TERMS STARTING WITH
posa ::: increase; the growth of all possessions internal or external in the life of the individual. [Ved.]
pose ::: 1. A bodily attitude or posture. 2. A position or attitude exhibited by a figure in a picture, sculptural work, tableau, or the like. 3. Fig. An attitude or posture of mind or conduct.
pose ::: a. --> Standing still, with all the feet on the ground; -- said of the attitude of a lion, horse, or other beast. ::: n. --> A cold in the head; catarrh. ::: v. t.
posed between 1920 and 1926, is based on a novel
posed ::: imp. & p. p. --> of Pose ::: a. --> Firm; determined; fixed.
posed ::: put forward; presented.
poser ::: n. --> One who, or that which, puzzles; a difficult or inexplicable question or fact.
poses no problem: he was Michael or Metatron, each the tutelary prince-guardian of Israel.
poset {partially ordered set}
posied ::: a. --> Inscribed with a posy.
posies ::: pl. --> of Posy
posingly ::: adv. --> So as to pose or puzzle.
posing ::: p. pr. & vb. n. --> of Pose
posing Psalms 37:25 and Isaiah 24:16.
posited ::: imp. & p. p. --> of Posit
positing ::: p. pr. & vb. n. --> of Posit
positional ::: a. --> Of or pertaining to position.
positional representation "mathematics" The conventional way of writing numbers as a string of digits in which each digit, D, has value D * R^I, where R is the {radix} or (number) base and I is the digit's position counting leftward from zero at the least significant (right-hand) end. Each digit can be zero to R-1. Each position has a weight or significance R times greater than the position to its right and the right-most place has a weight of one. Decimal numbers are radix ten, {binary} numbers are radix two, {octal} radix eight and {hexadecimal} radix 16. Positional representation makes arithmetic operations on large numbers much easier than, say, {roman numerals}. It is fundamental to the binary representation used by {digital computers}. (2006-11-10)
position can extract one from the other.”
position ::: n. --> The state of being posited, or placed; the manner in which anything is placed; attitude; condition; as, a firm, an inclined, or an upright position.
The spot where a person or thing is placed or takes a place; site; place; station; situation; as, the position of man in creation; the fleet changed its position.
Hence: The ground which any one takes in an argument or controversy; the point of view from which any one proceeds to a
position of the letters “f” and “n” in Ofaniel, who
positions or postures of the body appropriate to or expressive of an action, emotion.
position ::: the place, situation, or location of a person or thing.
positive ::: a. --> Having a real position, existence, or energy; existing in fact; real; actual; -- opposed to negative.
Derived from an object by itself; not dependent on changing circumstances or relations; absolute; -- opposed to relative; as, the idea of beauty is not positive, but depends on the different tastes individuals.
Definitely laid down; explicitly stated; clearly expressed; -- opposed to implied; as, a positive declaration or
positively ::: adv. --> In a positive manner; absolutely; really; expressly; with certainty; indubitably; peremptorily; dogmatically; -- opposed to negatively.
positive ::: n. 1. An affirmative element or characteristic; reality. adj. 2. Characterized by or displaying certainty, acceptance, or affirmation. 3. Independent of circumstances; absolute or unqualified.
positiveness ::: n. --> The quality or state of being positive; reality; actualness; certainty; confidence; peremptoriness; dogmatism. See Positive, a.
positivism ::: n. --> A system of philosophy originated by M. Auguste Comte, which deals only with positives. It excludes from philosophy everything but the natural phenomena or properties of knowable things, together with their invariable relations of coexistence and succession, as occurring in time and space. Such relations are denominated laws, which are to be discovered by observation, experiment, and comparison. This philosophy holds all inquiry into causes, both efficient and final, to be useless and unprofitable.
positivist ::: n. --> A believer in positivism. ::: a. --> Relating to positivism.
positivity ::: n. --> Positiveness.
positure ::: n. --> See Posture.
posit ::: v. t. --> To dispose or set firmly or fixedly; to place or dispose in relation to other objects.
To assume as real or conceded; as, to posit a principle.
posnet ::: n. --> A little basin; a porringer; a skillet.
posologic ::: a. --> Alt. of Posological
posological ::: a. --> Pertaining to posology.
posology ::: n. --> The science or doctrine of doses; dosology.
posopus (“vast countenance”) who is, in the cabala,
pospolite ::: n. --> A kind of militia in Poland, consisting of the gentry, which, in case of invasion, was summoned to the defense of the country.
posse comitatus ::: --> The power of the county, or the citizens who may be summoned by the sheriff to assist the authorities in suppressing a riot, or executing any legal precept which is forcibly opposed.
A collection of people; a throng; a rabble.
posse ::: n. --> See Posse comitatus.
possess ::: 1. To gain or seize for oneself. 2. To gain or exert influence or control over the emotions etc.; dominate. 3. To have as one"s property; own. possesses, possessed.
possessed ::: controlled by or as if by a spirit or other force; obsessed.
possessed ::: imp. & p. p. --> of Possess
possessing ::: p. pr. & vb. n. --> of Possess
possessing the virtue of casting the fate of men.
possession ::: 1. The act of possessing or state of being possessed. 2. Wealth or property. 3. Control over one"s self, one"s mind, etc. possessions.
possessionary ::: a. --> Of or pertaining to possession; arising from possession.
possession (by hostile forces) ::: an intervention from the non-human worlds in which the hostile forces act on humans.
possessioner ::: n. --> A possessor; a property holder.
An invidious name for a member of any religious community endowed with property in lands, buildings, etc., as contrasted with mendicant friars.
possession ::: n. --> The act or state of possessing, or holding as one&
possessival ::: a. --> Of or pertaining to the possessive case; as, a possessival termination.
possessive ::: a. --> Of or pertaining to possession; having or indicating possession. ::: n. --> The possessive case.
A possessive pronoun, or a word in the possessive case.
possessively ::: adv. --> In a possessive manner.
possessor ::: a person who owns something. possessors.
possessor ::: n. --> One who possesses; one who occupies, holds, owns, or controls; one who has actual participation or enjoyment, generally of that which is desirable; a proprietor.
possessory ::: a. --> Of or pertaining to possession, either as a fact or a right; of the nature of possession; as, a possessory interest; a possessory lord.
possess ::: v. t. --> To occupy in person; to hold or actually have in one&
posseted ::: imp. & p. p. --> of Posset
posseting ::: p. pr. & vb. n. --> of Posset
posset ::: n. --> A beverage composed of hot milk curdled by some strong infusion, as by wine, etc., -- much in favor formerly. ::: v. t. --> To curdle; to turn, as milk; to coagulate; as, to posset the blood.
To treat with possets; to pamper.
possibilities ::: pl. --> of Possibility
possibility ::: n. --> The quality or state of being possible; the power of happening, being, or existing.
That which is possible; a contingency; a thing or event that may not happen; a contingent interest, as in real or personal estate.
possibility ::: the condition of being possible; capable of existing or happening or being true. possibilities.
possible ::: a. --> Capable of existing or occurring, or of being conceived or thought of; able to happen; capable of being done; not contrary to the nature of things; -- sometimes used to express extreme improbability; barely able to be, or to come to pass; as, possibly he is honest, as it is possible that Judas meant no wrong.
possibles ::: things that can be done.
possibly ::: adv. --> In a possible manner; by possible means; especially, by extreme, remote, or improbable intervention, change, or exercise of power; by a chance; perhaps; as, possibly he may recover.
possum ::: n. --> An opossum.
poss ::: v. t. --> To push; to dash; to throw.
post ::: 1. An assigned position or station, as of a guard or sentry. 2 . Fig. A place to which someone is assigned for duty. posts. 3. Specific positions taken at a military base. posts.
post-abdomen ::: n. --> That part of a crustacean behind the cephalothorax; -- more commonly called abdomen.
postable ::: a. --> Capable of being carried by, or as by, post.
postact ::: n. --> An act done afterward.
postage ::: n. --> The price established by law to be paid for the conveyance of a letter or other mailable matter by a public post.
post ::: a. --> Hired to do what is wrong; suborned. ::: n. --> A piece of timber, metal, or other solid substance, fixed, or to be fixed, firmly in an upright position, especially when intended as a stay or support to something else; a pillar; as, a hitching post; a fence post; the posts of a house.
postaki, post ::: sheepskin used as the seat of the shaykh in the traditional Sufi zikr ceremony
postal ::: a. --> Belonging to the post office or mail service; as, postal arrangements; postal authorities.
post ::: a long piece of wood or other material set upright into the ground to serve as a marker or support. posts
postanal ::: a. --> Situated behind, or posterior to, the anus.
posta (poosta) [Hind.] ::: [a debilitating drink, the infusion of opium-poppy heads].
post- ::: --> A prefix signifying behind, back, after; as, postcommissure, postdot, postscript.
postaxial ::: a. --> Situated behind any transverse axis in the body of an animal; caudal; posterior; especially, behind, or on the caudal or posterior (that is, ulnar or fibular) side of, the axis of a vertebrate limb.
postboy ::: n. --> One who rides post horses; a position; a courier.
A boy who carries letters from the post.
postposed ::: imp. & p. p. --> of Postpose
postpose ::: v. t. --> To postpone.
postposing ::: p. pr. & vb. n. --> of Postpose
postpositional ::: a. --> Of or pertaining to postposition.
postposition ::: n. --> The act of placing after, or the state of being placed after.
A word or particle placed after, or at the end of, another word; -- distinguished from preposition.
postpositive ::: a. --> Placed after another word; as, a postpositive conjunction; a postpositive letter.
postposit ::: v. t. --> To postpone.
post-captain ::: n. --> A captain of a war vessel whose name appeared, or was "posted," in the seniority list of the British navy, as distinguished from a commander whose name was not so posted. The term was also used in the United States navy; but no such commission as post-captain was ever recognized in either service, and the term has fallen into disuse.
postcardware ::: Shareware that borders on freeware, in that the author requests only that satisfied users send a postcard of their home town or something. (This practice, sales in which $1 changes hands just to keep the transaction from being a gift.)[Jargon File]
postcardware {Shareware} that borders on {freeware}, in that the author requests only that satisfied users send a postcard of their home town or something. (This practice, silly as it might seem, serves to remind users that they are otherwise getting something for nothing, and may also be psychologically related to real estate "sales" in which $1 changes hands just to keep the transaction from being a gift.) [{Jargon File}]
postcavae ::: pl. --> of Postcava
postcava ::: n. --> The inferior vena cava.
postclavicle ::: n. --> A bone in the pectoral girdle of many fishes projecting backward from the clavicle.
postcomminion ::: n. --> The concluding portion of the communion service.
A prayer or prayers which the priest says at Mass, after the ablutions.
postcommissure ::: n. --> A transverse commisure in the posterior part of the roof of the third ventricle of the brain; the posterior cerebral commisure.
postcornua ::: pl. --> of Postcornu
postcornu ::: n. --> The posterior horn of each lateral ventricle of the brain.
postdated ::: imp. & p. p. --> of Postdate
postdate ::: v. t. --> To date after the real time; as, to postdate a contract, that is, to date it later than the time when it was in fact made.
To affix a date to after the event. ::: a. --> Made or done after the date assigned.
postdating ::: p. pr. & vb. n. --> of Postdate
postdiluvial ::: a. --> Alt. of Postdiluvian
postdiluvian ::: a. --> Being or happening after the flood in Noah&
post-disseizin ::: n. --> A subsequent disseizin committed by one of lands which the disseizee had before recovered of the same disseizor; a writ founded on such subsequent disseizin, now abolished.
post-disseizor ::: n. --> A person who disseizes another of lands which the disseizee had before recovered of the same disseizor.
postea ::: n. --> The return of the judge before whom a cause was tried, after a verdict, of what was done in the cause, which is indorsed on the nisi prius record.
posted ::: imp. & p. p. --> of Post
posted ::: placed in position, stationed.
posted write-through ::: A cache with a posted write-through policy (e.g. Intel 80386) delays the write-back to main memory until the bus is not in use.
posted write-through A {cache} with a posted write-through policy (e.g. Intel 80386) delays the write-back to main memory until the bus is not in use.
postel ::: n. --> Apostle.
postencephalon ::: n. --> The metencephalon.
postentry ::: n. --> A second or subsequent, at the customhouse, of goods which had been omitted by mistake.
An additional or subsequent entry.
posterior ::: a. --> Later in time; hence, later in the order of proceeding or moving; coming after; -- opposed to prior.
Situated behind; hinder; -- opposed to anterior.
At or toward the caudal extremity; caudal; -- in human anatomy often used for dorsal.
On the side next the axis of inflorescence; -- said of an axillary flower.
posteriority ::: n. --> The state of being later or subsequent; as, posteriority of time, or of an event; -- opposed to priority.
posteriorly ::: adv. --> Subsequently in time; also, behind in position.
posteriors ::: n. pl. --> The hinder parts, as of an animal&
posterity ::: n. --> The race that proceeds from a progenitor; offspring to the furthest generation; the aggregate number of persons who are descended from an ancestor of a generation; descendants; -- contrasted with ancestry; as, the posterity of Abraham.
Succeeding generations; future times.
postern ::: 1. A small rear gate, esp. one in a fort or castle; often as a way of escape. Also fig.
poster ::: n. --> A large bill or placard intended to be posted in public places.
One who posts bills; a billposter.
One who posts, or travels expeditiously; a courier.
A post horse.
postern ::: n. --> Originally, a back door or gate; a private entrance; hence, any small door or gate.
A subterraneous passage communicating between the parade and the main ditch, or between the ditches and the interior of the outworks. ::: a.
postero ::: --> - (/). A combining form meaning posterior, back; as, postero-inferior, situated back and below; postero-lateral, situated back and at the side.
postexistence ::: n. --> Subsequent existence.
postexistent ::: a. --> Existing or living after.
postexist ::: v. i. --> To exist after; to live subsequently.
postfact ::: a. --> Relating to a fact that occurs after another. ::: n. --> A fact that occurs after another.
postfactum ::: n. --> Same as Postfact.
post-fine ::: n. --> A duty paid to the king by the cognizee in a fine of lands, when the same was fully passed; -- called also the king&
postfixes ::: pl. --> of Postfix
postfix ::: n. --> A letter, syllable, or word, added to the end of another word; a suffix. ::: v. t. --> To annex; specifically (Gram.), to add or annex, as a letter, syllable, or word, to the end of another or principal word; to suffix.
postfix notation ::: (language) (Or Reverse Polish Notation, RPN) One of the possible orderings of functions and operands: in postfix notation the functions are 1+2 becomes 1 2 +. Postfix notation is well suited for stack based architectures but modern compilers reduced this advantage considerably.The best-known language with postfix syntax is FORTH. Some Hewlett-Packard calculators use it, e.g. HP-25, HP-29C, HP-41C, HP-23SII.Compare: infix notation, prefix notation.(2003-06-23)
postfix notation "language" (Or "Reverse Polish Notation", RPN) One of the possible orderings of {functions} and {operands}: in postfix notation the functions are preceded by all their operands. For example, what may normally be written as "1+2" becomes "1 2 +". Postfix notation is well suited for {stack} based {architectures} but modern {compilers} reduced this advantage considerably. The best-known language with postfix syntax is {FORTH}. Some {Hewlett-Packard} calculators use it, e.g. HP-25, HP-29C, HP-41C, HP-23SII. Compare: {infix notation}, {prefix notation}. (2003-06-23)
postfix syntax ::: postfix notation
postfix syntax {postfix notation}
postfrontal ::: a. --> Situated behind the frontal bone or the frontal region of the skull; -- applied especially to a bone back of and below the frontal in many animals. ::: n. --> A postfrontal bone.
postfurcae ::: pl. --> of Postfurca
postfurca ::: n. --> One of the internal thoracic processes of the sternum of an insect.
postgeniture ::: n. --> The condition of being born after another in the same family; -- distinguished from primogeniture.
postglenoid ::: a. --> Situated behind the glenoid fossa of the temporal bone.
posthaste ::: n. --> Haste or speed in traveling, like that of a post or courier. ::: adv. --> With speed or expedition; as, he traveled posthaste; to send posthaste.
posthetomy ::: n. --> Circumcision.
post hoc ergo propter hoc;
posthouse ::: n. --> A house established for the convenience of the post, where relays of horses can be obtained.
A house for distributing the malls; a post office.
posthume ::: a. --> Alt. of Posthumed
posthumed ::: a. --> Posthumous.
posthumous ::: a. --> Born after the death of the father, or taken from the dead body of the mother; as, a posthumous son or daughter.
Published after the death of the author; as, posthumous works; a posthumous edition.
Being or continuing after one&
posthumously ::: adv. --> In a posthumous manner; after one&
postic ::: a. --> Backward.
postiled ::: imp. & p. p. --> of Postil
postiler ::: n. --> One who writers marginal notes; one who illustrates the text of a book by notes in the margin.
postiling ::: p. pr. & vb. n. --> of Postil
postilion ::: n. --> One who rides and guides the first pair of horses of a coach or post chaise; also, one who rides one of the horses when one pair only is used.
postillate ::: v. t. --> To explain by marginal notes; to postil. ::: v. i. --> To write postils; to comment.
To preach by expounding Scripture verse by verse, in regular order.
postillation ::: n. --> The act of postillating; exposition of Scripture in preaching.
postillator ::: n. --> One who postillates; one who expounds the Scriptures verse by verse.
postilled ::: --> of Postil
postilling ::: --> of Postil
postil ::: n. --> Originally, an explanatory note in the margin of the Bible, so called because written after the text; hence, a marginal note; a comment.
A short homily or commentary on a passage of Scripture; as, the first postils were composed by order of Charlemagne. ::: v. t.
posting A message sent to a {newsgroup} or {mailing list} (may also be called "a post") or the act of sending it. Distinguished from a "letter" or ordinary {electronic mail} message by the fact that it is broadcast rather than point-to-point. It is not clear whether messages sent to a small mailing list are postings or e-mail; perhaps the best dividing line is that if you don't know the names of all the potential recipients, it is a posting. [{Jargon File}]
posting ::: A message sent to a newsgroup or mailing list (may also be called a post) or the act of sending it. Distinguished from a letter or ordinary electronic mail perhaps the best dividing line is that if you don't know the names of all the potential recipients, it is a posting.[Jargon File]
posting ::: Jhumur: “The runners who carried the post actually ran and then relayed to another runner, as fast as possible but also erratically, going through jungles and over mountains.”
posting ::: p. pr. & vb. n. --> of Post ::: n. --> The act of traveling post.
The act of transferring an account, as from the journal to the ledger.
posting ::: travelling with great speed or rapidly.
postliminiar ::: a. --> Contrived, done, or existing subsequently.
postliminiary ::: a. --> Pertaining to, or involving, the right of postliminium.
postliminium ::: n. --> Alt. of Postliminy
postliminy ::: n. --> The return to his own country, and his former privileges, of a person who had gone to sojourn in a foreign country, or had been banished, or taken by an enemy.
The right by virtue of which persons and things taken by an enemy in war are restored to their former state when coming again under the power of the nation to which they belonged.
postlude ::: n. --> A voluntary at the end of a service.
postman ::: n. --> A post or courier; a letter carrier.
One of the two most experienced barristers in the Court of Exchequer, who have precedence in motions; -- so called from the place where he sits. The other of the two is called the tubman.
postmarked ::: imp. & p. p. --> of Postmark
postmarking ::: p. pr. & vb. n. --> of Postmark
postmark ::: n. --> The mark, or stamp, of a post office on a letter, giving the place and date of mailing or of arrival. ::: v. t. --> To mark with a post-office stamp; as, to postmark a letter or parcel.
postmaster-general ::: n. --> The chief officer of the post-office department of a government. In the United States the postmaster-general is a member of the cabinet.
postmaster ::: n. --> One who has charge of a station for the accommodation of travelers; one who supplies post horses.
One who has charge of a post office, and the distribution and forwarding of mails.
postmasters-general ::: pl. --> of Postmaster-general
postmastership ::: n. --> The office of postmaster.
postmaster ::: The electronic mail contact and maintenance person at a site connected to the Internet or UUCPNET. Often, but not always, the same as the admin. The Internet standard for electronic mail (RFC 822) requires each machine to have a postmaster address; usually it is aliased to this person. See also webmaster.
postmaster The {electronic mail} contact and maintenance person at a site connected to the {Internet} or {UUCPNET}. Often, but not always, the same as the {admin}. The Internet standard for electronic mail ({RFC} 822) requires each machine to have a "postmaster" address; usually it is aliased to this person. See also {webmaster}.
postmen ::: pl. --> of Postman
postmeridian ::: a. --> Coming after the sun has passed the meridian; being in, or belonging to, the afternoon. (Abbrev. P. M.)
Fig., belonging to the after portion of life; late.
post "messaging" To send a message to a {mailing list} or {newsgroup}. Usually implies that the message is sent indiscriminately to multiple users, in contrast to "mail" which implies one or more deliberately selected individual recipients. You should only post a message if you think it will be of interest to a significant proportion of the readers of the group or list, otherwise you should use private {electronic mail} instead. See {netiquette}. [{Jargon File}] (1997-12-04)
post-mortem ::: a. --> After death; as, post-mortem rigidity.
postnares ::: n. pl. --> The posterior nares. See Nares.
postnatal ::: a. --> After birth; subsequent to birth; as, postnatal infanticide; postnatal diseases.
postnate ::: a. --> Subsequent.
post note ::: --> A note issued by a bank, payable at some future specified time, as distinguished from a note payable on demand.
postnuptial ::: a. --> Being or happening after marriage; as, a postnuptial settlement on a wife.
post-obit ::: --> Alt. of Post-obit bond
post-obit bond ::: --> A bond in which the obligor, in consideration of having received a certain sum of money, binds himself to pay a larger sum, on unusual interest, on the death of some specified individual from whom he has expectations.
postoblongata ::: n. --> The posterior part of the medulla oblongata.
postocular ::: a. & n. --> Same as Postorbital.
post office ::: n. --> See under 4th Post.
post office problem "algorithm" Given a set of points (in N dimensions), find another point which minimises the sum of the distances from that point to each of the others. (2007-03-07)
post office problem ::: Given a set of points (in N dimensions), find another point which minimises the sum of the distances from that point to each of the others.
postoral ::: a. --> Situated behind, or posterior to, the mouth.
postorbital ::: a. --> Situated behind the orbit; as, the postorbital scales of some fishes and reptiles. ::: n. --> A postorbital bone or scale.
post-order traversal {traversal}
postpaid ::: a. --> Having the postage prepaid, as a letter.
postpalatine ::: a. --> Situated behind the palate, or behind the palatine bones.
postpliocene ::: a. --> Of or pertaining to the period immediately following the Pliocene; Pleistocene. Also used as a noun. See Quaternary.
postponed ::: delayed until a future time; put off.
postponed ::: imp. & p. p. --> of Postpone
postponement ::: n. --> The act of postponing; a deferring, or putting off, to a future time; a temporary delay.
postponence ::: n. --> The act of postponing, in sense 2.
postponer ::: n. --> One who postpones.
postpone ::: v. t. --> To defer to a future or later time; to put off; also, to cause to be deferred or put off; to delay; to adjourn; as, to postpone the consideration of a bill to the following day, or indefinitely.
To place after, behind, or below something, in respect to precedence, preference, value, or importance.
postponing ::: p. pr. & vb. n. --> of Postpone
postprandial ::: a. --> Happening, or done, after dinner; after-dinner; as, postprandial speeches.
postremogeniture ::: n. --> The right of the youngest born.
postremote ::: a. --> More remote in subsequent time or order.
postrider ::: n. --> One who rides over a post road to carry the mails.
postscapula ::: n. --> The part of the scapula behind or below the spine, or mesoscapula.
postscapular ::: a. --> Of or pertaining to the postscapula; infraspinous.
postscenium ::: n. --> The part of a theater behind the scenes; the back part of the stage of a theater.
postscribe ::: v. t. --> To make a postscript.
postscripted ::: a. --> Having a postscript; added in a postscript.
postscript ::: n. --> A paragraph added to a letter after it is concluded and signed by the writer; an addition made to a book or composition after the main body of the work has been finished, containing something omitted, or something new occurring to the writer.
postscutellum ::: n. --> The hindermost dorsal piece of a thoracic somite of an insect; the plate behind the scutellum.
postsphenoid ::: a. --> Of or pertaining to the posterior part of the sphenoid bone.
post-temporal ::: a. --> Situated back of the temporal bone or the temporal region of the skull; -- applied especially to a bone which usually connects the supraclavicle with the skull in the pectoral arch of fishes. ::: n. --> A post-temporal bone.
posttertiary ::: a. --> Following, or more recent than, the Tertiary; Quaternary.
postticous ::: a. --> Posterior.
Situated on the outer side of a filament; -- said of an extrorse anther.
posttiller ::: n. --> See Postiler.
post-tragus ::: n. --> A ridge within and behind the tragus in the ear of some animals.
post-tympanic ::: a. --> Situated behind the tympanum, or in the skull, behind the auditory meatus.
postulant ::: n. --> One who makes a request or demand; hence, a candidate.
postulata ::: pl. --> of Postulatum
postulated ::: imp. & p. p. --> of Postulate ::: a. --> Assumed without proof; as, a postulated inference.
postulate ::: n. --> Something demanded or asserted; especially, a position or supposition assumed without proof, or one which is considered as self-evident; a truth to which assent may be demanded or challenged, without argument or evidence.
The enunciation of a self-evident problem, in distinction from an axiom, which is the enunciation of a self-evident theorem.
postulates ::: things assumed without proof as being self-evident or generally accepted, esp. when used as a basis for an argument.
postulating ::: p. pr. & vb. n. --> of Postulate
postulation ::: n. --> The act of postulating, or that which is postulated; assumption; solicitation; suit; cause.
postulatory ::: a. --> Of the nature of a postulate.
postulatum ::: n. --> A postulate.
postumous ::: a. --> See Posthumous.
postural ::: a. --> Of or pertaining to posture.
posture ::: 1. A position of the body or of body parts. 2. One"s image or policy as perceived by the public. 3. A stance or disposition with regard to something. 4. Fig. A frame of mind affecting one"s thoughts or behaviour; an overall attitude. postures.
postured ::: imp. & p. p. --> of Posture
posture ::: n. --> The position of the body; the situation or disposition of the several parts of the body with respect to each other, or for a particular purpose; especially (Fine Arts), the position of a figure with regard to the several principal members by which action is expressed; attitude.
Place; position; situation.
State or condition, whether of external circumstances, or of internal feeling and will; disposition; mood; as, a posture of
posturer ::: n. --> One who postures.
posturer ::: one who acts in an affected or artificial manner, as to create a certain impression.
posturing ::: p. pr. & vb. n. --> of Posture
postzygapophyses ::: pl. --> of Postzygapophysis
postzygapophysis ::: n. --> A posterior zygapophysis.
posy ::: n. --> A brief poetical sentiment; hence, any brief sentiment, motto, or legend; especially, one inscribed on a ring.
A flower; a bouquet; a nosegay.
Poseidon, Amphitrite, and Triton may either be considered as cosmic powers or entities, or as their microcosmic reflections as powers of the seas of earth. This shifting of significances, all nevertheless having a fundamental or essential identity, is typical of ancient mystical thought of all countries.
Poseidon (Greek) One of the twelve great Olympian deities, a son of Ouranos and Gaia, brother of Zeus and Hades; represented by the Latins as Neptunus. The brothers Zeus, Poseidon, and Hades are respectively the gods of heaven, the intermediate world or water, and of the underworld; and these represent the three great generalized powers or forces, each one ruling or vitalizing his respective third of the seven manifest cosmic planes. Poseidon presides over water, especially the ocean, and over horses, which he brought forth by a stroke of his trident on the earth. His symbols are the dolphin, one of his executive ministers; the trident; and the horse. It is Poseidon who shakes the earth and raises and quells storms at sea. He had numerous offspring by many wives, both mortal and immortal; mostly of a violent unruly character like himself — titans and giants. He stands as a personation of the spirit and race of Atlantis; for he is lusty, sensual, and at war with heaven. To consummate his intrigues, he assumes the forms of various animals — a way of alluding to bestial Atlantean black magic. The symbol is complex, for he is also a dragon. He is related to the northern constellations of Draco, Delphinus, and Pegasus (or Equus, the horse). Equivalent to Chozzar of the Peratae Gnostics and the good serpent of the Nazarenes (cf SD 2:578). As god of the waters he parallels Idaspati, Narayana, Vishnu, and Varuna.
Poseidon: In Greek mythology, brother of Zeus and god of the sea.
Poseidonis Plato’s Timaeus gives a story related to Solon by Egyptian priests, that a great island called Atlantis with a numerous population and a high culture, once existed west of the Pillars of Hercules and opposite Mt. Atlas. The name Poseidonis is given to this island in The Secret Doctrine, and it is said to have sunk in 9564 BC (ML 151). This last remnant in the Atlantic Ocean of the originally vast Atlantean continent, was said by ancient Mediterranean writers such as Plato to have been approximately the size of Ireland and, due to the wickedness of its otherwise highly civilized inhabitants, to have been swallowed up and submerged by the ocean in a night and a day.
POSE "language A {query language} written in 1967. ["POSE: A Language for Posing Problems to Computers", S. Schlesinger et al, CACM 10:279-285, May 1967]. (1996-12-09)
POSE ::: language A query language written in 1967.[POSE: A Language for Posing Problems to Computers, S. Schlesinger et al, CACM 10:279-285, May 1967]. (1996-12-09)
Posidonius of Rhodes: (c. 135-50 B.C.) An eclectic philosopher of the Stoic School, who incorporated into his thought many doctrines of Plato and Aristotle. -- R.B.W.
Positionality: (Ger. Positionalität) In Husserl: The character common to conscious processes of positing or setting an object, whether believingly, or in valuing or willing. Doxic positionality is common to processes involving belief, disbelief, doubt, etc.. (see Doxa), axiological positionality, to processes of loving, hating, or otherwise valuing; volitional, to those involving inclination, disinclination, voluntary doing, etc. Positionality in all its forms is contrasted with quasi-positionality (see Phantasy) and neutrality. -- D.C.
Positional: The characters of perception are positional. The positional character of the thought is the idea. (Avenarius.) -- H.H.
Positive and negative attitudes ::: The defects should be noticed and rejected, but the conceutradon should be positive
Positive and Negative. See POLARITY; POLES
Positive and negative sides of Yoga ; The positive side of experience of the descent is the more important thing. If one waits for the lower nature to be purified entirely and for all time before calling down the positive experience, one might have to wait for ever. It is true that the more the lower nature is purified the easier is the descent of the higher Nature, but it is also and more true that the more the higher Nature descends the more the lower is purified.
POSITIVE AND NEGATIVE. ::: The negative part is tempo- raiy and transitional and will riisappear, the positive alone counts for the ideal and for the future.
Positive calm ::: something that stands against all things that seek to irouWc, not thin and neutral like the negative calm, but strong and massive.
Positive Correlation ::: A correlation where as one variable increases, the other also increases, or as one decreases so does the other. Both variables move in the same direction.
Positive fulfilment: Fulfilment in which the objective senses of the fulfilled and fulfilling processes harmonize.
POSITIVE—Inherent in a thing, by and of itself; not related to other things, or to human judgment or feeling; absolute; inherent; not admitting of doubt; final; undeniable and incontestable.
Positive number – A number greater than zero.
Positive Reinforcement ::: Something positive provided after a response in order to increase the probability of that response occurring in the future.
Positive Skew ::: A curve or distribution of scores that has extreme scores above the mean that are atypical of the majority of scores
Positive: That which reveals the essence of a thing in positive terms, e.g., man is a rational animal.
Positive Theology: A term referring to doctrines alleged to be grounded upon a "positive" revelation and not upon the alleged "negative" conclusions of liberal and rationalistic speculations. The term was used to characterize Scriptural theologies from the freer deistic and rationalistic expositions of doctrines, also, it was used to oppose the conclusions of the so-called "higher critics" of the New and Old Testaments. The term has still another meaning: a theology is said to be positive if it is "constructive", by which is meant that it is apologetic of the spirit, if not the letter, of Protestant faith. In the latter sense positive theology is said to be distinguished from a philosophical theology. -- V.F.
Positivism: First associated with the doctrine of Auguste Comte that the highest form of knowledge is simple description presumably of sensory phenomena. The doctrine was based on an evolutionary "law of three stages", believed by Comte to have been discovered by him in 1822 but anticipated by Turgot in 1750. The three stages were the theological, in which anthropomorphic wills were resorted to to explain natural events, the metaphysical, in which these wills were depersonalized and became forces and essences, and finally the positive. It should be noted that positivistic description was supposed to result in mathematical formulas, not in introspective psychology. See Scientific Empiricism I. -- G.B.
Posit: (Lat. ponere, to put or place) (a) In logic and epistemology, positing is the act of entertaining or asserting a proposition immediately i.e. without recourse to inference. A proposition may be posited either because it is regarded as (1) a self-evident truth or (2) a postulate arbitrarily assumed. The postulational sense of positing is the more common at present. See Postulate.
POSIX {Portable Operating System Interface}
POSIX Threads "programming" (Pthreads) A {POSIX} {standard} {API} that defines a set of {C} programming language {types}, {functions} and {constants} for creating and manipulating {pre-emptive threads}. The standard's full name is "POSIX.1c, Threads extensions (IEEE Std 1003.1c-1995)". Implementations are available on many {Unix}-like POSIX-conformant {operating systems} such as {FreeBSD}, {NetBSD}, {OpenBSD}, {GNU/Linux}, {Mac OS X} and {Solaris} as well as {DR-DOS} and {Microsoft Windows}. Pthreads was designed and implemented in the {PART} Project (POSIX / Ada-Runtime Project). (2012-04-18)
POS {point of sale}
Posriel (Hadriel?)—an angel in charge of the
Possession and Conversion of a Penitent Woman.]
Possession: In occult terminology, the state in which a living person’s personality is usurped and his body is controlled by an invading malignant discarnate entity.
Possession
POSSESSION. ::: The first attempt of the possessing entity is to separate the person from his psychic and it is that that creates the struggle.
POSSIBILITIES. ::: Three main possibilities for the sadhaka . to wait on the Grace and rely on the Divine ; to do everything himself like the Advaitin and the Buddhist ; to take the middle path, go forward by aspiration and rejection etc , helped by the
Possibility: According to distinctions of modality (q. v.), a proposition is possible if its negation is not necessary. The word possible is also used in reference to a state of knowledge rather than to modality, as a speaker might say, "It is possible that 486763 is a prime number," meaning that he had no information to the contrary (although this proposition is impossible in the sense of modality).
Possible: (Gr. endechomenon) According to Aristotle that which happens usually but not necessanly, hence distinguished both from the necessary and from the impossible. -- G.R.M.
Post-Biblical Hebrew Literature. See Halper.
Postcognition: The art or faculty of descrying the past.
Postel, Jon {Jon Postel}
Postel. Paris: J. Ruelle, 1552. Editions published by
Postel, William (tr.). The Gospel of Pseudo-James or
POSTGRES "database" An {active DBMS} developed at the {University of California at Berkeley} by a team led by Michael Stonebraker (1986-1994). Postgres was later taken by {Illustra} and developed into a commercial product, which in turn was bought by {Informix} and integrated into their product, {Universal Server}. {PostgreSQL} is a further development of the original POSTGRES code as a {free software} alternative to commercial {DBMS} vendor offerings. [Details? Reference? Relationship to {Ingres}?] (1999-07-04)
POSTGRES ::: (database) An active DBMS developed at the University of California at Berkeley by a team led by Michael Stonebraker (1986-1994). Postgres was later taken by Illustra and developed into a commercial product, which in turn was bought by Informix and integrated into their product, Universal Server.PostgreSQL is a further development of the original POSTGRES code as a free software alternative to commercial DBMS vendor offerings.[Details? Reference? Relationship to Ingres?] (1999-07-04)
PostgreSQL ::: (database) /'post-gres-kyu-el/ An enhancement of the POSTGRES database system.PostgreSQL is an advanced relational database management system with some object oriented approaches. PostgreSQL is developed and distributed as free software, and while retaining its freedom it remains technically and featurewise a worthy competitor to even the most advanced commercial alternatives.It was also one of the first databases to offer MVCC as opposed to row-level locking or table locking, thereby greatly improving multi-user performance.PostgreSQL implements an extended subset of ANSI SQL and runs on many platforms. It also has interfaces to many different programming languages and database protocols, like ODBC and JDBC. . (1999-09-18)
PostgreSQL "database" /'post-gres-kyu-el/ An enhancement of the {POSTGRES} {database} system. PostgreSQL is an advanced {relational database management system} with some {object oriented} approaches. PostgreSQL is developed and distributed as {free software}, and while retaining its freedom it remains technically and featurewise a worthy competitor to even the most advanced commercial alternatives. It was also one of the first databases to offer {MVCC} as opposed to {row-level locking} or {table locking}, thereby greatly improving multi-user performance. PostgreSQL implements an extended subset of {ANSI} {SQL} and runs on many {platforms}. It also has {interfaces} to many different {programming languages} and database {protocols}, like {ODBC} and {JDBC}. {(http://postgresql.org/)}. (1999-09-18)
Post hoc, ergo propter hoc: (Lat. after this, therefore on account of this) A logical fallacy in which it is argued that a consequent is caused by an antecedent, simply because of the temporal relationship. -- V.J.B.
Posthypnotic suggestion: An order given by the hypnotist to the hypnotized subject, which the latter carries out after awakening without recalling that he was ordered to do so.
Post-Nicene Fathers of the Christian Church, 1886—
Post Office Protocol ::: (messaging, protocol) (POP) A protocol designed to allow single user computers to retrieve electronic mail from a POP server. The POP server might be a computer with a permanent Internet connection whereas its clients might only connect to it occasionally, e.g. by modem.There are (in 1994) three versions: POP, POP2, and POP3. Later versions are NOT compatible with earlier ones.[Details?] (1997-03-06)
Post Office Protocol "messaging, protocol" (POP) A {protocol} designed to allow single-user computers to retrieve {electronic mail} from a POP {server} via {TCP/IP}. The default {port} is 110. The POP server might be a computer with a permanent {Internet} connection whereas its clients might only connect to it occasionally, e.g. by {modem}. There are (in 1994) three versions: POP, POP2, and {POP3}. Later versions are NOT compatible with earlier ones. [Details?] (2007-03-07)
POST {power-on self-test}
Postpredicament: Noun generally applied since the time of Abelard to any particular one of the five conceptions, or relations, examined in detail in the tenth and following chapters of the treatise on the Categories, or Predicaments, ascribed to Aristotle, which, however, was very probably written by others after his death. -- J.J.R.
POSTQUEL POSTGRES QUERy Language. The language used by the {POSTGRES} {database} system. ["The Design of POSTGRES", M. Stonebraker et al, Proc ACM SIGMOD Conf, June 1986]. {Version 4.0 (ftp://postgres.berkeley.edu/pub/postgresv4r0.tar.Z)}.
PostScript "language, text, graphics" A {page description language} based on work originally done by John Gaffney at Evans and Sutherland in 1976, evolving through "JaM" ("John and Martin", Martin Newell) at {XEROX PARC}, and finally implemented in its current form by John Warnock et al. after he and Chuck Geschke founded {Adobe Systems, Inc.} in 1982. PostScript is an {interpreted}, {stack-based language} (like {FORTH}). It was used as a page description language by the {Apple LaserWriter}, and now many {laser printers} and on-screen graphics systems. Its primary application is to describe the appearance of text, graphical shapes, and sampled {images} on printed or displayed pages. A program in PostScript can communicate a document description from a composition system to a printing system in a device-independent way. PostScript is an unusually powerful printer language because it is a full programming language, rather than a series of low-level escape sequences. (In this it parallels {Emacs}, which exploited a similar insight about editing tasks). It is also noteworthy for implementing on-the fly {rasterisation}, from {Bezier curve} descriptions, of high-quality {fonts} at low (e.g. 300 dpi) resolution (it was formerly believed that hand-tuned {bitmap fonts} were required for this task). PostScript's combination of technical merits and widespread availability made it the language of choice for graphical output until {PDF} appeared. The {Postscript point}, 1/72 inch, is slightly different from other {point} units. {An introduction (http://cs.indiana.edu/docproject/programming/postscript/postscript.html)}. ["PostScript Language Reference Manual" ("The Red Book"), Adobe Systems, A-W 1985]. [{Jargon File}] (2002-03-11)
Postscript point "unit, text" The variant of the {point} used by {Postscript}, equal to 0.3527777778 mm, or 1/72 inch. (2002-03-11)
Post, Telephone and Telegraph administration "communications, company" (PTT) One of the many national bodies responsible for providing communications services in a particular country. Traditionally, PTTs had monopolies in their respective countries. This monopoly was first broken in the USA, with the UK joining somewhat later. Currently the markets are being deregulated in Europe as well as other parts of the world. Well-known PTTs include {MCI}, {AT&T}, and {British Telecom}. Compare: {telco}. (1998-05-18)
Postulate: (Lat. postulatum; Ger. Postulat) In Kant (1) An indemonstrable practical or moral hypothesis, such as the reality of God, freedom, or immortality, belief in which is necessary for the performance of our moral duty. (2) Any of three principles of the general category of modality, called by Kant "postulates of empirical thought." See Modality and Kantianism. -- O.F.K.
Postulate: See Mathematics. Potency: (Scholastic) Potency is opposed to act as asserted of being. It means the capacity of being or of being thus. Prime matter (q.v.) is pure potency, indetermined in regard to actual corporeal being. Any change or development or, generally, becoming presupposes a corresponding potency. Some potencies belong to the nature of a thing, others are merely passive and consist in non-repugnance. Thus to be thrown is not due to a potency strictly speaking in the stone which has, in regard to this a "merely obediential" potency. The first kind is also called operative potency. -- R.A.
POSYBL Programming system for distributed applications. A {Linda} implementation for {Unix} networks by Ioannis Schoinas "sxoinas@csd.uch.gr". {(ftp://ariadne.csi.forth.gr/pub/POSYBL.TAR.Z)}. (1995-12-04)
TERMS ANYWHERE
1. A composition in fanciful or irregular form or style. 2. Something considered to be unreal, weird, exotic, or grotesque.
1. A suggested explanation for a group of facts or phenomena, either accepted as a basis for further verification (working hypothesis) or accepted as likely to be true. 2. An assumption used in an argument without its being endorsed; a supposition.
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. Personal liberty, as opposed to bondage. 2. Liberation or deliverance from fate or necessity. 3. The state or power of being able to act without hindrance or restraint, liberty of action. 4. Exemption from an unpleasant or onerous condition. 5. The quality of being able to conceive and execute boldly. Freedom, Freedom"s.
1. Settled securely, permanently and unconditionally. 2. Placed or settled in a secure position or condition; installed. 3. Brought about or set up or accepted; especially long established. established.
1. So as to prevent any possibility that. 2.(after verbs or phrases expressing fear, worry, anxiety, etc.) for fear that; in case.
1. Specified or set apart for a religious purpose; consecrated. 2. Saintly; godly; pious; devout. holier.
1. The active opposition or mutual hostility of two opposing forces, physical or mental. 2. An opposing force, principle, or tendency.
1. To hesitate or waver in action, purpose, intent, etc. 2. To move unsteadily; stumble. 3. To speak hesitatingly or brokenly. 4. To move unsteadily as a faltering breeze. falters, faltered, faltering, faltering-limbed.
1. To put or bring together so as to make continuous or form a unit. 2. To bring together in a particular relation or for a specific purpose, action, etc.; unite. 3. To become united, associated, or combined; associate or ally oneself (with). 4. Be or become joined or united or linked. 5. To take part with others. 6. To enlist in one of the armed forces. joins, joined, joining.
1. Touchstone; a very smooth, fine-grained, black or dark-coloured variety of quartz or jasper (also called basanite), used for testing the quality of gold and silver alloys by the colour of the streak produced by rubbing them upon it; a piece of such stone used for this purpose. 2. *fig.* That which serves to test or try the genuineness or value of anything; a test, criterion.
absolute ::: adj. 1. Free from all imperfection or deficiency; complete, finished; perfect, consummate. 2. Of degree: Complete, entire; in the fullest sense. 3. Having ultimate power, governing totally; unlimited by a constitution or the concurrent authority of a parliament; arbitrary, despotic. 4. Existing without relation to any other being; self-existent; self-sufficing. 5. Capable of being thought or conceived by itself alone; unconditioned. 6. Considered independently of its being subjective or objective. n. 7. Something that is not dependent upon external conditions for existence or for its specific nature, size, etc. (opposed to relative). Absolute, Absolute"s, absolutes, absoluteness.
abyss ::: 1. The great deep, the primal chaos; the ‘bowels of the earth", the supposed cavity of the lower world; the ‘infernal pit". 2. A bottomless gulf; any unfathomable or apparently unfathomable cavity or void space; a profound gulf, chasm, or void extending beneath. Abyss, abyss"s, abysses.
adj. 1. Having dropped or come down from a higher place, from an upright position, or from a higher level, degree, amount, quality, value, number. 2. Having sunk in reputation or honour; degraded. 3. Overthrown, destroyed or conquered, esp. of those who have died in battle. (Also, pp. of fall**.**)
adj. 1. Lacking in colour or brightness, vividness, clearness, loudness, strength, etc. 2. Indistinct, ill-defined; dim; faded; slight. 3. Feeble through hunger, fear, exhaustion, etc. 4. Inclined to ‘faint" or swoon. faintest, faint-foot. v. 5. To lose strength, brightness, colour, courage etc.; to fade. 6. To grow weak. 7. To feel weak, dizzy or exhausted; falter; about to lose consciousness. 8. To weaken in purpose or spirit. faints, fainted, fainting.
adjourned ::: deferred, postponed; held over to another time.
adjunct ::: joined or added (to anything); connected, annexed; subordinate in position, function, character, or essence. adjuncts.
"Adjustment for practical purposes of rival courses of action, systems, or theories, conflicting opinions or principles, by the sacrifice or surrender of a part of each. . . .” Essays Divine and Human*
adversary ::: a person, group or force that opposes or attacks, or acts in a hostile manner; an opponent, antagonist; an enemy, foe. adversary"s.
adverse ::: acting against or in opposition to, opposing, contrary; antagonistic in purpose or effect; actively hostile.
adversity ::: the condition of adverse fortune or fate; a state opposed to well-being or prosperity; misfortune, distress, trial, or affliction.
"Aesthesis therefore is of the very essence of poetry, as it is of all art. But it is not the sole element and aesthesis too is not confined to a reception of poetry and art; it extends to everything in the world: there is nothing we can sense, think or in any way experience to which there cannot be an aesthetic reaction of our conscious being. Ordinarily, we suppose that aesthesis is concerned with beauty, and that indeed is its most prominent concern: but it is concerned with many other things also. It is the universal Ananda that is the parent of aesthesis and the universal Ananda takes three major and original forms, beauty, love and delight, the delight of all existence, the delight in things, in all things.” Letters on Savitri
affirmed ::: maintained as true; positively asserted; upheld, supported. affirming.
*[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
aimless ::: without aim; purposeless. aimlessness.
aim ::: n. Fig. 1. A thing intended or desired to be effected; an object, purpose. Aim, aims. *v. 2. To point or direct a gun, arrow, etc. toward. *aimed.
"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, spiritual, mental or material, is the play of the soul with the possibilities of its nature; . . . .” The Synthesis of Yoga
alloy ::: 1. A substance composed of two or more metals, or of a metal or metals with a nonmetal, intimately mixed, as by fusion or electrodeposition; a less costly metal mixed with a more valuable one, such as that which is added to gold and silver coinage. 2. Admixture, as with good with evil.
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 these centres are in the middle of the body; they are supposed to be attached to the spinal cord; but in fact all these things are in the subtle body, suksma deha , though one has the feeling of their activities as if in the physical body when the consciousness is awake.” Letters on Yoga
"All true law is the right motion and process of a reality, an energy or power of being in action fulfilling its own inherent movement self-implied in its own truth of existence. This law may be inconscient and its working appear to be mechanical, — that is the character or, at least, the appearance of law in material Nature: it may be a conscious energy, freely determined in its action by the consciousness in the being aware of its own imperative of truth, aware of its plastic possibilities of self-expression of that truth, aware, always in the whole and at each moment in the detail, of the actualities it has to realise; this is the figure of the law of the Spirit.” *The Life Divine
alter ::: to make otherwise or different in some respect; to make some change in character, shape, condition, position, quantity, value, etc. without changing the thing itself for another; to modify, to change the appearance of. alters, altered, altering.
altruism ::: the principle or practice of unselfish concern for or devotion to the welfare of others (opposed to egoism ).
ambiguous ::: 1. Open to or having several possible meanings or interpretations; equivocal; questionable; indistinct, obscure, not clearly defined. 2. Of doubtful or uncertain nature; difficult to comprehend, distinguish, or classify; admitting more than one interpretation, or explanation; of double meaning. 3. Of oracles, people, using words of double meaning. ambiguously.
ambush ::: 1. An act or instance of lying concealed so as to attack by surprise. 2. The concealed position itself. ambushes.
"A mind of light will replace the present confusion and trouble of this earthly ignorance; it is likely that even those parts of humanity which cannot reach it will yet be aware of its possibility and consciously tend towards it; not only so, but the life of humanity will be enlightened, uplifted, governed, harmonised by this luminous principle and even the body become something much less powerless, obscure and animal in its propensities and capable instead of a new and harmonised perfection. It is this possibility that we have to look at and that would mean a new humanity uplifted into Light, capable of a spiritualised being and action, open to governance by some light of the Truth-consciousness, capable even on the mental level and in its own order of something that might be called the beginning of a divinised life.” Essays in Philosophy and Yoga
amorous ::: inclined or disposed to love; in love, enamoured, fond. 2. Showing or expressing love. 3. Being in love; enamoured.
ample ::: fully sufficient or more than adequate for the purpose or need; plentiful; of adequate or more than adequate extent, size, or amount; large; spacious. ampler.
analyse ::: to examine carefully and in detail so as to identify causes, key factors, possible results; examine minutely and critically to determine the elements or essential features of. analysed.
"A new humanity means for us the appearance, the development of a type or race of mental beings whose principle of mentality would be no longer a mind in the Ignorance seeking for knowledge but even in its knowledge bound to the Ignorance, a seeker after Light but not its natural possessor, open to the Light but not an inhabitant of the Light, not yet a perfected instrument, truth-conscious and delivered out of the Ignorance. Instead, it would be possessed already of what could be called a mind of Light, a mind capable of living in the truth, capable of being truth-conscious and manifesting in its life a direct in place of an indirect knowledge. Its mentality would be an instrument of the Light and no longer of the Ignorance. At its highest it would be capable of passing into the supermind and from the new race would be recruited the race of supramental beings who would appear as the leaders of the evolution in earth-nature. Even, the highest manifestations of a mind of Light would be an instrumentality of the supermind, a part of it or a projection from it, a stepping beyond humanity into the superhumanity of the supramental principle. Above all, its possession would enable the human being to rise beyond the normalities of his present thinking, feeling and being into those highest powers of the mind in its self-exceedings which intervene between our mentality and supermind and can be regarded as steps leading towards the greater and more luminous principle. This advance like others in the evolution might not be reached and would naturally not be reached at one bound, but from the very beginning it would be inevitable: the pressure of the supermind creating from above out of itself the mind of Light would compel this certainty of the eventual outcome.” Essays in Philosophy and Yoga
::: "An executive cosmic force shapes us and dictates through our temperament and environment and mentality so shaped, through our individualised formulation of the cosmic energies, our actions and their results. Truly, we do not think, will or act but thought occurs in us, will occurs in us, impulse and act occur in us; our ego-sense gathers around itself, refers to itself all this flow of natural activities. It is cosmic Force, it is Nature that forms the thought, imposes the will, imparts the impulse. Our body, mind and ego are a wave of that sea of force in action and do not govern it, but by it are governed and directed.” The Synthesis of Yoga —**cosmic forces.**
**Angel of the Way *Sri Aurobindo: "Love fulfilled does not exclude knowledge, but itself brings knowledge; and the completer the knowledge, the richer the possibility of love. ‘By Bhakti" says the Lord in the Gita ‘shall a man know Me in all my extent and greatness and as I am in the principles of my being, and when he has known Me in the principles of my being, then he enters into Me." Love without knowledge is a passionate and intense, but blind, crude, often dangerous thing, a great power, but also a stumbling-block; love, limited in knowledge, condemns itself in its fervour and often by its very fervour to narrowness; but love leading to perfect knowledge brings the infinite and absolute union. Such love is not inconsistent with, but rather throws itself with joy into divine works; for it loves God and is one with him in all his being, and therefore in all beings, and to work for the world is then to feel and fulfil multitudinously one"s love for God. This is the trinity of our powers, [work, knowledge, love] the union of all three in God to which we arrive when we start on our journey by the path of devotion with Love for the Angel of the Way to find in the ecstasy of the divine delight of the All-Lover"s being the fulfilment of ours, its secure home and blissful abiding-place and the centre of its universal radiation.” The Synthesis of Yoga*
animate ::: alive; possessing life , endowed with life. half-animate. half-animated. Giving the appearance of moving, of being alive.
antagonist ::: one who is opposed to, struggles against, or competes with another; opponent, adversary. antagonists.
antinomy ::: opposition between one law, principle, rule, etc., and another.
antipodes ::: places diametrically opposite each other.
antithesis ::: opposition; contrast.
a person whose back is humped in a convex position because of abnormal spinal curvature.
"A philosophy of change?(1) But what is change? In ordinary parlance change means passage from one condition to another and that would seem to imply passage from one status to another status. The shoot changes into a tree, passes from the status of shoot to the status of tree and there it stops; man passes from the status of young man to the status of old man and the only farther change possible to him is death or dissolution of his status. So it would seem that change is not something isolated which is the sole original and eternal reality, but it is something dependent on status, and if status were non-existent, change also could not exist. For we have to ask, when you speak of change as alone real, change of what, from what, to what? Without this ‘what" change could not be. ::: —Change is evidently the change of some form or state of existence from one condition to another condition.” Essays Divine and Human
apparent ::: readily seen; exposed to sight; open to view. 2. Capable of being easily perceived or understood; plain or clear; obvious; visible.
apt ::: 1. Having a natural tendency; inclined; disposed. 2. Unusually intelligent; able to learn quickly and easily. 3. Exactly suitable; appropriate.
a punctuation mark ( - ) used between the parts of a compound word or name or between the syllables of a word, especially when divided at the end of a line of text or the parts of a word divided for any purpose. Hence, fig. A joining or connecting link.
a rod, esp. a forked stick supposed to be useful in locating underground water, metal deposits, etc.
arrange ::: 1. To put into a specific order or relation; dispose. 2. To settle the order, manner, and circumstantial relations of (a thing to be done); to prepare or plan beforehand. arranged, arranging, self-arranged.
array ::: an orderly, often imposing arrangement or series of things displayed; an imposing series.
