controls the normal activities of the body, what remains is the portion that is automatic, producing the spontaneous involuntary movements such as blood circulation or secretion etc., also other nervous or automatic thought movements; this region is no longer under the control of the conscious thinking part. Now, there is always in the atmosphere around you a good number of small entities, quite small often, that are generally formed out of the disintegrated remains of a dead human being: they are like microbes, the microbes of the vital. They have forms and can be visible and they have a will of their own. You cannot say they are always wicked, but they are full of mischief, that is to say, they like amusing themselves at the cost of human beings. & soon as they see that someone is not sufficiently protected, they rush in and take possession of the mechanical mind and bring about all kinds of disagreeable happeningsnightmares, various physical disturbancesyou feel choked, bite or swallow your tongue and even more serious things. When you wish to go into trance, to have the experience of being outside the body, you must have someone by your side, not only to keep watch on your physical body, but also to prevent the vital entities from getting possession of the nerve centres which, as I said, are no longer under the control and protection of the conscious intelligence. There is a still greater danger. When one goes out of the body in a more or less concrete or material way, retaining only a thin and fragile contacta thread of light, as it werewith the body, this thread of contact must be protected, for the attack of the hostiles may come upon it and cut it; if it is cut one can no longer return into the body, and that means death.
All that signifies that occultism is not a joke or a mere play; you cannot take to it simply to amuse yourself. It must be done as it ought to be done, under proper conditions and with great care. The one thing absolutely essential is, I repeat once more, to be totally fearless. If you happen to meet in your dreams terrible scenes and are frightened, then you must not approach occultism. If, on the contrary, you can remain perfectly tranquil in the face of the most frightful menaces, they simply amuse you; if you can handle such situations safely and successfully, that would show that you have some capacity and then you can try seriously. There are people who are real fighters in their sleep; if they meet an enemy they can face him, they can not only defend themselves, but can attack and conquer.
07.36 - The Body and the Psychic, #Collected Works of Nolini Kanta Gupta - Vol 03, #Nolini Kanta Gupta, #Integral Yoga
You must note here that when I speak of a formation entering into a living person, the formation does not mean the man himself who is dead, that is to say, his soul or psychic being. I say that it is only a special faculty which continues to remain in the earth atmosphere, even after the death of the man to whom the faculty belonged: it was so well developed, well formed that it continues to retain its independent identity. The soul, the true being of the man is no longer there; I have told you often that after death it goes away as soon as possible to the psychic world, its own world, for rest, assimilation and preparation. Not that it cannot happen otherwise. A soul incarnating as a great musician may incarnate again in or as a great musician, although I said in another connection that a soul usually prefers to vary, even to contrast and contradict its incarnations with each other. Take for example, the great violinist, Isai; he was a Belgian and the most marvellous violinist of his century. I knew him and I am sure he was an incarnation, at least, an emanation, of the soul that was the great Beethoven. It may not have been the whole psychic being that so reincarnated, but the soul in its musical capacity. He had the same appearance, the same head. When I saw him first appearing on the stage I was greatly surprised, I said to myself, he looks so like Beethoven, the very portrait of that great genius. And then he stood, the bow poised, one stroke and there were in it three or four notes only, but three or four supreme notes, full of power, greatness and grandeur; the entire hall was charged with an atmosphere marvellous and unique. I could recognise very well the musical genius of Beethoven behind. It may be possible here too the soul of Beethoven in its entirety the whole psychic beingwas not present; the central psychic might have been elsewhere gathering more modest, commonplace experiences, as a shoemaker, for example. But what was left and what manifested itself was something very characteristic of the great musician. He had disciplined his mental and vital being and even his physical being in view of his musical capacity and this formation remained firm and sought to reincarnate. The musical being was originally organised and fashioned around the psychic consciousness and therefore it acquired its peculiar power and its force of persistence, almost an immortality. Such formations, though not themselves the psychic being, have a psychic quality, are independent beings, possess their own life and seek their fulfilment by manifesting and incarnating themselves whenever the occasion presents itself.
Can a Psychic Being take two bodies at the same time?
The matter is not so simple. I have told you often that the psychic being is the result of an evolution, that is to say, it is the expression of the divine consciousness that has entered and spread itself into Matter and slowly raises Matter and develops it so that it may return to the Divine. The psychic being is formed progressively by the divine centre through many lives or incarnations. There comes a time when it attains a kind of perfection, the perfection of its growth and formation. It has then often an aspiration towards greater realisation, a further progress to manifest better or further the Divine. As the result of this pull, it generally draws towards itself a being of a higher order, from a higher plane, from the Overmind, as Sri Aurobindo calls it, a being of involution who incarnates in the psychic being. These overmental entities are termed gods and divinities by men. Now when the fusion takes place, of a god into a psychic being, the latter naturally increases in stature and partakes of the nature of the god and acquires also the capacity to produce emanations; that is to say it throws out of itself a part which possesses an independent existence and can incarnate in others. In this way there may be not only two but several emanations or projections of the same original being. In other words, there may be a single psycho-divine origin but many personalities coming out of it. That is how it happens sometimes that different people feel a sort of affinity and even identity, and with reason, because they carry within them the same deity, out of which they, that is, their psychic being came. It is not the same thing as the doubling of the personality where in throwing oneself out of oneself one loses a portion, as when you cut a body into two: there are only two halves. Here the projection is a whole and independent personality. If you emanate a being out of you, you remain whole and entire without losing anything of yourself and the emanation too is a being whole and entire living its independent life.
II
08.24 - On Food, #Collected Works of Nolini Kanta Gupta - Vol 04, #Nolini Kanta Gupta, #Integral Yoga
It is not like your stomach which can digest only a limited quantity of food and this food again can give out only a portiona very small portionof its energy. For after the energy spent in swallowing, masticating, digesting, etc. how much of it still remains available? If, on the other hand, you learnyou learn instinctively, it is a kind of instinctto draw from the universal energy which is freely available in the world and in any quantity, you can take it in and absorb as much as you are capable of doing. Thus, as I have said, when there is not the sup port from below coming from food, the body makes an automatic movement to get the needed energy from the environment. It gets at times, more than enough, even an overdose and that puts you in a state of tension or stimulation. And if your body is strong and can remain without food for some time, then you can maintain your poise and utilise the energies in all waysto make inner progress, for example, to become more conscious, to change your nature. But if your body does not have much reserve, it gets easily weakened by fast, then there occurs a disharmony between the intensity of the energies you absorb and the capacity of the body to hold them and that upsets you. You lose your poise, the equilibrium of the forces is broken and anything can happen. In any case, if such a thing happens, you lose a good deal of self-control, you get excited and this unnatural excitement you consider as a higher state of consciousness. But it is an inner unbalance, nothing more. Otherwise, in that state your senses get refined and receptive. Thus when you fast and do not draw energy from below, if you smell a flower, you feel nourished, the perfume you brea the in serves as food, it gives you energy and this you would not have known but for the fasting.
In this condition certain faculties become intensified and that is taken as a spiritual effect. But in reality it has very little to do with spirituality. However, instead of thinking all the while about food, how to get it and eat it, if one were to take to fasting for the sake of freeing oneself from the bondage of food preoccupation, rising a little in the scale of consciousness, it would be a good thing. If you have the faith it will do you good, it will purify you, make you progress a little. In that way it is all right: it will not do any harm to your body except making it a little slimmer. But if you fast and then continuously turn back to it and think of the food that you might have eaten or are likely to eat after the fasting, well, such fasting is worse than feasting.
08.27 - Value of Religious Exercises, #Collected Works of Nolini Kanta Gupta - Vol 04, #Nolini Kanta Gupta, #Integral Yoga
I am sorry to say it. But it is like that. I tell you I have purposely made the experiment to some extent everywhere. Perhaps I came across at times in far-away small cornerslike a small village church, for exampleplaces where there was real peace and quiet and some true aspiration. Barring that, everywhere it is but a web of adverse vital forces that use everything for their food. The bigger the congregation, the more portentous the vital deity. Besides, in the invisible world it is only the vital beings that like to be worshipped. For, as I have said, that pleases them, gives them im portance. They are puffed up with pride and are happy; when they can have a troop of people adoring them, they reach the very height of satisfaction.
But if you take a truly divine being, that is not the thing he likes or appreciates. He does not like to be worshipped; worship does not give him special pleasure. But if he sees anywhere a fine intuitive sense, a good feeling, a movement of unselfishness or spiritual enthusiasm, he considers that as infinitely more valuable than prayers and Pujas. I tell you seriously, if you place a true god upon a chair and compel him to remain there all the time you are doing him Puja, he can amuse himself by letting you do it, but surely it gives him no happiness, none! He feels neither flattered nor satisfied nor glorified by your Puja. You must get that idea out of your head. There is an entire region between the spiritual world and the material, belonging to the vital beings and it is this region that is full of such things as are liked by them, because they are their food. They are happy, they feel im portant when men call them, pray to them, make their offerings to them: the being that has the largest number of adorers is the most satisfied, the most glorified, the most puffed up. How can you imagine that a true god, a god even of the Overmindalthough those of this region are already somewhat touched by human frailties that is to say, one who has the higher consciousness, would get any pleasure out of these things? I repeat, an act of real kindness, intelligence, unselfishness or fine understanding or sincere aspiration is for him an altogether higher and more valuable thing than any petty religious ceremony. There is no comparison. You speak of religious ceremonies. There is, for example, a being called Kali; there are many Kalis, of many varieties, installed in temples and homes. All of them almost are vital beings and forces, some are ugly and terrible. I have known people who had such a fear of Kalitheir household Kali that they trembled at the thought of offending her in any way, of committing the least fault that would displease her; for that means Kali's vengeance. I know, I know very well these entities: they are beings of the vital world, they are vital formations the forms are given by the human mind and what forms! To think that men worship such terrible and demoniac things!
08.34 - To Melt into the Divine, #Collected Works of Nolini Kanta Gupta - Vol 04, #Nolini Kanta Gupta, #Integral Yoga
I do not mean to confront you with complicated movements. What I say is this that if you speak of melting into the Divine or uniting with the Divine, you must first of all know what you are. You are apparently the ego. It is there. The ego is meant to make you conscious, an independent, individualised being that is to say, you must not be a market place where all kinds of movements mingle and jostle; you must be able to exist in yourself. The ego is for that and that is why you have a skin, to form a closed circle (allowing, of course, things to infiltrate through its pores, so to say, but it must be at your will and bidding).
You must form yourself, you must be conscious of yourselfnot in a general way but in every detail. Every detail of what you call yourself must be organised around one centre, your true self, the divine being in you, so that the whole may be a cohesive organised entity. When thus wholly conscious, harmoniously organised around the divine centre, then it can be wholly consecrated, united with the Divine: then the time comes, the Divine permits the true union to be made. When the individualisation is complete then He lets you merge your ego into the Divine, you live and exist for the Divine alone.
09.10 - The Supramental Vision, #Collected Works of Nolini Kanta Gupta - Vol 04, #Nolini Kanta Gupta, #Integral Yoga
But as soon as you want to explain or describe it, you are obliged to come down to a lower level. Sri Aurobindo calls it the Mind of Light. Here things have to be said or even thought or expressed and realised in action one after another in a certain order, in a certain relation to each other. Therefore the simultaneity disappears; for, in the present condition of our way of expression it is impossible to say everything at once outright. We are obliged to veil a portion of what we see and know in order to bring it out little by little. Sri Aurobindo therefore calls it a transparent veil; for you see all, you know all at the same time, you have the entire or total knowledge of a thing, but you cannot express it whole and entire at one stroke.
There are no words, no possible modes of expression for the supramental vision, so long as we are what we are. We have to use an inferior procedure to express ourselves, and yet we possess at the same time the full knowledge. It is because of the necessity of transferring this knowledge into words that we are compelled, so to say, to hold back a part of what we know, letting it come out step by step in a succession. It is the veil of expression that suits our need both for utterance and understanding. The knowledge is there, really there, we have not got to search for it and we have not got to express it as we go on finding it; no, it is there in its totality, only the necessity of expression makes us say things one after another, and that naturally diminishes the omnipotence ascribed by Sri Aurobindo to the vision. For what is omnipotent is the total vision expressing itself totally. Omniscience is there, in principle, it is perceptible; but this omniscience cannot act in its full power, for it has to come down a step to be able to express itself.
09.15 - How to Listen, #Collected Works of Nolini Kanta Gupta - Vol 04, #Nolini Kanta Gupta, #Integral Yoga
I have begun to notice that many among you, perhaps a very large portion, do not listen to what I say. For not unoften you have put questions on a subject on which I had talked in detail just a moment before, as if nothing was spoken. The fact is surely this: each one of you is shut up in his own thought, exactly as, I suppose, you do in the class also at school. You repeat to yourself your own lesson, thinking of what is expected of youprovided, of course, you are at all diligent and attentive and do not listen to what your teacher asks and explains or what the other students answer. You miss in this way three-fourths of the advantage of being not all alone but in a group.
Here the matter is more serious. For I do not give an individual or personal answer. I answer in such a way that all may profit and if, instead of listening, you continue to think what you have in your own head, you lose the op portunity to learn anything.
10.04 - The Dream Twilight of the Earthly Real, #Savitri, #Sri Aurobindo, #Integral Yoga
He pores upon life's book with student eyes.
Out of this tangle of intellect and sense,
--
A portion of the million-thoughted All,
A claimant to the timeless Unity,
1.00a - DIVISION A - THE INTERNAL FIRES OF THE SHEATHS., #A Treatise on Cosmic Fire, #Alice Bailey, #Occultism
3. That emanation of the planet which we might term Planetary Prana. It is that which is referred to when one speaks of the health-giving qualities of Mother Nature, and which is back of the cry of the modern physician, when he wisely says "Back to the Earth." It is the fluidic emanation of this prana which acts upon the physical body, though in this case not via the etheric body. It is absorbed [61] through the skin purely and the pores are its line of least resistance.
c. The Man. At the base of the spine lie hid the fires of the human system, or the internal fires of the Microcosm. The centre is located there, and from it the radiations go forth along the three channels, recognisable in the spine.
1.00a - Introduction, #Magick Without Tears, #Aleister Crowley, #Philosophy
III. The Ruach contains both the moral and intellectual worlds, which is really all that we mean by the conscious mind; perhaps it even includes certain portions of the subconscious.
IV. In initiation from the grade of Neophyte to that of Zelator, one passes by this way. The main work is to obtain admission to, and control of, the astral plane.
1.00b - DIVISION B - THE PERSONALITY RAY AND FIRE BY FRICTION, #A Treatise on Cosmic Fire, #Alice Bailey, #Occultism
The karma of form is likewise a vast subject, too [76] involved for average comprehension but a factor of real im portance which should not be overlooked in connection with the evolution of a world, a synthesis of worlds, or of a system when viewed from higher levels. Everything is, in its totality, the result of action taken by cosmic Essences and Entities in earlier solar systems, which is working out through the individual atoms, and through those congeries of atoms which we call forms. The effect of the personality Ray upon the internal fires is therefore, in effect, the result of the influence of the planetary Logos of whatever ray is implicated, as He works out that portion of Karma which falls to His share in any one cycle, greater or lesser. He thus brings about and eventually transmutes, the effects of causes which He set in motion earlier in relation to His six Brothers, the other planetary Logoi. We get an illustrative parallel in the effect which one individual will have upon another in worldly contact, in moulding and influencing, in stimulating or retarding. We have to remember that all fundamental influence and effects are felt on the astral plane and work thence through the etheric to the dense physical thereby bringing matter under its sphere of influence, yet not itself originating on the physical plane.
[77]
1.00c - DIVISION C - THE ETHERIC BODY AND PRANA, #A Treatise on Cosmic Fire, #Alice Bailey, #Occultism
make, if one could but see it, a radiant etheric triangle, which triangle is the originating impulse for the later pranic circulation throughout the entire system. The etheric body is really a net-work of fine channels, which are the component parts of one interlacing fine cord,one portion of this cord being the magnetic link which unites the physical and the astral bodies and which is snapped or broken after the withdrawal of the etheric body from the dense physical body at the time of death. The silver cord is loosed, as the Bible expresses it [xlv]44 and this is the basis of the legend of the fateful sister who cuts the thread of life with the dreaded shears.
The etheric web is composed of the intricate weaving of this vitalised cord, and apart from the seven centres [99] within the web (which correspond to the sacred centres, and of which the spleen is frequently counted as one) it has the two above mentioned, which makewith the spleena triangle of activity. The etheric web of the solar system is of an analogous nature, and likewise has its three receptive centres for cosmic prana. The mysterious band in the heavens, which we call the Milky Way, (S. D. II.250) is closely connected with cosmic prana, or that cosmic vitality or nourishment which vitalises the solar etheric system.
--
Each destruction of a portion of the web results in a greater facility of exit, and is in reality (when seen from the higher planes) a step forward and an expansion. A repetition of this takes place likewise in the system at the stated cycles.
[104]
--
The three fundamental centres whereby reception is brought about must be allowed to function with greater freedom, and with less restriction. Now, owing to centuries of wrong living, and to basic mistakes (originating in Lemurian days) man's three pranic centres are not in good working order. The centre between the shoulder blades is in the best receptive condition, though owing to the poor condition of the spinal column (which in so many is out of accurate alignment), its position in the back is apt to be misplaced. The splenic centre near the diaphragm is sub-normal in size and its vibration is not correct. In the case of the aboriginal dwellers in such localities as the South Seas, better etheric conditions will be found; the life they lead is more normal (from the animal standpoint) than in any other portion of the world.
The race suffers from certain incapacities, which may be described as follows:
--
The above illustration has been used with definite intent, [109] but it should be pointed out that etheric congestion may lead to many forms of disease and of mental incompetence. Etheric congestion leads to the thickening of the web to an abnormal extent, and this thickening may prevent, for instance, contact with the higher Self or principles and its resultants, idiocy and mental unbalance. It may lead to abnormal fleshy development, to the thickening of some internal organ, and consequent undue pressure; one portion of the etheric body being congested may lead to the entire physical condition being upset, resulting in diverse complaints.
Destruction of tissue may lead to insanity of many kinds, especially those kinds deemed incurable. The burning of the web may let in extraneous astral currents against which man is helpless; the brain tissue may be literally destroyed by this pressure, and serious trouble be caused through the etheric ring-pass-not having been destroyed in some one place.
--
Simultaneously with the activity of these fires of matter and of Spirit, the fires of mind, or manas, burn with greater intensity. These are the fires given at individualisation. They are fed continuously by the fire of matter, and their heat is augmented by solar emanatory fire, which originates on the cosmic levels of mind. It is this aspect of the manasic fire that develops under the forms of instinct, animal memory, and functional recollection which are so apparent in the little evolved man. As time progresses the fire of mind burns more brightly and thus reaches a point where it begins to burn through the etheric web that portion of the web that can be found guarding the centre at the very top of the head, and admitting entrance to the downflow from the Spirit. By its means certain things are brought about:
The kundalini fire is consciously directed and controlled by the mind or will aspect from the mental plane. The two fires of matter by the power of the mind of man are blended first with each other, and, secondly, with the fire of mind.
1.00d - DIVISION D - KUNDALINI AND THE SPINE, #A Treatise on Cosmic Fire, #Alice Bailey, #Occultism
The other fire of matter (the dual fire) is attracted upward, and merges with the fire of mind through a junction effected at the alta major centre. This centre is situated at the base of the skull, and there is a slight gap between this centre and the point at which the fires of matter issue from the spinal channel. Part of the work the man who is developing thought power has to do, is to build a tem porary channel in etheric matter to bridge the gap. This channel is the reflection in physical matter of the antaskarana [lxv]63 that the Ego has to build in order to bridge the gap between the lower and higher mental, between the causal vehicle on the third subplane of the mental plane, and the manasic permanent atom on the first subplane. This is the work that all advanced thinkers are unconsciously doing now. When the gap is completely [138] bridged, man's body becomes co-ordinated with the mental body and the fires of mind and of matter are blended. It completes the perfecting of the personality life, and as earlier said, this perfecting brings a man to the portal of initiationinitiation being the seal set upon accomplished work; it marks the end of one lesser cycle of development, and the beginning of the transference of the whole work to a still higher spiral.
We must always bear in mind that the fires from the base of the spine and the splenic triangle are fires of matter. We must not lose this recollection nor get confused. They have no spiritual effect, and concern themselves solely with the matter in which the centres of force are located. These centres of force are always directed by manas or mind, or by the conscious effort of the indwelling entity; but that entity is held back in the effects he seeks to achieve until the vehicles through which he is seeking expression, and their directing, energising centres, make adequate response. Hence it is only in due course of evolution, and when the matter of these vehicles is energised sufficiently by its own latent fires that he can accomplish his long-held purpose. Hence again the need of the ascension of the fire of matter to its own place, and its resurrection from its long burial and seeming prostitution before it can be united with its Father in Heaven, the third Logos, Who is the Intelligence of matter itself. The correspondence, again, holds good. Even the atom of the physical plane has its goal, its initiations and its ultimate triumph.
1.00e - DIVISION E - MOTION ON THE PHYSICAL AND ASTRAL PLANES, #A Treatise on Cosmic Fire, #Alice Bailey, #Occultism
4. Absorption, through that expression which is seen in all whirling spheres of atomic matter at whichever surface in the sphere corresponds to the point called in a planet the North Pole. Some idea of the intention that I seek to convey may be grasped by a study of the atom as portrayed in Babbitt's "Principles of Light and Colour," and later in Mrs. Besant's "Occult Chemistry." This depression is produced by radiations which proceed counter to the rotations of the sphere and pass down from the north southwards to a midway point. From there they tend to increase the latent heat, to produce added momentum and to give specific quality according to the source from which the radiation comes. This absorption of extra-spheroidal emanation is the secret of the dependence of one sphere upon another, and has its correspondence in the cycling of a ray through any plane sphere. Every atom, though termed spheroidal, is more accurately a sphere slightly depressed at one location, [156] that location being the place through which flows the force which animates the matter of the sphere. This is true of all spheres, from the solar down to the atom of matter that we call the cell in the body physical. Through the depression in the physical atom flows the vitalising force from without. Every atom is both positive and negative; it is receptive or negative where the inflowing force is concerned, and positive or radiatory where its own emanations are concerned, and in connection with its effect upon its environment.
This can be predicated likewise of the entire ring-pass-not of the solar system in relation to its cosmic environment. Force flows into the solar system from three directions via three channels:
--
Every rotating sphere of matter can be pictured by using the same general cosmic symbols as are used for the portrayal of evolution.
1. The circle. This stands for the ring-pass-not of undifferentiated matter. It stands for a solar system or the body logoic, viewed etherically; it stands for a planet or the body of a Heavenly Man viewed etherically; it stands for a human body, viewed likewise, etherically and it stands for them all at the prime or earliest epoch of manifestation. It stands finally for a single cell within the human vehicle, and for the atom of the chemist or physicist.
--
4. The Circle divided into four. This is the true circle of matter, the equal armed cross of the Holy Spirit, Who is the personification of active intelligent matter. This shows the fourth dimensional quality of matter and the penetration of the fire in four directions, its threefold radiation being symbolised by the triangles formed by the fourfold cross. This portrays the fourfold revolution of any atom. By this is not meant the ability of any atom to make four revolutions, but the fourth dimensional quality of the revolution which is the goal aimed at, and which is even now becoming known in matter during this [161] fourth round, and in this fourth chain. As the fifth spirilla or fifth stream of force in an atom becomes developed, and man can conceive of a fourth-dimensional rotary movement, the accuracy of this symbol will be recognised. It will then be seen that all sheaths in their progress from inertia to rhythm, via mobility, pass through all stages, whether they are logoic sheaths, the rays in which the Heavenly Men veil Themselves, the planes which form the bodies of certain solar entities, the causal body (or the sheath of the Ego on the mental plane), the human physical body in its etheric constitution, or a cell in that body etheric. All these material forms (existent in etheric matter which is the true matter of all forms) are primarily undifferentiated ovoids; they then become actively rotating or manifest latent heat; next they manifest duality or latent and radiatory fire; the expression of these two results in fourth dimensional action or the wheel or rotary form turning upon itself.
5. The swastika, or the fire extending not only from the periphery to the centre in four directions, but gradually circulating and radiating from and around the entire periphery. This signifies completed activity in every department of matter until finally we have a blazing, fiery wheel, turning every way, with radiant channels of fire from the centre to the ring-pass-not,fire within, without and around until the wheel is consumed and there is naught remaining but perfected fire.
--
We might now note that the evolution of these centres of force can be portrayed, not only in words, but under the same five symbols that have so often a cosmic interpretation.
1. The circle. At this stage the centre is seen simply as a saucer-like depression (as Mr. C. W. Leadbeater expresses it) of dimly glowing fire, a fire diffused throughout but of no real intensity. The wheel rotates slowly, but so slowly as to be almost inappreciable. This corresponds to the little developed stage, and to the early Lemurian root-race, and to that period wherein man was simply animal; all that was being formed was a field for the appearance of the spark of mind.
--
Let us now finish what may be imparted on the remaining three sensessight, taste, smell and then briefly sum up their relationship to the centres, and their mutual action and interaction. That will then leave two more points to be dealt with in this first division of the Treatise on Cosmic Fire, and a summing up. We shall then be in a position to take up that portion of the treatise that deals with the fire of manas and with the development of the manasaputras, [lxxxvii]85 both in their totality and likewise individually. This topic is of the most imperative im portance as it deals entirely with man, the Ego, the thinker, and shows the cosmic blending of the fires of matter and of mind, and their utilisation by the indwelling Flame.
c. Sight. This sense, as said before, is the paramount correlating sense of the solar system.
--
c. That as the higher triangle comes into play and the polarisation steps up to the higher centres, the senses begin to make themselves felt on the mental level and [203] man becomes aware on that plane. We have in the human body an interesting reflection of the transference of the polarisation from the Personality to the Ego, or into the causal body, in the division that exists between the higher and the lower mental planes, and the dividing line of the diaphragm between the higher and the lower portions of the body. Below the diaphragm we have the four lower centres:
1. The solar plexus.
1.00 - Introduction to Alchemy of Happiness, #The Alchemy of Happiness, #Al-Ghazali, #Sufism
This treatise on the Alchemy of Happiness, or Kimiai Saadet, seems well adapted to extend our knowledge of the writings of Ghazzali and of the opinions current then and now in the Oriental world. Although it throws no light on any questions of geography, philology or political history, objects most frequently in view in translations from the Oriental languages, yet a book which exhibits with such plainness the opinions of so large a portion of the human race as the Mohammedans, on questions of philosophy, practical morality and religion, will always be as interesting to the general reader and to a numerous class of students, as the facts that may be elicited to complete a series of kings in a dynasty or to establish the site of an ancient city can be to the historian or the geographer. I translate it from an edition published in Turkish in 1845 (A. H., 1260), at the imperial printing press in Constantinople. [9] As no books are allowed to be printed there which have not passed under the eyes of the censor, the doctrines presented in the book indicate, not only the opinions of eight hundred years since, but also what views are regarded as orthodox, or tolerated among the orthodox at the present day. It has been printed also in Persian at Calcutta.
In form, the book contains a treatise on practical piety, but as is the case with a large pro portion of Mohammedan works, the author, whatever may be his subject, finds a place for observations reaching far wide of his apparent aim, so our author is led to make many observations which develop his notions in anatomy, physiology, natural philosophy and natural religion. The partisans of all sorts of opinions will be interested in finding that a Mohammedan author writing so long since in the centre of Asia, had occasion to approve or condemn so many truths, speculations or fancies which are now current among us with the reputation of novelty. Many of the same paradoxes and problems that startle or fascinate in the nineteenth century are here discussed. He came in contact, among his contem poraries, with persons who made the same general objections to natural and revealed religion, as understood by Mohammedans, as are in our days made to Christianity, or who perverted and abused the religion which they professed for their own ends, in the same manner as Christianity is abused among us. And he engaged with earnestness now truthfully, and now erroneously, in refuting these men. His usual stand-point in discussion is equally removed from the most extravagant mysticism, and literal and formal orthodoxy. He attempts a dignified blending of reason [10] and faith, requiring of his fellow men unfeigned piety in the temper and tone of an evangelical Christian. He reminds his readers, in these discourses, that they are not Mussulmans if they are satisfied with merely a nominal faith, and treats with scorn those who are spiritualists only in language and dress.
--
The translation I have endeavored to make a close transcript of the meaning of the Turkish; having especially sought to find appropriate equivalents for native idioms. I have designated the chapter and verse of nearly every passage quoted from the Koran. The omissions in the text, which are made apparent by signs, are limited to digressions of the author, to repetitions and to some of the illustrations; so that there is no interruption of the continuity of thought in the themes discussed. The Turkish edition itself was but a portion of the original work. Two or three notes are added, either explanatory of the text or illustrative of the author, from Oriental sources.
1.00 - INTRODUCTORY REMARKS, #A Treatise on Cosmic Fire, #Alice Bailey, #Occultism
2. Solar Fire, or cosmic mental fire. This is that portion of the cosmic mental plane which goes to the animation of the mental body of the Logos. This fire may be regarded as the sumtotal of the sparks of mind, the fires of the mental bodies and the animating principle of the evolving units of the human race in the three worlds.
3. Electric Fire, or the logoic Flame Divine. This flame is the distinguishing mark of our Logos, and it is that which differentiates Him from all other Logoi; it is His dominant characteristic, and the sign of His place in cosmic evolution.
1.00 - Main, #The Book of Certitude, #Baha u llah, #Baha i
In the Bayan it had been forbidden you to ask Us questions. The Lord hath now relieved you of this prohibition, that ye may be free to ask what you need to ask, but not such idle questions as those on which the men of former times were wont to dwell. Fear God, and be ye of the righteous! Ask ye that which shall be of profit to you in the Cause of God and His dominion, for the portals of His tender compassion have been opened before all who dwell in heaven and on earth.
127
--
Beware lest aught that hath been revealed in the Bayan should keep you from your Lord, the Most Compassionate. God is My witness that the Bayan was sent down for no other purpose than to celebrate My praise, did ye but know! In it the pure in heart will find only the fragrance of My love, only My Name that overshadoweth all that seeth and is seen. Say: Turn ye, O people, unto that which hath proceeded from My Most Exalted Pen. Should ye inhale therefrom the fragrance of God, set not yourselves against Him, nor deny yourselves a portion of His gracious favour and His manifold bestowals. Thus doth your Lord admonish you; He, verily, is the Counsellor, the Omniscient.
180
1.00 - Preface, #A Garden of Pomegranates - An Outline of the Qabalah, #Israel Regardie, #Occultism
BASED on the versicle in the Song of Songs, " Thy plants are an orchard of Pomegranates ", a book entitled Pardis Rimonim came to be written by Rabbi Moses Cordovero in the sixteenth century. By some authorities this philosopher is considered as the greatest lamp in post-Zoharic days of that spiritual Menorah, the Qabalah, which, with so rare a grace and so profuse an irradiation of the Supernal Light, illuminated the literature and religious philosophy of the Jewish people as well as their immediate and subsequent neighbours in the Dias- pora. The English equivalent of Pardis Rimonim - A Garden of Pomegranates - I have adopted as the title of my own modest work, although I am forced to confess that this latter has but little connection either in actual fact or in historicity with that of Cordovero. In the golden harvest of purely spiritual intimations which the Holy Qabalah brings, I truly feel that a veritable garden of the soul may be builded ; a garden of immense magnitude and lofty significance, wherein may be discovered by each one of us all manner and kind of exotic fruit and gracious flower of exquisite colour. The pomegranate, may I add, has always been for mystics everywhere a favourable object for recon- dite symbolism. The garden or orchard has likewise pro- duced in that book named The Book of Splendour an almost inexhaustible treasury of spiritual imagery of superb and magnificent taste.
This book goes forth then in the hope that, as a modern writer has put it:
--
I am greatly indebted to Madame H. P. Blavatsky's writings, and I believe I shall not be too egotistical in claiming that a proper understanding of the principles outlined herein will reveal many points of subtlety and philosophic interest in her Secret Doctrine , and aid in the comprehension of this monumental work of hers. The same is also true of S. L. McGregor Mathers' translation of portions of the Zohar, " The Kaballah Unveiled ", and of Arthur E. Waite's excellent compendium of the Zohar, " The Secret Doctrine in Israel ", both of which are closed books, in the main, to most students of mystical lore and philosophy who do not have the specialized comparative knowledge which I have endeavoured to incor porate in this little book.
I should here call attention to a tract, the author of which is unknown, entitled The Thirty-two Paths of Wisdom, of which splendid translations have been made by W. Wynn Westcott, Arthur E. Waite, and Knut Stenring. In the course of time this appears to have become incor porated into, and affiliated with, the text of the Sepher Yetsirah, although several critics place it at a later date than the genuine Mishnahs of the Sepher Yetsirah. However, in giving the titles of the Paths from this tract, I have named throughout the source as the Sepher Yetsirah to avoid unnecessary confusion. It is to be hoped that no adverse criticism will arise on this point.
1.00 - PREFACE - DESCENSUS AD INFERNOS, #Maps of Meaning, #Jordan Peterson, #Psychology
long wool cape, circa 1890, which I had bought in portugal, and a pair of tall leather boots. The
psychologist who was accompanying me disappeared, unexpectedly, and left me alone. Soon I was
--
myth, literature, and drama portray the world as a forum for action. The two forms of representation
have been unnecessarily set at odds, because we have not yet formed a clear picture of their respective
1.01 - A NOTE ON PROGRESS, #The Future of Man, #Pierre Teilhard de Chardin, #Christianity
gious spirits, does not portend the building of a new temple on the
ruins of all others but the laying of new foundations to which the
1.01 - Archetypes of the Collective Unconscious, #The Archetypes and the Collective Unconscious, #Carl Jung, #Psychology
deeds portentously dark something altogether different from
the hackneyed chronique scandaleuse of Olympus. At least one
1.01 - BOOK THE FIRST, #Metamorphoses, #Ovid, #Poetry
That no unequal portions might be found,
He moulded Earth into a spacious round:
--
And honey sweating through the pores of oak.
The Silver Age
1.01 - Economy, #Walden, and On The Duty Of Civil Disobedience, #Henry David Thoreau, #Philosophy
I should not obtrude my affairs so much on the notice of my readers if very particular inquiries had not been made by my townsmen concerning my mode of life, which some would call impertinent, though they do not appear to me at all impertinent, but, considering the circumstances, very natural and pertinent. Some have asked what I got to eat; if I did not feel lonesome; if I was not afraid; and the like. Others have been curious to learn what portion of my income I devoted to charitable purposes; and some, who have large families, how many poor children I maintained. I will therefore ask those of my readers who feel no particular interest in me to pardon me if I undertake to answer some of these questions in this book. In most books, the _I_, or first person, is omitted; in this it will be retained; that, in respect to egotism, is the main difference. We commonly do not remember that it is, after all, always the first person that is speaking. I should not talk so much about myself if there were anybody else whom I knew as well.
Unfortunately, I am confined to this theme by the narrowness of my experience. Moreover, I, on my side, require of every writer, first or last, a simple and sincere account of his own life, and not merely what he has heard of other mens lives; some such account as he would send to his kindred from a distant land; for if he has lived sincerely, it must have been in a distant land to me. Perhaps these pages are more particularly addressed to poor students. As for the rest of my readers, they will accept such portions as apply to them. I trust that none will stretch the seams in putting on the coat, for it may do good service to him whom it fits.
I would fain say something, not so much concerning the Chinese and
--
I see young men, my townsmen, whose misfortune it is to have inherited farms, houses, barns, cattle, and farming tools; for these are more easily acquired than got rid of. Better if they had been born in the open pasture and suckled by a wolf, that they might have seen with clearer eyes what field they were called to labor in. Who made them serfs of the soil? Why should they eat their sixty acres, when man is condemned to eat only his peck of dirt? Why should they begin digging their graves as soon as they are born? They have got to live a mans life, pushing all these things before them, and get on as well as they can. How many a poor immortal soul have I met well nigh crushed and smothered under its load, creeping down the road of life, pushing before it a barn seventy-five feet by forty, its Augean stables never cleansed, and one hundred acres of land, tillage, mowing, pasture, and wood-lot! The portionless, who struggle with no such unnecessary inherited encumbrances, find it labor enough to subdue and cultivate a few cubic feet of flesh.
But men labor under a mistake. The better part of the man is soon plowed into the soil for compost. By a seeming fate, commonly called necessity, they are employed, as it says in an old book, laying up treasures which moth and rust will corrupt and thieves break through and steal. It is a fools life, as they will find when they get to the end of it, if not before. It is said that Deucalion and Pyrrha created men by throwing stones over their heads behind them:
--
I have thought that Walden Pond would be a good place for business, not solely on account of the railroad and the ice trade; it offers advantages which it may not be good policy to divulge; it is a good port and a good foundation. No Neva marshes to be filled; though you must every where build on piles of your own driving. It is said that a flood-tide, with a westerly wind, and ice in the Neva, would sweep St.
Petersburg from the face of the earth.
--
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.
However, if one designs to construct a dwelling house, it behooves him to exercise a little Yankee shrewdness, lest after all he find himself in a workhouse, a labyrinth without a clue, a museum, an almshouse, a prison, or a splendid mausoleum instead. Consider first how slight a shelter is absolutely necessary. I have seen Penobscot Indians, in this town, living in tents of thin cotton cloth, while the snow was nearly a foot deep around them, and I thought that they would be glad to have it deeper to keep out the wind. Formerly, when how to get my living honestly, with freedom left for my proper pursuits, was a question which vexed me even more than it does now, for unfortunately I am become somewhat callous, I used to see a large box by the railroad, six feet long by three wide, in which the laborers locked up their tools at night, and it suggested to me that every man who was hard pushed might get such a one for a dollar, and, having bored a few auger holes in it, to admit the air at least, get into it when it rained and at night, and hook down the lid, and so have freedom in his love, and in his soul be free. This did not appear the worst, nor by any means a despicable alternative. You could sit up as late as you pleased, and, whenever you got up, go abroad without any landlord or house-lord dogging you for rent. Many a man is harassed to death to pay the rent of a larger and more luxurious box who would not have frozen to death in such a box as this. I am far from jesting. Economy is a subject which admits of being treated with levity, but it cannot so be disposed of. A comfortable house for a rude and hardy race, that lived mostly out of doors, was once made here almost entirely of such materials as Nature furnished ready to their hands. Gookin, who was superintendent of the Indians subject to the Massachusetts Colony, writing in 1674, says, The best of their houses are covered very neatly, tight and warm, with barks of trees, slipped from their bodies at those seasons when the sap is up, and made into great flakes, with pressure of weighty timber, when they are green.... The meaner sort are covered with mats which they make of a kind of bulrush, and are also indifferently tight and warm, but not so good as the former.... Some I have seen, sixty or a hundred feet long and thirty feet broad.... I have often lodged in their wigwams, and found them as warm as the best English houses. He adds, that they were commonly carpeted and lined within with well-wrought embroidered mats, and were furnished with various utensils. The Indians had advanced so far as to regulate the effect of the wind by a mat suspended over the hole in the roof and moved by a string. Such a lodge was in the first instance constructed in a day or two at most, and taken down and put up in a few hours; and every family owned one, or its apartment in one.
--
I had previously seen the snakes in frosty mornings in my path with portions of their bodies still numb and inflexible, waiting for the sun to thaw them. On the 1st of April it rained and melted the ice, and in the early part of the day, which was very foggy, I heard a stray goose groping about over the pond and cackling as if lost, or like the spirit of the fog.
So I went on for some days cutting and hewing timber, and also studs and rafters, all with my narrow axe, not having many communicable or scholar-like thoughts, singing to myself,
--
I dug my cellar in the side of a hill sloping to the south, where a woodchuck had formerly dug his burrow, down through sumach and blackberry roots, and the lowest stain of vegetation, six feet square by seven deep, to a fine sand where potatoes would not freeze in any winter. The sides were left shelving, and not stoned; but the sun having never shone on them, the sand still keeps its place. It was but two hours work. I took particular pleasure in this breaking of ground, for in almost all latitudes men dig into the earth for an equable temperature. Under the most splendid house in the city is still to be found the cellar where they store their roots as of old, and long after the superstructure has disappeared posterity remark its dent in the earth. The house is still but a sort of porch at the entrance of a burrow.
At length, in the beginning of May, with the help of some of my acquaintances, rather to improve so good an occasion for neighborliness than from any necessity, I set up the frame of my house. No man was ever more honored in the character of his raisers than I. They are destined, I trust, to assist at the raising of loftier structures one day. I began to occupy my house on the 4th of July, as soon as it was boarded and roofed, for the boards were carefully feather-edged and lapped, so that it was perfectly impervious to rain; but before boarding I laid the foundation of a chimney at one end, bringing two cartloads of stones up the hill from the pond in my arms. I built the chimney after my hoeing in the fall, before a fire became necessary for warmth, doing my cooking in the mean while out of doors on the ground, early in the morning: which mode I still think is in some respects more convenient and agreeable than the usual one. When it stormed before my bread was baked, I fixed a few boards over the fire, and sat under them to watch my loaf, and passed some pleasant hours in that way. In those days, when my hands were much employed, I read but little, but the least scraps of paper which lay on the ground, my holder, or tablecloth, afforded me as much entertainment, in fact answered the same purpose as the Iliad.
--
pork,.................... 0.22
All experiments which failed:
--
It appears from the above estimate, that my food alone cost me in money about twenty-seven cents a week. It was, for nearly two years after this, rye and Indian meal without yeast, potatoes, rice, a very little salt pork, molasses, and salt, and my drink water. It was fit that I should live on rice, mainly, who loved so well the philosophy of India.
To meet the objections of some inveterate cavillers, I may as well state, that if I dined out occasionally, as I always had done, and I trust shall have op portunities to do again, it was frequently to the detriment of my domestic arrangements. But the dining out, being, as I have stated, a constant element, does not in the least affect a comparative statement like this.
--
Mayflower, did the business for America, and its influence is still rising, swelling, spreading, in cerealian billows over the land,this seed I regularly and faithfully procured from the village, till at length one morning I forgot the rules, and scalded my yeast; by which accident I discovered that even this was not indispensable,for my discoveries were not by the synthetic but analytic process, and I have gladly omitted it since, though most housewives earnestly assured me that safe and wholesome bread without yeast might not be, and elderly people prophesied a speedy decay of the vital forces. Yet I find it not to be an essential ingredient, and after going without it for a year am still in the land of the living; and I am glad to escape the trivialness of carrying a bottle-full in my pocket, which would sometimes pop and discharge its contents to my discomfiture. It is simpler and more respectable to omit it. Man is an animal who more than any other can adapt himself to all climates and circumstances. Neither did I put any sal soda, or other acid or alkali, into my bread. It would seem that I made it according to the recipe which Marcus porcius
Cato gave about two centuries before Christ. Panem depsticium sic facito. Manus mortariumque bene lavato. Farinam in mortarium indito, aqu paulatim addito, subigitoque pulchre. Ubi bene subegeris, defingito, coquitoque sub testu. Which I take to meanMake kneaded bread thus. Wash your hands and trough well. Put the meal into the trough, add water gradually, and knead it thoroughly. When you have kneaded it well, mould it, and bake it under a cover, that is, in a baking-kettle. Not a word about leaven. But I did not always use this staff of life. At one time, owing to the emptiness of my purse, I saw none of it for more than a month.
Every New Englander might easily raise all his own breadstuffs in this land of rye and Indian corn, and not depend on distant and fluctuating markets for them. Yet so far are we from simplicity and independence that, in Concord, fresh and sweet meal is rarely sold in the shops, and hominy and corn in a still coarser form are hardly used by any. For the most part the farmer gives to his cattle and hogs the grain of his own producing, and buys flour, which is at least no more wholesome, at a greater cost, at the store. I saw that I could easily raise my bushel or two of rye and Indian corn, for the former will grow on the poorest land, and the latter does not require the best, and grind them in a hand-mill, and so do without rice and pork; and if I must have some concentrated sweet, I found by experiment that I could make a very good molasses either of pumpkins or beets, and I knew that I needed only to set out a few maples to obtain it more easily still, and while these were growing I could use various substitutes beside those which I have named. For, as the Forefa thers sang,
we can make liquor to sweeten our lips
--
One young man of my acquaintance, who has inherited some acres, told me that he thought he should live as I did, _if he had the means_. I would not have any one adopt _my_ mode of living on any account; for, beside that before he has fairly learned it I may have found out another for myself, I desire that there may be as many different persons in the world as possible; but I would have each one be very careful to find out and pursue _his own_ way, and not his fathers or his mothers or his neighbors instead. The youth may build or plant or sail, only let him not be hindered from doing that which he tells me he would like to do. It is by a mathematical point only that we are wise, as the sailor or the fugitive slave keeps the polestar in his eye; but that is sufficient guidance for all our life. We may not arrive at our port within a calculable period, but we would preserve the true course.
Undoubtedly, in this case, what is true for one is truer still for a thousand, as a large house is not pro portionally more expensive than a small one, since one roof may cover, one cellar underlie, and one wall separate several apartments. But for my part, I preferred the solitary dwelling. Moreover, it will commonly be cheaper to build the whole yourself than to convince another of the advantage of the common wall; and when you have done this, the common partition, to be much cheaper, must be a thin one, and that other may prove a bad neighbor, and also not keep his side in repair. The only coperation which is commonly possible is exceedingly partial and superficial; and what little true coperation there is, is as if it were not, being a harmony inaudible to men. If a man has faith, he will coperate with equal faith everywhere; if he has not faith, he will continue to live like the rest of the world, whatever company he is joined to. To coperate, in the highest as well as the lowest sense, means _to get our living together_. I heard it proposed lately that two young men should travel together over the world, the one without money, earning his means as he went, before the mast and behind the plow, the other carrying a bill of exchange in his pocket. It was easy to see that they could not long be companions or coperate, since one would not _operate_ at all. They would part at the first interesting crisis in their adventures. Above all, as I have implied, the man who goes alone can start to-day; but he who travels with another must wait till that other is ready, and it may be a long time before they get off.
--
Our manners have been corrupted by communication with the saints. Our hymn-books resound with a melodious cursing of God and enduring him forever. One would say that even the prophets and redeemers had rather consoled the fears than confirmed the hopes of man. There is nowhere recorded a simple and irrepressible satisfaction with the gift of life, any memorable praise of God. All health and success does me good, however far off and withdrawn it may appear; all disease and failure helps to make me sad and does me evil, however much sympathy it may have with me or I with it. If, then, we would indeed restore mankind by truly Indian, botanic, magnetic, or natural means, let us first be as simple and well as Nature ourselves, dispel the clouds which hang over our own brows, and take up a little life into our pores. Do not stay to be an overseer of the poor, but endeavor to become one of the worthies of the world.
I read in the Gulistan, or Flower Garden, of Sheik Sadi of Shiraz, that
1.01 - Foreward, #Hymns to the Mystic Fire, #Sri Aurobindo, #Integral Yoga
He is not thinking of the Nature-Power presiding over the outer element of fire or of the fire of the ceremonial sacrifice. Or he speaks of Saraswati as one who impels the words of Truth and awakes to right thinkings or as one opulent with the thought: Saraswati awakes to consciousness or makes us conscious of the "Great Ocean and illumines all our thoughts." It is surely not the River Goddess whom he is thus hymning but the Power, theRiver if you will, of inspiration, the word of the Truth, bringing its light into our thoughts, building up in us that Truth, an inner knowledge. The Gods constantly stand out in their psychological functions; the sacrifice is the outer symbol of an inner work, an inner interchange between the gods and men, - man givingwhat he has, the gods giving in return the horses of power, the herds of light, the heroes of Strength to be his retinue, winning for him victory in his battle with the hosts of Darkness, Vritras, Dasyus, Panis. When the Rishi says, "Let us become conscious whether by the War-Horse or by the Word of a Strength beyond men", his words have either a mystic significance or they have no coherent meaning at all. In the portions translated in this book we have many mystic verses and whole hymns which, however mystic, tear the veil off the outer sacrificial images covering the real sense of the Veda. "Thought", says the Rishi, "has nourished for us human things in the Immortals, in the Great Heavens; it is the milch-cow which milks of itself the wealth of many forms" - the many kinds of wealth, cows, horses and the rest for which the sacrificer prays; evidently this is no material wealth, it is something which Thought, the Thought embodied in the Mantra, can give and it is the result of the same Thought that nourishes our human things in the Immortals, in the Great Heavens. A process of divinisation, and of a bringing down of great and luminous riches, treasures won from the Gods by the inner work of sacrifice, is hinted at in terms necessarily covert but still for one who knows how to read these secret words, nin.ya vacamsi, sufficiently expressive, kavaye nivacana. Again, Night and Dawn the eternal sisters are like "joyful weaving women weaving the weft of our perfected works into the form of a sacrifice."
Again, words with a mystic form and meaning, but there
1.01 - Historical Survey, #A Garden of Pomegranates - An Outline of the Qabalah, #Israel Regardie, #Occultism
T HE Qabalah is a traditional body of wisdom pur- porting to deal in extenso with the tremendous problems of the origin and nature of Life, and the
Evolution of Man and the Universe.
--
Russia, Poland, and Lithuania gave refuge to numbers of them. None of these have expounded publicly that par- ticular portion of the philosophy to which this present
26
--
Poland, Galicia, and certain portions of Russia have been the scene of the activities of wandering Rabbis and Tal- mudic scholars who were styled " Tsadikim " or magicians, men who assiduously devoted their lives and their powers to the Practical Qabalah. But it was not until the last century, with its impetus to all kinds of studies in com- parative mythology and religious controversy that we dis- cover an attempt to weld all philosophies, religions, scientific ideas and symbols into a coherent Whole.
Eliphaz Levi Zahed, a Roman Catholic deacon of remark- able perspicuity, in 1852 published a brilliant volume,
--
Kaballah ; S. L. McGregor Mathers, the translator of por- tions of the Zohar and The Sacred Magic of Abramelin the
Mage ; Madame Blavatsky, that lion-hearted woman who brought Eastern esoteric philosophy to the attention of western students ; Arthur Edward Waite, who made available expository summaries of various of the Qabalistic works ; and the poet Aleister Crowley to whose Liber 777 and Sepher Sephiroth, among many other fine philosophic writings, I am in no little degree indebted - all these have provided a wealth of vital information which could be utilized for the construction of a philosophical alphabet.
1.01 - How is Knowledge Of The Higher Worlds Attained?, #Knowledge of the Higher Worlds, #Rudolf Steiner, #Theosophy
If we do not develop within ourselves this deeply rooted feeling that there is something higher than ourselves, we shall never find the strength to evolve to something higher. The initiate has only acquired the strength to lift his head to the heights of knowledge by guiding his heart to the depths of veneration and devotion. The heights of the spirit can only be climbed by passing through the portals of humility. You can only acquire right knowledge when you have learnt to esteem it. Man has certainly the right to turn his eyes to the light, but he must first acquire this right. There are laws in the spiritual life, as in the physical life. Rub a glass rod with an appropriate material and it will become electric, that is, it will receive the power of attracting small bodies. This is in keeping with a law of nature. It is known to all who have learnt a little physics. Similarly, acquaintance with the first principles of spiritual science shows that every
p. 8
1.01 - MAPS OF EXPERIENCE - OBJECT AND MEANING, #Maps of Meaning, #Jordan Peterson, #Psychology
always exist. Myth portrays what is known, and performs a function that if limited to that, might be
regarded as paramount in im portance. But myth also presents information that is far more profound
--
Figure 2: The Metamythological Cycle of the Way schematically portrays the circle of the way,
which begins and ends at the same point with establishment of conditional, but determinate moral
1.01 - On knowledge of the soul, and how knowledge of the soul is the key to the knowledge of God., #The Alchemy of Happiness, #Al-Ghazali, #Sufism
These qualities, whether animal, or ferocious or demoniacal have been bestowed upon man, that by their means the body might be adapted to be a vehicle for the spirit, and that the spirit, by means of the body which is its vehicle, while herein this tem porary home of earth, might seek after the knowledge and love of God, as the huntsman would seek to make the phœnix and the griffin his prey. Then, when it leaves this strange land for the region of spiritual friendship, it shall be worthy to partake of the mystery contained in the invitation, "enter in peace, O believers!"2 and which is in the homage, "Peace is the word they shall hear from the merciful Lord."3 People in general suppose that this refers to Paradise. Woe to him who has no portion in this knowledge! There is great danger in his path. The way of faith is veiled from his eyes.
If you wish, O seeker of the way! to know your own soul, know that the blessed and glorious God created you of two things: the one is a visible body, and the other is a something internal, that is called spirit and heart, which can only be perceived by the mind. But when we speak of heart, we do not mean the piece of flesh which is in the left side of the breast of a man, for that is found in a dead body and in animals: it may be seen with the eyes, and belongs to the visible world. That heart, which is emphatically called spirit, does not belong to this world, and although it has come to this world, it has only come to leave it. It is the sovereign of the body, which is its vehicle, and all the external and internal organs of the body are its subjects. Its especial attribute is to know God and to [16] enjoy the vision of the beauty of the Lord God. The invitation to salvation is addressed to the spirit. The commandment is also addressed to it, for it is capable of happiness or misery. The knowledge of what it is in reality, is the key to the knowledge of God. Beloved, strive to obtain this knowledge, for there is no more precious jewel. In its origin it comes from God, and again returns to him. It has come hither but for a time for intercourse and action.
--
The heart has dominion and control through three channels. One is through visions, by which revelations are made to all men. But the kind of mysteries generally revealed to people in visions, are revealed to prophets and saints in the outward world. The second kind is through the dominion which the heart exercises over its own body, a quality, which is possessed by all men in general, though prophets and saints for the good of the community, possess the same power over other bodies than their own. The third source of dominiou of the heart is through knowledge. The mass of men obtain it by instruction and learning, but it is bestowed by God upon prophets and saints directly, without the mediums of learning and instruction. It is possible also for persons of pure minds to acquire a knowledge of some arts and sciences without instruction, and it is also possible that some persons should have all things opened up to them by the will of God. This kind of knowledge is called "infused and illuminated," as God says in his word : "we have illuminated him with our knowledge."1 These three specialities are all of them found in certain measure in some men, in others two of them are found, and in others, only one is found: but whenever the three are found in the same person, he belongs to the rank of prophets or of the greatest of the saints. In our Lord the prophet Mohammed Mustafa, these three specialities [30] existed in perfection. The Lord in bestowing these three properties upon certain individuals, designates them to exhort the nations and to be prophets of the people. To every man there is given a certain portion of each one of these peculiarities, to serve as a pattern.
Man cannot comprehend states of being which transcend his own nature. Hence none but the great God himself can comprehend God, as we have shown in our Commentary upon the "Names of God." So also the prophets cannot be comprehended by any but the prophets themselves. No person, in short, can understand any individual who belongs to a scale of rank above him. It is possible that there is a peculiarity in prophets, of which no pattern or model is found in other persons, and therefore, we are incapable of understanding them. If we knew not what a vision is, and an individual should say to us, that a man, at a moment when he can neither move, see or hear, can perceive events which are to occur at a future period, and yet might not be able to perceive the same while walking, listening or looking, we should not in any wise be able to persuade ourselves of the truth of it, as God says in his Holy word: "They treat as a lie that which they cannot comprehend with their knowledge."1 And you, do you not see that he who comes blind into the world, does not understand the pleasure which is derived from seeing? Let us not regard, therefore, as impossible all those states ascribed to the prophets which we cannot understand: for they are the accepted and praiseworthy servants of God.
--
Now that it is clear that the happiness of the heart consists in the knowledge and love of God, we may say that the heart that does not feel the necessity of the knowledge of God, and a longing for the love of God, but rather craves after and seeks the world, resembles a sick person who has no appetite for food, but even prefers such things as earth and clay to meat, regarding them as necessary, not-withstanding they have no nourishing qualities. If no remedy can be found, speedily, to recover his appetite for food, and if he continue indulging in perverse notions of what is necessary, his malady will grow in strength; until if he continue in this state, he will perish and lose the joys this world can give. In the same manner the heart which does not feel a necessity for the knowledge and love of God, and where the love of other objects reigns, is a heart that is sick and ready to perish, unless a remedy be applied, unless its affections be turned away from other things, and the love of God become predominant. Future bliss will be lost and eternal misery will be its portion. Our refuge is in God!
You should know also that the enjoyments of this world that are procured through the senses are cut off at death. The enjoyment of the love and knowledge of God, which depends upon the heart, is alone lasting. At death the hindrances that result from the presence of the external senses being removed, the light and brilliancy of the heart come to have full play, and it feels the necessity of the vision of beauty. What has hitherto been said is sufficient to enable a person of intelligence to comprehend the [36] dignity of the heart of man. The subject could not be discussed more at large in this short treatise.
1.01 - Principles of Practical Psycho therapy, #The Practice of Psycho therapy, #Carl Jung, #Psychology
Once she appears as an ape. The dreamer draws her portrait in a dream, but
what comes out on the paper is an abstract symbolic ideogram containing the trinity, another frequent motif.
1.01 - the Call to Adventure, #The Hero with a Thousand Faces, #Joseph Campbell, #Mythology
Or we have the casefrom a very different portion of the
worldof an Arapaho girl of the North American plains. She
spied a porcupine near a cottonwood tree. She tried to hit the
animal, but it ran behind the tree and began to climb. The girl
--
"Well!" she said, "I am climbing to catch the porcupine, for
I want those quills, and if necessary I will go to the top." The
--
leng thened, and the porcupine resumed his climb. Looking
down, she saw her friends craning up at her and beckoning her
to descend; but having passed under the influence of the porcu
pine, and fearful for the great distance between herself and the
--
merest speck to those looking from below, and with the porcu
pine she finally reached the sky.
1.01 - The Dark Forest. The Hill of Difficulty. The Panther, the Lion, and the Wolf. Virgil., #The Divine Comedy, #Dante Alighieri, #Christianity
That I may see the portal of Saint Peter,
And those thou makest so disconsolate."
1.01 - The Ego, #Aion, #Carl Jung, #Psychology
because the unconscious portion of it cannot be grasped cogni-
tively. This unconscious portion, as experience has abundantly
shown, is by no means unim portant. On the contrary, the most
1.01 - The First Steps, #Raja-Yoga, #Swami Vivkenanda, #unset
The next step is Asana, posture. A series of exercises, physical and mental, is to be gone through every day, until certain higher states are reached. Therefore it is quite necessary that we should find a posture in which we can remain long. That posture which is the easiest for one should be the one chosen. For thinking, a certain posture may be very easy for one man, while to another it may be very difficult. We will find later on that during the study of these psychological matters a good deal of activity goes on in the body. Nerve currents will have to be displaced and given a new channel. New sorts of vibrations will begin, the whole constitution will be remodelled as it were. But the main part of the activity will lie along the spinal column, so that the one thing necessary for the posture is to hold the spinal column free, sitting erect, holding the three parts the chest, neck, and head in a straight line. Let the whole weight of the body be sup ported by the ribs, and then you have an easy natural postures with the spine straight. You will easily see that you cannot think very high thoughts with the chest in. This portion of the Yoga is a little similar to the Hatha-Yoga which deals entirely with the physical body, its aim being to make the physical body very strong. We have nothing to do with it here, because its practices are very difficult, and cannot be learned in a day, and, after all, do not lead to much spiritual growth. Many of these practices you will find in Delsarte and other teachers, such as placing the body in different postures, but the object in these is physical, not psychological. There is not one muscle in the body over which a man cannot establish a perfect control. The heart can be made to stop or go on at his bidding, and each part of the organism can be similarly controlled.
The result of this branch of Yoga is to make men live long; health is the chief idea, the one goal of the Hatha-Yogi. He is determined not to fall sick, and he never does. He lives long; a hundred years is nothing to him; he is quite young and fresh when he is 150, without one hair turned grey. But that is all. A banyan tree lives sometimes 5000 years, but it is a banyan tree and nothing more. So, if a man lives long, he is only a healthy animal. One or two ordinary lessons of the Hatha-Yogis are very useful. For instance, some of you will find it a good thing for headaches to drink cold water through the nose as soon as you get up in the morning; the whole day your brain will be nice and cool, and you will never catch cold. It is very easy to do; put your nose into the water, draw it up through the nostrils and make a pump action in the throat.
1.01 - THE STUFF OF THE UNIVERSE, #The Phenomenon of Man, #Pierre Teilhard de Chardin, #Christianity
It is impossible to cut into this network, to isolate a portion
without it becoming frayed and unravelled at all its edges.
--
As seen in its central portion, which is the most distinct, the
evolution of matter, in current theory, comes back to the gradual
10.22 - Short Notes - 5- Consciousness and Dimensions of View, #Collected Works of Nolini Kanta Gupta - Vol 04, #Nolini Kanta Gupta, #Integral Yoga
The material world is, as we all know, three-dimensional; it has a length, a breadth and a depth. In fact every material object is material because it has these three dimensions. That is what we knew till now. But Einstein has added another dimension to complete the picture of material reality. He says, time is the fourth dimension. For along with space, time also is to be taken into consideration for fixing or situating a physical object. Not space alone with its three dimensions determines the physical character of an object but time also has its share. A material object exists in space; it exists also in time. It occupies a portion of space and it occupies a portion of time. Indeed time, sometimes, becomes a more im portant factor; for it brings about a change in the spatial dimension.
But dimension, in reality, that is to say, the configuration it gives to an object is a function of consciousness. The four-dimensional aspect of material reality is given or projected by what we call the physical consciousness. Material time and material space are the two norms through which the physical consciousness deploys itself.
1.02.3.2 - Knowledge and Ignorance, #Isha Upanishad, #unset, #Zen
The result is that the soul attributes to itself a certain portion
only of the play of Prakriti or Chit-Shakti and consequently a
1.02.3.3 - Birth and Non-Birth, #Isha Upanishad, #unset, #Zen
of humanity. Each of them brings its intended portion into the
perfect good of the human soul only when it is completed by the
10.24 - Savitri, #Collected Works of Nolini Kanta Gupta - Vol 04, #Nolini Kanta Gupta, #Integral Yoga
I have pored on her infinitesimal elements
And her invisible atoms have unmasked. .||124.49||
1.028 - Bringing About Whole-Souled Dedication, #The Study and Practice of Yoga, #Swami Krishnananda, #Yoga
It is necessary to reiterate that the only obstacle in the achievement of success in the practice of yoga is the absence of wholeheartedness. We are never whole-souled in our dedication, because of our subtly feeling the presence of other desirable things in the world which we consider as equally good, or at least to some extent. We never feel that things are useless, and that this is the only useful thing. Unless the feeling that everything else has no meaning whatsoever for our personal life, that everything except this wonderful undertaking called yoga has no meaning in our life unless this attitude of complete distaste towards everything extraneous arises in the mind, there cannot be whole-souled attention of the mind on the objective. That is why Patanjali has been crying that vairagya should be coupled with practice or abhyasa. We have practice or abhyasa without vairagya and, therefore, no result comes. Practice without vairagya is the attempt at fixing a portion of the mind, a fraction of the mind, on this objective called meditation, and sometimes allowing a major part of the mind to engage itself in other things, which also look equally good to this unfortunate attitude of the mind.
Whole-souled dedication to the practice is possible only when there is perfect understanding. Why is it that our mind is not entirely dedicated to this practice, and part of it is thinking of something else? The reason is that our understanding of the efficacy and the value and the worthwhileness of the practice is inadequate. Our faith in God, our trust in God, and our feeling that God is everything is half-baked it is not perfect. We do not have, even today, full faith that God is everything. "There is something else which is also good." Such thinking is lurking in the mind. "Though God is all alright, the scriptures say that but my subtle conscience says that there is something else also, something else that is also sweet. God is sweet, but there is something else also, equally sweet. Why should I not go there?.
1.02 - BOOK THE SECOND, #Metamorphoses, #Ovid, #Poetry
For in the portal was display'd on high
(The work of Vulcan) a fictitious sky;
1.02 - MAPS OF MEANING - THREE LEVELS OF ANALYSIS, #Maps of Meaning, #Jordan Peterson, #Psychology
maps which have a narrative structure portray the motivational value of our current state, conceived of in
contrast to a hypothetical ideal, accompanied by plans of action, which are our pragmatic notions about
--
adaptation. The structure of normal adaptation is schematically portrayed in Figure 3: Normal Life. We
posit a goal, in image and word, and we compare present conditions to that goal. We evaluate the
--
description of the units, portrayed schematically in Figure 8: The Motor and Sensory Units of the
Brain, first.
--
appears dependent upon operations undertaken deep within the comparatively ancient central portion of the
brain particularly in the tightly-integrated structures known as the hippocampus97 and amygdala.98 The
--
functions, portrayed in Figure 11: The Twin Cerebral Hemispheres and their Functions. The right
hemisphere, less language-fluent than its generally more dominant twin, appears specialized for the
--
We know that the right hemisphere at least its frontal portion is specialized for response to
punishment and threat. We also know that damage to the right hemisphere impairs our ability to detect
--
Interpretation of the reason for dramatic consequences, portrayed in narrative generally left to the
imagination of the audience constitutes analysis of the moral of the story. Transmission of that moral
--
to describe or portray or embody the three permanent constituent elements of human experience: the
unknown, or unexplored territory; the known, or explored territory; and the process the knower which
--
represented in a declarative manner. A good story portrays a behavioral pattern with a large expanse of
valid territory. It follows, therefore, that the greatest of all stories portrays the pattern of behavior with the
widest conceivable territory.
--
These elements, in what is perhaps their most fundamental pattern of inter-relationship, are portrayed in
90
--
Figure 18: The Positive Constituent Elements of Experience, Personified 217 portrays the Vierge
Ouvrante, a fifteenth century French sculpture, which represents the constituent elements of the world in
--
as it portrays Mary, the mother of God, as superordinate to God the Father and Christ the son. That
superordinate position is perfectly valid, however, from the more general mythological perspective
--
Primordial myths of creation tend to portray the origin of things as the consequence of one or more of
two related events. The universe was symbolically born into being, for example, as a result of the action of
--
elish portrays the emergence of the earliest world as the consequence of the (sexual, generative, creative)
union of the primal deities Apsu and Tiamat. Apsu, masculine, served as the begetter of heaven and earth,
--
to the initial world of gods. This process is portrayed schematically in Figure 19: The Birth of the World
of Gods.
--
Marduks magic words (remember, he speaks fire) are clearly and reasonably portrayed as one of the
most powerful weapons in the battle against the forces of chaos. Anshar continues:
--
Gods: Hierarchical Organization, which portrays Marduk as the superordinate personality or pattern
of action, designed to transform the unbearable present into the desired future. The Enuma elish states,
--
Schematic Representation. Tiamat is portrayed, simultaneously, as the thing that breeds everything (as the
mother of all the gods); as the thing that destroys all things; as the consort of a patriarchal spiritual
--
in the absence of a subject). That thing might usefully be portrayed as the all-devouring mother of
everything. The particular, discriminable, familiar elements of human experience exist as they do,
--
small step from this dramatic/imagistic portrayal of the hero to the most explicit Christian doctrine of
Logos the creative Word (and from there to our notion of consciousness).
--
The Battle between Osiris and Seth in the Domain of Order portrays this conflict as a war in the
(heavenly) domain of order. Seth kills Osiris (that is, sends him to the underworld) and dismembers his
--
The Sumerian and Egyptian myths portray ideas of exceeding complexity, in ritual (dramatic) and
imagistic form. This form is not purposeful mystification, but the manner in which ideas emerge, before
--
which has not yet been explored. Futile or not, such speculation has occupied a good portion of mans
time, as he attempted to understand the mystery of his emergence, and of the world he found himself
--
Myths of the origin metaphorically portray the nature of the infinite potential that characterized being,
prior to the dawn of experience. This general symbolic construction takes many particular forms, each of
--
relating the existence of a primordial god, by portraying the division of this god into the world-parents,
and by detailing the separation of those parents by their own son. This is the division of the
--
emergence of experience is portrayed in Figure 31: The Constituent Elements of the World, in
Dynamic Relationship. The knower is simultaneously child of nature and culture, creator of culture (as a
--
in all interpersonal interactions, and in all self-conscious states: is portrayal of those aspects of an infinitely
complex set of data which have at least been experienced, if not exhausted. Representation of the unknown,
--
primordial hunter, terrified by something unknown in the bush, portrays his encounter with what
frightened him by acting out the unknown demon, when he returns to the village. This acting out is
--
unknown, as it is actually experienced (rather than as a hypothetical entity) tends to be portrayed as
something distinctly feminine, as the daughter of the great serpent, as the matrix of all determinate being. It
--
because the female genitalia hidden, private, unexplored, productive serve as gateway or portal to
the (divine) unknown world or source of creation, and therefore easily come to stand for that place.