::: "As for immortality, it cannot come if there is attachment to the body, — for it is only by living in the immortal part of oneself which is unidentified with the body and bringing down its consciousness and force into the cells that it can come. I speak of course of yogic means. The scientists now hold that it is (theoretically at least) possible to discover physical means by which death can be overcome, but that would mean only a prolongation of the present consciousness in the present body. Unless there is a change of consciousness and change of functionings it would be a very small gain.” Letters on Yoga
aside ::: 1. On or to one"s side; to or at a short distance apart; away from some position or direction. 2. To or toward the side. 3. Out of one"s thoughts or mind. 4. In reserve; in a separate place, as for safekeeping; apart; away.
as it would be if; as though. (Introducing a supposition, or way of conceiving some entity or situation, that is not to be taken literally, but yields some insight or convenience in metaphysics.)
aspirant ::: n. **1. One who seeks with eagerness and steady purpose. adj. 2. Aspiring, striving for a higher position; mounting up, ascending. aspirants.**
assembly ::: a group of people gathered together usually for a particular purpose. assemblies.
assent ::: 1. Agreement, as to a proposal; concurrence. 2. Acquiescence; compliance, concession. assents, assenting.
a star so distant from Earth that its position in relation to other stars appears not to change.
atom ::: 1. A unit of matter, the smallest unit of an element, having all the characteristics of that element and consisting of a dense, central, positively charged nucleus surrounded by a system of electrons. 2. The smallest component of an element having the chemical properties of the element. 3. An extremely small part, quantity, or amount. The smallest conceivable unit of an element or of anything. atom"s, atoms, atomic.
::: ". . . a true occultism means no more than a research into supraphysical realities and an unveiling of the hidden laws of being and Nature, of all that is not obvious on the surface. It attempts the discovery of the secret laws of mind and mental energy, the secret laws of life and life-energy, the secret laws of the subtle-physical and its energies, — all that Nature has not put into visible operation on the surface; it pursues also the application of these hidden truths and powers of Nature so as to extend the mastery of the human spirit beyond the ordinary operations of mind, the ordinary operations of life, the ordinary operations of our physical existence. In the spiritual domain which is occult to the surface mind in so far as it passes beyond normal and enters into supernormal experience, there is possible not only the discovery of the self and spirit, but the discovery of the uplifting, informing and guiding light of spiritual consciousness and the power of the spirit, the spiritual way of knowledge, the spiritual way of action. To know these things and to bring their truths and forces into the life of humanity is a necessary part of its evolution. Science itself is in its own way an occultism; for it brings to light the formulas which Nature has hidden and it uses its knowledge to set free operations of her energies which she has not included in her ordinary operations and to organise and place at the service of man her occult powers and processes, a vast system of physical magic, — for there is and can be no other magic than the utilisation of secret truths of being, secret powers and processes of Nature. It may even be found that a supraphysical knowledge is necessary for the completion of physical knowledge, because the processes of physical Nature have behind them a supraphysical factor, a power and action mental, vital or spiritual which is not tangible to any outer means of knowledge.” The Life Divine
author ::: 1. An originator or creator, one who originates or gives existence to anything. 2. He who gives rise to or causes an action, event, circumstance, state, or condition of things. 3. The composer or writer of a treatise, play, poem, book, etc. authors.
babel ::: "The reference is to the mythological story of the construction of the Tower of Babel, which appears to be an attempt to explain the diversity of human languages. According to Genesis, the Babylonians wanted to make a name for themselves by building a mighty city and tower ‘with its top in the heavens". God disrupted the work by so confusing the language of the workers that they could no longer understand one another. The tower was never completed and the people were dispersed over the face of the earth.” (Encyclopaedia Britannica) Glossary and Index of Proper Names in Sri Aurobindo"s Works Sri Aurobindo: "The legend of the Tower of Babel speaks of the diversity of tongues as a curse laid on the race; but whatever its disadvantages, and they tend more and more to be minimised by the growth of civilisation and increasing intercourse, it has been rather a blessing than a curse, a gift to mankind rather than a disability laid upon it. The purposeless exaggeration of anything is always an evil, and an excessive pullulation of varying tongues that serve no purpose in the expression of a real diversity of spirit and culture is certainly a stumbling-block rather than a help: but this excess, though it existed in the past, is hardly a possibility of the future. The tendency is rather in the opposite direction. In former times diversity of language helped to create a barrier to knowledge and sympathy, was often made the pretext even of an actual antipathy and tended to a too rigid division. The lack of sufficient interpenetration kept up both a passive want of understanding and a fruitful crop of active misunderstandings. But this was an inevitable evil of a particular stage of growth, an exaggeration of the necessity that then existed for the vigorous development of strongly individualised group-souls in the human race. These disadvantages have not yet been abolished, but with closer intercourse and the growing desire of men and nations for the knowledge of each other"s thought and spirit and personality, they have diminished and tend to diminish more and more and there is no reason why in the end they should not become inoperative.” The Human Cycle
balustrade ::: a rail and the row of balusters or posts that support it, as along the front of a gallery.
bank ::: a business establishment in which money is kept for saving or commercial purposes or is invested, supplied for loans, or exchanged.
bards ::: an ancient Celtic order of minstrel poets who composed and recited verses celebrating the legendary exploits of chieftains and heroes. 2. Poets, especially lyric poets.
bare ::: v. 1. To make bare; uncover or reveal. 2. Fig. To expose. bared, baring. adj. 3. Lacking clothing or covering; naked 4. Fig. Exposed to view; undisguised. 5. Just sufficient; mere. 6. Lacking embellishment or ornamentation; unembellished; simple; plain. 7. Unprotected; without defence. 8. Devoid of covering, a leafless trees. 9. Sheer, as bare cliffs. heaven-bare, bareness.
basks ::: lies in or is exposed (to pleasant warmth or sunshine) basked.
bastioned ::: 1. Anything seen as preserving or protecting some quality, condition, etc. 2. A well-fortified position, a defensive stronghold.
battlefield ::: 1. The field or ground on which a battle is fought. 2. An area of contention, conflict, or hostile opposition. battlefields.
battle ::: n. 1. An encounter between opposing forces; armed fighting; combat. v. 3. To fight against. Also fig. 4. To contend, struggle against. 5. To work very hard or struggle; strive. battled.
bay ::: the position or stand of an animal or fugitive that is forced to turn and resist pursuers because it is no longer possible to flee. (preceded by at).
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.
beast ::: 1. An animal other than a human, especially a large four-footed mammal. 2. Fig. Animal nature as opposed to intellect or spirit. 3. A large wild animal. 4. A domesticated animal used by man. (Sri Aurobindo also employs the word as an adj.) beast"s, Beast"s, beasts, wild-beast. ::: —the Beast. Applied to the devil and evil spirits.
"Beauty is not the same as Delight, but like love it is an expression, a form of Ananda, created by Ananda and composed of Ananda.” The Future Poetry
belong ::: 1. To be a part of or adjunct. 2. To be the property, attribute, or possession of. belongs.
belongings ::: possessions; things owned, either tangible or intangible.
bequeathed ::: disposed of (property, etc.) by last will; fig. handed down, passed on.
betrayed ::: 1. Corrupted, falsified. 2. Exposed. 3. Revealed
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 *
binding posts ::: stakes, stout poles, columns, or the like, that are set upright in or on the ground; (with prefixed word indicating special purpose).
biography ::: an account of a person"s life written, composed, or produced by another.
birthright ::: a right, possession, or privilege that is one"s due by birth.
bleak ::: 1. Exposed to the elements; unsheltered and barren; desolate; cold and cutting; raw, windswept. 2. Offering little or no hope or encouragement.
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.
blind alley ::: 1. A road, alley, etc. that is open only at one end. 2. A position or situation offering no hope of progress or improvement. 3. A situation in which no further progress can be made.
blithe ::: joyous, merry, or gay in disposition; glad; cheerful.
bodied ::: v. 1. Furnished or provided with a body; embodied. 2. Gave shape to, gave bodily form to, exhibited in outward reality. 3. Represented; symbolized, typified. adj. 4. Possessing or existing in bodily form, endowed with material form. half-bodied, million-bodied, three-bodied, two-bodied.
bodily ::: 1. Physical as opposed to mental or spiritual. 2. Of, relating to, or belonging to the body or the physical nature of man.
bog ::: wet, spongy ground consisting of decomposing vegetation.
positions or postures of the body appropriate to or expressive of an action, emotion.
brave ::: possessing or exhibiting courage or courageous endurance. 2. *Archaic. Excellent; fine; admirable*.
bribe ::: something, such as money or a favour, offered or given to a person in a position of trust to influence that person"s views or conduct.
buried ::: v. 1. Deposited or hid under ground; covered up with earth or other material. Also fig. **2. Plunged or sunk deep in, so as to be covered from view; put out of sight. adj. 3. Put in the ground or in a tomb; interred. 4. Consigned to a position of obscurity, inaccessibility, or inaction. 5.* Fig.* Consigned to oblivion, put out of the way, abandoned and forgotten.
"But always the whole foundation of the gnostic life must be by its very nature inward and not outward. In the life of the Spirit it is the Spirit, the inner Reality, that has built up and uses the mind, vital being and body as its instrumentation; thought, feeling and action do not exist for themselves, they are not an object, but the means; they serve to express the manifested divine Reality within us: otherwise, without this inwardness, this spiritual origination, in a too externalised consciousness or by only external means, no greater or divine life is possible.” 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 man also has a life-mind, a vital mentality which is an instrument of desire: this is not satisfied with the actual, it is a dealer in possibilities; it has the passion for novelty and is seeking always to extend the limits of experience for the satisfaction of desire, for enjoyment, for an enlarged self-affirmation and aggrandisement of its terrain of power and profit. It desires, enjoys, possesses actualities, but it hunts also after unrealised possibilities, is ardent to materialise them, to possess and enjoy them also. It is not satisfied with the physical and objective only, but seeks too a subjective, an imaginative, a purely emotive satisfaction and pleasure.” *The Life Divine
". . . but this divine grace . . . is not simply a mysterious flow or touch coming from above, but the all-pervading act of a divine presence which we come to know within as the power of the highest Self and Master of our being entering into the soul and so possessing it that we not only feel it close to us and pressing upon our mortal nature, but live in its law, know that law, possess it as the whole power of our spiritualised nature.” The Synthesis of Yoga
cadence ::: 1. Balanced, rhythmic flow, as of poetry or oratory. 2. Music. A sequence of notes or chords that indicates the momentary or complete end of a composition, section, phrase, etc. 3. The flow or rhythm of events. 4. A recurrent rhythmical series; a flow, esp. the pattern in which something is experienced. 5. A slight falling in pitch of the voice in speaking or reading. cadences.
calm ::: n. 1. Serenity; tranquillity; peace. 2. Nearly or completely motionless as a condition of no wind. Calm, Calm"s, calms, calmness. adj. 3. Not excited or agitated; composed; tranquil; 4. Without rough motion; still or nearly still. calmer, calm-lipped, stone-calm. *adv. calmly.
Sri Aurobindo: "Calm is a still unmoved condition which no disturbance can affect — it is a less negative condition than quiet.” Letters on Yoga*
"Calm is a positive tranquillity which can exist in spite of superficial disturbances.” *Letters on Yoga
"Calm is a strong and positive quietude, firm and solid — ordinary quietude is mere negation, simply the absence of disturbance.” *Letters on Yoga
"But more powerful still is the giving up of the fruit of one"s works, because that immediately destroys all causes of disturbance and brings and preserves automatically an inner calm and peace, and calm and peace are the foundation on which all else becomes perfect and secure in possession by the tranquil spirit.” Essays on the Gita
The Mother: "Calm is self-possessed strength, quiet and conscious energy, mastery of the impulses, control over the unconscious reflexes.” Words of the Mother, MCW Vol. 14*.
candid ::: 1. Characterized by openness and sincerity of expression; unreservedly straightforward. 2. Free from prejudice; impartial. 3. Clear or pure 4. Not posed or rehearsed.
candidate ::: a person or thing regarded as suitable or likely for a particular fate or position.
capture ::: 1. To take possession of; to take by force or stratagem; take prisoner; seize. 2. To represent, preserve or record in lasting form, a quality, etc. captures, captured, capturing.
cathedral ::: 1. A large and important church of imposing architectural beauty. 2. Of, relating to, or resembling a cathedral.
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.
chaos ::: 1. The infinity of space or formless matter supposed to have preceded the existence of the ordered universe. 2. A condition, place, or state of great disorder or confusion. 3. A disorderly mass; a jumble. Chaos.
characterized by an attitude of ready accessibility (especially about one"s actions or purposes); without concealment; not secretive.
chess-play ::: the game of chess; a board game for two players, each beginning with 16 pieces of six kinds that are moved according to individual rules, with the objective of checkmating the opposing king. chess-player.
choose ::: 1. To select from a number of possible alternatives; decide on and pick out. 2. To determine or decide. chooses, chose, chosen, choosing, choosest.
cipher ::: n. 1. Something having no influence or value; a zero; a nonentity. 2. A secret method of writing, as by transposition or substitution of letters, specially formed symbols, or the like. unintelligible to all but those possessing the key; a cryptograph. ciphers. *v. 3. To put in secret writing; encode. *ciphers. Note: Sri Aurobindo also spelled the word as Cypher, the old English spelling.
circean ::: relating to or resembling Circe, the fabled enchantress described by Homer. She was supposed to possess great knowledge of magic and venomous herbs which she offered as a drink to her charmed and fascinated victims who then changed into swine; hence, pleasing, but harmful; fascinating, but degrading.
clamped ::: 1. Fastened with or fixed in a clamp (a device for binding, holding, compressing or fastening objects together); hence, fig. Restricted, repressed, tightened down, restrained. 2. Established by authority; imposed clamps. (Sri Aurobindo also employs clamped as an adj.)
clash ::: n. 1. A loud, harsh noise, such as that made by two metal objects in collision. 2. An encounter between hostile forces; a battle or skirmish. 3. A conflict, as between opposing or irreconcilable ideas. v. 4. To engage in a physical conflict or contest, as in a game or a battle (often followed by with). 5. To come into conflict; be in opposition. clashes, clashed, clashing.
clay ::: 1. A natural earthy material that is plastic when wet, consisting essentially of hydrated silicates of aluminium: used for making bricks, pottery, etc. 2. The material which is said to form the human body. 3. The human body, esp. as opposed to the spirit. clay-kin.
cleavage ::: a critical division in opinion, beliefs, interests, etc. as leading to opposition between two groups.
coarse ::: 1. Composed of relatively large parts or particles. 2. Lacking in fineness or delicacy of texture, structure, etc. Not refined or delicate, rough.
combat ::: n. 1. Fighting, especially armed battle; strife. combats. v. 2. To oppose in battle; fight against.
composed ::: to be made up, formed, compounded of (a material, or constituent elements); to be constituted; to consist of.
composer ::: one who composes, especially a person who composes music.
compose ::: to make or create by putting together parts or elements.
command ::: n. 1. An order; mandate. 2. The possession or exercise of controlling authority. Command. v. 3. To direct with specific authority or prerogative; order. 4. To give orders. 5. To have or exercise authority or control over; be master of; have at one"s bidding or disposal. commands, commanded.
concrete ::: 1. Formed by the coalescence of separate particles or parts into one mass; solid. 2. Made real, tangible, or particular as opposed to abstract.
conditioned ::: made suitable for a given purpose.
conflicting ::: in disagreement or opposition.
conjunction ::: 1. The state of being joined. 2. Astronomy: The position of two celestial bodies on the celestial sphere when they have the same celestial longitude, especially a configuration in which a planet or the Moon lies on a straight line from Earth to or through the Sun.
*consciousforce. ::: Sri Aurobindo: "In actual fact Mind measures Time by event and Space by Matter; but it is possible in pure mentality to disregard the movement of event and the disposition of substance and realise the pure movement of Conscious-Force which constitutes Space and Time; these two are then merely two aspects of the universal force of Consciousness which in their intertwined interaction comprehend the warp and woof of its action upon itself. And to a consciousness higher than Mind which should regard our past, present and future in one view, containing and not contained in them, not situated at a particular moment of Time for its point of prospection, Time might well offer itself as an eternal present. And to the same consciousness not situated at any particular point of Space, but containing all points and regions in itself, Space also might well offer itself as a subjective and indivisible extension, — no less subjective than Time.” The Life Divine
::: "Consciousness is usually identified with mind, but mental consciousness is only the human range which no more exhausts all the possible ranges of consciousness than human sight exhausts all the gradations of colour or human hearing all the gradations of sound — for there is much above or below that is to man invisible and inaudible. So there are ranges of consciousness above and below the human range, with which the normal human has no contact and they seem to it unconscious, — supramental or overmental and submental ranges.” *Letters on Yoga
consecrated ::: solemnly dedicated to or set apart for a high purpose.
constant ::: 1. Unchanging in nature, value, or extent; invariable. 2. Continuing without pause or letup; unceasing. 3. Steadfast; firm in mind or purpose; resolute.
contain ::: 1. To be capable of holding. 2. To halt the spread or development of; check, esp. of opposition. 3. To hold or keep within limits; restrain. contained, contains, containing, all-containing, All-containing.
contending ::: striving in opposition or against difficulties; struggling.
continent ::: 1. Mainland as opposed to islands. 2. A continuous extent of land. Also fig. continents.
contradiction ::: 1. The act of going against; opposition; denial. 2. Inconsistency; discrepancy. contradictions.
contradict ::: to assert or express the opposite of (a statement). contradicted, contradicting.
contrariety ::: an instance of such opposition; discordance; inconsistency; discrepancy.
contrary ::: something that is opposite in nature or character; diametrically or mutually opposed. contraries.
corner ::: 1. The position at which two lines, surfaces, or edges meet and form an angle. 2. The area enclosed or bounded by an angle formed in this manner. 3. A region, part, quarter. 4. A remote, secluded, or secret place. corners, corner-Mind.
cornices ::: prominent, continuous, horizontally projecting features surmounting a wall or other construction, or dividing it horizontally for compositional purposes; i.e. to crown or complete a building.
cosharers ::: those who receive, possess, or occupy (something) together with others.
cosmic mind ::: Sri Aurobindo: "Nevertheless, the fact of this intervention from above, the fact that behind all our original thinking or authentic perception of things there is a veiled, a half-veiled or a swift unveiled intuitive element is enough to establish a connection between mind and what is above it; it opens a passage of communication and of entry into the superior spirit-ranges. There is also the reaching out of mind to exceed the personal ego limitation, to see things in a certain impersonality and universality. Impersonality is the first character of cosmic self; universality, non-limitation by the single or limiting point of view, is the character of cosmic perception and knowledge: this tendency is therefore a widening, however rudimentary, of these restricted mind areas towards cosmicity, towards a quality which is the very character of the higher mental planes, — towards that superconscient cosmic Mind which, we have suggested, must in the nature of things be the original mind-action of which ours is only a derivative and inferior process.” *The Life Divine
"If we accept the Vedic image of the Sun of Truth, . . . we may compare the action of the Higher Mind to a composed and steady sunshine, the energy of the Illumined Mind beyond it to an outpouring of massive lightnings of flaming sun-stuff. Still beyond can be met a yet greater power of the Truth-Force, an intimate and exact Truth-vision, Truth-thought, Truth-sense, Truth-feeling, Truth-action, to which we can give in a special sense the name of Intuition; . . . At the source of this Intuition we discover a superconscient cosmic Mind in direct contact with the supramental Truth-Consciousness, an original intensity determinant of all movements below it and all mental energies, — not Mind as we know it, but an Overmind that covers as with the wide wings of some creative Oversoul this whole lower hemisphere of Knowledge-Ignorance, links it with that greater Truth-Consciousness while yet at the same time with its brilliant golden Lid it veils the face of the greater Truth from our sight, intervening with its flood of infinite possibilities as at once an obstacle and a passage in our seeking of the spiritual law of our existence, its highest aim, its secret Reality.” The Life Divine
"There is one cosmic Mind, one cosmic Life, one cosmic Body. All the attempt of man to arrive at universal sympathy, universal love and the understanding and knowledge of the inner soul of other existences is an attempt to beat thin, breach and eventually break down by the power of the enlarging mind and heart the walls of the ego and arrive nearer to a cosmic oneness.” *The Synthesis of Yoga
"[The results of the opening to the cosmic Mind:] One is aware of the cosmic Mind and the mental forces that move there and how they work on one"s mind and that of others and one is able to deal with one"s own mind with a greater knowledge and effective power. There are many other results, but this is the fundamental one.” Letters on Yoga
"The cosmic consciousness has many levels — the cosmic physical, the cosmic vital, the cosmic Mind, and above the higher planes of cosmic Mind there is the Intuition and above that the overmind and still above that the supermind where the Transcendental begins. In order to live in the Intuition plane (not merely to receive intuitions), one has to live in the cosmic consciousness because there the cosmic and individual run into each other as it were, and the mental separation between them is already broken down, so nobody can reach there who is still in the separative ego.” Letters on Yoga*
counters ::: anything used in keeping account, as a disk of metal or wood, used in some games, as checkers, for marking a player"s position or for keeping score.
courage ::: the state or quality of mind or spirit that enables one to face danger, fear, or vicissitudes with self-possession, confidence, and resolution; bravery.
craft ::: 1. An art, trade, or occupation requiring special skill, esp. manual skill. 2. Skill; dexterity. 3. Skill or ability used for bad purposes; cunning; deceit; guile; fraud; evasion or deception. crafts.
credit ::: any deposit or sum of money against which a person may draw.
credulous ::: disposed to believe too readily, esp. without proper or adequate evidence; gullible.
cunning ::: 1. Skill or adeptness in execution or performance; dexterity. 2. Artfully subtle or shrewd. 3. Cunning implies a shrewd, often instinctive skill in concealing or disguising the real purposes of one"s actions. cunningly.
::: "Death is the question Nature puts continually to Life and her reminder to it that it has not yet found itself. If there were no siege of death, the creature would be bound for ever in the form of an imperfect living. Pursued by death he awakes to the idea of perfect life and seeks out its means and its possibility.” *Essays in Philosophy and Yoga
debate ::: 1. A discussion involving opposing points; an argument. 2. A formal contest in which the affirmative and negative sides of a proposition are advocated by opposing speakers.
deceit ::: the act or practice of deceiving; concealment or distortion of the truth for the purpose of misleading; duplicity; fraud; cheating.
decree ::: n. **1. A formal and authoritative order, esp. one having the force of law. 2. A judicial decision or order. 3. Theol. One of the eternal purposes of God by which events are foreordained. v. 4. To command, ordain, decide by decree. Decree, decrees, decreed, decreeing.**
dedicate ::: to set apart for a deity or for religious purposes; consecrate. dedicated.
defied ::: opposed or resisted with boldness and assurance; unaffected by; resisted or withstood. defying.
deliver ::: 1. To give into another"s possession or keeping; surrender. 2. To set free or liberate; emancipate, release. 3. To rescue or save. 4. To assist (a female) in bringing forth young. 5. To disburden (oneself) of thoughts, opinions, etc. delivered, delivering, deliverers.
demoniac ::: v. 1. Possessed, produced, or influenced by a demon. 2. Of, resembling, or suggestive of a devil; fiendish. n. 3. One who is or seems to be possessed by a demon.
denuded ::: made naked or bare, stripped of anything such as possessions.
deny ::: 1. To refuse to recognize or acknowledge; disavow. 2. To declare untrue; contradict. 3. To refuse to fulfil the requests or expectations; refuse to give. 4. To give a refusal to; turn down or away. 5. To withhold the possession, user, or enjoyment of. denies, denied, denying.
deprived ::: divested, stripped, bereaved, dispossessed of (or from) a possession.
design ::: n. 1. Purpose, aim, intention, especially with reference to a Divine Creator. 2. Plan or scheme. 3. A combination of details or features; pattern or motif. design"s, designs. *v. 4. To work out the structure or form of (something). 5. To plan and make (something) artistically or skilfully. *designed, designing.
dethroned ::: removed from any position of power or authority.
device ::: 1. Something devised or framed by art or inventive power; an invention, contrivance for some particular purpose. 2. A plan or scheme, especially a malign one. 3. Something elaborately or fancifully designed. devices.
dictate ::: to prescribe with authority; impose; issue an authoritative command.
direction ::: 1. A line of thought or action or a tendency or inclination. 2. A purpose or orientation toward a goal that serves to guide or motivate; focus. directions.
disclosure ::: the act or an instance of disclosing; exposure; revelation.
discouraged ::: 1. Deprived of courage, hope, or confidence; disheartened; dispirited. 2. Obstructed by opposition or difficulty; hindered. discouraging.
dissolution ("s) ::: decomposition into fragments or parts; disintegration.
divine Mother ::: Sri Aurobindo: "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.” *The Mother
double ::: 1. Composed of two like or unlike parts. 2. Twofold in character or meaning, dual.
downward ::: adj. 1. Descending from a source or beginning. 2. Moving or tending to a lower place or condition. 3. Toward a lower amount, degree, or rank. adv. 4. Spatially or metaphorically from a higher to a lower level or position.
drama ::: 1. A composition in prose or verse presenting in dialogue or pantomime a story involving conflict or contrast of character, esp. one intended to be acted on the stage; a play. 2. Any situation or series of events having vivid, emotional or conflicting interest or results. drama"s, dramas.
draw ::: 1. To cause to move in a given direction or to a given position, as by leading. 2. To bring towards oneself or itself, as by inherent force or influence; attract. 3. To cause to come by attracting; attract. 4. To cause to move in a particular direction by or as by a pulling force; pull; drag. 5. To get, take or obtain as from a source; to derive. 6. To bring, take, or pull out, as from a receptacle or source. 7. To draw a (or the) line (fig.) to determine or define the limit between two things or groups; in modern colloquial use (esp. with at), to lay down a definite limit of action beyond which one refuses to go. 8. To make, sketch (a picture or representation of someone or something) in lines or words; to design, trace out, delineate; depict; also, to mould, model. 9. To mark or lay out; trace. 10. To compose or write out in legal format. 11. To write out (a bill of exchange or promissory note). 12. To disembowel. 13. To move or pull so as to cover or uncover something. 14. To suck or take in (air, for example); inhale. 15. To extend, lengthen, prolong, protract. 16. To cause to move after or toward one by applying continuous force; drag. draws, drew, drawn, drawing, wide-drawn.
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.
drive ::: v. 1. To impel; constrain; urge; compel. 2. To manoeuvre, guide or steer the progress of. 3. To impel (matter) by physical force; to cause (something) to move along by direct application of physical force; to propel, carry along. 4. To send, expel, or otherwise cause to move away or out by force or compulsion. 5. To strive vigorously and with determination toward a goal or objective. 6. To cause and guide the movement of (a vehicle, an animal, etc.). n. 7. A strong organized effort to accomplish a purpose, with energy, push or aggressiveness. 8. Impulse; impulsive force. adj. 9. Urged onward, impelled. 10. Pertaining to an inner urge that stimulates activity or inhibition. drives, drove, drov"st, driving, driven.
dual ::: 1. Composed of two usually like or complementary parts; double. 2. Having a two-fold, or double, character or nature. dual"s.
dynamic ::: 1. Pertaining to or characterized by energy or effective action; vigorously active; forceful; energetic. 2. Of or concerned with energy or forces that produce motion, as opposed to static.
ecstasy ::: 1. Intense joy or delight. 2. A state of exalted emotion so intense that one is carried beyond thought. 3. Used by mystical writers as the technical name for the state of rapture in which the body was supposed to become incapable of sensation, while the soul was engaged in the contemplation of divine things. 4. The trance, frenzy, or rapture associated with mystic or prophetic exaltation. Ecstasy, ecstasy"s, ecstasies, ecstasied, self-ecstasy, strange-ecstasied.
employment ::: the purpose for which something is used.
empty ::: 1. Holding or containing nothing. 2. Having no occupants or inhabitants; vacant. 3. Destitute of some quality or qualities; devoid. 4. Without purpose, substance, or value. emptier.
empyrean ::: 1. The highest heaven, supposed by the ancients to contain the pure element of fire. 2. The visible heavens; the firmament.
enchanted ::: 1. Possessing a magical influence or quality. 2. Under a spell; bewitched; magical. 3. Utterly delighted or captivated; fascinated; charmed. enchantment, enchantment"s, enchantments.
enemy ::: n. 1. A hostile person, power, force or nation. 2. One who feels hatred toward, intends injury to, or opposes the interests of another; a foe. enemy"s *adj. *3. Of, relating to, or being a hostile power or force.
enfeoffed ::: invested someone or something with possession of.
enthroned ::: seated on a throne; raised to a lofty position; exalted.
envy ::: a feeling of discontent or covetousness with regard to another"s advantages, success, possessions, etc.; longing to possess something awarded to or achieved by another.
epic ::: adj. 1. An extended narrative poem in elevated or dignified language, celebrating the feats of a legendary or traditional hero. 2. Resembling or suggesting such poetry. 3. Heroic; majestic; impressively great. 4. Of unusually great size or extent. n. 5. An epic poem. 6. Any composition resembling an epic. epics.
epitome ::: a person or thing that is typical of or possesses to a high degree the features of a whole class; embodiment, quintessence.
erect ::: v. 1. To set up; build; establish. 2. To raise and to set in an upright or vertical position. 3. To bring about; cause to come into existence. erects, erected. *adj. *4. Upright in posture or position 5. Raised or directed upward.
estate ::: 1. The situation or circumstances of one"s life. 2. Social position or rank, especially of high order. 3. A person"s total possessions (property, money etc.). 4. A landed property, usually, of considerable size. estates.
ether ::: 1. The regions of space beyond the earth"s atmosphere; the heavens. 2. The element believed in ancient and medieval civilizations to fill all space above the sphere of the moon and to compose the stars and planets. 3. A hypothetical medium formerly believed to permeate all space, and through which light and other electromagnetic radiation were thought to move. ether"s.
etheric ::: adj. Pertaining to ether, the medium supposed by the ancients to fill the upper regions of space.
evil ::: n. 1. Morally bad or wrong; wicked, sinful, as opposed to good. 2. Anything causing injury or harm. Evil, evil"s, Evil"s. adj. 3. Characterized by or indicating future misfortune; ominous; disastrous. 4. Harmful; injurious. 5. Boding ill.
exact ::: 1. Capable of the greatest precision. 2. Precise, as opposed to approximate; neither more nor less. 3. Absolutely accurate or correct in every detail; the same in every detail; precise. 4. Admitting of no deviation, precise, rigorous; strictly regulated.
expose ::: 1. To lay open to something specified. 2. To lay open to the action or influence of. 3. To lay open to danger, attack, harm, etc. 4. To make visible or apparent. 5. To reveal or unmask (a crime, fraud, impostor, etc.). exposes, exposed.
executive ::: having the function or purpose of carrying plans, orders, laws, etc., into practical effect.
expense ::: something spent or used to attain a goal or accomplish a purpose.
experiment ::: n. **1. A test, trial, or tentative procedure; an act or operation for the purpose of discovering something unknown or of testing a principle, supposition, etc. v. 2.* To try something new, especially in order to gain experience. experiments. adj.* experimenting.
explore ::: 1. To examine or investigate, esp. systematically. 2. To search into or travel in for the purpose of discovery. explores, exploring.
extreme ::: n. 1. The greatest or utmost degree or point. 2. Either of the two things situated at opposite ends of a range; extremes. adj. 3. Being in or attaining the greatest or highest degree; very intense.
faerylike; of the nature of a faery (one of a class of supernatural beings, generally conceived as having a diminutive human form and possessing magical powers with which they intervene in human affairs); magical. faeries", faery-small.
fantasia. A composition in fanciful or irregular form or style.
fathomless ::: 1. Impossible to measure the depth of; bottomless. 2. Impossible to understand; incomprehensible. fathomlessness.
fettered ::: bound with chains or ropes, etc. around the legs, as an animal, to restrict the movement of. Hence, fig. imposed restraint upon; confined, impeded, restrained.
fibre ::: 1. A filamentous substance; a web of thread-like tissue such as composes living tissue generally. 2. That which fundamentally constitutes the strength of a thing; sinew; stuff; character. fibres, fibred.
fight ::: n. 1. Fig. A confrontation between opposing groups in which each attempts to harm or gain power over the other, as with bodily force or weapons. fights. v. 2. To contend with physically or in battle; attempt to defend oneself against or to subdue, defeat, or destroy an adversary. fighting, fought.
figurante ::: something possessing form or shape.
figurehead ::: a person given a position of nominal leadership but having no actual authority. dwarf-figurehead.
final ::: 1. Of or constituting the end result of a succession or process; ultimate. 2. Constituting the end or purpose.
fit ::: v. 1. To adjust in order to render appropriate. 2. To be adapted to or suitable for (a purpose, object, occasion, etc.). fits. adj. 3. To be appropriate or suitable for. 4. Having the right qualifications; qualifying; competent.
flaming ::: adj. 1. Emitting flames; blazing; burning; fiery. 2. Glowing brightly; brilliant. 3. Intensely ardent or passionate. 4. Resembling a flame in brilliance, color, or form. 5. Like a flame in brilliance, heat or shape. 6. Very intense, ardent; fiery, as a disposition. flaming-silent.* n. 7. The action of burning or being on fire. Also fig. *flamings.
follow ::: 1. To come or go after; proceed behind. 2. Lit. and fig. To move along the course of; take a path. 3. Fig. To come after in order, time, or position. 4. To occur or be evident as a consequence; result. 5. Fig. To accompany; attend. 6. To take (a person) as a guide, leader, or master; to accept the authority or example of, obey the dictates or guidance of; to adhere to, espouse the opinions, side, or cause of. 7. Fig. To go after in or as if in pursuit. 8. To accept and follow the leadership or command or guidance of. 9. To watch or trace the movements, progress, or course of. follows, followed, following. ::: following out. Proceeding; following; pursuing something to an end or conclusion.
force, universal ::: Sri Aurobindo: "This force that we feel is the universal Force of the Divine, which, veiled or unveiled, acting directly or permitting the use of its powers by beings in the cosmos, is the one Energy that alone exists and alone makes universal or individual action possible. For this force is the Divine itself in the body of its power; all is that, power of act, power of thought and knowledge, power of mastery and enjoyment, power of love. Conscious always and in everything, in ourselves and in others, of the Master of Works possessing, inhabiting, enjoying through this Force that is himself, becoming through it all existences and all happenings, we shall have arrived at the divine union through works and achieved by that fulfilment in works all that others have gained through absolute devotion or through pure knowledge.” *The Synthesis of Yoga
forefront ::: 1. The foremost part or area; or place; position of greatest importance or prominence. Also fig.
"For if evolution is the progressive manifestation by Nature of that which slept or worked in her, involved, it is also the overt realisation of that which she secretly is. We cannot, then, bid her the right to condemn with the religionist as perverse and presumptuous or with the rationalist as a disease or hallucination any intention she may evince or effort she may make to go beyond. If it be true that Spirit is involved in Matter and apparent Nature is secret God, then the manifestation of the divine in himself and the realisation of God within and without are the highest and most legitimate aim possible to man upon earth.” The Life Divine
" For man is precisely that term and symbol of a higher Existence descended into the material world in which it is possible for the lower to transfigure itself and put on the nature of the higher and the higher to reveal itself in the forms of the lower.” The Synthesis of Yoga
fort ::: a fortified place or position stationed with troops. forts.
::: "For the impersonal Divine is not ultimately an abstraction or a mere principle or a mere state or power and degree of being any more than we ourselves are really such abstractions. The intellect first approaches it through such conceptions, but realisation ends by exceeding them. Through the realisation of higher and higher principles of being and states of conscious existence we arrive not at the annullation of all in a sort of positive zero or even an inexpressible state of existence, but at the transcendent Existence itself which is also the Existent who transcends all definition by personality and yet is always that which is the essence of personality.” *The Synthesis of Yoga
fortunate ::: 1. Possessing good luck; lucky. 2. Bringing something good and unforeseen; auspicious.
forward ::: adv. 1. Toward or tending to the front; facing frontward. 2. Fig. Directed or moving ahead. 3. Of continuous motion: Towards what is in front; (moving) onwards, on. forward-rippling, forward-striving. *adj. 4. At or near or directed towards a point ahead.* ::: to look forward. Expect or hope for something positive in the future.
fourfold ::: composed of four parts; comprising four parts or members.
front ::: n. 1. That part or side that is forward, prominent, or most often seen or used. 2. Outward aspect or bearing as when dealing with a situation. 3. Demeanour or bearing, especially in the presence of danger or difficulty. 4. At a position before, in advance of, facing, or confronting; at the head of. 5. The most forward line of a combat force. 6. A position of leadership in a particular endeavour or field. front"s, fronts. v. 7. To look out on; face. 8. To meet face to face; in opposition; confront. fronts, fronted, fronting.
frustrate ::: prevent from accomplishing a purpose or fulfilling a desire; thwart. frustrated.
gas ::: 1. A substance in the gaseous state. 2. Physics. A substance possessing perfect molecular mobility and the property of indefinite expansion, as opposed to a solid or liquid.
genii ::: 1. A rendering of Arab., jinn, the collective name of a class of spirits (some good, some evil) supposed to interfere powerfully in human affairs. 2. Spirits, often appearing in human form, that when summoned carry out the wishes of the summoner.
goalless ::: lacking purpose or aim.
godhead ::: Sri Aurobindo: ". . . the Godhead is all that is universe and all that is in the universe and all that is more than the universe. The Gita lays stress first on his supracosmic existence. For otherwise the mind would miss its highest goal and remain turned towards the cosmic only or else attached to some partial experience of the Divine in the cosmos. It lays stress next on his universal existence in which all moves and acts. For that is the justification of the cosmic effort and that is the vast spiritual self-awareness in which the Godhead self-seen as the Time-Spirit does his universal works. Next it insists with a certain austere emphasis on the acceptance of the Godhead as the divine inhabitant in the human body. For he is the Immanent in all existences, and if the indwelling divinity is not recognised, not only will the divine meaning of individual existence be missed, the urge to our supreme spiritual possibilities deprived of its greatest force, but the relations of soul with soul in humanity will be left petty, limited and egoistic. Finally, it insists at great length on the divine manifestation in all things in the universe and affirms the derivation of all that is from the nature, power and light of the one Godhead.” *Essays on the Gita
"God is the one stable and eternal Reality. He is One because there is nothing else, since all existence and non-existence are He. He is stable or unmoving, because motion implies change in Space and change in Time, and He, being beyond Time and Space, is immutable. He possesses eternally in Himself all that is, has been or ever can be, and He therefore does not increase or diminish. He is beyond causality and relativity and therefore there is no change of relations in His being.” The Upanishads
godlings ::: minor gods; inferior deities, those imagined as possessing little power, esp. those whose influence or authority is entirely local.
golden Child ::: Sri Aurobindo: "I suppose the golden child is the Truth-Soul which follows after the silver light of the spiritual. When it plunges into the black waters of the subconscient, it releases from it the spiritual light and the sevenfold streams of the Divine Energy and, clearing itself of the stains of the subconscient, it prepares its flight towards the supreme Divine (the Mother).” (Reply to a question in the chapter Visions and Symbols.) Letters on Yoga
grain ::: fig. Quality, nature, temper; inclination, tendency. 2. The smallest possible amount or size of anything. 3. Small hard seeds, esp. the seeds of food plants such as wheat, corn, rye, oats, rice, or millet; the plants themselves whether reaped or standing. grains.
grasp ::: v. 1. To seize and hold firmly; lit. and fig. 2. To take hold of intellectually; comprehend. grasps, grasped, grasping.* n. 3. A hold or grip. 4. Fig. Total rule, possession or control. 5. Capacity or power to understand or comprehend. 6. One"s power of seizing and holding; reach. 7. The act of grasping or gripping, as with the hands or arms. 8. One"s arms or hands, in embracing or gripping. ::: to grasp at: To try to seize someone or something. Also fig.*
greed ::: an excessive desire to acquire or possess more than what one needs or deserves, especially with respect to material wealth.
greedy ::: excessively desirous of acquiring or possessing, especially wishing to possess more than what one needs.
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.
grip ::: n. 1. A tight hold; a firm grasp. stone-grip. *v. 2. To seize, catch; to take firm hold or possession of. Also fig. *grips, gripped.
ground ::: 1. Base; foundation. 2. Earth or soil. 3. Any material surface, lit. and fig. 4. Background. 5. An area of land designated for a particular purpose, lit. and fig. **6. The foundation for an argument, a belief, or an action; a basis. soul-ground.**
grovel ::: 1. To lie or creep or crawl in a prostrate position with the face down as in subservience, fear or humility. 2. To behave in a servile or demeaning manner; cringe. 3. To take pleasure in mean or base things. grovels, grovelling.
guide ::: n. 1. One who goes with or before for the purpose of leading the way: said of persons, of God, Providence, and of impersonal agents, such as stars, light, etc. 2. One who shows the way by leading, directing, or advising. Also fig. 3. One who serves as a model for others, as in a course of conduct. Guide, guides. v. 4. To assist one to travel through, or reach a destination in, an unfamiliar area, as by accompanying or giving directions. 5. To direct the course of; steer. 6.* Fig. To lead the way for (a person). guides, guided, guiding. **adj. *guideless.**
habit ::: 1. A recurrent, often unconscious pattern of behaviour that is acquired through frequent repetition. 2. A dominant or regular disposition or tendency; prevailing character or quality. habit"s, habits, earth-habit"s, Nature-habit"s.
hazard ::: n. 1. An unavoidable danger or risk, even though often foreseeable. 2. Something causing unavoidable danger, peril, risk, or difficulty. 3. The absence or lack of predictability; chance; uncertainty. hazard"s, hazards. *v. 4. To expose to hazard or risk. 5. To venture (something); dare. 6. To venture upon (anything of doubtful issue). *hazards, hazarded.
heel ::: the rounded posterior portion of the human foot under and behind the ankle. Also fig.
height ::: 1. A high point or position. 2. Elevation above a given level, as of the sun or a star above the horizon; altitude. Also fig. 3. The highest or most advanced degree, material or immaterial; the zenith. heights.
heritage ::: something inherited at birth, such as personal characteristics, status, and possessions.
hero ::: 1. One who is distinguished by exceptional courage, nobility, fortitude, etc. 2. A person noted for feats of courage or nobility of purpose, especially one who has risked or sacrificed his or her life (Sri Aurobindo also employs the word as an adj.) hero"s, heroes.
high-browed ::: of, pertaining to, or characteristic of one who possesses superior intellectual attainments or interests; intellectually superior.
hold up. 16. To present to notice; expose.
"Hostile Forces. The purpose they serve in the world is to give a full chance to the possibilities of the Inconscience and Ignorance — for this world was meant to be a working out of these possibilities with the supramental harmonisation as its eventual outcome.” *Letters on Yoga
"If discipline of all the members of our being by purification and concentration may be described as the right arm of the body of Yoga, renunciation is its left arm. By discipline or positive practice we confirm in ourselves the truth of things, truth of being, truth of knowledge, truth of love, truth of works and replace with these the falsehoods that have overgrown and perverted our nature; by renunciation we seize upon the falsehoods, pluck up their roots and cast them out of our way so that they shall no longer hamper by their persistence, their resistance or their recurrence the happy and harmonious growth of our divine living.” The Synthesis of Yoga*
"If we take this fourfold status as a figure of the Self passing from its superconscient state, where there is no subject or object, into a luminous trance in which superconscience becomes a massed consciousness out of which the subjective status of being and the objective come into emergence, then we get according to our view of things either a possible process of illusionary creation or a process of creative Self-knowledge and All-knowledge.” The Life Divine
ignorance ::: the state or fact of being ignorant; lack of knowledge, learning, information. Ignorance, ignorance"s, Ignorance"s, ignorance", world-ignorance, World-Ignorance.
Sri Aurobindo: "Ignorance is the absence of the divine eye of perception which gives us the sight of the supramental Truth; it is the non-perceiving principle in our consciousness as opposed to the truth-perceiving conscious vision and knowledge.” *The Life Divine
"Ignorance is the consciousness of being in the successions of Time, divided in its knowledge by dwelling in the moment, divided in its conception of self-being by dwelling in the divisions of Space and the relations of circumstance, self-prisoned in the multiple working of the unity. It is called the Ignorance because it has put behind it the knowledge of unity and by that very fact is unable to know truly or completely either itself or the world, either the transcendent or the universal reality.” The Life Divine
"Ignorance means Avidya, the separative consciousness and the egoistic mind and life that flow from it and all that is natural to the separative consciousness and the egoistic mind and life. This Ignorance is the result of a movement by which the cosmic Intelligence separated itself from the light of the Supermind (the divine Gnosis) and lost the Truth, — truth of being, truth of divine consciousness, truth of force and action, truth of Ananda. As a result, instead of a world of integral truth and divine harmony created in the light of the divine Gnosis, we have a world founded on the part truths of an inferior cosmic Intelligence in which all is half-truth, half-error. . . . All in the consciousness of this creation is either limited or else perverted by separation from the integral Light; even the Truth it perceives is only a half-knowledge. Therefore it is called the Ignorance.” The Mother
". . . all ignorance is a penumbra which environs an orb of knowledge . . . .”The Life Divine
"This world is not really created by a blind force of Nature: even in the Inconscient the presence of the supreme Truth is at work; there is a seeing Power behind it which acts infallibly and the steps of the Ignorance itself are guided even when they seem to stumble; for what we call the Ignorance is a cloaked Knowledge, a Knowledge at work in a body not its own but moving towards its own supreme self-discovery.” Essays in Philosophy and Yoga
"Knowledge is no doubt the knowledge of the One, the realisation of the Being; Ignorance is a self-oblivion of Being, the experience of separateness in the multiplicity and a dwelling or circling in the ill-understood maze of becomings: . . . .” The Life Divine*
impose ::: 1. To establish or apply as compulsory; as something to be obeyed or complied with; levy; enforce. 2. To apply or make prevail by or as if by authority. imposes, imposed, imposing.
imposition ::: the laying on of something as a burden or obligation.
impostor ::: a person who practices deception under an assumed character, identity, or name.
"Immortality is not the survival of the mental personality after death, though that also is true, but the waking possession of the unborn & deathless self of which body is only an instrument and a shadow.” Essays Divine and Human
"Immortality is one of the possible results of supramentalisation, but it is not an obligatory result and it does not mean that there will be an eternal or indefinite prolongation of life as it is. That is what many think it will be, that they will remain what they are with all their human desires and the only difference will be that they will satisfy them endlessly; but such an immortality would not be worth having and it would not be long before people are tired of it. To live in the Divine and have the divine Consciousness is itself immortality and to be able to divinise the body also and make it a fit instrument for divine works and divine life would be its material expression only.” *Letters on Yoga
immovably ::: incapable of being moved from one"s purpose, opinion, etc.; steadfast; unyielding.
impatient ::: 1. Unable to endure irritation or opposition; intolerant; not patient. 2. Eagerly desirous; restless in desire or expectation. 3. Lacking patience; easily irritated at delay, opposition.
impenetrable ::: 1. Impossible to penetrate or enter. 2. Incapable of being seen through.
importunate ::: persistent, pressing, relentless; holding tenaciously to a purpose or course of action in demand or solicitation.
*"In a certain sense all genius comes from Overhead; for genius is the entry or inrush of a greater consciousness into the mind or a possession of the mind by a greater power.”
inapt ::: 1. Without aptitude or capacity; incapable. 2. Not inclined or disposed.
incalculable ::: 1. Too great to be calculated or reckoned. 2. Impossible to foresee; unpredictable. Incalculable, incalculable"s. (Sri Aurobindo also employs the word as a n.)
incline ::: n. 1. A steep slope or rise. *v. 2. To bow, nod, or bend (the head, body, etc.). 3. To dispose (a person) in mind, habit, etc. (usually followed by to). 4. To listen, especially willingly or favourably. *inclined, inclining.
incommunicable ::: impossible to be transmitted or communicated. Incommunicable.
incompetence ::: not possessing the necessary ability, skill, etc. to do or carry out a task; incapable.
incomprehensible ::: impossible to know; fathom or understand.
inconceivable ::: that which is impossible to comprehend or grasp fully with the mind.
inconscience ::: Sri Aurobindo: "The Inconscience is an inverse reproduction of the supreme superconscience: it has the same absoluteness of being and automatic action, but in a vast involved trance; it is being lost in itself, plunged in its own abyss of infinity.” *The Life Divine
"All aspects of the omnipresent Reality have their fundamental truth in the Supreme Existence. Thus even the aspect or power of Inconscience, which seems to be an opposite, a negation of the eternal Reality, yet corresponds to a Truth held in itself by the self-aware and all-conscious Infinite. It is, when we look closely at it, the Infinite"s power of plunging the consciousness into a trance of self-involution, a self-oblivion of the Spirit veiled in its own abysses where nothing is manifest but all inconceivably is and can emerge from that ineffable latency. In the heights of Spirit this state of cosmic or infinite trance-sleep appears to our cognition as a luminous uttermost Superconscience: at the other end of being it offers itself to cognition as the Spirit"s potency of presenting to itself the opposites of its own truths of being, — an abyss of non-existence, a profound Night of inconscience, a fathomless swoon of insensibility from which yet all forms of being, consciousness and delight of existence can manifest themselves, — but they appear in limited terms, in slowly emerging and increasing self-formulations, even in contrary terms of themselves; it is the play of a secret all-being, all-delight, all-knowledge, but it observes the rules of its own self-oblivion, self-opposition, self-limitation until it is ready to surpass it. This is the Inconscience and Ignorance that we see at work in the material universe. It is not a denial, it is one term, one formula of the infinite and eternal Existence.” *The Life Divine
"Once consciousnesses separated from the one consciousness, they fell inevitably into Ignorance and the last result of Ignorance was Inconscience.” Letters on Yoga
*inconscience.
inconscient ::: Sri Aurobindo: "The Inconscient and the Ignorance may be mere empty abstractions and can be dismissed as irrelevant jargon if one has not come in collision with them or plunged into their dark and bottomless reality. But to me they are realities, concrete powers whose resistance is present everywhere and at all times in its tremendous and boundless mass.” *Letters on Savitri
". . . in its actual cosmic manifestation the Supreme, being the Infinite and not bound by any limitation, can manifest in Itself, in its consciousness of innumerable possibilities, something that seems to be the opposite of itself, something in which there can be Darkness, Inconscience, Inertia, Insensibility, Disharmony and Disintegration. It is this that we see at the basis of the material world and speak of nowadays as the Inconscient — the Inconscient Ocean of the Rigveda in which the One was hidden and arose in the form of this universe — or, as it is sometimes called, the non-being, Asat.” Letters on Yoga
"The Inconscient itself is only an involved state of consciousness which like the Tao or Shunya, though in a different way, contains all things suppressed within it so that under a pressure from above or within all can evolve out of it — ‘an inert Soul with a somnambulist Force".” Letters on Yoga
"The Inconscient is the last resort of the Ignorance.” Letters on Yoga
"The body, we have said, is a creation of the Inconscient and itself inconscient or at least subconscient in parts of itself and much of its hidden action; but what we call the Inconscient is an appearance, a dwelling place, an instrument of a secret Consciousness or a Superconscient which has created the miracle we call the universe.” Essays in Philosophy and Yoga :::
"The Inconscient is a sleep or a prison, the conscient a round of strivings without ultimate issue or the wanderings of a dream: we must wake into the superconscious where all darkness of night and half-lights cease in the self-luminous bliss of the Eternal.” The Life Divine
"Men have not learnt yet to recognise the Inconscient on which the whole material world they see is built, or the Ignorance of which their whole nature including their knowledge is built; they think that these words are only abstract metaphysical jargon flung about by the philosophers in their clouds or laboured out in long and wearisome books like The Life Divine. Letters on Savitri :::
"Is it really a fact that even the ordinary reader would not be able to see any difference between the Inconscient and Ignorance unless the difference is expressly explained to him? This is not a matter of philosophical terminology but of common sense and the understood meaning of English words. One would say ‘even the inconscient stone" but one would not say, as one might of a child, ‘the ignorant stone". One must first be conscious before one can be ignorant. What is true is that the ordinary reader might not be familiar with the philosophical content of the word Inconscient and might not be familiar with the Vedantic idea of the Ignorance as the power behind the manifested world. But I don"t see how I can acquaint him with these things in a single line, even with the most. illuminating image or symbol. He might wonder, if he were Johnsonianly minded, how an Inconscient could be teased or how it could wake Ignorance. I am afraid, in the absence of a miracle of inspired poetical exegesis flashing through my mind, he will have to be left wondering.” Letters on Savitri
**inconscient, Inconscient"s.**
incredible ::: something so extraordinary as to seem impossible; inconceivable, beyond belief.
incredulous ::: disinclined or indisposed to believe; sceptical.
indefinable ::: impossible to define, describe, or analyze; not readily identified, analysed, or determined.
indeterminable ::: impossible to settle or decide with finality.
"Indian devotion has especially seized upon the most intimate human relations and made them stepping-stones to the supra-human. God the Guru, God the Master, God the Friend, God the Mother, God the Child, God the Self, each of these experiences — for to us they are more than merely ideas, — it has carried to its extreme possibilities.” Essays in Philosophy and Yoga
indolent ::: 1. Having or showing a disposition to avoid exertion; slothful. 2. Lazy, idle, torpid.
inescapable ::: impossible to escape or avoid; inevitable. inescapably.
inexplicable ::: difficult or impossible to explain or account for. inexplicably.
inextinguishable ::: difficult or impossible to extinguish.
inferior ::: 1. Lower in rank, position, importance or status; subordinate. 2. Low or lower in quality, value, or estimation.
inflexible ::: 1. Unyielding in purpose, principle, or temper; immovable. 2. Not permitting change or variation; unalterable.
inflict ::: 1. To lay on or set as something to be borne, endured, obeyed, fulfilled, paid, etc. 2. To deal or mete out (something punishing or burdensome); impose. inflicted, inflicting.
"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.
"Inner vision means the vision with the inner seeing as opposed to outer vision, the external sight with the surface mind in the surface eyes.” Letters on Yoga
inscrutable ::: 1. Difficult or nearly impossible to fathom or understand; impenetrable. 2. Incapable of being seen through physically; physically impenetrable.
inseparable ::: 1. Incapable of being separated or divided. 2. Impossible to separate or part.
instrument ::: 1. A means by which something is affected or done; agency. 2. A person used by an agency for a particular purpose. instruments, instruments", instrument-personality.
intended ::: purposed; designed; meant; intentional. high-intended.
intention ::: design; purpose, aim.
intent ::: n. 1. Something that is intended; purpose; design. v. 2. To be firmly or steadfastly fixed or directed, as the eyes or mind. 3. To be determined or resolved; having the mind or will fixed on some goal.
interposed ::: placed between.
intercede ::: to act or interpose on behalf of someone in difficulty or trouble, as by pleading or petition. interceding.
intercession ::: an interposing or pleading on behalf of another person. intercessors.
intermediate zone ::: Sri Aurobindo: "The intermediate zone means simply a confused condition or passage in which one is getting out of the personal consciousness and opening into the cosmic (cosmic Mind, cosmic vital, cosmic physical, something perhaps of the cosmic higher Mind) without having yet transcended the human mind levels. One is not in possession of or direct contact with the divine Truth on its own levels , but one can receive something from them, even from the overmind, indirectly. Only, as one is still immersed in the cosmic Ignorance, all that comes from above can be mixed, perverted, taken hold of for their purposes by lower, even by hostile Powers. ::: It is not necessary for everyone to struggle through the intermediate zone. If one has purified oneself, if there is no abnormal vanity, egoism, ambition or other strong misleading element, or if one is vigilant and on one"s guard, or if the psychic is in front, one can either pass rapidly and directly or with a minimum of trouble into the higher zones of consciousness where one is in direct contact with the Divine Truth.
intolerable ::: impossible to tolerate or endure; unbearable.
invade ::: 1. To enter forcefully as an enemy; go into with hostile intent. 2. To enter as if to take possession. 3. To permeate. 4. To penetrate; spread into or over. invades, invaded, invading.
inverting ::: 1. Turning upside down. 2. Turning or changing to the opposite or contrary, as in nature, bearing, or effect.
inview ::: a word coined by Sri Aurobindo. A sight afforded of something from a position stated or qualified, i.e. from within.
invulnerable ::: 1. Immune to attack; impregnable. 2. Impossible to damage, injure, or wound.