--
modern equivalents remain extant in Bali and India. Kali, Hindu Goddess portrayed in Figure 34:
Unexplored Territory as Destructive Mother 312 is eight-armed, like a spider, and sits within a web of fire.
--
many-breasted Greco-Roman Goddess Diana, or Artemis mistress of the animals is portrayed in Figure
35: Unexplored Territory as Creative Mother.316
--
Mothers portrays the relationship between the two discriminable sisters, their derivation from the unified
but ambivalent unknown, and their ultimate descent from the dragon of chaos.
--
of the heroic sacrifice then came to portray the emergence of the beneficient goddess, capable of
showering reward upon man, her eternal lover and child.
--
Shakespeare portrayed dramatically up one level of abstraction, towards the philosophical (or even the
empirical). Freud moved information about behavior from the implicit narrative to the explicit theory (or, at
--
contrast, examination and portrayal of who or what it is that knows, and of what it is that is known. The
creative/destructive feminine is the personality manifested in myth by everything unknown, threatening and
promising about and within existence. Myth tends to portray the generative individual consciousness
eternally willing to face this unknown power as masculine, in essence in contradistinction to unconscious,
--
more mature form, the hero formerly son of the heavenly mother can be portrayed as lover of the
Great Mother [the mother whose body he enters into, in creative (sexual) union to die and reincarnate
--
encounter, rife with creative potential to represent union with the primordial feminine, to portray act of
creative (or destructive) encounter between the hero and the possibilities of life itself. This is knowledge
--
This most fundamental of stories is portrayed schematically in Figure 38: The Metamythology of the
Way, Revisited.328 Chaos breeds novelty, promising and threatening; the hero leaves his community,
--
Dragon.330 All of the elements of the meta-myth are portrayed in this drawing: the threatened
community, represented by the walled city or castle; the winged dragon, who has emerged from the
--
represents the benevolent, creative and fruitful aspect of the unknown. [The city is commonly portrayed on
a mountain, in such representations the serpent in a valley, or across a river. The battle takes place at
--
Solar myths portray the journey of the hero, utilizing simultaneously the motifs of the dragon-fight and
the night sea-journey. In the typical solar myth, the hero is identified with the sun, bearer of the light of
--
Figure 41: Order, the Great Father, as Son of the Uroboros 352 schematically portrays the Great Father
as masculine offspring of precosmogonic chaos; as embodiment of the known, the predictable, the
--
possibilities of the individual. Figure 45 therefore portrays The Exploratory Hero scion of chaos and
order as Son of the Great Father. 358
1.02 - Prayer of Parashara to Vishnu, #Vishnu Purana, #Vyasa, #Hinduism
[30]: It is impossible not to refer this notion to the same origin as the widely diffused opinion of antiquity, of the first manifestation of the world in the form of an egg. "It seems to have been a favourite symbol, and very ancient, and we find it adopted among many nations." Bryant, III. 165. Traces of it occur amongst the Syrians, Persians, and Egyptians; and besides the Orphic egg amongst the Greeks, and that described by Aristophanes, Τέκτεν πρώτιστον ὑπηνέμιον νὺξ ἡ μελανόπτερος ὠόν part of the ceremony in the Dionysiaca and other mysteries consisted of the consecration of an egg; by which, according to porphyry, was signified the world: Ἑρμηνεὺει δὲ τὸ ὠὸν τὸν κόσμον. Whether this egg typified the ark, as Bryant and Faber suppose, is not material to the proof of the antiquity and wide diffusion of the belief that the world in the beginning existed in such a figure. A similar account of the first aggregation of the elements in the form of an egg is given in all the Purāṇas, with the usual epithet Haima or Hiranya, 'golden,' as it occurs in Manu, I. 9.
[31]: Here is another analogy to the doctrines of antiquity relating to the mundane egg: and as the first visible male being, who, as we shall hereafter see, united in himself the nature of either sex, abode in the egg, and issued from it; so "this firstborn of the world, whom they represented under two shapes and characters, and who sprung from the mundane egg, was the person from whom the mortals and immortals were derived. He was the same as Dionusus, whom they styled, πρωτόγονον διφνῆ τρίγονον Βακχεῖον Ἄνακτα Ἄγριον ἀρρητὸν κρύφιον δικέρωτα δίμοφον:" or, with the omission of one epithet, , ###.
1.02 - Self-Consecration, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
2:But in whatever way it comes, there must be a decision of the mind and the will and, as its result, a complete and effective self-consecration. The acceptance of a new spiritual idea-force and upward orientation in the being, an illumination, a turning or conversion seized on by the will and the heart's aspiration, -- this is the momentous act which contains as in a seed all the results that the Yoga has to give. The mere idea or intellectual seeking of something higher beyond, however strongly grasped by the mind's interest, is ineffective unless it is seized on by the heart as the one thing desirable and by the will as the one thing to be done. For truth of the Spirit has not to be merely thought but to be lived, and to live it demands a unified single-mindedness of the being; so great a change as is contemplated by the Yoga is not to be effected by a divided will or by a small portion of the energy or by a hesitating mind. He who seeks the Divine must consecrate himself to God and -- to God only.
3:If the change comes suddenly and decisively by an overpowering influence, there is no further essential or lasting difficulty. The choice follows upon the thought, or is simultaneous with it, and the self-consecration follows upon the choice. The feet are already set upon the path, even if they seem at first to wander uncertainly and even though the path itself may be only obscurely seen and the knowledge of the goal may be imperfect. The secret Teacher, the inner Guide is already at work, though he may not yet manifest himself or may not yet appear in the person of his human representative. Whatever difficulties and hesitations may ensue, they cannot eventually prevail against the power of the experience that has turned the current of the life. The call, once decisive, stands; the thing that has been born cannot eventually be stifled. Even if the force of circumstances prevents a regular pursuit or a full practical self-consecration from the first, still the mind has taken its bent and persists and returns with an ever-increasing effect upon its leading preoccupation. There is an ineluctable persistence of the inner being, and against it circumstances are in the end powerless, and no weakness in the nature can for long be an obstacle.
--
19:But on that which as yet we know not how shall we concentrate? And yet we cannot know the Divine unless we have achieved this concentration of our being upon him. A concentration which culminates in a living realisation and the constant sense of the presence of the One in ourselves and in all of which we are aware, is what we mean in Yoga by knowledge and the effort after knowledge. It is not enough to devote ourselves by the reading of Scriptures or by the stress of philosophical reasoning to an intellectual understanding of the Divine; for at the end of our long mental labour we might know all that has been said of the Eternal, possess all that can be thought about the Infinite and yet we might not know him at all. This intellectual preparation can indeed be the first stage in a powerful Yoga, but it is not indispensable : it is not a step which all need or can be called upon to take. Yoga would be impossible, except for a very few, if the intellectual figure of knowledge arrived at by the speculative or meditative Reason were its indispensable condition or a binding preliminary. All that the Light from above asks of us that it may begin its work is a call from the soul and a sufficient point of sup port in the mind. This sup port can be reached through an insistent idea of the Divine in the thought, a corresponding will in the dynamic parts, an aspiration, a faith, a need in the heart. Any one of these may lead or predominate, if all cannot move in unison or in an equal rhythm. The idea may be and must in the beginning be inadequate; the aspiration may be narrow and imperfect, the faith poorly illumined or even, as not surely founded on the rock of knowledge, fluctuating, uncertain, easily diminished; often even it may be extinguished and need to be lit again with difficulty like a torch in a windy pass. But if once there is a resolute self-consecration from deep within, if there is an awakening to the soul's call, these inadequate things can be a sufficient instrument for the divine purpose. Therefore the wise have always been unwilling to limit man's avenues towards God; they would not shut against his entry even the narrowest portal, the lowest and darkest postern, the humblest wicket-gate. Any name, any form, any symbol, any offering has been held to be sufficient if there is the consecration along with it; for the Divine knows himself in the heart of the seeker and accepts the sacrifice.
20:But still the greater and wider the moving idea-force behind the consecration, the better for the seeker; his attainment is likely to be fuller and more ample. If we are to attempt an integral Yoga, it will be as well to start with an idea of the Divine that is itself integral. There should be an aspiration in the heart wide enough for a realisation without any narrow limits. Not only should we avoid a sectarian religious outlook, but also all onesided philosophical conceptions which try to shut up the Ineffable in a restricting mental formula. The dynamic conception or impelling sense with which our Yoga can best set out would be naturally the idea, the sense of a conscious all-embracing but all-exceeding Infinite. Our uplook must be to a free, all-powerful, perfect and blissful One and Oneness in which all beings move and live and through which all can meet and become one. This Eternal will be at once personal and impersonal in his self-revelation and touch upon the soul. He is personal because he is the conscious Divine, the infinite Person who casts some broken reflection of himself in the myriad divine and undivine personalities of the universe. He is impersonal because he appears to us as an infinite Existence, Consciousness and Ananda and because he is the fount, base and constituent of all existences and all energies, -the very material of our being and mind and life and body, our spirit and our matter. The thought, concentrating on him, must not merely understand in an intellectual form that he exists, or conceive of him as an abstraction, a logical necessity; it must become a seeing thought able to meet him here as the Inhabitant in all, realise him in ourselves, watch and take hold on the movement of his forces. He is the one Existence: he is the original and universal Delight that constitutes all things and exceeds them: he is the one infinite Consciousness that composes all consciousnesses and informs all their movements; he is the one illimitable Being who sustains all action and experience; his will guides the evolution of things towards their yet unrealised but inevitable aim and plenitude. To him the heart can consecrate itself, approach him as the supreme Beloved, beat and move in him as in a universal sweetness of Love and a living sea of Delight. For his is the secret Joy that sup ports the soul in all its experiences and maintains even the errant ego in its ordeals and struggles till all sorrow and suffering shall cease. His is the Love and the Bliss of the infinite divine Lover who is drawing all things by their own path towards his happy oneness. On him the Will can unalterably fix as the invisible Power that guides and fulfils it and as the source of its strength. In the impersonality this actuating Power is a self-illumined Force that contains all results and calmly works until it accomplishes, in the personality an all wise and omnipotent Master of the Yoga whom nothing can prevent from leading it to its goal. This is the faith with which the seeker has to begin his seeking and endeavour; for in all his effort here, but most of all in his effort towards the Unseen, mental man must perforce proceed by faith. When the realisation comes, the faith divinely fulfilled and completed will be transformed into an eternal flame of knowledge.
1.02 - The Child as growing being and the childs experience of encountering the teacher., #The Essentials of Education, #unset, #Zen
Lets consider the most wonderful natural processes the description of embryonic life, for example, as portrayed in mod- ern textbooks, or as taught in schools. Im not criticizing them, merely describing them; I know very well that they had to become the way they are and were necessary at a certain point in evo- lution. If we accept what they offer from the perspective of the spiritual force ready to reawaken today, something happens in our life of feeling that we find impossible to acknowledge, because it seems to be a sin against the maturity attained by humanity in the30 course of cosmic evolution. Difficult as it may be, it would be a good thing if people acknowledged this.
When we read modern books on embryology, botany, or zool- ogy, we feel a sense of despair in finding ourselves immediately forced to plunge into a cold intellectuality. Although the life and the development of nature are not essentially intellectual, we have to deliberately and consciously set aside every artistic ele- ment. Once weve read a book on botany written according to strict scientific rules, our first task as teachers is to rid ourselves of everything we found there. Obviously, we have to assimilate the information about botanical processes, and the sacrifice of learn- ing from such books is necessary; but in order to educate children between the change of teeth and puberty, we have to eliminate what we found there, transforming everything into artistic, imagi- nal forms through our own artistic activity and sensibility. What- ever lives in our thoughts about nature has to fly on the wings of artistic inspiration and be transformed into images that then come before the soul of the child.
1.02 - The Concept of the Collective Unconscious, #The Archetypes and the Collective Unconscious, #Carl Jung, #Psychology
did in fact portray his two mothers in St. Anne and Mary
which I doubt he nonetheless was only expressing something
1.02 - The Development of Sri Aurobindos Thought, #Preparing for the Miraculous, #George Van Vrekhem, #Integral Yoga
ly incarnate a portion (amsha) of a particular god. On the
6th of November he warned that his words should be un-
1.02 - The Doctrine of the Mystics, #Hymns to the Mystic Fire, #Sri Aurobindo, #Integral Yoga
There are also female energies; for the Deva is both Male and Female and the gods also are either activising souls or passively executive and methodising energies. Aditi, infinite Mother of the Gods, comes first; and there are besides five powers of the Truthconsciousness, - Mahi or Bharati, the vast Word that brings us all things out of the divine source; Ila, the strong primal word of the Truth who gives us its active vision; Saraswati, its streaming current and the word of its inspiration; Sarama, the Intuition, hound of heaven who descends into the cavern of the subconscient and finds there the concealed illuminations; Dakshina, whose function is to discern rightly, dispose the action and the offering and distribute in the sacrifice to each godhead its portion. Each god, too, has his female energy.
All this action and struggle and ascension is sup ported by Heaven our Father and Earth our Mother Parents of the Gods, who sustain respectively the purely mental and psychic and the physical consciousness. Their large and free scope is the condition of our achievement. Vayu, master of life, links them together by the mid-air, the region of vital force. And there are other deities, - Parjanya, giver of the rain of heaven; Dadhikravan, the divine war-horse, a power of Agni; the mystic Dragon of the Foundations; Trita Aptya who on the third plane of existence consummates our triple being; and more besides.
1.02 - The Objects of Imitation., #Poetics, #Aristotle, #Philosophy
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.
author class:Aristotle
1.02 - The Pit, #A Garden of Pomegranates - An Outline of the Qabalah, #Israel Regardie, #Occultism
Athena. This necessity was emphasized in the most surprising way by the result of the Michelson-Morley experiments, when Physics itself calmly and frankly offered a contradiction in terms. It was not the metaphysicians this time who were picking holes in a vacuum. It was the mathematicians and the physicists who found the ground completely cut away from under their feet. It was not enough to replace the geometry of Euclid by those of Riemann and Lobatchevsky and the mechanics of Newton by those of Einstein, so long as any of the axioms of the old thought and the definitions of its terms survived. They deliberately abandoned positivism and materialism for an indeterminate mysticism, creating a new mathematical philosophy and a new logic, wherein infinite-or rather transfinite-ideas might be made commensurable with those of ordinary thought in the forlorn hope that all might live happily ever after. In short, to use a Qabalistic nomenclature, they found it incumbent upon themselves to adopt for inclusion of terms of Ruach (intellect) concepts which are proper only to Neschamah (the organ and faculty of direct spiritual apperception and intuition). This same process took place in Philosophy years earlier. Had the dialectic of Hegel been only. half understood, the major portion of philosophical speculation from the Schoolmen to
Kant's perception of the Antinomies of Reason would have been thrown overboard.
1.02 - The Recovery, #Twelve Years With Sri Aurobindo, #Nirodbaran, #Integral Yoga
There he was, then, sitting on the bed, with his right leg stretched out. I was watching his movements from behind the bed. No sooner had he begun than followed line after line as if everything was chalked out in the mind, or as he used to say, a tap was turned on and a stream poured down. Absorbed in perfect poise, gazing now and then in front, wiping the perspiration off the hands for he perspired profusely he would go on for about two hours. The Mother would drop in with a glass of coconut water. Sometimes she had to wait for quite a while before he was aware of her presence. Then exclaiming "Ah", he took the glass from the loving hand, drank it slowly, and then plunged back into his work! It was a very sweet vision, indeed, the Mother standing quietly by his side with a smile and watching him, and he forgetful of everything, writing away; then a short exchange of beatific glances. At the end of the writing, the place where he sat would be completely drenched there was so much perspiration in the summer months. But remarkably free from any odour! We used to wipe his body and change the bed sheets. But what shocked me most was when finishing the first chapter, he asked us to tear it and throw it into the wastepaper basket! It needed rewriting! I was very much tempted to keep it intact, but that would be a violation of his order. Champaklal told me that he kept some of the torn pieces as a souvenir. I noticed what a fine calligraphy it was with hardly a scratch, almost without a scar or wound. Not at all like his "correspondence" handwriting which he himself could not decipher sometimes! We have cut many jokes with him about his handwriting. Once I wrote, "Sir, will you take the trouble to mark those portions of your letter that can be shown to others?" He replied, "Good Lord, sir, I can't do that. You forget that I will have to try to read my own hieroglyphs. I have no time for such an exercise. I leave it for others." I do not know if all great men write in this spotless and spontaneous manner. It seems he wrote all his seven volumes of the Arya directly on the typewriter. How I wished I could one day write at this "aeroplanic speed", to use Sri Aurobindo's own expression. However the writing of Savitri was quite a different story. There he had to "labour", change, chisel, omit, revise; all this, of course, from a silent mind. Only a few poems like Rose of God and A God's Labour just came down en bloc and not a word was changed! The Mother must have been very pleased to see him resume his activity after the passage through the long dark night.
With the improvement of his health, he began to spend some hours sitting in a chair and devoting his entire time to spiritual, intellectual and creative activities. The accident had released him in a drastic manner from the 8 or 9 hours' labour of "correspondence". He could now take up the revision of all his major works, one after another. The first to see the light of day was the first volume of his magnum opus, The Life Divine. It was the end of 1939, the year of World War II. The publication of the Arya of which the Divine Life was the basic theme, started in 1914, the year of World War I. Can we call these mere coincidences? The two other volumes came out on the heels of the first one and were extensively rewritten. He composed many sonnets also. We used to see his pen indefatigably writing away page after page. We could not know what was being written, because, except for the sonnets, he passed everything to the Mother. She received it as a gift from God and sent it on to Prithwi Singh for typing. Though his eyesight was bad, his typing was so neat and clean, done with such minute care, that Sri Aurobindo was very pleased with his work.
--
Srinivasa lyengar sent his manuscript of Sri Aurobindo's life for his perusal. Sri Aurobindo began to add to it a substantial portion about his political life of which none had any authentic knowledge. He was in the habit of using a small pad called "bloc" manufactured in France and meant for writing short letters or notes. But as he used it for the former purpose, many sheets were needed. He tore them out of the bloc and tried to pin them together, but because of their bulk, he failed to do it. Neither would he call for our assistance; he would go on fumbling. We would enjoy the scene from a distance till Champaklal, unable to restrain himself, would rush up and take the awkward business away from him. Thenceforth, recognising his limitations, perhaps, he waited for Champaklal to do the job. Nolini who knew Sri Aurobindo's ways from his early days, instructed us not to leave all these slight material vexations to him. But how to spare him unless he himself called, was the point! One had to be bold and "open"!
The publication of the first volume of The Life Divine was a great event and was hailed with delight. From all lips was heard a jubilant chanting, "The Life Divine is out, The Life Divine is out." Dara[1] composed some light verses to celebrate the event. Sri Aurobindo, informed about it, asked, "What sort of a poem?
1.02 - The Stages of Initiation, #Knowledge of the Higher Worlds, #Rudolf Steiner, #Theosophy
with all kinds of fantastic delusions. Here again is another im portant rule for the student: know how to observe silence concerning your spiritual experiences. Yes, observe silence even toward yourself. Do not attempt to clo the in words what you contemplate in the spirit, or to pore over it with clumsy intellect. Lend yourself freely and without reservation to these spiritual impressions, and do not disturb them by reflecting and pondering over them too much. For you must remember that your reasoning faculties are, to begin with, by no means equal to your new experience. You have acquired these reasoning faculties in a life hitherto confined to the physical world of the senses; the faculties you are not acquiring transcend this world. Do not try, therefore, to apply to the new and higher perceptions the standard of the old. Only he who has gained some certainty and steadiness in the observation of inner experiences can speak about them, and thereby stimulate his fellow-men.
The exercise just described may be supplemented by the following: Direct your attention in the same way upon a person to whom the fulfillment of some
--
higher stages of knowledge and power is beset with obstacles. A firearm should not be used until sufficient experience has been gained to avoid disaster, caused by its use. A person initiated today without further ado would lack the experience which he will gain during his future incarnations before he can attain to higher knowledge in the normal course of his development. At the portal of initiation, therefore, this experience must be supplied in some other way. Thus the first instructions given to the candidate for initiation serve as a substitute for these future experiences. These are the so-called trials, which he has to undergo, and which constitute a normal course of inner development resulting from due application to such exercises as are described in the preceding chapters.
These trials are often discussed in books, but it is only natural that such discussions should as a rule give quite false impressions of their nature; for without passing through preparation and enlightenment no one can know anything of these tests and appropriately describe them.
--
the most dangerous enemies on the way to knowledge of the higher worlds lurk in such fantastical reveries and superstitions. Yet no one need to believe that the student loses all sense of poetry in life, all power of enthusiasm because the words: You must be rid of all prejudice, are written over the portal leading to the second trial of initiation, and because over the portal at the entrance to the first trial he read: Without normal common sense all thine efforts are in vain.
If the candidate is in this way sufficiently advanced, a third trial awaits him. He finds here no definite goal to be reached. All is left in his own hands. He finds himself in a situation where nothing impels him to act. He must find his way all alone and out of himself. Things or people to stimulate him to action are non-existent. Nothing and nobody can give him the strength he needs but he himself alone. Failure to find this inner strength will leave him standing where he was. Few of those, however, who have successfully passed the previous trials will fail to find the necessary strength at this point. Either they will have turned back already or they succeed at this point also. All that the candidate requires is
1.02 - The Three European Worlds, #The Ever-Present Origin, #Jean Gebser, #Integral
Although already shaped in the Mediterranean world of late antiquity, the perspectival world began to find expression about 1250 A.D. in Christian Europe. In contrast to the impersonal, pre-human, hieratic, and standardized sense of the human Body in our sense virtually nonexistent held by the Egyptians, the Greek sensitivity to the body had already evidenced a certain individuation of man. But only toward the close of the Middle Ages did man gradually become aware of his body as a sup port for his ego. And, having gained this awareness, he is henceforth not just a human being reflected in an idealized bust or miniature of an emperor, a philosopher, or a poet, but a specific individual such as those who gaze at us from a portrait by Jan van Eyck.
The conception of man as subject is based an a conception of the world and the environment as an object. It is in the paintings of Giotto that we See first expressed, however tentatively, the objectified, external world. Early Sienese art, particularly miniature painting, reveals a yet spaceless, self-contained, and depthless world significant for its symbolic content and not for what we would today call its realism. These "pictures" of an unperspectival era are, as it were, painted at night when objects are without shadow and depth. Here darkness has swallowed space to the extent that only the immaterial, psychic component could be expressed. But in the work of Giotto, the latent space hitherto dormant in the night of collective man's unconscious is visualized; the first renderings of space begin to appear in painting signalling an incipient perspectivity. A new psychic awareness of space, objectified or externalized from the psyche out into the world, begins a consciousness of space whose element of depth becomes visible in perspective.
--
Instead of the wholeness these artists had hoped for, they inherited a world of bits and pieces; instead of attaining the spiritual supremacy they had desired, they became decidedly psychistic. By "psychistic" we mean contem porary Western man's inability to escape from the confines of the psyche. Even among Picassos works we find those which mirror such psychic chaos and psychistic inflation. Had he created only pictures in this chaotic manner, we could not definitively number him among the greatest tem poric artists; there are, however, many other works by Picasso, notably from the 1930s, that bring his tem poric endeavours toward a solution. We shall consider here only two types of pictures: some specific portraits as well as a landscape painting. (The extent to which Picasso's still life paintings exemplify the concretion of time, and also to what extent tem poric art is anticipated in impressionism and even in earlier art, as in the work of Delacroix, will be examined later in greater detail.)
Among the portraits to which we refer are several executed since 1918 in which Picasso shows the figure simultaneously "full face" and "profile," in utter disregard of aesthetic conventions (fig.2). What at first glance appears to be distorted or dislocated, as for example the eyes, is actually a complementary overlapping of tem poral factors and spatial sectors, audaciously rendered simultaneously and conspatially on the pictorial surface. In this manner, the figure achieves its concrete character of wholeness and presence, nourished not by the psychistic demand for beauty but by the concretion of time.
In the drawing of fig.1, as well as in the portraits, the unimaginable and the truly unrepresentable become evident; its structures rendered transparent, time becomes visible in its proper and most unique medium, the human body (or the head).
This type of tem poric 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,
La cage d'oiseau, and Nature morte la tte de pltre, further manifest his search for concrete time. Picasso himself underscored the im portance of these two works by selecting them to appear among the reproductions of nineteen works printed in Sabarts' collection of 1935. In addition we refer the reader to two portraits of 1927, Buste de femme en Rouge and Femme, as well as to the Femme aubonnet rouge of 1932.
With reference to Braque, who by 1939 was at work on his Greek heritage, we can discern distinct early indications of a tem poric treatment in his portraits such as the Woman's Head of 1930 and Sao of 1931.There is evidence of his preoccupation and increasing mastery of this tem poric treatment after 1936.
The works cited here embody the full creative force of the two most powerful painters of our era, and even our brief discussion should suggest the extent to which the concretion of time and the attempts to formulate it, dominate contem porary forms of expression. The emergent transparency of the time characteristic of the portraits can also be observed in the landscape painting of Picasso mentioned above. Since there is, so far as we know, only a single and virtually inaccessible reproduction of this work, we shall venture a description.
I visited Picasso after his return from Britanny to Paris in the autumn of 1938 at his studio, located at that time in the Latin Quarter, where he had done his Guernica the work that almost abolished spatiality. As I recall, he showed me on this occasion the new oils he had completed during the summer of that year. I was especially attracted to one small picture representing a landscape of village roofs as seen from a window; the painting was nearly devoid of depth and any central point of illumination. The entire picture showed nothing but layers of almost flat, multifariously colored roofs suggesting at first glance a mere aggregation of rectangular planes. I felt attracted to it at first, or so I thought, by its abundance of color, until the true reason for my interest finally emerged: its lack of any spatial localization of time.
1.02 - THE WITHIN OF THINGS, #The Phenomenon of Man, #Pierre Teilhard de Chardin, #Christianity
with regard to each other and with regard to the portion ot
consciousness that each of them encloses.
1.02 - Where I Lived, and What I Lived For, #Walden, and On The Duty Of Civil Disobedience, #Henry David Thoreau, #Philosophy
This small lake was of most value as a neighbor in the intervals of a gentle rain storm in August, when, both air and water being perfectly still, but the sky overcast, mid-afternoon had all the serenity of evening, and the wood-thrush sang around, and was heard from shore to shore. A lake like this is never smoother than at such a time; and the clear portion of the air above it being shallow and darkened by clouds, the water, full of light and reflections, becomes a lower heaven itself so much the more im portant. From a hill top near by, where the wood had been recently cut off, there was a pleasing vista southward across the pond, through a wide indentation in the hills which form the shore there, where their opposite sides sloping toward each other suggested a stream flowing out in that direction through a wooded valley, but stream there was none. That way I looked between and over the near green hills to some distant and higher ones in the horizon, tinged with blue. Indeed, by standing on tiptoe I could catch a glimpse of some of the peaks of the still bluer and more distant mountain ranges in the north-west, those true-blue coins from heavens own mint, and also of some portion of the village. But in other directions, even from this point, I could not see over or beyond the woods which surrounded me. It is well to have some water in your neighborhood, to give buoyancy to and float the earth. One value even of the smallest well is, that when you look into it you see that earth is not continent but insular. This is as im portant as that it keeps butter cool. When I looked across the pond from this peak toward the Sudbury meadows, which in time of flood
I distinguished elevated perhaps by a mirage in their seething valley, like a coin in a basin, all the earth beyond the pond appeared like a thin crust insulated and floated even by this small sheet of interverting water, and I was reminded that this on which I dwelt was but _dry land_.
--
Still we live meanly, like ants; though the fable tells us that we were long ago changed into men; like pygmies we fight with cranes; it is error upon error, and clout upon clout, and our best virtue has for its occasion a superfluous and evitable wretchedness. Our life is frittered away by detail. An honest man has hardly need to count more than his ten fingers, or in extreme cases he may add his ten toes, and lump the rest. Simplicity, simplicity, simplicity! I say, let your affairs be as two or three, and not a hundred or a thousand; instead of a million count half a dozen, and keep your accounts on your thumb nail. In the midst of this chopping sea of civilized life, such are the clouds and storms and quicksands and thousand-and-one items to be allowed for, that a man has to live, if he would not founder and go to the bottom and not make his port at all, by dead reckoning, and he must be a great calculator indeed who succeeds. Simplify, simplify. Instead of three meals a day, if it be necessary eat but one; instead of a hundred dishes, five; and reduce other things in pro portion. Our life is like a
German Confederacy, made up of petty states, with its boundary forever fluctuating, so that even a German cannot tell you how it is bounded at any moment. The nation itself, with all its so called internal improvements, which, by the way are all external and superficial, is just such an unwieldy and overgrown establishment, cluttered with furniture and tripped up by its own traps, ruined by luxury and heedless expense, by want of calculation and a worthy aim, as the million households in the land; and the only cure for it as for them is in a rigid economy, a stern and more than Spartan simplicity of life and elevation of purpose. It lives too fast. Men think that it is essential that the _Nation_ have commerce, and ex port ice, and talk through a telegraph, and ride thirty miles an hour, without a doubt, whether _they_ do or not; but whether we should live like baboons or like men, is a little uncertain. If we do not get out sleepers, and forge rails, and devote days and nights to the work, but go to tinkering upon our _lives_ to improve _them_, who will build railroads?
10.31 - The Mystery of The Five Senses, #Collected Works of Nolini Kanta Gupta - Vol 04, #Nolini Kanta Gupta, #Integral Yoga
But these separate senses with their separate qualities are not really separate. In the final account of things, the account held in the Supreme Consciousness, at the highest height, these diverse elements or movements are diverse but not exclusive of one another. When they find themselves in the supreme consciousness, they do not, like the rivers of which the Upanishads speak, move and merge into the sea giving up their separate individual name and function. These senses do maintain their identity, each its own, even when they together are all of them part and parcel of the Supreme Universal Consciousness. Only, they become supple and malleable, they intertwine, mix together, even one doing another's work. Also, as things exist at present, modern knowledge has found out that a blind man can see, literally see, through some part of his body; the sense of hearing is capable of bringing to you the vision of colours. And the olfactory organ can reveal to you the taste of things. Indeed it has been found that not only at the sight of good food, but in contemplating an extraordinarily beautiful scenery or while listening to an exquisite piece of music, the mouth waters. It is curious to note that Indra, the Lord of the gods, the Vedic lord of the mind and the senses, is said to have transformed the pores of his skin into so many eyes, so that he could see all things around at once, globally: it is why he was called Sahasralochana or Sahasraksha, one with a thousand eyes. The truth is that all the different senses are only extensions of one unitary sensibility and the variation depends on a particular mode or stress on the generalised sensibility.
This is what the Rishis meant when they named and represented even the senses as gods. The gods are many, each has his own attribute and function, but they form one indivisible unity.
10.32 - The Mystery of the Five Elements, #Collected Works of Nolini Kanta Gupta - Vol 04, #Nolini Kanta Gupta, #Integral Yoga
Science, that is modem Science, will perhaps demur a little; for Science holds sound to be the exclusive property of air, it is the vibration of air that comes to the ear as sound, Where there is no air, there is no sound. But Science itself admits now that sound audible to the human ear is only a section of a whole gamut of vibrations of which the ear catches only a portion, vibrations of certain length and frequency. Those that are outside this limit, below or above, are not seized by the ear. So there is a sound that is unheard. The poets speak of unheard melodies. The vibrations the sound-vibrationsare in fact not merely in the air; but originally and fundamentally in a more subtle material medium, referred to by the ancients as vyom.. The air-vibrations are derivations or translations, in a more concrete and gross medium, of these subtler vibrations. These too are heard as sound by a subtle hearing. The very original seed-sound is, of course, Om, nda. That, however, is another matter.
Like inaudible sound, we know now, there is also invisible light. The visible light, as given in the spectrum, is only a section of the entire series of light-vibrations. There is a range above and one belowboth are invisible to the normal physical eye.
10.35 - The Moral and the Spiritual, #Collected Works of Nolini Kanta Gupta - Vol 04, #Nolini Kanta Gupta, #Integral Yoga
The world is a gradation of developing consciousness, of growing states or status of being. There is a higher and lower level in point of the measure of consciousness but that involves no moral judgement: the moral judgement is man's; it is man's, one might almost say, idiosyncrasy, that is to say, a notion that is a prop to help him mount the ladder. Though it might be necessary at a certain stage, in certain circumstances, it is not a universal or ineluctable law, not even in his personal domain. The growing consciousness is like the growing tree rising upward first into a trunk, then spreading out into branches, into twigs and tendrils, then in flowers and finally, in fruits. These are mounting grades of growth, but the growth above is not superior to the growth below. It is a one unified whole and each portion has its own absolute value, beauty and utility.
The modern mind has forgotten this lesson. It is terribly moral I say moral, not immoral Its immorality has found play, has almost been cultured so that its moral sense may remain intact. Its dislike and even abhorrence for things it chooses to call immoral is the ransom it pays for rescuing its sense of morality, and paradoxically this very abhorrence for unholy things has pushed it all the more into their grasp. This is the characteristic turn or twist of the modern consciousness, the perversity unknown to the ancient 'sinners'. Perversity means, you yield, not only yield, but take delight in the thing you dislike, detest or abhor even. In the vein of St. Augustine who said "I believe because it is impossible", 1 the modern consciousness says: I love because I hate.