::: "I regard the spiritual history of mankind and especially of India as a constant development of a divine purpose, not a book that is closed, the lines of which have to be constantly repeated.” Letters on Yoga
irony ::: 1. The humorous or mildly sarcastic use of words to imply the opposite of what they normally mean. 2. Fig. Incongruity between what might be expected and what actually occurs. ironic.
irrelevant ::: not applicable or pertinent; not to the purpose.
irremovable ::: impossible to remove.
irresistible ::: impossible to resist. irresistibly.
irrevocable ::: impossible to retract or be revoked, changed, undone or annulled.
"Ishwara is Brahman the Reality, Self, Spirit, revealed as possessor, enjoyer of his own self-existence, creator of the universe and one with it, Pantheos, and yet superior to it, the Eternal, the Infinite, the Ineffable, the Divine Transcendence.” The Life Divine
"It is not possible for the individual mind, so long as it remains shut up in its personality, to understand the workings of the Cosmic Will, for the standards made by the personal consciousness are not applicable to them. A cell in the body, if conscious, might also think that the human being and its actions are only the resultant of the relations and workings of a number of cells like itself and not the action of a unified self. It is only if one enters into the Cosmic Consciousness that one begins to see the forces at work and the lines on which they work and get a glimpse of the Cosmic Self and the Cosmic Mind and Will.” Letters on Yoga
key ::: 1. A small metal instrument specially cut to fit into a lock and move its bolt. 2. Fig. Something that explains a mystery or gives an answer to a mystery, a code etc. 3. Something that is crucial in providing an explanation or interpretation. 4. Fig. Serving as an essential component; "a cardinal rule”. 5. The principal tonality of a composition. 6. Pitch of the voice. keys.
key-book ::: a book or other text containing the system or explanatory scheme for the interpretation of a cipher, code, or other composition of hidden or veiled meaning.
knowing ::: possessing knowledge, information, or understanding; comprehending. ::: knowings.
labouring ::: 1. Doing arduous or unpleasant work. 2. Striving, working hard against opposition or pressure.
lame ::: 1. Crippled. 2. Disabled so that movement, especially walking, is difficult or impossible. lamed.
lapis lazuli ::: a deep blue mineral composed mainly of lazarite with smaller quantities of other minerals, used mainly as a gem or as a pigment.
league ::: in league. Working together, often secretly or for a harmful purpose.
lean ::: 1. To incline or bend from a vertical or other position or direction. 2. To depend or rely on or upon. leans, leaned, leaning.
leave ::: 1. To go away from, depart from permanently, quit (a place, person, or thing). 2. To let remain or have remaining behind after going, disappearing, ceasing, etc. 3. To go without taking. 4. To permit, allow. 5. To let (someone) remain in a position to do something without interference. 6. To give in charge; entrust. 7. Have as a result or residue. leaves. (All other references to leaves are as pl. of leaf.)
lens ::: a ground or moulded piece of glass, plastic, or other transparent material with opposite surfaces either or both of which are curved, by means of which light rays are refracted so that they converge or diverge to form an image as for magnification, or in correcting defects of vision.
::: " . . . liberation is self-possession. . . .” *Essays in Philosophy and Yoga
::: "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
". . . Life-Force emerging turns upon Matter, imposes a vital content on the operations of material Energy while it develops also its own new movements and operations; Life-Mind emerges in Life-Force and Matter and imposes its content of consciousness on their operations while it develops also its own action and faculties; . . . .” The Life Divine*
light ::: Sri Aurobindo: ". . . light is primarily a spiritual manifestation of the Divine Reality illuminative and creative; material light is a subsequent representation or conversion of it into Matter for the purposes of the material Energy.” *The Life Divine
"Our sense by its incapacity has invented darkness. In truth there is nothing but Light, only it is a power of light either above or below our poor human vision"s limited range.
For do not imagine that light is created by the Suns. The Suns are only physical concentrations of Light, but the splendour they concentrate for us is self-born and everywhere.
God is everywhere and wherever God is, there is Light.” *The Hour of God
"Light is a general term. Light is not knowledge but the illumination that comes from above and liberates the being from obscurity and darkness.” The Mother
The Mother: "The light is everywhere, the force is everywhere. And the world is so small.” Words of the Mother, MCW Vol. 15. ::: *Light, light"s, lights, light-petalled, light-tasselled, half-light.
lodge ::: 1. To take up residence in. 2. To bring or send into a particular place or position. 3. To house or contain. 4. To be fixed; implanted. lodged.
lofty ::: 1. Of majestic or imposing height. 2. Elevated in character; exalted. loftier.
"Love in its depths is a contact of the Divine Possibility or Reality in oneself with the Divine Possibility or Reality in the loved.” Letters on Yoga
"Love is the power and passion of the divine self-delight and without love we may get the rapt peace of its infinity, the absorbed silence of the Ananda, but not its absolute depth of richness and fullness. Love leads us from the suffering of division into the bliss of perfect union, but without losing that joy of the act of union which is the soul"s greatest discovery and for which the life of the cosmos is a long preparation. Therefore to approach God by love is to prepare oneself for the greatest possible spiritual fulfilment. ” The Synthesis of Yoga
lust ::: 1. A passionate or overmastering desire or craving. 2. Longing desire; eagerness to possess. 3. Intense sexual desire or appetite; libidinous desire, degrading animal passion. 4. Desires. lust"s, lusts, lusted, lusting.
mail ::: flexible armor composed of small overlapping metal rings, loops of chain, or scales. mailed.
majesty ::: 1. Regal, lofty, or stately dignity; imposing character; grandeur. 2. Supreme greatness or authority; sovereignty.
malignancy ::: the quality of being disposed to evil; intense ill will.
malignant ::: 1. Showing great malevolence; disposed to do evil. 2. Very dangerous or harmful in influence or effect.
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 is God hiding himself from Nature so that he may possess her by struggle, insistence, violence and surprise. God is universal and transcendent Man hiding himself from his own individuality in the human being.” Essays in Philosophy and Yoga
march ::: n. 1. The steady forward movement of a body of troops. 2. Steady forward movement or progression. Also fig. marches, marchings, sun-march. v. 3. To walk steadily and rhythmically forward in step with others, as soldiers on parade; advance in step in an organized body. 4. To proceed directly and purposefully; to go forward; advance; proceed. 5. To progress steadily onward; advance. Also fig. marches, marched, marching. ::: forced marches. Marches that are longer than troops are accustomed to and maintained at a faster pace than usual, generally undertaken for a particular objective under emergency conditions.
massive ::: 1. Large or imposing, as in quantity, scope, degree, intensity, or scale. 2. Large in scale, amount or degree.
mass ::: n. 1. A body of coherent matter, usually of indefinite shape and often of considerable size. 2. A large amount or number, such as a great body of people. masses, flower-masses. 3. Bulk, size, expanse, or massiveness. 4. The main body, bulk, or greater part of anything. 5. Physics. A measure of the amount of matter contained in or constituting a physical body. adj. 6. Of, involving, composed of masses of people (or things) or the majority of people (or a society, group, etc.); done, made, etc., on a large scale. v. 7. To gather into or dispose in a mass or masses; assemble. massed.
master of the worlds ::: Sri Aurobindo: " If we suppose a supreme consciousness, master of the world, which really conducts behind the veil all the operations the mental gods attribute to themselves, it will be obvious that that consciousness will be the entire Knower and Lord. *The Upanishads
match ::: 1. To place in opposition or competition; pit against. 2. To resemble or harmonize with. matches, matched.
::: "Maya is the supreme and universal consciousness and force of the Eternal and Infinite and, being by its very nature unbound and illimitable, it can put forth many states of consciousness at a time, many dispositions of its Force, without ceasing to be the same consciousness-force for ever. It is at once transcendental, universal and individual; it is the supreme supracosmic Being that is aware of itself as All-Being, as the Cosmic Self, as the Consciousness-Force of cosmic Nature, and at the same time experiences itself as the individual being and consciousness in all existences.” The Life Divine
meaning ::: 1. The end, purpose, or significance of something. 2. What is intended to be, or actually is, expressed or indicated; signification; import. meanings.
meaningful ::: full of meaning, significance, purpose, or value.
meaningless ::: without meaning, significance, purpose, or value; purposeless; insignificant.
meant ::: 1. Intended for a particular purpose. 2. Had in mind as one"s purpose or intention; intended.
measurable ::: possible to be measured.
melody ::: 1. Musical sounds in agreeable succession or arrangement. 2. The succession of single tones in musical compositions, as distinguished from harmony and rhythm. melodies, far-melodied.
member ::: 1. A constituent part of a composite whole; element; portion. 2. A part or an organ of a human or animal body. members.
menace ::: something likely to cause injury, damage etc.; a possible danger; a threat.
metred ::: v. 1. Composed verses; set to poetry. adj. **2.** Divided into a rhythmic pattern, or in a measured arrangement.
miasma ::: pollution in the atmosphere, esp. noxious vapours from decomposing organic matter.
midst ::: the position of anything surrounded by other things or parts, or occurring in the middle of a period of time, course of action, etc.
might ::: pt. of may (used to express possibility). **mightst.**
mild ::: 1. Gentle or temperate in character, climate, behaviour, etc. 2. Gentle or kind in disposition, manners, or behavior. 3. Warm and full of sunshine; pleasant.
mind, Self of ::: Sri Aurobindo: "If one stands back from the mind and its activities so that they fall silent at will or go on as a surface movement of which one is the detached and disinterested witness, it becomes possible eventually to realise oneself as the inner Self of mind, the true and pure mental being, the Purusha; . . . .” The Life Divine
mind ::: Sri Aurobindo: "The ‘Mind" in the ordinary use of the word covers indiscriminately the whole consciousness, for man is a mental being and mentalises everything; but in the language of this yoga the words ‘mind" and ‘mental" are used to connote specially the part of the nature which has to do with cognition and intelligence, with ideas, with mental or thought perceptions, the reactions of thought to things, with the truly mental movements and formations, mental vision and will, etc., that are part of his intelligence.” *Letters on Yoga
"Mind in its essence is a consciousness which measures, limits, cuts out forms of things from the indivisible whole and contains them as if each were a separate integer.” The Life Divine
"Mind is an instrument of analysis and synthesis, but not of essential knowledge. Its function is to cut out something vaguely from the unknown Thing in itself and call this measurement or delimitation of it the whole, and again to analyse the whole into its parts which it regards as separate mental objects.” The Life Divine
"The mind proper is divided into three parts — thinking Mind, dynamic Mind, externalising Mind — the former concerned with ideas and knowledge in their own right, the second with the putting out of mental forces for realisation of the idea, the third with the expression of them in life (not only by speech, but by any form it can give).” Letters on Yoga
"The difference between the ordinary mind and the intuitive is that the former, seeking in the darkness or at most by its own unsteady torchlight, first, sees things only as they are presented in that light and, secondly, where it does not know, constructs by imagination, by uncertain inference, by others of its aids and makeshifts things which it readily takes for truth, shadow projections, cloud edifices, unreal prolongations, deceptive anticipations, possibilities and probabilities which do duty for certitudes. The intuitive mind constructs nothing in this artificial fashion, but makes itself a receiver of the light and allows the truth to manifest in it and organise its own constructions.” The Synthesis of Yoga
"He [man] has in him not a single mentality, but a double and a triple, the mind material and nervous, the pure intellectual mind which liberates itself from the illusions of the body and the senses, and a divine mind above intellect which in its turn liberates itself from the imperfect modes of the logically discriminative and imaginative reason.” The Synthesis of Yoga
"Our mind is an observer of actuals, an inventor or discoverer of possibilities, but not a seer of the occult imperatives that necessitate the movements and forms of a creation. . . .” *The Life Divine
"The human mind is an instrument not of truth but of ignorance and error.” Letters on Yoga
"For Mind as we know it is a power of the Ignorance seeking for Truth, groping with difficulty to find it, reaching only mental constructions and representations of it in word and idea, in mind formations, sense formations, — as if bright or shadowy photographs or films of a distant Reality were all that it could achieve.” The Life Divine
The Mother: "The true role of the mind is the formation and organization of action. The mind has a formative and organizing power, and it is that which puts the different elements of inspiration in order for action, for organizing action. And if it would only confine itself to that role, receiving inspirations — whether from above or from the mystic centre of the soul — and simply formulating the plan of action — in broad outline or in minute detail, for the smallest things of life or the great terrestrial organizations — it would amply fulfil its function. It is not an instrument of knowledge. But is can use knowledge for action, to organize action. It is an instrument of organization and formation, very powerful and very capable when it is well developed.” Questions and Answers 1956, MCW Vol. 8.*
mission ::: n. **1. The business with which a person or a body of persons is charged. 2. An assigned or self-imposed duty or task. v. 3. To send forth to someone. missioned.**
mixed ::: 1. Blended together into one unit or mass; intermingled. 2. Composed of a variety of differing, sometimes conflicting entities.
mobile ::: 1. Flowing freely. 2. Changeable or changing easily in expression, mood, purpose, etc. 3. Capable of moving or of being moved readily from place to place. mobility.
monitors ::: those who observe, supervise, or keep under review; esp. for the purpose of regulation or control.
monopolise ::: to obtain exclusive possession of; keep entirely to oneself.
monopolist ::: one who has exclusive possession or control of something.
monopoly ::: exclusive possession or control.
"Moreover we see that this cosmic action or any cosmic action is impossible without the play of an infinite Force of Existence which produces and regulates all these forms and movements; and that Force equally presupposes or is the action of an infinite Consciousness, because it is in its nature a cosmic Will determining all relations and apprehending them by its own mode of awareness, and it could not so determine and apprehend them if there were no comprehensive Consciousness behind that mode of cosmic awareness to originate as well as to hold, fix and reflect through it the relations of Being in the developing formation or becoming of itself which we call a universe.” The Life Divine
mosaic ::: 1. A picture or decorative design made by setting small colored pieces, as of stone or tile, into a surface. 2. Something resembling such a picture or decoration in composition, esp. in being made up of diverse elements.
mother ::: Sri Aurobindo: "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.” The Mother ::: "The one original transcendent Shakti, the Mother stands above all the worlds and bears in her eternal consciousness the Supreme Divine.
"That which we call Nature or Prakriti is only her [the Mother"s] 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.” *The Mother
: "The Mother comes in order to bring down the Supramental and it is the descent which makes her full manifestation here possible.” *Letters on the Mother
"When one does sadhana, the inner consciousness begins to open and one is able to go inside and have all kinds of experiences there. As the sadhana progresses, one begins to live more and more in this inner being and the outer becomes more and more superficial. At first the inner consciousness seems to be the dream and the outer the waking reality. Afterwards the inner consciousness becomes the reality and the outer is felt by many as a dream or delusion, or else as something superficial and external. The inner consciousness begins to be a place of deep peace, light, happiness, love, closeness to the Divine or the presence of the Divine, the Mother.” Letters on Yoga ::: **mighty Mother, World-Mother, World-Mother"s.**
motion ::: 1. The action or process of changing position or place. 2. The ability or power to move. 3. A meaningful or expressive change in the position of the body or a part of the body; a gesture. motion"s, motions, motion-parable myriad-motioned.
movement ::: 1. The act or an instance of moving; a change in place or position. A particular manner of moving. 2. Usually, movements, actions or activities, as of a person or a body of persons. ::: movement"s, movements, many-movemented.
Sri Aurobindo: "When we withdraw our gaze from its egoistic preoccupation with limited and fleeting interests and look upon the world with dispassionate and curious eyes that search only for the Truth, our first result is the perception of a boundless energy of infinite existence, infinite movement, infinite activity pouring itself out in limitless Space, in eternal Time, an existence that surpasses infinitely our ego or any ego or any collectivity of egos, in whose balance the grandiose products of aeons are but the dust of a moment and in whose incalculable sum numberless myriads count only as a petty swarm." *The Life Divine
". . . the purest, freest form of insight into existence as it is shows us nothing but movement. Two things alone exist, movement in Space, movement in Time, the former objective, the latter subjective.” The Life Divine
"The world is a cyclic movement (samsâra ) of the Divine Consciousness in Space and Time. Its law and, in a sense, its object is progression; it exists by movement and would be dissolved by cessation of movement. But the basis of this movement is not material; it is the energy of active consciousness which, by its motion and multiplication in different principles (different in appearance, the same in essence), creates oppositions of unity and multiplicity, divisions of Time and Space, relations and groupings of circumstance and Causality. All these things are real in consciousness, but only symbolic of the Being, somewhat as the imaginations of a creative Mind are true representations of itself, yet not quite real in comparison with itself, or real with a different kind of reality.” The Upanishads*
n. 1. Acceptance or approval of what is planned or done by another; acquiescence. v. 2. To give assent, as to the proposal of another; agree. consents, consented, consenting.
n. 1. An exercise serving an educational purpose; something to be learned or studied. lessons. *v. *2. To teach, instruct.
n. **1. A rigid structure formed of relatively slender pieces, joined as to surround sizeable empty spaces. 2. Form, constitution, or structure in general; system; order. 3. Applied to the heaven, earth, etc. regarded as a structure. 4. A body, esp. the human body; physique. 5. A border or case for enclosing a picture, mirror, etc. ::: frames, world-frame. v. 6. To contrive, devise, or compose, as a plan, law, or poem. 7. To fashion or shape. 8. To shape or adapt to a particular purpose. framed, framing, self-framed.**
n. 1. A structure serving as a dwelling for one or more persons, especially for a family. 2.* Fig. An abode; dwelling-place. houses, marvel-house. v. 3. To be a receptacle for or repository of. 4. To shelter, keep, or store in or as if in a house; to give shelter to. *housed, housing. ::: See also dwelling-house.
n. 1. One that opposes another or others in a battle, contest, controversy, or debate; adversary. opponents. adj. 2. Opposing; contrary.
n. 1. The horizontal line or plane in which anything is situated, with regard to its elevation. 2. A plane or position in a graded scale; position in a hierarchy. 3. On the same plane, on an equality (with). levels. *adj. 4.** *Having a surface without slope, tilt in which no part is higher or lower than another. 5. Height, position, strength, rank, plane, etc. Also fig. v. 6. Fig. To bring persons or things to an equal level; equalize. levelled, all-levelling.**
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.
name ::: Sri Aurobindo: "Name in its deeper sense is not the word by which we describe the object, but the total of power, quality, character of the reality which a form of things embodies and which we try to sum up by a designating sound, a knowable name, Nomen. Nomen in this sense, we might say, is Numen; the secret Names of the Gods are their power, quality, character of being caught up by the consciousness and made conceivable. The Infinite is nameless, but in that namelessness all possible names, Numens of the gods, the names and forms of all realities, are already envisaged and prefigured, because they are there latent and inherent in the All-Existence.” The Life Divine
nature ::: 1. The universe, with all its phenomena. 2. The forces and processes that produce and control all the phenomena of the material world. 3. The material world, esp. as surrounding human kind and existing independently of human activities. 4. The essential characteristics and qualities of a human being. 5. A particular combination of qualities belonging to a person, animal, thing, of class by birth, origin, or constitution; native or inherent character. 6. Characteristic disposition; temperament. nature"s, Nature"s, natures, earth-nature ("s), Earth-Nature"s, Heaven-nature"s, life-nature"s, soul-nature, World-Nature"s, twi-natured.
negation ::: 1. The opposite or absence of something regarded as actual, positive, or affirmative. 2. Something that is without existence; nonentity. Negation, negations.
neutral ::: 1. Not aligned with or supporting any side or position. 2. Possessing no distinctive quality or characteristics. half-neutral.
neutrality ::: the state or position of being impartial or not allied with or committed to either party or viewpoint in a conflict, especially a war or armed conflict.
"Next it [the Gita] insists with a certain austere emphasis on the acceptance of the Godhead as the divine inhabitant in the human body. For he is the Immanent in all existences, and if the indwelling divinity is not recognised, not only will the divine meaning of individual existence be missed, the urge to our supreme spiritual possibilities deprived of its greatest force, but the relations of soul with soul in humanity will be left petty, limited and egoistic.” Essays on the Gita
"Nirvana is extinction of the ego-limitations, but not of all possibility of manifestation, since it can be possessed even in the body.” The Upanishads
noble ::: 1. Of an exalted character or excellence; lofty. 2. Admirable in dignity of conception, manner of expression, execution or composition. 3. Of superior quality or kind; excellent; notably superior. 4. Grand and stately in appearance; majestic. nobler.
no man"s land ::: 1. An unowned or unclaimed tract of usually barren land. 2. An area between opposing armies, over which no control has been established.
No-man"s-land. ::: Sri Aurobindo: "As to the two lines with ‘no man"s land" there can be no capital in the first line because there it is a description while the capital is needed in the other line, because the phrase has acquired there the force of a name or appellation. I am not sure about the hyphen; it could be put but the no hyphen might be better as it suggests that no one in particular has as yet got possession.” Letters on Savitri.
non-Being ::: Sri Aurobindo: "Non-Being is only a word. When we examine the fact it represents, we can no longer be sure that absolute non-existence has any better chance than the infinite Self of being more than an ideative formation of the mind. We really mean by this Nothing something beyond the last term to which we can reduce our purest conception and our most abstract or subtle experience of actual being as we know or conceive it while in this universe. This Nothing then is merely a something beyond positive conception. 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.” The Life Divine ::: Non-Being"s, Non-being"s, non-being, non-being"s,
not noble in quality, character, or purpose; base or mean.
nude ::: 1. Having no clothing; naked. 2. Having no covering; bare; exposed. Also fig.; nudity.
obstacle ::: one or that which opposes, stands in the way of, or holds up progress. obstacles.
obstinate ::: 1. Firmly or stubbornly adhering to one"s purpose, opinion, etc. 2. Characterized by inflexible persistence or an unyielding attitude. obstinately.
occupy ::: 1. To seize possession of and maintain control over by or as if by conquest. 2. To fill up (time or space). 3. To engage or employ the mind, energy, or attention of. occupies, occupied.
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 the mantra, the expressive sound-symbol of the Brahman Consciousness in its four domains from the Turiya to the external or material plane. The function of a mantra is to create vibrations in the inner consciousness that will prepare it for the realisation of what the mantra symbolises and is supposed indeed to carry within itself. The mantra OM should therefore lead towards the opening of the consciousness to the sight and feeling of the One Consciousness in all material things, in the inner being and in the supraphysical worlds, in the causal plane above now superconscient to us and, finally, the supreme liberated transcendence above all cosmic existence.” *Letters on Yoga
OM ::: Sri Aurobindo: "OM is the one universal formulation of the energy of sound and speech, that which contains and sums up, synthesises and releases all the spiritual power and all the potentiality of Vak and Shabda and of which the other sounds, out of whose stuff words of speech are woven, are supposed to be the developed evolutions.” *Essays on the Gita
". . . One Being and Consciousness is involved here in Matter. Evolution is the method by which it liberates itself; consciousness appears in what seems to be inconscient, and once having appeared is self-impelled to grow higher and higher and at the same time to enlarge and develop towards a greater and greater perfection. Life is the first step of this release of consciousness; mind is the second; but the evolution does not finish with mind, it awaits a release into something greater, a consciousness which is spiritual and supramental. The next step of the evolution must be towards the development of Supermind and Spirit as the dominant power in the conscious being. For only then will the involved Divinity in things release itself entirely and it become possible for life to manifest perfection.” On Himself
oppose ::: 1. To be in contention or conflict with. 2. To set as an obstacle or hindrance. 3. To be hostile or adverse to, as in opinion. opposes, opposed, opposing.
opposed ::: 1. Being in opposition or having an opponent. 2. Resisted or obstructed.
opposite ::: adj. **1. Contrary or radically different in some respect common to both, as in nature, qualities, direction, result, or significance; opposed. 2. Situated, placed, or lying face to face with something else or each other, or in corresponding positions with relation to an intervening line, space, or thing. n. 2. One that is opposite or contrary to another. opposites, Opposites.**
opposition ::: hostility, unfriendliness, or antagonism; the act of opposing or the state of being opposed. oppositions.
orchestra ::: a group of performers on various musical instruments, playing music as symphonies, operas, or other musical compositions. orchestral.
"Ordinarily we mean by it [consciousness] our first obvious idea of a mental waking consciousness such as is possessed by the human being during the major part of his bodily existence, when he is not asleep, stunned or otherwise deprived of his physical and superficial methods of sensation. In this sense it is plain enough that consciousness is the exception and not the rule in the order of the material universe. We ourselves do not always possess it. But this vulgar and shallow idea of the nature of consciousness, though it still colours our ordinary thought and associations, must now definitely disappear out of philosophical thinking. For we know that there is something in us which is conscious when we sleep, when we are stunned or drugged or in a swoon, in all apparently unconscious states of our physical being. Not only so, but we may now be sure that the old thinkers were right when they declared that even in our waking state what we call then our consciousness is only a small selection from our entire conscious being. It is a superficies, it is not even the whole of our mentality. Behind it, much vaster than it, there is a subliminal or subconscient mind which is the greater part of ourselves and contains heights and profundities which no man has yet measured or fathomed.” Letters on Yoga
originals ::: 1. Works that have been composed or created first-hand. 2. Primary forms or types.
"Our nature is not only mistaken in will and ignorant in knowledge but weak in power; but the Divine Force is there and will lead us if we trust in it and it will use our deficiencies and our powers for the divine purpose. If we fail in our immediate aim, it is because he has intended the failure; often our failure or ill-result is the right road to a truer issue than an immediate and complete success would have put in our reach. If we suffer, it is because something in us has to be prepared for a rarer possibility of delight. If we stumble, it is to learn in the end the secret of a more perfect walking.” The Synthesis of Yoga
outpost ::: an outlying settlement, installation, position.
outview ::: a word coined by Sri Aurobindo. A sight afforded of something from a position stated or qualified, i.e. from without.
outward ::: n. 1. Relating to physical reality rather than with thoughts or the mind; the material or external world. outward"s, outwardness. adj. 2. Relating to the physical self. 3. Purely external; superficial. 4. Belonging or pertaining to external actions or appearances, as opposed to inner feelings, mental states, etc. 5. Pertaining to or being what is seen or apparent, as distinguished from the underlying nature, facts, etc.; pertaining to surface qualities only; superficial.
"Over each grade of our being a power of the Spirit presides; we have within us and discover when we go deep enough inwards a mind-self, a life-self, a physical self; there is a being of mind, a mental Purusha, expressing something of itself on our surface in the thoughts, perceptions, activities of our mind-nature, a being of life which expresses something of itself in the impulses, feelings, sensations, desires, external life-activities of our vital nature, a physical being, a being of the body which expresses something of itself in the instincts, habits, formulated activities of our physical nature. These beings or part selves of the self in us are powers of the Spirit and therefore not limited by their temporary expression, for what is thus formulated is only a fragment of its possibilities; but the expression creates a temporary mental, vital or physical personality which grows and develops even as the psychic being or soul-personality grows and develops within us.” The Life Divine
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.
overseers ::: those who survey or watch, as from a higher position.
paradox ::: 1. Any person, thing, or situation exhibiting an apparently contradictory nature; puzzle; anomaly; riddle. 2. A statement or proposition that seems self-contradictory or absurd but in reality expresses a possible truth. paradoxical.
pawn ::: a person or an entity used to further the purposes of another.
::: "Peace is a calm deepened into something that is very positive amounting almost to a tranquil waveless Ananda.” Letters on Yoga
::: "Peace is a still more positive condition; it carries with it a sense of settled and harmonious rest and deliverance.” *Letters on Yoga
pearl ::: 1. A smooth, lustrous, variously colored deposit, chiefly calcium carbonate, formed around a grain of sand or other foreign matter in the shells of certain molluscs and valued as a gem. 2. Something similar in form, luster, etc., as a dewdrop or a capsule of medicine. pearls, pearl-bright, pearl-hued, pearl-winged. pearl-bright, pearl-hued, pearl-winged.
pegst ::: a native English form of the verb, to peg, now only in formal and poetic usage. To mark with pegs (pins of wood); esp. to mark the boundaries of (a piece of ground, a claim for mining or gold-digging, etc.) with pegs placed at the corners. Also fig. in the sense of marking one"s position, claim, etc.
penned ::: wrote or composed with or as if with a pen. pens.
peril ::: 1. Exposure to the risk of harm or loss. 2. Something that causes or may cause injury, loss, or destruction. perils.
"Perishable and transitory delight is always the symbol of the eternal Ananda, revealed and rapidly concealed, which seeks by increasing recurrence to attach itself to some typal form of experience in material consciousness. When the particular form has been perfected to express God in the type, its delight will no longer be perishable but an eternally recurrent possession of mental beings in matter manifest in their periods & often in their moments of felicity.” Essays Divine and Human*
permits ::: allows the doing of (something); consents to; affords opportunity or possibility for.
persevered ::: persisted in or remained constant to a purpose, idea, or task in the face of obstacles or discouragement.
phalanx ::: an ancient military formation of serried ranks surrounded by shields; hence, any crowded mass of people or group united for a common purpose. phalanxes, phalanxed.
pilgrimage ::: any long journey, esp. one undertaken as a quest or for a votive purpose, as to pay homage; also the journey of mortal life.
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.
pits ::: sets in direct opposition or competition.
::: "Possession in oneness and not loss in oneness is the secret. God and Man, World and Beyond-world become one when they know each other. Their division is the cause of ignorance as ignorance is the cause of suffering.” Essays in Philosophy and Yoga
"Pulling comes usually from a desire to get things for oneself — in aspiration there is a self-giving for the higher consciousness to descend and take possession — the more intense the call the greater the self-giving.” Letters on Yoga
something of mixed origin or composition; something with two kinds of components.
Sri Aurobindo: ". . . all cosmic and real Law is a thing not imposed from outside, but from within, all development is self-development, all seed and result are seed of a Truth of things and result of that seed determined out of its potentialities. For the same reason no Law is absolute, because only the infinite is absolute, and everything contains within itself endless potentialities quite beyond its determined form and course, which are only determined through a self-limitation by Idea proceeding from an infinite liberty within.” The Life Divine
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 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: "But when I speak of the Divine Will, I mean something different, — something that has descended here into an evolutionary world of Ignorance, standing at the back of things, pressing on the Darkness with its Light, leading things presently towards the best possible in the conditions of a world of Ignorance and leading it eventually towards a descent of a greater power of the Divine, which will be not an omnipotence held back and conditioned by the law of the world as it is, but in full action and therefore bringing the reign of light, peace, harmony, joy, love, beauty and Ananda, for these are the Divine Nature.” *Letters on Yoga
Sri Aurobindo: "By immortality we mean the absolute life of the soul as opposed to the transient and mutable life in the body which it assumes by birth and death and rebirth and superior also to its life as the mere mental being who dwells in the world subjected helplessly to this law of death and birth or seems at least by his ignorance to be subjected to this and to other laws of the lower Nature.” *The Upanishads
Sri Aurobindo: "Destiny in the rigid sense applies only to the outer being so long as it lives in the Ignorance. What we call destiny is only in fact the result of the present condition of the being and the nature and energies it has accumulated in the past acting on each other and determining the present attempts and their future results. But as soon as one enters the path of spiritual life, this old predetermined destiny begins to recede. There comes in a new factor, the Divine Grace, the help of a higher Divine Force other than the force of Karma, which can lift the sadhak beyond the present possibilities of his nature. One"s spiritual destiny is then the divine election which ensures the future.” *Letters on Yoga
*Sri Aurobindo: "Ego is only a faculty put forward by the discriminative mind to centralise round itself the experiences of the sense-mind and to serve as a sort of lynch-pin in the wheel which keeps together the movement. It is no more than an instrument, although it is true that so long as we are limited by our normal mentality, we are compelled by the nature of that mentality and the purpose of the instrument to mistake our ego-function for our very self.” The Upanishads
Sri Aurobindo: "History teaches us nothing; it is a confused torrent of events and personalities or a kaleidoscope of changing institutions. We do not seize the real sense of all this change and this continual streaming forward of human life in the channels of Time. What we do seize are current or recurrent phenomena, facile generalisations, partial ideas. We talk of democracy, aristocracy and autocracy, collectivism and individualism, imperialism and nationalism, the State and the commune, capitalism and labour; we advance hasty generalisations and make absolute systems which are positively announced today only to be abandoned perforce tomorrow; we espouse causes and ardent enthusiasms whose triumph turns to an early disillusionment and then forsake them for others, perhaps for those that we have taken so much trouble to destroy. For a whole century mankind thirsts and battles after liberty and earns it with a bitter expense of toil, tears and blood; the century that enjoys without having fought for it turns away as from a puerile illusion and is ready to renounce the depreciated gain as the price of some new good. And all this happens because our whole thought and action with regard to our collective life is shallow and empirical; it does not seek for, it does not base itself on a firm, profound and complete knowledge. The moral is not the vanity of human life, of its ardours and enthusiasms and of the ideals it pursues, but the necessity of a wiser, larger, more patient search after its true law and aim.” *The Human Cycle etc.
Sri Aurobindo: "Human life is itself only a term in a graded series, through which the secret Spirit in the universe develops gradually his purpose and works it out finally through the enlarging and ascending individual soul-consciousness in the body. This ascent can only take place by rebirth within the ascending order; an individual visit coming across it and progressing on some other line elsewhere could not fit into the system of this evolutionary existence.” The Life Divine
Sri Aurobindo: ". . . *ideals and idealists are necessary; ideals are the savour and sap of life, idealists the most powerful diviners and assistants of its purposes.” The Human Cycle
*Sri Aurobindo: "If thou think defeat is the end of thee, then go not forth to fight, even though thou be the stronger. For Fate is not purchased by any man nor is Power bound over to her possessors. But defeat is not the end, it is only a gate or a beginning.” Essays Human and Divine*
Sri Aurobindo: "In fact it [the world] is not an illusion in the sense of an imposition of something baseless and unreal on the consciousness, but a misinterpretation by the conscious mind and sense and a falsifying misuse of manifested existence.” Letters on 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: "I suppose the golden child is the Truth-Soul which follows after the silver light of the spiritual. When it plunges into the black waters of the subconscient, it releases from it the spiritual light and the sevenfold streams of the Divine Energy and, clearing itself of the stains of the subconscient, it prepares its flight towards the supreme Divine (the Mother).” (Reply to a question in the chapter Visions and Symbols.) Letters on Yoga
Sri Aurobindo: "It could be affirmed as a consequence that there is one all-pervading Life or dynamic energy — the material aspect being only its outermost movement — that creates all these forms of the physical universe, Life imperishable and eternal which, even if the whole figure of the universe were quite abolished, would itself still go on existing and be capable of producing a new universe in its place, must indeed, unless it be held back in a state of rest by some higher Power or hold itself back, inevitably go on creating. In that case Life is nothing else than the Force that builds and maintains and destroys forms in the world; it is Life that manifests itself in the form of the earth as much as in the plant that grows upon the earth and the animals that support their existence by devouring the life-force of the plant or of each other. All existence here is a universal Life that takes form of Matter. It might for that purpose hide life-process in physical process before it emerges as submental sensitivity and mentalised vitality, but still it would be throughout the same creative Life-principle.” *The Life Divine
Sri Aurobindo: "It might be said again that, even so, in Sachchidananda itself at least, above all worlds of manifestation, there could be nothing but the self-awareness of pure existence and consciousness and a pure delight of existence. Or, indeed, this triune being itself might well be only a trinity of original spiritual self-determinations of the Infinite; these too, like all determinations, would cease to exist in the ineffable Absolute. But our position is that these must be inherent truths of the supreme being; their utmost reality must be pre-existent in the Absolute even if they are ineffably other there than what they are in the spiritual mind"s highest possible experience. The Absolute is not a mystery of infinite blankness nor a supreme sum of negations; nothing can manifest that is not justified by some self-power of the original and omnipresent Reality.” The Life Divine
Sri Aurobindo: " Karma is nothing but the will of the Spirit in action, consequence nothing but the creation of will. What is in the will of being, expresses itself in karma and consequence. When the will is limited in mind, karma appears as a bondage and a limitation, consequence as a reaction or an imposition. But when the will of the being is infinite in the spirit, karma and consequence become instead the joy of the creative spirit, the construction of the eternal mechanist, the word and drama of the eternal poet, the harmony of the eternal musician, the play of the eternal child.” Essays in Philosophy and Yoga
Sri Aurobindo: "Krishna is the Eternal"s Personality of Ananda; because [of] him all creation is possible, because of his play, because of his delight, because of his sweetness.” *Essays Divine and Human
Sri Aurobindo: "Life itself here [on earth] is Being at labour in Matter to express itself in terms of conscious force; human life is the human being at labour to impress himself on the material world with the greatest possible force and intensity and extension.” *Social and Political Thought
Sri Aurobindo: " Love? It is not Love who meets the burdened great and governs the fate of men! Nor is it Pain. Time also does not do these things — it only provides the field and movement of events. If I had wanted to give a name, I would have done it, but it has purposely to be left nameless because it is indefinable. He may use Love or Pain or Time or any of these powers but is not any of them. You can call him the Master of the Evolution, if you like. Letters of Savitri
Sri Aurobindo: "Only those thoughts are true the opposite of which is also true in its own time and application; indisputable dogmas are the most dangerous kind of falsehoods.” Essays Divine and Human
Sri Aurobindo: ". . . our mind has the faculty of imagination; it can create and take as true and real its own mental structures: . . . . Our mental imagination is an instrument of Ignorance; it is the resort or device or refuge of a limited capacity of knowledge, a limited capacity of effective action. Mind supplements these deficiencies by its power of imagination: it uses it to extract from things obvious and visible the things that are not obvious and visible; it undertakes to create its own figures of the possible and the impossible; it erects illusory actuals or draws figures of a conjectured or constructed truth of things that are not true to outer experience. That is at least the appearance of its operation; but, in reality, it is the mind"s way or one of its ways of summoning out of Being its infinite possibilities, even of discovering or capturing the unknown possibilities of the Infinite.” The Life Divine
*Sri Aurobindo: "Pleasure, joy and delight, as man uses the words, are limited and occasional movements which depend on certain habitual causes and emerge, like their opposites pain and grief which are equally limited and occasional movements, from a background other than themselves. Delight of being is universal, illimitable and self-existent, not dependent on particular causes, the background of all backgrounds, from which pleasure, pain and other more neutral experiences emerge. When delight of being seeks to realise itself as delight of becoming, it moves in the movement of force and itself takes different forms of movement of which pleasure and pain are positive and negative currents.” The Life Divine*
Sri Aurobindo: "So the possibility of the sunlit path is not a discovery or original invention of mine. The very first books on yoga I read more than thirty years ago spoke of the dark and sunlit way and emphasised the superiority of the latter over the former.” *Letters on Yoga
Sri Aurobindo: "The duality is a position taken up, a double status accepted for the operations of the self-manifestation of the being; but there is no eternal and fundamental separateness and dualism of Being and its Consciousness-Force, of the Soul and Nature.” *The Life Divine
Sri Aurobindo: "The faith in the divine Shakti must be always at the back of our strength and when she becomes manifest, it must be or grow implicit and complete. There is nothing that is impossible to her who is the conscious Power and universal Goddess all-creative from eternity and armed with the Spirit"s omnipotence.” The Life Divine
*Sri Aurobindo: "The Indian explanation of fate is Karma. We ourselves are our own fate through our actions, but the fate created by us binds us; for what we have sown, we must reap in this life or another. Still we are creating our fate for the future even while undergoing old fate from the past in the present. That gives a meaning to our will and action and does not, as European critics wrongly believe, constitute a rigid and sterilising fatalism. But again, our will and action can often annul or modify even the past Karma, it is only certain strong effects, called utkata karma, that are non-modifiable. Here too the achievement of the spiritual consciousness and life is supposed to annul or give the power to annul Karma. For we enter into union with the Will Divine, cosmic or transcendent, which can annul what it had sanctioned for certain conditions, new-create what it had created, the narrow fixed lines disappear, there is a more plastic freedom and wideness. Neither Karma nor Astrology therefore points to a rigid and for ever immutable fate.” Letters on Yoga
*Sri Aurobindo: "The Mask is mentioned not twice but four times in this opening passage and it is purposely done to keep up the central connection of the idea running through the whole. The ambassadors wear this grey Mask, so your criticism cannot stand since there is no separate mask coming as part of a new idea but a very pointed return to the principal note indicating the identity of the influence throughout. It is not a random recurrence but a purposeful touch carrying a psychological meaning.” — 1948 Letters on Savitri*
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: "There is no necessity in the essential nature of mind, sense, life that they should be so limited: for the physical sense-organs are not the creators of sense-perceptions, but themselves the creation, the instruments and here a necessary convenience of the cosmic sense; the nervous system and vital organs are not the creators of life"s action and reaction, but themselves the creation, the instruments and here a necessary convenience of the cosmic Life-force; the brain is not the creator of thought, but itself the creation, the instrument and here a necessary convenience of the cosmic Mind. The necessity then is not absolute, but teleological; it is the result of a divine cosmic Will in the material universe which intends to posit here a physical relation between sense and its object, establishes here a material formula and law of Conscious-Force and creates by it physical images of Conscious-Being to serve as the initial, dominating and determining fact of the world in which we live. It is not a fundamental law of being, but a constructive principle necessitated by the intention of the Spirit to evolve in a world of Matter.” The Life Divine
Sri Aurobindo: "We see at once that if such an Existence is, it must be, like the Energy, infinite. Neither reason nor experience nor intuition nor imagination bears witness to us of the possibility of a final terminus. All end and beginning presuppose something beyond the end or beginning. An absolute end, an absolute beginning is not only a contradiction in terms, but a contradiction of the essence of things, a violence, a fiction. Infinity imposes itself upon the appearances of the finite by its ineffugable self-existence.” *The Life Divine
*Sri Aurobindo: "When there is some lowering or diminution of the consciousness or some impairing of it at one place or another, the Adversary — or the Censor — who is always on the watch presses with all his might wherever there is a weak point lying covered from your own view, and suddenly a wrong movement leaps up with unexpected force. Become conscious and cast out the possibility of its renewal, that is all that is to be done.” Letters on Yoga
Sri Aurobindo: "Yes: the purpose is to create a large luminous trailing repetitive movement like the flight of the Bird with its dragon tail of white fire.” *Letters on Savitri
Temporary possession of people by vital beings who sometimes pretend to be departed relatives, etc.
"The Avatar comes as the manifestation of the divine nature in the human nature, the apocalypse of its Christhood, Krishnahood, Buddhahood, in order that the human nature may by moulding its principle, thought, feeling, action, being on the lines of that Christhood, Krishnahood, Buddhahood transfigure itself into the divine. The law, the Dharma which the Avatar establishes is given for that purpose chiefly; the Christ, Krishna, Buddha stands in its centre as the gate, he makes through himself the way men shall follow.” Essays on the Gita
"The body is not only the necessary outer instrument of the physical part of action, but for the purposes of this life a base or pedestal also for all inner action.” The Synthesis of Yoga
"The centre of vision is between the eyebrows in the centre of the forehead. When it opens one gets the inner vision, sees the inner forms and images of things and people and begins to understand things and people from within and not only from outside, develops a power of will which also acts in the inner (yogic) way on things and people etc. Its opening is often the beginning of the yogic as opposed to the ordinary mental consciousness.” Letters on Yoga
the cherishing or pursuit of high or noble principles, purposes, goals, etc.
"The cosmic consciousness is that in which the limits of ego, personal mind and body disappear and one becomes aware of a cosmic vastness which is or filled by a cosmic spirit and aware also of the direct play of cosmic forces, universal mind forces, universal life forces, universal energies of Matter, universal overmind forces. But one does not become aware of all these together; the opening of the cosmic consciousness is usually progressive. It is not that the ego, the body, the personal mind disappear, but one feels them as only a small part of oneself. One begins to feel others too as part of oneself or varied repetitions of oneself, the same self modified by Nature in other bodies. Or, at the least, as living in the larger universal self which is henceforth one"s own greater reality. All things in fact begin to change their nature and appearance; one"s whole experience of the world is radically different from that of those who are shut up in their personal selves. One begins to know things by a different kind of experience, more direct, not depending on the external mind and the senses. It is not that the possibility of error disappears, for that cannot be so long as mind of any kind is one"s instrument for transcribing knowledge, but there is a new, vast and deep way of experiencing, seeing, knowing, contacting things; and the confines of knowledge can be rolled back to an almost unmeasurable degree. The thing one has to be on guard against in the cosmic consciousness is the play of a magnified ego, the vaster attacks of the hostile forces — for they too are part of the cosmic consciousness — and the attempt of the cosmic Illusion (Ignorance, Avidya) to prevent the growth of the soul into the cosmic Truth. These are things that one has to learn from experience; mental teaching or explanation is quite insufficient. To enter safely into the cosmic consciousness and to pass safely through it, it is necessary to have a strong central unegoistic sincerity and to have the psychic being, with its divination of truth and unfaltering orientation towards the Divine, already in front in ::: —the nature.” Letters on Yoga*
". . . the creative Energy in Matter is a movement of the power of the Spirit. Matter itself cannot be the original and ultimate reality. At the same time the view that divorces Matter and Spirit and puts them as opposites is unacceptable; Matter is a form of Spirit, a habitation of S Life Divine
". . . the Divine is formless and nameless, but by that very reason capable of manifesting all possible names and shapes of being.” The Life Divine
``The first step on this free, this equal, this divine way of action is to put from you attachment to fruit and recompense and to labour only for the sake of the work itself that has to be done. For you must deeply feel that the fruits belong not to you but to the Master of the world. Consecrate your labour and leave its returns to the Spirit who manifests and fulfils himself in the universal movement. The outcome of your action is determined by his will alone and whatever it be, good or evil fortune, success or failure, it is turned by him to the accomplishment of his world purpose.” Essays on the Gita*
"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 function of a mantra is to create vibrations in the inner consciousness that will prepare it for the realisation of what the mantra symbolises and is supposed indeed to carry within itself.” Letters on Yoga*
"The Gods, who in their highest secret entity are powers of this Supermind, born of it, seated in it as in their proper home, are in their knowledge truth-conscious'' and in their action possessed of theseer-will"".” The Life Divine
::: "The greater the destruction, the freer the chances of creation; but the destruction is often long, slow and oppressive, the creation tardy in its coming or interrupted in its triumph. The night returns again and again and the day lingers or seems even to have been a false dawning. Despair not therefore, but watch and work. Those who hope violently, despair swiftly: neither hope nor fear, but be sure of God"s purpose and thy will to accomplish.” *Essays in Philosophy and Yoga
::: "The heart spoken of by the Upanishads corresponds with the physical cardiac centre; it is the hrdpadma of the Tantriks. As a subtle centre, cakra , it is supposed to have its apex on the spine and to broaden out in front. Exactly where in this area one or another feels it does not matter much; to feel it there and be guided by it is the main thing.” *Letters on Yoga
"The hostile forces are those which try to pervert everything and are in revolt against the Divine and opposed to the yoga.” *Letters on Yoga
The Ineffable: *Sri Aurobindo: "It is this essential indeterminability of the Absolute that translates itself into our consciousness through the fundamental negating positives of our spiritual experience, the immobile immutable Self, the Nirguna Brahman, the Eternal without qualities, the pure featureless One Existence, the Impersonal, the Silence void of activities, the Non-being, the Ineffable and the Unknowable. On the other side it is the essence and source of all determinations, and this dynamic essentiality manifests to us through the fundamental affirming positives in which the Absolute equally meets us; for it is the Self that becomes all things, the Saguna Brahman, the Eternal with infinite qualities, the One who is the Many, the infinite Person who is the source and foundation of all persons and personalities, the Lord of creation, the Word, the Master of all works and action; it is that which being known all is known: these affirmatives correspond to those negatives. For it is not possible in a supramental cognition to split asunder the two sides of the One Existence, — even to speak of them as sides is excessive, for they are in each other, their co-existence or one-existence is eternal and their powers sustaining each other found the self-manifestation of the Infinite.” The Life Divine
::: "The lower nature is ignorant and undivine, not in itself hostile but shut to the Light and Truth. The hostile forces are anti-divine, not merely undivine; they make use of the lower nature, pervert it, fill it with distorted movements and by that means influence man and even try to enter and possess or at least entirely control him.” *Letters on Yoga
The Mother: "The Avatar: the supreme Divine manifested in an earthly form — generally a human form — for a definite purpose.” Words of the Mother, MCW Vol. 15.*
"The other parts of our natural composition are not only mutable but perishable; but the psychic entity in us persists and is fundamentally the same always: it contains all essential possibilities of our manifestation but is not constituted by them; it is not limited by what it manifests, not contained by the incomplete forms of the manifestation, not tarnished by the imperfections and impurities, the defects and depravations of the surface being. It is an ever-pure flame of the divinity in things and nothing that comes to it, nothing that enters into our experience can pollute its purity or extinguish the flame.” *The Life Divine
"The personal and the impersonal are themselves posited and experienced by mind as separate realities and one or other is declared and seen as supreme, so that the personal can have laya in the Impersonal or, on the contrary, the impersonal disappears into the absolute reality of the supreme and divine Person — the impersonal in that view is only an attribute or power of the personal Divine. But at the summit of spiritual experience passing beyond mind one begins to feel the fusion of all these things into one. Consciousness, Existence, Ananda return to their indivisible unity, Sachchidananda. The personal and the impersonal become irrevocably one, so that to posit one as against the other appears as an act of ignorance.” *Letters on Yoga
the quality or condition of being humble; the opposite of pride or haughtiness.
"There is no such thing as death, for it is the body that dies and the body is not the man. That which really is, cannot go out of existence, though it may change the forms through which it appears, just as that which is non-existent cannot come into being. The soul is and cannot cease to be. This opposition of is and is not, this balance of being and becoming which is the mind"s view of existence, finds its end in the realisation of the soul as the one imperishable self by whom all this universe has been extended. Finite bodies have an end, but that which possesses and uses the body, is infinite, illimitable, eternal, indestructible. It casts away old and takes up new bodies as a man changes worn-out raiment for new; and what is there in this to grieve at and recoil and shrink? This is not born, nor does it die, nor is it a thing that comes into being once and passing away will never come into being again. It is unborn, ancient, sempiternal; it is not slain with the slaying of the body. Who can slay the immortal spirit? Weapons cannot cleave it, nor the fire burn, nor do the waters drench it, nor the wind dry. Eternally stable, immobile, all-pervading, it is for ever and for ever. Not manifested like the body, but greater than all manifestation, not to be analysed by the thought, but greater than all mind, not capable of change and modification like the life and its organs and their objects, but beyond the changes of mind and life and body, it is yet the Reality which all these strive to figure.” Essays on the Gita
These notes were written apropos of Bergson"s ‘philosophy of change", ‘you" would refer to a proponent of this philosophy.
"The sunlit path can only be followed if the psychic is constantly or usually in front or if one has a natural spirit of faith and surrender or a face turned habitually towards the sun or psychic predisposition (e.g. a faith in one"s spiritual destiny) or, if one has acquired the psychic turn. That does not mean that the sunlit man has no difficulties; he may have many, but he regards them cheerfully as all in the day's work''. If he gets a bad beating, he is capable of saying,Well, that was a queer go but the Divine is evidently in a queer mood and if that is his way of doing things, it must be the right one; I am surely a still queerer fellow myself and that, I suppose, was the only means of putting me right."" Letters on Yoga
"The supermind contains all its knowledge in itself, is in its highest divine wisdom in eternal possession of all truth and even in its lower, limited or individualised forms has only to bring the latent truth out of itself, — the perception which the old thinkers tried to express when they said that all knowing was in its real origin and nature only a memory of inwardly existing knowledge.” The Synthesis of Yoga ::: *knowledge-bales, knowledge-scrap, half-knowledge, self-knowledge, world-knowledge.
"The theory of the Mantra is that it is a word of power born out of the secret depths of our being where it has been brooded upon by a deeper consciousness than the mental, framed in the heart and not constructed by the intellect, held in the mind, again concentrated on by the waking mental consciousness and then thrown out silently or vocally — the silent word is perhaps held to be more potent than the spoken — precisely for the work of creation. The Mantra can not only create new subjective states in ourselves, alter our psychical being, reveal knowledge and faculties we did not before possess, can not only produce similar results in other minds than that of the user, but can produce vibrations in the mental and vital atmosphere which result in effects, in actions and even in the production of material forms on the physical plane.” The Upanishads
::: "The true physical mind is the receiving and externalising intelligence which has two functions — first, to work upon external things and give them a mental order with a way of practically dealing with them and, secondly, to be the channel of materialising and putting into effect whatever the thinking and dynamic mind sends down to it for the purpose.” Letters on Yoga
::: "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 universal aesthesis of beauty and delight does not ignore or fail to understand the differences and oppositions, the gradations, the harmony and disharmony obvious to the ordinary consciousness; but, first of all, it draws a Rasa from them and with that comes the enjoyment, Bhoga. and the touch or the mass of the Ananda. It sees that all things have their meaning, their value, their deeper or total significance which the mind does not see, for the mind is only concerned with a surface vision, surface contacts and its own surface reactions. When something expresses perfectly what it was meant to express, the completeness brings with it a sense of harmony, a sense of artistic perfection; it gives even to what is discordant a place in a system of cosmic concordances and the discords become part of a vast harmony, and wherever there is harmony, there is a sense of beauty. ” Letters on Savitri*
those who assist, guide, wait upon, accompany, give service or follow another to contribute to the fulfilment of a need or furtherance of an effort or purpose; subordinate companions.
::: "To be free from all preference and receive joyfully whatever comes from the Divine Will is not possible at first for any human being. What one should have at first is the constant idea that what the Divine wills is always for the best even when the mind does not see how it is so, . . . .” Letters on Yoga*
"True knowledge is to know with the inner being, and when the inner being is touched by the light, then it arises to embrace that which is seen, it yearns to possess, it struggles to shape that in itself and itself to it, it labours to become one with the glory of its vision. Knowledge in this sense is an awakening to identity and, since the inner being realises itself by consciousness and delight, by love, by possession and oneness with whatever of itself it has seen, knowledge awakened must bring an overmastering impulse towards this true and only perfect realisation.” Essays on the Gita
unreadable; not legible; impossible or hard to read or decipher because of poor handwriting, faded print, etc.