1.036 - The Rise of Obstacles in Yoga Practice, #The Study and Practice of Yoga, #Swami Krishnananda, #Yoga
That is the reason why we have different types of feeling in respect of persons and things at different times, and we frequently go on changing our attitude towards persons and things. The reason is that our relationships with externals are not necessarily the conscious relationships, but the invisible potentialities and the urges that are present on the subconscious and the unconscious levels. They are more powerful than those on the conscious levels, and they are the real personality. Psychoanalysts tell us that the conscious level is like the tip of an iceberg in the ocean, the larger portion of it being submerged and invisible. We do not see it at all, but it is so hard that it can severely damage a ship if the ship hits it. Likewise, our larger personality is hidden inside, and a very insignificant part comes out as what we appear to be in conscious life.
So, the obstacles are not necessarily the outcome of conscious action, perception and cognition. The obstacles are the reactions set up by our deeper personality. It is not merely the intelligible relationships of waking consciousness that are the causes of our experiences, but the unintelligible inner hidden latencies which become these powers. So we ourselves cannot know what mood will come to us tomorrow, what we will do tomorrow, what we will utter tomorrow, and in what direction we will move tomorrow. "Oh, something occurred to me, and so I went somewhere," is how we will put it. Why should something just occur to us and make us go somewhere? The reason is that the causes of our moods and actions are not always on the conscious level, and as long as they are there, even unconsciously, they shall be the determining factors of our future; and these are the obstacles which have to be faced with a deliberate, conscious practice of yoga.
1.03 - APPRENTICESHIP AND ENCULTURATION - ADOPTION OF A SHARED MAP, #Maps of Meaning, #Jordan Peterson, #Psychology
every morality is that it constitutes a long compulsion: to understand Stoicism or port-Royal or
Puritanism, one should recall the compulsion under which every language so far has achieved strength
1.03 - BOOK THE THIRD, #Metamorphoses, #Ovid, #Poetry
Naxos a hospitable port shall be
To each of you, a joyful home to me.
1.03 - Hymns of Gritsamada, #Hymns to the Mystic Fire, #Sri Aurobindo, #Integral Yoga
4. O Fire, thou art Varuna the king who holds in his hands the law of all workings and thou art Mitra the potent and desirable Godhead. Thou art Aryaman, master of beings, with whom is complete enjoying; O Godhead, thou art Ansha who gives us our portion in the winning of the knowledge.
5. O Fire, thou art Twashtri and fashionest fullness of force for thy worshipper; thine, O friendly Light, are the goddess-Energies and all oneness of natural kind. Thou art the swift galloper and lavishest good power of the Horse; thou art the host of the gods and great is the multitude of thy riches.
--
6. Mayst thou take knowledge of thy portion putting forth
thy force with thy supreme flame; may we speak as the
1.03 - Meeting the Master - Meeting with others, #Evening Talks With Sri Aurobindo, #unset, #Zen
Sri Aurobindo: Organisation and work in villages are certainly necessary, but I doubt very much whether the village could be a creative centre. At least in the past it was not, so far as we can see. In the past there were village communities but they do not seem to have been creative. The reason is that the man in the village has his view of life bound up with a small portion of land and things so that he cannot easily breathe that liberal and free air which is necessary for great creation. That is why leaders always came from the cities even in ancient times. I do not think that the villages in India, or anywhere in the world, are able to rule even in democracy. For creation a certain leisure and mental development are wanted.
Question: Do you think that in Russia what they have attempted is real democracy?
--
Sri Aurobindo: In order to distinguish the work intended by the Shakti and that dictated by the lower nature you have to be very careful. You must develop the power of looking within. When you look within you must first realise yourself as the Purusha, that is to say, the being quite separate from the movements of Prakriti, Nature, going on in the Prana (the vital parts), the Chitta, the Mind etc. Any movement that arises in Prakriti has to be rejected and anything that comes from Above has to be accepted. Not only must you separate yourself, but the Purusha must become the calm and passive witness. Thus there will be a portion in yourself which will be quiet, unaffected by anything in Prakriti. The calm of the Sakshi, witness, then extends to the nature and then nature remains quite unmoved by any disturbance. You can not merely remain unmoved but also, as Anumanta, give the sanction to certain movements of nature and withhold it from others.
G: Is this the Yoga? No Asanas, no Pranayama!
1.03 - Questions and Answers, #Book of Certitude, #unset, #Zen
ANSWER: According to the Book of God, the estate of the deceased is divided into 2,520 shares, which number is the lowest common multiple of all integers up to nine, and these shares are then distributed into seven portions, each of which is allocated, as mentioned in the Book, to a particular category of heirs. The children, for example, are allotted nine blocks of 60 shares, comprising 540 shares in all. The meaning of the statement "We doubled their share" is thus that the children receive a further nine blocks of 60 shares, entitling them to a total of 18 blocks all told. The extra shares that they receive are deducted from the portions of the other categories of heirs, so that, although it is revealed, for instance, that the spouse is entitled to "eight parts comprising four hundred and eighty shares", which is the equivalent of eight blocks of 60 shares, now, by virtue of this rearrangement, one and a half blocks of shares, comprising 90 shares in all, have been subtracted from the spouse's portion and reallocated to the children, and similarly in the case of the others. The result is that the total amount subtracted is equivalent to the nine extra blocks of shares allotted to the children.
6. QUESTION: Is it necessary that the brother, in order to qualify for his portion of the inheritance, be descended from both the father and the mother of the deceased, or is it sufficient merely that there be one parent in common?
ANSWER: If the brother be descended from the father he shall receive his share of the inheritance in the prescribed measure recorded in the Book; but if he be descended from the mother, he shall receive only two thirds of his entitlement, the remaining third reverting to the House of Justice.
--
ANSWER: The sacred verse sufficeth. He saith, exalted be His Word: "Should the deceased leave no offspring, their share shall revert to the House of Justice" etc. and "Should the deceased leave offspring, but none of the other categories of heirs that have been specified in the Book, they shall receive two thirds of the inheritance and the remaining third shall revert to the House of Justice" etc. In other words, where there are no offspring, their allotted portion of the inheritance reverteth to the House of Justice; and where there are offspring but the other categories of heirs are lacking, two thirds of the inheritance pass to the offspring, the remaining third reverting to the House of Justice. This ruling hath both general and specific application, which is to say that whenever any category of this latter class of heirs is absent, two thirds of their inheritance pass to the offspring and the remaining third to the House of Justice.
8. QUESTION: Concerning the basic sum on which Huququ'llah is payable.
--
69. QUESTION: May a person, in drawing up his will, assign some portion of his property-beyond that which is devoted to payment of Huququ'llah and the settlement of debts-to works of charity, or is he entitled to do no more than allocate a certain sum to cover funeral and burial expenses, so that the rest of his estate will be distributed in the manner fixed by God among the designated categories of heirs?
ANSWER: A person hath full jurisdiction over his property. If he is able to discharge the Huququ'llah, and is free of debt, then all that is recorded in his will, and any declaration or avowal it containeth, shall be acceptable. God, verily, hath permitted him to deal with that which He hath bestowed upon him in whatever manner he may desire.
1.03 - Self-Surrender in Works - The Way of The Gita, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
The aim set before our Yoga is nothing less than to hasten this supreme object of our existence here. Its process leaves behind the ordinary tardy method of slow and confused growth through the evolution of Nature. For the natural evolution is at its best an uncertain growth under cover, partly by the pressure of the environment, partly by a groping education and an ill-lighted purposeful effort, an only partially illumined and half-automatic use of op portunities with many blunders and lapses and relapses; a great portion of it is made up of apparent accidents and circumstances and vicissitudes, - though veiling a secret divine intervention and guidance. In Yoga we replace this confused crooked crab-motion by a rapid, conscious and self-directed evolution which is planned to carry us, as far as can be, in a straight line towards the goal set before us. In a certain sense it may be an error to speak of a goal anywhere in a progression which may well be infinite. Still we can conceive of an immediate goal, an ulterior objective beyond our present achievement towards which the soul in man can aspire. There lies before him the possibility of a new birth; there can be an ascent into a higher and wider plane of being and its descent to transform his members. An enlarged and illumined consciousness is possible that shall make of him a liberated spirit and a perfected force - and, if spread beyond the individual, it might even constitute a divine humanity or else a new, a supramental and therefore a superhuman race. It is this new birth that we make our aim: a growth into a divine consciousness is the whole meaning of our Yoga, an integral conversion to divinity not only of the soul but of all the parts of our nature.
* *
--
The greatest gospel of spiritual works ever yet given to the race, the most perfect system of Karmayoga known to man in the past, is to be found in the Bhagavad Gita. In that famous episode of the Mahabharata the great basic lines of Karmayoga are laid down for all time with an incomparable mastery and the infallible eye of an assured experience. It is true that the path alone, as the ancients saw it, is worked out fully: the perfect fulfilment, the highest secret1 is hinted rather than developed; it is kept back as an unexpressed part of a supreme mystery. There are obvious reasons for this reticence; for the fulfilment is in any case a matter for experience and no teaching can express it. It cannot be described in a way that can really be understood by a mind that has not the effulgent transmuting experience. And for the soul that has passed the shining portals and stands in the blaze of the inner light, all mental and verbal description is as poor as it is superfluous, inadequate and an impertinence. All divine consummations have perforce to be figured by us in the inapt and deceptive terms of a language which was made to fit the normal experience of mental man; so expressed, they can be rightly understood only by those who already know, and, knowing, are able to give these poor external terms a changed, inner and transfigured sense. As the Vedic Rishis insisted in the beginning, the words of the supreme wisdom are expressive only to those who are already of the wise. The Gita at its cryptic close may seem by its silence to stop short of that solution for which we are seeking; it pauses at the borders of the highest spiritual mind and does not cross them into the splendours of the supramental Light. And yet its secret of dynamic, and not only static, identity with the inner Presence, its highest mystery of absolute surrender to the Divine Guide, Lord and Inhabitant of our nature, is the central secret. This surrender is the indispensable means of the supramental change and, again, it is through the supramental change that the dynamic identity becomes possible.
1 rahasyam uttamam.
1.03 - Some Practical Aspects, #Knowledge of the Higher Worlds, #Rudolf Steiner, #Theosophy
his own self. With a feeling of inner truth he must look his own faults, weaknesses, and unfitness full in the face. The moment he tries to excuse to himself any of his weaknesses, he has placed a stone in his way on the path which is to lead him upward. Such obstacles can only be removed by self-enlightenment. There is only one way to get rid of faults and failings, and that is by a clear recognition of them. Everything slumbers in the human soul and can be awakened. A person can even improve his intellect and reason, if he quietly and calmly makes it clear to himself why he is weak in this respect. Such self- knowledge is, of course, difficult, for the temptation to self-deception is immeasurably great. Anyone making a habit of being truthful with himself opens the portal leading to a deeper insight.
All curiosity must fall away from the student. He must rid himself as much as possible of the habit of asking questions merely for the sake of gratifying a selfish thirst for knowledge. He must only ask when knowledge can serve to perfect his own being in the service of evolution. Nevertheless, his delight in knowledge and his devotion to it should in no way be hampered. He should listen
1.03 - Sympathetic Magic, #The Golden Bough, #James George Frazer, #Occultism
first daubed him from head to foot with a yellow porridge made of
tumeric or curcuma (a yellow plant), set him on a bed, tied three
--
over the patient, he washed off the yellow porridge, and with it no
doubt the jaundice, from him to the birds. After that, by way of
--
depart." At port Stephens, in New South Wales, the natives always
buried their dead at flood tide, never at ebb, lest the retiring
--
every pore, the happy owner receives complacently the
congratulations of friends and relations, who warmly express their
--
which is supposed to exist between a man and any severed portion of
his person, as his hair or nails; so that whoever gets possession of
--
to be bound up with one or other of these portions of his person, so
that if his navel-string or afterbirth is preserved and properly
1.03 - THE EARTH IN ITS EARLY STAGES, #The Phenomenon of Man, #Pierre Teilhard de Chardin, #Christianity
chapter, to denote the ' psychic ' face of that portion of the stuff
of the cosmos enclosed from the beginning of time within the
1.03 - The Gate of Hell. The Inefficient or Indifferent. Pope Celestine V. The Shores of Acheron. Charon. The, #The Divine Comedy, #Dante Alighieri, #Christianity
He said: "By other ways, by other ports
Thou to the shore shalt come, not here, for passage;
1.03 - The Psychic Prana, #Raja-Yoga, #Swami Vivkenanda, #unset
Now the centre where all these residual sensations are, as it were, stored up, is called the Muladhara, the root receptacle, and the coiled-up energy of action is Kundalini, "the coiled up". It is very probable that the residual motor energy is also stored up in the same centre, as, after deep study or meditation on external objects, the part of the body where the Muladhara centre is situated (probably the sacral plexus) gets heated. Now, if this coiled-up energy be roused and made active, and then consciously made to travel up the Sushumna canal, as it acts upon centre after centre, a tremendous reaction will set in. When a minute portion of energy travels along a nerve fibre and causes reaction from centres, the perception is either dream or imagination. But when by the power of long internal meditation the vast mass of energy stored up travels along the Sushumna, and strikes the centres, the reaction is tremendous, immensely superior to the reaction of dream or imagination, immensely more intense than the reaction of sense-perception. It is super-sensuous perception. And when it reaches the metropolis of all sensations, the brain, the whole brain, as it were, reacts, and the result is the full blaze of illumination, the perception of the Self. As this Kundalini force travels from centre to centre, layer after layer of the mind, as it were, opens up, and this universe is perceived by the Yogi in its fine, or causal form. Then alone the causes of this universe, both as sensation and reaction, are known as they are, and hence comes all knowledge. The causes being known, the knowledge of the effects is sure to follow.
Thus the rousing of the Kundalini is the one and only way to attaining Divine Wisdom, superconscious perception, realisation of the spirit. The rousing may come in various ways, through love for God, through the mercy of perfected sages, or through the power of the analytic will of the philosopher. Wherever there was any manifestation of what is ordinarily called supernatural power or wisdom, there a little current of Kundalini must have found its way into the Sushumna. Only, in the vast majority of such cases, people had ignorantly stumbled on some practice which set free a minute portion of the coiled-up Kundalini. All worship, consciously or unconsciously, leads to this end. The man who thinks that he is receiving response to his prayers does not know that the fulfilment comes from his own nature, that he has succeeded by the mental attitude of prayer in waking up a bit of this infinite power which is coiled up within himself. What, thus, men ignorantly worship under various names, through fear and tribulation, the Yogi declares to the world to be the real power coiled up in every being, the mother of eternal happiness, if we but know how to approach her. And Rja-Yoga is the science of religion, the rationale of all worship, all prayers, forms, ceremonies, and miracles.
1.03 - The Sephiros, #A Garden of Pomegranates - An Outline of the Qabalah, #Israel Regardie, #Occultism
Let us reduce all our knowledge of man and the universe to symbols which can be portrayed in pictures suitable for use as an ordinary game. In such a manner, the accumulated wisdom of the ages will be preserved in an unorthodox way, passing unnoticed by the herd as being the Philosophy
41
1.03 - The Sunlit Path, #On the Way to Supermanhood, #Satprem, #Integral Yoga
So Bill Smith who is no longer anything really, who is less and less something, who escapes through all the pores of his skin stops again, stops more and more often in the midst of the great bustle, and he does not even ask a question anymore, he does not even expect an answer: he has become the question, a living fire of nothing, a pure, pounding question, a growing absence, so poignant it is almost like a presence. He stops here, stops there, raises unseeing eyes to this street poster, that man dressed in brown, those millions of shadowy humans; he is no longer even a thought, not even a feeling: he is one step removed from himself, from the something that stirs, goes up and down, relays thoughts and feelings and memories and desires, and runs like a well-oiled clock wound up since when? unwinding and unwinding, inside, outside, it is all the same. He is that site of sudden stillness, that cry of suffocation, that blind stare of a newborn from a world yet to be, it seems, but which beats as the only existing thing in this nonexistence. He is in a no-man's land of being, at times a tearing state of nonself, so tearing it seems that tear is the only measure of being in him.
Now the waste-land, now the silence
1.03 - The Tale of the Alchemist Who Sold His Soul, #The Castle of Crossed Destinies, #Italo Calvino, #Fiction
The emotion aroused by this story had not yet died away when another of our companions indicated that he wanted to tell his own. One episode, especially, in the knight's tale seemed to have attracted his attention, or, rather, it was one of the random pairings of cards in the second row: the Ace of Cups, placed beside The Popess. To suggest how he felt personally involved in that juxtaposition, he pushed up to the right of those two cards the figure of the King of Cups (which could have passed for a very youthful and-to tell the truth-exaggeratedly flattering portrait of him) and, on the left, continuing in a horizontal line, an Eight of Clubs.
The first interpretation that this sequence called to mind, if we continued attri buting an aura of voluptuousness to the fountain, was that our fellow guest had had amorous relations with a nun in a wood. Or else that he had offered her copious drink, since the fountain, if you examined it closely, seemed to pour from a little cask set on top of a grape press. But the melancholy stare of the man's face seemed lost in speculations from which not only carnal passions but even the most venial pleasures of table and cellar had to be excluded. Lofty meditations must have been his, though his worldly appearance left no doubt that they were still addressed to the Earth and not to Heaven. (And so another possible interpretation was eliminated: that the card depicted a holy-water stoup.)
--
We could believe that, from his earliest youth (this was the meaning of the portrait with adolescent features, which could at the same time allude also to the elixir of long life) he had had no other passion (the fountain remained nevertheless an amorous symbol) save the manipulation of the elements, and for years he had waited to see the yellow king of the mineral world precipitate in the depths of his cauldron. And in this quest he had finally sought the counsel and aid of those women sometimes encountered in forests, experts in philters and magic potions, devoted to the arts of witchcraft and foretelling the future (like the woman he indicated, with superstitious reverence, as The Popess).
The card that came next, The Emperor, could naturally refer to a prophecy of the forest witch: You will become the most powerful man in the world.
1.03 - Time Series, Information, and Communication, #Cybernetics, or Control and Communication in the Animal and the Machine, #Norbert Wiener, #Cybernetics
formation, and which has the further property that any portion
of this sub-set with measure preserved under the group of trans-
1.03 - To Layman Ishii, #Beating the Cloth Drum Letters of Zen Master Hakuin, #unset, #Zen
Talks, and since the preface to that work states that Hakuin stayed at Ishii's private retreat for over a month while he was drafting the Talks, it is not difficult to imagine Ishii urging his friend to include portions of this letter in the Talks so they might be shared with others.
Attendant Boku's unspecified complaint may have been purely physical in nature, but it may also have been practice related, perhaps even a touch of the "Zen sickness" that had troubled Hakuin during his early years of training. The identity of this attendant monk is uncertain. The most logical candidate, Sui Genro (1717-89), Hakuin's successor at Shin-ji, who as a young monk used the name [E]Boku, has to be rejected, since Sui's study at Shin-ji did not begin until 1746, twelve years after this letter was written. The Hakuin specialist Rikugawa Taiun identified Boku as "a monk from western Japan who fell ill while training at Shin-ji and subsequently left the temple" (Detailed
1.03 - VISIT TO VIDYASAGAR, #The Gospel of Sri Ramakrishna, #Sri Ramakrishna, #Hinduism
"God laughs on two occasions. He laughs when the physician says to the patient's mother, 'Don't be afraid, mother; I shall certainly cure your boy.' God laughs, saying to Himself, 'I am going to take his life, and this man says he will save it!' The physician thinks he is the master, forgetting that God is the Master. God laughs again when two brothers divide their land with a string, saying to each other, 'This side is mine and that side is your'. He laughs and says to Himself, 'The whole universe belongs to Me, but they say they own this portion or that portion.'
"Can one know God through reasoning? Be His servant, surrender yourself to Him, and then pray to Him.
1.03 - YIBHOOTI PADA, #Patanjali Yoga Sutras, #Swami Vivekananda, #Hinduism
the signs called Aristha, portents, the Yogis know the
exact time of separation from their bodies.
1.04 - Body, Soul and Spirit, #Theosophy, #Alice Bailey, #Occultism
The I of man, which comes to life in the soul, draws in messages from above, from the spirit world through intuitions, just as through sensations it draws in messages from the physical world. By doing this it makes the spirit world the individualized life of its own soul, even as it does the physical world by means of the senses. The soul, or the I flaming forth in it, opens its portals on two sides, toward the cor poral and toward the spiritual. Now as just the physical world can only give information about itself to the ego, because it builds out of physical materials and forces a body in which the conscious soul can live and possess organs for perceiving the cor poral world outside
p. 49
1.04 - BOOK THE FOURTH, #Metamorphoses, #Ovid, #Poetry
And beauteous porsa is at last forgot.
Fond Clytie, scorn'd, yet lov'd, and sought thy bed,
--
At Hell arriv'd, the noise Hell's porter heard,
Th' enormous dog his triple head up-rear'd:
1.04 - GOD IN THE WORLD, #The Perennial Philosophy, #Aldous Huxley, #Philosophy
Quels orages en lui porte ce rude aveugle,
Et le gai voyageur lui livre son trsor.
1.04 - Magic and Religion, #The Golden Bough, #James George Frazer, #Occultism
enquire what causes have led mankind, or rather a portion of them,
to abandon magic as a principle of faith and practice and to betake
1.04 - Narayana appearance, in the beginning of the Kalpa, as the Varaha (boar), #Vishnu Purana, #Vyasa, #Hinduism
The supreme being thus eulogized, upholding the earth, raised it quickly, and placed it on the summit of the ocean, where it floats like a mighty vessel, and from its expansive surface does not sink beneath the waters. Then, having levelled the earth, the great eternal deity divided it into portions, by mountains: he who never wills in vain, created, by his irresistible power, those mountains again upon the earth which had been consumed at the destruction of the world. Having then divided the earth into seven great portions or continents, as it was before, he constructed in like manner the four (lower) spheres, earth, sky, heaven, and the sphere of the sages (Maharloka). Thus Hari, the four-faced god, invested with the quality of activity, and taking the form of Brahmā, accomplished the creation: but he (Brahmā) is only the instrumental cause of things to be created; the things that are capable of being created arise from nature as a common material cause: with exception of one instrumental cause alone, there is no need of any other cause, for (imperceptible) substance becomes perceptible substance according to the powers with which it is originally imbued[8].
This page consists solely of footnotes
1.04 - Of other imperfections which these beginners are apt to have with respect to the third sin, which is luxury., #Dark Night of the Soul, #Saint John of the Cross, #Christianity
3. The second cause whence these rebellions sometimes proceed is the devil, who, in order to disquiet and disturb the soul, at times when it is at prayer or is striving to pray, contrives to stir up these motions of impurity in its nature; and if the soul gives heed to any of these, they cause it great harm. For through fear of these not only do persons become lax in prayerwhich is the aim of the devil when he begins to strive with them but some give up prayer altogether, because they think that these things attack them more during that exercise than apart from it, which is true, since the devil attacks them then more than at other times, so that they may give up spiritual exercises. And not only so, but he succeeds in portraying to them very vividly things that are most foul and impure, and at times are very closely related to certain spiritual things and persons that are of profit to their souls, in order to terrify them and make them fearful; so that those who are affected by this dare not even look at anything or meditate upon anything, because they immediately encounter this temptation. And upon those who are inclined to melancholy this acts with such effect that they become greatly to be pitied since they are suffering so sadly; for this trial reaches such a point in certain persons, when they have this evil humour, that they believe it to be clear that the devil is ever present with them and that they have no power to prevent this, although some of these persons can prevent his attack by dint of great effort and labour. When these impurities attack such souls through the medium of melancholy, they are not as a rule freed from them until they have been cured of that kind of humour, unless the dark night has entered the soul, and rids them of all impurities, one after another.36
34[Lit., 'recreation.']
1.04 - On blessed and ever-memorable obedience, #The Ladder of Divine Ascent, #Saint John of Climacus, #unset
When he had spent seven years there, he attained to deep humility and compunction. Then the glorious father, after the lawful seven years and the mans incomparable patience, judged him fully worthy to be numbered among the brethren and wanted to profess him and have him ordained. But Isidore through others and through my feeble intervention, implored the shepherd many times to let him finish his course as he was living before, vaguely hinting that his end and call were drawing near. And that was actually the case. For when his director had allowed him to remain as he was, ten days later in his lowliness he passed gloriously to the Lord. And on the seventh day after his own falling asleep, the porter of the monastery was also taken. For the blessed man had said to him: If I have found favour in the sight of the Lord, in a short time you also will be inseparably joined to me there.1 And that is what happened, in witness of his unashamed obedience and divine humility.
1 I.e. just as they were joined at the gate.
1.04 - On Knowledge of the Future World., #The Alchemy of Happiness, #Al-Ghazali, #Sufism
It follows from what has been said, that it is not a necessary condition of the resurrection and restoration that the spirit should possess exactly the original mould. For that which we seek is not the vehicle of the spirit, but the spirit itself. This mould undergoes change even in this world. Thus, for example, the materials derived from the condensation of the exhalations and the inspissation of the blood in the stomach of the mother are changed by food, and new flesh is produced. Many questions may be asked of those who say that the identical mould must return and rise in the resurrection, and that its absence can in no wise be tolerated, and they will find much difficulty in answering them. One may ask for example, if one man eat another man, and the man eaten become a portion [80] of the man who ate him, will that portion rise with the eater or with the man who was eaten ? ...
They say, moreover, that man is created from seed, that seed is derived from food, and that food is derived from the milk, the fat or the flesh of an animal: now with which of all these will the ingredient rise up ? Again, suppose the hand of a thief has been cut off', and he afterwards leads a life of good works and enters Paradise. Must he enter Paradise, where nothing maimed or defective can enter, without his hand, or will he enter with his hand, notwithstanding his good works were not performed when he possessed that hand ? The source of all these perverse speculations is in the pretence of those who say that in the day of assembly, the mould reäppears and that the spirit follows in its train, that if it was not for the mould there would he no semblance of man, and that the permanency of the spirit results from its connection with the body.
--
Every man ought to take as the subject of his thoughts, the things which concern the future state,- the pains of its torments, the joys of its felicity, the delight and ecstasy of the vision of the beauty of the Lord, and finally the fact that these states are eternal. Now, is it not strange folly and sottishness to be proud of the transitory pleasures of the world in a life which lasts but for one or two days, and to turn our backs upon future eternal joys ? If you are wise you will acknowledge the frailly and errors of your soul, and with an understanding of the purpose for which it was created, you will meditate upon your soul, and upon [104] the almighty power and greatness of God as far as the human mind can comprehend them. Recognizing that God's design in creating you was, that you should know him and love him, you should never cease for one moment to walk with humility and prayer in the path of obedience. Regard this world as the place to sow seed for eternity, and after taking such a portion from this world as may give you strength to take the journey to the other world, turn away from whatever is more than this. Realize that the future world is the place for enjoyment and happiness which is eternal, and the land to behold the excellence and beauty of the Lord; and make it your purpose, divine and omniscient grace assisting you, never to cease from the pursuit of them, but to secure as your prey, the phoenix of felicity and happiness.
1.04 - Pratyahara, #Liber ABA, #Aleister Crowley, #Philosophy
6: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.
7: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.
1.04 - Reality Omnipresent, #The Life Divine, #Sri Aurobindo, #Integral Yoga
1:SINCE, then, we admit both the claim of the pure Spirit to manifest in us its absolute freedom and the claim of universal Matter to be the mould and condition of our manifestation, we have to find a truth that can entirely reconcile these antagonists and can give to both their due portion in Life and their due justification in Thought, amercing neither of its rights, denying in neither the sovereign truth from which even its errors, even the exclusiveness of its exaggerations draw so constant a strength. For wherever there is an extreme statement that makes such a powerful appeal to the human mind, we may be sure that we are standing in the presence of no mere error, superstition or hallucination, but of some sovereign fact disguised which demands our fealty and will avenge itself if denied or excluded. Herein lies the difficulty of a satisfying solution and the source of that lack of finality which pursues all mere compromises between Spirit and Matter. A compromise is a bargain, a transaction of interests between two conflicting powers; it is not a true reconciliation. True reconciliation proceeds always by a mutual comprehension leading to some sort of intimate oneness. It is therefore through the utmost possible unification of Spirit and Matter that we shall best arrive at their reconciling truth and so at some strongest foundation for a reconciling practice in the inner life of the individual and his outer existence.
2:We have found already in the cosmic consciousness a meeting-place where Matter becomes real to Spirit, Spirit becomes real to Matter. For in the cosmic consciousness Mind and Life are intermediaries and no longer, as they seem in the ordinary egoistic mentality, agents of separation, fomenters of an artificial quarrel between the positive and negative principles of the same unknowable Reality. Attaining to the cosmic consciousness Mind, illuminated by a knowledge that perceives at once the truth of Unity and the truth of Multiplicity and seizes on the formulae of their interaction, finds its own discords at once explained and reconciled by the divine Harmony; satisfied, it consents to become the agent of that supreme union between God and Life towards which we tend. Matter reveals itself to the realising thought and to the subtilised senses as the figure and body of Spirit, - Spirit in its self-formative extension. Spirit reveals itself through the same consenting agents as the soul, the truth, the essence of Matter. Both admit and confess each other as divine, real and essentially one. Mind and Life are disclosed in that illumination as at once figures and instruments of the supreme Conscious Being by which It extends and houses Itself in material form and in that form unveils Itself to Its multiple centres of consciousness. Mind attains its self-fulfilment when it becomes a pure mirror of the Truth of Being which expresses itself in the symbols of the universe; Life, when it consciously lends its energies to the perfect self-figuration of the Divine in ever-new forms and activities of the universal existence.
--
8:And when we say that out of Non-Being Being appeared, we perceive that we are speaking in terms of Time about that which is beyond Time. For what was that portentous date in the history of eternal Nothing on which Being was born out of it or when will come that other date equally formidable on which an unreal all will relapse into the perpetual void? Sat and Asat, if they have both to be affirmed, must be conceived as if they obtained simultaneously. They permit each other even though they refuse to mingle. Both, since we must speak in terms of Time, are eternal. And who shall persuade eternal Being that it does not really exist and only eternal Non-Being is? In such a negation of all experience how shall we find the solution that explains all experience?
9:Pure Being is the affirmation by the Unknowable of Itself as the free base of all cosmic existence. We give the name of Non-Being to a contrary affirmation of Its freedom from all cosmic existence, - freedom, that is to say, from all positive terms of actual existence which consciousness in the universe can formulate to itself, even from the most abstract, even from the most transcendent. It does not deny them as a real expression of Itself, but It denies Its limitation by all expression or any expression whatsoever. The Non-Being permits the Being, even as the Silence permits the Activity. By this simultaneous negation and affirmation, not mutually destructive, but complementary to each other like all contraries, the simultaneous awareness of conscious Self-being as a reality and the Unknowable beyond as the same Reality becomes realisable to the awakened human soul. Thus was it possible for the Buddha to attain the state of Nirvana and yet act puissantly in the world, impersonal in his inner consciousness, in his action the most powerful personality that we know of as having lived and produced results upon earth.
1.04 - Sounds, #Walden, and On The Duty Of Civil Disobedience, #Henry David Thoreau, #Philosophy
Sometimes, on Sundays, I heard the bells, the Lincoln, Acton, Bedford, or Concord bell, when the wind was favorable, a faint, sweet, and, as it were, natural melody, worth im porting into the wilderness. At a sufficient distance over the woods this sound acquires a certain vibratory hum, as if the pine needles in the horizon were the strings of a harp which it swept. All sound heard at the greatest possible distance produces one and the same effect, a vibration of the universal lyre, just as the intervening atmosphere makes a distant ridge of earth interesting to our eyes by the azure tint it imparts to it. There came to me in this case a melody which the air had strained, and which had conversed with every leaf and needle of the wood, that portion of the sound which the elements had taken up and modulated and echoed from vale to vale. The echo is, to some extent, an original sound, and therein is the magic and charm of it. It is not merely a repetition of what was worth repeating in the bell, but partly the voice of the wood; the same trivial words and notes sung by a wood-nymph.
At evening, the distant lowing of some cow in the horizon beyond the woods sounded sweet and melodious, and at first I would mistake it for the voices of certain minstrels by whom I was sometimes serenaded, who might be straying over hill and dale; but soon I was not unpleasantly disappointed when it was prolonged into the cheap and natural music of the cow. I do not mean to be satirical, but to express my appreciation of those youths singing, when I state that I perceived clearly that it was akin to the music of the cow, and they were at length one articulation of Nature.
1.04 - The Aims of Psycho therapy, #The Practice of Psycho therapy, #Carl Jung, #Psychology
recently in the case of a talented professional portraitist; she had to begin
my way of painting all over again with pitiably childish efforts, literally as
1.04 - THE APPEARANCE OF ANOMALY - CHALLENGE TO THE SHARED MAP, #Maps of Meaning, #Jordan Peterson, #Psychology
Individuals portrays three such groups although this number is arbitrary. Catholic, Protestant and Greek
Orthodox Christians, for example, might all be regarded as enveloped by their participation in the JudeoChristian personality; although they may well fight among themselves, at the drop of a hat (within the
--
spontaneous men of action standing portentously round as judges and referees, and howling with
laughter. Of course, nothing remains for it do but shrug the whole thing off and creep shamefacedly into
--
as a floodgate, a portal, through which the unexpected could pour, with inevitably destructive and
potentially creative consequences. The shaman is the individual who chooses to meet such a flood, head on.
--
The meta-mythology of the Way portrays the manner in which specific ideas about the present, the future,
and the mode of transforming one into the other are initially constructed, and then reconstructed in their
--
other classes of myths, including those describing the current or pre-existent stable state, those that portray
the emergence of something unexpected into that state, those that represent the dissolution of paradise, in
--
painful, and is often portrayed as a dreadful mistake or sin. It is nonetheless the case that the origin of
experience and history that is, the origin of being itself appears inextricably bound up with such
--
as an independent being. This story can be portrayed, in the familiar manner, as in Figure 53: The
(Voluntary) Descent of the Buddha. The story of Gautamas maturation details the consequential
--
The professed quest is to kill Moby Dick, but as the portents of disaster pile up it becomes clear that a
will to identify with (not adjust to) what Conrad calls the destructive element is what is really driving
1.04 - The Divine Mother - This Is She, #Twelve Years With Sri Aurobindo, #Nirodbaran, #Integral Yoga
Take, for instance, the construction of Golconde. I am not going to enter into an elaborate description of its development. Considering that our resources in men and money were then limited, how such a magnificent building was erected is a wonder. An American architect with his Japanese and Czechoslovakian assistants foregathered. Old buildings were demolished, our sadhaks along with the paid workers laboured night and day and as if from a void, the spectacular mansion rose silently and slowly like a giant in the air. It is a story hardly believable for Pondicherry of those days. But my wonder was at the part the Mother played in it, not inwardly which is beyond my depth but in the daylight itself. She was in constant touch with the work through her chosen instruments. As many sadhaks as possible were pressed into service there; to anyone young or old asking for work, part time, whole time, her one cry: "Go to Golconde, go to Golconde." It was one of her daily topics with Sri Aurobindo who was kept informed of the difficulties, troubles innumerable, and at the same time, of the need of his force to surmount "them. Particularly when rain threatened to impede or spoil some im portant part of the work, she would invoke his special help: for instance, when the roof was to be built. How often we heard her praying to Sri Aurobindo, "Lord, there should be no rain now." Menacing clouds had mustered strong, stormy west winds blowing ominously, rain imminent, and torrential Pondicherry rain! We would look at the sky and speculate on the result of the fight between the Divine Force and the natural force. The Divine Force would of course win: slowly the Fury would leash her forces and withdraw into the cave. But as soon as the intended object was achieved, a deluge swept down as if in revenge. Sri Aurobindo observed that that was often the rule. During the harvesting season too, S.O.S. signals would come to Sri Aurobindo through the Mother to stop the rain. He would smile and do his work silently. If I have not seen any other miracle, I can vouch for this one repeated more than once. During the roof-construction, work had to go on all night long and the Mother would mobilise and marshal all the available Ashram hands and put them there. With what cheer and ardour our youth jumped into the fray at the call of the Mother, using often Sri Aurobindo's name to put more love and zeal into the strenuous enterprise! We felt the vibration of a tremendous energy driving, sup porting, inspiring the entire collective body. This was how Golconde, an Ashram guest house, was built, one of the wonders of modern architecture lavishly praised by many visitors. Let me quote the relevant portion of a letter from Sri Aurobindo, written in 1945 with regard to Golconde:
"...It is on this basis that she (Mother) planned the Golconde. First, she wanted a high architectural beauty, and in this she succeeded architects and people with architectural knowledge have admired it with enthusiasm as a remarkable achievement; one spoke of it as the finest building of its kind he had seen, with no equal in all Europe or America; and a French architect, pupil of a great master, said it executed superbly the idea which his master had been seeking for but failed to realise..."2
1.04 - The First Circle, Limbo Virtuous Pagans and the Unbaptized. The Four Poets, Homer, Horace, Ovid, and Lucan. The Noble Castle of Philosophy., #The Divine Comedy, #Dante Alighieri, #Christianity
Which is the portal of the Faith thou holdest;
And if they were before Christianity,
--
Through portals seven I entered with these Sages;
We came into a meadow of fresh verdure.
1.04 - The Future of Man, #Let Me Explain, #Pierre Teilhard de Chardin, #Christianity
the first portents of the super-organism which, woven of the
threads of individual men, is preparing (theory and fact are
1.04 - The Paths, #A Garden of Pomegranates - An Outline of the Qabalah, #Israel Regardie, #Occultism
Scintillating Intelligence Hoor-paar-Kraat, the Egyp- tian Lord of Silence, depicted as holding his finger to his lips, is attri buted here ; as are Zeus and Jupiter, with par- ticular reference to that aspect of these two gods as elemental portions of Nature. The Hindu attri bution is the Maruts (Vayu) having reference to the airy aspect of
Aleph, as also do the Valkyries of the Scandinavian
--
Hindu correspondence. Odin, too, was portrayed in the
Norse myths as a War god, and sent the Valkyries to welcome the fallen heroes to the festive boards of Valhalla.
1.04 - The Self, #Aion, #Carl Jung, #Psychology
seems to represent at least a substantial portion of it, if not ac-
tually two halves of the totality formed by the royal brother-
1.04 - The Silent Mind, #Sri Aurobindo or the Adventure of Consciousness, #Satprem, #Integral Yoga
inner and outer grows increasingly thin; it seems more and more like an artificial convention set up by an adolescent mind, self-absorbed and self-centered. The seeker will feel this wall slowly losing its consistency; he will experience a kind of change in the texture of his being, as if he were becoming lighter, more transparent, more porous,
as it were. This change of texture will be felt at first through unpleasant symptoms, for while the ordinary person is generally protected by a thick hide, the seeker no longer has this protection: he receives people's thoughts, intentions, and desires in their true forms and in all their starkness, exactly as they are assaults. And here we must emphasize that "bad thoughts" or "ill will" are not the only forms to share a virulent character; nothing is more aggressive than good intentions, kindly sentiments, or altruism; either way, it is the ego fostering itself, through sweetness or through violence. We are civilized only on the surface; underneath the cannibal in us lives on. It is therefore very necessary for the seeker to be in possession of the Force we have described; with It he can go anywhere. Actually, the cosmic wisdom is such that this transparency would not come without adequate protection. Armed with "his" Force and a silent mind, then,
1.04 - Wherefore of World?, #unset, #Arthur C Clarke, #Fiction
Is there a single conception or a single belief, even though puerile, which does not contain a portion, a soul of truth? And if we love and seek the truth, how shall we refuse to receive, listen to and understand these different tongues into which it is translated or to gather instruction from them all?
For all the forms of language that the mind employs, are equally necessary to it and it would be impoverished by the pretension of any one of them to exclude the rest and so deprive it of the means of comprehension which they represent; while, on the contrary, by lending their assistance to each other and completing each other, they add to its riches.
1.05 - Adam Kadmon, #A Garden of Pomegranates - An Outline of the Qabalah, #Israel Regardie, #Occultism
investigating the nature of the Universe. It is that portion of oneself consisting of sensations, perceptions, and thoughts, emotions, and desires. Blavatsky calls this principle Manas, or rather lower Manas - that aspect of
Manas " nearest " to the Kamic nature ; and in the
1.05 - BOOK THE FIFTH, #Metamorphoses, #Ovid, #Poetry
Whose lowring face portends more storms are nigh.
Pray make my house your own, and void of fear,
--
But the false traitor to his portal ran,
Stopt our escape, the door securely barr'd,
--
My fainting limbs, at ev'ry pore exprest;
My strength distill'd in drops, my hair in dew,
1.05 - Buddhism and Women, #Tara - The Feminine Divine, #unset, #Zen
radiating innumerable pure lands through the pores of
his skin.
1.05 - Computing Machines and the Nervous System, #Cybernetics, or Control and Communication in the Animal and the Machine, #Norbert Wiener, #Cybernetics
a certain quantity lies in one or the other of two equal portions
of the scale, and in which the probability of an imperfect knowl-
1.05 - Hsueh Feng's Grain of Rice, #The Blue Cliff Records, #Yuanwu Keqin, #Zen
small portion of realization." Suddenly Hsueh Feng was greatly
enlightened; he bowed and said to Yen T'ou, "Elder brother,
1.05 - Prayer, #Hymn of the Universe, #Pierre Teilhard de Chardin, #Christianity
increasingly clear portrayal:
"Lord, lock me up in the deepest depths of your
1.05 - Problems of Modern Psycho therapy, #The Practice of Psycho therapy, #Carl Jung, #Psychology
illusions about mans shadow-side and yet object to a biased portrayal of
man from the shadow-side alone. After all, the essential thing is not the
1.05 - Qualifications of the Aspirant and the Teacher, #Bhakti-Yoga, #Swami Vivekananda, #Hinduism
How are we to know a teacher, then? The sun requires no torch to make him visible, we need not light a candle in order to see him. When the sun rises, we instinctively become aware of the fact, and when a teacher of men comes to help us, the soul will instinctively know that truth has already begun to shine upon it. Truth stands on its own evidence, it does not require any other testimony to prove it true, it is self effulgent. It penetrates into the innermost corners of our nature, and in its presence the whole universe stands up and says, "This is truth." The teachers whose wisdom and truth shine like the light of the sun are the very greatest the world has known, and they are worshipped as God by the major portion of mankind. But we may get help from comparatively lesser ones also; only we ourselves do not possess intuition enough to judge properly of the man from whom we receive teaching and guidance; so there ought to be certain tests, certain conditions, for the teacher to satisfy, as there are also for the taught.
The conditions necessary for the taught are purity, a real thirst after knowledge, and perseverance.
1.05 - Ritam, #Vedic and Philological Studies, #Sri Aurobindo, #Integral Yoga
We find once more, so fixed are the terms & associations, so persistently coherent is the language of the Veda, ghritaprishtha in connection with mental activity, ghritaprishtham placed designedly before manshinah, just as we find elsewhere ghritaprishth manoyujah, just as we find in the passage from which we started dhiyam ghritchm sdhant. Have we not, then, a right considering this remarkable persistence & considering the rest of the context to suggest & even to infer that the sacrificial seat anointed with the shining ghee is in symbol the fullness of the mind clarified & purified, continuously bright & just in its activity, without flaw or crevice, richly bright of surface & therefore receiving without distortion the messages of the ideal faculty? It is in this clear, pure & rightly ordered state of his thinking & emotional mind that man gets the first taste of the immortal life to which he aspires, yatr mritasya chakshanam, through the joy of the self-fulfilling activity of Gods Truth in him. The condition of his entry into the kingdom of immortality, the kingdom of heaven is that he shall increase ideal truth in him and the condition again of increasing ideal truth is that he shall be unattached, rit vridho asaschatah. For so long as the mind is attached either by wish or predilection, passion or impulse, pre-judgment or impatience, so long as it clings to anything & limits its pure & all-comprehensive wideness of potential knowledge, the wideness of Varuna in it, it cannot attain to the self-effulgent nature of Truth, it can only grope after & grasp portions of Truth, not Truth in itself & in its nature. And so long as it clings to any one thing in wish & enjoyment, it must by the very act shut out others & cannot then embrace the divine vast & all-comprehending love & bliss of the immortal nature which it is, as I shall suggest, the function of Mitra to establish in the human temperament. But when these conditions are fulfilled, the bright-surfaced purified mind widely extended without flaw or crevice as the seat of the gods in their sacrificial activity, the taste of the wine of immortality, the freedom from attachment, the increasing force of ideal Truth in the human being, then it is impossible for the great divine Powers to fling wide open for us the doors of the higher Heavens, the gates of Ananda, the portals of our immortal life. They start wide open on their hinges to receive before the throne of God the sacrifice & the sacrificer.
Truth & purity the Road, divine bliss the gate, the immortal nature the seat & kingdom, this is the formula of Vedic aspiration. Truth the roadPraskanwa the Knwa makes it clear enough in his hymn to the Aswins, the 46th of the MandalaMade was the road of Truth for our going to that other effectively fulfilling shore, seen was the wide-flowing stream of Heaven. It is the heaven of the pure mind of which he speaks; beyond, on its other shore, are the gates divine, the higher heaven, the realms of immortality.
1.05 - Solitude, #Walden, and On The Duty Of Civil Disobedience, #Henry David Thoreau, #Philosophy
This is a delicious evening, when the whole body is one sense, and imbibes delight through every pore. I go and come with a strange liberty in Nature, a part of herself. As I walk along the stony shore of the pond in my shirt sleeves, though it is cool as well as cloudy and windy, and I see nothing special to attract me, all the elements are unusually congenial to me. The bullfrogs trump to usher in the night, and the note of the whippoorwill is borne on the rippling wind from over the water. Sympathy with the fluttering alder and poplar leaves almost takes away my breath; yet, like the lake, my serenity is rippled but not ruffled. These small waves raised by the evening wind are as remote from storm as the smooth reflecting surface. Though it is now dark, the wind still blows and roars in the wood, the waves still dash, and some creatures lull the rest with their notes. The repose is never complete. The wildest animals do not repose, but seek their prey now; the fox, and skunk, and rabbit, now roam the fields and woods without fear. They are Natures watchmen,links which connect the days of animated life.
When I return to my house I find that visitors have been there and left their cards, either a bunch of flowers, or a wreath of evergreen, or a name in pencil on a yellow walnut leaf or a chip. They who come rarely to the woods take some little piece of the forest into their hands to play with by the way, which they leave, either intentionally or accidentally. One has peeled a willow wand, woven it into a ring, and dropped it on my table. I could always tell if visitors had called in my absence, either by the bended twigs or grass, or the print of their shoes, and generally of what sex or age or quality they were by some slight trace left, as a flower dropped, or a bunch of grass plucked and thrown away, even as far off as the railroad, half a mile distant, or by the lingering odor of a cigar or pipe. Nay, I was frequently notified of the passage of a traveller along the highway sixty rods off by the scent of his pipe.
1.05 - The Activation of Human Energy, #Let Me Explain, #Pierre Teilhard de Chardin, #Christianity
nificance of the smallest portion of thought in nature, the
fundamental matter has become one of rationally assuring
1.05 - The Ascent of the Sacrifice - The Psychic Being, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
At the same time the Yogin who knows the Supreme is not subject to any need or compulsion in these activities; for to him they are neither a duty nor a necessary occupation for the mind nor a high amusement, nor imposed by the loftiest human purpose. He is not attached, bound and limited by any nor has he any personal motive of fame, greatness or personal satisfaction in these works; he can leave or pursue them as the Divine in him wills, but he need not otherwise abandon them in his pursuit of the higher integral knowledge. He will do these things just as the supreme Power acts and creates, for a certain spiritual joy in creation and expression or to help in the holding together and right ordering or leading of this world of God's workings. The Gita teaches that the man of knowledge shall by his way of life give to those who have not yet the spiritual consciousness, the love and habit of all works and not only of actions recognised as pious, religious or ascetic in their character; he should not draw men away from the world-action by his example. For the world must proceed in its great upward aspiring; men and nations must not be led to fall away from even an ignorant activity into a worse ignorance of inaction or to sink down into that miserable disintegration and tendency of dissolution which comes upon communities and peoples when there predominates the tamasic principle, the principle whether of obscure confusion and error or of weariness and inertia. "For I too," says the Lord in the Gita, "have no need to do works, since there is nothing I have not or must yet gain for myself; yet I do works in the world; for if I did not do works, all laws would fall into confusion, the worlds would sink towards chaos and I would be the destroyer of these peoples." The spiritual life does not need, for its purity, to destroy interest in all things except the Inexpressible or to cut at the roots of the Sciences, the Arts and Life. It may well be one of the effects of an integral spiritual knowledge and activity to lift them out of their limitations, substitute for our mind's ignorant, limited, tepid or trepidant pleasure in them a free, intense and uplifting urge of delight and supply a new source of creative spiritual power and illumination by which they can be carried more swiftly and profoundly towards their absolute light in knowledge and their yet undreamed possibilities and most dynamic energy of content and form and practice. The one thing needful must be pursued first and always, but all things else come with it as its outcome and have not so much to be added to us as recovered and reshaped in its self-light and as portions of its self-expressive force.
This then is the true relation between divine and human knowledge; it is not a separation into disparate fields, sacred and profane, that is the heart of the difference, but the character of the consciousness behind the working. All is human knowledge that proceeds from the ordinary mental consciousness interested in the outside or upper layers of things, in process, in phenomena for their own sake or for the sake of some surface utility or mental or vital satisfaction of Desire or of the Intelligence. But the same activity of knowledge can become part of the Yoga if it proceeds from the spiritual or spiritualising consciousness which seeks and finds in all that it surveys or penetrates the presence of the timeless Eternal and the ways of manifestation of Eternal in Time. It is evident that the need of a concentration indispensable for the transition out of the Ignorance may make it necessary for the seeker to gather together his energies and focus them only on that which will help the transition and to leave aside or subordinate for the time all that is not directly turned towards the one object. He may find that this or that pursuit of human knowledge with which he was accustomed to deal by the surface power of the mind still brings him, by reason of this tendency or habit, out of the depths to the surface or down from the heights which he has climbed or is nearing, to lower levels. These activities then may have to be intermitted or put aside until secure in a higher consciousness he is able to turn its powers on all the mental fields; then, subjected to that light or taken up into it, they are turned, by the transformation of his consciousness, into a province of the spiritual and divine. All that cannot be so transformed or refuses to be part of a divine consciousness he will abandon without hesitation, but not from any preconceived prejudgment of its emptiness or its incapacity to be an element of the new inner life. There can be no fixed mental test or principle for these things; he will therefore follow no unalterable rule, but accept or repel an activity of the mind according to his feeling, insight or experience until the greater Power and Light are there to turn their unerring scrutiny on all that is below and choose or reject their material out of what the human evolution has prepared for the divine labour.
How precisely or by what stages this progression and change will take place must depend on the form, need and powers of the individual nature. In the spiritual domain the essence is always one, but there is yet an infinite variety and, at any rate in the integral Yoga, the rigidity of a strict and precise mental rule is seldom applicable; for, even when they walk in the same direction, no two natures proceed on exactly the same lines, in the same series of steps or with quite identical stages of their progress. It may yet be said that a logical succession of the states of progress would be very much in this order. First, there is a large turning in which all the natural mental activities proper to the individual nature are taken up or referred to a higher standpoint and dedicated by the soul in us, the psychic being, the priest of the sacrifice, to the divine service; next, there is an attempt at an ascent of the being and a bringing down of the Light and Power proper to some new height of consciousness gained by its upward effort into the whole action of the knowledge. Here there may be a strong concentration on the inward central change of the consciousness and an abandonment of a large part of the outward-going mental life or else its relegation to a small and subordinate place. At different stages it or parts of it may be taken up again from time to time to see how far the new inner psychic and spiritual consciousness can be brought into its movements, but that compulsion of the temperament or the nature which, in human beings, necessitates one kind of activity or another and makes it seem almost an indispensable portion of the existence, will diminish and eventually no attachment will be left, no lower compulsion or driving force felt anywhere. Only the Divine will matter, the Divine alone will be the one need of the whole being; if there is any compulsion to activity it will be not that of implanted desire or of force of Nature, but the luminous driving of some greater Consciousness-Force which is becoming more and more the sole motive power of the whole existence. On the other hand, it is possible at any period of the inner spiritual progress that one may experience an extension rather than a restriction of the' activities; there may be an opening of new capacities of mental creation and new provinces of knowledge by the miraculous touch of the Yoga-shakti. Aesthetic feeling, the power of artistic creation in one field or many fields together, talent or genius of literary expression, a faculty of metaphysical thinking, any power of eye or ear or hand or mind-power may awaken where none was apparent before. The Divine within may throw these latent riches out from the depths in which they were hidden or a Force from above may pour down its energies to equip the instrumental nature for the activity or the creation of which it is meant to be a channel or a builder. But, whatever may be the method or the course of development chosen by the hidden Master of the Yoga, the common culmination of this stage is the growing consciousness of him above as the mover, decider, shaper of all the movements of the mind and all the activities of knowledge.
There are two signs of the transformation of the seeker's mind of knowledge and works of knowledge from the process of the Ignorance to the process of a liberated consciousness working partly, then wholly in the light of the Spirit. There is first a central change of the consciousness and a growing direct experience, vision, feeling of the Supreme and the cosmic existence, the Divine in itself and the Divine in all things; the mind will be taken up into a growing preoccupation with this first and foremost and will feel itself heightening, widening into a more and more illumined means of expression of the one fundamental knowledge. But also the central Consciousness in its turn will take up more and more the outer mental activities of knowledge and turn them into a parcel of itself or an annexed province; it will infuse into them its more au thentic movement and make a more and more spiritualised and illumined mind its instrument in these surface fields, its new conquests, as well as in its own deeper spiritual empire. And this will be the second sign, the sign of a certain completion and perfection, that the Divine himself has become the Knower and all the inner movements, including the activities of what was once a purely human mental action, have become his field of knowledge. There will be less and less individual choice, opinion, preference, less and less of intellectualisation, mental weaving, cerebral galley-slave labour; a Light within will see all that has to be seen, know all that has to be known, develop, create, organise. It will be the inner Knower who will do in the liberated and universalised mind of the individual the works of an all-comprehending knowledge.
--
It is the very nature of the soul or the psychic being to turn towards the Divine Truth as the sunflower to the sun; it accepts and clings to all that is divine or progressing towards divinity and draws back from all that is a perversion or a denial of it, from all that is false and undivine. Yet the soul is at first but a spark and then a little flame of godhead burning in the midst of a great darkness; for the most part it is veiled in its inner sanctum and to reveal itself it has to call on the mind, the life-force and the physical consciousness and persuade them, as best they can, to express it; ordinarily, it succeeds at most in suffusing their outwardness with its inner light and modifying with its purifying fineness their dark obscurities or their coarser mixture. Even when there is a formed psychic being, able to express itself with some directness in life, it is still in all but a few a smaller portion of the being -- "no bigger in the mass of the body than the thumb of a man" was the image used by the ancient seers -- and it is not always able to prevail against the obscurity and ignorant smallness of the physical consciousness, the mistaken surenesses of the mind or the arrogance and vehemence of the vital nature. This soul is obliged to accept the human mental, emotive, sensational life as it is, its relations, its activities, its cherished forms and figures; it has to labour to disengage and increase the divine element in all this relative truth mixed with continual falsifying error, this love turned to the uses of the animal body or the satisfaction of the vital ego, this life of an average manhood shot with rare and pale glimpses of Godhead and the darker luridities of the demon and the brute. Unerring in the essence of its will, it is obliged often under the pressure of its instruments to submit to mistakes of action, wrong placement of feeling, wrong choice of person, errors in the exact form of its will, in the circumstances of its expression of the infallible inner ideal. Yet is there a divination within it which makes it a surer guide than the reason or than even the highest desire, and through apparent errors and stumblings its voice can still lead better than the precise intellect and the considering mental judgment. This voice of the soul is not what we call conscience -- for that is only a mental and often conventional erring substitute; it is a deeper and more seldom heard call; yet to follow it when heard is wisest : even, it is better to wander at the call of one's soul than to go apparently straight with the reason and the outward moral mentor. But It is only when the life turns towards the Divine that the soul can truly come forward and impose its power on the outer members; for, itself a spark of the Divine, to grow in flame towards the Divine is its true life and its very reason of existence.
At a certain stage in the Yoga when the mind is sufficiently quieted and no longer sup ports itself at every step on the sufficiency of its mental certitudes, when the vital has been steadied and subdued and is no longer constantly insistent on its own rash will, demand and desire, when the physical has been sufficiently altered not to bury altogether the inner flame under the mass of its outwardness, obscurity or inertia, an inmost being hidden within and felt only in its rare influences is able to come forward and illumine the rest and take up the lead of the sadhana. Its character is a one-pointed orientation towards the Divine or the Highest, one-pointed and yet plastic in action and movement; it does not create a rigidity of direction like the one-pointed intellect or a bigotry of the regnant idea or impulse like the one-pointed vital force; it is at every moment and with a supple sureness that it points the way to the Truth, automatically distinguishes the right step from the false, extricates the divine or Godward movement from the clinging mixture of the undivine. Its action is like a searchlight showing up all that has to be changed in the nature; it has in it a flame of will insistent on perfection, on an alchemic transmutation of all the inner and outer existence. It sees the divine essence everywhere but rejects the mere mask and the disguising figure. It insists on Truth, on will and strength and mastery, on Joy and Love and Beauty, but on a Truth of abiding Knowledge that surpasses the mere practical momentary truth of the Ignorance, on an inward joy and not on mere vital pleasure, -- for it prefers rather a purifying suffering and sorrow to degrading satisfactions, -- on love winged upward and not tied to the stake of egoistic craving or with its feet sunk in the mire, on beauty restored to its priesthood of interpretation of the Eternal, on strength and will and mastery as instruments not of the ego but of the Spirit. Its will is for the divinisation of life, the expression through it of a higher Truth, its dedication to the Divine and the Eternal.
1.05 - THE HOSTILE BROTHERS - ARCHETYPES OF RESPONSE TO THE UNKNOWN, #Maps of Meaning, #Jordan Peterson, #Psychology
stories which portray his central features exist as object lessons in the consequences of resentment, hatred,
totalitarian arrogance, and jealousy.
--
compelling portrait of evil.
246
--
while reading other material (such as Joyces portrait of the Artist as a Young Man, which contains a
terrifying Jesuit sermon on the wages of sin). All I knew was the outline of the story codified by Milton:
--
fought in abstraction, image and in the course of genuine earthly combat portrayed in mythology as
spiritual war, played out in heaven (which is the place where transpersonal ideas exist). The Deity who
--
Christian mythology portrays Satan as the highest angel in Gods heavenly kingdom. This fact
renders his association with reason more comprehensible. Reason may well be considered the highest
--
Aerial Spirit and Ungodly Intellect portrays Eugene Delacroixs imagistic interpretation an illustration
for part one of Faust. 465 Reason, the most exceptional of spirits, suffers from the greatest of temptations:
--
schematic representation of Yin and Yang, portrayed in Figure 59, utilizes the image of a circle to represent
totality; the paisleys that make up that circle are opposed but balanced. The image is rendered additionally
--
our portion, and this our lot.
Let us oppress the righteous poor man; let us not spare the widow nor regard the gray hairs of the aged.
--
you could not read the slogan, nor see the double portion of nettle gruel in the bowl, and you sucked it
down with your lips by feel.
--
and future ideal, in affect. Ideology is limited, static portrayal of an infinitely complex and constantly
transforming actuality; is restriction of the chaos that brings hope to life to the order that stultifies and
--
In utter darkness, and their portion set,
As far removed from God and light of Heaven
--
represented in ethical behavior, portrayed in ritual, and described in narrative. The story of the hero is
symbolic depiction of the man who chooses the third way, when confronted by facts whose significance
--
until subdued. The Biblical story portrays this process, dramatically, presenting it in terms of the lengthy
and trying desert sojourn. The provision of heavenly food541 during this time is a hint to the meaning, so
--
behavior to representation (episodic and semantic) from adaptive action and mythic portrayal thereof (all
true art included) to abstract verbal knowledge as from representation to behavior.543 544 545
--
Chaos, which also portrays the Christian story of man.
301
--
the portrayal of a state where the life of the past or the conditions of birth, no matter how wretched, did not
finally determine the value of the present, or the possibilities of the future.
--
in imagistic form in Figure 61: World-Tree of Death and Redemption,573 which portrays the host as the
second fruit of the world-tree. Ingestion of the first fruit produced the fall; ingestion of the second redeems
--
doing, portray itself without being aware of what was happening.608
The alchemist thought in a medieval fashion or pre-medieval using archaic preconceptions and
--
the elements of the alchemical theory, portrayed in episodic/narrative form. Its sequential analysis helps
shed dramatic light on the nature of the conjunction:
--
Myths of the origin commonly portray the condition of paradise as the source of all things. The paradisal
initial condition, disrupted by the events of the fall, also serves as the goal towards which history proceeds.
--
of the Buddha. Figure 68: The Eternal Return of the Boddhisatva 666 portrays this spirit, forever dominant
over the mass of mankind and the great and terrible mother. The bodhisattva, the central character in this
--
Myths of the fall and redemption portray the emergence of human dissatisfaction with present
conditions no matter how comfortable and the tendency or desire for movement towards a better
--
regardless of time or place. The most profound of such cyclical myths portray heightening of consciousness
as cause for emergent unrest simultaneously portray qualitatively transformed consciousness as cure for
that unrest ( more profoundly portray participation in the act of qualitative transformation of
consciousness as cure for that unrest).
--
Blake, W. (1946). The marriage of heaven and hell. In A. Kazin (Ed.), The portable Blake (pp. 249-266).
New York: Viking.
--
Joyce, J. (1992). The portrait of the artist as a young man. New York: Bantam Classics.
Jung, C.G. The Collected Works of C.G. Jung (R.F.C. Hull, Trans.). Bollingen Series XX. Princeton
--
358-359]. In addition, modern individuals are still easily seized and motivated by drama, like that portrayed in motion
pictures much like the primitive, seized by ritual and can easily lose themselves, in enjoyment, in the act of acting
--
This classic Freudian state of affairs is intelligently and accurately portrayed in the movie Crumb [Zwigoff, T.
(1995)].
--
see Peake, M. (1995) for a dramatic portrayal of this state of affairs.
384
1.05 - The Magical Control of the Weather, #The Golden Bough, #James George Frazer, #Occultism
stop the downpour. At port Stevens in New South Wales the
medicine-men used to drive away rain by throwing fire-sticks into
1.05 - THE NEW SPIRIT, #The Future of Man, #Pierre Teilhard de Chardin, #Christianity
involved. A great many internal and external por-
tents (political and social upheaval, moral and reli-
--
and restricted sense to mean that portion of the Universe which "redescends,"
escaping the rising stream of Noogenesis.
1.05 - The Second Circle The Wanton. Minos. The Infernal Hurricane. Francesca da Rimini., #The Divine Comedy, #Dante Alighieri, #Christianity
Let not the portal's amplitude deceive thee."
And unto him my Guide: "Why criest thou too?
1.05 - The True Doer of Works, #The Mother With Letters On The Mother, #Sri Aurobindo, #Integral Yoga
5:The last stage of this perfection will come when you are completely identified with the Divine Mother and feel yourself to be no longer another and separate being, instrument, servant or worker but truly a child and eternal portion of her consciousness and force. Always she will be in you and you in her; it will be your constant, simple and natural experience that all your thought and seeing and action, your very breathing and moving come from her and are hers. You will know and see and feel that you are a person and power formed by her out of herself, put out from her for the play and yet always safe in her, being of her being, consciousness of her consciousness, force of her force, ananda of her Ananda. When this condition is entire and her supramental energies can freely move you, then you will be perfect in divine works; knowledge, will, action will become sure, simple, luminous, spontaneous, flawless, an outflow from the Supreme, a divine movement of the Eternal.
1.05 - To Know How To Suffer, #Words Of Long Ago, #The Mother, #Integral Yoga
In the depths of our being there shines a light whose brilliance is equalled only by its purity; a light, a living and conscious portion of a universal godhead who animates and nourishes and illumines Matter, a powerful and unfailing guide for those who are willing to heed his law, a helper full of solace and loving forbearance towards all who aspire to see and hear and obey him. No sincere and lasting aspiration towards him can be in vain; no strong and respectful trust can be disappointed, no expectation ever deceived.
My heart has suffered and lamented, almost breaking beneath a sorrow too heavy, almost sinking beneath a pain too strong.... But I have called to thee, O divine comforter, I have prayed ardently to thee, and the splendour of thy dazzling light has appeared to me and revived me.
1.05 - True and False Subjectivism, #The Human Cycle, #Sri Aurobindo, #Integral Yoga
If we look at the new attempt of nations, whether subject or imperial, to fulfil themselves consciously and especially at the momentous experiment of the subjective German nationality, we shall see the starting-point of these possible errors. The first danger arises from the historical fact of the evolution of the subjective age out of the individualistic; and the first enormous stumble has accordingly been to transform the error of individualistic egoism into the more momentous error of a great communal egoism. The individual seeking for the law of his being can only find it safely if he regards clearly two great psychological truths and lives in that clear vision. First, the ego is not the self; there is one self of all and the soul is a portion of that universal Divinity. The fulfilment of the individual is not the utmost development of his egoistic intellect, vital force, physical well-being and the utmost satisfaction of his mental, emotional, physical cravings, but the flowering of the divine in him to its utmost capacity of wisdom, power, love and universality and through this flowering his utmost realisation of all the possible beauty and delight of existence.
The will to be, the will to power, the will to know are perfectly legitimate, their satisfaction the true law of our existence and to discourage and repress them improperly is to mutilate our being and dry up or diminish the sources of life and growth. But their satisfaction must not be egoistic,not for any other reason moral or religious, but simply because they cannot so be satisfied. The attempt always leads to an eternal struggle with other egoisms, a mutual wounding and hampering, even a mutual destruction in which if we are conquerors today, we are the conquered or the slain tomorrow; for we exhaust ourselves and corrupt ourselves in the dangerous attempt to live by the destruction and exploitation of others. Only that which lives in its own self-existence can endure. And generally, to devour others is to register oneself also as a subject and predestined victim of Death.
1.05 - Vishnu as Brahma creates the world, #Vishnu Purana, #Vyasa, #Hinduism
From his eastern mouth Brahmā then created the Gayatrī metre, the Rig veda, the collection of hymns termed Trivrit, the Rathantara portion of the Sāma veda, and the Agniṣṭoma sacrifice: from his southern mouth he created the Yajur veda, the Tṛṣṭubh metre, the collection of hymns called Pañcadaśa, the Vrihat Sāma, and the portion of the Sāma veda termed Uktha: from his western mouth he created the Sāma veda, the Jayati metre, the collection of hymns termed Saptadaśa, the portion of the Sāma called Vairūpa, and the Atirātra sacrifice: and from his northern mouth he created the Ekavinsa collection of hymns, the Aṭharva veda, the Āptoryāmā rite, the Anuṣṭubh metre, and the Vairāja portion of the Sāma veda[21].
In this manner all creatures, great or small, proceeded from his limbs. The great progenitor of the world having formed the gods, demons, and Pitris, created, in the commencement of the Kalpa, the Yakṣas, Pisācas (goblins), Gandharvas and the troops of Apsarasas the nymphs of heaven, Naras (centaurs, or beings with the limbs of horses and human bodies) and Kinnaras (beings with the heads of horses), Rākṣasas, birds, beasts, deer, serpents, and all things permanent or transitory, movable or immovable. This did the divine Brahmā, the first creator and lord of all: and these things being created, discharged the same functions as they had fulfilled in a previous creation, whether malignant or benign, gentle or cruel, good or evil, true or false; and accordingly as they are actuated by such propensities will be their conduct.