"We. . . become conscious, in our physical movements, in our nervous and vital reactions, in our mental workings, of a Force greater than body, mind and life which takes hold of our limited instruments and drives all their motion. There is no longer the sense of ourselves moving, thinking or feeling but of that moving, feeling and thinking in us. This force that we feel is the universal Force of the Divine, which, veiled or unveiled, acting directly or permitting the use of its powers by beings in the cosmos, is the one Energy that alone exists and alone makes universal or individual action possible. For this force is the Divine itself in the body of its power; all is that, power of act, power of thought and knowledge, power of mastery and enjoyment, power of love.” The Synthesis of Yoga
"What we call Chance is a play of the possibilities of the Infinite; . . . .” Essays Divine and Human*
"When the inner vision opens, there can come before it all that ever was or is now in the world, even it can open to things that will be hereafter — so there is nothing impossible in seeing thus the figures and the things of the past.” Letters on Yoga*
"When the Peace is established, this higher or Divine Force from above can descend and work in us. It descends usually first into the head and liberates the inner mind centres, then into the heart centre and liberates fully the psychic and emotional being, then into the navel and other vital centres and liberates the inner vital, then into the Muladhara and below and liberates the inner physical being. It works at the same time for perfection as well as liberation; it takes up the whole nature part by part and deals with it, rejecting what has to be rejected, sublimating what has to be sublimated, creating what has to be created. It integrates, harmonises, establishes a new rhythm in the nature. It can bring down too a higher and yet higher force and range of the higher nature until, if that be the aim of the sadhana, it becomes possible to bring down the supramental force and existence. All this is prepared, assisted, farthered by the work of the psychic being in the heart centre; the more it is open, in front, active, the quicker, safer, easier the working of the Force can be. The more love and bhakti and surrender grow in the heart, the more rapid and perfect becomes the evolution of the sadhana. For the descent and transformation imply at the same time an increasing contact and union with the Divine.” Letters on Yoga
"When we study this Life as it manifests itself upon earth with Matter as its basis, we observe that essentially it is a form of the one cosmic Energy, a dynamic movement or current of it positive and negative, a constant act or play of the Force which builds up forms, energises them by a continual stream of stimulation and maintains them by an unceasing process of disintegration and renewal of their substance. This would tend to show that the natural opposition we make between death and life is an error of our mentality, one of those false oppositions — false to inner truth though valid in surface practical experience — which, deceived by appearances, it is constantly bringing into the universal unity.” The Life Divine ::: *life"s, life-born, life-curve, life-delight"s, life-drift, life-foam, life-giving, life-impulse, life-impulse"s, life-motives, life-nature"s, life-pain, life-plan, life-power, life-room, life-scene, life-self, life-thought, life-wants, all-life, sense-life.
without hope because there seems to be no possibility of comfort or success.
You will see that in only one of these cases, the first, can a soul be posited and there no difficulty arises.” Letters on Yoga
KEYS (10k)
NEW FULL DB (2.4M)
*** WISDOM TROVE ***
*** NEWFULLDB 2.4M ***
1:POS: Parent over shoulder ~ Bart King, #NFDB
2:El hombre de negro huía a través del desierto, y el pistolero iba en pos de él. ~ Stephen King, #NFDB
3:No fuisteis criados para vivir como bestias
sino para seguir en pos de la virtud y la sabiduría. ~ Dante Alighieri,#NFDB
4:No, pos, de nada,” the Mexican said with the typical humility that has always bewildered my American need to take credit. ~ Erasmo Guerra, #NFDB
5:Tell him I went to the lavatory,” Evie said with a roll of her eyes. “Men are pos-i-tute-ly paralyzed by the mention of females in lavatories. ~ Libba Bray, #NFDB
6:El objetivo no es que sigamos a Cristo como individuos, sino que nos juntemos en comunidades de fe, que nos neguemos a nosotros mismos, que tomemos la cruz y que sigamos en pos de Él. ~ David Platt, #NFDB
7:El análisis automatizado de la materia fecal (llamado autocaca), ========== Microsoft Word - Parque jurasico.doc (Administrador) - Nota Pos. 2722 | Añadida el viernes 11 de octubre de 2013 19H04' GMT-03:04 ~ Anonymous, #NFDB
8:Harold Brodie is a louse and a lothario who cheats at cards and has a different girl in his rumble seat every week. That coupe of his is pos-i-tute-ly a petting palace. And he’s a terrible kisser to boot.” Evie’s parents stared in stunned silence. “Or so I’ve heard. ~ Libba Bray, #NFDB
9:If that thy fame with ev'ry toy be pos'd, 'Tis a thin web, which poysonous fancies make; But the great souldier's honour was compos'd Of thicker stuf, which would endure a shake. Wisdom picks friends; civility plays the rest; A toy shunn'd cleanly passeth with the best. ~ George Herbert, #NFDB
10:In my lifetime I have witnessed far too many miracles to believe in impossibilities, and so I am officially modifying the definition.
im·pos·si·ble [im-pos-uh-buhl]
Old definition: Unable to be done.
New definition: Unable to be ignored until done. ~ Richelle E Goodrich,#NFDB
11:Harold Brodie is a louse and a lothario who cheats at cards and has a different girl in his rumble seat every week. That coupe of his is pos-i-tute-ly a petting palace. And he’s a terrible kisser to boot.”
Evie’s parents stared in stunned silence.
“Or so I’ve heard. ~ Libba Bray,#NFDB
12:En México los políticos han sido, salvo contadas excepciones, una vergüenza pública: su preocupación más importante es obtener beneficios para sí mismos en detrimento del bien común. Lucran con las desgracias de su comunidad en pos de fortalecer o imponer su imagen para propósitos electorales. La ~ Guillermo Fadanelli, #NFDB
13:de pronto despertaba y se encontraba con una jarra humeante de té junto a su cama, acompañada de un cuenco de cremosas cachas, con abundante miel y nata, tostadas empapadas de manteca, huevos fritos y jamón. ========== Viento y ceniza 6 (Diana Gabaldon) - Nota Pos. 15311 | Añadida el jueves 11 de diciembre de 2014 18H24' GMT-03:00 cremosas cachas ~ Anonymous, #NFDB
14:Ahora es preciso que desheches la pereza; que no se alcanza la fama reclinado en blanda pluma ni al abrigo de colchas; y el que consume su vida sin gloria, deja en pos de sí el mismo rastro que el humo en el aire o la espuima en el agua. Ea, pues, levántate; domina la fatiga con el alma, que vence todos los obstáculos mientras no se envilece con la pesadez del cuerpo. ~ Dante Alighieri, #NFDB
15:Me invade una nostalgia largamente olvidada
de aquel apacible y grave reino del espíritu;
y flota entonces con imprecisas notas
mi canción susurrante, como arpa eolia;
un escalofrío me sacude
la lágrima va en pos de las lágrimas,
el severo corazón se siente dulce y blando..
veo lejano aquello que poseo,
y lo perdido se me hace realidad. ~ Johann Wolfgang von Goethe,#NFDB
16:«Lo siento Nate. Sé que te aburro, sé que necesito madurar y dejar de vivir en pos de la fantasía, pero no puedo. No puedo enfrentarme a la realidad, no quiero abrir los ojos. El mundo de afuera es demasiado cruel, demasiado frío, demasiado vivo.
Necesito de esto y necesito de ti, porque mientras te tenga a mi lado, los relojes de mi vida dejan de marcar las pautas del tiempo y el resto del mundo puede esperar» ~ Lissa D Angelo,#NFDB
17:He came over in long purposeful strides, sat at the edge of her bed, and in a tender, possessive gesture wiped the lipstick off her lips. “What is that?” he asked.
“All the other girls wear it,” Tatiana said, quickly wiping her mouth, breathless at the sight of him. “Including Dasha.”
“Well, I don’t want you to have anything on your lovely face,” he said, stroking her cheeks. “God knows, you don’t need it. ~ Paullina Simons,#NFDB
18:(...) ¿qué has hecho con tus sueños?, ¿dónde has enterrado los mejores días de tu vida?, ¿has vivido o no? ¡Mira, se dice uno, mira cómo todo se congela en el mundo! Pasarán más años y tras ellos llegará la triste soledad, llegará báculo en mano la trémula vejez, y en pos de ella la tristeza y la angustia. Tu mundo extraordinario perderá su colorido, se marchitarán y morirán tus sueños y caerán como las hojas secas de los árboles ~ Fyodor Dostoyevsky, #NFDB
19:There is, however, a strong empirical reason why we should cultivate thoughts that can never be proved. It is that they are known to be useful. Man positively needs general ideas & convictions that will give a meaning to his life & enable him to find a place for himself in the universe. He can stand the most incredible hardships when he is convinced that they make sense; he is crushed when on top of all his misfortunes, he has to admit that he is taking part in a ‘tale told by an idiot.’ ~ Carl Jung, #NFDB
20:They fell into contemplative silence until Jack asked, “Do you think unmarried women fantasize?”
Luke looked up. “About what?”
“About bedding.”
“No. They wouldn’t know where to begin.”
“Why?”
“Why what?”
“Why wouldn’t they know where to begin?”
“Because they don’t know the first thing about what goes on between a man and a woman.”
“Once they’ve learned they could fantasize.”
“Possibly.”
“So Lady Catherine isn’t a virgin. ~ Lorraine Heath,#NFDB
21:With a curse, Vishous took after the three free-thinkers, dematerializing out in front of where the trio seemed to be heading. As he re-formed, he knew they were fucking humans even before he saw that the one in the rear was running backward with what was no doubt a cocksucking Apple, iConformist POS front and center and on video record. He fricking iHated anything with a goddamn Macintosh trademark. V jumped out into the guy’s path, which of course J. J. Abrams didn’t notice, because, hello, he was too busy getting footage. ~ J R Ward, #NFDB
22:Adam Pos'D
Cou'd our First Father, at his toilsome Plough,
Thorns in his Path, and Labour on his Brow,
Cloath'd only in a rude, unpolish'd Skin,
Cou'd he a vain Fantastick Nymph have seen,
In all her Airs, in all her antick Graces,
Her various Fashions, and more various Faces;
How had it pos'd that Skill, which late assign'd
Just Appellations to Each several Kind!
A right Idea of the Sight to frame;
T'have guest from what New Element she came;
T'have hit the wav'ring Form, or giv'n this Thing a Name.
~ Anne Kingsmill Finch,#NFDB
23:Do not talk about giftedness, inborn talents! One can name great men of all kinds who were very little gifted. They acquired greatness, became 'geniuses' (as we put it), through qualities the lack of which no one who knew what they were would boast of: they all possessed that seriousness of the efficient workman which first learns to construct the parts properly before it ventures to fashion a great whole; they allowed themselves time for it, because they took more pleasure in making the little, secondary things well than in the effect of a dazzling whole ~ Friedrich Nietzsche, #NFDB
24:No l's l a "pe r - soJJa ·· dl ' l ot ro In que n<'rPsito, I'S 1'1 C'spacio: la pos ibi l idad dP una di a l i • c t i c a dd de - " " " - d<· una Í111pl'l'I'Ísi6n dPl goc l ' : que l a s c a r t a s no est(•n I 'Chada s s ino qu<' juPp:o todavía. 'VI<· prPsPJJLan un tPxlo, esP lPxlo IIIP abuJTI'. s<• di r í a quP mu• ·mu¡ · a . El murmul lo dPI lPxlo Ps nada rnús qw• <·sa c•spuuw d<'l l<·nguaj¡• qu<' s t ' fonua ha jo <•1 l ' fpc to de 1111a siinpl<' nc•cpsidHd dP ps c r i tunt . :\q1lÍ 11o sp Pstú Pn la pPrvprsióu Pl l la dt,'\- JII ~ Anonymous, #NFDB
25:In other words, Theology is practical: especially now. In the old days, when there was less education and discussion, perhaps it was possible to get on with a very few simple ideas about God. But it is not so now. Everyone reads, everyone hears things discussed. Consequently, if you do not listen to Theology, that will not mean that you have no ideas about God. It will mean that you have a lot of wrong ones — bad, muddled, out-of-date ideas. For a great many of the ideas about God which are trotted out as novelties to-day are simply the ones which real Theologians tried centuries ago and rejected. ~ C S Lewis, #NFDB
26:It was Anthony Marston who disagreed with the majority. 'A bit unsporting, what?' he said. 'Ought to ferret out the mystery before we go. Whole thing's like a detective story. Positively thrilling.' The judge said acidly: 'At my time of life, I have no desire for "thrills," as you call them.' Anthony said with a grin: 'The legal life's narrowing! I'm all for crime! Here's to it.' He picked up his drink and drank it off at a gulp. Too quickly, perhaps. He choked - choked badly. His face contorted, turned purple. He gasped for breath - then slid down off his chair, the glass falling from his hand. ~ Agatha Christie, #NFDB
27:A inveja é a religião dos medíocres. Ela os reconforta, responde às angústias que os devoram por dentro. Em última análise, apodrece suas almas, permitindo que justifiquem sua própria mesquinhez e cobiça, até o ponto de pensarem que são virtudes e que as portas do céu se abrirão para os infelizes como eles, que passam pela vida sem deixar outro rastro senão suas toscas tentativas de depreciar os demais, de excluir e, se possível, destruir quem, pelo mero fato de existir, coloca em evidência sua pobreza de espírito, de mente e de valores. Bem-aventurado aquele para quem os cretinos ladram, pos sua alma nunca lhes pertencerá. ~ Carlos Ruiz Zaf n, #NFDB
28:Como suele suceder en épocas de profundas crisis, que requie-ren decisiones valientes, tenemos la tentación de pensar que lo que está ocurriendo no es cierto. Simiramos la superficie,más allá de algunos signos visibles de contaminación y de degradación, pa-rece que las cosas no fueran tan graves y que el planeta podría persistir por mucho tiempo en las actuales condiciones. Este comportamiento eva-sivo nos sirve para seguir con nuestros estilos de vida, de producción y de consumo. Es el modo como el ser humano se las arregla para alimen-tar todos los vicios autodestructivos: intentando no verlos, luchando para no reconocerlos, pos-tergando las decisiones importantes, actuando como si nada ocurriera. ~ Anonymous, #NFDB
29:Ai flores, ai flores do verde pino, si sabedes novas do meu amigo? Ai, Deus, e u é? Ai flores, ai flores do verde ramo, si sabedes novas do meu amado? Ai, Deus, e u é? Si sabedes novas do meu amigo, aquel que mentiu do que pos conmigo? Ai, Deus, e u é? Si sabedes novas de meu amado, aquel que mentiu do que mi a jurado? Ai, Deus, e u é? —Veis me preguntades polo vosso amigo, e eu ben vos digo que é sano c vivo. Ai, Deus, e u é? Vos me preguntades polo vosso amado, e eu ben vos digo que é vivo e sano. Ai, Deus, e u é? E eu ben vos digo que é sano e vivo e será vosco ante o prazo saido. Ai, Deus, e u é? Textos recobrados (1931-1955) E eu ben vos digo que é vivo e sano e será vosco ante o prazo passado. Ai, Deus, e u é? ~ Anonymous, #NFDB
30:The others went upstairs, a slow unwilling procession. If this had been an old house, with creaking wood, and dark shadows, and heavily panelled walls, there might have been an eerie feeling. But this house was the essence of modernity. There were no dark corners - no possible sliding panels - it was flooded with electric light - everything was new and bright and shining. There was nothing hidden in this house, nothing concealed. It had no atmosphere about it. Somehow, that was the most frightening thing of all. They exchanged good-nights on the upper landing. Each of them went into his or her own room, and each of them automatically, almost without conscious thought, locked the door.... ~ Agatha Christie, #NFDB
31:«¡Oh, mentes candorosas!
»Para que no se olvide el tema capital,
por doquier hemos visto sin haberlo buscado,
de lo excelso a lo bajo de la escala fatal,
el tedioso espectáculo del inmortal pecado:
»la mujer, vil esclava, estulta y orgullosa,
que adorándose ríe y se adora bestial;
el hombre, ávido déspota de alma licenciosa,
esclavo de la esclava y afluente de albañal;
»el verdugo gozoso, el mártir sollozante;
el festín que sazona el alma y la perfuma;
veneno del poder del tirano exultante,
y el pueblo, fiel al látigo que lo humilla y abruma;
»religiones que se asemejan a la nuestra,
odas en pos del cielo; la pura Santidad,
tal en lecho de pluma un gazmoño se muestra,
buscando en el cilicio la voluptuosidad;
»la Humanidad locuaz, que en su genio porfía
y loca, hoy como antes, con la luz por testigo,
grita a Dios, en su colérica agonía:
“Oh tú, mi semejante, maestro, ¡te maldigo!”. ~ Charles Baudelaire,#NFDB
32:Cantiga No. 60,
Ca Eva nos tolleu
Parays'e Deus
Ave nos y meteu;
porend', amigos meus:
Entre Av'e Eva…
For Eva took us away
from heaven and from God,
Ave puts us back there.
That is why, my friends:
'Twixt Ave and Eva…
Eva nos foi deitar
do dem' en sa prijon,
e Ave en sacar;
e por esta razon:
Entre Av'e Eva…
Eva had us bewitched
by the devil in his prison;
and Ave brought us out from there;
and for that reason:
'Twixt Ave and Eva…
Eva nos fez perder
amor de Deus e ben,
e pos Ave aver
no lo fez; e poren:
Entre Av'e Eva…
Eva caused us to lose
the love of God and Righteousness;
Ave brought it back to us
again; and for that:
'Twixt Ave and Eva…
13
Eva nos ensserrou
os çeos sen chave,
e Maria britou
as portas per Ave:
Entre Av'e Eva…
Eva kept us shut in,
far from heaven, without the keys,
and Mary broke open
the doors with Ave.
'Twixt Ave and Eva…
~ Alfonso X El Sabio,#NFDB
33:the ideological defense of “private property” is both vague and misleading. The seizure, or even abolition of private property doesn’t refer to the water bottles or homes that many of us have purchased; private property in the context of anti-capitalist politics refers to the ownership by bosses and landlords of the resources people need to survive. Most people have no access to the tools and supplies required to build their own furniture, provide all their own food, or maintain a home entirely on their own. In a capitalist society, we depend on the market to provide these for us in exchange for money. We work waged jobs, where we receive only a portion of the value we add to the commodities we produce, and go into debt in order to afford them. When anti-capitalists talk about private property, they’re not referring to the possessions consumers have purchased in order to live; they’re referring to those possessions that the wealthy have accumulated in order to rent or sell to those who must work a waged job to survive. ~ Anonymous, #NFDB
34:«Por esto Dios los entregó a pasiones vergonzosas … recibiendo en sí mismos la retribución debida a su extravío». Cuando una persona continúa en pos de la fantasía sexual descubre que cada pecado en el que se involucra a la larga pierde el poder de satisfacerle. Al entregarse repetidamente a su rutina particular el nivel de tentación disminuye, porque el acto pecaminoso pierde su capacidad de complacer. Una vez que se haya entregado a la impureza de la lujuria, nada será capaz de mantenerla satisfecha. Se arrojará de un abismo de oscuridad a otro hasta que al final la persona queda saturada en una conducta despreciable. El pecado está apretando sus garras. Al principio, el adicto desea satisfacerse cada vez más con una actividad específica. Puede ser la fornicación, el adulterio, la masturbación y cosas así por el estilo. Cuando la actividad sexual inicial comienza a perder su emoción, el adicto intentará mantener el alto nivel de excitación que está acostumbrado a lograr aumentando la frecuencia de su conducta. Cada vez regresará por más, porque las garras del pecado se han fortalecido. Y mientras más lo haga, más exigirá. ~ Anonymous, #NFDB
35:Los siglos desfilaban en un torbellino y, no obstante, como los ojos del delirio son diferentes, yo veía todo lo que pasaba frente a mí —azotes y delicias—, desde esa cosa que se llama gloria hasta esa otra que se llama miseria, y veía al amor multiplicando la miseria, y veía a la miseria agravando la debilidad. Venían allí la codicia que devora, la cólera que inflama, la envidia que babea, y la azada y la pluma, empapadas en sudor, y la ambición, el hambre, la vanidad, la melancolía, la riqueza, el amor, y todos agitaban al hombre como a una sonaja hasta destruirlo como a un harapo. Eran las formas varias de un mal, que ora mordía las vísceras, ora mordía el pensamiento, y paseaba eternamente su traje de arlequín en torno a la especie humana. El dolor cedía a la indiferencia, que era un sueño sin sueños, o al placer, que era un dolor bastardo. Entonces el hombre, azotado y rebelde, corría ante la fatalidad de las cosas, en pos de una figura nebulosa y esquiva, hecha de retazos, un retazo de impalpable, otro de improbable, otro de invisible, cosidos todos con puntadas precarias por la aguja de la imaginación; y esa figura —que no era otra cosa sino la quimera de la felicidad— huía perpetuamente, o bien se dejaba asir por la túnica, y el hombre la estrechaba en sus brazos, y entonces ella reía, como un escarnio, y se sumía como una ilusión. ~ Machado de Assis, #NFDB
36:Wśród mocniejszych i dłuższych teraz okrzyków, które echo niosło aż do stóp tarasu, w miarę jak coraz więcej różnokolorowych bukietów pojawiało się na niebie, doktor Rieux postanowił napisać opowiadanie, które tu się kończy, żeby nie należeć do tych, co milczą, żeby świadczyć na korzyść zadżumionych, żeby zostawić przynajmniej wspomnienie niesprawiedliwości i gwałtu, jakich doznali, i powiedzieć po prostu to, czego można się nauczyć, gdy trwa zaraza: że w ludziach więcej rzeczy zasługuje na podziw niż na pogardę.
Wiedział jednak, że ta kronika nie może być kroniką ostatecznego zwycięstwa. Może być tylko świadectwem tego, co należało wypełnić i co niewątpliwie powinni wypełniać nadal, wbrew terrorowi i jego niestrudzonej broni, mimo rozdarcia osobistego, wszyscy ludzie, którzy nie mogąc być świętymi i nie chcąc zgodzić się na zarazy, starają się jednak być lekarzami.
Słuchając okrzyków radości dochodzących z miasta, Rieux pamiętał, że ta radość jest zawsze zagrożona. Wiedział bowiem to, czego nie wiedział ten radosny tłum i co można przeczytać w książkach: że bakcyl dżumy nigdy nie umiera i nie znika, że może przez dziesiątki lat pozostać uśpiony w meblach i bieliźnie, że czeka cierpliwie w pokojach, w piwnicach, w kufrach, w chustkach i w papierach, i że nadejdzie być może dzień, kiedy na nieszczęście ludzi i dla ich nauki dżuma obudzi swe szczury i pośle je, by umierały w szczęśliwym mieście. ~ Albert Camus,#NFDB
37:Os acercáis de nuevo, figuras vacilantes,
las que otrora pronto a la turbia mirada se mostraron.
¿Pretendo acaso reteneros esta vez?
¿Siento mi corazón todavía a aquella hora inclinado?
¡Os agolpáis! Pues bien, reinad entonces,
así como vais subiendo por mí entre vapores y nieblas;
Mi pecho se siente juvenilmente estremecido
ante ese hálito mágico que a vuestro séquito anima.
Con vosotras traéis las imágenes de felices días pasados,
y algunas queridas sombras se levantan;
como una vieja leyenda, ya casi extinguida
reaparecen el primer amor y la amistad primera.
El dolor se renueva; se repite la queja
del alocado y laberíntico curso de la vida,
evocando a los buenos, que por hermosos instantes
de felicidad embaucados, desaparecieron, yéndose lejos de mí.
No escucharán los cánticos que siguen
aquellas almas a quienes canté los primeros.
Disperso está el amistoso corro,
acallado, ¡ay!, el primitivo eco.
Mi canción resuena en la desconocida masa,
su aplauso mismo el corazón me oprime,
y quien se alegrara con mi canción antaño,
si vive aún hoy, por el mundo anda errando.
Me invade una nostalgia largamente olvidada
de aquel apacible y grave reino del espíritu;
y flota entonces con imprecisas notas
mi canción susurrante, como arpa eolia;
un escalofrío me sacude
la lágrima va en pos de las lágrimas,
el severo corazón se siente dulce y blando..
veo lejano aquello que poseo,
y lo perdido se me hace realidad. ~ Johann Wolfgang von Goethe,#NFDB
38:El verdadero evangelio es un llamado a negarse a uno mismo. No es un llamado a la autorrealización. Eso lo pone contra la proclamación contemporánea del evangelio, en la que los ministros ven a Jesús como un genio utilitario. Uno frota la lámpara, Cristo sale y le dice que puede tener lo que se le antoje; uno le da la lista, y él lo cumple. Jesús lo dijo inequívoca e inescapablemente: «Si alguno quiere venir en pos de mí, niéguese a sí mismo, y tome su cruz, y sígame. Porque todo el que quiera salvar su vida, la perderá; y todo el que pierda su vida por causa de mí, la hallará» (Mateo 16.24–25). No se trata de exaltarme a mí mismo, se trata de matarme a mí mismo. Es la muerte del yo. Uno gana al perder; uno vive al morir. Ese es el mensaje central del evangelio. Esa es la esencia del discipulado. El pasaje no menciona nada de mejorar la autoestima, de ser rico y triunfante, de sentirse bien respecto a uno mismo o de tener satisfechas todas las necesidades, que es lo que muchas iglesias predican estos días a fin de dorar la píldora de la verdad. Así que, ¿quién tiene razón? ¿Es el mensaje del cristianismo de realización propia o es la negación de uno mismo? No puede ser ambas cosas. Si es cuestión de opinión, yo hago lo mío y usted hace lo suyo, y ambos nos deslizamos raudos y contentos en direcciones diferentes. Pero el cristianismo, el evangelio genuino de Jesucristo, no es cuestión de opinión. Es cuestión de verdad. Lo que usted quiere, lo que yo quiero o lo que cualquiera quiere no importa. Es lo que es… por la voluntad soberana de Dios. ~ John F MacArthur Jr, #NFDB
39:El que ama su vida, la perderá; y el que aborrece su vida en este mundo, para vida eterna la guardará. JUAN 12.25 En Lucas 14.26 se nos dice que una gran multitud lo seguía y que él se volvió y les dijo: «Si alguno viene a mí», es decir, el que quiera ser un verdadero seguidor, «y no aborrece a su padre y madre, mujer e hijos, hermanos y hermanas, y aun también su propia vida, no puede ser mi discípulo». ¿Aborrecerse uno mismo? ¡Qué verdad más tremenda! Esta no es salvación por buenas obras, sino todo lo opuesto: salvación al rechazar toda esperanza de agradar a Dios por nuestras fuerzas. Seguir a Jesús no es asunto que dependa de usted o de mí. Ser creyente no es cuestión de nosotros, no es cuestión de estima propia. Más bien es cuestión de estar hastiados de nuestro pecado y de nuestra desesperación por el perdón. Es cuestión de ver a Cristo como el invaluable Salvador del pecado, la muerte y el infierno, para que voluntariamente dejemos a un lado lo que sea necesario, aun si nos cuesta nuestra familia, nuestro matrimonio y lo que sea que atesoramos y poseemos. Hasta nos puede costar la vida, como Jesús dijo en Lucas 9.24 y lo reafirmó en 14.27: «Y el que no lleva su cruz», es decir, el que no está dispuesto a morir y dar su vida, «y viene en pos de mí, no puede ser mi discípulo». No puede ser más claro que esto. Si usted trata de aferrarse a sí mismo, a su plan, a su agenda, a su triunfo, a su autoestima, pierde el perdón y el cielo. La senda que Jesús seguía era la senda de la persecución y de la muerte (vea Juan 12.24–25). Así que quiere seguir a Jesús, ¿verdad? Le va a costar absolutamente todo. ~ John F MacArthur Jr, #NFDB
40:Bu soğukların sebebini kitabî olarak anlatmaya başlar. Kıyamete inanmadıkları için helak olan Âd ve Semud kavminden bahseder. “Bunun doğrusu ise şöyledir: Hûd Aleyhisselâm zamanında yemen civarında Hadramut ve Badiye-i Ahkaf denilen yerlerde Âd kavmi namıyla bir cins insanlar vardı.” Âd kavmi, Âd-ı ûla ve Âd-ı âhir olmak üzere ikidir. Hud Aleyhisselâm Âd-ı ûlâ kavmine gönderilmiştir. Bu kavmin soyu da Âd bin Avs, bin irem, bin Sam, bin Nuh Aleyhisselâm’dır. Başka kavimlere verilmeyen boy pos, güç kuvvet de bu kavme verilmiş. Gayet verimli topraklar üzerinde yaşayan bu kavim iman etmediği için helak olmuştur. Bereketleri kesilmiştir. Bugün bu araziler Hadramut’tan Yemen’e kadar olan yerlerdir, yağmursuz ve kurak topraklardır. “Bunlar gökteki aya taparlardı. Aya tapmaktan vazgeçmeleri ve Hazreti Allah’a ibadet etmeleri için Hazreti Hûd bunları dine davet ettiyse de kabul etmediler. Hûd Aleyhisselâm’a türlü türlü ezâ ve cefâ eylediler. Bu sebeple, Hak Teala hazretleri bu Âd kavmini tahminen bundan 4438 sene evvel, (bu tarihe 120 yıl daha eklersek daha doğru olur. Yani günümüzden yaklaşık 4558 sene evvel) şubat ayının yirmi altıncı günü başlayan şiddetli soğuk ve fırtına ile helak edilmiştir.” Kıyamete inanmadıkları için helak oldular “Bu fırtına, Kur’ân-ı Azîmüşşân’da El-Hâkka suresinde mealen: “Semud ve Âd kavimleri kıyameti yalanladılar. Semud kavmi korkunç bir nâra ile helak edilirken Âd kavmi azgın bir fırtına ile helak edildi. Allah o fırtınayı yedi gece, sekiz gün arka arkaya musallat etti.” beyan buyrulduğu üzere, sekiz gün yedi gece devam etmiş . Fırtınanın sonunda Âd kavmi ‘içleri kof hurma kütükleri gibi yıkılıp kalıvermişler.’ “işte bu sebeple her sene şubatın yirmi altıncı gününden itibaren sekiz gün yedi gece, takvimlerin bazısı ‘husum fırtınası’ yazar. Ayette geçen husumun lügat manası: Şeâmet, bahtsızlık, birdüziye (yeknesak) olan zarar ve fenalık. Husum kelimesi ile fırtınanın hiç kesilmeden art arda yedi gece devam ettiği manası anlaşılmıştır. ~ Anonymous, #NFDB
41:Bir panayırda, eski ve soluk bir çadırın içinde gösterilen, büyüklüğünden başka bir meziyeti olmayan garip bir deniz canavarıyım. Uzak ve soğuk denizlerde, her nasılsa yakalanarak bu fakir çadırın kötü havuzuna yerleştirilmişim. Panayıra gelenler, bütün hayvanlardan belirli marifetler bekliyorlar. Benim bütün marifetim balık yemek. Pos bıyıklarımın arasına fırlatılan balıkları çiğ olarak yutmasını becerebiliyorum ancak. Bu nedenle, çadıra giriş de ucuz aslında; kimsenin bütçesini sarsmayacak küçük bir ücret mukabilinde gösteriliyorum. «Çadırın önünde, acemice çizilmiş bir resim: Büyük gemileri deviren korkunç bir yaratık; sandalları iki dişinin arasında eziyor. Oysa, yirmi beş kuruşu vererek içeri girenler, kötü bir koku ve ziyaretçilere bakmadan yatan orta büyüklükte bir yığınla karşılaşıyorlar. Çadırın sahibi, canavarın günlük balığının parasını bile çıkaramadığı için üzgün. «Bir çocuk yaklaşıyor birdenbire çadırın kapısına. Daha önce, motosikletle ölüm yarışı yapanları seyretmiş. Meşin ceketli, parlak çizmeli motosikletçileri görmüş çadırlarının kapısında; onların motosikletlerini şaha kaldırışlarından heyecanlanmış. Parası olsaymış ölüm numarasını bile seyredecekmiş çadıra girip. Bu çadırın kapısında da böyle bir ön numara bekliyor. Ne var ki, kötü bir resimden başka bir şey yok dışarda. Çadırın içinde ne var? diyerek, göstericinin şaşkın bakışlarına aldırmadan giriyor içeri. Çocuğun annesi de, ona engel olamadığı için, gözleriyle özür diliyor çadırcıdan; ne diyeceğini bilemiyor. Çocuk hemen çıkıyor dışarı. ‘İçeride bir şey yokmuş anne,’ diyor. ‘Ölü gibi yatan bir hayvan var yalnız.’ Kadın gülüyor, çadırcı öfkeleniyor; giriş ücretinin yalnız hayvanı görmek için alındığını anlatmağa çalışıyor kadına. Kadın, ellerini iki yana açarak, çaresizlikle, ‘Ben de istemedim girmesini,’ diyor. ‘Ne yapalım, almasaydın içeri.’ Adam, ellerini sallayarak bir şeyler anlatmağa çalışıyor kadına; galiba, ‘Hanım, neden sahip olmadın çocuğuna?’ diye çıkışıyor. Kadın omuzlarını silkiyor, çocuğunu azarlayarak elinden tutuyor; uzaklaşıyorlar. Adam bağırarak yumruğunu sallıyor arkalarından. Fakat, onlarla yeteri kadar uğraşacak gücü hissetmiyor içinde; bu işten doğru dürüst para kazanamayacağını biliyor. «Kadın bir yandan çocuğunun kolunu çekiştirirken söyleniyor: ‘Ne olmuş yani? Hayvanın bir tarafı eksilmedi ya içeri girmekle? Çocuk işte, engel olamadım.’ ‘Bir şey yapmadım anneciğim,’ diyor çocuk. ‘Pek bir şey de göremedim. İçerisi çok karanlıktı.’ «Sonra iki buçuk liraya piyango çekilen bir çadıra gidiyorlar. Her numaraya bir hediye, boş yok! diye bağırıyor kapıdaki adam. Bir silgi çıkıyor kadınla çocuğuna. ‘İki buçuk liraya bir silgi aldırdın bana yezit!’ diye azarlıyor kadın, çocuğunu. Sonra gülüyor: ‘Nasıl girdin para vermeden çadıra, yaramaz?’ ‘Ama anne, bir şey yoktu ki içerde; inan bana.’ Birlikte gülüyorlar. ‘Çirkin bir hayvandı anne,’ diyor çocuk. ‘Bir şeye benzemiyordu.’ ‘Akşam babana anlatırız,’ diyor annesi. ‘Şimdi oturup birer gazoz içelim.’» ~ Anonymous, #NFDB
42:Lieutenant Smith was asked by Mister Zumwald to get him a drink,” Wilkes said. “She responded with physical violence. I counseled her on conduct unbecoming of an officer and, when she reacted with foul language, on disrespect to a superior officer, sir, and I’ll stand by that position. Sir.”
“I agree that her actions were unbecoming, Captain,” Steve said, mildly. “She really should have resolved it with less force. Which I told her as well as a strong lecture on respect to a superior officer. On the other hand, Captain, Mister Zumwald physically accosted her, grabbing her arm and, when she protested, called her a bitch. Were you aware of that, Captain?”
“She did say something about it, sir,” Wilkes said. “However… ”
“I also understand that you spent some time with Mister Zumwald afterwards,” Steve said. “Rather late. Did you at any time express to Mister Zumwald that accosting any woman, much less an officer of… what was it? ‘The United States Naval services’ was unacceptable behavior, Captain?”
“Sir,” Wilkes said. “Mister Zumwald is a major Hollywood executive… ”
“Was,” Steve said.
“Excuse me, sir?” Wilkes said.
“Was a major Hollywood executive,” Steve said. “Right now, Ernest Zumwald, Captain, is a fucking refugee off a fucking lifeboat. Period fucking dot. He’s given a few days grace, like most refugees, to get his headspace and timing back, then he can decide if he wants to help out or go in with the sick, lame and lazy. And in this case he’s a fucking refugee who thinks it’s acceptable to accost some unknown chick and tell him to get him a fucking drink. Grab her by the arm and, when she tells him to let go, become verbally abusive.
“What makes the situation worse, Captain, is that the person he accosted was not just any passing young hotty but a Marine officer. He did not know that at the time; the Marine officer was dressed much like other women in the compartment. However, he does not have the right to grab any woman in my care by the fucking arm and order them to get him a fucking drink, Captain! Then, to make matters worse, following the incident, Captain, you spent the entire fucking evening getting drunk with a fucktard who had physically and verbally assaulted a female Marine officer! You dumbshit.”
“Sir, I… ” Wilkes said, paling.
“And not just any Marine officer, oh, no,” Steve said. “Forget that it was the daughter of the Acting LANTFLEET. Forget that it was the daughter of your fucking rating officer, you retard. I’m professional enough to overlook that. I really am. There’s personal and professional, and I do actually know the line. Except that it was, professionally, a disgraceful action on your part, Captain. But not just any Marine officer, Captain. No, this was a Marine officer that, unlike you, is fucking worshipped by your Marines, Captain. This is a Marine officer that the acting Commandant thinks only uses boats so her boots don’t get wet walking from ship to ship. This is a Marine officer who is the only fucking light in the darkness to the entire Squadron, you dumbfuck!
“I’d already gotten the scuttlebutt that you were a palace prince pogue who was a cowardly disgrace to the Marine uniform, Captain. I was willing to let that slide because maybe you could run the fucking clearance from the fucking door. But you just pissed off every fucking Marine we’ve got, you idiot. You incredible dumbfuck, moron!
“In case you hadn’t noticed, you are getting cold-shouldered by everyone you work with while you were brown-nosing some fucking useless POS who used to ‘be somebody.’ ‘Your’ Marines are spitting on your shadow and that includes your fucking Gunnery Sergeant! Captain, am I getting through to you? Are you even vaguely recognizing how badly you fucked up? Professionally, politically, personally? ~ John Ringo,#NFDB
43:Benveniste - Problemas de Linguistica General I.pdf (Roberto Mattos) - Tu subrayado en la página 6 | posición 83-84 | Añadido el jueves, 14 de mayo de 2015 1:05:36 La lengua es sistema común a todos; el discurso es a la vez portador de un mensaje e instrumento de acción. ========== Benveniste - Problemas de Linguistica General I.pdf (Benveniste) - Tu subrayado en la posición 15-16 | Añadido el sábado, 16 de mayo de 2015 22:09:29 psicoanálisis parece distinguirse de toda otra discipli na. Principalmente en esto: el analista opera sobre lo que el sujeto le dice. ========== Benveniste - Problemas de Linguistica General I.pdf (Benveniste) - Tu subrayado en la posición 17-18 | Añadido el sábado, 16 de mayo de 2015 22:10:49 a través de estos discursos se configura lentamente para él otro discurso que le tocará explicitar, el del complejo sepultado en el inconsciente. ========== Benveniste - Problemas de Linguistica General I.pdf (Benveniste) - Tu subrayado en la posición 19-20 | Añadido el sábado, 16 de mayo de 2015 22:11:30 Introducción al psicoanálisis, i (1968). ========== Benveniste - Problemas de Linguistica General I.pdf (Benveniste) - Tu subrayado en la posición 26-27 | Añadido el sábado, 16 de mayo de 2015 22:12:17 del paciente al analista y del analista al paciente, el proceso entero es operado por mediación del lenguaje. ========== Benveniste - Problemas de Linguistica General I.pdf (Benveniste) - Tu subrayado en la posición 31-33 | Añadido el sábado, 16 de mayo de 2015 22:13:54 se trata de descubrir, todas las conductas del paciente se iluminan y encadenan hasta el trastorno que, a ojos del analista, es a la vez conclusión y sustituto simbólico. ========== Benveniste - Problemas de Linguistica General I.pdf (Benveniste) - Tu subrayado en la posición 33-34 | Añadido el sábado, 16 de mayo de 2015 22:14:54 rasgo esencial del método analítico: los “fenómenos” son gobernados por una relación de motivación, ========== Benveniste - Problemas de Linguistica General I.pdf (Benveniste) - Tu subrayado en la posición 35-35 | Añadido el sábado, 16 de mayo de 2015 22:15:12 una relación de causalidad. ========== Benveniste - Problemas de Linguistica General I.pdf (Benveniste) - Tu subrayado en la posición 41-43 | Añadido el sábado, 16 de mayo de 2015 22:17:17 el analista va en pos de un dato “histórico” escondido, desconocido, en la memoria del sujeto, consienta o no éste en “reconocerlo” e identificarse con él. ========== Benveniste - Problemas de Linguistica General I.pdf (Benveniste) - Tu subrayado en la posición 43-45 | Añadido el sábado, 16 de mayo de 2015 22:20:22 Se nos podría objetar entonces que este resurgimiento de un hecho vivido, de una expe riencia biográfica, equivale precisamente al descubrimiento de una “causa”. ========== Benveniste - Problemas de Linguistica General I.pdf (Benveniste) - Tu subrayado en la posición 45-47 | Añadido el sábado, 16 de mayo de 2015 22:21:21 el hecho biográfico no puede cargar él solo con el peso de una conexión causal. Primero, porque el analista no puede conocerlo sin ayuda del paciente, único que sabe “lo que le ocurrió”. ========== Benveniste - Problemas de Linguistica General I.pdf (Benveniste) - Tu nota en la posición 44 | Añadido el sábado, 16 de mayo de 2015 22:23:28 problema ========== Benveniste - Problemas de Linguistica General I.pdf (Benveniste) - Tu subrayado en la posición 57-58 | Añadido el sábado, 16 de mayo de 2015 22:24:33 el analista desea revelar las motivaciones más que reconocer los acontecimientos. ========== Benveniste - Problemas de Linguistica General I.pdf (Benveniste) - Tu subrayado en la posición 58-60 | Añadido el sábado, 16 de mayo de 2015 22:25:07 La dimensión constitutiva de esta biografía es que es verbalizada y así asumida por quien la narra como suya; su expresión es la del lenguaje; la relación del analista con el sujeto, la del diálogo. ========== Benveniste ~ Anonymous, #NFDB
44:To The Bio-Bio (Al Biobío)
Blest were he, O Bio-Bio!
Who could dwell forevermore
In a deep grove, cool and shady,
Upon thine enchanted shore!
Just a lowly thatched-roofed cottage
Where thy limpid waters are seen
Pouring their calm flood in silence
Amid foliage fresh and green;
Where, instead of shifting changes
In the fickle things of state,
Wind-stirred oaks and maitens murmur,
And the forest peace is great;
Where the bird amid the branches,
In the early dawning gray,
Sings its untaught, artless music,
Greeting thus the new-born day.
In that humble thatched-roof cottage,
Oh, how happy were my lot,
In the peace that nothing troubles,
Envied not and envying not!
This to me in truth were sweeter
Than the Babel wild and loud
Where in chase of a chimera
All are rushing in a crowd;
Where dark treachery and falsehood
Near the quaking altar stay
That the people's favor raises
To the idols of a day.
Sweet repose, most blissful quiet,
Earthly paradise divine!
Has the palm of war or wisdom
Worth which can outrival thine?
Truth I love, not adulation—
Truth all unadorned and plain,
Not the clamorous applauses
That are raised in Fortune's train.
Growing old, for that false treasure
I would cease my soul to fret—
Say 'Farewell to disappointments!
The forgetful I forget.
'Others call excitement pleasure,
Madly seeking fame or pelf;
I in earth's most hidden corner
Wish to live now for myself.'
Al Biobío
¡Quién pudiera, Biobío,
pasar la existencia entera
en un boscaje sombrío
de tu encantada ribera!
Una cabaña pajiza,
donde viese tu onda pura,
que callada se desliza
entre frondosa verdura,
donde, en vez del movimiento
de políticos vaivenes,
susurrar oyese el viento,
entre robles y maitenes,
Y escuchase la alborada
que en no aprendida armonía,
canta el ave en la enramada
saludando al nuevo día;
una pajiza cabaña,
en que gozase el reposo
de la paz que nunca engaña,
ni envidiado ni envidioso;
más grata, en verdad, me fuera
que una confusa Babel,
donde en pos de una quimera
corren todos en tropel,
do deslealtad y falsía
cercan el trémulo altar
que a los ídolos de un día
alza el aura popular.
¡Oh feliz, oh dulce calma,
paraíso de la tierra! 30
¿vale más que tú la palma
del saber o de la guerra?
Verdad, no lisonja, quiero;
verdad sencilla, desnuda;
no el aplauso vocinglero,
que a la fortuna saluda;
quiero en mis postreros años
decir a ese bien fingido:
¡Adiós! no más desengaños;
a los que olvidan, olvido.
Otros en loco tumulto
llamen dicha al frenesí;
yo en el rincón más oculto
quiero vivir para mí.
[Pero ¿a dónde en arrebato
impensado me extravío?
Para otro asunto más grato
te invocaba, Biobío.
Por tus verdes campos gira
una amable forastera,
y los aromas respira
que embalsaman tu ribera.
Cerca de ti su mansión
tiene la bella Delfina;
la de noble corazón,
la de gracia peregrina.
Yo la vi, pimpollo hermoso,
que, con su beldad temprana,
tuvo a Santiago orgulloso,
en su primera mañana.
Vila en cerrado vergel
joven planta, que atesora
lozano brillo, y con él
a los vientos enamora.
Vino tormenta sañuda,
corro la que en duro embate
al verde bosque desnuda,
y hermosa arboleda abate.
Casi (¡ay Dios!) su primavera
la vio morir, y agostada
la tuvo la Parca fiera,
y la lloré malograda.
Pero al modo que se eleva,
cuando el huracán se calma,
con vigor y vida nueva,
una destrozada palma,
Volvió mi Delfina así,
a beber el aura pura;
y correr las Gracias vi
a retocar su hermosura.
Hija la he visto amorosa
en la morada paterna,
y luego adorada esposa,
y madre ya, dulce y tierna;
y siempre cabal modelo
de amabilidad serena,
ángel bajado del cielo
10
a nuestra mansión terrena.
Tal es la beldad que ahora
gozas, orgulloso río,
y la que Mapocho llora
en ajeno poderío.
Que te desveles por ella
te ruego; en diario tributo
ríndele la flor más bella,
y el más sazonado fruto.
Al llevarla el blando ambiente
del jazmín y el azahar,
de su viejo amigo ausente
hazla el nombre recordar.
Pero no con lazo eterno
presumas que la encadenes;
la llama el hogar paterno;
prestado tesoro tienes.
Y harás de la deuda pago,
y volveremos a verla,
y se gozará Santiago
en su enajenada perla.]
~ Andres Bello,#NFDB
45:Just at the self-same beat of Time's wide wings
Hyperion slid into the rustled air,
And Saturn gain'd with Thea that sad place
Where Cybele and the bruised Titans mourn'd.
It was a den where no insulting light
Could glimmer on their tears; where their own groans
They felt, but heard not, for the solid roar
Of thunderous waterfalls and torrents hoarse,
Pouring a constant bulk, uncertain where.
Crag jutting forth to crag, and rocks that seem'd
Ever as if just rising from a sleep,
Forehead to forehead held their monstrous horns;
And thus in thousand hugest phantasies
Made a fit roofing to this nest of woe.
Instead of thrones, hard flint they sat upon,
Couches of rugged stone, and slaty ridge
Stubborn'd with iron. All were not assembled:
Some chain'd in torture, and some wandering.
Caus, and Gyges, and Briareus,
Typhon, and Dolor, and Porphyrion,
With many more, the brawniest in assault,
Were pent in regions of laborious breath;
Dungeon'd in opaque element, to keep
Their clenched teeth still clench'd, and all their limbs
Lock'd up like veins of metal, crampt and screw'd;
Without a motion, save of their big hearts
Heaving in pain, and horribly convuls'd
With sanguine feverous boiling gurge of pulse.
Mnemosyne was straying in the world;
Far from her moon had Phoebe wandered;
And many else were free to roam abroad,
But for the main, here found they covert drear.
Scarce images of life, one here, one there,
Lay vast and edgeways; like a dismal cirque
Of Druid stones, upon a forlorn moor,
When the chill rain begins at shut of eve,
In dull November, and their chancel vault,
The Heaven itself, is blinded throughout night.
Each one kept shroud, nor to his neighbour gave
Or word, or look, or action of despair.
Creus was one; his ponderous iron mace
Lay by him, and a shatter'd rib of rock
Told of his rage, ere he thus sank and pined.
Iapetus another; in his grasp,
A serpent's plashy neck; its barbed tongue
Squeez'd from the gorge, and all its uncurl'd length
Dead: and because the creature could not spit
Its poison in the eyes of conquering Jove.
Next Cottus: prone he lay, chin uppermost,
As though in pain; for still upon the flint
He ground severe his skull, with open mouth
And eyes at horrid working. Nearest him
Asia, born of most enormous Caf,
Who cost her mother Tellus keener pangs,
Though feminine, than any of her sons:
More thought than woe was in her dusky face,
For she was prophesying of her glory;
And in her wide imagination stood
Palm-shaded temples, and high rival fanes
By Oxus or in Ganges' sacred isles.
Even as Hope upon her anchor leans,
So leant she, not so fair, upon a tusk
Shed from the broadest of her elephants.
Above her, on a crag's uneasy shelve,
Upon his elbow rais'd, all prostrate else,
Shadow'd Enceladus; once tame and mild
As grazing ox unworried in the meads;
Now tiger-passion'd, lion-thoughted, wroth,
He meditated, plotted, and even now
Was hurling mountains in that second war,
Not long delay'd, that scar'd the younger Gods
To hide themselves in forms of beast and bird.
Not far hence Atlas; and beside him prone
Phorcus, the sire of Gorgons. Neighbour'd close
Oceanus, and Tethys, in whose lap
Sobb'd Clymene among her tangled hair.
In midst of all lay Themis, at the feet
Of Ops the queen; all clouded round from sight,
No shape distinguishable, more than when
Thick night confounds the pine-tops with the clouds:
And many else whose names may not be told.
For when the Muse's wings are air-ward spread,
Who shall delay her flight? And she must chaunt
Of Saturn, and his guide, who now had climb'd
With damp and slippery footing from a depth
More horrid still. Above a sombre cliff
Their heads appear'd, and up their stature grew
Till on the level height their steps found ease:
Then Thea spread abroad her trembling arms
Upon the precincts of this nest of pain,
And sidelong fix'd her eye on Saturn's face:
There saw she direst strife; the supreme God
At war with all the frailty of grief,
Of rage, of fear, anxiety, revenge,
Remorse, spleen, hope, but most of all despair.
Against these plagues he strove in vain; for Fate
Had pour'd a mortal oil upon his head,
A disanointing poison: so that Thea,
Affrighted, kept her still, and let him pass
First onwards in, among the fallen tribe.
As with us mortal men, the laden heart
Is persecuted more, and fever'd more,
When it is nighing to the mournful house
Where other hearts are sick of the same bruise;
So Saturn, as he walk'd into the midst,
Felt faint, and would have sunk among the rest,
But that he met Enceladus's eye,
Whose mightiness, and awe of him, at once
Came like an inspiration; and he shouted,
"Titans, behold your God!" at which some groan'd;
Some started on their feet; some also shouted;
Some wept, some wail'd, all bow'd with reverence;
And Ops, uplifting her black folded veil,
Show'd her pale cheeks, and all her forehead wan,
Her eye-brows thin and jet, and hollow eyes.
There is a roaring in the bleak-grown pines
When Winter lifts his voice; there is a noise
Among immortals when a God gives sign,
With hushing finger, how he means to load
His tongue with the filll weight of utterless thought,
With thunder, and with music, and with pomp:
Such noise is like the roar of bleak-grown pines;
Which, when it ceases in this mountain'd world,
No other sound succeeds; but ceasing here,
Among these fallen, Saturn's voice therefrom
Grew up like organ, that begins anew
Its strain, when other harmonies, stopt short,
Leave the dinn'd air vibrating silverly.
Thus grew it up-"Not in my own sad breast,
Which is its own great judge and searcher out,
Can I find reason why ye should be thus:
Not in the legends of the first of days,
Studied from that old spirit-leaved book
Which starry Uranus with finger bright
Sav'd from the shores of darkness, when the waves
Low-ebb'd still hid it up in shallow gloom;-
And the which book ye know I ever kept
For my firm-based footstool:-Ah, infirm!
Not there, nor in sign, symbol, or portent
Of element, earth, water, air, and fire,-
At war, at peace, or inter-quarreling
One against one, or two, or three, or all
Each several one against the other three,
As fire with air loud warring when rain-floods
Drown both, and press them both against earth's face,
Where, finding sulphur, a quadruple wrath
Unhinges the poor world;-not in that strife,
Wherefrom I take strange lore, and read it deep,
Can I find reason why ye should be thus:
No, nowhere can unriddle, though I search,
And pore on Nature's universal scroll
Even to swooning, why ye, Divinities,
The first-born of all shap'd and palpable Gods,
Should cower beneath what, in comparison,
Is untremendous might. Yet ye are here,
O'erwhelm'd, and spurn'd, and batter'd, ye are here!
O Titans, shall I say 'Arise!'-Ye groan:
Shall I say 'Crouch!'-Ye groan. What can I then?
O Heaven wide! O unseen parent dear!
What can I? Tell me, all ye brethren Gods,
How we can war, how engine our great wrath!
O speak your counsel now, for Saturn's ear
Is all a-hunger'd. Thou, Oceanus,
Ponderest high and deep; and in thy face
I see, astonied, that severe content
Which comes of thought and musing: give us help!"
So ended Saturn; and the God of the sea,
Sophist and sage, from no Athenian grove,
But cogitation in his watery shades,
Arose, with locks not oozy, and began,
In murmurs, which his first-endeavouring tongue
Caught infant-like from the far-foamed sands.
"O ye, whom wrath consumes! who, passion-stung,
Writhe at defeat, and nurse your agonies!
Shut up your senses, stifle up your ears,
My voice is not a bellows unto ire.
Yet listen, ye who will, whilst I bring proof
How ye, perforce, must be content to stoop:
And in the proof much comfort will I give,
If ye will take that comfort in its truth.
We fall by course of Nature's law, not force
Of thunder, or of Jove. Great Saturn, thou
Hast sifted well the atom-universe;
But for this reason, that thou art the King,
And only blind from sheer supremacy,
One avenue was shaded from thine eyes,
Through which I wandered to eternal truth.
And first, as thou wast not the first of powers,
So art thou not the last; it cannot be:
Thou art not the beginning nor the end.
From Chaos and parental Darkness came
Light, the first fruits of that intestine broil,
That sullen ferment, which for wondrous ends
Was ripening in itself. The ripe hour came,
And with it Light, and Light, engendering
Upon its own producer, forthwith touch'd
The whole enormous matter into life.
Upon that very hour, our parentage,
The Heavens and the Earth, were manifest:
Then thou first born, and we the giant race,
Found ourselves ruling new and beauteous realms.
Now comes the pain of truth, to whom 'tis pain;
O folly! for to bear all naked truths,
And to envisage circumstance, all calm,
That is the top of sovereignty. Mark well!
As Heaven and Earth are fairer, fairer far
Than Chaos and blank Darkness, though once chiefs;
And as we show beyond that Heaven and Earth
In form and shape compact and beautiful,
In will, in action free, companionship,
And thousand other signs of purer life;
So on our heels a fresh perfection treads,
A power more strong in beauty, born of us
And fated to excel us, as we pass
In glory that old Darkness: nor are we
Thereby more conquer'd, than by us the rule
Of shapeless Chaos. Say, doth the dull soil
Quarrel with the proud forests it hath fed,
And feedeth still, more comely than itself?