--
khya system mean disabilities, as defects of the senses, blindness, deafness, &c.; and defects of intellect, discontent, ignorance, and the like. S. Kārikā, p. 148, 151. In place of Badha, however, the more usual reading, as in the Bhāgavata, Vārāha, and Mārkaṇḍeya Purāṇas, is Vidha, 'kind,' 'sort,' as ###, implying twenty-eight sorts of animals. These are thus specified in the Bhāgavata, III. 10: Six kinds have single hoofs, nine have double or cloven hoofs, and thirteen have five claws or nails instead of hoofs. The first are the horse, the mule, the ass, the yak, the sarabha, and the gaura, or white deer. The second are the cow, the goat, the buffalo, the hog, the gayal, the black deer, the antelope, the camel, and the sheep. The last are the dog, shacal, wolf, tiger, cat, hare, porcupine, lion, monkey, elephant, tortoise, lizard, and alligator.
[6]: Ūrddha, 'above,' and Srotas, as before; their nourishment being derived from the exterior, not from the interior of the body: according to the commentator; ### as a text of the Vedas has it; 'Through satiety derived from even beholding ambrosia.'
--
ga, Kūrma, Padma, and Mārkaṇḍeya Purāṇas. The Bhāgavata offers some im portant varieties: "From his eastern and other mouths he created the Rich, Yajush, Sāma, and Atharvan vedas; the Śastra, or 'the unuttered incantation;' Ijyā, 'oblation;' Stuti and Stoma, 'prayers' and 'hymns;' and Prāyaścitta, 'expiation' or 'sacred philosophy' (Brāhma): also the Vedas of medicine, arms, music, and mechanics; and the Itihāsas and Purāṇas, which are a fifth Veda: also the portions of the Vedas called Sorasi, Uktha, Purīṣi, 'Agniṣṭut, Āptoryāmā, Atirātra, Vājapeya, Gosava; the four parts of virtue, purity, liberality, piety, and truth; the orders of life, and their institutes and different religious rites and professions; and the sciences of logic, ethics, and polity. The mystic words and monosyllable proceeded from his heart; the metre Ushnih from the hairs of his body; Gayatrī from his skin; Tṛṣṭubh from his flesh; Anuṣṭubh from his tendons; Jagati from his bones; Pankti from his marrow; Vrihati from his breath. The consonants were his life; the vowels his body; the sibilants his senses; the semivowels his vigour." This mysticism, although perhaps expanded and amplified by the Paurāṇics, appears to originate with the Vedas: as in the text, 'The metre was of the tendons.' The different portions of the Vedas specified in the text are yet, for the most part, uninvestigated.
1.05 - War And Politics, #Twelve Years With Sri Aurobindo, #Nirodbaran, #Integral Yoga
Yugoslavia, according to the radio, had signed a protocol with Germany regarding political and economic questions. Sri Aurobindo said, "Yugoslavia is now dependent on Germany economically and politically which means everything. If the news is true, that is the beginning of the end of the Balkans, because Bulgaria won't resist. Greece will be at her wits' end without the help of Turkey and what can Turkey do alone? So Hitler comes to Asia Minor and that means India. That was what I thought long before Hitler's intention about the Balkans was known. Now his move is quite clear. He will try to move towards the Mediterranean, take possession of the Suez and then Egypt, a simultaneous movement in Spain for Gibraltar with the help of France or without. After Egypt, he will try to take North Africa with Ptain's consent. If Petain refuses, he may be replaced by Laval. If both refuse, he will occupy the whole of France and the Mediterranean ports. All this will be most dangerous to England, and the English blockade won't be effective any more. In fact, I felt this danger from the very beginning of the War."
Well, these long extracts sum up Sri Aurobindo's vision of the War. They embody his active interest and participation by his spiritual Force in it. One wonders what would have been the fate of the world without Sri Aurobindo's actual intervention. I often marvelled at the grasp he showed of military affairs. Once I asked him in my letter whether he had any latent military capacity in him, his reply was, "Not in this life." When somebody asked the Mother why England was meeting reverses in spite of Sri Aurobindo's sup port, she replied, "If he had not helped Britain, she would have been swallowed up by Hitler long ago." Unfortunately I haven't kept further record of the talks on the War. When America joined the Allies and Hitler attacked Russia there was no doubt that behind both these movements, Sri Aurobindo's divine diplomacy played a great part just as his intervention or what he called the Divine Intervention saved England from invasion by Hitler. In October 1939, Sri Aurobindo wrote a poem on Hitler in which what he predicted came so literally true!
1.06 - Being Human and the Copernican Principle, #Preparing for the Miraculous, #George Van Vrekhem, #Integral Yoga
of a not particularly im portant star, a very minor portion
of the Milky Way which is one of a very large number of
1.06 - Definition of Tragedy., #Poetics, #Aristotle, #Philosophy
Reversal of the Situation, and Recognition scenes--are parts of the plot. A further proof is, that novices in the art attain to finish: of diction and precision of portraiture before they can construct the plot.
It is the same with almost all the early poets.
The Plot, then, is the first principle, and, as it were, the soul of a tragedy: Character holds the second place. A similar fact is seen in painting. The most beautiful colours, laid on confusedly, will not give as much pleasure as the chalk outline of a portrait. Thus Tragedy is the imitation of an action, and of the agents mainly with a view to the action.
Third in order is Thought,--that is, the faculty of saying what is possible and pertinent in given circumstances. In the case of oratory, this is the function of the Political art and of the art of rhetoric: and so indeed the older poets make their characters speak the language of civic life; the poets of our time, the language of the rhetoricians.
1.06 - Dhyana, #Liber ABA, #Aleister Crowley, #Philosophy
22:It is only necessary to believe that a thing must be to bring it about. This belief must not be an emotional or an intellectual one. It resides in a deeper portion of the mind, yet a portion not so deep but that most men, probably all successful men, will understand these words, having experience of their own with which they can compare it.
23:The most im portant factor in Dhyana is, however, the annihilation of the Ego. Our conception of the universe must be completely overturned if we are to admit this as valid; and it is time that we considered what is really happening.
1.06 - Gestalt and Universals, #Cybernetics, or Control and Communication in the Animal and the Machine, #Norbert Wiener, #Cybernetics
be a most recognizable portrait of its subject. The most plausible
explanation of this is that, somewhere in the visual process, out-
1.06 - LIFE AND THE PLANETS, #The Future of Man, #Pierre Teilhard de Chardin, #Christianity
First, that by a sort of "skimming" process a portion of the
stellar substance separates from the rest, deriving entirely from the
--
do they become, seen in this way, except the first portents of the
superorganism which, woven of the threads of individual men, is
--
who do not what does this portend except the separation and
birth of a new stratum in the biosphere?
1.06 - On Thought, #Words Of Long Ago, #The Mother, #Integral Yoga
From that moment serenitymental peaceis his portion. In all beliefs, in all human knowledge, in all religious teachings, which sometimes appear so contradictory, he perceives the deep truth which nothing can now conceal from his eyes.
Even errors and ignorance no longer disturb him, for, as an unknown master says:
1.06 - Origin of the four castes, #Vishnu Purana, #Vyasa, #Hinduism
Formerly, oh best of Brahmans, when the truth-meditating Brahmā was desirous of creating the world, there sprang from his mouth beings especially endowed with the quality of goodness; others from his breast, pervaded by the quality of foulness; others from his thighs, in whom foulness and darkness prevailed; and others from his feet, in whom the quality of darkness predominated. These were, in succession, beings of the several castes, Brahmans, Kṣetriyas, Vaisyas, and Śūdras, produced from the mouth, the breast, the thighs, and the feet of Brahmā[2]. These he created for the performance of sacrifices, the four castes being the fit instruments of their celebration. By sacrifices, oh thou who knowest the truth, the gods are nourished; and by the rain which they bestow, mankind are sup ported[3]: and thus sacrifices, the source of happiness, are performed by pious men, attached to their duties, attentive to prescribed obligations, and walking in the paths of virtue. Men acquire (by them) heavenly fruition, or final felicity: they go, after death, to whatever sphere they aspire to, as the consequence of their human nature. The beings who were created by Brahmā, of these four castes, were at first endowed with righteousness and perfect faith; they abode wherever they pleased, unchecked by any impediment; their hearts were free from guile; they were pure, made free from soil, by observance of sacred institutes. In their sanctified minds Hari dwelt; and they were filled with perfect wisdom, by which they contemplated the glory of Viṣṇu[4]. After a while (after the Tretā age had continued for some period), that portion of Hari which has been described as one with Kāla (time) infused into created beings sin, as yet feeble though formidable, or passion and the like: the impediment of soul's liberation, the seed of iniquity, sprung from darkness and desire. The innate perfectness of human nature was then no more evolved: the eight kinds of perfection, Rasollāsā and the rest, were impaired[5]; and these being enfeebled, and sin gaining strength, mortals were afflicted with pain, arising from susceptibility to contrasts, as heat and cold, and the like. They therefore constructed places of refuge, protected by trees, by mountains, or by water; surrounded them by a ditch or a wall, and formed villages and cities; and in them erected appropriate dwellings, as defences against the sun and the cold[6]. Having thus provided security against the weather, men next began to employ themselves in manual labour, as a means of livelihood, (and cultivated) the seventeen kinds of useful grain-rice, barley, wheat, millet, sesamum, panic, and various sorts of lentils, beans, and pease[7]. These are the kinds cultivated for domestic use: but there are fourteen kinds which may be offered in sacrifice; they are, rice, barley, Māṣa, wheat, millet, and sesamum; Priya
gu is the seventh, and kulattha, pulse, the eighth: the others are, Syāmāka, a sort of panic; Nīvāra, uñcultivated rice; Jarttila, wild sesamum; Gavedukā (coix); Markata, wild panic; and (a plant called) the seed or barley of the Bambu (Venu-yava). These, cultivated or wild, are the fourteen grains that were produced for purposes of offering in sacrifice; and sacrifice (the cause of rain) is their origin also: they again, with sacrifice, are the great cause of the perpetuation of the human race, as those understand who can discriminate cause and effect. Thence sacrifices were offered daily; the performance of which, oh best of Munis, is of essential service to mankind, and expiates the offences of those by whom they are observed. Those, however, in whose hearts the dross of sin derived from Time (Kāla) was still more developed, assented not to sacrifices, but reviled both them and all that resulted from them, the gods, and the followers of the Vedas. Those abusers of the Vedas, of evil disposition and conduct, and seceders from the path of enjoined duties, were plunged in wickedness[8]. The means of subsistence having been provided for the beings he had created, Brahmā prescribed laws suited to their station and faculties, the duties of the several castes and orders[9], and the regions of those of the different castes who were observant of their duties. The heaven of the Pitris is the region of devout Brahmans. The sphere of Indra, of Kṣetriyas who fly not from the field. The region of the winds is assigned to the Vaisyas who are diligent in their occupations and submissive. Śūdras are elevated to the sphere of the Gandharvas. Those Brahmans who lead religious lives go to the world of the eighty-eight thousand saints: and that of the seven Ṛṣis is the seat of pious anchorets and hermits. The world of ancestors is that of respectable householders: and the region of Brahmā is the asylum of religious mendicants[10]. The imperishable region of the Yogis is the highest seat of Viṣṇu, where they perpetually meditate upon the supreme being, with minds intent on him alone: the sphere where they reside, the gods themselves cannot behold. The sun, the moon, the planets, shall repeatedly be, and cease to be; but those who internally repeat the mystic adoration of the divinity, shall never know decay. For those who neglect their duties, who revile the Vedas, and obstruct religious rites, the places assigned after death are the terrific regions of darkness, of deep gloom, of fear, and of great terror; the fearful hell of sharp swords, the hell of scourges and of a waveless sea[11].
1.06 - The Ascent of the Sacrifice 2 The Works of Love - The Works of Life, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
And yet even the leading of the inmost psychic being is not found sufficient until it has succeeded in raising itself out of this mass of inferior Nature to the highest spiritual levels and the divine spark and flame descended here have rejoined themselves to their original fiery Ether. For there is there no longer a spiritual consciousness still imperfect and half lost to itself in the thick sheaths of human mind, life and body, but the full spiritual consciousness in its purity, freedom and intense wideness. There, as it is the eternal Knower that becomes the Knower in us and mover and user of all knowledge, so it is the eternal All-Blissful who is the Adored attracting to himself the eternal divine portion of his being and joy that has gone out into the play of the universe, the infinite Lover pouring himself out in the multiplicity of his own manifested selves in a happy Oneness.
All Beauty in the world is there the beauty of the Beloved, and all forms of beauty have to stand under the light of that eternal Beauty and submit themselves to the sublimating and transfiguring power of the unveiled Divine Perfection. All Bliss and Joy are there of the All-Blissful, and all inferior forms of enjoyment, happiness or pleasure are subjected to the shock of the intensity of its floods or currents and either they are broken to pieces as inadequate things under its convicting stress or compelled to transmute themselves into the forms of the Divine Ananda. Thus for the individual consciousness a Force is manifested which can deal sovereignly in it with the diminutions and degradations of the values of the Ignorance. At last it begins to be possible to bring down into life the immense reality and intense concreteness of the love and joy that are of the Eternal. Or at any rate it will be possible for our spiritual consciousness to raise itself out of mind into the supramental Light and Force and Vastness; there in the light and potency of the supramental Gnosis are the splendour and joy of a power of divine self-expression and selforganisation which could rescue and re-create even the world of the Ignorance into a figure of the Truth of the Spirit.
1.06 - The Four Powers of the Mother, #The Mother With Letters On The Mother, #Sri Aurobindo, #Integral Yoga
1:The four Powers of the Mother are four of her outstanding Personalities, portions and embodiments of her divinity through whom she acts on her creatures, orders and harmonises her creations in the worlds and directs the working out of her thousand forces. For the Mother is one but she comes before us with differing aspects; many are her powers and personalities, many her emanations and Vibhutis that do her work in the universe. The One whom we adore as the Mother is the divine Conscious Force that dominates all existence, one and yet so many-sided that to follow her movement is impossible even for the quickest mind and for the freest and most vast intelligence. The Mother is the consciousness and force of the Supreme and far above all she creates. But something of her ways can be seen and felt through her embodiments and the more seizable because more defined and limited temperament and action of the goddess forms in whom she consents to be manifest to her creatures.
2:There are three ways of being of the Mother of which you can become aware when you enter into touch of oneness with the Conscious Force that upholds us and the universe. Transcendent, the original supreme Shakti, she stands above the worlds and links the creation to the ever unmanifest mystery of the Supreme. Universal, the cosmic Mahashakti, she creates all these beings and contains and enters, sup ports and conducts all these million processes and forces. Individual, she embodies the power of these two vaster ways of her existence, makes them living and near to us and mediates between the human personality and the divine Nature.
3:The one original transcendent Shakti, the Mother stands above all the worlds and bears in her eternal consciousness the Supreme Divine. Alone, she harbours the absolute Power and the ineffable Presence; containing or calling the Truths that have to be manifested, she brings them down from the Mystery in which they were hidden into the light of her infinite consciousness and gives them a form of force in her omnipotent power and her boundless life and a body in the universe. The Supreme is manifest in her for ever as the everlasting Sachchidananda, manifested through her in the worlds as the one and dual consciousness of Ishwara-Shakti and the dual principle of Purusha-Prakriti, embodied by her in the Worlds and the Planes and the Gods and their Energies and figured because of her as all that is in the known worlds and in unknown others. All is her play with the Supreme; all is her manifestation of the mysteries of the Eternal, the miracles of the Infinite. All is she, for all are parcel and portion of the divine Conscious-Force. Nothing can be here or elsewhere but what she decides and the Supreme sanctions; nothing can take shape except what she moved by the Supreme perceives and forms after casting it into seed in her creating Ananda.
4: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 sup ports 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.
--
6:The Mother not only governs all from above but she descends into this lesser triple universe. Impersonally, all things here, even the movements of the Ignorance, are herself in veiled power and her creations in diminished substance, her Naturebody and Nature-force, and they exist because, moved by the mysterious fiat of the Supreme to work out something that was there in the possibilities of the Infinite, she has consented to the great sacrifice and has put on like a mask the soul and forms of the Ignorance. But personally too she has stooped to descend here into the Darkness that she may lead it to the Light, into the Falsehood and Error that she may convert it to the Truth, into this Death that she may turn it to godlike Life, into this world-pain and its obstinate sorrow and suffering that she may end it in the transforming ecstasy of her sublime Ananda. In her deep and great love for her children she has consented to put on herself the cloak of this obscurity, condescended to bear the attacks and torturing influences of the powers of the Darkness and the Falsehood, borne to pass through the portals of the birth that is a death, taken upon herself the pangs and sorrows and sufferings of the creation, since it seemed that thus alone could it be lifted to the Light and Joy and Truth and eternal Life. This is the great sacrifice called sometimes the sacrifice of the Purusha, but much more deeply the holocaust of Prakriti, the sacrifice of the Divine Mother
7:Four great Aspects of the Mother four of her leading Powers and Personalities have stood in front in her guidance of this universe and in her dealings with the terrestrial play. One is her personality of calm wideness and comprehending wisdom and tranquil benignity and inexhaustible compassion and sovereign and surpassing majesty and all-ruling greatness. Another embodies her power of splendid strength and irresistible passion, her warrior mood, her overwhelming will, her impetuous swiftness and world-shaking force. A third is vivid and sweet and wonderful with her deep secret of beauty and harmony and fine rhythm, her intricate and subtle opulence, her compelling attraction and captivating grace. The fourth is equipped with her close and profound capacity of intimate knowledge and careful flawless work and quiet and exact perfection in all things. Wisdom, Strength, Harmony, Perfection are their several attributes and it is these powers that they bring with them into the world, manifest in a human disguise in their Vibhutis and shall found in the divine degree of their ascension in those who can open their earthly nature to the direct and living influence of the Mother To the four we give the four great names, Maheshwari, Mahakali, Mahalakshmi, Mahasaraswati.
8:Imperial MAHESHWARI is seated in the wideness above the thinking mind and will and sublimates and greatens them into wisdom and largeness or floods with a splendour beyond them. For she is the mighty and wise One who opens us to the supramental infinities and the cosmic vastness, to the grandeur of the supreme Light, to a treasure-house of miraculous knowledge, to the measureless movement of the Mother s eternal forces. Tranquil is she and wonderful, great and calm for ever. Nothing can move her because all wisdom is in her; nothing is hidden from her that she chooses to know; she comprehends all things and all beings and their nature and what moves them and the law of the world and its times and how all was and is and must be. A strength is in her that meets everything and masters and none can prevail in the end against her vast intangible wisdom and high tranquil power. Equal, patient and unalterable in her will she deals with men according to their nature and with things and happenings according to their force and the truth that is in them. Partiality she has none, but she follows the decrees of the Supreme and some she raises up and some she casts down or puts away from her into the darkness. To the wise she gives a greater and more luminous wisdom; those that have vision she admits to her counsels; on the hostile she imposes the consequence of their hostility; the ignorant and foolish she leads according to their blindness. In each man she answers and handles the different elements of his nature according to their need and their urge and the return they call for, puts on them the required pressure or leaves them to their cherished liberty to prosper in the ways of the Ignorance or to perish. For she is above all, bound by nothing, attached to nothing in the universe. Yet has she more than any other the heart of the universal Mother For her compassion is endless and inexhaustible; all are to her eyes her children and portions of the One, even the Asura and Rakshasa and Pisacha and those that are revolted and hostile. Even her rejections are only a postponement, even her punishments are a grace. But her compassion does not blind her wisdom or turn her action from the course decreed; for the Truth of things is her one concern, knowledge her centre of power and to build our soul and our nature into the divine Truth her mission and her labour.
9:MAHAKALI is of another nature. Not wideness but height, not wisdom but force and strength are her peculiar power. There is in her an overwhelming intensity, a mighty passion of force to achieve, a divine violence rushing to shatter every limit and obstacle. All her divinity leaps out in a splendour of tempestuous action; she is there for swiftness, for the immediately effective process, the rapid and direct stroke, the frontal assault that carries everything before it. Terrible is her face to the Asura, dangerous and ruthless her mood against the haters of the Divine; for she is the Warrior of the Worlds who never shrinks from the battle. Intolerant of imperfection, she deals roughly with all in man that is unwilling and she is severe to all that is obstinately ignorant and obscure; her wrath is immediate and dire against treachery and falsehood and malignity, ill-will is smitten at once by her scourge. Indifference, negligence and sloth in the divine work she cannot bear and she smites awake at once with sharp pain, if need be, the untimely slumberer and the loiterer. The impulses that are swift and straight and frank, the movements that are unreserved and absolute, the aspiration that mounts in flame are the motion of Mahakali. Her spirit is tameless, her vision and will are high and far-reaching like the flight of an eagle, her feet are rapid on the upward way and her hands are outstretched to strike and to succour. For she too is the Mother and her love is as intense as her wrath and she has a deep and passionate kindness. When she is allowed to intervene in her strength, then in one moment are broken like things without consistence the obstacles that immobilise or the enemies that assail the seeker. If her anger is dreadful to the hostile and the vehemence of her pressure painful to the weak and timid, she is loved and worshipped by the great, the strong and the noble; for they feel that her blows beat what is rebellious in their material into strength and perfect truth, hammer straight what is wry and perverse and expel what is impure or defective. But for her what is done in a day might have taken centuries; without her Ananda might be wide and grave or soft and sweet and beautiful but would lose the flaming joy of its most absolute intensities. To knowledge she gives a conquering might, brings to beauty and harmony a high and mounting movement and imparts to the slow and difficult labour after perfection an impetus that multiplies the power and shortens the long way. Nothing can satisfy her that falls short of the supreme ecstasies, the highest heights, the noblest aims, the largest vistas. Therefore with her is the victorious force of the Divine and it is by grace of her fire and passion and speed if the great achievement can be done now rather than hereafter.
1.06 - THE MASTER WITH THE BRAHMO DEVOTEES, #The Gospel of Sri Ramakrishna, #Sri Ramakrishna, #Hinduism
"Again, among the worldly there are people with the traits of rajas. Such a man has a watch and chain, and two or three rings on his fingers. The furniture of his house is all spick and span. On the walls hang portraits of the Queen, the Prince of Wales, and other prominent people; the building is whitewashed and spotlessly clean. His wardrobe is filled with a large assortment of clothes; even the servants have their livery, and all that.
"The traits of a worldly man endowed with tamas are sleep, lust, anger, egotism, and the like.
--
In the afternoon Sri Ramakrishna was seated on the west porch of his room in the temple garden at Dakshineswar. Among others, Baburam, Ramdayal, and M. were present. These three were going to spend the night with the Master. M. intended to stay the following day also, for he was having his Christmas holidays. Baburam had only recently begun to visit the Master.
MASTER (to the devotees): "A man becomes liberated even in this life when he knows that God is the Doer of all things. Once Keshab came here with Sambhu Mallick. I said to him, 'Not even a leaf moves except by the will of God.' Where is man's free will? All are under the will of God. Nangta was a man of great knowledge, yet even he was about to drown himself in the Ganges. He stayed here eleven months. At one time he suffered from stomach trouble. The excruciating pain made him lose control over himself, and he wanted to drown himself in the river. There was a long shoal near the bathing-ghat. However far he went into the river, he couldn't find water above his knees. Then he understood everything and came back. At one time I was very ill and was about to cut my throat with a knife. Therefore I say: 'O Mother, I am the machine and Thou art the Operator; I am the chariot and Thou art the Driver. I move as Thou movest me; I do as Thou makest me do.' "
1.06 - The Sign of the Fishes, #Aion, #Carl Jung, #Psychology
4 From this inscription I will cite only the middle portion, which says: "Every-
where I had a travelling companion, since I had Paul sitting in the chariot. But
1.06 - WITCHES KITCHEN, #Faust, #Johann Wolfgang von Goethe, #Poetry
Why do ye stir the porridge so?
THE ANIMALS
1.07 - BOOK THE SEVENTH, #Metamorphoses, #Ovid, #Poetry
Down to the port, amidst the rabble, run
The princes of the blood; with Telamon,
--
E're into port another navy bore,
With Cephalus, and all his jolly crew;
1.07 - Cybernetics and Psychopathology, #Cybernetics, or Control and Communication in the Animal and the Machine, #Norbert Wiener, #Cybernetics
of a portion of the prefrontal lobe of the cortex. It has recently
been having a certain vogue, probably not unconnected with
--
that the legs or ether portions in contact with the ground will
be crushed by its weight; a tree is limited by the mechanism
1.07 - Hui Ch'ao Asks about Buddha, #The Blue Cliff Records, #Yuanwu Keqin, #Zen
a small portion of realization. If one by one they make intellec
tual interpretations, everyone on earth would be an exter
--
a portrait of him (to symbolize his succession to Su Shan), and
led a band of followers travelling on foot. When they got to Fa
1.07 - Incarnate Human Gods, #The Golden Bough, #James George Frazer, #Occultism
enlightened portion of the community, while magic is the refuge of
the superstitious and ignorant. But when, still later, the
--
According to the early portuguese historian, Dos Santos, the Zimbas,
or Muzimbas, a people of South-eastern Africa, "do not adore idols
--
that a portion of his, that is, of Gunputty's holy spirit should
abide with him and with his seed after him even to the seventh
1.07 - Medicine and Psycho therapy, #The Practice of Psycho therapy, #Carl Jung, #Psychology
solely on whether certain portions of the world beyond individual
experience can be shown to exist in the unconsciouscertain constants
--
Mythologems are the aforementioned portions of the world which
belong to the structural elements of the psyche. They are constants whose
1.07 - Production of the mind-born sons of Brahma, #Vishnu Purana, #Vyasa, #Hinduism
Then Brahmā[5] created himself the Manu Svāyambhuva, born of, and identical with, his original self, for the protection of created beings; and the female portion of himself he constituted Śatarūpā, whom austerity purified from the sin (of forbidden nuptials), and whom the divine Manu Svāyambhuva took to wife. From these two were born two sons, Priyavrata and Uttānapāda[6], and two daughters, named Prasūti and Ākūti, graced with loveliness and exalted merit[7]. Prasūti he gave to Dakṣa, after giving Ākūti to the patriarch Ruci[8], who espoused her. Ākūti bore to Ruci twins, Yajña and Dakṣinā[9], who afterwards became husband and wife, and had twelve sons, the deities called Yāmas[10], in the Manvantara of Svāyambhuva.
The patriarch Dakṣa had by Prasūti twenty-four daughters[11]: hear from me their names: Sraddhā (faith), Lakṣmī (prosperity), Dhriti (steadiness), Tuṣṭi (resignation), Puṣṭi (thriving), Medhā (intelligence), Krīyā (action, devotion), Buddhi (intellect), Lajjā (modesty), Vapu (body), Sānti (expiation), Siddhi (perfection), Kīrtti (fame): these thirteen daughters of Dakṣa, Dharma (righteousness) took to wife. The other eleven bright-eyed and younger daughters of the patriarch were, Khyāti (celebrity), Sati (truth), Sambhūti (fitness), Smriti (memory), Prīti (affection), Kṣamā (patience), Sannati (humility), Anasūyā (charity), Ūrjjā (energy), with Svāhā (offering), and Swadhā (oblation). These maidens were respectively wedded to the Munis, Bhrigu, Bhava, Marīci, A
--
ga P. and Vāyu P. describe the origin of Virāj and Śatarūpā from Brahmā; and they intimate the union of Śatarūpā with Puruṣa or Virāj, the male portion of Brahmā, in the first instance; and in the second, with Manu, who is termed Vairāja, or the son of Virāj. The Brāhma P., the words of which are repeated in the Hari Vaṃśa, introduces a new element of perplexity in a new name, that of Āpava. According to the commentator, this is a name of the Prajāpati Vaśiṣṭha. As, however, he performs the office of Brahmā, he should be regarded as that divinity: but this is not exactly the case, although it has been so rendered by the French translator. Āpava becomes twofold, and in the capacity of his male half begets offspring by the female. Again, it is said Viṣṇu created p. 53 Virāj, and Virāj created the male, which is Vairāja or Manu; who was thus the second interval (Antaram), or stage, in creation. That is, according to the commentator, the first stage was the creation of Āpava, or Vaśiṣṭha, or Virāj, by Viṣṇu, through the agency of Hiranyagarbha or Brahmā; and the next was that of the creation of Manu by Virāj. Śatarūpā appears as first the bride of Āpava, and then as the wife of Manu. This account therefore, although obscurely expressed, appears to be essentially the same with that of Manu; and we have Brahmā, Virāj, Manu, instead of Brahmā and Manu. It seems probable that this difference, and the part assigned to Virāj, has originated in some measure from confounding Brahmā with the male half of his individuality, and considering as two beings that which was but one. If the Puruṣa or Virāj be distinct from Brahmā, what becomes of Brahmā? The entire whole and its two halves cannot coexist; although some of the Paurāṇics and the author of Manu seem to have imagined its possibility, by making Virāj the son of Brahmā. The perplexity, however, is still more ascribable to the personification of that which was only an allegory. The division of Brahmā into two halves designates, as is very evident from the passage in the Vedas given by Mr. Colebrooke, (As. R. VIII. 425,) the distinction of cor poreal substance into two sexes; Virāj being all male animals, Śatarūpā all female animals. So the commentator on the Hari Vaṃśa explains the former to denote the horse, the bull, &c.; and the latter, the mare, the cow, and the like. In the Bhāgavata the term Virāj implies, Body, collectively, as the commentator observes; 'As the sun illuminates his own inner sphere, as well as the exterior regions, so soul, shining in body (Virāja), irradiates all without and within.' All therefore that the birth of Virāj was intended to express, was the creation of living body, of creatures of both sexes: and as in consequence man was produced, he might be said to be the son of Virāj, or bodily existence. Again, Śatarūpā, the bride of Brahmā, or of Virāj, or of Manu, is nothing more than beings of varied or manifold forms, from Sata, 'a hundred,' and 'form;' explained by the annotator on the Hari Vaṃśa by Anantarūpā, 'of infinite,' and Vividharūpā, 'of diversified shape;' being, as he states, the same as Māyā, 'illusion,' or the power of multiform metamorphosis. The Matsya P. has a little allegory of its own, on the subject of Brahmā's intercourse with Śatarūpā; for it explains the former to mean the Vedas, and the latter the Savitrī, or holy prayer, which is their chief text; and in their cohabitation there is therefore no evil.
[6]: The Brāhma P. has a different order, and makes Vīra the son of the first pair, who has Uttānapāda, &c. by Kāmyā. The commentator on the Hari Vaṃśa quotes the Vāyu for a confirmation of this account; but the passage there is, 'Śatarūpā bore to the male Vairāja (Manu) two Vīras,' i. e. heroes or heroic sons, p. 54 Uttānpāda and Priyavrata. It looks as if the compiler of the Brāhma P. had made some very unaccountable blunder, and invented upon it a new couple, Vīra and Kāmyā: no such person as the former occurs in any other Purāṇa, nor does Kāmyā, as his wife.
1.07 - Standards of Conduct and Spiritual Freedom, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
1:THE KNOWLEDGE on which the doer of works in Yoga has to found all his action and development has for the keystone of its structure a more and more concrete perception of unity, the living sense of an all-pervading oneness; he moves in the increasing consciousness of all existence as an indivisible whole: all work too is part of this divine indivisible whole. His personal action and its results can no longer be or seem a separate movement mainly or entirely determined by the egoistic "free" will of an individual, himself separate in the mass. Our works are part of an indivisible cosmic action; they are put or, more accurately, put themselves into their place in the whole out of which they arise and their outcome is determined by forces that overpass us. That world action in its vast totality and in every petty detail is the indivisible movement of the One who manifests himself progressively in the cosmos. Man too becomes progressively conscious of the truth of himself and the truth of things in pro portion as he awakens to this One within him and outside him and to the occult, miraculous and significant process of its forces in the motion of Nature. This action, this movement, is not confined even in ourselves and those around us to the little fragmentary portion of the cosmic activities of which we in our superficial consciousness are aware; it is sup ported by an immense underlying environing existence subliminal to our minds or subconscious, and it is attracted by an immense transcending existence which is superconscious to our nature. Our action arises, as we ourselves have emerged, out of a universality of which we are not aware; we give it a shape by our personal temperament, personal mind and will of thought or force of impulse or desire; but the true truth of things, the true law of action exceeds these personal and human formations. Every standpoint, every man-made rule of action which ignores the indivisible totality of the cosmic movement, whatever its utility in external practice, is to the eye of spiritual Truth an imperfect view and a law of the Ignorance.
2:Even when we have arrived at some glimpse of this idea or succeeded in fixing it in our consciousness as a knowledge of the mind and a consequent attitude of the soul, it is difficult for us in our outward parts and active nature to square accounts between this universal standpoint and the claims of our personal opinion, our personal will, our personal emotion and desire. We are forced still to go on dealing with this indivisible movement as if it were a mass of impersonal material out of which we, the ego, the person, have to carve something according to our own will and mental fantasy by a personal struggle and effort. This is man's normal attitude towards his environment, actually false because our ego and its will are creations and puppets of the cosmic forces and it is only when we withdraw from ego into the consciousness of the divine Knowledge-Will of the Eternal who acts in them that we can be by a sort of deputation from above their master. And yet is this personal position the right attitude for man so long as he cherishes his individuality and has not yet fully developed it; for without this view-point and motiveforce he cannot grow in his ego, cannot sufficiently develop and differentiate himself out of the subconscious or half-conscious universal mass-existence.
--
28: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
29:All conduct and action are part of the movement of a Power, a Force infinite and divine in its origin and secret sense and will even though the forms of it we see seem inconscient or ignorant, material, vital, mental, finite, which is working to bring out progressively something of the Divine and Infinite in the obscurity of the individual and collective nature. This power is leading towards the Light, but still through the Ignorance. It leads man first through his needs and desires; it guides him next through enlarged needs and desires modified and enlightened by a mental and moral ideal. It is preparing to lead him to a spiritual realisation that overrides these things and yet fulfils and reconciles them in all that is divinely true in their spirit and purpose. It transforms the needs and desires into a divine Will and Ananda. It transforms the mental and moral aspiration into the powers of Truth and Perfection that are beyond them. It substitutes for the divided straining of the individual nature, for the passion and strife of the separate ego, the calm, profound, harmonious and happy law of the universalised person within us, the central being, the spirit that is a portion of the supreme Spirit. This true Person in us, because it is universal, does not seek its separate gratification but only asks in its outward expression in Nature its growth to its real stature, the expression of its inner divine self, that transcendent spiritual power and presence within it which is one with all and in sympathy with each thing and creature and with all the collective personalities and powers of the divine existence, and yet it transcends them and is not bound by the egoism of any creature or collectivity or limited by the ignorant controls of their lower nature. This is the high realisation in front of all our seeking and striving, and it gives the sure promise of a perfect reconciliation and transmutation of all the elements of our nature. A pure, total and flawless action is possible only when that is effected and we have reached the height of this secret Godhead within us.
30:The perfect supramental action will not follow any single principle or limited rule. It is not likely to satisfy the standard either of the individual egoist or of any organised group-mind. It will conform to the demand neither of the positive practical man of the world nor of the formal moralist nor of the patriot nor of the sentimental philanthropist nor of the idealising philosopher. It will proceed by a spontaneous outflowing from the summits in the totality of an illumined and uplifted being, will and knowledge and not by the selected, calculated and standardised action which is all that the intellectual reason or ethical will can achieve. Its sole aim will be the expression of the divine in us and the keeping together of the world and its progress towards the Manifestation that is to be. This even will not be so much an aim and purpose as a spontaneous law of the being and an intuitive determination of the action by the Light of the divine Truth and its automatic influence. It will proceed like the action of Nature from a total will and knowledge behind her, but a will and knowledge enlightened in a conscious supreme Nature and no longer obscure in this ignorant Prakriti. It will be an action not bound by the dualities but full and large in the spirit's impartial joy of existence. The happy and inspired movement of a divine Power and Wisdom guiding and impelling us will replace the perplexities and stumblings of the suffering and ignorant ego.
1.07 - THE GREAT EVENT FORESHADOWED - THE PLANETIZATION OF MANKIND, #The Future of Man, #Pierre Teilhard de Chardin, #Christianity
ated portents allow of no misunderstanding. What is really going
on, under cover and in the form of human collectivization, is the
--
terminism but the portent, the inception of a second phase of human
Reflexion (this time not merely individual but collective), then it must
1.07 - The Infinity Of The Universe, #Of The Nature Of Things, #Lucretius, #Poetry
Could keep their place least portion of an hour:
For, driven apart from out its meetings fit,
1.07 - The Magic Wand, #The Practice of Magical Evocation, #Franz Bardon, #Occultism
Lead corresponding to Saturn Tin corresponding to Jupiter Iron corresponding to Mars Gold corresponding to the Sun Copper corresponding to Venus Brass corresponding to Mercury Silver corresponding to the Moon Apart from this, the rings may have engravings portraying the intelligences of the above-mentioned planets. The use of a wand like this will, in general, be restricted to the conjuration of intelligences of the seven planets. When used for other purposes, it will not prove superior to the other types of wands.
This is all the magician needs to know: from the examples above he will, by himself, be able to proceed to other variations.
1.07 - TRUTH, #The Perennial Philosophy, #Aldous Huxley, #Philosophy
The overvaluation of words and formulae may be regarded as a special case of that overvaluation of the things of time, which is so fatally characteristic of historic Christianity. To know Truth-as-Fact and to know it unitively, in spirit and in truth-as-immediate-apprehensionthis is deliverance, in this standeth our eternal life. To be familiar with the verbalized truths, which symbolically correspond to Truth-as-Fact insofar as it can be known in, or inferred from, truth-as-immediate-apprehension, or truth-as-historic-revelationthis is not salvation, but merely the study of a special branch of philosophy. Even the most ordinary experience of a thing or event in time can never be fully or adequately described in words. The experience of seeing the sky or having neuralgia is incommunicable; the best we can do is to say blue or pain, in the hope that those who hear us may have had experiences similar to our own and so be able to supply their own version of the meaning. God, however, is not a thing or event in time, and the time-bound words which cannot do justice even to tem poral matters are even more inadequate to the intrinsic nature and our own unitive experience of that which belongs to an incommensurably different order. To suppose that people can be saved by studying and giving assent to formulae is like supposing that one can get to Timbuctoo by poring over a map of Africa. Maps are symbols, and even the best of them are inaccurate and imperfect symbols. But to anyone who really wants to reach a given destination, a map is indispensably useful as indicating the direction in which the traveller should set out and the roads which he must take.
In later Buddhist philosophy words are regarded as one of the prime determining factors in the creative evolution of human beings. In this philosophy five categories of being are recognizedName, Appearance, Discrimination, Right Knowledge. Suchness. The first three are related for evil, the last two for good. Appearances are discriminated by the sense organs, then reified by naming, so that words are taken for things and symbols are used as the measure of reality. According to this view, language is a main source of the sense of separateness and the blasphemous idea of individual self-sufficiency, with their inevitable corollaries of greed, envy, lust for power, anger and cruelty. And from these evil passions there springs the necessity of an indefinitely protracted and repeated separate existence under the same, self-perpetuated conditions of craving and infatuation. The only escape is through a creative act of the will, assisted by Buddha-grace, leading through selflessness to Right Knowledge, which consists, among other things, in a proper appraisal of Names, Appearances and Discrimination. In and through Right Knowledge, one emerges from the infatuating delusion of I, me, mine, and, resisting the temptation to deny the world in a state of premature and one-sided ecstasy, or to affirm it by living like the average sensual man, one comes at last to the transfiguring awareness that samsara and nirvana are one, to the unitive apprehension of pure Suchness the ultimate Ground, which can only be indicated, never adequately described in verbal symbols.
1.08 - Attendants, #Twelve Years With Sri Aurobindo, #Nirodbaran, #Integral Yoga
Purani, the last to be mentioned of our group, was one of the old guards associated with Sri Aurobindo from the twenties. I shall not speak much about him because his own books tell in every line what profound love and adoration he bore for the Master for whose sake he would do anything. Full of life and gusto, he added a liveliness to our company. His choice of the unearthly hours from 2 a.m. to 6.30 a.m. for service was a great relief to us. He would surge up from the bosom of the night and say, "Here I am!" He had the entire period to himself and kept awake while we were contentedly sleeping and snoring by his side. Now and then we used to hear, as if in a dream, Sri Aurobindo's soft voice asking for something and Purani with military steps advancing and responding to the call of the General. If you happened to wake up by some inadvertent noise, you would find a different figure altogether, moving in the penumbra. No longer that lively, youngish spirit, but a very serious face that does not recognise anything else but the work, and brooks no meddling in his duty when Sri Aurobindo is his sole monopoly. I realised then why he chose that hour for service. He could be concentrated, watchful and all alone with the Master. The midnight surely affects all of us with its portentous weight. Another distinctive feature in his service was his physical strength without which it would have been difficult to lift or carry Sri Aurobindo during the early days of the accident. We have seen how he served as a solid human crutch on Sri Aurobindo's right side and later on, his giant manipulation of the large hand-fan was no less an achievement.
His tremendous vital energy would take little account of things big or small. It would either dash against the door or kick at a poor matchbox! The noise would make Sri Aurobindo remark, "What's the matter?" "It is Purani!" we would reply in fun and evoke his smile. He knew Purani's nature very well. Once when Purani hurt his big toe Sri Aurobindo remarked, "You are always dropping things or knocking against them!" He even referred our jokes to the Mother at Purani's cost.
1.08 - BOOK THE EIGHTH, #Metamorphoses, #Ovid, #Poetry
Perithous, no small portion of the war,
Press'd on, and shook his lance: to whom from far
--
Yet a large portion of a little store,
Which for their sakes alone he wish'd were more.
1.08 - Information, Language, and Society, #Cybernetics, or Control and Communication in the Animal and the Machine, #Norbert Wiener, #Cybernetics
stage, such as the portuguese man-of-war, which is a complex
structure of differentiated coelenterate polyps, where the several216
--
mixture of religion, pornography, and pseudoscience will sell an
illustrated newspaper. A certain blend of wheedling, bribery, and
1.08 - Origin of Rudra: his becoming eight Rudras, #Vishnu Purana, #Vyasa, #Hinduism
"In the meanwhile, the virtuous daughter of the mountain king, observing the departure of the divinities, addressed her lord, the god of living beings, and said-Umā spake-'Whither, oh lord, have the gods, preceded by Indra, this day departed? Tell me truly, oh thou who knowest all truth, for a great doubt perplexes me.' Maheśvara spake; Illustrious goddess, the excellent patriarch Dakṣa celebrates the sacrifice of a horse, and thither the gods repair.' Devī spake; Why then, most mighty god, dost thou also not proceed to this solemnity? by what hinderance is thy progress thither impeded?' Maheśvara spake; 'This is the contrivance, mighty queen, of all the gods, that in all sacrifices no portion should be assigned to me. In consequence of an arrangement formerly devised, the gods allow me, of right, no participation of sacrificial offerings.' Devī spake; 'The lord god lives in all bodily forms, and his might is eminent through his superior faculties; he is unsurpassable, he is unapproachable, in splendour and glory and power. That such as he should be excluded from his share of oblations, fills me with deep sorrow, and a trembling, oh sinless, seizes upon my frame. Shall I now practise bounty, restraint, or penance, so that my lord, who is inconceivable, may obtain a share, a half or a third portion, of the sacrifice[4]?'
"Then the mighty and incomprehensible deity, being pleased, said to his bride, thus agitated; and speaking; 'Slender-waisted queen of the gods, thou knowest not the pur port of what thou sayest; but I know it, oh thou with large eyes, for the holy declare all things by meditation. By thy perplexity this day are all the gods, with Mahendra and all the three worlds, utterly confounded. In my sacrifice, those who worship me, repeat my praises, and chant the Rathantara song of the Sāma veda; my priests worship me in the sacrifice of true wisdom, where no officiating Brahman is needed; and in this they offer me my portion.' Devī spake; 'The lord is the root of all, and assuredly, in every assemblage of the female world, praises or hides himself at will.' Mahādeva spake; 'Queen of the gods, I praise not myself: approach, and behold whom I shall create for the purpose of claiming my share of the rite.'
"Having thus spoken to his beloved spouse, the mighty Maheśvara created from his mouth a being like the fire of fate; a divine being, with a thousand heads, a thousand eyes, a thousand feet; wielding a thousand clubs, a thousand shafts; holding the shell, the discus, the mace, and bearing a blazing bow and battle-axe; fierce and terrific, shining with dreadful splendour, and decorated with the crescent moon; clothed in a tiger's skin, dripping with blood; having a capacious stomach, and a vast mouth, armed with formidable tusks: his ears were erect, his lips were pendulous, his tongue was lightning; his hand brandished the thunderbolt; flames streamed from his hair; a necklace of pearls wound round his neck; a garland of flame descended on his breast: radiant with lustre, he looked like the final fire that consumes the world. Four tremendous tusks projected from a mouth which extended from ear to ear: he was of vast bulk, vast strength, a mighty male and lord, the destroyer of the universe, and like a large fig-tree in circumference; shining like a hundred moons at once; fierce as the fire of love; having four heads, sharp white teeth, and of mighty fierceness, vigour, activity, and courage; glowing with the blaze of a thousand fiery suns at the end of the world; like a thousand undimmed moons: in bulk like Himādri, Kailāsa, or Meru, or Mandara, with all its gleaming herbs; bright as the sun of destruction at the end of ages; of irresistible prowess, and beautiful aspect; irascible, with lowering eyes, and a countenance burning like fire; clothed in the hide of the elephant and lion, and girt round with snakes; wearing a turban on his head, a moon on his brow; sometimes savage, sometimes mild; having a chaplet of many flowers on his head, anointed with various unguents, and adorned with different ornaments and many sorts of jewels; wearing a garland of heavenly Karnikāra flowers, and rolling his eyes with rage. Sometimes he danced; sometimes he laughed aloud; sometimes he stood wrapt in meditation; sometimes he trampled upon the earth; sometimes he sang; sometimes he wept repeatedly: and he was endowed with the faculties of wisdom, dispassion, power, penance, truth, endurance, fortitude, dominion, and self-knowledge.
"This being, then, knelt down upon the ground, and raising his hands respectfully to his head, said to Mahādeva, 'Sovereign of the gods, command what it is that I must do for thee.' To which Maheśvara replied, Spoil the sacrifice of Dakṣa.' Then the mighty Vīrabhadra, having heard the pleasure of his lord, bowed down his head to the feet of Prajāpati; and starting like a lion loosed from bonds, despoiled the sacrifice of Dakṣa, knowing that the had been created by the displeasure of Devī. She too in her wrath, as the fearful goddess Rudrakālī, accompanied him, with all her train, to witness his deeds. Vīrabhadra the fierce, abiding in the region of ghosts, is the minister of the anger of Devī. And he then created, from the pores of his skin, powerful demigods, the mighty attendants upon Rudra, of equal valour and strength, who started by hundreds and thousands into existence. Then a loud and confused clamour filled all the expanse of ether, and inspired the denizens of heaven with dread. The mountains tottered, and earth shook; the winds roared, and the depths of the sea were disturbed; the fires lost their radiance, and the sun grew pale; the planets of the firmament shone not, neither did the stars give light; the Ṛṣis ceased their hymns, and gods and demons were mute; and thick darkness eclipsed the chariots of the skies[5].
"Then from the gloom emerged fearful and numerous forms, shouting the cry of battle; who instantly broke or overturned the sacrificial columns, trampled upon the altars, and danced amidst the oblations. Running wildly hither and thither, with the speed of wind, they tossed about the implements and vessels of sacrifice, which looked like stars precipitated from the heavens. The piles of food and beverage for the gods, which had been heaped up like mountains; the rivers of milk; the banks of curds and butter; the sands of honey and butter-milk and sugar; the mounds of condiments and spices of every flavour; the undulating knolls of flesh and other viands; the celestial liquors, pastes, and confections, which had been prepared; these the spirits of wrath devoured or defiled or scattered abroad. Then falling upon the host of the gods, these vast and resistless Rudras beat or terrified them, mocked and insulted the nymphs and goddesses, and quickly put an end to the rite, although defended by all the gods; being the ministers of Rudra's wrath, and similar to himself[6]. Some then made a hideous clamour, whilst others fearfully shouted, when Yajña was decapitated. For the divine Yajña, the lord of sacrifice, then began to fly up to heaven, in the shape of a deer; and Vīrabhadra, of immeasurable spirit, apprehending his power, cut off his vast head, after he had mounted into the sky[7]. Dakṣa the patriarch, his sacrifice being destroyed, overcome with terror, and utterly broken in spirit, fell then upon the ground, where his head was spurned by the feet of the cruel Vīrabhadra[8]. The thirty scores of sacred divinities were all presently bound, with a band of fire, by their lion-like foe; and they all then addressed him, crying, 'Oh Rudra, have mercy upon thy servants: oh lord, dismiss thine anger.' Thus spake Brahmā and the other gods, and the patriarch Dakṣa; and raising their hands, they said, 'Declare, mighty being, who thou art.' Vīrabhadra said, 'I am not a god, nor an Āditya; nor am I come hither for enjoyment, nor curious to behold the chiefs of the divinities: know that I am come to destroy the sacrifice of Dakṣa, and that I am called Vīrabhadra, the issue of the wrath of Rudra. Bhadrakālī also, who has sprung from the anger of Devī, is sent here by the god of gods to destroy this rite. Take refuge, king of kings, with him who is the lord of Umā; for better is the anger of Rudra than the blessings of other gods.'
--
[3]: The Kūrma P. gives also this discussion between Dadhīca and Dakṣa, and their dialogue contains some curious matter. Dakṣa, for instance, states that no portion of a sacrifice is ever allotted to Śiva, and no prayers are directed to be addressed to him, or to his bride. Dadhīca apparently evades the objection, and claims a share for Rudra, consisting of the triad of gods, as one with the sun, who is undoubtedly hymned by the several ministering priests of the Vedas. Dakṣa replies, that the twelve Ādityas receive special oblations; that they are all the suns; and p. 64 that he knows of no other. The Munis, who overhear the dispute, coñcur in his sentiments. These notions seem to have been exchanged for others in the days of the Padma P. and Bhāgavata, as they place Dakṣa's neglect of Śiva to the latter's filthy practices, his going naked, smearing himself with ashes, carrying a skull, and behaving as if he were drunk or crazed: alluding, no doubt, to the practices of Śaiva mendicants, who seem to have abounded in the days of Śa
kara Ācārya, and since. There is no discussion in the Bhāgavata, but Rudra is described as present at a former assembly, when his father-in-law censured him before the guests, and in consequence he departed in a rage. His follower Nandī curses the company, and Bhrigu retorts in language descriptive of the Vāmācāris, or left hand worshippers of Śiva. "May all those," he says, "who adopt the worship of Bhava (Śiva), all those who follow the practices of his worshippers, become heretics, and oppugners of holy doctrines; may they neglect the observances of purification; may they be of infirm intellects, wearing clotted hair, and ornamenting themselves with ashes and bones; and may they enter the Śaiva initiation, in which spirituous liquor is the libation."
1.08 - Phlegyas. Philippo Argenti. The Gate of the City of Dis., #The Divine Comedy, #Dante Alighieri, #Christianity
They closed the portals, those our adversaries,
On my Lord's breast, who had remained without
1.08 - Sri Aurobindos Descent into Death, #Preparing for the Miraculous, #George Van Vrekhem, #Integral Yoga
I felt the friction of the forces passing through the pores of
the skin. It was as concrete as if it had been material. 17
1.08 - The Depths of the Divine, #Sex Ecology Spirituality, #Ken Wilber, #Philosophy
But when, following the invisible steps of thought, we come to inquire, Whence is matter? and Whereto? many truths arise to us out of the recesses of consciousness. We learn that the highest is present to the soul of man; that the dread universal essence, which is not wisdom, or love, or beauty, or power, but all in one, and each entirely, is that for which all things exist, and that by which they are; that spirit creates; that behind nature, throughout nature, spirit is present; one and not compound it does not act upon us from without, that is, in space and time, but spiritually, or through ourselves: therefore, that spirit . . . does not build up nature around us, but puts it forth through us, as the life of the tree puts forth new branches and leaves through the pores of the old.18
That Spirit does not build up nature around us, but puts forth nature through us: there is the profound difference between nature/nation mysticism and mere biocentric immersion; there is the telling difference between the EcoNoetic Self and the merely ecological self; there is the difference between transcendence and regression.
1.08 - The Gods of the Veda - The Secret of the Veda, #Vedic and Philological Studies, #Sri Aurobindo, #Integral Yoga
We have gathered much from this brief hymn, one of the deepest in thought in the Veda. If our construction is correct, then this at least appears that the Veda is no loose, empty & tawdry collection of vague images & shallow superstitions, but there are some portions of it at least which present a clear, well-knit writing full of meaning & stored with ideas. We have the work of sages & thinkers, rishayah, kavayah, manshinah, subtle practical psychologists & great Yogins, not the work of savage medicine-men evolving out of primitive barbarism the first glimpses of an embryonic culture in the half-coherent fumble, the meaningless ritual of a worship of personified rain, wind, fire, sun & constellations. The gods of the Veda have a clear & fixed personality & functions & its conceptions are founded on a fairly advanced knowledge & theory at least of our subjective nature. Nor when we look at the clearness, fixity & frequently psychological nature of the functions of the Greek gods, Apollo, Hermes, Pallas, Aphrodite, [have we] the right to expect anything less from the ancestors of the far more subtle-minded, philosophical & spiritual Indian nation.
***
1.08 - The Supreme Will, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
2: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, higher emotional and psychic rule that feels after greater interests, aspirations, experiences, 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 halflights 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.
3:Whoever sincerely enters the path of works, must leave behind him the stage in which need and desire are the first law of our acts. For whatever desires still trouble his being, he must, if he accepts the high aim of Yoga, put them away from him into the hands of the Lord within us. The supreme Power will deal with them for the good of the sadhaka and for the good of all. In effect, we find that once this surrender is done, - always provided the rejection is sincere, - egoistic indulgence of desire may for some time recur under the continued impulse of past nature but only in order to exhaust its acquired momentum and to teach the embodied being in his most unteachable part, his nervous, vital, emotional nature, by the reactions of desire, by its grief and unrest bitterly contrasted with calm periods of the higher peace or marvellous movements of divine Ananda, that egoistic desire is not a law for the soul that seeks liberation or aspires to its own original god-nature. Afterwards the element of desire in those impulsions will be thrown away or persistently eliminated by a constant denying and transforming pressure. Only the pure force of action in them (pravr.tti) justified by an equal delight in all work and result that is inspired or imposed from above will be preserved in the happy harmony of a final perfection. To act, to enjoy is the normal law and right of the nervous being; but to choose by personal desire its action and enjoyment is only its ignorant will, not its right. Alone the supreme and universal Will must choose; action must change into a dynamic movement of that Will; enjoyment must be replaced by the play of a pure spiritual Ananda. All personal will is either a tem porary delegation from on high or a usurpation by the ignorant Asura.
--
13:Purusha-Prakriti, Consciousness-Force, Soul sup porting Nature, - for the two even in their separation are one and inseparable, - are at once a universal and a transcendent Power. But there is something in the individual too which is not the mental ego, something that is one in essence with this greater reality: it is a pure reflection or portion of the one Purusha; it is the Soul Person or the embodied being, the individual self, Jivatman; it is the Self that seems to limit its power and knowledge so as to sup port an individual play of transcendent and universal Nature. In deepest reality the infinitely One is also infinitely multiple; we are not only a reflection or portion of That but we are That; our spiritual individuality - unlike our ego - does not preclude our universality and transcendence. But at present the soul or self in us intent on individualisation in Nature allows itself to be confused with the idea of the ego; it has to get rid of this ignorance, it has to know itself as a reflection or portion or being of the supreme and universal Self and solely a centre of its consciousness in the world-action. But this Jiva Purusha too is not the doer of works any more than the ego or the sup porting consciousness of the Witness and Knower. Again and always it is the transcendent and universal Shakti who is the sole doer. But behind her is the one Supreme who manifests through her as the dual power, Purusha-Prakriti, Ishwara-Shakti.1 The Supreme becomes dynamic as the Shakti and is by her the sole originator and Master of works in the universe.
14: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 subcon- scious 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 tem porary 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, ansa; 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.
15:The Lord sees in his omniscience the thing that has to be done. This seeing is his Will, it is a form of creative Power, and that which he sees the all-conscious Mother one with him, takes into her dynamic self and embodies, and executive Nature-Force carries it out as the mechanism of their omnipotent omniscience. But this vision of what is to be and therefore of what is to be done arises out of the very being, pours directly out of the consciousness and delight of existence of the Lord, spontaneously, like light from the Sun. It is not our mortal attempt to see, our difficult arrival at truth of action and motive or just demand of Nature. When the individual soul is entirely at one in its being and knowledge with the Lord and directly in touch with the original Shakti, the transcendent Mother the supreme Will can then arise in us too in the high divine manner as a thing that must be and is achieved by the spontaneous action of Nature. There is then no desire, no responsibility, no reaction; all takes place in the peace, calm, light, power of the sup porting and enveloping and inhabiting Divine.
1.08 - Wherein is expounded the first line of the first stanza, and a beginning is made of the explanation of this dark night, #Dark Night of the Soul, #Saint John of the Cross, #Christianity
THIS night, which, as we say, is contemplation, produces in spiritual persons two kinds of darkness or purgation, corresponding to the two parts of man's nature namely, the sensual and the spiritual. And thus the one night or purgation will be sensual, wherein the soul is purged according to sense, which is subdued to the spirit; and the other is a night or purgation which is spiritual, wherein the soul is purged and stripped according to the spirit, and subdued and made ready for the union of love with God. The night of sense is common and comes to many: these are the beginners; and of this night we shall speak first. The night of the spirit is the portion of very few, and these are they that are already practised and proficient, of whom we shall treat hereafter.
55 St. Matthew xvi, 25.
1.09 - Equality and the Annihilation of Ego, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
12:An entire removal of this separative ego-sense is an essential aim of our Yoga. If any ego is to remain in us for a while, it is only a form of it which knows itself to be a form and is ready to disappear as soon as a true centre of consciousness is manifested or built in us. That true centre is a luminous formulation of the one Consciousness and a pure channel and instrument of the one Existence. A sup port for the individual manifestation and action of the universal Force, it gradually reveals behind it the true Person in us, the central eternal being, an everlasting being of the Supreme, a power and portion of the transcendent Shakti.2
13:Here too, in this movement by which the soul divests itself gradually of the obscure robe of the ego, there is a progress by marked stages. For not only the fruit of works belongs to the Lord alone, but our works also must be his; he is the true lord of our actions no less than of our results. This we must not see with the thinking mind only, it must become entirely true to our entire consciousness and will. The sadhaka has not only to think and know but to see and feel concretely and intensely even in the moment of the working and in its initiation and whole process that his works are not his at all, but are coming through him from the Supreme Existence. He must be always aware of a Force, a Presence, a Will that acts through his individual nature. But there is in taking this turn the danger that he may confuse his own disguised or sublimated ego or an inferior power with the Lord and substitute its demands for the supreme dictates. He may fall into a common ambush of this lower nature and distort his supposed surrender to a higher Power into an excuse for a magnified and uncontrolled indulgence of his own self-will and even of his desires and passions. A great sincerity is asked for and has to be imposed not only on the conscious mind but still more on the subliminal part of us which is full of hidden movements. For there is there, especially in our subliminal vital nature, an incorrigible charlatan and actor. The sadhaka must first have advanced far in the elimination of desire and in the firm equality of his soul towards all workings and all happenings before he can utterly lay down the burden of his works on the Divine. At every moment he must proceed with a vigilant eye upon the deceits of the ego and the ambushes of the misleading Powers of Darkness who ever represent themselves as the one Source of Light and Truth and take on them a simulacrum of divine forms in order to capture the soul of the seeker.
1.09 - Legend of Lakshmi, #Vishnu Purana, #Vyasa, #Hinduism
Durvāsas, a portion of Śa
kara (Śiva)[1], was wandering over the earth; when be beheld, in the hands of a nymph of air[2], a garland of flowers culled from the trees of heaven, the fragrant odour of which spread throughout the forest, and enraptured all who dwelt beneath its shade. The sage, who was then possessed by religious phrensy[3], when he beheld that garland, demanded it of the graceful and full-eyed nymph, who, bowing to him reverentially, immediately presented it to him. He, as one frantic, placed the chaplet upon his brow, and thus decorated resumed his path; when he beheld (Indra) the husband of Śacī, the ruler of the three worlds, approach, seated on his infuriated elephant Airāvata, and attended by the gods. The phrensied sage, taking from his head the garland of flowers, amidst which the bees collected ambrosia, threw it to the king of the gods, who caught it, and suspended it on the brow of Airāvata, where it shone like the river Jāhnavī, glittering on the dark summit of the mountain Kailāsa. The elephant, whose eyes were dim with inebriety, and attracted by the smell, took hold of the garland with his trunk, and cast it on the earth. That chief of sages, Durvāsas, was highly incensed at this disrespectful treatment of his gift, and thus angrily addressed the sovereign of the immortals: "Inflated with the intoxication of power, Vāsava, vile of spirit, thou art an idiot not to respect the garland I presented to thee, which was the dwelling of Fortune (Śrī). Thou hast not acknowledged it as a largess; thou hast not bowed thyself before me; thou hast not placed the wreath upon thy head, with thy countenance expanding with delight. Now, fool, for that thou hast not infinitely prized the garland that I gave thee, thy sovereignty over the three worlds shall be subverted. Thou confoundest me, Śakra, with other Brahmans, and hence I have suffered disrespect from thy arrogance: but in like manner as thou hast cast the garland I gave thee down on the ground, so shall thy dominion over the universe be whelmed in ruin. Thou hast offended one whose wrath is dreaded by all created things, king of the gods, even me, by thine excessive pride."
--
Thus prayed to, the supreme deity, the mighty holder of the conch and discus, shewed himself to them: and beholding the lord of gods, bearing a shell, a discus, and a mace, the assemblage of primeval form, and radiant with embodied light, Pitāmahā and the other deities, their eyes moistened with rapture, first paid him homage, and then thus addressed him: "Repeated salutation to thee, who art indefinable: thou art Brahmā; thou art the wielder of the Pināka bow (Śiva); thou art Indra; thou art fire, air, the god of waters, the sun, the king of death (Yama), the Vasus, the Māruts (the winds), the Sādhyas, and Viśvadevas. This assembly of divinities, that now has come before thee, thou art; for, the creator of the world, thou art every where. Thou art the sacrifice, the prayer of oblation, the mystic syllable Om, the sovereign of all creatures: thou art all that is to be known, or to be unknown: oh universal soul, the whole world consists of thee. We, discomfited by the Daityas, have fled to thee, oh Viṣṇu, for refuge. Spirit of all, have compassion upon us; defend us with thy mighty power. There will be affliction, desire, trouble, and grief, until thy protection is obtained: but thou art the remover of all sins. Do thou then, oh pure of spirit, shew favour unto us, who have fled to thee: oh lord of all, protect us with thy great power, in union with the goddess who is thy strength[6]." Hari, the creator of the universe, being thus prayed to by the prostrate divinities, smiled, and thus spake: "With renovated energy, oh gods, I will restore your strength. Do you act as I enjoin. Let all the gods, associated with the Asuras, cast all sorts of medicinal herbs into the sea of milk; and then taking the mountain Mandara for the churning-stick, the serpent Vāsuki for the rope, churn the ocean together for ambrosia; depending upon my aid. To secure the assistance of the Daityas, you must be at peace with them, and engage to give them an equal portion of the fruit of your associated toil; promising them, that by drinking the Amrita that shall be produced from the agitated ocean, they shall become mighty and immortal. I will take care that the enemies of the gods shall not partake of the precious draught; that they shall share in the labour alone."
Being thus instructed by the god of gods, the divinities entered into alliance with the demons, and they jointly undertook the acquirement of the beverage of immortality. They collected various kinds of medicinal herbs, and cast them into the sea of milk, the waters of which were radiant as the thin and shining clouds of autumn. They then took the mountain Mandara for the staff; the serpent Vāsuki for the cord; and commenced to churn the ocean for the Amrita. The assembled gods were stationed by Kṛṣṇa at the tail of the serpent; the Daityas and Dānavas at its head and neck. Scorched by the flames emitted from his inflated hood, the demons were shorn of their glory; whilst the clouds driven towards his tail by the breath of his mouth, refreshed the gods with revivifying showers. In the midst of the milky sea, Hari himself, in the form of a tortoise, served as a pivot for the mountain, as it was whirled around. The holder of the mace and discus was present in other forms amongst the gods and demons, and assisted to drag the monarch of the serpent race: and in another vast body he sat upon the summit of the mountain. With one portion of his energy, unseen by gods or demons, he sustained the serpent king; and with another, infused vigour into the gods.
From the ocean, thus churned by the gods and Dānavas, first uprose the cow Surabhi, the fountain of milk and curds, worshipped by the divinities, and beheld by them and their associates with minds disturbed, and eyes glistening with delight. Then, as the holy Siddhas in the sky wondered what this could be, appeared the goddess Vārunī (the deity of wine), her eyes rolling with intoxication. Next, from the whirlpool of the deep, sprang the celestial Pārijāta tree, the delight of the nymphs of heaven, perfuming the world with its blossoms. The troop of Āpsarasas, the nymphs of heaven, were then produced, of surprising loveliness, endowed with beauty and with taste. The cool-rayed moon next rose, and was seized by Mahādeva: and then poison was engendered from the sea, of which the snake gods (Nāgas) took possession. Dhanwantari, robed in white, and bearing in his hand the cup of Amrita, next came forth: beholding which, the sons of Diti and of Danu, as well as the Munis, were filled with satisfaction and delight. Then, seated on a full-blown lotus, and holding a water-lily in her hand, the goddess Śrī, radiant with beauty, rose from the waves. The great sages, enraptured, hymned her with the song dedicated to her praise[7]. Viśvavasu and other heavenly quiristers sang, and Ghritācī and other celestial nymphs danced before her. Ga
--
[1]: Durvāsas was the son of Atri by Anasūyā, and was an incarnation of a portion of Śiva.
[2]: Vidyādharī. These beings, male and female, are spirits of an inferior order, tenanting the middle regions of the atmosphere. According to the Vāyu, the garland was given to the nymph by Devī.