Can it deny the chiefdom of green groves?
Or shall the tree be envious of the dove
Because it cooeth, and hath snowy wings
To wander wherewithal and find its joys?
We are such forest-trees, and our fair boughs
Have bred forth, not pale solitary doves,
But eagles golden-feather'd, who do tower
Above us in their beauty, and must reign
In right thereof; for 'tis the eternal law
That first in beauty should be first in might:
Yea, by that law, another race may drive
Our conquerors to mourn as we do now.
Have ye beheld the young God of the seas,
My dispossessor? Have ye seen his face?
Have ye beheld his chariot, foam'd along
By noble winged creatures he hath made?
I saw him on the calmed waters scud,
With such a glow of beauty in his eyes,
That it enforc'd me to bid sad farewell
To all my empire: farewell sad I took,
And hither came, to see how dolorous fate
Had wrought upon ye; and how I might best
Give consolation in this woe extreme.
Receive the truth, and let it be your balm."
Whether through pos'd conviction, or disdain,
They guarded silence, when Oceanus
Left murmuring, what deepest thought can tell?
But so it was, none answer'd for a space,
Save one whom none regarded, Clymene;
And yet she answer'd not, only complain'd,
With hectic lips, and eyes up-looking mild,
Thus wording timidly among the fierce:
"O Father! I am here the simplest voice,
And all my knowledge is that joy is gone,
And this thing woe crept in among our hearts,
There to remain for ever, as I fear:
I would not bode of evil, if I thought
So weak a creature could turn off the help
Which by just right should come of mighty Gods;
Yet let me tell my sorrow, let me tell
Of what I heard, and how it made me weep,
And know that we had parted from all hope.
I stood upon a shore, a pleasant shore,
Where a sweet clime was breathed from a land
Of fragrance, quietness, and trees, and flowers.
Full of calm joy it was, as I of grief;
Too full of joy and soft delicious warmth;
So that I felt a movement in my heart
To chide, and to reproach that solitude
With songs of misery, music of our woes;
And sat me down, and took a mouthed shell
And murmur'd into it, and made melody-
O melody no more! for while I sang,
And with poor skill let pass into the breeze
The dull shell's echo, from a bowery strand
Just opposite, an island of the sea,
There came enchantment with the shifting wind,
That did both drown and keep alive my ears.
I threw my shell away upon the sand,
And a wave fill'd it, as my sense was fill'd
With that new blissful golden melody.
A living death was in each gush of sounds,
Each family of rapturous hurried notes,
That fell, one after one, yet all at once,
Like pearl beads dropping sudden from their string:
And then another, then another strain,
Each like a dove leaving its olive perch,
With music wing'd instead of silent plumes,
To hover round my head, and make me sick
Of joy and grief at once. Grief overcame,
And I was stopping up my frantic ears,
When, past all hindrance of my trembling hands,
A voice came sweeter, sweeter than all tune,
And still it cried, 'Apollo! young Apollo!
The morning-bright Apollo! young Apollo!'
I fled, it follow'd me, and cried 'Apollo!'
O Father, and O Brethren, had ye felt
Those pains of mine; O Saturn, hadst thou felt,
Ye would not call this too indulged tongue
Presumptuous, in thus venturing to be heard."
So far her voice flow'd on, like timorous brook
That, lingering along a pebbled coast,
Doth fear to meet the sea: but sea it met,
And shudder'd; for the overwhelming voice
Of huge Enceladus swallow'd it in wrath:
The ponderous syllables, like sullen waves
In the half-glutted hollows of reef-rocks,
Came booming thus, while still upon his arm
He lean'd; not rising, from supreme contempt.
"Or shall we listen to the over-wise,
Or to the over-foolish, Giant-Gods?
Not thunderbolt on thunderbolt, till all
That rebel Jove's whole armoury were spent,
Not world on world upon these shoulders piled,
Could agonize me more than baby-words
In midst of this dethronement horrible.
Speak! roar! shout! yell! ye sleepy Titans all.
Do ye forget the blows, the buffets vile?
Are ye not smitten by a youngling arm?
Dost thou forget, sham Monarch of the waves,
Thy scalding in the seas? What! have I rous'd
Your spleens with so few simple words as these?
O joy! for now I see ye are not lost:
O joy! for now I see a thousand eyes
Wide-glaring for revenge!"-As this he said,
He lifted up his stature vast, and stood,
Still without intermission speaking thus:
"Now ye are flames, I'll tell you how to burn,
And purge the ether of our enemies;
How to feed fierce the crooked stings of fire,
And singe away the swollen clouds of Jove,
Stifling that puny essence in its tent.
O let him feel the evil he hath done;
For though I scorn Oceanus's lore,
Much pain have I for more than loss of realms:
The days of peace and slumbrous calm are fled;
Those days, all innocent of scathing war,
When all the fair Existences of heaven
Carne open-eyed to guess what we would speak:-
That was before our brows were taught to frown,
Before our lips knew else but solemn sounds;
That was before we knew the winged thing,
Victory, might be lost, or might be won.
And be ye mindful that Hyperion,
Our brightest brother, still is undisgraced-
Hyperion, lo! his radiance is here!"
All eyes were on Enceladus's face,
And they beheld, while still Hyperion's name
Flew from his lips up to the vaulted rocks,
A pallid gleam across his features stern:
Not savage, for he saw full many a God
Wroth as himself. He look'd upon them all,
And in each face he saw a gleam of light,
But splendider in Saturn's, whose hoar locks
Shone like the bubbling foam about a keel
When the prow sweeps into a midnight cove.
In pale and silver silence they remain'd,
Till suddenly a splendor, like the morn,
Pervaded all the beetling gloomy steeps,
All the sad spaces of oblivion,
And every gulf, and every chasm old,
And every height, and every sullen depth,
Voiceless, or hoarse with loud tormented streams:
And all the everlasting cataracts,
And all the headlong torrents far and near,
Mantled before in darkness and huge shade,
Now saw the light and made it terrible.
It was Hyperion:-a granite peak
His bright feet touch'd, and there he stay'd to view
The misery his brilliance had betray'd
To the most hateful seeing of itself.
Golden his hair of short Numidian curl,
Regal his shape majestic, a vast shade
In midst of his own brightness, like the bulk
Of Memnon's image at the set of sun
To one who travels from the dusking East:
Sighs, too, as mournful as that Memnon's harp
He utter'd, while his hands contemplative
He press'd together, and in silence stood.
Despondence seiz'd again the fallen Gods
At sight of the dejected King of day,
And many hid their faces from the light:
But fierce Enceladus sent forth his eyes
Among the brotherhood; and, at their glare,
Uprose Iapetus, and Creus too,
And Phorcus, sea-born, and together strode
To where he towered on his eminence.
There those four shouted forth old Saturn's name;
Hyperion from the peak loud answered, "Saturn!"
Saturn sat near the Mother of the Gods,
In whose face was no joy, though all the Gods
Gave from their hollow throats the name of "Saturn!"
by owner. provided at no charge for educational purposes
~ John Keats, Hyperion. Book II
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2149 Integral Yoga
393 Poetry
274 Occultism
174 Philosophy
165 Christianity
139 Fiction
118 Yoga
87 Psychology
39 Science
25 Hinduism
23 Mysticism
21 Education
19 Mythology
16 Integral Theory
14 Theosophy
11 Sufism
11 Buddhism
9 Kabbalah
8 Cybernetics
6 Baha i Faith
5 Philsophy
1 Zen
1 Thelema
1 Taoism
1 Alchemy
1111 The Mother
1060 Sri Aurobindo
667 Satprem
404 Nolini Kanta Gupta
122 Aleister Crowley
88 Carl Jung
83 H P Lovecraft
62 Pierre Teilhard de Chardin
61 James George Frazer
58 Percy Bysshe Shelley
57 Plotinus
55 Sri Ramakrishna
41 Walt Whitman
37 Swami Krishnananda
36 William Wordsworth
36 John Keats
33 Friedrich Nietzsche
29 Saint Augustine of Hippo
27 Robert Browning
27 A B Purani
26 Aldous Huxley
24 Swami Vivekananda
22 Saint Teresa of Avila
22 Franz Bardon
21 Rudolf Steiner
20 Jorge Luis Borges
18 Saint John of Climacus
17 Lucretius
17 Anonymous
16 Vyasa
14 Nirodbaran
13 Ovid
13 Friedrich Schiller
12 William Butler Yeats
12 Plato
12 Paul Richard
12 Johann Wolfgang von Goethe
11 Rabindranath Tagore
11 George Van Vrekhem
10 Aristotle
9 Rabbi Moses Luzzatto
9 Peter J Carroll
8 Sri Ramana Maharshi
8 Rainer Maria Rilke
8 Norbert Wiener
7 Jordan Peterson
7 Henry David Thoreau
7 Baha u llah
6 Joseph Campbell
6 Jalaluddin Rumi
6 Ibn Arabi
6 Bokar Rinpoche
6 Al-Ghazali
5 Thubten Chodron
5 Ralph Waldo Emerson
5 Alice Bailey
4 Swami Sivananda Saraswati
4 Patanjali
3 R Buckminster Fuller
3 Lewis Carroll
3 Ken Wilber
3 Jetsun Milarepa
3 Edgar Allan Poe
2 Saint Clare of Assisi
2 Ramprasad
2 Naropa
2 Mahendranath Gupta
2 Li Bai
2 Jorge Luis Borges
2 Jean Gebser
2 Jacopone da Todi
2 Italo Calvino
2 Genpo Roshi
387 Record of Yoga
144 The Synthesis Of Yoga
89 Collected Works of Nolini Kanta Gupta - Vol 03
83 Lovecraft - Poems
83 Collected Works of Nolini Kanta Gupta - Vol 04
82 Magick Without Tears
76 On Thoughts And Aphorisms
74 Questions And Answers 1957-1958
70 Prayers And Meditations
66 Collected Works of Nolini Kanta Gupta - Vol 01
66 Agenda Vol 01
61 The Golden Bough
58 Shelley - Poems
56 The Life Divine
56 Agenda Vol 08
55 Essays In Philosophy And Yoga
54 The Gospel of Sri Ramakrishna
54 Agenda Vol 10
54 Agenda Vol 04
54 Agenda Vol 03
51 Questions And Answers 1950-1951
51 Collected Works of Nolini Kanta Gupta - Vol 07
48 Agenda Vol 12
47 Collected Works of Nolini Kanta Gupta - Vol 02
47 Agenda Vol 02
45 Letters On Yoga IV
45 Agenda Vol 13
45 Agenda Vol 09
43 Letters On Yoga II
42 Agenda Vol 07
42 Agenda Vol 06
40 Questions And Answers 1956
40 Liber ABA
40 Agenda Vol 11
39 Whitman - Poems
39 Letters On Yoga III
39 Agenda Vol 05
37 The Study and Practice of Yoga
36 Wordsworth - Poems
36 Questions And Answers 1953
36 Mysterium Coniunctionis
36 Keats - Poems
35 Collected Works of Nolini Kanta Gupta - Vol 05
33 Questions And Answers 1955
30 Questions And Answers 1954
30 Essays On The Gita
27 Questions And Answers 1929-1931
27 Evening Talks With Sri Aurobindo
27 Browning - Poems
26 The Perennial Philosophy
26 Savitri
25 Letters On Yoga I
24 The Human Cycle
24 Essays Divine And Human
23 The Practice of Psycho therapy
22 The Future of Man
22 City of God
21 Thus Spoke Zarathustra
21 On Education
20 Labyrinths
19 Sri Aurobindo or the Adventure of Consciousness
19 Letters On Poetry And Art
18 The Ladder of Divine Ascent
17 Plotinus - Complete Works Vol 01
17 Of The Nature Of Things
17 Let Me Explain
17 Collected Works of Nolini Kanta Gupta - Vol 06
16 Words Of Long Ago
16 Vishnu Purana
16 The Bible
16 Plotinus - Complete Works Vol 04
16 On the Way to Supermanhood
15 Words Of The Mother II
15 The Archetypes and the Collective Unconscious
14 Twelve Years With Sri Aurobindo
14 The Phenomenon of Man
14 Isha Upanishad
14 Collected Works of Nolini Kanta Gupta - Vol 08
14 Aion
13 The Secret Of The Veda
13 Some Answers From The Mother
13 Schiller - Poems
13 Metamorphoses
13 Collected Poems
12 Yeats - Poems
12 Vedic and Philological Studies
12 Twilight of the Idols
12 Talks
12 Plotinus - Complete Works Vol 03
12 Plotinus - Complete Works Vol 02
11 The Way of Perfection
11 The Practice of Magical Evocation
11 The Mother With Letters On The Mother
11 Tagore - Poems
11 Preparing for the Miraculous
11 Initiation Into Hermetics
11 Bhakti-Yoga
10 The Problems of Philosophy
10 The Interior Castle or The Mansions
10 Poetics
10 Knowledge of the Higher Worlds
10 A Garden of Pomegranates - An Outline of the Qabalah
9 Theosophy
9 Raja-Yoga
9 Liber Null
9 Hymn of the Universe
9 General Principles of Kabbalah
9 Anonymous - Poems
8 Words Of The Mother III
8 The Integral Yoga
8 The Divine Comedy
8 The Confessions of Saint Augustine
8 Rilke - Poems
8 Hymns to the Mystic Fire
8 Cybernetics
7 Walden
7 Maps of Meaning
7 Kena and Other Upanishads
7 Faust
6 The Secret Doctrine
6 The Hero with a Thousand Faces
6 The Alchemy of Happiness
6 Tara - The Feminine Divine
6 5.1.01 - Ilion
5 Rumi - Poems
5 How to Free Your Mind - Tara the Liberator
5 Goethe - Poems
5 Emerson - Poems
5 Dark Night of the Soul
5 A Treatise on Cosmic Fire
5 Arabi - Poems
4 The Blue Cliff Records
4 The 7 Habits of Highly Effective People
4 Patanjali Yoga Sutras
3 Words Of The Mother I
3 The Tibetan Yogas of Dream and Sleep
3 The Red Book Liber Novus
3 The Lotus Sutra
3 The Book of Certitude
3 Synergetics - Explorations in the Geometry of Thinking
3 Sex Ecology Spirituality
3 Milarepa - Poems
3 Beating the Cloth Drum Letters of Zen Master Hakuin
3 Alice in Wonderland
2 Writings In Bengali and Sanskrit
2 The Ever-Present Origin
2 The Essentials of Education
2 The Castle of Crossed Destinies
2 Symposium
2 Song of Myself
2 Selected Fictions
2 Poe - Poems
2 Naropa - Poems
2 Li Bai - Poems
2 God Exists
2 Crowley - Poems
2 Amrita Gita
2 Advanced Dungeons and Dragons 2E
0 0.01 - Introduction, #Agenda Vol 1, #The Mother, #Integral Yoga
To be a man after rediscovering a million years was mysteriously like being something still other than man, a strange, unfinished possibility that could also be all kinds of other things. It was not in the dictionary, it was fluid and boundless - it had become a man through habit, but in truth, it was formidably virgin, as if all the old laws belonged to laggard barbarians. Then other moons began whirring through the skies to the cry of macaws at sunset, another rhythm was born that was strangely in tune with the rhythm of all, making one single flow of the world, and there we went, lightly, as if the body had never had any weight other than that of our human thought; and the stars were so near, even the giant airplanes roaring overhead seemed vain artifices beneath smiling galaxies. A man was the overwhelming possible. He was even the great discoverer of the possible.
Never had this precarious invention had any other aim through millions of species than to discover that which surpassed his own species, perhaps the means to change his species - a light and lawless species. After rediscovering a million years in the great, rhythmic night, a man was still something to be invented. It was the invention of himself, where all was not yet said and done.
--
Would Matter and Spirit meet, then, in a third PHYSIOLOGICAL position that would perhaps be at last the position of Man rediscovered, the something that had for so long fought and suffered in quest of becoming its own species? She was the great possible at the beginning of man. Mother is our fable come true. 'All is possible' was her first open sesame.
Yes, She was in the midst of a spiritual 'horde,' for the pioneer of a new species must always fight against the best of the old: the best is the obstacle, the snare that traps us in its old golden mire.
--
'Are you conscious of your ceils?' She asked us a short time after the little operation of spiritual demolition She had undergone. 'No? Well, become conscious of your cells, and you will see that it gives TERRESTRIAL results.' To become conscious of one's cells? ... It was a far more radical operation than crossing the Maroni with a machete in hand, for after all, trees and lianas can be cut, but what cannot be so easily uncovered are the grandfa ther and the grandmo ther and the whole atavistic pack, not to mention the animal and plant and mineral layers that form a teeming humus over this single pure little cell beneath its millennial genetic program. The grandfa thers and grandmo thers grow back again like crabgrass, along with all the old habits of being hungry, afraid, falling ill, fearing the worst, hoping for the best, which is still the best of an old mortal habit. All this is not uprooted nor entrapped as easily as celestial 'liberations,' which leave the teeming humus in peace and the body to its usual decom position. She had come to hew a path through all that. She was the Ancient One of evolution who had come to make a new cleft in the old, tedious habit of being a man. She did not like tedious repetitions, She was the adventuress par excellence - the adventuress of the earth. She was wrenching out for man the great possible that was already beating there, in his primeval clearing, which he believed he had momentarily trapped with a few machines.
She was uprooting a new Matter, free, free from the habit of inexorably being a man who repeats himself ad infinitum with a few improvements in the way of organ transplants or monetary exchanges. In fact, She was there to discover what would happen after materialism and after spiritualism, these prodigal twin brothers. Because Materialism is dying in the West for the same reason that Spiritualism is dying in the East: it is the hour of the new species. Man needs to awaken, not only from his demons but also from his gods. A new Matter, yes, like a new Spirit, yes, because we still know neither one nor the other. It is the hour when Science, like Spirituality, at the end of their roads, must discover what Matter TRULY is, for it is really there that a Spirit as yet unknown to us is to be found. It is a time when all the 'isms' of the old species are dying: 'The age of
--
Day after day, for seventeen years, She sat with us to tell us of her im possible odyssey. Ah, how well we now understand why She needed such an 'outlaw' and an incorrigible heretic like us to comprehend a little bit of her im possible odyssey into 'nothing.' And how well we now understand her infinite patience with us, despite all our revolts, which ultimately were only the revolts of the old species against itself. The final revolt. 'It is not a revolt against the British government which any one can easily do. It is, in fact, a revolt against the whole universal Nature!' Sri Aurobindo had proclaimed fifty years earlier. She listened to our grievances, we went away and we returned. We wanted no more of it and we wanted still more. It was infernal and sublime, im possible and the sole possibility in this old, asphyxiating world. It was the only place one could go to in this barbedwired, mechanized world, where Cincinnati is just as crowded and polluted as Hong Kong. The new species is the last free place in the general Prison. It is the last hope for the earth. How we listened to her little faltering voice that seemed to return from afar, afar, after having crossed spaces and seas of the mind to let its little drops of pure, crystalline words fall upon us, words that make you see. We listened to the future, we touched the other thing. It was incomprehensible and yet filled with another comprehension. It eluded us on all sides, and yet it was dazzlingly obvious. The 'other species' was really radically other, and yet it was vibrating within, absolutely recognizable, as if it were THAT we had been seeking from age to age, THAT we had been invoking through all our illuminations, one after another, in Thebes as in Eleusis as everywhere we have toiled and grieved in the skin of a man. It was for THAT we were here, for that supreme possible in the skin of a man at last. And then her voice grew more and more frail, her breath began gasping as though She had to traverse greater and greater distances to meet us. She was so alone to beat against the walls of the old prison. Many claws were out all around. Oh, we would so quickly have cut ourself free from all this fiasco to fly away with Her into the world's future. She was so tiny, stooped over, as if crushed beneath the 'spiritual' burden that all the old surrounding species kept heaping upon her. They didn't believe, no. For them, She was ninety-five years old + so many days. Can someone become a new species all alone? They even grumbled at Her: they had had enough of this unbearable Ray that was bringing their sordid affairs into the daylight. The Ashram was slowly closing over Her. The old world wanted to make a new, golden little Church, nice and quiet. No, no one wanted TO
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.
--
Then we have caught the tail of the Great possible, we are upon the wayless way, radically in the new, and we flow with the little lizard, the pelican, the big man, we flow everywhere in a world that has lost its old separating skin and its little baggage of habits. We begin seeing otherwise, feeling otherwise. We have opened the gate into an inconceivable clearing. Just a light little vibration that carries you away. Then we begin to understand how it CAN CHANGE, what the mechanism is - a light little mechanism and so miraculous that it looks like nothing. We begin feeling the wonder of a pure little cell, and that a sparkling of joy would be enough to turn the world inside out. We were living in a little thinking fishbowl, we were dying in an old, bottled habit. And then suddenly, all is different. The Earth is free! Who wants freedom?
It begins in a cell.
00.01 - The Approach to Mysticism, #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
Mysticism is not only a science but also, and in a greater degree, an art. To approach it merely as a science, as the modern mind attempts to do, is to move towards futility, if not to land in positive disaster. Sufficient stress is not laid on this aspect of the matter, although the very crux of the situation lies here. The mystic domain has to be apprehended not merely by the true mind and understanding but by the right temperament and character. Mysticism is not merely an object of knowledge, a problem for inquiry and solution, it is an end, an ideal that has to be achieved, a life that has to be lived. The mystics themselves have declared long ago with no uncertain or faltering voice: this cannot be attained by intelligence or much learning, it can be seized only by a purified and clear temperament.
The warning seems to have fallen, in the modern age, on unheeding ears. For the modern mind, being pre-eminently and uncompromisingly scientific, can entertain no doubt as to the perfect competency of science and the scientific method to seize and unveil any secret of Nature. If, it is argued, mysticism is a secret, if there is at all a truth and reality in it, then it is and must be amenable to the rules and regulations of science; for science is the revealer of Nature's secrecies.
--
Mystic realities cannot be reached by the scientific consciousness, because they are far more subtle than the subtlest object that science can contemplate. The neutrons and positrons are for science today the finest and profoundest object-forces; they belong, it is said, almost to a borderl and where physics ends. Nor for that reason is a mystic reality something like a mathematical abstraction, -n for example. The mystic reality is subtler than the subtlest of physical things and yet, paradoxical to say, more concrete than the most concrete thing that the senses apprehend.
Furthermore, being so, the mystic domain is of infinitely greater potency than the domain of intra-atomic forces. If one comes, all on a sudden, into contact with a force here without the necessary preparation to hold and handle it, he may get seriously bruised, morally and physically. The adventure into the mystic domain has its own toll of casualtiesone can lose the mind, one can lose one's body even and it is a very common experience among those who have tried the path. It is not in vain and merely as a poetic metaphor that the ancient seers have said
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For true knowledge comes of, and means, identity of being. All other knowledge may be an apprehension of things but not comprehension. In the former, the knower stands apart from the object and so can envisage only the outskirts, the contour, the surface nature; the mind is capable of this alone. But comprehension means an embracing and penetration which is possible when the knower identifies himself with the object. And when we are so identified we not merely know the object, but becoming it in our consciousness, we love it and live it.
The mystic's knowledge is a part and a formation of his life. That is why it is a knowledge not abstract and remote but living and intimate and concrete. It is a knowledge that pulsates with delight: indeed it is the radiance that is shed by the purest and intensest joy. For this reason it may be that in approaching through the heart there is a chance of one's getting arrested there and not caring for the still higher, the solar lights; but this need not be so. In the heart there is a golden door leading to the deepest delights, but there is also a diamond door opening up into the skies of the brightest luminosities.
00.01 - The Mother on Savitri, #Sweet Mother - Harmonies of Light, #unset, #Zen
In truth, the entire form of Savitri has descended "en masse" from the highest region and Sri Aurobindo with His genius only arranged the lines - in a superb and magnificent style. Sometimes entire lines were revealed and He has left them intact; He worked hard, untiringly, so that the inspiration could come from the highest possible summit. And what a work He has created! Yes, it is a true creation in itself. It is an unequalled work. Everything is there, and it is put in such a simple, such a clear form; verses perfectly harmonious, limpid and eternally true. My child, I have read so many things, but I have never come across anything which could be compared with Savitri. I have studied the best works in Greek, Latin, English and of course French literature, also in German and all the great creations of the West and the East, including the great epics; but I repeat it, I have not found anywhere anything comparable with Savitri. All these literary works seems to me empty, flat, hollow, without any deep reality - apart from a few rare exceptions, and these too represent only a small fraction of what Savitri is. What grandeur, what amplitude, what reality: it is something immortal and eternal He has created. I tell you once again there is nothing like in it the whole world. Even if one puts aside the vision of the reality, that is, the essential substance which is the heart of the inspiration, and considers only the lines in themselves, one will find them unique, of the highest classical kind. What He has created is something man cannot imagine. For, everything is there, everything.
It may then be said that Savitri is a revelation, it is a meditation, it is a quest of the Infinite, the Eternal. If it is read with this aspiration for Immortality, the reading itself will serve as a guide to Immortality. To read Savitri is indeed to practice Yoga, spiritual concentration; one can find there all that is needed to realise the Divine. Each step of Yoga is noted here, including the secret of all other Yogas. Surely, if one sincerely follows what is revealed here in each line one will reach finally the transformation of the Supramental Yoga. It is truly the infallible guide who never abandons you; its support is always there for him who wants to follow the path. Each verse of Savitri is like a revealed Mantra which surpasses all that man possessed by way of knowledge, and I repeat this, the words are expressed and arranged in such a way that the sonority of the rhythm leads you to the origin of sound, which is OM.
My child, yes, everything is there: mysticism, occultism, philosophy, the history of evolution, the history of man, of the gods, of creation, of Nature. How the universe was created, why, for what pur pose, what destiny - all is there. You can find all the answers to all your questions there. Everything is explained, even the future of man and of the evolution, all that nobody yet knows. He has described it all in beautiful and clear words so that spiritual adventurers who wish to solve the mysteries of the world may understand it more easily. But this mystery is well hidden behind the words and lines and one must rise to the required level of true consciousness to discover it. All prophesies, all that is going to come is presented with the precise and wonderful clarity. Sri Aurobindo gives you here the key to find the Truth, to discover the Consciousness, to solve the problem of what the universe is. He has also indicated how to open the door of the Inconscience so that the light may penetrate there and transform it. He has shown the path, the way to liberate oneself from the ignorance and climb up to the superconscience; each stage, each plane of consciousness, how they can be scaled, how one can cross even the barrier of death and attain immortality. You will find the whole journey in detail, and as you go forward you can discover things altogether unknown to man. That is Savitri and much more yet. It is a real experience - reading Savitri. All the secrets that man possessed, He has revealed, - as well as all that awaits him in the future; all this is found in the depth of Savitri. But one must have the knowledge to discover it all, the experience of the planes of consciousness, the experience of the Supermind, even the experience of the conquest of Death. He has noted all the stages, marked each step in order to advance integrally in the integral Yoga.
All this is His own experience, and what is most surprising is that it is my own experience also. It is my sadhana which He has worked out. Each object, each event, each realisation, all the descriptions, even the colours are exactly what I saw and the words, phrases are also exactly what I heard. And all this before having read the book. I read Savitri many times afterwards, but earlier, when He was writing He used to read it to me. Every morning I used to hear Him read Savitri. During the night He would write and in the morning read it to me. And I observed something curious, that day after day the experiences He read out to me in the morning were those I had had the previous night, word by word. Yes, all the descriptions, the colours, the pictures I had seen, the words I had heard, all, all, I heard it all, put by Him into poetry, into miraculous poetry. Yes, they were exactly my experiences of the previous night which He read out to me the following morning. And it was not just one day by chance, but for days and days together. And every time I used to compare what He said with my previous experiences and they were always the same. I repeat, it was not that I had told Him my experiences and that He had noted them down afterwards, no, He knew already what I had seen. It is my experiences He has presented at length and they were His experiences also. It is, moreover, the picture of Our joint adventure into the unknown or rather into the Supermind.
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And men have the audacity to compare it with the work of Virgil or Homer and to find it inferior. They do not understand, they cannot understand. What do they know? Nothing at all. And it is useless to try to make them understand. Men will know what it is, but in a distant future. It is only the new race with a new consciousness which will be able to understand. I assure you there is nothing under the blue sky to compare with Savitri. It is the mystery of mysteries. It is a *super-epic,* it is super-literature, super-poetry, super-vision, it is a super-work even if one considers the number of lines He has written. No, these human words are not adequate to describe Savitri. Yes, one needs superlatives, hyperboles to describe it. It is a hyper-epic. No, words express nothing of what Savitri is, at least I do not find them. It is of immense value - spiritual value and all other values; it is eternal in its subject, and infinite in its appeal, miraculous in its mode and power of execution; it is a unique thing, the more you come into contact with it, the higher will you be uplifted. Ah, truly it is something! It is the most beautiful thing He has left for man, the highest possible. What is it? When will man know it? When is he going to lead a life of truth? When is he going to accept this in his life? This yet remains to be seen.
My child, every day you are going to read Savitri; read properly, with the right attitude, concentrating a little before opening the pages and trying to keep the mind as empty as possible, absolutely without a thought. The direct road is through the heart. I tell you, if you try to really concentrate with this aspiration you can light the flame, the psychic flame, the flame of purification in a very short time, perhaps in a few days. What you cannot do normally, you can do with the help of Savitri. Try and you will see how very different it is, how new, if you read with this attitude, with this something at the back of your consciousness; as though it were an offering to Sri Aurobindo. You know it is charged, fully charged with consciousness; as if Savitri were a being, a real guide. I tell you, whoever, wanting to practice Yoga, tries sincerely and feels the necessity for it, will be able to climb with the help of Savitri to the highest rung of the ladder of Yoga, will be able to find the secret that Savitri represents. And this without the help of a Guru. And he will be able to practice it anywhere. For him Savitri alone will be the guide, for all that he needs he will find Savitri. If he remains very quiet when before a difficulty, or when he does not know where to turn to go forward and how to overcome obstacles, for all these hesitations and incertitudes which overwhelm us at every moment, he will have the necessary indications, and the necessary concrete help. If he remains very calm, open, if he aspires sincerely, always he will be as if lead by the hand. If he has faith, the will to give himself and essential sincerity he will reach the final goal.
Indeed, Savitri is something concrete, living, it is all replete, packed with consciousness, it is the supreme knowledge above all human philosophies and religions. It is the spiritual path, it is Yoga, Tapasya, Sadhana, everything, in its single body. Savitri has an extraordinary power, it gives out vibrations for him who can receive them, the true vibrations of each stage of consciousness. It is incomparable, it is truth in its plenitude, the Truth Sri Aurobindo brought down on the earth. My child, one must try to find the secret that Savitri represents, the prophetic message Sri Aurobindo reveals there for us. This is the work before you, it is hard but it is worth the trouble. - 5 November 1967
00.02 - Mystic Symbolism, #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
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.
Thus there is a great diversity of symbols. At the one end is the mere metaphor or simile or allegory ('figure', as we have called it) and at the other end is the symbol identical with the thing symbolized. And upon this inner character of the symbol depends also to a large extent its range and scope. There are symbols which are universal and intimately ingrained in the human consciousness itself. Mankind has used them in all ages and climes almost in the same sense and significance. There are others that are limited to peoples and ages. They are made out of forms that are of local and temporal interest and importance. Their significances vary according to time and place. Finally, there are symbols which are true of the individual consciousness only; they depend on personal peculiarities and idiosyncrasies, on one's environment and upbringing and education.
00.03 - Upanishadic Symbolism, #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
Now, as regards the interpretation of the story cited, should not a suspicion arise naturally at the very outset that the dog of the story is not a dog but represents something else? First, a significant epithet is given to itwhite; secondly, although it asks for food, it says that Om is its food and Om is its drink. In the Vedas we have some references to dogs. Yama has twin dogs that "guard the path and have powerful vision." They are his messengers, "they move widely and delight in power and possess the vast strength." The Vedic Rishis pray to them for Power and Bliss and for the vision of the Sun1. There is also the Hound of Heaven, Sarama, who comes down and discovers the luminous cows stolen and hidden by the Panis in their dark caves; she is the path-finder for Indra, the deliverer.
My suggestion is that the dog is a symbol of the keen sight of Intuition, the unfailing perception of direct knowledge. With this clue the Upanishadic story becomes quite sensible and clear and not mere abracadabra. To the aspirant for Knowledge came first a purified power of direct understanding, an Intuition of fundamental value, and this brought others of the same species in its train. They were all linked together organically that is the significance of the circle, and formed a rhythmic utterance and expression of the supreme truth (Om). It is also to be noted that they came and met at dawn to chant, the Truth. Dawn is the opening and awakening of the consciousness to truths that come from above and beyond.
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The Brihadaranyaka speaks of several lights that man possesses, one in the absence of another, for his illumination and guidance.
First of all, he has the Sun; it is the primary light by which he lives and moves. When the Sun sets, the Moon rises to replace it. When both the Sun and the Moon set, he has recourse to the Fire. And when the Fire, too, is extinguished, there comes the Word. In the end, when the Fire is quieted and the Word silenced, man is lighted by the Light of the Atman. This Atman is All-Knowledge; it is secreted within the life, within the heart: it is selfluminous Vijnamaya preu rdyantar jyoti..
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Agni is the divine spark in man, the flaming consciousness in the mortal which purifies and uplifts (pvaka) mortality into immortality. It is the god "seated in the secret heart, who is the possession of infinity and the foundation of existence," as Yama says to Nachiketas.8
Indeed, it was to this godhead that Nachiketas turned and he wanted to know of it and find it, when faith seized on his pure heart and he aspired for the higher spiritual life. The very opening hymn of the Rig Veda, too, is addressed to Agni, who is invoked as the vicar seated in the front of the sacrifice, the giver of the supreme gifts.
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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.
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Air is Mind, the world of thought, of conscious formation; it is where life-movements are taken up and given a shape or articulate formula for an organised expression. The forms here have not, however, the concrete rigidity of Matter, but are pliant and variable and fluidin fact, they are more in the nature of possibilities, rather than actualities. The Vedic Maruts are thought-gods, and lndra (the Luminous Mind), their king, is called the Fashioner of perfect forms.
Ether or Space is the infinitude of the Spirit, the limitless Presence that dwells in and yet transcends the body, the life the heart and the mind.
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Now, this is the All, the Universal. One has to realise it and possess in one's consciousness. And that can be done only in one way: one has to identify oneself with it, be one with it, become it. Thus by losing one's individuality one lives the life universal; the small lean separate life is enlarged and moulded in the rhythm of the Rich and the Vast. It is thus that man shares in the consciousness and energy that inspire and move and sustain the cosmos. The Upanishad most emphatically enjoins that one must not decry this cosmic godhead or deny any of its elements, not even such as are a taboo to the puritan mind. It is in and through an unimpaired global consciousness that one attains the All-Life and lives uninterruptedly and perennially: Sarvamanveti jyok jvati.
Still the Upanishad says this is not the final end. There is yet a higher status of reality and consciousness to which one has to rise. For beyond the Cosmos lies the Transcendent. The Upanishad expresses this truth and experience in various symbols. The cosmic reality, we have seen, is often conceived as a septenary, a unity of seven elements, principles and worlds. Further to give it its full complex value, it is considered not as a simple septet, but a threefold heptad the whole gamut, as it were, consisting of 21 notes or syllables. The Upanishad says, this number does not exhaust the entire range; I for there is yet a 22nd place. This is the world beyond the Sun, griefless and deathless, the supreme Selfhood. The Veda I also sometimes speaks of the integral reality as being represented by the number 100 which is 99 + I; in other words, 99 represents the cosmic or universal, the unity being the reality beyond, the Transcendent.
Elsewhere the Upanishad describes more graphically this truth and the experience of it. It is said there that the sun has fivewe note the familiar fivemovements of rising and setting: (i) from East to West, (ii) from South to North, (iii) from West to East, (iv) from North to South and (v) from abovefrom the Zenithdownward. These are the five normal and apparent movements. But there is a sixth one; rather it is not a movement, but a status, where the sun neither rises nor sets, but is always visible fixed in the same position.
Some Western and Westernised scholars have tried to show that the phenomenon described here is an exclusively natural phenomenon, actually visible in the polar region where the sun never sets for six months and moves in a circle whose plane is parallel to the plane of the horizon on the summer solstice and is gradually inclined as the sun regresses towards the equinox (on which day just half the solar disc is visible above the horizon). The sun may be said there to move in the direction East-South-West-North and again East. Indeed the Upanishad mentions the positions of the sun in that order and gives a character to each successive station. The Ray from the East is red, symbolising the Rik, the Southern Ray is white, symbolising the Yajur, the Western Ray is black symbolising the Atharva. The natural phenomenon, however, might have been or might not have been before the mind's eye of the Rishi, but the symbolism, the esotericism of it is clear enough in the way the Rishi speaks of it. Also, apart from the first four movements (which it is already sufficiently difficult to identify completely with what is visible), the fifth movement, as a separate descending movement from above appears to be a foreign element in the context. And although, with regard to the sixth movement or status, the sun is visible as such exactly from the point of the North Pole for a while, the ring of the Rishi's utterance is unmistakably spiritual, it cannot but refer to a fact of inner consciousness that is at least what the physical fact conveys to the Rishi and what he seeks to convey and express primarily.
Now this is what is sought to be conveyed and expressed. The five movements of the sun here also are nothing but the five smas and they refer to the cycle of the Cosmic or Universal Brahman. The sixth status where all movements cease, where there is no rising and setting, no ebb and flow, no waxing and waning, where there is the immutable, the ever-same unity, is very evidently the Transcendental Brahman. It is That to which the Vedic Rishi refers when he prays for a constant and fixed vision of the eternal Sunjyok ca sryam drie.
00.04 - The Beautiful in the Upanishads, #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
it cannot be defined or figured in the terms of the phenomenal consciousness. In speaking of it, however, the Upanishads invariably and repeatedly refer to two attributes that characterise its fundamental nature. These two aspects have made such an impression upon the consciousness of the Upanishadic seer that his enthusiasm almost wholly plays about them and is centred on them. When he contemplates or communes with the Supreme Object, these seem to him to be the mark of its au thenticity, the seal of its high status and the reason of all the charm and magic it possesses. The first aspect or attri bute is that of light the brilliance, the solar effulgenceravituly-arpa the bright, clear, shadow less Light of lightsvirajam ubhram jyotim jyoti The second aspect is that of delight, the bliss, the immortality inherent in that wide effulgencenandarpam amtam yad vibhti.
And what else is the true character, the soul of beauty than light and delight? "A thing of beauty is a joy for ever." And a thing of joy is a thing of light. Joy is the radiance rippling over a thing of beauty. Beauty is always radiant: the charm, the loveliness of an object is but the glow of light that it emanates. And it would not be a very incorrect mensuration to measure the degree of beauty by the degree of light radiated. The diamond is not only a thing of value, but a thing of beauty also, because of the concentrated and undimmed light that it enshrines within itself. A dark, dull and dismal thing, devoid of interest and attraction becomes aesthetically precious and significant as soon as the artist presents it in terms of the values of light. The entire art of painting is nothing but the expression of beauty, in and through the modalities of light.
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The rich and sensuous beauty luxuriating in high colour and ample decoration that one meets often in the creation of the earlier Vedic seers returned again, in a more chiselled and polished and stylised manner, in the classical poets. The Upanishads in this respect have a certain kinship with the early poets of the intervening ageVyasa and Valmiki. Upam KlidsasyaKalidasa revels in figures and images; they are profusely heaped on one another and usually possess a complex and com posite texture. Valmiki's images are simple and elemental, brief and instinct with a vast resonance, spare and full of power. The same brevity and simplicity, vibrant with an extraordinary power of evocation, are also characteristic of the Upanishadic mantra With Valmiki's
kamiva dupram
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Art at its highest tends to become also the simplest and the most unconventional; and it is then the highest art, precisely because it does not aim at being artistic. The aesthetic motive is totally absent in the Upanishads; the sense of beauty is there, but it is attendant upon and involved in a deeper strand of consciousness. That consciousness seeks consciousness itself, the fullness of consciousness, the awareness and possession of the Truth and Reality,the one thing which, if known, gives the knowledge of all else. And this consciousness of the Truth is also Delight, the perfect Bliss, the Immortality where the whole universe resolves itself into its original state of rasa, that is to say, of essential and inalienable harmony and beauty.
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0.00a - Introduction, #A Garden of Pomegranates - An Outline of the Qabalah, #Israel Regardie, #Occultism
Manly P. Hall, in The Secret Teachings of All Ages, deplores the failure of modern science to "sense the profundity of these philosophical deductions of the ancients." Were they to do so, he says, they "would realize those who fabricated the structure of the Qabalah possessed a knowledge of the celestial plan comparable in every respect with that of the modern savant."
Fortunately many scientists in the field of psycho therapy are beginning to sense this correlation. In Francis G. Wickes' The Inner World of Choice reference is made to "the existence in every person of a galaxy of potentialities for growth marked by a succession of personalogical evolution and interaction with environments." She points out that man is not only an individual particle but "also a part of the human stream, governed by a Self greater than his own individual self."
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The Qabalah reveals the nature of certain physical and psychological phenomena. Once these are apprehended, understood and correlated, the student can use the principles of Magic to exercise control over life's conditions and circumstances not otherwise possible. In short. Magic provides the practical application of the theories supplied by the Qabalah.
It serves yet another vital function. In addition to the advantages to be gained from its philosophical application, the ancients discovered a very practical use for the literal Qabalah.
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In his profound investigation into the origins and basic nature of man, Robert Ardrey in African Genesis recently made a shocking statement. Although man has begun the conquest of outer space, the ignorance of his own nature, says Ardrey, "has become institutionalized, universalized and sanctified." He further states that were a brotherhood of man to be formed today, "its only possible common bond would be ignorance of what man is."
Such a condition is both deplorable and appalling when the means are readily available for man to acquire a thorough understanding of himself-and in so doing, an understanding of his neighbor and the world in which he lives as well as the greater Universe of which each is a part.
000 - Humans in Universe, #Synergetics - Explorations in the Geometry of Thinking, #R Buckminster Fuller, #Science
000.100 Introduction to 10 Color posters
000.101 The combined land areas of Africa, Europe, and Asia embrace within
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000.104 The cipher made possible the positioning of numbers, which in turn
facilitated division and multiplication. Imagine trying to multiply or divide with
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000.105 This new anticipatory science made large engineering projects possible,
but it became known to, and then was employed by, only the world's richest
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and the low overall displacement weights involved, made possible for humans to
design and fabricate air-enclosing wooden vessels whose structure and space
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strength per weight than wood, steel made possible even more powerful watertight,
air-containing vessels than did wood, even though steel by itself does not float.
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These new materials made it possible to design and build engine-powered all-metal
airplanes (structural vessels), which could pull themselves angularly above the
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000.122 All of the foregoing makes it possible to say that since we now know that
there is a sustainable abundance of life support and accommodation for all, it
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dimensions-planetary, solar, galactic, intergalactic. Because of the six positive and
six negative degrees of freedom governing systems-within-systems
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coordinating system-and can do so in time to make it possible for all humanity to
favorably comprehend and to exercise its option to attain universal physical
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000.131 In complement with Synergetics 1 and 2 the posters at color plates 1-10
may clarify for everyone the few scientific conceptions and mathematical tools
0.00 - INTRODUCTION, #The Gospel of Sri Ramakrishna, #Sri Ramakrishna, #Hinduism
The Christian missionaries gave the finishing touch to the process of transformation. They ridiculed as relics of a barbarous age the images and rituals of the Hindu religion. They tried to persuade India that the teachings of her saints and seers were the cause of her downfall, that her Vedas, Puranas, and other scriptures were filled with superstition. Christianity, they maintained, had given the white races position and power in this world and assurance of happiness in the next; therefore Christianity was the best of all religions. Many intelligent young Hindus became converted. The man in the street was confused. The majority of the educated grew materialistic in their mental outlook. Everyone living near Calcutta or the other strong-holds of Western culture, even those who attempted to cling to the orthodox traditions of Hindu society, became infected by the new uncertainties and the new beliefs.
But the soul of India was to be resuscitated through a spiritual awakening. We hear the first call of this renascence in the spirited retort of the young Gadadhar: "Brother, what shall I do with a mere bread-winning education?"
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The main temple is dedicated to Kali, the Divine Mother, here worshipped as Bhavatarini, the Saviour of the Universe. The floor of this temple also is paved with marble. The basalt image of the Mother, dressed in gorgeous gold brocade, stands on a white marble image of the prostrate body of Her Divine Consort, Siva, the symbol of the Absolute. On the feet of the Goddess are, among other ornaments, anklets of gold. Her arms are decked with jewelled ornaments of gold. She wears necklaces of gold and pearls, a golden garland of human heads, and a girdle of human arms. She wears a golden crown, golden ear-rings, and a golden nose-ring with a pearl-drop. She has four arms. The lower left hand holds a severed human head and the upper grips a blood-stained sabre. One right hand offers boons to Her children; the other allays their fear. The majesty of Her posture can hardly be described. It combines the terror of destruction with the reassurance of motherly tenderness. For She is the Cosmic Power, the totality of the universe, a glorious harmony of the pairs of op posites. She deals out death, as She creates and preserves. She has three eyes, the third being the symbol of Divine Wisdom; they strike dismay into the wicked, yet pour out affection for Her devotees.
The whole symbolic world is represented in the temple garden — the Trinity of the Nature Mother (Kali), the Absolute (Siva), and Love (Radhakanta), the Arch spanning heaven and earth. The terrific Goddess of the Tantra, the soul-enthralling Flute-Player of the Bhagavata, and the Self-absorbed Absolute of the Vedas live together, creating the greatest synthesis of religions. All aspects of Reality are represented there. But of this divine household, Kali is the pivot, the sovereign Mistress. She is Prakriti, the Procreatrix, Nature, the Destroyer, the Creator. Nay, She is something greater and deeper still for those who have eyes to see. She is the Universal Mother, "my Mother" as Ramakrishna would say, the All-powerful, who reveals Herself to Her children under different aspects and Divine Incarnations, the Visible God, who leads the elect to the Invisible Reality; and if it so pleases Her, She takes away the last trace of ego from created beings and merges it in the consciousness of the Absolute, the undifferentiated God. Through Her grace "the finite ego loses itself in the illimitable Ego — Atman — Brahman". (Romain Holland, Prophets of the New India, p. 11.)
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There came to Dakshineswar at this time a brahmin woman who was to play an important part in Sri Ramakrishna's spiritual unfoldment. Born in East Bengal, she was an adept in the Tantrik and Vaishnava methods of worship. She was slightly over fifty years of age, handsome, and garbed in the orange robe of a nun. Her sole possessions were a few books and two pieces of wearing-cloth.
Sri Ramakrishna welcomed the visitor with great respect, described to her his experiences and visions, and told her of people's belief that these were symptoms of madness. She listened to him attentively and said: "My son, everyone in this world is mad. Some are mad for money, some for creature comforts, some for name and fame; and you are mad for God." She assured him that he was passing through the almost unknown spiritual experience described in the scriptures as mahabhava, the most exalted rapture of divine love. She told him that this extreme exaltation had been described as manifesting itself through nineteen physical symptoms, including the shedding of tears, a tremor of the body, horripilation, perspiration, and a burning sensation. The Bhakti scriptures, she declared, had recorded only two instances of the experience, namely, those of Sri Radha and Sri Chaitanya.
Very soon a tender relationship sprang up between Sri Ramakrishna and the Brahmani, she looking upon him as the Baby Krishna, and he upon her as mother. Day after day she watched his ecstasy during the kirtan and meditation, his samadhi, his mad yearning; and she recognized in him a power to transmit spirituality to others. She came to the conclusion that such things were not possible for an ordinary devotee, not even for a highly developed soul. Only an Incarnation of God was capable of such spiritual manifestations. She proclaimed openly that Sri Ramakrishna, like Sri Chaitanya, was an Incarnation of God.
When Sri Ramakrishna told Mathur what the Brahmani had said about him, Mathur shook his head in doubt. He was reluctant to accept him as an Incarnation of God, an Avatar comparable to Rama, Krishna, Buddha, and Chaitanya, though he admitted Sri Ramakrishna's extraordinary spirituality. Whereupon the Brahmani asked Mathur to arrange a conference of scholars who should discuss the matter with her. He agreed to the pro posal and the meeting was arranged. It was to be held in the natmandir in front of the Kali temple.
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There are three kinds of formal devotion: tamasic, rajasic, and sattvic. If a person, while showing devotion, to God, is actuated by malevolence, arrogance, jealousy, or anger, then his devotion is tamasic, since it is influenced by tamas, the quality of inertia. If he worships God from a desire for fame or wealth, or from any other worldly ambition, then his devotion is rajasic, since it is influenced by rajas, the quality of activity. But if a person loves God without any thought of material gain, if he performs his duties to please God alone and maintains toward all created beings the attitude of friendship, then his devotion is called sattvic, since it is influenced by sattva, the quality of harmony. But the highest devotion transcends the three gunas, or qualities, being a spontaneous, uninterrupted inclination of the mind toward God, the Inner Soul of all beings; and it wells up in the heart of a true devotee as soon as he hears the name of God or mention of God's attributes. A devotee possessed of this love would not accept the happiness of heaven if it were offered him. His one desire is to love God under all conditions — in pleasure and pain, life and death, honour and dishonour, prosperity and adversity.
There are two stages of bhakti. The first is known as vaidhi-bhakti, or love of God qualified by scriptural injunctions. For the devotees of this stage are prescribed regular and methodical worship, hymns, prayers, the repetition of God's name, and the chanting of His glories. This lower bhakti in course of time matures into para-bhakti, or supreme devotion, known also as prema, the most intense form of divine love. Divine love is an end in itself. It exists potentially in all human hearts, but in the case of bound creatures it is misdirected to earthly objects.
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"Brahman", he said, "is the only Reality, ever pure, ever illumined, ever free, beyond the limits of time, space, and causation. Though apparently divided by names and forms through the inscrutable power of maya, that enchantress who makes the im possible possible, Brahman is really One and undivided. When a seeker merges in the beatitude of samadhi, he does not perceive time and space or name and form, the offspring of maya. Whatever is within the domain of maya is unreal. Give it up. Destroy the prison-house of name and form and rush out of it with the strength of a lion. Dive deep in search of the Self and realize It through samadhi. You will find the world of name and form vanishing into void, and the puny ego dissolving in Brahman-Consciousness. You will realize your identity with Brahman, Existence-Knowledge-Bliss Absolute." Quoting the Upanishad, Totapuri said: "That knowledge is shallow by which one sees or hears or knows another
. What is shallow is worthless and can never give real felicity. But the Knowledge by which one does not see another or hear another or know another, which is beyond duality, is great, and through such Knowledge one attains the Infinite Bliss. How can the mind and senses grasp That which shines in the heart of all as the Eternal Subject?"
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Sri Ramakrishna remained completely absorbed in samadhi for three days. "Is it really true?" Totapuri cried out in astonishment. "Is it possible that he has attained in a single day what it took me forty years of strenuous practice to achieve? Great God! It is nothing short of a miracle!" With the help of Totapuri, Sri Ramakrishna's mind finally came down to the relative plane.
Totapuri, a monk of the most orthodox type, never stayed at a place more than three days. But he remained at Dakshineswar eleven months. He too had something to learn.
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"Sri Ramakrishna had not read books, yet he possessed an encyclopedic knowledge of religions and religious philosophies. This he acquired from his contacts with innumerable holy men and scholars. He had a unique power of assimilation; through meditation he made this knowledge a part of his being. Once, when he was asked by a disciple about the source of his seemingly inexhaustible knowledge, he replied; "I have not read; but I have heard the learned. I have made a garland of their knowledge, wearing it round my neck, and I have given it as an offering at the feet of the Mother."
Sri Ramakrishna used to say that when the flower blooms the bees come to it for honey of their own accord. Now many souls began to visit Dakshineswar to satisfy their spiritual hunger. He, the devotee and aspirant, became the Master. Gauri, the great scholar who had been one of the first to proclaim Sri Ramakrishna an Incarnation of God, paid the Master a visit in 1870 and with the Master's blessings renounced the world. Narayan Shastri, another great pundit, who had mastered the six systems of Hindu philosophy and had been offered a lucrative post by the Maharaja of Jaipur, met the Master and recognized in him one who had realized in life those ideals which he himself had encountered merely in books. Sri Ramakrishna initiated Narayan Shastri, at his earnest request, into the life of sannyas. Pundit Padmalochan, the court pundit of the Maharaja of Burdwan, well known for his scholarship in both the Vedanta and the Nyaya systems of philosophy, accepted the Master as an Incarnation of God. Krishnakishore, a Vedantist scholar, became devoted to the Master. And there arrived Viswanath Upadhyaya, who was to become a favourite devotee; Sri Ramakrishna always addressed him as "Captain". He was a high officer of the King of Nepal and had received the title of Colonel in recognition of his merit. A scholar of the Gita, the Bhagavata, and the Vedanta philosophy, he daily performed the worship of his Chosen Deity with great devotion. "I have read the Vedas and the other scriptures", he said. "I have also met a good many monks and devotees in different places. But it is in Sri Ramakrishna's presence that my spiritual yearnings have been fulfilled. To me he seems to be the embodiment of the truths of the scriptures."
The Knowledge of Brahman in nirvikalpa samadhi had convinced Sri Ramakrishna that the gods of the different religions are but so many readings of the Absolute, and that the Ultimate Reality could never be expressed by human tongue. He understood that all religions lead their devotees by differing paths to one and the same goal. Now he became eager to explore some of the alien religions; for with him understanding meant actual experience.
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Eight years later, some time in November 1874, Sri Ramakrishna was seized with an irresistible desire to learn the truth of the Christian religion. He began to listen to readings from the Bible, by Sambhu Charan Mallick, a gentleman of Calcutta and a devotee of the Master. Sri Ramakrishna became fascinated by the life and teachings of Jesus. One day he was seated in the parlour of Jadu Mallick's garden house (This expression is used throughout to translate the Bengali word denoting a rich man's country house set in a garden.) at Dakshineswar, when his eyes became fixed on a painting of the Madonna and Child. Intently watching it, he became gradually overwhelmed with divine emotion. The figures in the picture took on life, and the rays of light emanating from them entered his soul. The effect of this experience was stronger than that of the vision of Mohammed. In dismay he cried out, "O Mother! What are You doing to me?" And, breaking through the barriers of creed and religion, he entered a new realm of ecstasy. Christ possessed his soul. For three days he did not set foot in the Kali temple. On the fourth day, in the afternoon, as he was walking in the Panchavati, he saw coming toward him a person with beautiful large eyes, serene countenance, and fair skin. As the two faced each other, a voice rang out in the depths of Sri Ramakrishna's soul: "Behold the Christ, who shed His heart's blood for the redemption of the world, who suffered a sea of anguish for love of men. It is He, the Master Yogi, who is in eternal union with God. It is Jesus, Love Incarnate." The Son of Man embraced the Son of the Divine Mother and merged in him. Sri Ramakrishna krishna realized his identity with Christ, as he had already realized his identity with Kali, Rama, Hanuman, Radha, Krishna, Brahman, and Mohammed. The Master went into samadhi and communed with the Brahman with attributes. Thus he experienced the truth that Christianity, too, was a path leading to God-Consciousness. Till the last moment of his life he believed that Christ was an Incarnation of God. But Christ, for him, was not the only Incarnation; there were others — Buddha, for instance, and Krishna.
--- ATTITUDE TOWARD DIFFERENT RELIGIONS
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In the nirvikalpa samadhi Sri Ramakrishna had realized that Brahman alone is real and the world illusory. By keeping his mind six months on the plane of the non-dual Brahman, he had attained to the state of the vijnani, the knower of Truth in a special and very rich sense, who sees Brahman not only in himself and in the transcendental Absolute, but in everything of the world. In this state of vijnana, sometimes, bereft of body-consciousness, he would regard himself as one with Brahman; sometimes, conscious of the dual world, he would regard himself as God's devotee, servant, or child. In order to enable the Master to work for the welfare of humanity, the Divine Mother had kept in him a trace of ego, which he described — according to his mood — as the "ego of Knowledge", the "ego of Devotion", the "ego of a child", or the "ego of a servant". In any case this ego of the Master, consumed by the fire of the Knowledge of Brahman, was an appearance only, like a burnt string. He often referred to this ego as the "ripe ego" in contrast with the ego of the bound soul, which he described as the "unripe" or "green" ego. The ego of the bound soul identifies itself with the body, relatives, possessions, and the world; but the "ripe ego", illumined by Divine Knowledge, knows the body, relatives, possessions, and the world to be unreal and establishes a relationship of love with God alone. Through this "ripe ego" Sri Ramakrishna dealt with the world and his wife. One day, while stroking his feet, Sarada Devi asked the Master, "What do you think of me?" Quick came the answer: "The Mother who is worshipped in the temple is the mother who has given birth to my body and is now living in the nahabat, and it is She again who is stroking my feet at this moment. Indeed, I always look on you as the personification of the Blissful Mother Kali."
Sarada Devi, in the company of her husband, had rare spiritual experiences. She said: "I have no words to describe my wonderful exaltation of spirit as I watched him in his different moods. Under the influence of divine emotion he would sometimes talk on abstruse subjects, sometimes laugh, sometimes weep, and sometimes become perfectly motionless in samadhi. This would continue throughout the night. There was such an extraordinary divine presence in him that now and then I would shake with fear and wonder how the night would pass. Months went by in this way. Then one day he discovered that I had to keep awake the whole night lest, during my sleep, he should go into samadhi — for it might happen at any moment —, and so he asked me to sleep in the nahabat."
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Keshab possessed a complex nature. When passing through a great moral crisis, he spent much of his time in solitude and felt that he heard the voice of God, When a devotional form of worship was introduced into the Brahmo Samaj, he spent hours in singing kirtan with his followers. He visited England land in 1870 and impressed the English people with his musical voice, his simple English, and his spiritual fervour. He was entertained by Queen Victoria. Returning to India, he founded centres of the Brahmo Samaj in various parts of the country. Not unlike a professor of comparative religion in a European university, he began to discover, about the time of his first contact with Sri Ramakrishna, the harmony of religions. He became sympathetic toward the Hindu gods and goddesses, explaining them in a liberal fashion. Further, he believed that he was called by God to dictate to the world God's newly revealed law, the New Dispensation, the Navavidhan.
In 1878 a schism divided Keshab's Samaj. Some of his influential followers accused him of infringing the Brahmo principles by marrying his daughter to a wealthy man before she had attained the marriageable age approved by the Samaj. This group seceded and established the Sadharan Brahmo Samaj, Keshab remaining the leader of the Navavidhan. Keshab now began to be drawn more and more toward the Christ ideal, though under the influence of Sri Ramakrishna his devotion to the Divine Mother also deepened. His mental oscillation between Christ and the Divine Mother of Hinduism found no position of rest. In Bengal and some other parts of India the Brahmo movement took the form of unitarian Christianity, scoffed at Hindu rituals, and preached a crusade against image worship. Influenced by Western culture, it declared the supremacy of reason, advocated the ideals of the French Revolution, abolished the caste-system among its own members, stood for the emancipation of women, agitated for the abolition of early marriage, sanctioned the remarriage of widows, and encouraged various educational and social-reform movements. The immediate effect of the Brahmo movement in Bengal was the checking of the proselytizing activities of the Christian missionaries. It also raised Indian culture in the estimation of its English masters. But it was an intellectual and eclectic religious ferment born of the necessity of the time. Unlike Hinduism, it was not founded on the deep inner experiences of sages and prophets. Its influence was confined to a comparatively few educated men and women of the country, and the vast masses of the Hindus remained outside it. It sounded monotonously only one of the notes in the rich gamut of the Eternal Religion of the Hindus.
--- ARYA SAMAJ
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Shivanath, one day, was greatly impressed by the Master's utter simplicity and abhorrence of praise. He was seated with Sri Ramakrishna in the latter's room when several rich men of Calcutta arrived. The Master left the room for a few minutes. In the mean time Hriday, his nephew, began to describe his samadhi to the visitors. The last few words caught the Master's ear as he entered the room. He said to Hriday: "What a mean-spirited fellow you must be to extol me thus before these rich men! You have seen their costly apparel and their gold watches and chains, and your object is to get from them as much money as you can. What do I care about what they think of me? (Turning to the gentlemen) No, my friends, what he has told you about me is not true. It was not love of God that made me absorbed in God and indifferent to external life. I became positively insane for some time. The sadhus who frequented this temple told me to practise many things. I tried to follow them, and the consequence was that my austerities drove me to insanity." This is a quotation from one of Shivanath's books. He took the Master's words literally and failed to see their real import.
Shivanath vehemently criticized the Master for his other-worldly attitude toward his wife. He writes: "Ramakrishna was practically separated from his wife, who lived in her village home. One day when I was complaining to some friends about the virtual widowhood of his wife, he drew me to one side and whispered in my ear: 'Why do you complain? It is no longer possible; it is all dead and gone.' Another day as I was inveighing against this part of his teaching, and also declaring that our program of work in the Brahmo Samaj includes women, that ours is a social and domestic religion, and that we want to give education and social liberty to women, the saint became very much excited, as was his way when anything against his settled conviction was asserted — a trait we so much liked in him — and exclaimed, 'Go, thou fool, go and perish in the pit that your women will dig for you.' Then he glared at me and said: 'What does a gardener do with a young plant? Does he not surround it with a fence, to protect it from goats and cattle? And when the young plant has grown up into a tree and it can no longer be injured by cattle, does he not remove the fence and let the tree grow freely?' I replied, 'Yes, that is the custom with gardeners.' Then he remarked, 'Do the same in your spiritual life; become strong, be full-grown; then you may seek them.' To which I replied, 'I don't agree with you in thinking that women's work is like that of cattle, destructive; they are our associates and helpers in our spiritual struggles and social progress' — a view with which he could not agree, and he marked his dissent by shaking his head. Then referring to the lateness of the hour he jocularly remarked, 'It is time for you to depart; take care, do not be late; otherwise your woman will not admit you into her room.' This evoked hearty laughter."
Pratap Chandra Mazumdar, the right-hand man of Keshab and an accomplished Brahmo preacher in Europe and America, bitterly criticized Sri Ramakrishna's use of uncultured language and also his austere attitude toward his wife. But he could not escape the spell of the Master's personality. In the course of an article about Sri Ramakrishna, Pratap wrote in the "Theistic Quarterly Review": "What is there in common between him and me? I, a Europeanized, civilized, self-centred, semi-sceptical, so-called educated reasoner, and he, a poor, illiterate, unpolished, half-idolatrous, friendless Hindu devotee? Why should I sit long hours to attend to him, I, who have listened to Disraeli and Fawcett, Stanley and Max Muller, and a whole host of European scholars and divines? . . . And it is not I only, but dozens like me, who do the same. . . . He worships Siva, he worships Kali, he worships Rama, he worships Krishna, and is a confirmed advocate of Vedantic doctrines. . . . He is an idolater, yet is a faithful and most devoted meditator on the perfections of the One Formless, Absolute, Infinite Deity. . . . His religion is ecstasy, his worship means transcendental insight, his whole nature burns day and night with a permanent fire and fever of a strange faith and feeling. . . . So long as he is spared to us, gladly shall we sit at his feet to learn from him the sublime precepts of purity, unworldliness, spirituality, and inebriation in the love of God. . . . He, by his childlike bhakti, by his strong conceptions of an ever-ready Motherhood, helped to unfold it [God as our Mother] in our minds wonderfully. . . . By associating with him we learnt to realize better the divine attributes as scattered over the three hundred and thirty millions of deities of mythological India, the gods of the Puranas."
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But he remained as ever the willing instrument in the hand of God, the child of the Divine Mother, totally untouched by the idea of being a teacher. He used to say that three ideas — that he was a guru, a father, and a master — pricked his flesh like thorns. Yet he was an extraordinary teacher. He stirred his disciples' hearts more by a subtle influence than by actions or words. He never claimed to be the founder of a religion or the organizer of a sect. Yet he was a religious dynamo. He was the verifier of all religions and creeds. He was like an expert gardener, who prepares the soil and removes the weeds, knowing that the plants will grow because of the inherent power of the seeds, producing each its appropriate flowers and fruits. He never thrust his ideas on anybody. He understood people's limitations and worked on the principle that what is good for one may be bad for another. He had the unusual power of knowing the devotees' minds, even their inmost souls, at the first sight. He accepted disciples with the full knowledge of their past tendencies and future possibilities. The life of evil did not frighten him, nor did religious squeamishness raise anybody in his estimation. He saw in everything the unerring finger of the Divine Mother. Even the light that leads astray was to him the light from God.
To those who became his intimate disciples the Master was a friend, companion, and playmate. Even the chores of religious discipline would be lightened in his presence. The devotees would be so inebriated with pure joy in his company that they would have no time to ask themselves whether he was an Incarnation, a perfect soul, or a yogi. His very presence was a great teaching; words were superfluous. In later years his disciples remarked that while they were with him they would regard him as a comrade, but afterwards would tremble to think of their frivolities in the presence of such a great person. They had convincing proof that the Master could, by his mere wish, kindle in their hearts the love of God and give them His vision.
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Suresh Mitra, a beloved disciple whom the Master often addressed as Surendra, had received an English education and held an important post in an English firm. Like many other educated young men of the time, he prided himself on his atheism and led a Bohemian life. He was addicted to drinking. He cherished an exaggerated notion about man's free will. A victim of mental depression, he was brought to Sri Ramakrishna by Ramchandra chandra Dutta. When he heard the Master asking a disciple to practise the virtue of self-surrender to God, he was impressed. But though he tried thenceforth to do so, he was unable to give up his old associates and his drinking. One day the Master said in his presence, "Well, when a man goes to an undesirable place, why doesn't he take the Divine Mother with him?" And to Surendra himself Sri Ramakrishna said: "Why should you drink wine as wine? Offer it to Kali, and then take it as Her prasad, as consecrated drink
. But see that you don't become intoxicated; you must not reel and your thoughts must not wander. At first you will feel ordinary excitement, but soon you will experience spiritual exaltation." Gradually Surendra's entire life was changed. The Master designated him as one of those commissioned by the Divine Mother to defray a great part of his expenses. Surendra's purse was always open for the Master's comfort.
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Harish, a young man in affluent circumstances, renounced his family and took shelter with the Master, who loved him for his sincerity, singleness of pur pose, and quiet nature. He spent his leisure time in prayer and meditation, turning a deaf ear to the entreaties and threats of his relatives. Referring to his undisturbed peace of mind, the Master would say: "Real men are dead to the world though living. Look at Harish. He is an example." When one day the Master asked him to be a little kind to his wife, Harish said: "You must excuse me on this point. This is not the place to show kindness. If I try to be sympathetic to her, there is a possibility of my forgetting the ideal and becoming entangled in the world."
--- BHAVANATH
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Mahimacharan and Pratap Hazra were two devotees outstanding for their pretentiousness and idiosyncrasies. But the Master showed them his unfailing love and kindness, though he was aware of their shortcomings. Mahimacharan Chakravarty had met the Master long before the arrival of the other disciples. He had had the intention of leading a spiritual life, but a strong desire to acquire name and fame was his weakness. He claimed to have been initiated by Totapuri and used to say that he had been following the path of knowledge according to his guru's instructions. He possessed a large library of English and Sanskrit books. But though he pretended to have read them, most of the leaves were uncut. The Master knew all his limitations, yet enjoyed listening to him recite from the Vedas and other scriptures. He would always exhort Mahima to meditate on the meaning of the scriptural texts and to practise spiritual discipline.
Pratap Hazra, a middle-aged man, hailed from a village near Kamarpukur. He was not altogether unresponsive to religious feelings. On a moment's impulse he had left his home, aged mother, wife, and children, and had found shelter in the temple garden at Dakshineswar, where he intended to lead a spiritual life. He loved to argue, and the Master often pointed him out as an example of barren argumentation. He was hypercritical of others and cherished an exaggerated notion of his own spiritual advancement. He was mischievous and often tried to upset the minds of the Master's young disciples, criticizing them for their happy and joyous life and asking them to devote their time to meditation. The Master teasingly compared Hazra to Jatila and Kutila, the two women who always created obstructions in Krishna's sport with the gopis, and said that Hazra lived at Dakshineswar to "thicken the plot" by adding complications.
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Sri Ramakrishna also became acquainted with a number of people whose scholarship or wealth entitled them everywhere to respect. He had met, a few years before, Devendranath Tagore, famous all over Bengal for his wealth, scholarship, saintly character, and social position. But the Master found him disappointing; for, whereas Sri Ramakrishna expected of a saint complete renunciation of the world, Devendranath combined with his saintliness a life of enjoyment. Sri Ramakrishna met the great poet Michael Madhusudan, who had embraced Christianity "for the sake of his stomach". To him the Master could not impart instruction, for the Divine Mother "pressed his tongue". In addition he met Maharaja Jatindra Mohan Tagore, a titled aristocrat of Bengal; Kristodas Pal, the editor, social reformer, and patriot; Iswar Vidyasagar, the noted philanthropist and educator; Pundit Shashadhar, a great champion of Hindu orthodoxy; Aswini Kumar Dutta, a headmaster, moralist, and leader of Indian Nationalism; and Bankim Chatterji, a deputy magistrate, novelist, and essayist, and one of the fashioners of modern Bengali prose. Sri Ramakrishna was not the man to be dazzled by outward show, glory, or eloquence. A pundit without discrimination he regarded as a mere straw. He would search people's hearts for the light of God, and if that was missing he would have nothing to do with them.
--- KRISTODAS PAL
The Europeanized Kristodas Pal did not approve of the Master's emphasis on renunciation and said; "Sir, this cant of renunciation has almost ruined the country. It is for this reason that the Indians are a subject nation today. Doing good to others, bringing education to the door of the ignorant, and above all, improving the material conditions of the country — these should be our duty now. The cry of religion and renunciation would, on the contrary, only weaken us. You should advise the young men of Bengal to resort only to such acts as will uplift the country." Sri Ramakrishna gave him a searching look and found no divine light within, "You man of poor understanding!" Sri Ramakrishna said sharply. "You dare to slight in these terms renunciation and piety, which our scriptures describe as the greatest of all virtues! After reading two pages of English you think you have come to know the world! You appear to think you are omniscient. Well, have you seen those tiny crabs that are born in the Ganges just when the rains set in? In this big universe you are even less significant than one of those small creatures. How dare you talk of helping the world? The Lord will look to that. You haven't the power in you to do it." After a pause the Master continued: "Can you explain to me how you can work for others? I know what you mean by helping them. To feed a number of persons, to treat them when they are sick, to construct a road or dig a well — isn't that all? These, are good deeds, no doubt, but how trifling in comparison with the vastness of the universe! How far can a man advance in this line? How many people can you save from famine? Malaria has ruined a whole province; what could you do to stop its onslaught? God alone looks after the world. Let a man first realize Him. Let a man get the authority from God and be endowed with His power; then, and then alone, may he think of doing good to others. A man should first be purged of all egotism. Then alone will the Blissful Mother ask him to work for the world." Sri Ramakrishna mistrusted philanthropy that presumed to pose as charity. He warned people against it. He saw in most acts of philanthropy nothing but egotism, vanity, a desire for glory, a barren excitement to kill the boredom of life, or an attempt to soothe a guilty conscience. True charity, he taught, is the result of love of God — service to man in a spirit of worship.
--- MONASTIC DISCIPLES
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Narendra was born in Calcutta on January 12, 1863, of an aristocratic kayastha family. His mother was steeped in the great Hindu epics, and his father, a distinguished attorney of the Calcutta High Court, was an agnostic about religion, a friend of the poor, and a mocker at social conventions. Even in his boyhood and youth Narendra possessed great physical courage and presence of mind, a vivid imagination, deep power of thought, keen intelligence, an extraordinary memory, a love of truth, a passion for purity, a spirit of independence, and a tender heart. An expert musician, he also acquired proficiency in physics, astronomy, mathematics, philosophy, history, and literature. He grew up into an extremely handsome young man. Even as a child he practised meditation and showed great power of concentration. Though free and passionate in word and action, he took the vow of austere religious chastity and never allowed the fire of purity to be extinguished by the slightest defilement of body or soul.
As he read in college the rationalistic Western philosophers of the nineteenth century, his boyhood faith in God and religion was unsettled. He would not accept religion on mere faith; he wanted demonstration of God. But very soon his passionate nature discovered that mere Universal Reason was cold and bloodless. His emotional nature, dissatisfied with a mere abstraction, required a concrete support to help him in the hours of temptation. He wanted an external power, a guru, who by embodying perfection in the flesh would still the commotion of his soul. Attracted by the magnetic personality of Keshab, he joined the Brahmo Samaj and became a singer in its choir. But in the Samaj he did not find the guru who could say that he had seen God.
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Kaliprasad visited the Master toward the end of 1883. Given to the practice of meditation and the study of the scriptures. Kali was particularly interested in yoga. Feeling the need of a guru in spiritual life, he came to the Master and was accepted as a disciple. The young boy possessed a rational mind and often felt sceptical about the Personal God. The Master said to him: "Your doubts will soon disappear. Others, too, have passed through such a state of mind. Look at Naren. He now weeps at the names of Radha and Krishna." Kali began to see visions of gods and goddesses. Very soon these disappeared and in meditation he experienced vastness, infinity, and the other attributes of the Impersonal Brahman.
--- SUBODH
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She spent about two months in uninterrupted communion with God, the Baby Gopala never leaving her for a moment. Then the intensity of her vision was lessened; had it not been, her body would have perished. The Master spoke highly of her exalted spiritual condition and said that such vision of God was a rare thing for ordinary mortals. The fun-loving Master one day confronted the critical Narendranath with this simple-minded woman. No two could have presented a more striking contrast. The Master knew of Narendra's lofty contempt for all visions, and he asked the old lady to narrate her experiences to Narendra. With great hesitation she told him her story. Now and then she interrupted her maternal chatter to ask Narendra: "My son, I am a poor ignorant woman. I don't understand anything. You are so learned. Now tell me if these visions of Gopala are true." As Narendra listened to the story he was profoundly moved. He said, "Yes, mother, they are quite true." Behind his cynicism Narendra, too, possessed a heart full of love and tenderness.
--- THE MARCH OF EVENTS
In 1881 Hriday was dismissed from service in the Kali temple, for an act of indiscretion, and was ordered by the authorities never again to enter the garden. In a way the hand of the Divine Mother may be seen even in this. Having taken care of Sri Ramakrishna during the stormy days of his spiritual discipline, Hriday had come naturally to consider himself the sole guardian of his uncle. None could approach the Master without his knowledge. And he would be extremely jealous if Sri Ramakrishna paid attention to anyone else. Hriday's removal made it possible for the real devotees of the Master to approach him freely and live with him in the temple garden.
During the week-ends the householders, enjoying a respite from their office duties, visited the Master. The meetings on Sunday afternoons were of the nature of little festivals. Refreshments were often served. Professional musicians now and then sang devotional songs. The Master and the devotees sang and danced, Sri Ramakrishna frequently going into ecstatic moods. The happy memory of such a Sunday would linger long in the minds of the devotees. Those whom the Master wanted for special instruction he would ask to visit him on Tuesdays and Saturdays. These days were particularly auspicious for the worship of Kali.
--
It was noticed at this time that some of the devotees were making an unbridled display of their emotions. A number of them, particularly among the householders, began to cultivate, though at first unconsciously, the art of shedding tears, shaking the body, contorting the face, and going into trances, attempting thereby to imitate the Master. They began openly to declare Sri Ramakrishna a Divine Incarnation and to regard themselves as his chosen people, who could neglect religious disciplines with impunity. Narendra's penetrating eye soon sized up the situation. He found out that some of these external manifestations were being carefully practised at home, while some were the outcome of malnutrition, mental weakness, or nervous debility. He mercilessly ex posed the devotees who were pretending to have visions, and asked all to develop a healthy religious spirit. Narendra sang inspiring songs for the younger devotees, read with them the Imitation of Christ and the Gita, and held before them the positive ideals of spirituality.
--- LAST DAYS AT COSSIPORE
--
A few hours later the Master said to Narendra: "I said to Her: 'Mother, I cannot swallow food because of my pain. Make it possible for me to eat a little.' She pointed you all out to me and said: 'What? You are eating enough through all these mouths. Isn't that so?' I was ashamed and could not utter another word." This dashed all the hopes of the devotees for the Master's recovery.
"I shall make the whole thing public before I go", the Master had said some time before. On January 1, 1886, he felt better and came down to the garden for a little stroll. It was about three o'clock in the afternoon. Some thirty lay disciples were in the hall or sitting about under the trees. Sri Ramakrishna said to Girish, "Well, Girish, what have you seen in me, that you proclaim me before everybody as an Incarnation of God?" Girish was not the man to be taken by surprise. He knelt before the Master and said, with folded hands, "What can an insignificant person like myself say about the One whose glory even sages like Vyasa and Valmiki could not adequately measure?" The Master was profoundly moved. He said: "What more shall I say? I bless you all. Be illumined!" He fell into a spiritual mood. Hearing these words the devotees, one and all, became overwhelmed with emotion. They rushed to him and fell at his feet. He touched them all, and each received an appropriate benediction. Each of them, at the touch of the Master, experienced ineffable bliss. Some laughed, some wept, some sat down to meditate, some began to pray. Some saw light, some had visions of their Chosen Ideals, and some felt within their bodies the rush of spiritual power.
--
Sri Ramakrishna was sinking day by day. His diet was reduced to a minimum and he found it almost im possible to swallow. He whispered to M.: "I am bearing all this cheerfully, for otherwise you would be weeping. If you all say that it is better that the body should go rather than suffer this torture, I am willing." The next morning he said to his depressed disciples seated near the bed: "Do you know what I see? I see that God alone has become everything. Men and animals are only frameworks covered with skin, and it is He who is moving through their heads and limbs. I see that it is God Himself who has become the block, the executioner, and the victim for the sacrifice.' He fainted with emotion. Regaining partial consciousness, he said: "Now I have no pain. I am very well." Looking at Latu he said: "There sits Latu resting his head on the palm of his hand. To me it is the Lord who is seated in that posture."
The words were tender and touching. Like a mother he caressed Narendra and Rakhal, gently stroking their faces. He said in a half whisper to M., "Had this body been allowed to last a little longer, many more souls would have been illumined." He paused a moment and then said: "But Mother has ordained otherwise. She will take me away lest, finding me guileless and foolish, people should take advantage of me and persuade me to bestow on them the rare gifts of spirituality." A few minutes later he touched his chest and said: "Here are two beings. One is She and the other is Her devotee. It is the latter who broke his arm, and it is he again who is now ill. Do you understand me?" After a pause he added: "Alas! To whom shall I tell all this? Who will understand me?" "Pain", he consoled them again, 'is unavoidable as long as there is a body. The Lord takes on the body for the sake of His devotees."
Yet one is not sure whether the Master's soul actually was tortured by this agonizing disease. At least during his moments of spiritual exaltation — which became almost constant during the closing days of his life on earth — he lost all consciousness of the body, of illness and suffering. One of his attendants (Latu, later known as Swami Adbhutananda.) said later on: "While Sri Ramakrishna lay sick he never actually suffered pain. He would often say: 'O mind! Forget the body, forget the sickness, and remain merged in Bliss.' No, he did not really suffer. At times he would be in a state when the thrill of joy was clearly manifested in his body. Even when he could not speak he would let us know in some way that there was no suffering, and this fact was clearly evident to all who watched him. People who did not understand him thought that his suffering was very great. What spiritual joy he transmitted to us at that time! Could such a thing have been possible if he had 'been suffering physically? It was during this period that he taught us again these truths: 'Brahman is always unattached. The three gunas are in It, but It is unaffected by them, just as the wind carries odour yet remains odourless.' 'Brahman is Infinite Being, Infinite Wisdom, Infinite Bliss. In It there exist no delusion, no misery, no disease, no death, no growth, no decay.' 'The Transcendental Being and the being within are one and the same. There is one indivisible Absolute Existence.'"
The Holy Mother secretly went to a Siva temple across the Ganges to intercede with the Deity for the Master's recovery. In a revelation she was told to prepare herself for the inevitable end.
--
Sri Ramakrishna said to him: "Today I have given you my all and I am now only a poor fakir, possessing nothing. By this power you will do immense good in the world, and not until it is accomplished will you return." Henceforth the Master lived in the disciple.
Doubt, however, dies hard. After one or two days Narendra said to himself, "If in the midst of this racking physical pain he declares his Godhead, then only shall I accept him as an Incarnation of God." He was alone by the bedside of the Master. It was a passing thought, but the Master smiled. Gathering his remaining strength, he distinctly said, "He who was Rama and Krishna is now, in this body, Ramakrishna — but not in your Vedantic sense." Narendra was stricken with shame.
0.00 - The Book of Lies Text, #The Book of Lies, #Aleister Crowley, #Philosophy
true as is possible to human language.
The verse from Tennyson is inserted partly because
--
posed of more or less disconnected elements. I refer
to THE BOOK OF LIES. In this there are 93 chapters:
--
came into my possession. It had occurred to me to
write a book `THE BOOK OF LIES, WHICH IS
--
Not-Being, the three possible modes of conceiving the universe.
The statement, Nothing is Not , technically equivalent to
--
identified with the four possible modes of conceiving the
universe; Horus unites these.
--
better to say, he recognises it as Nothing, in that positive
sense of the word, which is only intelligible in
--
This I persisteth not, posteth not through genera-
tions, changeth momently, finally is dead.
--
one point, however mobile, and postulate it a a point
at rest, calculating the motions of all other points
--
positive side is beyond even silence.
Nevertheless, One True God crieth hriliu!
--
things neither of which possesses any rational
meaning.
--
as far as possible to realise, the language of Beyond
the Abyss, the student will succeed in bringing his
--
as the Chela may possess; let him occupy himself,
rather, with the task of getting rid of his personality;
--
Proof is only possible in mathematics, and mathe-
matics is only a matter of arbitrary conventions.
--
position previous to making the divisions.
In paragraph 5 it is shown that this is because of
--
non distributia medii. It is possible that considerations
with Sir Wm. Hamilton's qualification (or quantifica-
--
the best in the best of all possible worlds". Nor does the
wealthiest of our Dukes complain to his cronies that
--
the spirits, and explains his own position. Their real
mission was to rouse him to confidence and action.
--
No! if creation did possess an aim
(It does not.) it were only to make hash
--
already postulated as beyond IT. The suggestion is, that there may be somethin
falsely described as silence, to represent absence-of-conception beyond that
--
It would be possible to interpret this chapter in its entirety as an adverse
criticism of metaphysics as such, and this is doubtless one of its many sub-
--
a post-card with these words: "Do as I do."
The word "sucker" is borrowed from American
0.00 - THE GOSPEL PREFACE, #The Gospel of Sri Ramakrishna, #Sri Ramakrishna, #Hinduism
The reader will find mentioned in this work many visions and experiences that fall outside the ken of physical science and even psychology. With the development of modern knowledge the border line between the natural and the supernatural is ever shifting its position. Genuine mystical experiences are not as suspect now as they were half a century ago. The words of Sri Ramakrishna have already exerted a tremendous influence in the land of his birth. Savants of Europe have found in his words the ring of universal truth.
But these words were not the product of intellectual cogitation; they were rooted in direct experience. Hence, to students of religion, psychology, and physical science, these experiences of the Master are of immense value for the understanding of religious phenomena in general. No doubt Sri Ramakrishna was a Hindu of the Hindus; yet his experiences transcended the limits of the dogmas and creeds of Hinduism. Mystics of religions other than Hinduism will find in Sri Ramakrishna's experiences a corroboration of the experiences of their own prophets and seers. And this is very important today for the resuscitation of religious values. The sceptical reader may pass by the supernatural experiences; he will yet find in the book enough material to provoke his serious thought and solve many of his spiritual problems.
--
In the life of the great Saviours and Prophets of the world it is often found that they are accompanied by souls of high spiritual potency who play a conspicuous part in the furtherance of their Master's mission. They become so integral a part of the life and work of these great ones that posterity can think of them only in mutual association. Such is the case with Sri Ramakrishna and M., whose diary has come to be known to the world as the Gospel of Sri Ramakrishna in English and as Sri Rmakrishna Kathmrita in the original Bengali version.
Sri Mahendra Nath Gupta, familiary known to the readers of the Gospel by his pen name M., and to the devotees as Master Mahashay, was born on the 14th of July, 1854 as the son of Madhusudan Gupta, an officer of the Calcutta High Court, and his wife, Swarnamayi Devi. He had a brilliant scholastic career at Hare School and the Presidency College at Calcutta. The range of his studies included the best that both occidental and oriental learning had to offer. English literature, history, economics, western philosophy and law on the one hand, and Sanskrit literature and grammar, Darsanas, Puranas, Smritis, Jainism, Buddhism, astrology and Ayurveda on the other were the subjects in which he attained considerable proficiency.
--
Sri Ramakrishna was a teacher for both the Orders of mankind, Sannysins and householders. His own life offered an ideal example for both, and he left behind disciples who followed the highest traditions he had set in respect of both these ways of life. M., along with Nag Mahashay, exemplified how a householder can rise to the highest level of sagehood. M. was married to Nikunja Devi, a distant relative of Keshab Chander Sen, even when he was reading at College, and he had four children, two sons and two daughters. The responsibility of the family, no doubt, made him dependent on his professional income, but the great devotee that he was, he never compromised with ideals and principles for this reason. Once when he was working as the headmaster in a school managed by the great Vidysgar, the results of the school at the public examination happened to be rather poor, and Vidysgar attri buted it to M's preoccupation with the Master and his consequent failure to attend adequately to the school work. M. at once resigned his post without any thought of the morrow. Within a fortnight the family was in poverty, and M. was one day pacing up and down the verandah of his house, musing how he would feed his children the next day. Just then a man came with a letter addressed to 'Mahendra Babu', and on opening it, M. found that it was a letter from his friend Sri Surendra Nath Banerjee, asking whether he would like to take up a professorship in the Ripon College. In this way three or four times he gave up the job that gave him the wherewithal to support the family, either for upholding principles or for practising spiritual Sadhanas in holy places, without any consideration of the possible dire worldly consequences; but he was always able to get over these difficulties somehow, and the interests of his family never suffered. In spite of his disregard for worldly goods, he was, towards the latter part of his life, in a fairly flourishing condition as the proprietor of the Morton School which he developed into a noted educational institution in the city. The Lord has said in the Bhagavad Git that in the case of those who think of nothing except Him, He Himself would take up all their material and spiritual responsibilities. M. was an example of the truth of the Lord's promise.
Though his children received proper attention from him, his real family, both during the Master's lifetime and after, consisted of saints, devotees, Sannysins and spiritual aspirants. His life exemplifies the Master's teaching that an ideal householder must be like a good maidservant of a family, loving and caring properly for the children of the house, but knowing always that her real home and children are elsewhere. During the Master's lifetime he spent all his Sundays and other holidays with him and his devotees, and besides listening to the holy talks and devotional music, practised meditation both on the Personal and the Impersonal aspects of God under the direct guidance of the Master. In the pages of the Gospel the reader gets a picture of M.'s spiritual relationship with the Master how from a hazy belief in the Impersonal God of the Brahmos, he was step by step brought to accept both Personality and Impersonality as the two aspects of the same Non-dual Being, how he was convinced of the manifestation of that Being as Gods, Goddesses and as Incarnations, and how he was established in a life that was both of a Jnni and of a Bhakta. This Jnni-Bhakta outlook and way of living became so dominant a feature of his life that Swami Raghavananda, who was very closely associated with him during his last six years, remarks: "Among those who lived with M. in latter days, some felt that he always lived in this constant and conscious union with God even with open eyes (i.e., even in waking consciousness)." (Swami Raghavananda's article on M. in Prabuddha Bharata vol. XXXVII. P. 442.)
--
While many educated people heard Sri Ramakrishna's talks, it was given to this illustrious personage alone to leave a graphic and exact account of them for posterity, with details like date, hour, place, names and particulars about participants. Humanity owes this great book to the ingrained habit of diary-keeping with which M. was endowed.
Even as a boy of about thirteen, while he was a student in the 3rd class of the Hare School, he was in the habit of keeping a diary. "Today on rising," he wrote in his diary, "I greeted my father and mother, prostrating on the ground before them" (Swami Nityatmananda's 'M The A postle and the Evangelist' Part I. P 29.) At another place he wrote, "Today, while on my way to school, I visited, as usual, the temples of Kli, the Mother at Tharitharia, and of Mother Sitala, and paid my obeisance to them." About twenty-five years after, when he met the Great Master in the spring of 1882, it was the same instinct of a born diary-writer that made him begin his book, 'unique in the literature of hagiography', with the memorable words: "When hearing the name of Hari or Rma once, you shed tears and your hair stands on end, then you may know for certain that you do not have to perform devotions such as Sandhya any more."
--
During the Master's lifetime M. does not seem to have revealed the contents of his diary to any one. There is an unconfirmed tradition that when the Master saw him taking notes, he expressed apprehension at the possibility of his utilising these to publicise him like Keshab Sen; for the Great Master was so full of the spirit of renunciation and humility that he disliked being lionised. It must be for this reason that no one knew about this precious diary of M. for a decade until he brought out selections from it as a pamphlet in English in 1897 with the Holy Mother's blessings and permission. The Holy Mother, being very much pleased to hear parts of the diary read to her in Bengali, wrote to M.: "When I heard the Kathmrita, (Bengali name of the book) I felt as if it was he, the Master, who was saying all that." ( Ibid Part I. P 37.)
The two pamphlets in English entitled the Gospel of Sri Ramakrishna appeared in October and November 1897. They drew the spontaneous acclamation of Swami Vivekananda, who wrote on 24th November of that year from Dehra Dun to M.:"Many many thanks for your second leaflet. It is indeed wonderful. The move is quite original, and never was the life of a Great Teacher brought before the public untarnished by the writer's mind, as you are doing. The language also is beyond all praise, so fresh, so pointed, and withal so plain and easy. I cannot express in adequate terms how I have enjoyed them. I am really in a transport when I read them. Strange, isn't it? Our Teacher and Lord was so original, and each one of us will have to be original or nothing.
--
And Swamiji added a post script to the letter: "Socratic dialogues are Plato all over you are entirely hidden. Moreover, the dramatic part is infinitely beautiful. Everybody likes it here or in the West." Indeed, in order to be unknown, Mahendranath had used the pen-name M., under which the book has been appearing till now. But so great a book cannot remain obscure for long, nor can its author remain unrecognised by the large public in these modern times. M. and his book came to be widely known very soon and to meet the growing demand, a full-sized book, Vol. I of the Gospel, translated by the author himself, was published in 1907 by the Brahmavadin Office, Madras. A second edition of it, revised by the author, was brought out by the Ramakrishna Math, Madras in December 1911, and subsequently a second part, containing new chapters from the original Bengali, was published by the same Math in 1922. The full English translation of the Gospel by Swami Nikhilananda appeared first in 1942.
In Bengali the book is published in five volumes, the first part having appeared in 1902
--
It looks as if M. was brought to the world by the Great Master to record his words and transmit them to posterity. Swami Sivananda, a direct disciple of the Master and the second President of the Ramakrishna Math and Mission, says on this topic: "Whenever there was an interesting talk, the Master would call Master Mahashay if he was not in the room, and then draw his attention to the holy words spoken. We did not know then why the Master did so. Now we can realise that this action of the Master had an important significance, for it was reserved for Master Mahashay to give to the world at large the sayings of the Master." ( Vednta Kesari Vol. XIX P 141.) Thanks to M., we get, unlike in the case of the great teachers of the past, a faithful record with date, time, exact report of conversations, description of concerned men and places, references to contemporary events and personalities and a hundred other details for the last four years of the Master's life (1882-'86), so that no one can doubt the historicity of the Master and his teachings at any time in the future.
M. was, in every respect, a true missionary of Sri Ramakrishna right from his first acquaintance with him in 1882. As a school teacher, it was a practice with him to direct to the Master such of his students as had a true spiritual dis position. Though himself prohibited by the Master to take to monastic life, he encouraged all spiritually inclined young men he came across in his later life to join the monastic Order. Swami Vijnanananda, a direct Sannysin disciple of the Master and a President of the Ramakrishna Order, once remarked to M.: "By enquiry, I have come to the conclusion that eighty percent and more of the Sannysins have embraced the monastic life after reading the Kathmrita (Bengali name of the book) and coming in contact with you." ( M
--
In 1905 he retired from the active life of a Professor and devoted his remaining twenty-seven years exclusively to the preaching of the life and message of the Great Master. He bought the Morton Institution from its original proprietors and shifted it to a commodious four-storeyed house at 50 Amherst Street, where it flourished under his management as one of the most efficient educational institutions in Calcutta. He generally occupied a staircase room at the top of it, cooking his own meal which consisted only of milk and rice without variation, and attended to all his personal needs himself. His dress also was the simplest possible. It was his conviction that limitation of personal wants to the minimum is an important aid to holy living. About one hour in the morning he would spend in inspecting the classes of the school, and then retire to his staircase room to pour over his diary and live in the divine atmosphere of the earthly days of the Great Master, unless devotees and admirers had already gathered in his room seeking his holy company.
In appearance, M. looked a Vedic Rishi. Tall and stately in bearing, he had a strong and well-built body, an unusually broad chest, high forehead and arms extending to the knees. His complexion was fair and his prominent eyes were always tinged with the expression of the divine love that filled his heart. Adorned with a silvery beard that flowed luxuriantly down his chest, and a shining face radiating the serenity and gravity of holiness, M. was as im posing and majestic as he was handsome and engaging in appearance. Humorous, sweet-tongued and eloquent when situations required, this great Maharishi of our age lived only to sing the glory of Sri Ramakrishna day and night.
0.00 - The Wellspring of Reality, #Synergetics - Explorations in the Geometry of Thinking, #R Buckminster Fuller, #Science
Intellectually advantaged with no more than the child's facile, lucid eagerness to understand constructively and usefully the major transformational events of our own times, it probably is synergetically advantageous to review swiftly the most comprehensive inventory of the most powerful human environment transforming events of our totally known and reasonably extended history. This is especially useful in winnowing out and understanding the most significant of the metaphysical revolutions now recognized as swiftly tending to reconstitute history. By such a comprehensively schematic review, we might identify also the unprecedented and possibly heretofore overlooked pivotal revolutionary events not only of today but also of those trending to be central to tomorrow's most cataclysmic changes.
It is synergetically reasonable to assume that relativistic evaluation of any of the separate drives of art, science, education, economics, and ideology, and their complexedly interacting trends within our own times, may be had only through the most comprehensive historical sweep of which we are capable.
--
The sup posed location of the threshold between animate and inanimate was methodically narrowed down by experimental science until it was confined specifically within the domain of virology. Virologists have been too busy, for instance, with their DNA-RNA genetic code isolatings, to find time to see the synergetic significance to society of the fact that they have found that no physical threshold does in fact exist between animate and inanimate. The possibility of its existence vanished because the sup posedly unique physical qualities of both animate and inanimate have persisted right across yesterday's sup posed threshold in both directions to permeate one another's-previously perceived to be exclusive- domains. Subsequently, what was animate has become foggier and foggier, and what is inanimate clearer and clearer. All organisms consist physically and in entirety of inherently inanimate atoms. The inanimate alone is not only omnipresent but is alone experimentally demonstrable. Belated news of the elimination of this threshold must be interpreted to mean that whatever life may be, it has not been isolated and thereby identified as residual in the biological cell, as had been sup posed by the false assumption that there was a separate physical phenomenoncalled animate within which life existed. No life per se has been isolated. The threshold between animate and inanimate has vanished. Those chemists who are preoccupied in synthesizing the particular atomically structured molecules identified as the prime constituents of humanly employed organisms will, even if they are chemically successful, be as remote from creating life as are automobile manufacturers from creating the human drivers of their automobiles. Only the physical connections and development complexes of distinctly "nonlife" atoms into molecules, into cells, into animals, has been and will be discovered. The genetic coding of the design controls of organic systems offers no more explanation of life than did the specifications of the designs of the telephone system's apparatus and operation explain the nature of the life that communicates weightlessly to life over the only physically ponderable telephone system. Whatever else life may be, we know it is weightless. At the moment of death, no weight is lost. All the chemicals, including the chemist's life ingredients, are present, but life has vanished. The physical is inherently entropic, giving off energy in ever more disorderly ways. The metaphysical is antientropic, methodically marshalling energy. Life is antientropic.
It is spontaneously inquisitive. It sorts out and endeavors to understand.
The overconcentration on details of hyperspecialization has also been responsible for the lack of recognition by science of its inherently mandatory responsibility to reorient all our educational curricula because of the synergetically disclosed, but popularly uncomprehended, significance of the 1956 Nobel Prize-winning discovery in physics of the experimental invalidation of the concept of "parity" by which science previously had misassumed that positive-negative complementations consisted exclusively of mirror-imaged behaviors of physical phenomena.
Science's self-assumed responsibility has been self-limited to disclosure to society only of the separate, sup posedly physical (because separately weighable) atomic component isolations data. Synergetic integrity would require the scientists to announce that in reality what had been identified heretofore as physical is entirely metaphysical-because synergetically weightless. Metaphysical has been science's designation for all weightless phenomena such as thought. But science has made no experimental finding of any phenomena that can be described as a solid, or as continuous, or as a straight surface plane, or as a straight line, or as infinite anything. We are now synergetically forced to conclude that all phenomena are metaphysical; wherefore, as many have long suspected-like it or not-life is but a dream.Science has found no up or down directions of Universe, yet scientists are personally so ill-coordinated that they all still personally and sensorially see "solids" going up or down-as, for instance, they see the Sun "going down." Sensorially disconnected from their theoretically evolved information, scientists discern no need on their part to suggest any educational reforms to correct the misconceiving that science has tolerated for half a millennium.
0.01f - FOREWARD, #The Phenomenon of Man, #Pierre Teilhard de Chardin, #Christianity
as well as us. But it is peculiar to man to occupy a position in
32
--
man effordessly to take the central position we prophesied the
momentary summit of an anthropogenesis which is itself the
--
universe even a positivist one remains unsatisfying unless it
35
0.01 - I - Sri Aurobindos personality, his outer retirement - outside contacts after 1910 - spiritual personalities- Vibhutis and Avatars - transformtion of human personality, #Evening Talks With Sri Aurobindo, #unset, #Zen
This period of outer retirement was one of intense Sadhana and of intellectual activity it was also one during which he acted on external events, though he was not dedicated outwardly to a public cause. About his own retirement he writes: "But this did not mean, as most people sup posed, that he [Sri Aurobindo] had retired into some height of spiritual experience devoid of any further interest in the world or in the fate of India. It could not mean that, for the very principle of his Yoga was not only to realise the Divine and attain to a complete spiritual consciousness, but also to take all life and all world activity into the scope of this spiritual consciousness and action and to base life on the Spirit and give it a spiritual meaning. In his retirement Sri Aurobindo kept a close watch on all that was happening in the world and in India and actively intervened, whenever necessary, but solely with a spiritual force and silent spiritual action; for it is part of the experience of those who have advanced in yoga that besides the ordinary forces and activities of the mind and life and body in Matter, there are other forces and powers that can and do act from behind and from above; there is also a spiritual dynamic power which can be possessed by those who are advanced in spiritual consciousness, though all do not care to possess or, possessing, to use it and this power is greater than any other and more effective. It was this force which, as soon as he attained to it, he used at first only in a limited field of personal work, but afterwards in a constant action upon the world forces."[1]
Twice he found it necessary to go out of his way to make public pronouncements on important world-issues, which shows distinctly that renunciation of life is not a part of his Yoga. "The first was in relation to the Second World War. At the beginning he did not actively concern himself with it, but when it appeared as if Hitler would crush all the forces op posed to him and Nazism dominate the world, he began to intervene."[2]
--
The gospel of the Supermind which Sri Aurobindo brought to man envisages a new level of consciousness beyond Mind. When this level is attained it im poses a complete and radical reintegration of the human personality. Sri Aurobindo was not merely the exponent but the embodiment of the new, dynamic truth of the Supermind. While exploring and sounding the tremendous possibilities of human personality in his intense spiritual Sadhana, he has shown us that practically there are no limits to its expansion and ascent. It can reach in its growth what appears to man at present as a 'divine' status. It goes without saying that this attainment is not an easy task; there are conditions to be fulfilled for the transformation from the human to the divine.
The Gita in its chapters on the Vibhuti and the Avatar takes in general the same position. It shows that the present formula of our nature, and therefore the mental personality of man, is not final. A Vibhuti embodies in a human manifestation a certain divine quality and thus demonstrates the possibility of overcoming the limits of ordinary human personality. The Vibhuti the embodiment of a divine quality or power, and the Avatar the divine incarnation, are not to be looked upon as supraphysical miracles thrown at humanity without regard to the process of evolution; they are, in fact, indications of human possibility, a sign that points to the goal of evolution.
In his Essays on the Gita, Sri Aurobindo says about the Avatar: "He may, on the other hand, descend as an incarnation of divine life, the divine personality and power in its characteristic action, for a mission ostensibly social, ethical and political, as is represented in the story of Rama or Krishna; but always then this descent becomes in the soul of the race a permanent power for the inner living and the spiritual rebirth."[5]
--
It is clear that Sri Aurobindo interpreted the traditional idea of the Vibhuti and the Avatar in terms of the evolutionary possibilities of man. But more directly he has worked out the idea of the 'gnostic individual' in his masterpiece The Life Divine. He says: "A supramental gnostic individual will be a spiritual Person, but not a personality in the sense of a pattern of being marked out by a settled combination of fixed qualities, a determined character; he cannot be that since he is a conscious expression of the universal and the transcendent." Describing the gnostic individual he says: "We feel ourselves in the presence of a light of consciousness, a potency, a sea of energy, can distinguish and describe its free waves of action and quality, but not fix itself; and yet there is an impression of personality, the presence of a powerful being, a strong, high or beautiful recognisable Someone, a Person, not a limited creature of Nature but a Self or Soul, a Purusha."[8]
One feels that he was describing the feeling of some of us, his disciples, with regard to him in his inimitable way.
--
This possibility of the human touching and manifesting the Divine has been realised during the course of human history whenever a great spiritual Light has appeared on earth. One of the pur poses of this book is to show how Sri Aurobindo himself reflected the unlimited Beyond in his own self.
Greatness is magnetic and in a sense contagious. Wherever manifested, greatness is claimed by humanity as something that reveals the possibility of the race. The highest utility of greatness is not merely to attract us but to inspire us to follow it and rise to our own highest spiritual stature. To the majority of men Truth remains abstract, impersonal and far unless it is seen and felt concretely in a human personality. A man never knows a truth actively except through a person and by embodying it in his own personality. Some glimpse of the Truth-Consciousness which Sri Aurobindo embodied may be caught in these Evening Talks.
***
0.01 - Letters from the Mother to Her Son, #Some Answers From The Mother, #The Mother, #Integral Yoga
have the time or the possibility to come here? Once you did let
me hope for a visit.
0.01 - Life and Yoga, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
God. Therefore we see in India that a sharp incompatibility has been created between life in the world and spiritual growth and perfection, and although the tradition and ideal of a victorious harmony between the inner attraction and the outer demand remains, it is little or else very imperfectly exemplified. In fact, when a man turns his vision and energy inward and enters on the path of Yoga, he is popularly sup posed to be lost inevitably to the great stream of our collective existence and the secular effort of humanity. So strongly has the idea prevailed, so much has it been emphasised by prevalent philosophies and religions that to escape from life is now commonly considered as not only the necessary condition, but the general object of Yoga. No synthesis of Yoga can be satisfying which does not, in its aim, reunite God and Nature in a liberated and perfected human life or, in its method, not only permit but favour the harmony of our inner and outer activities and experiences in the divine consummation of both. For man is precisely that term and symbol of a higher Existence descended into the material world in which it is possible for the lower to transfigure itself and put on the nature of the higher and the higher to reveal itself in the forms of the lower. To avoid the life which is given him for the realisation of that possibility, can never be either the indispensable condition or the whole and ultimate object of his supreme endeavour or of his most powerful means of self-fulfilment. It can only be a temporary necessity under certain conditions or a specialised extreme effort im posed on the individual so as to prepare a greater general possibility for the race. The true and full object and utility of Yoga can only be accomplished when the conscious
Yoga in man becomes, like the subconscious Yoga in Nature, outwardly conterminous with life itself and we can once more, looking out both on the path and the achievement, say in a more perfect and luminous sense: "All life is Yoga."
0.02 - Letters to a Sadhak, #Some Answers From The Mother, #The Mother, #Integral Yoga
door to the possibility of being beaten yourself.
You are expecting those who are working with you to be geniuses. It is not quite fair.
--
This was to remove all possibility of a feeling of scolding or
reproach in what I was saying, because there was nothing of
--
morning you were missing from your post from 9:30 to
10:30." X said, "But Y also takes off sometimes."
--
by strong ropes from rings fixed to a bar above. The supporting posts are securely set in the ground. I was thinking that
something similar could be made for the sieve.
--
that it is I who gave the order to make all possible use of the old
pieces of wood.
--
be very happy to cut down expenses as much as possible.
But when we came to the details of carrying this out, we always found ourselves confronted with the same difficulty: whom
--
(masons, carpenters, painters, coolies, etc.) whom you positively
want to keep and tell them that the notice which is going to be
--
elsewhere. To avoid any possible misunderstanding, it would be
best if X or Y speaks to them in your presence.
--
Is it possible? For example, if there are cracks in a roof,
I want to know the exact cause. How can I identify
--
Remorse is of no use; you have to feel the joy of the possibility
of making further progress.
--
X as far as possible. But if contact is established, beware of
subconscious reactions and be very vigilant.
0.02 - The Three Steps of Nature, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
Afterwards we may more easily find the one common principle and the one common power from which all derive their being and tendency, towards which all subconsciously move and in which, therefore, it is possible for all consciously to unite.
The progressive self-manifestation of Nature in man, termed in modern language his evolution, must necessarily depend upon three successive elements. There is that which is already evolved; there is that which, still imperfect, still partly fluid, is persistently in the stage of conscious evolution; and there is that which is to be evolved and may perhaps be already
--
displayed, if not constantly, then occasionally or with some regularity of recurrence, in primary formations or in others more developed and, it may well be, even in some, however rare, that are near to the highest possible realisation of our present humanity. For the march of Nature is not drilled to a regular and mechanical forward stepping. She reaches constantly beyond herself even at the cost of subsequent deplorable retreats.
She has rushes; she has splendid and mighty outbursts; she has immense realisations. She storms sometimes passionately forward hoping to take the kingdom of heaven by violence.
--
Matter, which, however the too ethereally spiritual may despise it, is our foundation and the first condition of all our energies and realisations, and the Life-Energy which is our means of existence in a material body and the basis there even of our mental and spiritual activities. She has successfully achieved a certain stability of her constant material movement which is at once sufficiently steady and durable and sufficiently pliable and mutable to provide a fit dwelling-place and instrument for the progressively manifesting god in humanity. This is what is meant by the fable in the Aitareya Upanishad which tells us that the gods rejected the animal forms successively offered to them by the Divine Self and only when man was produced, cried out, "This indeed is perfectly made," and consented to enter in. She has effected also a working compromise between the inertia of matter and the active Life that lives in and feeds on it, by which not only is vital existence sustained, but the fullest developments of mentality are rendered possible. This equilibrium constitutes the basic status of Nature in man and is termed in the language of Yoga his gross body com posed
The Three Steps of Nature
--
Equally, the vital and nervous energies in us are there for a great utility; they too demand the divine realisation of their possibilities in our ultimate fulfilment. The great part assigned to this element in the universal scheme is powerfully emphasised by the catholic wisdom of the Upanishads. "As the spokes of a wheel in its nave, so in the Life-Energy is all established, the triple knowledge and the Sacrifice and the power of the strong and the purity of the wise. Under the control of the LifeEnergy is all this that is established in the triple heaven."2 It is therefore no integral Yoga that kills these vital energies, forces them into a nerveless quiescence or roots them out as the source
annakos.a and pran.akos.a.
--
common possession. In actual appearance it would seem as if it were only developed to the fullest in individuals and as if there were great numbers and even the majority in whom it is either a small and ill-organised part of their normal nature or not evolved at all or latent and not easily made active.
Certainly, the mental life is not a finished evolution of Nature; it is not yet firmly founded in the human animal. The sign is that the fine and full equilibrium of vitality and matter, the sane, robust, long-lived human body is ordinarily found only in races or classes of men who reject the effort of thought, its disturbances, its tensions, or think only with the material mind.
Civilised man has yet to establish an equilibrium between the fully active mind and the body; he does not normally possess it.
Indeed, the increasing effort towards a more intense mental life seems to create, frequently, an increasing disequilibrium of the human elements, so that it is possible for eminent scientists to describe genius as a form of insanity, a result of degeneration, a pathological morbidity of Nature. The phenomena which are used to justify this exaggeration, when taken not separately, but in connection with all other relevant data, point to a different truth. Genius is one attempt of the universal Energy to so quicken and intensify our intellectual powers that they shall be prepared for those more puissant, direct and rapid faculties which constitute the play of the supra-intellectual or divine mind. It is not, then, a freak, an inexplicable phenomenon, but a perfectly natural next step in the right line of her evolution.
She has harmonised the bodily life with the material mind, she is harmonising it with the play of the intellectual mentality; for that, although it tends to a depression of the full animal and vital vigour, need not produce active disturbances. And she is shooting yet beyond in the attempt to reach a still higher level.