--
ga, and Kūrma Purāṇas. The Vāyu and Padma have much the same narrative as that of our text; and so have the Agni and Bhāgavata, except that they refer only briefly to the anger of Durvāsas, without narrating the circumstances; indicating their being posterior, therefore, to the original tale. The part, however, assigned to Durvāsas appears to be an embellishment added to the original, for no mention of him occurs in the Matsya P. nor even in the Hari Vaṃśa, neither does it occur in what may be considered the oldest extant versions of the story, those of the Rāmāyana and Mahābhārata: both these ascribe the occurrence to the desire of the gods and Daityas to become immortal. The Matsya assigns a similar motive to the gods, instigated by observing that the Daityas slain by them in battle were restored to life by Śukra with the Sañjīvinī, or herb of immortality, which he had discovered. The account in the Hari Vaṃśa is brief and obscure, and is explained by the commentator as an allegory, in which the churning of the ocean typifies ascetic penance, and the ambrosia is final liberation: but this is mere mystification. The legend of the Rāmāyana is translated, vol. I. p. 410. of the Seram pore edition; and that of the Mahābhārata by Sir C. Wilkins, in the notes to his translation of the Bhāgavata Gītā. See also the original text, Cal. ed. p. 40. It has been presented to general readers in a more attractive form by my friend H. M. Parker, in his Draught of Immortality, printed with other poems, Lond. 1827. The Matsya P. has many of the stanzas of the Mahābhārata interspersed with others. There is some variety in the order and number of articles produced from the ocean. As I have observed elsewhere (Hindu Theatre, I. 59. Lond. ed.), the popular enumeration is fourteen; but the Rāmāyana specifies but nine; the Mahābhārata, nine; the Bhāgavata, ten; the Padma, nine; the Vāyu, twelve; the p. 78 Matsya, perhaps, gives the whole number. Those in which most agree, are, 1. the Hālāhala or Kālakūta poison, swallowed by Śiva: 2. Vārunī or Surā, the goddess of wine, who being taken by the gods, and rejected by the Daityas, the former were termed Suras, and the latter Asuras: 3. the horse Uccaiśśravas, taken by Indra: 4. Kaustubha, the jewel worn by Viṣṇu: 5. the moon: 6. Dhanwantari, with the Amrita in his Kamaṇḍalu, or vase; and these two articles are in the Vāyu considered as distinct products: 7. the goddess Padmā or Śrī: 8. the Apsarasas, or nymphs of heaven: 9. Surabhi, or the cow of plenty: 10. the Pārijāta tree, or tree of heaven: 11. Airāvata, the elephant taken by Indra. The Matsya adds, 12. the umbrella taken by Varuna: 13. the earrings taken by Indra, and given to Aditī: and apparently another horse, the white horse of the sun: or the number may be completed by counting the Amrita separately from Dhanwantari. The number is made up in the popular lists by adding the bow and the conch of Viṣṇu; but there does not seem to be any good authority for this, and the addition is a sectarial one: so is that of the Tulaśī tree, a plant sacred to Kṛṣṇa, which is one of the twelve specified by the Vāyu P. The Uttara Khanda of the Padma P. has a peculiar enumeration, or, Poison; Jyeṣṭhā or Alakṣmī, the goddess of misfortune, the elder born to fortune; the goddess of wine; Nidrā, or sloth; the Apsarasas; the elephant of Indra; Lakṣmī; the moon; and the Tulaśī plant. The reference to Mohinī, the female form assumed by Viṣṇu, is very brief in our text; and no notice is taken of the story told in the Mahābhārata and some of the Purāṇas, of the Daitya Rāhu's insinuating himself amongst the gods, and obtaining a portion of the Amrita: being beheaded for this by Viṣṇu, the head became immortal, in consequence of the Amrita having reached the throat, and was transferred as a constellation to the skies; and as the sun and moon detected his presence amongst the gods, Rāhu pursues them with implacable hatred, and his efforts to seize them are the causes of eclipses; Rāhu typifying the ascending and descending nodes. This seems to be the simplest and oldest form of the legend. The equal immortality of the body, under the name Ketu, and his being the cause of meteorical phenomena, seems to have been an after-thought. In the Padma and Bhāgavata, Rāhu and Ketu are the sons of Sinhikā, the wife of the Dānava Viprachitti.
[9]: The four Vidyās, or branches of knowledge, are said to be, Yajña vidyā, knowledge or performance of religious rites; Mahā vidyā, great knowledge, the worship of the female principle, or Tāntrika worship; Guhya vidyā, knowledge of mantras, mystical prayers, and incantations; and Ātma vidyā, knowledge of soul, true wisdom.
1.09 - SKIRMISHES IN A WAY WITH THE AGE, #Twilight of the Idols, #Friedrich Nietzsche, #Philosophy
strong (public opinion, the Academy, the court, even port Royal). He
is embittered against everything great in men and things, against
1.09 - Sri Aurobindo and the Big Bang, #Preparing for the Miraculous, #George Van Vrekhem, #Integral Yoga
it and Matter and can give to both their due portion in Life
and their due justification in Thought, amercing neither of
--
was that portentous date in the history of eternal Nothing
on which Being was born out of it or when will come that
1.09 - The Worship of Trees, #The Golden Bough, #James George Frazer, #Occultism
Anderida, which once clothed the whole of the south-eastern portion
of the island. Westward it seems to have stretched till it joined
1.1.01 - The Divine and Its Aspects, #Letters On Yoga I, #Sri Aurobindo, #Integral Yoga
It is the individual being that is a portion of the Divine. The universal self or Atman which is the same in all, is not a portion but an aspect of the Divine.
The Divine and the Supermind
11.01 - The Eternal Day The Souls Choice and the Supreme Consummation, #Savitri, #Sri Aurobindo, #Integral Yoga
And, poring on surfaces and brute outsides
Or dipping cautious feet in shallow seas,
1.1.02 - The Aim of the Integral Yoga, #Letters On Yoga II, #Sri Aurobindo, #Integral Yoga
To come to this Yoga merely with the idea of being a superman would be an act of vital egoism which would defeat its own object. Those who put this object in the front of their preoccupations invariably come to grief, spiritually and otherwise. The aim of this Yoga is, first, to enter into the divine consciousness by merging into it the separative ego (incidentally, in doing so one finds one's true individual self which is not the limited, vain and selfish human ego but a portion of the Divine) and, secondly, to bring down the supramental consciousness on earth to transform mind, life and body. All else can be only a result of these two aims, not the primary object of the Yoga.
The extreme difficulty of these two aims has never been concealed from the sadhakas; on the contrary, difficulties and dangers have been overemphasised, rather than minimised. If still they choose and persist in this path, it is supposed that they are ready to risk everything, sacrifice everything, surrender everything in order to achieve this end or help towards its achievement.
1.1.04 - Philosophy, #Essays Divine And Human, #Sri Aurobindo, #Integral Yoga
conclusion, contradiction, modification, ideal, practice, possibility, impossibility (which must be yet attempted,) and keeping the soul calm and the eye clear in this mighty flux and gurge of the world, seek everywhere for some word of harmony, not forgetting immediate in ultimate truth, nor ultimate in immediate, but giving each its due place and portion in the Infinite
Purpose. Some minds, like Plato, like Vivekananda, feel more than others this mighty complexity and give voice to it. They pour out thought in torrents or in rich and majestic streams.
1.1.04 - The Self or Atman, #Letters On Yoga I, #Sri Aurobindo, #Integral Yoga
The self is the Divine itself in an essential aspect; it is not a portion. There is no meaning in the phrase "not even a portion" or "only an aspect". An aspect is not something inferior to a portion.
Do you not know what "essential" means? There is a difference between the essence of a thing which is always the same and its formations and developments which vary. There is, for instance, the essence of gold and there are the many forms which gold can take.
--
In the experience of Yoga the self or being is in essence one with the Divine or at the least it is a portion of the Divine and has all the divine potentialities. But in manifestation it takes two aspects, the Purusha and Prakriti, conscious being and Nature.
In Nature here the Divine is veiled, and the individual being is subjected to Nature which acts here as the lower Prakriti, a force of Ignorance, Avidya. The Purusha in itself is divine, but exteriorised in the ignorance of Nature it is as the individual apparent being imperfect with her imperfection. Thus the soul or psychic essence, which is the Purusha entering into the evolution and sup porting it, carries in itself all the divine potentialities, but the individual psychic being which it puts forth as its representative assumes the imperfection of Nature and evolves in it till it has recovered its full psychic essence and united itself with the Self above of which the soul is the individual projection in the evolution. This duality in the being on all its planes, for it is true in different ways not only of the Self and the psychic but of the mental, vital and physical Purushas, has to be grasped and accepted before the experiences of the Yoga can be fully understood.
11.06 - The Mounting Fire, #Collected Works of Nolini Kanta Gupta - Vol 04, #Nolini Kanta Gupta, #Integral Yoga
The frontal lobe is the seat of intellect and intelligence: the topmost portion, the crown of the head is usually associated with the still higher functions of mind, tending towards intuition, direct knowledge, luminous vision, etc. The front proper, the forehead that is to say, is the seat of intellect proper, the discursive deductive rational mind. The section of the brain in the hind portion of the cranium is usually associated not with reason or understanding but with vital urges, impulsions, sentiments, passions, desires, etc.: the nervous knots there are the controlling agent of these lower functions of the mind; that is the control room, as it were, for all dynamism, for man's character and nature. And the part hidden or imbedded below houses the infra-impulses: the demands and needs that are inherent mostly in the bodily functions, all the movements that are called forth in the wake of physical existence.
The question, the problem now is, how to change, purify these ranges of the mind or brain: to suffuse the cranium with a new functioning and organisation replacing the old order of the ordinary, more or less animal man
--
But, there is a but, that is to say, a limitation in this line. The higher consciousness is brought down, it descends, but normally it does not penetrate far enough; it penetrates only very partially, slowly, intermittently and in a gradually diminishing strength. The top region receives the light comparatively easily; the middle receives or is touched and influenced with great difficulty and after long travail, but the bottom portion is rarely connected or contacted, only nominally perhaps. In other words, if the higher mind, the intellect and intelligence is somewhat illumined with a new light from above and even if the higher vital comes under its influence in a general way, the lower vital comes hardly in its grasp. And the lowest region, the region of physical or nervous movements for all practical purposes lies outside the influence of the Higher or Transcendent Consciousness; that remains almost undisturbed, un-regenerated. To bring down the Higher Light there, behind and below the brain stuff, is a task very few have done or even attempted to do.
The Tantriks devised a different way, an about-turn way. Instead of trying to bring down the superior or the supreme consciousness into these lower darknesses, they sought to attack these from below, set a blazing fire below that would shoot up its tongues into those nether regions of the brain or mind. Instead of a force of light from above coming down, a force of fire is rocketed upward and made to strike as it were at the back of the lower masses of the mind. Now where to find this fire, this mounting tongue of a living flame? That is what the Tantras have imaged in the concept of the Kundalini Shakti. There is a force, a mighty energy coiled and concentrated at the base of the spine holding it and sup porting at its top, first, the subliminal region of the brain at the bottom, and over it the other two. There is a secret fire at the base of the human system. It is a fire as invoked by the Vedic Rishis: the tantriks view it as a coiled python the universal nature-power, her massive ingathered creative energy. This energy is forceful and fierce because it is as much creative as it is destructive. That is the poison which the python carries, it is a poison in the ignorant state and unconsciousness, to the ignorant and the unconscious, but to the aspirant and the awakened and the luminous consciousness it begins to work as the immortalising draughtnectar.
1.10 - Farinata and Cavalcante de' Cavalcanti. Discourse on the Knowledge of the Damned., #The Divine Comedy, #Dante Alighieri, #Christianity
The portal of the future shall be closed."
Then I, as if compunctious for my fault,
1.10 - Harmony, #On the Way to Supermanhood, #Satprem, #Integral Yoga
This clarity is progressive. But he does not seek to see more clearly, if we may say, because seeking is again to risk setting the old process in motion, enlisting the machine to fight the machine, his right hand to control his left. And besides, we do not even know what is to be sought or found! If we set out with an idea, we will only go in the direction of our idea, a little like the doctor locking himself (and his patient) into a diagnosis: we set up walls beforehand, a trap for something untrappable that will give itself, or it won't, and that's all. The seeker (we should perhaps simply call him the one aspiring to be born) is not concerned with stopping the machinery; he is only concerned with his fire. He makes his fire burn. He is centered in that need in his depths, that poignant call for being amid the great drift, that almost painful thirst in the desert of things and beings passing by and days elapsing as though they did not exist. And his fire burns, grows hotter. And the hotter it grows, the more it consumes the machinery, dissipates the cloud, the vain thoughts, sweeps inside and out. It is the birth of the little clearing. It is the beginning of a clear little flowing that seems to vibrate behind his head, tightening his neck, sometimes even pressing hard then he learns to let it flow freely through him, not to block the passage by resisting, to make himself supple and porous. He lets the flow fill him, the clear little vibration that seems to go on and on and flow without interruption, like a muted little song accompanying him, like a rhythm rising and pulsating endlessly, like two light bird wings beating within his innermost azure and sup porting him everywhere, making a sort of tranquil sweetness of view, as though life receded, widened, sank into a clear infinity vibrating with that rhythm alone, that soft, light, transparent cadence alone. And everything starts to become extraordinarily simple.
From within that silence in him a silence that is not empty, not an absence of noise, not a cold and toneless blank, but the smooth breadth of the open sea, an extreme of sweetness that fills him and needs neither words nor thought nor comprehension: it is instant comprehension, the embracing of everything, the absolute here and now. So what could be missing? the seeker, the newborn to be, begins to see the mental play. First, he sees that those thousands of thoughts, gray or blue or paler, do not actually emanate from any brain. Rather, they float in midair, as it were. They are currents, vibrations, which are translated into thoughts in our heads when we capture them, as waves are translated into music or words or images into our television sets; and everything shifts and moves and whirls at different levels, flows universally over our motley little frontiers: captured in English, German, French; colored yellow, black, or blue depending on the height of our antenna; rhythmic, broken, or scattered into a powdering of microscopic thoughts depending on our level of reception; musical, grating, or discordant depending on our clarity or complication. But the seeker, the listener, does not try to pick up one channel or another, to turn the dials of his machine to capture this or that he is tuned in to the infinite, focused on a little flame in the center, so sweet and full, free from interference and preference. He needs only one thing: that that flame in him burn and burn, that that flowing pass again and again through his clearing, without words, without mental meaning, and yet full of meaning and of all meaning, as if it were the very source of meaning. And, at times, without his thinking or wanting it, something comes and strikes him: a little vibration, a little note alighting on his still waters and leaving a whole train of waves. And if he leans a little, to see, stretches toward that little eddy (or that slight note, that point calling out, that rip in the expanse of his being), a thought appears, a feeling, an image or a sensation as though there were really no dividing line between one mode of translation and another; there is just something vibrating, a more or less clear rhythm, a more or less pure light being lit in him, a shadow, a heaviness, an uneasiness, sometimes a glittering little rocket, dancing and light as a powdering of sunshine on the sea, an outpouring of tenderness, a fleeting smile and sometimes a great, solemn rhythm that seems to rise from the depths of time, immense, poignant, eternal, which calls up the unique sacred chant of the world. And It flows effortlessly. There is no need to think or want; the only need is to be again, to burn in unison with a single little flame that is like the very fire of the world. And, when necessary, just for a second, a little note comes knocking at his window, and there comes exactly the right thought, the impulse for the required action, the right or left turn that will open up an unexpected trail and a whole chain of answers and new op portunities. The seeker, the fervent one, then intimately understands the invocation of this five or six-thousand-year-old Vedic poet: O Fire, let there be created in us the correct thought that springs from Thee.24
1.10 - Life and Death. The Greater Guardian of the Threshold, #Knowledge of the Higher Worlds, #Rudolf Steiner, #Theosophy
The existence of disease and death in the sense-world is thus explained. Death merely expresses the fact that the original supersensible world reached a point beyond which it could not progress by itself. Universal death must needs have overtaken it, had it not received a fresh life-impulse. Thus this new life has evolved into a battle with universal death. From the remnants of a dying, rigid world there sprouted the seeds of a new one. That is why we have death and life in the world. The decaying portion of the old world adheres to the new life blossoming from it, and the process of evolution moves slowly. This comes to
p. 250
--
[paragraph continues] If it had merely depended on the past, I could never have been born. The life of the past came to an end with birth. Life in the sense-world is wrested from universal death by the newly formed life-germ. The time between birth and death is merely an expression for the sum of values wrested from the dying past by the new life; and illness is nothing but the continued effect of the dying portions of the past."
In the above the answer will be found to the question why man works his way only gradually through error and imperfection to the good and true. His actions, feelings, and thoughts are at first dominated by the perishing and the mortal. The latter gave rise to his sense-organs. For this reason, these organs and all things activating them are doomed to perish The imperishable will not be found in the instincts, impulses, and passions, or in the organs belonging to them, but only in the work produced by these organs. Man must extract from the perishable everything that can be extracted, and this work alone will enable him to discard the background out of which he has grown, and which finds its expression in the physical sense-world.
--
all the powers thou hast acquired to the liberation of thy companions. With the powers already at thy disposal thou mayst sojourn in the lower regions of the supersensible world; but I stand before the portal of the higher regions as the Cherub with the fiery sword before Paradise, and I bar thine entrance as long as powers unused in the sense-world still remain in thee. And if thou dost refuse to apply thy powers in this world, others will come who will not refuse; and a higher supersensible world will receive all the fruits of the sense-world, while thou wilt lose from under thy feet the very ground in which thou wert rooted. The purified world will develop above and beyond thee, and thou shalt be excluded from it. Thus thou wouldst tread the black path, while the others from whom thou didst sever thyself tread the white path."
With these words the greater Guardian makes his presence known soon after the meeting with the first Guardian has taken place. The initiate knows full well what is in store for him if he yields to the temptation of a premature abode in the supersensible world. An indescribable splendor shines forth from the second Guardian of the
1.10 - Relics of Tree Worship in Modern Europe, #The Golden Bough, #James George Frazer, #Occultism
of decking their doors and porches on the first of May with green
boughs of sycamore and hawthorn, and of planting trees, or rather
--
intended to secure a fresh portion of the fertilising spirit of
vegetation, and to preserve it throughout the year. But whereas the
1.10 - The Absolute of the Being, #unset, #Arthur C Clarke, #Fiction
He casts upon the successions of Time, upon the fragmentations of Space broken portions of the infinite desire. He is in the relative a mendicant for morsels of the Absolute and his thirst for things that pass is an aspiration towards that which is eternal. Even from his most ignorant covetings there arises something of an appeal and a prayer to the ineffable Unity.
***
1.10 - The descendants of the daughters of Daksa married to the Rsis, #Vishnu Purana, #Vyasa, #Hinduism
[4]: The Bhāgavata gives an account of Atri's penance, by which the three gods, Brahmā, Viṣṇu, and Śiva, were propitiated, and became, in portions of themselves, severally his sons, Soma, Datta, and Durvāsas. The Vāyu has a totally different series, or five sons, Satyanetra, Havya, Āpomurtti, Sani, and Soma; and one daughter, Sruti, who became the wife of Kardama.
[5]: The text would seem to imply that he was called Agastya in a former Manvantara, but the commentator explains it as above. The Bhāgavata calls the wife of Pulastya, Havirbhū, whose sons were the Muni Agastya, called in a former birth Dahrāgni or Jaṭharāgni, and Visravas. The latter had by Ilavilā, the deity of wealth, Kuvera; and by Kesinī, the Rākṣasas Rāvaṇa, Kumbhakarṇa, and Vibhīṣaṇa. The Vāyu specifies three sons of Pulastya, Dattoli, Vedabāhu, and Vinīta; and one daughter, Sadvatī, married (see note 3) to Agni.
1.10 - THE MASTER WITH THE BRAHMO DEVOTEES (II), #The Gospel of Sri Ramakrishna, #Sri Ramakrishna, #Hinduism
Sri Ramakrishna returned to his room and sat on the west porch. Rakhal, M., Nakur Vaishnav, and other devotees were with him. Nakur had been known to the Master for about twenty-five years. He was a devotee of Gauranga and had a small shop which Sri Ramakrishna had often visited when he first came to Calcutta from Kamarpukur.
Still overpowered with divine ecstasy, the Master sang: O Kli, my Mother full of Bliss! Enchantress of the almighty iva!
1.10 - The Secret of the Veda, #Vedic and Philological Studies, #Sri Aurobindo, #Integral Yoga
We ought at least to free our minds of one misconception which has a very strong hold of the average Indian mind and blocks up the way for free investigation & the formation of a strong & original school of Indian scholars better circumstanced than the Europeans for determining the truth about our past and divining its difficult secrets. The triumphant & rapid march of the physical sciences in Europe has so mastered our intellects and dazzled our eyes, that we are apt to extend the unquestioned finality which we are accustomed to attach to the discoveries & theories of modern Science, to all the results of European research & intellectual activity. Even in Europe itself, we should remember, there is no such implicit acceptance. The theories of today are there continually being combated and overthrown by the theories of tomorrow. Outside the range of the physical sciences & even in some portions of that splendid domain the whole of European knowledge is felt more & more to be a mass of uncertain results ephemeral in their superstructure, shifting in their very foundations. For the Europeans have that valuable gift of intellectual restlessness which, while it often stands in the way of mans holding on to abiding truth, helps him to emerge swiftly out of momentarily triumphant error. In India on the other hand we have fallen during the last few centuries into a fixed habit of unquestioning deference to authority. We used to hold it, & some still hold it almost an impiety to question Shankaras interpretation of the Upanishads, or Sayanas interpretation of the Veda, and now that we are being torn out of this bondage, we fall into yet more absurd error by according, if not an equal reverence, yet an almost equal sense of finality to the opinions of Roth & Max Muller. We are ready to accept all European theories, the theory of an Aryan colonisation of a Dravidian India, the theory of the Nature-worship and henotheism of the Vedic Rishis, the theory of the Upanishads as a speculative revolt against Vedic materialism & ritualism, as if these hazardous speculations were on a par in authority & certainty with the law of gravitation and the theory of evolution. We are most of us unaware that in Europe it is disputed and very reasonably disputed whether, for instance, any such entity as an Aryan race ever existed. The travail of dispute & uncertainty in which the questions of Vedic scholarship & ethnology are enveloped is hidden from us; only the over-confident statement of doubtful discoveries and ephemeral theories reaches our knowledge.
We should realise that these so-called Sciences of Comparative Philology and Comparative Mythology on which the European interpretation of Veda is founded are not true Sciences at all. They are, rather, if Sciences at all, then pseudo-Sciences. All the European mental sciences, not excluding Psychology, though that is now proceeding within certain narrow limits by a sounder method, belong to a doubtful class of branches of research which have absorbed the outward method of Science, without its inward spirit. The true scientists in Germany, the home of both Science & Philology, accustomed to sound methods, certain results, patient inquiry, slow generalisations, have nothing but contempt for the methods of Philology, its patchiness, its haste, its guesswork, and profess no confidence in its results; the word Philologe is even, in their mouths, a slighting & discourteous expression. This contempt, itself no doubt excessive, is practically admitted to be just by the great French thinker, Renan, who spent the best part of his life in philological & kindred researches, when he described apologetically his favourite pursuits as petty conjectural sciences. Now, a Science that is conjectural, a Science that proceeds not by fixed laws and certain methods, but by ingenious inference & conjecture, & this is in truth the nature of Comparative Philology & Comparative Mythology,is no science at all; it is a branch of research, a field of inquiry & conjecture in which useful discoveries may be made; it may even contain in itself the germs of a future science, but it is not yet itself worthy of that name & its results have no right to cloak themselves falsely in the robe of authority which belongs only to the results of the true Sciences. So long as a science is conjectural, its results are also conjectural, can at any moment be challenged and ought at all times even in its most brilliant & confident results to be carefully and sceptically scrutinised.
1.11 - BOOK THE ELEVENTH, #Metamorphoses, #Ovid, #Poetry
'Twas morning; to the port she takes her way,
And stands upon the margin of the sea:
1.11 - Powers, #Raja-Yoga, #Swami Vivkenanda, #unset
23. Karma is of two kinds soon to be fructified and late to be fructified. By making Samyana on these, or by the signs called Arishta, portents, the Yogis know the exact time of separation from their bodies.
When a Yogi makes a Samyama on his own Karma, upon those impressions in his mind which are now working, and those which are just waiting to work, he knows exactly by those that are waiting when his body will fall. He knows when he will die, at what hour, even at what minute. The Hindus think very much of that knowledge or consciousness of the nearness of death, because it is taught in the Gita that the thoughts at the moment of departure are great powers in determining the next life.
1.11 - The Influence of the Sexes on Vegetation, #The Golden Bough, #James George Frazer, #Occultism
their requests they offer him pork and rice and liquor, and invite
him to fall to. In the Babar Islands a special flag is hoisted at
1.11 - The Master of the Work, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
The first step on this long path is to consecrate all our works as a sacrifice to the Divine in us and in the world; this is an attitude of the mind and heart, not too difficult to initiate, but very difficult to make absolutely sincere and all-pervasive. The second step is to renounce attachment to the fruit of our works; for the only true, inevitable and utterly desirable fruit of sacrifice-the one thing needful -- is the Divine Presence and the Divine Consciousness and Power in us, and if that is gained, all else will be added. This is a transformation of the egoistic will in our vital being, our desire-soul and desire-nature, and it is far more difficult than the other. The third step is to get rid of the central egoism and even the ego-sense of the worker. That is the most difficult transformation of all and cannot be perfectly done if the first two steps have not been taken; but these first steps too cannot be completed unless the third comes in to crown the movement and, by the extinction of egoism, eradicates the very origin of desire. Only when the small ego-sense is rooted out from the nature can the seeker know his true person that stands above as a portion and power of the Divine and renounce all motive-force other than the will of the Divine shakti.
There are gradations in this last integralising movement; for it cannot be done at once or without long approaches that bring it progressively nearer and make it at last possible. The first attitude to be taken is to cease to regard ourselves as the worker and firmly to realise that we are only one instrument of the cosmic Force. At first it is not the one Force but many cosmic forces that seem to move us; but these may be turned into feeders of the ego and this vision liberates the mind but not the rest of the nature. Even when we become aware of all as the working of one cosmic Force and of the Divine behind it, that too need not liberate. If the egoism of the worker disappears, the egoism of the instrument may replace it or else prolong it in a disguise. The life of the world has been full of instances of egoism of this kind and it can be more engrossing and enormous than any other; there is the same danger in Yoga. A man becomes a leader of men or eminent in a large or lesser circle and feels himself full of a power that he knows to be beyond his own ego-Force; he may be aware of a Fate acting through him or a Will mysterious and unfathomable or a Light within of great brilliance. There are extraordinary results of his thoughts, his actions or his creative genius. He effects some tremendous destruction that clears the path for humanity or some great construction that becomes its momentary resting-place. He is a scourge or he is a bringer of light and healing, a creator of beauty or a messenger of knowledge. Or, if his work and its effects are on a lesser scale and have a limited field, still they are attended by the strong sense that he is an instrument and chosen for his mission or his labour. Men who have this destiny and these powers come easily to believe and declare themselves to be mere instruments in the hand of God or of Fate: but even in tile declaration we can see that there can intrude or take refuge an intenser and more exaggerated egoism than ordinary men have the courage to assert or the strength to house within them. And often if men of this kind speak of God, it is to erect all image of him which is really nothing but a huge shadow of themselves or their own nature, a sustaining Deific Essence of their own type of will and thought and quality and force. This magnified image of their ego is the Master whom they serve. This happens only too often in Yoga to strong but crude vital natures or minds too easily exalted when they allow ambition, pride or the desire of greatness to enter into their spiritual seeking and vitiate its purity of motive; a magnified ego stands between them and their true being and grasps for its own personal purpose the strength from a greater unseen Power, divine or undivine, acting through them of which they become vaguely or intensely aware. An intellectual perception or vital sense of a Force greater than ours and of ourselves as moved by it is not sufficient to liberate from the ego.
--
The elimination of this form of ego leads straight towards the true instrumental action which Is the essence of a perfect Karmayoga. For while we cherish the instrumental ego, we may pretend to ourselves that we are conscious instruments of the Divine, but in reality we are trying to make of the Divine shakti an instrument of our own desires or our egoistic purpose. And even if the ego is subjected but not eliminated, we may indeed be engines of the divine Work, but we shall be imperfect tools and deflect or impair the working by our mental errors, our vital distortions or the obstinate incapacities of our physical nature. If this ego disappears, then we can truly become, not only pure instruments consciously consenting to every turn of the divine Hand that moves us, but aware of our true nature, conscious portions of the one Eternal and Infinite put out in herself for her works by the supreme shakti.
There is another greater step to be taken after the surrender of our instrumental ego to the Divine shakti. It is not enough to know her as the one Cosmic Force that moves us and all creatures on the planes of mind, life and Matter; for this is the lower Nature and, although the Divine Knowledge, Light, Power are there concealed and at work in the Ignorance and can break partly its veil and manifest something of their true character or descend from above and uplift these inferior workings, yet, even if we realise the One ill a spiritualised mind, a spiritualised life-movement, a spiritualised body-consciousness, an imperfection remains in the dynamic parts. There is a stumbling response to the Supreme Power, a veil over the face of the Divine, a constant mixture of the Ignorance. It is only when we open to the Divine shakti in the truth of her force which transcends this lower prakriti that we can be perfect instruments of her power and knowledge.
--
For Mind is Maya, sat-asat: there is a field of embrace of the true and the false, the existent and the non-existent, and it is in that ambiguous field that Mind seems to reign; but even in its own reign it is in truth a diminished consciousness, it is not part of the original and supremely originating power of the Eternal. Even if Mind is able to reflect some image of essential Truth in its substance, yet the dynamic force and action of Truth appears in it always broken and divided. All Mind can do is to piece together the fragments or deduce a unity; truth of Mind is only a half-truth or a portion of a puzzle. Mental knowledge is always relative, partial and inconclusive, and its outgoing action and creation come out still more confused in its steps or precise only in narrow limits and by imperfect piecings together. Even in this diminished consciousness the Divine manifests as a Spirit in Mind, just as he moves as a Spirit in Life or dwells still more obscurely as a Spirit in Matter; but not here is his full dynamic revelation, not here the perfect identities of the Eternal. Only when we cross the border into a larger luminous consciousness and self-aware substance where divine Truth is a native and not a stranger, will there be revealed to us the Master of our existence in the imperishable integral truth of his being and his powers and his workings. Only there, too, will his works in us assume the flawless movement of his unfailing supramental purpose.
But that is the end of a long and difficult journey, and the Master of works does not wait till then to meet the seeker on the path of Yoga and put his secret or half-shown Hand upon him and upon his inner life and actions. Already he was there in the world as the Originator and Receiver of works behind the dense veils of the Inconscient, disguised in force of Life, visible to the Mind through symbol godheads and figures. It may well be in these disguises that he first meets the soul destined to the way of the integral Yoga. Or even, wearing still vaguer masks, he may be conceived by us as an Ideal or mentalised as an abstract Power of Love, Good, Beauty or Knowledge; or, as we turn our feet towards the Way, he may come to us veiled as the call of Humanity or a Will in things that drives towards the deliverance of the world from the grasp of Darkness and Falsehood and Death and Suffering-the great quaternary of the Ignorance. Then, after we have entered the path, he envelops us with his wide and mighty liberating Impersonality or moves near to us with the face and form of a personal Godhead. In and around us we feel a Power that upholds and protects and cherishes; we hear a Voice that guides; a conscious Will greater than ourselves rules us; an imperative Force moves our thought and actions and our very body; an ever-widening Consciousness assimilates ours, a living Light of Knowledge lights all within, or a Beatitude invades us; a Mightiness presses from above, concrete, massive and overpowering, and penetrates and pours itself into the very stuff of our nature; a Peace sits there, a Light, a Bliss, a Strength, a Greatness. Or there are relations, personal, intimate as life itself, sweet as love, encompassing like the sky, deep like deep waters. A Friend walks at our side; a Lover is with us in our heart's secrecy; a Master of the Work and the Ordeal points our way; a Creator of things uses us as his instrument; we are in the arms of the eternal Mother All these more seizable aspects in which the Ineffable meets us are truths and not mere helpful symbols or useful imaginations; but as we progress, their first imperfect formulations in our experience yield to a larger vision of the one Truth that is behind them. At each step their mere mental masks are shed and they acquire a larger, a profounder, a more intimate significance. At last on the supramental borders all these Godheads combine their sacred forms and, without at all ceasing to be, coalesce together. On this path the Divine Aspects have not revealed themselves only in order to be cast away, they are not tem porary spiritual conveniences or compromises with an illusory Consciousness or dream-figures mysteriously cast upon us by the incommunicable superconscience of the Absolute; on the contrary, their power increases and their absoluteness reveals itself as they draw near to the Truth from which they issue.
1.11 - WITH THE DEVOTEES AT DAKSHINEWAR, #The Gospel of Sri Ramakrishna, #Sri Ramakrishna, #Hinduism
ABOUT NINE O'CLOCK in the morning the devotees began to arrive at the temple garden. Sri Ramakrishna was sitting on the porch of his room facing the Ganges. M., who had spent the previous night with the Master, sat near him. Balarm and several other devotees were present. Rkhl lay on the floor, resting his head on the Master's lap. For the past few days the Master had been regarding Rkhl as the Baby Krishna.
Seeing Trailokya passing on his way to the Kali temple, Sri Ramakrishna asked Rkhl to get up. Trailokya bowed to the Master.
--- Grep of noun por
porbeagle
porc
porcelain
porcelain clay
porcellio
porcellionidae
porch
porcupine
porcupine ball
porcupine fish
porcupine provision
porcupinefish
porcupines
pore
pore fungus
pore mushroom
porgy
porifera
poriferan
poring over
pork
pork-and-veal goulash
pork-barreling
pork-fish
pork and beans
pork barrel
pork belly
pork butcher
pork loin
pork pie
pork roast
pork sausage
pork tenderloin
porkchop
porker
porkfish
porkholt
porkpie
porkpie hat
porn
porn merchant
porno
pornographer
pornography
poronotus
poronotus triacanthus
poroporo
porosity
porousness
porphyra
porphyria
porphyrin
porphyrio
porphyrio porphyrio
porphyritic rock
porphyrula
porphyrula martinica
porphyry
porpoise
porpoise oil
porridge
porringer
port
port-access coronary bypass surgery
port-au-prince
port-of-spain
port-wine stain
port arthur
port jackson fig
port jackson heath
port jackson pine
port louis
port moresby
port of call
port of entry
port of spain
port orford cedar
port sudan
port vila
port watcher
port wine
porta
porta hepatis
portability
portable
portable circular saw
portable computer
portable saw
portacaval shunt
portage
portal
portal hypertension
portal site
portal system
portal tomb
portal vein
portcullis
porte
porte-cochere
portent
porter
porter's beer
porterage
porterhouse
porterhouse steak
portfolio
porthole
portia tree
portico
portiere
portion
portland
portland cement
portmanteau
portmanteau word
porto
porto novo
porto rico
portrait
portrait camera
portrait lens
portrait painter
portraitist
portraiture
portrayal
portrayer
portraying
portsmouth
portugal
portuguese
portuguese cypress
portuguese escudo
portuguese guinea
portuguese heath
portuguese man-of-war
portuguese monetary unit
portuguese republic
portulaca
portulaca grandiflora
portulaca oleracea
portulacaceae
portunidae
portunus
portunus puber
portwatcher
porzana
porzana porzana
sopor
stupor
torpor
vapor
water vapor