--
Moreover the whole trend of modern thought and modern endeavour reveals itself to the observant eye as a large conscious effort of Nature in man to effect a general level of intellectual equipment, capacity and farther possibility by universalising the opportunities which modern civilisation affords for the mental life. Even the preoccupation of the European intellect, the protagonist of this tendency, with material Nature and the externalities of existence is a necessary part of the effort. It seeks to prepare a sufficient basis in man's physical being and vital energies and in his material environment for his full mental possibilities. By the spread of education, by the advance of the backward races, by the elevation of depressed classes, by the multiplication of labour-saving appliances, by the movement
The Three Steps of Nature
--
And when the preliminary conditions are satisfied, when the great endeavour has found its base, what will be the nature of that farther possibility which the activities of the intellectual life must serve? If Mind is indeed Nature's highest term, then the entire development of the rational and imaginative intellect and the harmonious satisfaction of the emotions and sensibilities must be to themselves sufficient. But if, on the contrary, man is more than a reasoning and emotional animal, if beyond that which is being evolved, there is something that has to be evolved, then it may well be that the fullness of the mental life, the suppleness, flexibility and wide capacity of the intellect, the ordered richness of emotion and sensibility may be only a passage towards the development of a higher life and of more powerful faculties which are yet to manifest and to take possession of the lower instrument, just as mind itself has so taken possession of the body that the physical being no longer lives only for its own satisfaction but provides the foundation and the materials for a superior activity.
The assertion of a higher than the mental life is the whole foundation of Indian philosophy and its acquisition and organisation is the veritable object served by the methods of Yoga.
--
Do such psychological conceptions correspond to anything real and possible? All Yoga asserts them as its ultimate experience and supreme aim. They form the governing principles of our highest possible state of consciousness, our widest possible range of existence. There is, we say, a harmony of supreme faculties, corresponding roughly to the psychological faculties of revelation, inspiration and intuition, yet acting not in the intuitive reason or the divine mind, but on a still higher plane, which see Truth directly face to face, or rather live in the truth of things both universal and transcendent and are its formulation and luminous activity. And these faculties are the light of a conscious existence superseding the egoistic and itself both cosmic and transcendent, the nature of which is Bliss. These are obviously divine and, as man is at present apparently constituted, superhuman states of consciousness and activity. A trinity of transcendent existence, self-awareness and self-delight7 is, indeed, the metaphysical description of the supreme Atman, the self-formulation, to our awakened knowledge, of the Unknowable whether conceived as a pure Impersonality or as a cosmic Personality manifesting the universe. But in Yoga they are regarded also in their psychological aspects as states of subjective existence to which our waking consciousness is now alien, but which dwell in us in a superconscious plane and to which, therefore, we may always ascend.
For, as is indicated by the name, causal body (karan.a), as op posed to the two others which are instruments (karan.a), this crowning manifestation is also the source and effective power of all that in the actual evolution has preceded it. Our mental activities are, indeed, a derivation, selection and, so long as they are divided from the truth that is secretly their source, a deformation of the divine knowledge. Our sensations and emotions have the same relation to the Bliss, our vital forces and actions to the aspect of Will or Force assumed by the divine consciousness, our physical being to the pure essence of that Bliss and
--
The ultimate knowledge is that which perceives and accepts God in the universe as well as beyond the universe; the integral Yoga is that which, having found the Transcendent, can return upon the universe and possess it, retaining the power freely to descend
The Three Steps of Nature
--
We perceive, then, these three steps in Nature, a bodily life which is the basis of our existence here in the material world, a mental life into which we emerge and by which we raise the bodily to higher uses and enlarge it into a greater completeness, and a divine existence which is at once the goal of the other two and returns upon them to liberate them into their highest possibilities. Regarding none of them as either beyond our reach or below our nature and the destruction of none of them as essential to the ultimate attainment, we accept this liberation and fulfilment as part at least and a large and important part of the aim of Yoga.
0.03 - III - The Evening Sittings, #Evening Talks With Sri Aurobindo, #unset, #Zen
Then, on 23 November 1938, I got up at 2 o'clock to prepare hot water for the Mother's early bath because the 24th was Darshan day. Between 2.20 and 2.30 the Mother rang the bell. I ran up the staircase to be told about an accident that had happened to Sri Aurobindo's thigh and to be asked to fetch the doctor. This accident brought about a change in his complete retirement, and rendered him available to those who had to attend on him. This opened out a long period of 12 years during which his retirement was modified owing to circumstances, inner and outer, that made it possible for him to have direct physical contacts with the world outside.
The long period of the Second World War with all its vicissitudes passed through these years. It was a priceless experience to see how he devoted his energies to the task of saving humanity from the threatened reign of Nazism. It was a practical lesson of solid work done for humanity without any thought of return or reward, without even letting humanity know what he was doing for it! Thus he lived the Divine and showed us how the Divine cares for the world, how He comes down and works for man. I shall never forget how he who was at one time in his own words "not merely a non-co-operator but an enemy of British Imperialism" bestowed such anxious care on the health of Churchill, listening carefully to the health-bulletins! It was the work of the Divine, it was the Divine's work for the world.
0.03 - Letters to My little smile, #Some Answers From The Mother, #The Mother, #Integral Yoga
is better to forget your anger quickly; and if that isn't possible,
then you must tell me very simply what has happened so that
--
suffer as much as possible - isn't it so?
I understand absolutely nothing of what you mean to say. You
--
I wrote as few words as possible. Of course I miss the time
Series Three - To "My little smile"
--
Eleven years ago, in 1922, in the month of February, it was possible to write 2.2.22 and eleven years from now, in the month
of April, it will be possible to write 4.4.44, and so on. It is
interesting, isn't it?
--
tell me about your sorrow so that I may remove it if possible?
You know that all my love is always with you as well as my best
0.03 - The Threefold Life, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
NATURE, then, is an evolution or progressive self-manifestation of an eternal and secret existence, with three successive forms as her three steps of ascent. And we have consequently as the condition of all our activities these three mutually interdependent possibilities, the bodily life, the mental existence and the veiled spiritual being which is in the involution the cause of the others and in the evolution their result. Preserving and perfecting the physical, fulfilling the mental, it is Nature's aim and it should be ours to unveil in the perfected body and mind the transcendent activities of the Spirit. As the mental life does not abrogate but works for the elevation and better utilisation of the bodily existence, so too the spiritual should not abrogate but transfigure our intellectual, emotional, aesthetic and vital activities.
For man, the head of terrestrial Nature, the sole earthly frame in which her full evolution is possible, is a triple birth. He has been given a living frame in which the body is the vessel and life the dynamic means of a divine manifestation. His activity is centred in a progressive mind which aims at perfecting itself as well as the house in which it dwells and the means of life that it uses, and is capable of awaking by a progressive self-realisation to its own true nature as a form of the Spirit. He culminates in what he always really was, the illumined and beatific spirit which is intended at last to irradiate life and mind with its now concealed splendours.
Since this is the plan of the divine Energy in humanity, the whole method and aim of our existence must work by the interaction of these three elements in the being. As a result of their separate formulation in Nature, man has open to him a choice between three kinds of life, the ordinary material existence, a life of mental activity and progress and the unchanging spiritual beatitude. But he can, as he progresses, combine these three forms, resolve their discords into a harmonious rhythm and so create in himself the whole godhead, the perfect Man.
--
The characteristic energy of bodily Life is not so much in progress as in persistence, not so much in individual selfenlargement as in self-repetition. There is, indeed, in physical Nature a progression from type to type, from the vegetable to the animal, from the animal to man; for even in inanimate Matter Mind is at work. But once a type is marked off physically, the chief immediate preoccupation of the terrestrial Mother seems to be to keep it in being by a constant reproduction. For Life always seeks immortality; but since individual form is impermanent and only the idea of a form is permanent in the consciousness that creates the universe, - for there it does not perish, - such constant reproduction is the only possible material immortality.
Self-preservation, self-repetition, self-multiplication are necessarily, then, the predominant instincts of all material existence.
--
The characteristic law of Spirit is self-existent perfection and immutable infinity. It possesses always and in its own right the immortality which is the aim of Life and the perfection which is the goal of Mind. The attainment of the eternal and the realisation of that which is the same in all things and beyond all things, equally blissful in universe and outside it, untouched by the imperfections and limitations of the forms and activities in which it dwells, are the glory of the spiritual life.
In each of these forms Nature acts both individually and collectively; for the Eternal affirms Himself equally in the single form and in the group-existence, whether family, clan and nation or groupings dependent on less physical principles or the supreme group of all, our collective humanity. Man also may seek his own individual good from any or all of these spheres of activity, or identify himself in them with the collectivity and live for it, or, rising to a truer perception of this complex universe, harmonise the individual realisation with the collective aim. For as it is the right relation of the soul with the Supreme, while it is in the universe, neither to assert egoistically its separate being nor to blot itself out in the Indefinable, but to realise its unity with the Divine and the world and unite them in the individual, so the right relation of the individual with the collectivity is neither to pursue egoistically his own material or mental progress or spiritual salvation without regard to his fellows, nor for the sake of the community to suppress or maim his proper development, but to sum up in himself all its best and completest possibilities and pour them out by thought, action and all other means on his surroundings so that the whole race may approach nearer to the attainment of its supreme personalities.
It follows that the object of the material life must be to fulfil, above all things, the vital aim of Nature. The whole aim of the material man is to live, to pass from birth to death with as much comfort or enjoyment as may be on the way, but anyhow to live.
--
Nevertheless it is possible to make the material man and his life moderately progressive by imprinting on the material mind the custom of progress, the habit of conscious change, the fixed idea of progression as a law of life. The creation by this means of progressive societies in Europe is one of the greatest triumphs of Mind over Matter. But the physical nature has its revenge; for the progress made tends to be of the grosser and more outward kind and its attempts at a higher or a more rapid movement bring about great wearinesses, swift exhaustions, startling recoils.
It is possible also to give the material man and his life a moderate spirituality by accustoming him to regard in a religious spirit all the institutions of life and its customary activities. The creation of such spiritualised communities in the East has been one of the greatest triumphs of Spirit over Matter. Yet here, too, there is a defect; for this often tends only to the creation of a religious temperament, the most outward form of spirituality.
Its higher manifestations, even the most splendid and puissant, either merely increase the number of souls drawn out of social life and so impoverish it or disturb the society for a while by a momentary elevation. The truth is that neither the mental effort nor the spiritual impulse can suffice, divorced from each other, to overcome the immense resistance of material Nature.
--
Mind finds fully its force and action only when it casts itself upon life and accepts equally its possibilities and its resistances as the means of a greater self-perfection. In the struggle with the difficulties of the material world the ethical development of the individual is firmly shaped and the great schools of conduct are formed; by contact with the facts of life Art attains to vitality, Thought assures its abstractions, the generalisations of the philosopher base themselves on a stable foundation of science and experience.
This mixing with life may, however, be pursued for the sake of the individual mind and with an entire indifference to the forms of the material existence or the uplifting of the race. This indifference is seen at its highest in the Epicurean discipline and is not entirely absent from the Stoic; and even altruism does the works of compassion more often for its own sake than for the sake of the world it helps. But this too is a limited fulfilment. The progressive mind is seen at its noblest when it strives to elevate the whole race to its own level whether by sowing broadcast the image of its own thought and fulfilment or by changing the material life of the race into fresh forms, religious, intellectual, social or political, intended to represent more nearly that ideal of truth, beauty, justice, righteousness with which the man's own soul is illumined. Failure in such a field matters little; for the mere attempt is dynamic and creative. The struggle of Mind to elevate life is the promise and condition of the conquest of life by that which is higher even than Mind.
--
But if Progress also is one of the chief terms of worldexistence and a progressive manifestation of the Divine the true sense of Nature, this limitation also is invalid. It is possible for the spiritual life in the world, and it is its real mission, to change the material life into its own image, the image of the Divine. Therefore, besides the great solitaries who have sought and attained their self-liberation, we have the great spiritual teachers who have also liberated others and, supreme of all, the great dynamic souls who, feeling themselves stronger in the might of the Spirit than all the forces of the material life banded together, have thrown themselves upon the world, grappled with it in a loving wrestle and striven to compel its consent to its own transfiguration. Ordinarily, the effort is concentrated on a mental and moral change in humanity, but it may extend itself also to the alteration of the forms of our life and its institutions so that they too may be a better mould for the inpourings of the Spirit. These attempts have been the supreme landmarks in the progressive development of human ideals and the divine preparation of the race. Every one of them, whatever its outward results, has left Earth more capable of Heaven and quickened in its tardy movements the evolutionary Yoga of Nature.
In India, for the last thousand years and more, the spiritual life and the material have existed side by side to the exclusion of the progressive mind. Spirituality has made terms for itself with Matter by renouncing the attempt at general progress. It has obtained from society the right of free spiritual development for all who assume some distinctive symbol, such as the garb of the Sannyasin, the recognition of that life as man's goal and those who live it as worthy of an absolute reverence, and the casting of society itself into such a religious mould that its most customary acts should be accompanied by a formal reminder of the spiritual symbolism of life and its ultimate destination. On the other hand, there was conceded to society the right of inertia and immobile self-conservation. The concession destroyed much of the value of the terms. The religious mould being fixed, the formal reminder tended to become a routine and to lose its living sense. The constant attempts to change the mould by new sects and religions ended only in a new routine or a modification of the old; for the saving element of the free and active mind had been exiled. The material life, handed over to the Ignorance, the pur poseless and endless duality, became a leaden and dolorous yoke from which flight was the only escape.
0.04 - The Systems of Yoga, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
In practice three conceptions are necessary before there can be any possibility of Yoga; there must be, as it were, three consenting parties to the effort, - God, Nature and the human soul or, in more abstract language, the Transcendental, the Universal
32
--
By its numerous asanas or fixed postures it first cures the body of that restlessness which is a sign of its inability to contain without working them off in action and movement the vital forces poured into it from the universal Life-Ocean, gives to it an extraordinary health, force and suppleness and seeks to liberate it from the habits by which it is subjected to ordinary physical
Nature and kept within the narrow bounds of her normal operations. In the ancient tradition of Hathayoga it has always been sup posed that this conquest could be pushed so far even as to conquer to a great extent the force of gravitation. By various subsidiary but elaborate processes the Hathayogin next contrives to keep the body free from all impurities and the nervous system unclogged for those exercises of respiration which are his most important instruments. These are called pran.ayama, the control of the breath or vital power; for breathing is the chief physical functioning of the vital forces. Pranayama, for the Hathayogin, serves a double pur pose. First, it completes the perfection of the body. The vitality is liberated from many of the ordinary necessities of physical Nature; robust health, prolonged youth, often an extraordinary longevity are attained.
On the other hand, Pranayama awakens the coiled-up serpent of the Pranic dynamism in the vital sheath and opens to the Yogin fields of consciousness, ranges of experience, abnormal faculties denied to the ordinary human life while it puissantly intensifies such normal powers and faculties as he already possesses.
The Systems of Yoga
--
its object which our philosophy asserts as the primary cosmic energy and the method of divine action upon the world. By this capacity the Yogin, already possessed of the highest supracosmic knowledge and experience in the state of trance, is able in the waking state to acquire directly whatever knowledge and exercise whatever mastery may be useful or necessary to his activities in the objective world. For the ancient system of
Rajayoga aimed not only at Swarajya, self-rule or subjective empire, the entire control by the subjective consciousness of all the states and activities proper to its own domain, but included
--
But in Rajayoga it tends to withdraw into a subliminal plane at the back of our normal experiences instead of descending and possessing our whole existence.
The triple Path of devotion, knowledge and works attempts the province which Rajayoga leaves unoccupied. It differs from
--
But this exclusive consummation is not the sole or inevitable result of the Path of Knowledge. For, followed more largely and with a less individual aim, the method of Knowledge may lead to an active conquest of the cosmic existence for the Divine no less than to a transcendence. The point of this departure is the realisation of the supreme Self not only in one's own being but in all beings and, finally, the realisation of even the phenomenal aspects of the world as a play of the divine consciousness and not something entirely alien to its true nature. And on the basis of this realisation a yet further enlargement is possible, the conversion of all forms of knowledge, however mundane, into activities of the divine consciousness utilisable for the perception of the one and unique Object of knowledge both in itself and through the play of its forms and symbols. Such a method might well lead to the elevation of the whole range of human intellect
The Systems of Yoga
--
Lord, with our human life as its final stage, pursued through the different phases of self-concealment and self-revelation. The principle of Bhakti Yoga is to utilise all the normal relations of human life into which emotion enters and apply them no longer to transient worldly relations, but to the joy of the All-Loving, the All-Beautiful and the All-Blissful. Worship and meditation are used only for the preparation and increase of intensity of the divine relationship. And this Yoga is catholic in its use of all emotional relations, so that even enmity and op position to God, considered as an intense, impatient and perverse form of Love, is conceived as a possible means of realisation and salvation.
This path, too, as ordinarily practised, leads away from worldexistence to an absorption, of another kind than the Monist's, in the Transcendent and Supra-cosmic.
--
purifies the mind and the will that we become easily conscious of the great universal Energy as the true doer of all our actions and the Lord of that Energy as their ruler and director with the individual as only a mask, an excuse, an instrument or, more positively, a conscious centre of action and phenomenal relation. The choice and direction of the act is more and more consciously left to this supreme Will and this universal Energy.
To That our works as well as the results of our works are finally abandoned. The object is the release of the soul from its bondage to appearances and to the reaction of phenomenal activities.
0.05 - Letters to a Child, #Some Answers From The Mother, #The Mother, #Integral Yoga
desire; it takes possession of your mind and your life, and you
become a slave. If you have greed for food you are no longer the
--
I am always with you, my child, so it is not only possible but
quite easy to feel my presence constantly.
--
want to be close to your heart, I want... but is it possible?
I don't know.
--
Yes, my dear child, it is entirely possible and since you want
it sincerely, it will come to be so. You will feel yourself always
--
of it, you should repeat, as often as possible, mentally turning
to me: "You have put Peace in my heart; make me aware of its
0.05 - The Synthesis of the Systems, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
Y THE very nature of the principal Yogic schools, each covering in its operations a part of the complex human integer and attempting to bring out its highest possibilities, it will appear that a synthesis of all of them largely conceived and applied might well result in an integral Yoga. But they are so disparate in their tendencies, so highly specialised and elaborated in their forms, so long confirmed in the mutual op position of their ideas and methods that we do not easily find how we can arrive at their right union.
An undiscriminating combination in block would not be a synthesis, but a confusion. Nor would a successive practice of each of them in turn be easy in the short span of our human life and with our limited energies, to say nothing of the waste of labour implied in so cumbrous a process. Sometimes, indeed,
Hathayoga and Rajayoga are thus successively practised. And in a recent unique example, in the life of Ramakrishna Paramhansa, we see a colossal spiritual capacity first driving straight to the divine realisation, taking, as it were, the kingdom of heaven by violence, and then seizing upon one Yogic method after another and extracting the substance out of it with an incredible rapidity, always to return to the heart of the whole matter, the realisation and possession of God by the power of love, by the extension of inborn spirituality into various experience and by the spontaneous play of an intuitive knowledge. Such an example cannot be generalised. Its object also was special and temporal, to exemplify in the great and decisive experience of a master-soul the truth, now most necessary to humanity, towards which a world long divided into jarring sects and schools is with difficulty labouring, that all sects are forms and fragments of a single integral truth and all disciplines labour in their different ways towards one supreme experience. To know, be and possess
42
--
Nature and the methods of Yoga and we now return to it with the possibility of hazarding some definite solution.
We observe, first, that there still exists in India a remarkable
--
Yoga that we seek must also be an integral action of Nature, and the whole difference between the Yogin and the natural man will be this, that the Yogin seeks to substitute in himself for the integral action of the lower Nature working in and by ego and division the integral action of the higher Nature working in and by God and unity. If indeed our aim be only an escape from the world to God, synthesis is unnecessary and a waste of time; for then our sole practical aim must be to find out one path out of the thousand that lead to God, one shortest possible of short cuts, and not to linger exploring different paths that end in the same goal. But if our aim be a transformation of our integral being into the terms of God-existence, it is then that a synthesis becomes necessary.
The method we have to pursue, then, is to put our whole conscious being into relation and contact with the Divine and to call Him in to transform our entire being into His. Thus in a sense
--
By this integral realisation and liberation, the perfect harmony of the results of Knowledge, Love and Works. For there is attained the complete release from ego and identification in being with the One in all and beyond all. But since the attaining consciousness is not limited by its attainment, we win also the unity in Beatitude and the harmonised diversity in Love, so that all relations of the play remain possible to us even while we retain on the heights of our being the eternal oneness with the
Beloved. And by a similar wideness, being capable of a freedom in spirit that embraces life and does not depend upon withdrawal from life, we are able to become without egoism, bondage or reaction the channel in our mind and body for a divine action poured out freely upon the world.
--
functioning of the complex instrument we are in our outer parts, is the condition of an integral liberty. Its result is an integral beatitude, in which there becomes possible at once the Ananda of all that is in the world seen as symbols of the Divine and the Ananda of that which is not-world. And it prepares the integral perfection of our humanity as a type of the Divine in the conditions of the human manifestation, a perfection founded on a certain free universality of being, of love and joy, of play of knowledge and of play of will in power and will in unegoistic action. This integrality also can be attained by the integral Yoga.
Perfection includes perfection of mind and body, so that the highest results of Rajayoga and Hathayoga should be contained in the widest formula of the synthesis finally to be effected by mankind. At any rate a full development of the general mental and physical faculties and experiences attainable by humanity through Yoga must be included in the scope of the integral method. Nor would these have any raison d'etre unless employed for an integral mental and physical life. Such a mental and physical life would be in its nature a translation of the spiritual existence into its right mental and physical values. Thus we would arrive at a synthesis of the three degrees of Nature and of the three modes of human existence which she has evolved or is evolving. We would include in the scope of our liberated being and perfected modes of activity the material life, our base, and the mental life, our intermediate instrument.
Nor would the integrality to which we aspire be real or even possible, if it were confined to the individual. Since our divine perfection embraces the realisation of ourselves in being, in life and in love through others as well as through ourselves, the extension of our liberty and of its results in others would be the inevitable outcome as well as the broadest utility of our liberation and perfection. And the constant and inherent attempt of such an extension would be towards its increasing and ultimately complete generalisation in mankind.
The divinising of the normal material life of man and of his great secular attempt of mental and moral self-culture in the individual and the race by this integralisation of a widely perfect
--
The widest synthesis of perfection possible to thought is the sole effort entirely worthy of those whose dedicated vision perceives that God dwells concealed in humanity.
0.06 - INTRODUCTION, #Dark Night of the Soul, #Saint John of the Cross, #Christianity
abundance than before. The Saint here postulates a principle of dogmatic theology
that by himself, and with the ordinary aid of grace, man cannot attain to that
--
of the 'Dark Night.' Did we possess them, they would explain the birth of the light
'dawn's first breathings in the heav'ns above'which breaks through the black
0.06 - Letters to a Young Sadhak, #Some Answers From The Mother, #The Mother, #Integral Yoga
be done will be done despite all possible resistances.
Is there no means of uniting my will with Yours? Perhaps
--
being that it is possible to find You in the centre of my
heart.
--
My beloved Mother, is it not possible to meet You on
some other plane than the physical? I don't mean by
leaving the body; even when in the body, is it not possible
to meet on some other higher plane?
Certainly, this is quite possible. But one must awaken to the
consciousness of these planes.
--
without the possibility of seeing me daily, what contact will you
have with me in the present state of your consciousness? Are
--
all its possibilities. To put off for the next birth what one can do
in this life is like putting off for tomorrow what one can do this
very day; it is laziness. It is only with death that the possibility
of integral realisation ceases; so long as one is alive, nothing is
--
and protector... and so on in the infinite variety of possibilities.
Fear nothing: the Divine always answers every sincere aspiration
--
least as great as in possessing.
Indeed, nothing brings more happiness than a pure and disinterested love.
--
To love is not to possess, but to give oneself.
I don't experience a violent and uncontrollable love for
--
By "passion" we mean all the violent desires which take possession of a man and finally govern his life - the drunkard has
the passion for drink, the debauchee the passion for women,
--
Beloved Mother, do You grant that it is possible to do
without food?
--
The vital being seeks only power - material possession
and terrestrial power.
0.07 - DARK NIGHT OF THE SOUL, #Dark Night of the Soul, #Saint John of the Cross, #Christianity
Ex position of the stanzas describing the method followed by the soul in its journey upon the spiritual road to the attainment of the perfect union of love with God, to the extent that is possible in this life. Likewise are described the properties belonging to the soul that has attained to the said perfection, according as they are contained in the same stanzas.
PROLOGUE
0.07 - Letters to a Sadhak, #Some Answers From The Mother, #The Mother, #Integral Yoga
the position one has in relation with the material world, but by
the sadhana we get free from the slavery to that world.
--
be possible only for those who have gone beyond all
egoism. But if my Mother chooses to see only the good
--
is it all an experiment? I feel ashamed to pose such
a question to you, but I hear the word "experiment"
--
and heart turned as constantly as possible towards the Divine.
The love for the Divine is the strongest force for doing this.
--
perhaps you are dissatisfied with my disability; possibly
you are getting tired of me altogether. If so, I would not
0.08 - Letters to a Young Captain, #Some Answers From The Mother, #The Mother, #Integral Yoga
In order to strengthen the contact and aid, if possible, the
development of the conscious psychic personality, one should,
--
them the appearance of a power or an action they do not possess in themselves. Hence the necessity of never being afraid and
of recognising them for what they are - a deceptive appearance.
--
cannot be posed.
21 September 1959
--
Is it possible to have control over oneself during
sleep? For example, if I want to see you in my dreams,
--
Control during sleep is entirely possible and it is progressive
if you persist in the effort. You begin by remembering your
--
the depths calm, quiet, peace and finally silence. It is a concrete, positive silence (not the negative silence of the absence
of noise), immutable so long as it remains, a silence one can
--
the mind as quiet as one can, without making an effort to understand, but keeping the head as silent as possible and letting
the force contained in what one reads enter deep inside. This
--
fixed hour if possible; this facilitates the brain's receptivity.
2 November 1959
--
passive as possible. And if, in the mental silence, a part of the
being can take the attitude of the witness who observes without
--
being will possess when he appears on earth?
In the first case, they are the faculties that develop in man as
--
Is it possible to have a correct conception of the
Divine?
0.09 - Letters to a Young Teacher, #Some Answers From The Mother, #The Mother, #Integral Yoga
a possibility of its degradation?
A base and evil life can only have the effect of separating the
--
usually possessed by an asuric or rakshasic being.
The psychic being itself is above all possibility of degradation.
28 July 1960
--
to offer Him a part of our belongings or all our possessions, to
consecrate to Him a part of our work or all our activities, or to
--
take possession of our nature in order to transform and divinise
it. But there are many persons who, without giving anything,
--
Why isn't it possible to live always on the same
height of consciousness? Sometimes I fall despite every
--
Often it is possible to live moments of supreme
ecstasy because one is in contact with one's Personal
--
You. I know that it is not possible to have a complete
conception of the Divine at this stage.
So now tell me, Mother, if it is possible to have an
idea of the "Transcendent Divine".
--
Is it possible to love You perfectly, absolutely, before
finding the psychic being within us?
01.01 - A Yoga of the Art of Life, #Collected Works of Nolini Kanta Gupta - Vol 03, #Nolini Kanta Gupta, #Integral Yoga
As regards the possibility of such a consummation,Sri Aurobindo says it is not a possibility but an inevitabilityone must remember that the force that will bring about the result and is already at work is not any individual human power, however great it may be, but the Divine himself, it is the Divine's own Shakti that is labouring for the destined end.
Here is the very heart of the mystery, the master-key to the problem. The advent of the superhuman or divine race, however stupendous or miraculous the phenomenon may appear to be, can become a thing of practical actuality, precisely because it is no human agency that has undertaken it but the Divine himself in his supreme potency and wisdom and love. The descent of the Divine into the ordinary human nature in order to purify and transform it and be lodged there is the whole secret of the sadhana in Sri Aurobindo's Yoga. The sadhaka has only to be quiet and silent, calmly aspiring, open and acquiescent and receptive to the one Force; he need not and should not try to do things by his independent personal effort, but get them done or let them be done for him in the dedicated consciousness by the Divine Master and Guide. All other Yogas or spiritual disciplines in the past envisaged an ascent of the consciousness, its sublimation into the consciousness of the Spirit and its fusion and dissolution there in the end. The descent of the Divine Consciousness to prepare its definitive home in the dynamic and pragmatic human nature, if considered at all, was not the main theme of the past efforts and achievements. Furthermore, the descent spoken of here is the descent, not of a divine consciousness for there are many varieties of divine consciousness but of the Divine's own consciousness, of the Divine himself with his Shakti. For it is that that is directly working out this evolutionary transformation of the age.
01.01 - Sri Aurobindo - The Age of Sri Aurobindo, #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
Someone has written to this effect: "This is not the age of Sri Aurobindo. His ideal of a divine life upon earth mayor may not be true; at any rate it is not of today or even of tomorrow. Humanity will take some time before it reaches that stage or its possibility. What we are concerned with here and now is something perhaps less great, less spiritual, but more urgent and more practical. The problem is not to run away with one's soul, but to maintain its earthly tenement, to keep body and soul together: one has to live first, live materially before one can hope to live spiritually."
Well, the view expressed in these words is not a new revelation. It has been the cry of suffering humanity through the ages. Man has borne his cross since the beginning of his creation through want and privation, through disease and bereavement, through all manner of turmoil and tribulation, and yetmirabile dictuat the same time, in the very midst of those conditions, he has been aspiring and yearning for something else, ignoring the present, looking into the beyond. It is not the prosperous and the more happily placed in life who find it more easy to turn to the higher life, it is not the wealthiest who has the greatest opportunity to pursue a spiritual idea. On the contrary, spiritual leaders have thought and experienced otherwise.
01.02 - Natures Own Yoga, #Collected Works of Nolini Kanta Gupta - Vol 03, #Nolini Kanta Gupta, #Integral Yoga
In the Supermind things exist in their perfect spiritual reality; each is consciously the divine reality in its transcendent essence, its cosmic extension, its, spiritual individuality; the diversity of a manifested existence is there, but the mutually exclusive separativeness has not yet arisen. The ego, the knot of separativity, appears at a later and lower stage of involution; what is here is indivisible nexus of individualising centres of the one eternal truth of being. Where Supermind and Overmind meet, one can see the multiple godheads, each distinct in his own truth and beauty and power and yet all together forming the one supreme consciousness infinitely com posite and inalienably integral. But stepping back into Supermind one sees something moreOneness gathering into itself all diversity, not destroying it, but annulling and forbidding the separative consciousness that is the beginning of Ignorance. The first shadow of the Illusory Consciousness, the initial possibility of the movement of Ignorance comes in when the supramental light enters the penumbra of the mental sphere. The movement of Supermind is the movement of light without obscurity, straight, unwavering, unswerving, absolute. The Force here contains and holds in their oneness of Reality the manifold but not separated lines of essential and unalloyed truth: its march is the inevitable progression of each one assured truth entering into and upholding every other and therefore its creation, play or action admits of no trial or stumble or groping or deviation; for each truth rests on all others and on that which harmonises them all and does not act as a Power diverging from and even competing with other Powers of being. In the Overmind commences the play of divergent possibilities the simple, direct, united and absolute certainties of the supramental consciousness retire, as it were, a step behind and begin to work themselves out through the interaction first of separately individualised and then of contrary and contradictory forces. In the Overmind there is a conscious underlying Unity but yet each Power, Truth, Aspect of that Unity is encouraged to work out its possibilities as if it were sufficient to itself and the others are used by it for its own enhancement until in the denser and darker reaches below Overmind this turns out a thing of blind conflict and battle and, as it would appear, of chance survival. Creation or manifestation originally means the concretisation or devolution of the powers of Conscious Being into a play of united diversity; but on the line which ends in Matter it enters into more and more obscure forms and forces and finally the virtual eclipse of the supreme light of the Divine Consciousness. Creation as it descends' towards the Ignorance becomes an involution of the Spirit through Mind and Life into Matter; evolution is a movement backward, a return journey from Matter towards the Spirit: it is the unravelling, the gradual disclosure and deliverance of the Spirit, the ascension and revelation of the involved consciousness through a series of awakeningsMatter awakening into Life, Life awakening into Mind and Mind now seeking to awaken into something beyond the Mind, into a power of conscious Spirit.
The apparent or actual result of the movement of Nescienceof Involutionhas been an increasing negation of the Spirit, but its hidden pur pose is ultimately to embody the Spirit in Matter, to express here below in cosmic Time-Space the splendours of the timeless Reality. The material body came into existence bringing with it inevitably, as it seemed, mortality; it appeared even to be fashioned out of mortality, in order that in this very frame and field of mortality, Immortality, the eternal Spirit Consciousness which is the secret truth and reality in Time itself as well as behind it, might be established and that the Divine might be possessed, or rather, possess itself not in one unvarying mode of the static consciousness, as it does even now behind the cosmic play, but in the play itself and in the multiple mode of the terrestrial existence.
II
The secret of evolution, I have said, is an urge towards the release and unfoldment of consciousness out of an apparent unconsciousness. In the early stages the movement is very slow and gradual; there it is Nature's original unconscious process. In man it acquires the possibility of a conscious and therefore swifter and concentrated process. And this is in fact the function of Yoga proper, viz, to bring about the evolution of consciousness by hastening the process of Nature through the self-conscious will of man.
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.
This then is the supreme secret, not the renunciation and annulment, but the transformation of the ordinary human nature : first of all, its psychicisation, that is to say, making it move and live and be in communion and identification with the light of the psychic being, and, secondly, through the soul and the ensouled mind and life and body, to open out into the supramental consciousness and let it come down here below and work and achieve.
The soul or the true being in man uplifted in the supramental consciousness and at the same time coming forward to possess a divinised mind and life and body as an instrument and channel of its self-expression and an embodiment of the Divine Will and Pur posesuch is the goal that Nature is seeking to realise at present through her evolutionary lan. It is to this labour that man has been called so that in and through him the destined transcendence and transformation can take place.
It is not easy, however, nor is it necessary for the moment to envisage in detail what this divinised man would be like, externallyhis mode of outward being and living, kimsita vrajeta kim, as Arjuna queriedor how the collective life of the new humanity would function or what would be the com position of its social fabric. For what is happening is a living process, an organic growth; it is being elaborated through the actions and reactions of multitudinous forces and conditions, known and unknown; the precise configuration of the final outcome cannot be predicted with exactitude. But the Power that is at work is omniscient; it is selecting, rejecting, correcting, fashioning, creating, co-ordinating elements in accordance with and by the drive of the inviolable law of Truth and Harmony that reigns in Light's own homeswe dame the Supermind.
--
Now, with regard to the time that the present stage of evolution is likely to take for its fulfilment, one can presume that since or if the specific urge and stress has manifested and come up to the front, this very fact would show that the problem has become a problem of actuality, and even that it can be dealt with as if it had to be solved now or never. We have said that in man, with man's self-consciousness or the consciousness of the psychic being as the instrument, evolution has attained the capacity of a swift and concentrated process, which is the process of Yoga; the process will become swifter and more concentrated, the more that instrument grows and gathers power and is infused with the divine afflatus. In fact, evolution has been such a process of gradual acceleration in tempo from the very beginning. The earliest stage, for example, the stage of dead Matter, of the play of the mere chemical forces was a very, very long one; it took millions and millions of years to come to the point when the manifestation of life became possible. But the period of elementary life, as manifested in the plant world that followed, although it too lasted a good many millions of years, was much briefer than the preceding periodit ended with the advent of the first animal form. The age of animal life, again, has been very much shorter than that of the plant life before man came upon earth. And man is already more than a million or two years oldit is fully time that a higher order of being should be created out of him.
The Dhammapada, I. 1
01.02 - Sri Aurobindo - Ahana and Other Poems, #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
One from of old possessed Himself above
Who was not anyone nor had a form,
--
But who has found Him or what arms possessed ?4
This is sheer philosophy, told with an almost philosophical bluntnessmay be, but is it mere philosophy and mediocre poetry? Once more listen to the Upanishadic lines:
--
We have been speaking of philosophy and the philosophic manner. But what are the exact implications of the words, let us ask again. They mean nothing more and nothing lessthan the force of thought and the mass of thought content. After all, that seems to be almost the whole difference between the past and the present human consciousness in so far at least as it has found expression in poetry. That element, we wish to point out, is precisely what the old-world poets lacked or did not care to possess or express or stress. A poet meant above all, if not all in all, emotion, passion, sensuousness, sensibility, nervous enthusiasm and imagination and fancy: remember the classic definition given by Shakespeare of the poet
Of imagination all compact.. . .
01.02 - The Creative Soul, #Collected Works of Nolini Kanta Gupta - Vol 01, #Nolini Kanta Gupta, #Integral Yoga
The difference between living organism and dead matter is that while the former is endowed with creative activity, the latter has only passive receptivity. Life adds, synthetises, new-createsgives more than what it receives; matter only sums up, gathers, reflects, gives just what it receives. Life is living, glad and green through its creative genius. Creation in some form or other must be the core of everything that seeks vitality and growth, vigour and delight. Not only so, but a thing in order to be real must possess a creative function. We consider a shadow or an echo unreal precisely because they do not create but merely image or repeat, they do not bring out anything new but simply reflect what is given. The whole of existence is real because it is eternally creative.
So the problem that concerns man, the riddle that humanity has to solve is how to find out and follow the path of creativity. If we are not to be dead matter nor mere shadowy illusions we must be creative. A misconception that has vitiated our outlook in general and has been the most potent cause of a sterilising atavism in the moral evolution of humanity is that creativity is an aristocratic virtue, that it belongs only to the chosen few. A great poet or a mighty man of action creates indeed, but such a creator does not appear very frequently. A Shakespeare or a Napoleon is a rare phenomenon; they are, in reality, an exception to the general run of mankind. It is enough if we others can understand and follow themMahajano yena gatahlet the great souls initiate and create, the common souls have only to repeat and imitate.
01.02 - The Object of the Integral Yoga, #The Integral Yoga, #Sri Aurobindo, #Integral Yoga
... the object of the Yoga is to enter into and be possessed by the Divine Presence and Consciousness, to love the Divine for the Divine's sake alone, to be turned in our nature into nature of the Divine and in our will and works and life to be the instrument of the Divine. Its object is not to be a great Yogi or a superman (although that may come) or to grab at the Divine for the sake of the ego's power, pride or pleasure.
It is not for salvation though liberation comes by it and all else may come; but these must not be our objects. The Divine alone is our object.
01.03 - Mystic Poetry, #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
This is what I was trying to make out as the distinguishing trait of the real spiritual consciousness that seems to be developing in the poetic creation of tomorrow, e.g., it has the same rationality, clarity, concreteness of perception as the scientific spirit has in its own domain and still it is rounded off with a halo of magic and miracle. That is the nature of the logic of the infinite proper to the spiritual consciousness. We can have a Science of the Spirit as well as a Science of Matter. This is the Thought element or what corresponds to it, of which I was speaking, the philosophical factor, that which gives form to the formless or definition to that which is vague, a nearness and familiarity to that which is far and alien. The fullness of the spiritual consciousness means such a thing, the presentation of a divine name and form. And this distinguishes it from the mystic consciousness which is not the supreme solar consciousness but the nearest approach to it. Or, perhaps, the mystic dwells in the domain of the Divine, he may even be suffused with a sense of unity but would not like to acquire the Divine's nature and function. Normally and generally he embodies all the aspiration and yearning moved by intimations and suggestions belonging to the human mentality, the divine urge retaining still the human flavour. We can say also, using a Vedantic terminology, that the mystic consciousness gives us the tatastha lakshana, the nearest approximative attribute of the attri buteless; or otherwise, it is the hiranyagarbha consciousness which englobes the multiple play, the coruscated possibilities of the Reality: while the spiritual proper may be considered as prajghana, the solid mass, the essential lineaments of revelatory knowledge, the typal "wave-particles" of the Reality. In the former there is a play of imagination, even of fancy, a decorative aesthesis, while in the latter it is vision pure and simple. If the spiritual poetry is solar in its nature, we can say, by extending the analogy, that mystic poetry is characteristically lunarMoon representing the delight and the magic that Mind and mental imagination, suffused, no doubt, with a light or a reflection of some light from beyond, is capable of (the Upanishad speaks of the Moon being born of the Mind).
To sum up and recapitulate. The evolution of the poetic expression in man has ever been an attempt at a return and a progressive approach to the spiritual source of poetic inspiration, which was also the original, though somewhat veiled, source from the very beginning. The movement has followed devious waysstrongly negative at timeseven like man's life and consciousness in general of which it is an organic member; but the ultimate end and drift seems to have been always that ideal and principle even when fallen on evil days and evil tongues. The poet's ideal in the dawn of the world was, as the Vedic Rishi sang, to raise things of beauty in heaven by his poetic power,kavi kavitv divi rpam sajat. Even a Satanic poet, the inaugurator, in a way, of modernism and modernistic consciousness, Charles Baudelaire, thus admonishes his spirit:
01.03 - Rationalism, #Collected Works of Nolini Kanta Gupta - Vol 01, #Nolini Kanta Gupta, #Integral Yoga
What is Reason, the faculty that is said to be the proud privilege of man, the sovereign instrument he alone possesses for the pur pose of knowing? What is the value of knowledge that Reason gives? For it is the manner of knowing, the particular faculty or instrument by which we know, that determines the nature and content of knowledge. Reason is the collecting of available sense-perceptions and a certain mode of working upon them. It has three component elements that have been defined as observation, classification and deduction. Now, the very com position of Reason shows that it cannot be a perfect instrument of knowledge; the limitations are the inherent limitations of the component elements. As regards observation there is a two-fold limitation. First, observation is a relative term and variable quantity. One observes through the prism of one's own observing faculty, through the bias of one's own personality and no two persons can have absolutely the same manner of observation. So Science has recognised the necessity of personal equation and has created an imaginary observer, a "mean man" as the standard of reference. And this already takes us far away from the truth, from the reality. Secondly, observation is limited by its scope. All the facts of the world, all sense-perceptions possible and actual cannot be included within any observation however large, however collective it may be. We have to go always upon a limited amount of data, we are able to construct only a partial and sketchy view of the surface of existence. And then it is these few and doubtful facts that Reason seeks to arrange and classify. That classification may hold good for certain immediate ends, for a temporary understanding of the world and its forces, either in order to satisfy our curiosity or to gain some practical utility. For when we want to consider the world only in its immediate relation to us, a few and even doubtful facts are sufficient the more immediate the relation, the more immaterial the doubtfulness and insufficiency of facts. We may quite confidently go a step in darkness, but to walk a mile we do require light and certainty. Our scientific classification has a background of uncertainty, if not, of falsity; and our deduction also, even while correct within a very narrow range of space and time, cannot escape the fundamental vices of observation and classification upon which it is based.
It might be said, however, that the guarantee or sanction of Reason does not lie in the extent of its application, nor can its subjective nature (or ego-centric predication, as philosophers would term it) vitiate the validity of its conclusions. There is, in fact, an inherent unity and harmony between Reason and Reality. If we know a little of Reality, we know the whole; if we know the subjective, we know also the objective. As in the part, so in the whole; as it is within, so it is without. If you say that I will die, you need not wait for my actual death to have the proof of your statement. The generalising power inherent in Reason is the guarantee of the certitude to which it leads. Reason is valid, as it does not betray us. If it were such as anti-intellectuals make it out to be, we would be making nothing but false steps, would always remain entangled in contradictions. The very success of Reason is proof of its being a reliable and perfect instrument for the knowledge of Truth and Reality. It is beside the mark to prove otherwise, simply by analysing the nature of Reason and showing the fundamental deficiencies of that nature. It is rather to the credit of Reason that being as it is, it is none the less a successful and trustworthy agent.
01.03 - Sri Aurobindo and his School, #Collected Works of Nolini Kanta Gupta - Vol 03, #Nolini Kanta Gupta, #Integral Yoga
And, properly speaking, it is not at all a school, least of all a mere school of thought, that is growing round Sri Aurobindo. It is rather the nucleus of a new life that is to come. Quite naturally it has almost insignificant proportions at present to the outward eye, for the work is still of the nature of experiment and trial in very restricted limits, something in the nature of what is done in a laboratory when a new power has been discovered, but has still to be perfectly formulated in its process. And it is quite a mistake to sup pose that there is a vigorous propaganda carried on in its behalf or that there is a large demand for recruits. Only the few, who possess the call within and are impelled by the spirit of the future, have a chance of serving this high attempt and great realisation and standing among its first instruments and pioneer workers.
***
01.03 - The Yoga of the King - The Yoga of the Souls Release, #Savitri, #Sri Aurobindo, #Integral Yoga
The need to rest in a natural pose of fall,
As a child who learns to walk can walk not long,
01.03 - Yoga and the Ordinary Life, #The Integral Yoga, #Sri Aurobindo, #Integral Yoga
Apart from external things there are two possible inner ideals which a man can follow. The first is the highest ideal of ordinary human life and the other the divine ideal of Yoga.
I must say in view of something you seem to have said to your father that it is not the object of the one to be a great man or the object of the other to be a great Yogin. The ideal of human life is to establish over the whole being the control of a clear, strong and rational mind and a right and rational will, to master the emotional, vital and physical being, create a harmony of the whole and develop the capacities whatever they are and fulfil them in life. In the terms of Hindu thought, it is to enthrone the rule of the purified and sattwic buddhi, follow the dharma, fulfilling one's own svadharma and doing the work proper to one's capacities, and satisfy kama and artha under the control of the buddhi and the dharma. The object of the divine life, on the other hand, is to realise one's highest self or to realise
01.04 - Motives for Seeking the Divine, #The Integral Yoga, #Sri Aurobindo, #Integral Yoga
Let us first put aside the quite foreign consideration of what we would do if the union with the Divine brought eternal joylessness, Nirananda or torture. Such a thing does not exist and to drag it in only clouds the issue. The Divine is Anandamaya and one can seek him for the Ananda he gives; but he has also in him many other things and one may seek him for any of them, for peace, for liberation, for knowledge, for power, for anything else of which one may feel the pull or the impulse. It is quite possible for someone to say: "Let me have Power from the
Divine and do His work or His will and I am satisfied, even if the use of Power entails suffering also." It is possible to shun bliss as a thing too tremendous or ecstatic and ask only or rather for peace, for liberation, for Nirvana. You speak of self-fulfilment,
- one may regard the Supreme not as the Divine but as one's highest Self and seek fulfilment of one's being in that highest Self; but one need not envisage it as a self of bliss, ecstasy, Ananda - one may envisage it as a self of freedom, vastness, knowledge, tranquillity, strength, calm, perfection - perhaps too calm for a ripple of anything so disturbing as joy to enter. So even if it is for something to be gained that one approaches the Divine, it is not a fact that one can approach Him or seek union only for the sake of Ananda and nothing else.
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Divine will bring Ananda, therefore it must be for the Ananda that we seek the union, is not true and has no force. One who loves a queen may know that if she returns his love it will bring him power, position, riches and yet it need not be for the power, position, riches that he seeks her love. He may love her for herself and could love her equally if she were not a queen; he might have no hope of any return whatever and yet love her, adore her, live for her, die for her simply because she is she. That has happened and men have loved women without any hope of enjoyment or result, loved steadily, passionately after age has come and beauty has gone. Patriots do not love their country only when she is rich, powerful, great and has much to give them; their love for country has been most ardent, passionate, absolute when the country was poor, degraded, miserable, having nothing to give but loss, wounds, torture, imprisonment, death as the wages of her service; yet even knowing that they would never see her free, men have lived, served and died for her - for her own sake, not for what she could give. Men have loved Truth for her own sake and for what they could seek or find of her, accepted poverty, persecution, death itself; they have been content even to seek for her always, not finding, and yet never given up the search.
That means what? That men, country, Truth and other things besides can be loved for their own sake and not for anything else, not for any circumstance or attendant quality or resulting enjoyment, but for something absolute that is either in them or behind their appearance and circumstance. The Divine is more than a man or woman, a stretch of land or a creed, opinion, discovery or principle. He is the Person beyond all persons, the
01.04 - Sri Aurobindos Gita, #Collected Works of Nolini Kanta Gupta - Vol 03, #Nolini Kanta Gupta, #Integral Yoga
The Supreme Spirit, Purushottama, who holds in himself the dual reality of Brahman and the world, is the master of action who acts but in actionlessness, the Lord in whom and through whom the universes and their creatures live and move and have their being. Karmayoga is union in mind and soul and body with the Lord of action in the execution of his cosmic pur pose. And this union is effected through a transformation of the human nature, through the revelation of the Divine Prakriti and its descent upon and possession of the inferior human vehicle.
Arrived so far, we now find, if we look back, a change in the whole perspective. Karma and even Karmayoga, which hitherto seemed to be the pivot of the Gita's teaching, retire somewhat into the background and present a diminished stature and value. The centre of gravity has shifted to the conception of the Divine Nature, to the Lord's own status, to the consciousness above the three Gunas, to absolute consecration of each limb of man's humanity to the Supreme Purusha for his descent and incarnation and play in and upon this human world.
01.04 - The Intuition of the Age, #Collected Works of Nolini Kanta Gupta - Vol 01, #Nolini Kanta Gupta, #Integral Yoga
All movementswhe ther of thought or of life, whether in the individual or in the massproceed from a fundamental intuition which lies in the background as the logical presup position, the psychological motive and the spiritual force. A certain attitude of the soul, a certain angle of vision is what is posited first; all other thingsall thoughts and feelings and activities are but necessary attempts to express, to demonstrate, to realise on the conscious and dynamic levels, in the outer world, the truth which has thus already been seized in some secret core of our being. The intuition may not, of course, be present to the conscious mind, it may not be ostensibly sought for, one may even deny the existence of such a preconceived notion and proceed to establish truth on a tabula rasa; none the less it is this hidden bias that judges, this secret consciousness that formulates, this unknown power that fashions.
Now, what is the intuition that lies behind the movements of the new age? What is the intimate realisation, the underlying view-point which is guiding and modelling all our efforts and achievementsour science and art, our poetry and philosophy, our religion and society? For, there is such a common and fundamental note which is being voiced forth by the human spirit through all the multitude of its present-day activities.
A new impulse is there, no one can deny, and it has vast possibilities before it, that also one need not hesitate to accept. But in order that we may best fructuate what has been spontaneously sown, we must first recognise it, be luminously conscious of it and develop it along its proper line of growth. For, also certain it is that this new impulse or intuition, however true and strong in itself, is still groping and erring and miscarrying; it is still wasting much of its energy in tentative things, in mere experiments, in even clear failures. The fact is that the intuition has not yet become an enlightened one, it is still moving, as we shall presently explain, in the dark vital regions of man. And vitalism is naturally and closely affianced to pragmatism, that is to say, the mere vital impulse seeks immediately to execute itself, it looks for external effects, for changes in the form, in the machinery only. Thus it is that we see in art and literature discussions centred upon the scheme of com position, as whether the new poetry should be lyrical or dramatic, popular or aristocratic, metrical or free of metre, and in practical life we talk of remodelling the state by new methods of representation and governance, of purging society by bills and legislation, of reforming humanity by a business pact.
All this may be good and necessary, but there is the danger of leaving altogether out of account the one thing needful. We must then pause and turn back, look behind the apparent impulsion that effectuates to the Will that drives, behind the ideas and ideals of the mind to the soul that informs and inspires; we must carry ourselves up the stream and concentrate upon the original source, the creative intuition that lies hidden somewhere. And then only all the new stirrings that we feel in our heartour urges and ideals and visions will attain an effective clarity, an unshaken pur pose and an inevitable achievement.
That is to say, the change has been in the soul of man himself, the being has veered round and taken a new orientation. It is this which one must envisage, recognise and consciously possess, in order that one may best fulfil the call of the age. But what we are doing instead is to observe the mere external signs and symbols and symptoms, to fix upon the distant quiverings, the echoes on the outermost rim, which are not always faithful representations, but very often distorted images of the truth and life at the centre and source and matrix. We must know that if there has been going on a redistribution and new-marshalling of forces, it is because the fiat has come from the Etat Major.
Now, in order to understand the new orientation of the spirit of the present age, we may profitably ask what was the inspiration of the past age, the characteristic note which has failed to satisfy us and which we are endeavouring to transform. We know that that age was the Scientific age or the age of Reason. Its great prophets were Voltaire and the Encyclopaedists or if you mount further up in time, we may begin from Bacon and the humanists. Its motto was first, "The proper study of mankind is man" and secondly, Reason is the supreme organon of knowledge, the highest deity in manla Desse Raison. And it is precisely against these two basic principles that the new age has entered its protest. In face of Humanism, Nietzsche has posited the Superman and in face of Reason Bergson has posited Intuition.
The worship of man as something essentially and exclusively human necessitates as a corollary, the other doctrine, viz the deification of Reason; and vice versa. Humanism and Scientism go together and the whole spirit and mentality of the age that is passing may be summed up in those two words. So Nietzsche says, "All our modern world is captured in the net of the Alexandrine culture and has, for its ideal, the theoretical man, armed with the most powerful instruments of knowledge, toiling in the service of science and whose prototype and original ancestor is Socrates." Indeed, it may be generally asserted that the nation whose prophet and sage claimed to have brought down Philosophia from heaven to dwell upon earth among men was precisely the nation, endowed with a clear and logical intellect, that was the very embodiment of rationality and reasonableness. As a matter of fact, it would not be far, wrong to say that it is the Hellenic culture which has been moulding humanity for ages; at least, it is this which has been the predominating factor, the vital and dynamic element in man's nature. Greece when it died was reborn in Rome; Rome, in its return, found new life in France; and France means Europe. What Europe has been and still is for the world and humanity one knows only too much. And yet, the Hellenic genius has not been the sole motive power and constituent element; there has been another leaven which worked constantly within, if intermittently without. If Europe represented mind and man and this side of existence, Asia always reflected that which transcends the mind the spirit, the Gods and the Beyonds.
01.04 - The Poetry in the Making, #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
But the Yogi is a wholly conscious being; a perfect Yogi is he who possesses a conscious and willed control over his instruments, he silences them, as and when he likes, and makes them convey and express with as little deviation as possible truths and realities from the Beyond. Now the question is, is it possible for the poet also to do something like that, to consciously create and not to be a mere unconscious or helpless channel? Conscious artistry, as we have said, means to be conscious on two levels of consciousness at the same time, to be at home in both equally and simultaneously. The general experience, however, is that of "one at a time": if the artist dwells more in the one, the other retires into the background to the same measure. If he is in the over-consciousness, he is only half-conscious in his brain consciousness, or even not conscious at allhe does not know how he has created, the sources or process of his creative activity, he is quite oblivious of them" gone through them all as if per saltum. Such seems to have been the case with the primitives, as they are called, the elemental poetsShakespeare and Homer and Valmiki. In some others, who come very near to them in poetic genius, yet not quite on a par, the instrumental intelligence is strong and active, it helps in its own way but in helping circumscribes and limits the original impulsion. The art here becomes consciously artistic, but loses something of the initial freshness and spontaneity: it gains in correctness, polish and elegance and has now a style in lieu of Nature's own naturalness. I am thinking of Virgil and Milton and Kalidasa. Dante's place is perhaps somewhere in between. Lower in the rung where the mental medium occupies a still more preponderant place we have intellectual poetry, poetry of the later classical age whose representatives are Pope and Dryden. We can go farther down and land in the domain of versificationalthough here, too, there can be a good amount of beauty in shape of ingenuity, cleverness and conceit: Voltaire and Delille are of this order in French poetry.
The three or four major orders I speak of in reference to conscious artistry are exampled characteristically in the history of the evolution of Greek poetry. It must be remembered, however, at the very outset that the Greeks as a race were nothing if not rational and intellectual. It was an element of strong self-consciousness that they brought into human culture that was their special gift. Leaving out of account Homer who was, as I said, a primitive, their classical age began with Aeschylus who was the first and the most spontaneous and intuitive of the Great Three. Sophocles, who comes next, is more balanced and self-controlled and pregnant with a reasoned thought-content clothed in polished phrasing. We feel here that the artist knew what he was about and was exercising a conscious control over his instruments and materials, unlike his predecessor who seemed to be completely carried away by the onrush of the poetic enthousiasmos. Sophocles, in spite of his artistic perfection or perhaps because of it, appears to be just a little, one remove, away from the purity of the central inspiration there is a veil, although a thin transparent veil, yet a veil between which intervenes. With the third of the Brotherhood, Euripides, we slide lower downwe arrive at a predominantly mental transcription of an experience or inner conception; but something of the major breath continues, an aura, a rhythm that maintains the inner contact and thus saves the poetry. In a subsequent age, in Theocritus, for example, poetry became truly very much 'sicklied o'er with the pale cast of thought', so much of virtuosity and precocity entered into it; in other words, the poet then was an excessively self-conscious artist. That seems to be the general trend of all literature.
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I have spoken of the source of inspiration as essentially and originally being a super-consciousness or over-consciousness. But to be more precise and accurate I should add another source, an inner consciousness. As the super-consciousness is imaged as lying above the normal consciousness, so the inner consciousness may be described as lying behind or within it. The movement of the inner consciousness has found expression more often and more largely than that of over-consciousness in the artistic creation of the past : and that was in keeping with the nature of the old-world inspiration, for the inspiration that comes from the inner consciousness, which can be considered as the lyrical inspiration, tends to be naturally more "spontaneous", less conscious, since it does not at all go by the path of the head, it evades that as much as possible and goes by the path of the heart.
But the evolutionary urge, as I have said, has always been to bring down or instil more and more light and self-consciousness into the depths of the heart too: and the first result has been an intellectualisation, a rationalisation of the consciousness, a movement of scientific observation and criticism which very naturally leads to a desiccation of the poetic enthusiasm and fervour. But a period of transcendence is in gestation. All efforts of modern poets and craftsmen, even those that seem apparently queer, bizarre and futile, are at bottom a travail for this transcendence, including those that seem contradictory to it.
Whether the original and true source of the poet's inspiration lies deep within or high above, all depends upon the mediating instrument the mind (in its most general sense) and speech for a successful transcription. Man's ever-growing consciousness demanded also a conscious development and remoulding of these two factors. A growth, a heightening and deepening of the consciousness meant inevitably a movement towards the spiritual element in things. And that means, we have said, a twofold change in the future poet's make-up. First as regards the substance. The revolutionary shift that we notice in modern poets towards a completely new domain of subject-matter is a sign post that more is meant than what is expressed. The superficialities and futilities that are dealt with do not in their outward form give the real trend of things. In and through all these major and constant preoccupation of our poets is "the pain of the present and the passion for the future": they are, as already stated, more prophets than poets, but prophets for the moment crying in the wildernessalthough some have chosen the path of denial and revolt. They are all looking ahead or beyond or deep down, always yearning for another truth and reality which will explain, justify and transmute the present calvary of human living. Such an acute tension of consciousness has necessitated an overhauling of the vehicle of expression too, the creation of a mode of expressing the inexpressible. For that is indeed what human consciousness and craft are aiming at in the present stage of man's evolution. For everything, almost everything that can be normally expressed has been expressed and in a variety of ways as much as is possible: that is the history of man's aesthetic creativity. Now the eye probes into the unexpressed world; for the artist too the Upanishadic problem has cropped up:
By whom impelled does the mind fall to its target, what is the agent that is behind the eye and sees through the eyes, what is the hearing and what the speech that their respective sense organs do not and cannot convey and record adequately or at all?
01.04 - The Secret Knowledge, #Savitri, #Sri Aurobindo, #Integral Yoga
Too far from surface Nature's postal routes,
Too lofty for our mortal lives to breathe,
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And, ever postponed, compels attempt and hope,
Yet seems too great for mortal hope to dare.
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Although possessor of the earth and heavens,
He leaves to her the cosmic management
01.05 - Rabindranath Tagore: A Great Poet, a Great Man, #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
In an age when Reason was considered as the highest light given to man, Tagore pointed to the Vision of the mystics as always the still greater light; when man was elated with undreamt-of worldly success, puffed up with incomparable material possessions and powers, Tagore's voice rang clear and emphatic in tune with the cry of the ancients: "What shall I do with all this mass of things, if I am not made immortal by that?" When men, in their individual as well as collective egoism, were scrambling for earthly gains and hoards, he held before them vaster and cleaner horizons, higher and deeper ways of being and living, maintained the sacred sense of human solidarity, the living consciousness of the Divine, one and indivisible. When the Gospel of Power had all but hypnotised men's minds, and Superman or God-man came to be equated with the Titan, Tagore saw through the falsehood and placed in front and above all the old-world eternal verities of love and self-giving, harmony and mutuality, sweetness and light. When pessimism, cynicism, agnosticism struck the major chord of human temperament, and grief and frustration and death and decay were taken as a matter of course to be the inevitable order of earthlylifebhasmantam idam shariramhe continued to sing the song of the Rishis that Ananda and Immortality are the breath of things, the birth right of human beings. When Modernism declared with a certitude never tobe contested that Matter is Brahman, Tagore said with the voice of one who knows that Spirit is Brahman.
Tagore is in direct line with those bards who have sung of the Spirit, who always soared high above the falsehoods and uglinesses of a merely mundane life and lived in the undecaying delights and beauties of a diviner consciousness. Spiritual reality was the central theme of his poetic creation: only and naturally he viewed it in a special way and endowed it with a special grace. We know of another God-intoxicated man, the Jewish philosopher Spinoza, who saw things sub specie aeternitatis, under the figure or mode of eternity. Well, Tagore can be said to see things, in their essential spiritual reality, under the figure or mode of beauty. Keats indeed spoke of truth being beauty and beauty truth. But there is a great difference in the outlook and inner experience. A worshipper of beauty, unless he rises to the Upanishadic norm, is prone to become sensuous and pagan. Keats was that, Kalidasa was that, even Shelley was not far different. The spiritual vein in all these poets remains secondary. In the old Indian master, it is part of his intellectual equipment, no doubt, but nothing much more than that. In the other two it comes in as strange flashes from an unknown country, as a sort of irruption or on the peak of the poetic afflatus or enthousiasmos.
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Tagore is no inventor or innovator when he posits Spirit as Beauty, the spiritual consciousness as the ardent rhythm of ecstasy. This experience is the very core of Vaishnavism and for which Tagore is sometimes called a Neo-Vaishnava. The Vaishnava sees the world pulsating in glamorous beauty as the Lila (Play) of the Lord, and the Lord, God himself, is nothing but Love and Beauty. Still Tagore is not all Vaishnava or merely a Vaishnava; he is in addition a modern (the carping voice will say, there comes the dilution and adulteration)in the sense that problems exist for himsocial, political, economic, national, humanitarianwhich have to be faced and solved: these are not merely mundane, but woven into the texture of the fundamental problem of human destiny, of Soul and Spirit and God. A Vaishnava was, in spite of his acceptance of the world, an introvert, to use a modern psychological phrase, not necessarily in the pejorative sense, but in the neutral scientific sense. He looks upon the universe' and human life as the play of the Lord, as an actuality and not mere illusion indeed; but he does not participate or even take interest in the dynamic working out of the world process, he does not care to know, has no need of knowing that there is a terrestrial pur pose and a diviner fulfilment of the mortal life upon earth. The Vaishnava dwells more or less absorbed in the Vaikuntha of his inner consciousness; the outer world, although real, is only a symbolic shadowplay to which he can but be a witness-real, is only a nothing more.
A modern idealist of the type of a reformer would not be satisfied with that role. If he is merely a moralist reformer, he will revolt against the "witness business", calling it a laissez-faire mentality of bygone days. A spiritual reformer would ask for morea dynamic union with the Divine Will and Consciousness, not merely a passive enjoyment in the Bliss, so that he may be a luminous power or agent for the expression of divine values in things mundane.
01.05 - The Yoga of the King - The Yoga of the Spirits Freedom and Greatness, #Savitri, #Sri Aurobindo, #Integral Yoga
A natural limb of possibility,
A new domain of normalcy supreme.
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Her great possessions and her power and lore
She gave, compelled, with a reluctant joy;
01.06 - On Communism, #Collected Works of Nolini Kanta Gupta - Vol 01, #Nolini Kanta Gupta, #Integral Yoga
Communism is the synthesis of collectivism and individualism. The past ages of society were characterised more or less by a severe collectivism. In ancient Greece, more so in Sparta and in Rome, the individual had, properly speaking, no separate existence of his own; he was merged in the State or Nation. The individual was considered only as a limb of the collective being, had to live and labour for the common weal. The value attached to each person was strictly in reference to the output that the group to which he belonged received from him. Apart from this service for the general unit the body politicany personal endeavour and achievement, if not absolutely discouraged and repressed, was given a very secondary place of merit. The summum bonum of the individual was to sacrifice at the altar of the res publica, the bonum publicum. In India, the position and function of the State or Nation was taken up by the society. Here too social institutions were so constituted and men were so bred and brought up that individuality had neither the occasion nor the incentive to express itself, it was a thing that remained, in the Kalidasian phrase, an object for the ear onlysrutau sthita. Those who sought at all an individual aim and pur pose, as perhaps the Sannyasins, were put outside the gate of law and society. Within the society, in actual life and action, it was a sin and a crime or at least a gross imperfection to have any self-regarding motive or impulse; personal preference was the last thing to be considered, virtue consisted precisely in sacrificing one's own taste and inclination for the sake of that which the society exacts and sanctions.
Against this tyranny of the group, this absolute rule of the collective will, the human mind rose in revolt and the result was Individualism. For whatever may be the truth and necessity of the Collective, the Individual is no less true and necessary. The individual has his own law and urge of being and his own secret godhead. The collective godhead derides the individual godhead at its peril. The first movement of the reaction, however, was a run to the other extremity; a stern collectivism gave birth to an intransigent individualism. The individual is sacred and inviolable, cost what it may. It does not matter what sort of individuality one seeks, it is enough if the thing is there. So the doctrine of individualism has come to set a premium on egoism and on forces that are disruptive of all social bonds. Each and every individual has the inherent right, which is also a duty, to follow his own impetus and impulse. Society is nothing but the battle ground for competing individualities the strongest survive and the weakest go to the wall. Association and co-operation are instruments that the individual may use and utilise for his own growth and development but in the main they act as deterrents rather than as aids to the expression and expansion of his characteristic being. In reality, however, if we probe sufficiently deep into the matter we find that there is no such thing as corporate life and activity; what appears as such is only a camouflage for rigorous competition; at the best, there maybe only an offensive and defensive alliancehumanity fights against nature, and within humanity itself group fights against group and in the last analysis, within the group, the individual fights against the individual. This is the ultimate Law-the Dharma of creation.
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The individual who leads a severely individual life from the very beginning, whose outlook of the world has been fashioned by that conception, can hardly, if at all, enter at the end the communal life. He must perforce be either a vagabond or a recluse: But the recluse is not an integral man, nor the vagabond an ideal personality. The individual need not be too chaste and shy to associate with others and to give and take as freely and fully as he can. Individuality is not necessarily curtailed or mutilated in this process, but there is this other greater possibility of its getting enlarged and enhanced. Rather it is when you shut yourself up in your own self, that you stick to only one line of your personality, to a single phase of your self and thus limit and diminish yourself; the breadth and height and depth of your self, the cubic completeness of your personality you can attain only through a multiple and variegated stress by which you come in contact with the world and things.
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 im posed 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 proportion 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.
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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 importance. 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:
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In his inquiry into truth and certitude Pascal takes his stand upon what he calls the geometrical method, the only valid method, according to him, in the sphere of reason. The characteristic of this method is that it takes for granted certain fundamental principles and realitiescalled axioms and postulates or definitionsand proceeds to other truths that are infallibly and inevitably deduced from them, that are inherent and implied in them. There is no use or necessity in trying to demonstrate these fundamentals also; that will only land us into confusion and muddle. They have to be simply accepted, they do not require demonstration, it is they that demonstrate others. Such, for instance, are space, time, number, the reality of which it is foolishness and pedantry to I seek to prove. There is then an order of truths that do not i require to be proved. We are referring only to the order of I physical truths. But there is another order, Pascal says, equally I valid and veritable, the order of the Spirit. Here we have another set of fundamentals that have to be accepted and taken for granted, matrix of other truths and realities. It can also be called the order of the Heart. Reason posits physical fundamentals; it does not know of the fundamentals of the Heart which are beyond its reach; such are God, Soul, Immortality which are evident only to Faith.
But Faith and Reason, according to Pascal, are not contraries nor irreconcilables. Because the things of faith are beyond reason, it is not that they are irrational. Here is what Pascal says about the function and limitation of reason:
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He goes farther and adopting a positive attitude says:
"We know truth not by reason alone, but by the heart also: it is in the latter way that we know the first principles, and in vain does reasoning, that has no part in it, attempt to combat them... The heart feels... and the reason demon strates afterwards... Principles are felt, pro positions are deduced. . . . "5
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One is not sure if such reasoning is convincing to the intellect; but perhaps it is a necessary stage in conversion. At least we can conclude that Pascal had to pass through such a stage; and it indicates the difficulty his brain had to undergo, the tension or even the torture he made it pass through. It is true, from Reason Pascal went over to Faith, even while giving Reason its due. Still it seems the two were not perfectly synthetised or fused in him. There was a gap between that was not thoroughly bridged. Pascal did not possess the higher, intuitive, luminous mind that mediates successfully between the physical discursive ratiocinative brain-mind and the vision of faith: it is because deep in his consciousness there lay this chasm. Indeed,Pascal's abyss (l' abme de Pascal) is a well-known legend. Pascal, it appears, used to have very often the vision of an abyss about to open before him and he shuddered at the prospect of falling into it. It seems to us to be an experience of the Infinity the Infinity to which he was so much attracted and of which he wrote so beautifully (L'infiniment grand et l'infiniment petit)but into which he could not evidently jump overboard unreservedly. This produced a dichotomy, a lack of integration of personality, Jung would say. Pascal's brain was cold, firm, almost rigid; his heart was volcanic, the faith he had was a fire: it lacked something of the pure light and burned with a lurid glare.
And the reason is his metaphysics. It is the Jansenist conception of God and human nature that inspired and coloured all his experience and consciousness. According to it, as according to the Calvinist conception, man is a corrupt being, corroded to the core, original sin has branded his very soul. Only Grace saves him and releases him. The order of sin and the order of Grace are distinct and disparate worlds and yet they complement each other and need each other. Greatness and misery are intertwined, united, unified with each other in him. Here is an echo of the Manichean position which also involves an abyss. But even then God's grace is not a free agent, as Jesuits declare; there is a predestination that guides and controls it. This was one of the main subjects he treated in his famous open letters (Les Provinciales) that brought him renown almost overnight. Eternal hell is a possible prospect that faces the Jansenist. That was why a Night always over-shadowed the Day in Pascal's soul.
Man then, according to Pascal, is by nature a sinful thing. He can lay no claim to noble virtue as his own: all in him is vile, he is a lump of dirt and filth. Even the greatest has his full share of this taint. The greatest, the saintliest, and the meanest, the most sinful, all meet, all are equal on this common platform; all have the same feet of clay. Man is as miserable a creature as a beast, as much a part and product of Nature as a plant. Only there is this difference that an animal or a tree is unconscious, while man knows that he is miserable. This knowledge or perception makes him more miserable, but that is his real and only greatness there is no other. His thought, his self-consciousness, and his sorrow and repentance and contrition for what he is that is the only good partMary's part that has been given to him. Here are Pascal's own words on the subject:
01.07 - The Bases of Social Reconstruction, #Collected Works of Nolini Kanta Gupta - Vol 01, #Nolini Kanta Gupta, #Integral Yoga
It is this persuasion which, has led many spiritual souls, siddhas, to declare that theirs is not the kingdom upon this earth, but that the kingdom of Heaven is within. And it is why great lovers of humanity have sought not to eradicate but only to mitigate, as far as possible, the ills of life. Earth and life, it is said, contain in their last analysis certain ugly and loathsome realities which are an inevitable and inexorable part of their substance and to eliminate one means to annihilate the other. What can be done is to throw a veil over the nether regions in human nature, to put a ban on their urges and velleities and to create opportunities to make social arrangements so that the higher impulses only find free play while the lower impulses, for want of scope and indulgence, may fall down to a harmless level. This is what the Reformists hope and want and no more. Life is based upon animality, the soul is encased in an earth-sheathman needs must procreate, man needs must seek food. But what human effort can achieve is to set up barriers and limitations and form channels and openings, which will restrain these impulses, allow them a necessary modicum of play and which for the greater part will serve to encourage and enhance the nobler urges in man. Of course, there will remain always the possibility of the whole scaffolding coming down with a crash and the aboriginal in man running riot in his nudity. But we have to accept the chance and make the best of what materials we have in hand.
No doubt this is a most dismal kind of pessimism. But it is the logical conclusion of all optimism that bases itself upon a particular view of human nature. If we question that pessimism, we have to question the very grounds of our optimism also. As a matter of fact, all our idealism has been so long infructuous and will be so in the future, if we do not shift our foundation and start from a different IntuitionWeltanschauung.
01.08 - A Theory of Yoga, #Collected Works of Nolini Kanta Gupta - Vol 01, #Nolini Kanta Gupta, #Integral Yoga
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 im posed 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 corporate 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.
There are three lines, as the Psycho-analysts point out along which this control or censuring of the primary instincts acts. First, there is the line of Defence Reaction. That is to say, the mind automatically takes up an attitude directly contrary to the impulse, tries to shut it out and deny altogether its existence and the measure of the insistence of the impulse is also the measure of the vehemence of the denial. It is the case of the lady protesting too much. So it happens that where subconsciously there is a strong current of a particular impulse, consciously the mind is obliged to take up a counteracting op posite impulse. Thus in presence of a strong sexual craving the mind as if to guard and save itself engenders by a reflex movement an ascetic and puritanic mood. Similarly a strong unthinking physical attraction translates itself on the conscious plane as an equally strong repulsion.
01.08 - Walter Hilton: The Scale of Perfection, #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
From the twentieth century back to the fourteenth is a far cry: a far cry indeed from the modern scientific illumination to mediaeval superstition, from logical positivists and mathematical rationalists to visionary mystics, from Russell and Huxley to Ruysbroeck and Hilton. The mystic lore, the Holy Writ, the mediaeval sage says, echoing almost the very words of the Eastern Masters, "may not be got by study nor through man's travail only, but principally by the grace of the Holy Ghost." As for the men living and moving in the worldly way, there are "so mickle din and crying in their heart and vain thoughts and fleshly desires" that it is im possible for them to listen or understand the still small voice. It is the pure soul touched by the Grace that alone "seeth soothfastness of Holy Writ wonderly shewed and opened, above study and travail and reason of man's kindly (i.e. natural) wit."
What is day to us is night to the mystics and what is day to the mystics is night for us. The first thing the mystic asks is to close precisely those doors and windows which we, on the contrary, feel obliged to keep always open in order to know and to live and move. The Gita says: "The sage is wakeful when it is night for all creatures and when all creatures are wakeful, that is night for the sage." Even so this sage from the West says: "The more I sleep from outward things, the more wakeful am I in knowing of Jhesu and of inward things. I may not wake to Jhesu, but if I sleep to the world."
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It is never possible for man, weak and bound as he is, to reject the thraldom of his flesh, he can never purify himself wholly by his own unaided strength. God in his infinite mercy sent his own son, an emanation created out of his substancehis embodied loveas a human being to suffer along with men and take upon himself the burden of their sins. God the Son lived upon earth as man and died as man. Sin therefore has no longer its final or definitive hold upon mankind. Man has been made potentially free, pure and worthy of salvation. This is the mystery of Christ, of God the Son. But there is a further mystery. Christ not only lived for all men for all time, whether they know him, recognise him or not; but he still lives, he still chooses his beloved and his beloved chooses him, there is a conscious acceptance on either side. This is the function of the Holy Ghost, the redeeming power of Love active in him who accepts it and who is accepted by it, the dynamic Christ-Consciousness in the true Christian.
Indeed, the kernel of the mystic discipline and its whole bearingconsists in one and only one principle: to love Jhesu. All roads lead to Rome: all preparations, all trials lead to one realisation, love of God, God as a living person close to us, our friend and lover and master. The Christian mystic speaks almost in the terms of the Gita: Rise above your senses, give up your ego-hood, be meek and humble, it is Jesus within you, who embraces your soul: it is he who does everything for you and in you, give yourself up wholly into his hands. He will deliver you.
--
Indeed, it would be interesting to compare and contrast the Eastern and Western approach to Divine Love, the Christian and the Vaishnava, for example. Indian spirituality, whatever its outer form or credal formulation, has always a background of utter unity. This unity, again, is threefold or triune and is expressed in those great Upanishadic phrases,mahvkyas,(1) the transcendental unity: the One alone exists, there is nothing else than theOneekamevdvityam; (2) the cosmic unity: all existence is one, whatever exists is that One, thereare no separate existences:sarvam khalvidam brahma neha nnsti kincaa; (3) That One is I, you too are that One:so' ham, tattvamasi; this may be called the individual unity. As I have said, all spiritual experiences in India, of whatever school or line, take for granted or are fundamentally based upon this sense of absolute unity or identity. Schools of dualism or pluralism, who do not apparently admit in their tenets this extreme monism, are still permeated in many ways with that sense and in some form or other take cognizance of the truth of it. The Christian doctrine too says indeed, 'I and my Father in Heaven are one', but this is not identity, but union; besides, the human soul is not admitted into this identity, nor the world soul. The world, we have seen, according to the Christian discipline has to be altogether abandoned, negatived, as we go inward and upward towards our spiritual status reflecting the divine image in the divine company. It is a complete rejection, a cutting off and casting away of world and life. One extreme Vedantic path seems to follow a similar line, but there it is not really rejection, but a resolution, not the rejection of what is totally foreign and extraneous, but a resolution of the external into its inner and inmost substance, of the effect into its original cause. Brahman is in the world, Brahman is the world: the world has unrolled itself out of the Brahmansi, pravttiit has to be rolled back into its, cause and substance if it is to regain its pure nature (that is the process of nivitti). Likewise, the individual being in the world, "I", is the transcendent being itself and when it withdraws, it withdraws itself and the whole world with it and merges into the Absolute. Even the Maya of the Mayavadin, although it is viewed as something not inherent in Brahman but superim posed upon Brahman, still, has been accepted as a peculiar power of Brahman itself. The Christian doctrine keeps the individual being separate practically, as an associate or at the most as an image of God. The love for one's neighbour, charity, which the Christian discipline enjoins is one's love for one's kind, because of affinity of nature and quality: it does not dissolve the two into an integral unity and absolute identity, where we love because we are one, because we are the One. The highest culmination of love, the very basis of love, according to the Indian conception, is a transcendence of love, love trans-muted into Bliss. The Upanishad says, where one has become the utter unity, who loves whom? To explain further our point, we take two examples referred to in the book we are considering. The true Christian, it is said, loves the sinner too, he is permitted to dislike sin, for he has to reject it, but he must separate from sin the sinner and love him. Why? Because the sinner too can change and become his brother in spirit, one loves the sinner because there is the possibility of his changing and becoming a true Christian. It is why the orthodox Christian, even such an enlightened and holy person as this mediaeval Canon, considers the non-Christian, the non-baptised as impure and potentially and fundamentally sinners. That is also why the Church, the physical organisation, is worshipped as Christ's very body and outside the Church lies the pagan world which has neither religion nor true spirituality nor salvation. Of course, all this may be symbolic and it is symbolic in a sense. If Christianity is taken to mean true spirituality, and the Church is equated with the collective embodiment of that spirituality, all that is claimed on their behalf stands justified. But that is an ideal, a hypothetical standpoint and can hardly be borne out by facts. However, to come back to our subject, let us ow take the second example. Of Christ himself, it is said, he not only did not dislike or had any aversion for Judas, but that he positively loved the traitor with a true and sincere love. He knew that the man would betray him and even when he was betraying and had betrayed, the Son of Man continued to love him. It was no make-believe or sham or pretence. It was genuine, as genuine as anything can be. Now, why did he love his enemy? Because, it is said, the enemy is suffered by God to do the misdeed: he has been allowed to test the faith of the faithful, he too has his utility, he too is God's servant. And who knows even a Judas would not change in the end? Many who come to scoff do remain to pray. But it can be asked, 'Does God love Satan too in the same way?' The Indian conception which is basically Vedantic is different. There is only one reality, one truth which is viewed differently. Whether a thing is considered good or evil or neutral, essentially and truly, it is that One and nothing else. God's own self is everywhere and the sage makes no difference between the Brahmin and the cow and the elephant. It is his own self he finds in every person and every objectsarvabhtsthitam yo mm bhajati ekatvamsthitah"he has taken his stand upon oneness and loves Me in all beings."2
This will elucidate another point of difference between the Christian's and the Vaishnava's love of God, for both are characterised by an extreme intensity and sweetness and exquisiteness of that divine feeling. This Christian's, however, is the union of the soul in its absolute purity and simplicity and "privacy" with her lord and master; the soul is shred here of all earthly vesture and goes innocent and naked into the embrace of her Beloved. The Vaishnava feeling is richer and seems to possess more amplitude; it is more concrete and less ethereal. The Vaishnava in his passionate yearning seeks to carry as it were the whole world with him to his Lord: for he sees and feels Him not only in the inmost chamber of his soul, but meets Him also in and I through his senses and in and through the world and its objects around. In psychological terms one can say that the Christian realisation, at its very source, is that of the inmost soul, what we call the "psychic being" pure and simple, referred to in the book we are considering; as: "His sweet privy voice... stirreth thine heart full stilly." Whereas the Vaishnava reaches out to his Lord with his outer heart too aflame with passion; not only his inmost being but his vital being also seeks the Divine. This bears upon the occult story of man's spiritual evolution upon earth. The Divine Grace descends from the highest into the deepest and from the deepest to the outer ranges of human nature, so that the whole of it may be illumined and transformed and one day man can embody in his earthly life the integral manifestation of God, the perfect Epiphany. Each religion, each line of spiritual discipline takes up one limb of manone level or mode of his being and consciousness purifies it and suffuses it with the spiritual and divine consciousness, so that in the end the whole of man, in his integral living, is recast and remoulded: each discipline is in charge of one thread as it were, all together weave the warp and woof in the evolution of the perfect pattern of a spiritualised and divinised humanity.
The conception of original sin is a cardinal factor in Christian discipline. The conception, of sinfulness is the very motive-power that drives the aspirant. "Seek tensely," it is said, "sorrow and sigh deep, mourn still, and stoop low till thine eye water for anguish and for pain." Remorse and grief are necessary attendants; the way of the cross is naturally the calvary strewn with pain and sorrow. It is the very op posite of what is termed the "sunlit path" in spiritual ascension. Christian mystics have made a glorious spectacle of the process of "dying to the world." Evidently, all do not go the whole length. There are less gloomy and happier temperaments, like the present one, for example, who show an unusual balance, a sturdy common sense even in the midst of their darkest nights, who have chalked out as much of the sunlit path as is possible in this line. Thus this old-world mystic says: it is true one must see and admit one's sinfulness, the grosser and apparent and more violent ones as well as all the subtle varieties of it that are in you or rise up in you or come from the Enemy. They pursue you till the very end of your journey. Still you need not feel overwhelmed or completely desperate. Once you recognise the sin in you, even the bare fact of recognition means for you half the victory. The mystic says, "It is no sin as thou feelest them." The day Jesus gave himself away on the Cross, since that very day you are free, potentially free from the bondage of sin. Once you give your adherence to Him, the Enemies are rendered powerless. "They tease the soul, but they harm not the soul". Or again, as the mystic graphically phrases it: "This soul is not borne in this image of sin as a sick man, though he feel it; but he beareth it." The best way of dealing with one's enemies is not to struggle and "strive with them." The aspirant, the lover of Jesus, must remember: "He is through grace reformed to the likeness of God ('in the privy substance of his soul within') though he neither feel it nor see it."
If you are told you are still full of sins and you are not worthy to follow the path, that you must go and work out your sins first, here is your answer: "Go shrive thee better: trow not this saying, for it is false, for thou art shriven. Trust securely that thou art on the way, and thee needeth no ransacking of shrift for that that is passed, hold forth thy way and think on Jerusalem." That is to say, do not be too busy with the difficulties of the moment, but look ahead, as far as possible, fix your attention upon the goal, the intermediate steps will become easy. Jerusalem is another name of the Love of Jesus or the Bliss in Heaven. Grow in this love, your sins will fade away of themselves. "Though thou be thrust in an house with thy body, nevertheless in thine heart, where the stead of love is, thou shouldst be able to have part of that love... " What exquisite utterance, what a deep truth!
Indeed, there are one or two points, notes for the guidance of the aspirant, which I would like to mention here for their striking ap positeness and simple "soothfastness." First of all with regard to the restless enthusiasm and eagerness of a novice, here is the advice given: "The fervour is so mickle in outward showing, is not only for mickleness of love that they have; but it is for littleness and weakness of their souls, that they may not bear a little touching of God.. afterward when love hath boiled out all the uncleanliness, then is the love clear and standeth still, and then is both the body and the soul mickle more in peace, and yet hath the self soul mickle more love than it had before, though it shew less outward." And again: "without any fervour outward shewed, and the less it thinketh that it loveth or seeth God, the nearer it nigheth" ('it' naturally refers to the soul). The statement is beautifully self-luminous, no explanation is required. Another hurdle that an aspirant has to face often in the passage through the Dark Night is that you are left all alone, that you are deserted by your God, that the Grace no longer favours you. Here is however the truth of the matter; "when I fall down to my frailty, then Grace withdraweth: for my falling is cause there-of, and not his fleeing." In fact, the Grace never withdraws, it is we who withdraw and think otherwise. One more difficulty that troubles the beginner especially is with regard to the false light. The being of darkness comes in the form of the angel of light, imitates the tone of the still small voice; how to recognise, how to distinguish the two? The false light, the "feigned sun" is always found "atwixt two black rainy clouds" : they are "highing" of oneself and "lowing" of others. When you feel flattered and elated, beware it is the siren voice tempting you. The true light brings you soothing peace and meekness: the other light brings always a trail of darknessf you are soothfast and sincere you will discover it if not near you, somewhere at a distance lurking.
01.09 - The Parting of the Way, #Collected Works of Nolini Kanta Gupta - Vol 01, #Nolini Kanta Gupta, #Integral Yoga
So the humanity of man consists in his consciousness of the self or ego. Is there no other higher mode of consciousness? Or is self-consciousness the acme, the utmost limit to which consciousness can raise itself? If it is so, then we are bound to conclude that humanity will remain eternally human in its fundamental nature; the only progress, if progress at all we choose to call it, will consist perhaps in accentuating this consciousness of the self and in expressing it through a greater variety of stresses, through a richer combination of its colour and light and shade and rhythm. But also, this may not be sothere may be the possibility of a further step, a transcending of the consciousness of the self. It seems unnatural and improbable that having risen from un-consciousness to self-consciousness through a series of continuous marches, Nature should suddenly stop and consider what she had achieved to be her final end. Has Nature become bankrupt of her creative genius, exhausted of her upward drive? Has she to remain content with only a clever manipulation, a mere shuffling and re-arranging of the materials already produced?
As a matter of fact it is not so. The glimpses of a higher form of consciousness we can see even now present in self-consciousness. We have spoken of the different stages of evolution as if they were separate and distinct and incommensurate entities. They may be described as such for the pur pose of a logical understanding, but in reality they form a single progressive continuum in which one level gradually fuses into another. And as the higher level takes up the law of the lower and evolves out of it a characteristic function, even so the law of the higher level with its characteristic function is already involved and envisaged in the law of the lower level and its characteristic function. It cannot be asserted positively that because man's special virtue is self-consciousness, animals cannot have that quality on any account. We do see, if we care to observe closely and dispassionately, that animals of the higher order, as they approach the level of humanity, show more and more evident signs of something which is very much akin to, if not identical with the human characteristic of self-consciousness.
So, in man also, especially of that order which forms the crown of humanityin poets and artists and seers and great men of actioncan be observed a certain characteristic form of consciousness, which is something other than, greater than the consciousness of the mere self. It is difficult as yet to characterise definitely what that thing is. It is the awakening of the self to something which is beyond itselfit is the cosmic self, the oversoul, the universal being; it is God, it is Turiya, it is sachchidanandain so many ways the thing has been sought to be envisaged and expressed. The consciousness of that level has also a great variety of names given to it Intuition, Revelation, cosmic consciousness, God-consciousness. It is to be noted here, however, that the thing we are referring to, is not the Absolute, the Infinite, the One without a second. It is not, that is to say, the supreme Reality the Brahmanin its static being, in its undivided and indivisible unity; it is the dynamic Brahman, that status of the supreme Reality where creation, the diversity of Becoming takes rise, it is the Truth-worldRitam the domain of typal realities. The distinction is necessary, as there does seem to be such a level of consciousness intermediary, again, between man and the Absolute, between self-consciousness and the supreme consciousness. The simplest thing would be to give that intermediate level of consciousness a negative namesince being as yet human we cannot foresee exactly its com position and function the super-consciousness.
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This then, it seems to us, is the immediate problem that Nature has set before herself. She is now at the parting of the ways. She has done with man as an essentially human being, she has brought out the fundamental possibilities of humanity and perfected it, so far as perfection may be attained within the cadre by which she chose to limit herself; she is now looking forward to another kind of experiment the evolving of another life, another being out of her entrails, that will be greater than the humanity we know today, that will be superior even to the supreme that has yet been actualised.
Nature has marched from the unconscious to the sub-conscious, from the sub-conscious to the conscious and from the conscious to the self-conscious; she has to rise yet again from the self-conscious to the super-conscious. The mineral gave place to the plant, the plant gave place to the animal and the animal gave place to man; let man give place to and bring out the divine.
01.09 - William Blake: The Marriage of Heaven and Hell, #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
The ideal was Blake's. It will not sound so revolting if we understand what the poet meant by Hell. Hell, he explains, is simply the body, the Energy of Lifehell, because body and life on earth were so considered by the orthodox Christianity. The Christian ideal demands an absolute denial and rejection of life. Fulfilment is elsewhere, in heaven alone. That is, as we know, the ideal of the ascetic. The life of the spirit (in heaven) is a thing away from and stands against the life of the flesh (on earth). In the face of this discipline, countering it, Blake posited a union, a marriage of the two, considered incompatibles and incommensurables. Enfant terrible that he was, he took an infinite delight in a spirit of contradiction and went on expatiating on the glory of the misalliance. He declared a new apocalypse and said that Lucifer, the one called Satan, was the real God, the so-called Messiah the fake one: the apparent Milton spoke in praise of God and in dispraise of Satan, but the real, the esoteric Milton glorified Satan, who is the true God and minimised or caricatured the counterfeit or shadow God. Here is Blakean Bible in a nutshell:
But first the notion that man has a body distinct from his soul is to be expunged.. . . If the doors of perception were cleansed everything would appear to man as it is, infinite.
0.10 - Letters to a Young Captain, #Some Answers From The Mother, #The Mother, #Integral Yoga
"Would it be possible to have an electric lamp in the corridor?"
The ego would do well to become a little more modest.
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dangerous, for is it possible to satisfy man's desire?
Elsewhere he says explicitly that it is useless to try to satisfy
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it is that we take part in as many items as possible in the
2nd December programme.3 Would it not be better to
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For that to be possible, all egoistic motives and all egoistic
reactions must disappear.
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problem and various possible methods of physical education. The fundamental problem is this: how can we
The Queen of Jhansi who died on the battlefield in 1858 while fighting British
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be as effective as possible for all the members? Are the
tournaments necessary? Should there be no compulsion
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and even then... What knowledge do you possess that gives you
the right to judge? Only the Lord sees and knows - He alone is
--
It all depends on one's point of view. It is quite possible that
one will obtain the thing one has prayed for. But for spiritual
--
This creation has a pur pose - therefore is it possible
that even the most "insignificant" individual has come
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strive always to do as well as possible and be as good as one
can, instead of passing one's time in useless analysis.
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you not to send it again until it is possible for me to start looking
at it once more. Continue your translation of the Aphorisms; I
--
Would it be possible to have an electric fan? X
promised me one three years ago, but now he advises
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perfect sincerity to let each bring to the other, as far as possible,
what the other needs to attain that goal.
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do it as selflessly as possible.
If you are sincere and scrupulously honest, my help is certainly with you and one day you will become aware of it.
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myself in order to end the matter as quickly as possible
- it is a kind of escapism.
--
"If there is not a complete surrender, then it is not possible to adopt the baby cat attitude, - it becomes mere tamasic
passivity calling itself surrender. If a complete surrender is not
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Very certainly such a thing has been made possible because the
atmosphere of the Ashram is not pure enough to be invulnerable
--
Everything is possible. All paths lead to the goal provided they
are followed with persistence and sincerity.
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your possibilities. The only thing you lack is being conscious.
2 February 1966
--
Those who sincerely want to learn have all the possibilities to
do so here. The only thing that one has outside, but does not
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in order to occupy this high position she must be worthy
politically, morally and physically, mustn't she?
--
was: How is it possible! Mother knew we were at Gingee,
so Her protection was with us. Then how is it possible?
The protection is over the group - and if the action of the group
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which can quite easily take possession of one who has disregarded the advice of his conscience.
But all this is a mental approximation of the Truth. It is not
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very joyful. One wants to come back as soon as possible.
Can You explain to me the reason for this feeling? Why
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of any danger. Was there a possibility of danger on that
day? If so, why didn't we sense it?
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Does the Divine punish injustice? Is it possible that
He ever punishes anyone?
01.10 - Principle and Personality, #Collected Works of Nolini Kanta Gupta - Vol 01, #Nolini Kanta Gupta, #Integral Yoga
Love and admiration for a mahapurusha is not enough, even faith in his gospel is of little avail, nor can actual participation, consecrated work and labour in his cause save the situation; it is only when the principles, the bare realities for which the mahapurusha stands are in the open forum and men have the full and free opportunity of testing and assimilating them, it is only when individuals thus become living embodiments of those principles and realities that we do create a thing universal and permanent, as universal and permanent as earthly things may be. Principles only can embrace and unify the whole of humanity; a particular personality shall always create division and limitation. By placing the man in front, we erect a wall between the Principle and men at large. It is the principles, on the contrary, that should be given the place of honour: our attempt should be to keep back personalities and make as little use of them as possible. Let the principles work and create in their freedom and power, untrammelled by the limitations of any mere human vessel.
We are quite familiar with this cry so rampant in our democratic ageprinciples and no personalities! And although we admit the justice of it, yet we cannot ignore the trenchant one-sidedness which it involves. It is perhaps only a reaction, a swing to the op posite extreme of a mentality given too much to personalities, as the case generally has been in the past. It may be necessary, as a corrective, but it belongs only to a temporary stage. Since, however, we are after a universal ideal, we must also have an integral method. We shall have to curb many of our susceptibilities, diminish many of our apprehensions and soberly strike a balance between op posite extremes.
--
And yet we yield to none in our demand for holding forth the principles always and ever before the wide open gaze of all. The principle is there to make people self-knowing and self-guiding; and the man is also there to illustrate that principle, to serve as the hope and prophecy of achievement. The living soul is there to touch your soul, if you require the touch; and the principle is there by which to test and testify. For, we do not ask anybody to be a mere automaton, a blind devotee, a soul without individual choice and initiative. On the contrary, we insist on each and every individual to find his own soul and stand on his own Truththis is the fundamental principle we declare, the only creedif creed it be that we ask people to note and freely follow. We ask all people to be fully self-dependent and self-illumined, for only thus can a real and solid reconstruction of human nature and society be possible; we do not wish that they should bow down ungrudgingly to anything, be it a principle or a personality. In this respect we claim the very first rank of iconoclasts and anarchists. And along with that, if we still choose to remain an idol-lover and a hero-worshipper, it is because we recognise that our mind, human as it is, being not a simple equation but a complex paradox, the idol or the hero symbolises for us and for those who so will, the very iconoclasm and anarchism and perhaps other more positive things as wellwhich we behold within and seek to manifest.
The world is full of ikons and archons; we cannot escape them, even if we try the world itself being a great ikon and as great an archon. Those who swear by principles, swear always by some personality or other, if not by a living creature then by a lifeless book, if not by Religion then by Science, if not by the East then by the West, if not by Buddha or Christ then by Bentham or Voltaire. Only they do it unwittingly they change one set of personalities for another and believe they have rejected them all. The veils of Maya are a thousand-fold tangle and you think you have entirely escaped her when you have only run away from one fold to fall into another. The wise do not attempt to reject and negate Maya, but consciously accept herfreedom lies in a knowing affirmation. So we too have accepted and affirmed an icon, but we have done it consciously and knowingly; we are not bound by our idol, we see the truth of it, and we serve and utilise it as best as we may.
01.11 - Aldous Huxley: The Perennial Philosophy, #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
"To its heights we can always come. For those of us who are still splashing about in the lower ooze, the phrase has a rather ironical ring. Nevertheless, in the light of even the most distant acquaintance with the heights and the fullness, it is possible to understand what its author means. To discover the Kingdom of God exclusively within oneself is easier than to discover it, not only there, but also in the outer worlds of minds and things and living creatures. It is easier because the heights within reveal themselves to those who are ready to exclude from their purview all that lies without. And though this exclusion may be a painful and mortificatory process, the fact remains that it is less arduous than the process of inclusion, by which we come to know the fullness as well as the heights of spiritual life. Where there is exclusive concentration on the heights within, temptations and distractions are avoided and there is a general denial and suppression. But when the hope is to know God inclusivelyto realise the divine Ground in the world as well as in the soul, temptations and distractions must not be avoided, but submitted to and used as opportunities for advance; there must be no suppression of outward-turning activities, but a transformation of them so that they become sacramental."
The neatness of the commentary cannot be improved upon. Only with regard to the "ironical ring" of which Huxley speaks, it has just to be pointed out, as he himself seems to understand, that the "we" referred to in the phrase does not mean humanity in general that 'splashes about in the lower ooze' but those who have a sufficiently developed inner spiritual life.
01.11 - The Basis of Unity, #Collected Works of Nolini Kanta Gupta - Vol 01, #Nolini Kanta Gupta, #Integral Yoga
To be loyal to one's line of self-fulfilment, to follow one's self-law, swadharma, wholly and absolutelywithout this no spiritual life is possible and yet not to come into clash with other lines and loyalties, nay more, to be in positive harmony with them, is a problem which has not been really solved. It was solved, perhaps, in the consciousness of a Ramakrishna, a few individuals here and there, but it has always remained a source of conflict and disharmony in the general mind even in the field of spirituality. The clash of spiritual or religious loyalties has taken such an acute form in India today, they have been carried to the bitter extreme, in order, we venture to say, that the final synthesis might be absolute and irrevocable. This is India's mission to work out, and this is the lesson which she brings to the world.
The solution can come, first, by going to the true religion of the Spirit, by being truly spiritual and not merely religious, for, as we have said, real unity lies only in and through the Spirit, since Spirit is one and indivisible; secondly, by bringing down somethinga great part, indeed, if not the wholeof this puissant and marvellous Spirit into our life of emotions and sensations and activities.
If it is said that this is an ideal for the few only, not for the mass, our answer to that is the answer of the GitaYad yad acharati sreshthah. Let the few then practise and achieve the ideal: the mass will have to follow as far as it is possible and necessary. It is the very character of the evolutionary system of Nature, as expressed in the principle of symbiosis, that any considerable change in one place (in one species) is accompanied by a corresponding change in the same direction in other contiguous places (in other associated species) in order that the poise and balance of the system may be maintained.
It is precisely strong nuclei that are needed (even, perhaps, one strong nucleus is sufficient) where the single and integrated spiritual consciousness is an accomplished and established fact: that acts inevitably as a solvent drawing in and assimilating or transforming and re-creating as much, of the surroundings as its own degree and nature of achievement inevitably demand.
01.12 - Goethe, #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
One view considers Evil as coeval with Good: the Prince of Evil is God's peer, equal to him in all ways, absolutely separate, independent and self-existent. Light and Darkness are eternal principles living side by side, possessing equal reality. For, although it is permissible to the individual to pass out of the Darkness and enter into Light, the Darkness itself does not disappear: it remains and maintains its domain, and even it is said that some human beings are meant eternally for this domain. That is the Manichean principle and that also is fundamentally the dualistic conception of chit-achit in some Indian systems (although the principle of chit or light is usually given a higher position and priority of excellence).
The Christian too accepts the dual principle, but does not give equal status to the two. Satan is there, an eternal reality: it is anti-God, it seeks to op pose God, frustrate his work. It is the great tempter whose task it is to persuade, to inspire man to remain always an earthly creature and never turn to know or live in God. Now the crucial question that arises is, what is the necessity of this Antagonist in God's scheme of creation? What is the meaning of this struggle and battle? God could have created, if he had chosen, a world without Evil. The orthodox Christi an answer is that in that case one could not have fully appreciated the true value and glory of God's presence. It is to manifest and proclaim the great victory that the strife and combat has been arranged in which Man triumphs in the end and God's work stands vindicated. The place of Satan is always Hell, but he cannot drag down a soul into his pit to hold it there eternally (although according to one doctrine there are or may be certain eternally damned souls).
01.12 - Three Degrees of Social Organisation, #Collected Works of Nolini Kanta Gupta - Vol 01, #Nolini Kanta Gupta, #Integral Yoga
It might be objected here however that actually in the history of humanity the conception of Duty has been no less pugnacious than that of Right. In certain ages and among certain peoples, for example, it was considered the imperative duty of the faithful to kill or convert by force or otherwise as many as possible belonging to other faiths: it was the mission of the good shepherd to burn the impious and the heretic. In recent times, it was a sense of high and solemn duty that perpetrated what has been termed "purges"brutalities undertaken, it appears, to purify and preserve the integrity of a particular ideological, social or racial aggregate. But the real name of such a spirit is not duty but fanaticism. And there is a considerable difference between the two. Fanaticism may be defined as duty running away with itself; but what we are concerned with here is not the aberration of duty, but duty proper self-poised.
One might claim also on behalf of the doctrine of Right that the right kind of Right brings no harm, it is as already stated another name for liberty, for the privilege of living and it includes the obligation to let live. One can do what one likes provided one does not infringe on an equal right of others to do the same. The measure of one's liberty is equal to the measure of others' liberty.
Here is the crux of the question. The dictum of utilitarian philosophers is a golden rule which is easy to formulate but not so to execute. For the line of demarcation between one's own rights and the equal rights of others is so undefinable and variable that a title suit is inevitable in each case. In asserting and establishing and even maintaining one's rights there is always the possibilityalmost the certaintyof encroaching upon others' rights.
What is required is not therefore an external delimitation of frontiers between unit and unit, but an inner outlook of nature and a poise of character. And this can be cultivated and brought into action by learning to live by the sense of duty. Even then, even the sense of duty, we have to admit, is not enough. For if it leads or is capable of leading into an aberration, we must have something else to check and control it, some other higher and more potent principle. Indeed, both the conceptions of Duty and Right belong to the domain of mental ideal, although one is usually more aggressive and militant (Rajasic) and the other tends to be more tolerant and considerate (sattwic): neither can give an absolute certainty of poise, a clear guarantee of perfect harmony.
01.13 - T. S. Eliot: Four Quartets, #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
He aims at the neutral point between the positive and the negative poles, which is neither, yet holding the two togetherat the crossing of Yes and No, the known and the unknown, the local and the eternal. That is what he means when he says:
Here, the intersection of the timeless moment
--
First, the movement towards transcendence, that is the journey in the Night which you do throwing away one by one all your possessions and burdens till you make yourself bare and naked, you die but you are reborn a new babe:
Into another intensity
--
Now, a modern poet is modern, because he is doubly attracted and attached to things of this world and this mundane life, in spite of all his need and urge to go beyond for the larger truth and the higher reality. Apart from the natural link with which we are born, there is this other fascination which the poor miserable things, all the little superficialities, trivialities especially have for the modern mind in view of their possible sense and significance and right of existence. These too have a magic of their own, not merely a black magic:
..... our losses, the torn seine,
--
Our poet is too self-conscious, he himself feels that he has not the perfect voice. A Homer, even a Milton possesses a unity of tone and a wholeness of perception which are denied to the modern. To the modern, however, the old masters are not subtle enough, broad enough, psychological enough, let us say the word, spiritual enough. And yet the poetic inspiration, more than the religious urge, needs the injunction not to be busy with too many things, but to be centred upon the one thing needful, viz., to create poetically and not to discourse philosophically or preach prophetically. Not that it is im possible for the poet to swallow the philosopher and the prophet, metabolising them into the substance of his bone and marrow, of "the trilling wire in his blood", as Eliot graphically expresses. That perhaps is the consummation towards which poetry is tending. But at present, in Eliot, at least, the strands remain distinct, each with its own temper and rhythm, not fused and moulded into a single streamlined form of beauty. Our poet flies high, very high indeed at times, often or often he flies low, not disdaining the perilous limit of bathos. Perhaps it is all wilful, it is a mannerism which he cherishes. The mannerism may explain his psychology and enshrine his philosophy. But the poet, the magician is to be looked for elsewhere. In the present collection of poems it is the philosophical, exegetical, discursive Eliot who dominates: although the high lights of the subject-matter may be its justification. Still even if we have here doldrums like
That the past has another pattern, and ceases to be a mere sequence
0.11 - Letters to a Sadhak, #Some Answers From The Mother, #The Mother, #Integral Yoga
this speed, it seems more than possible, almost evident,
that what Sri Aurobindo wrote in a letter is a prophetic
--
Is it possible to make my hands conscious so that they
do nothing imperfect, incorrect or wrong? What is the
--
It is quite possible, by concentrating on the hands when they are
doing something.
--
What a joy it would be to possess the required purity!
When one is living among men with all their miseries, it is only
--
everything is possible.
12 June 1968
--
Is immunity to the attack of adverse forces possible
without transformation?
--
This possibility is open to all whose aspiration is fervent.
1 November 1968
--
be a docile and if possible a conscious instrument of the Divine
Will.
--
The human pleasure of possessing is a perversion of
what, Mother?
0.12 - Letters to a Student, #Some Answers From The Mother, #The Mother, #Integral Yoga
only mastery but also the possibility of the transformation and
illumination of the consciousness.
--
one's mind as silent as possible, and enter deep into the heart
of one's being, beyond sensations and thoughts. One must form
--
The possibilities are different for each person: there are as many
cases as there are persons. But each one can learn which conditions are best for his rest.
0.13 - Letters to a Student, #Some Answers From The Mother, #The Mother, #Integral Yoga
different possibilities in dreams.
Blessings.
--
as peaceful as possible.
If the departed one is a person one loves, one should concentrate one's love on him in peace and calm, for that is what
0.14 - Letters to a Sadhak, #Some Answers From The Mother, #The Mother, #Integral Yoga
Mother, is it possible to develop in oneself the capacity
to heal?
In principle, everything is possible by uniting consciously with
the Divine Force.
--
must be convinced that the possibility of progress is unlimited.
Progress is youth; one can be young at a hundred.
--
conscious of our possibilities, but also of our difficulties so that
we may overcome them in order to serve You faithfully."
--
(1) To constantly enrich the possibilities of the instrument.
(2) To ceaselessly perfect the functioning of this instrument.
--
desires is sheer folly. True happiness is possible only when one
has found the Divine.
0 1954-08-25 - what is this personality? and when will she come?, #Agenda Vol 01, #unset, #Zen
She has come, bringing with Her a splendor of power and love, an intensity of divine joy heretofore unknown to the Earth. The physical atmosphere has been completely changed by her descent, permeated with new and marvelous possibilities.
But if She is ever to reside and act here, She has to find at least a minimal receptivity, at least one human being with the required vital and physical qualities, a kind of super-Parsifal gifted with an innate and integral purity, yet possessing at the same time a body strong enough and poised enough to bear unwaveringly the intensity of the Ananda She brings.
Thus far, She has not found what is needed. Men remain obstinately men and do not want to or are unable to become supermen. All they can receive and express is a love at their own dimension: a human lovewhereas the supreme bliss of divine Ananda eludes their perception.
--
But Mother, if She came down, She must have seen a possibility!
She came down because there WAS a possibilitybecause things had reached such a stage that it was her hour to come down. But in truth, She came down because because I thought it was possible for her to succeed.
possibilities are still thereonly they have to materialize.
This is borne out by the fact that her descent took place at a given moment and for two or three weeks the atmospherenot only of the Ashram but of the Earthwas so highly charged with such a power of such an intense divine Bliss creating so marvelous a force that things difficult to do before could be done almost instantly.
--
The first condition was: Nothing more to do with your family Well, we are a long way from that! But I repeat that it only happened because of the war and not because we stopped seeing the need to cut all family ties; on the contrary, this is an indispensable condition because as long as you hang on to all these cords which bind you to ordinary life, which make you a slave to the ordinary life, how can you possibly belong to the Divine alone? What childishness! It is simply not possible. If you have ever taken the trouble to read over the early ashram rules, you would find that even friendships were considered dangerous and undesirable We made every effort to create an atmosphere in which only ONE thing counted: the Life Divine.
But as I said, bit by bit things changed. However, this had one advantage: we were too much outside of life. So there were a number of problems which had never arisen but which would have suddenly surged up the moment we wanted a complete manifestation. We took on all these problems a little prematurely, but it gave us the opportunity to solve them. In this way we learned many things and surmounted many difficulties, only it complicated things considerably. And in the present situation, given such a large number of elements who havent even the slightest idea why theyre here (!) well, it demands a far greater effort on the disciples part than before.
Before, when there were we started with 35 or 36 people but even when it got up to 150, even with 150it was as if they were all nestled in a cocoon in my consciousness: they were so near to me that I could constantly guide ALL their inner or outer movements. Day and night, at each moment, everything was totally under my control. And naturally, I think they made a great deal of progress at that time: it is a fact that I was CONSTANTLY doing the sadhana2 for them. But then, with this baby boom The sadhana cant be done for little sprouts who are 3 or 4 or 5 years old! Its out of the question. The only thing I can do is wrap them in the Consciousness and try to see that they grow up in the best of all possible conditions. However, the one advantage to all this is that instead of there being such a COMPLETE and PASSIVE dependence on the disciples part, each one has to make his own little effort. Truly, thats excellent.
I dont know to whom I was mentioning this today (I think it was for a Birthday3 No, I dont know now. It was to someone who told me he was 18 years old. I said that between the ages of 18 and 20, I had attained a constant and conscious union with the Divine Presence and that I had done this ALL ALONE, without ANYONES help, not even books. When a little later I chanced upon Vivekanandas Raja Yoga, it really seemed so wonderful to me that someone could explain something to me! And it helped me realize in only a few months what would have otherwise taken years.
--
So some of you people have been here since the time you were toddlerseverything has been explained to you, the whole thing has been served to you on a silver platter (not only with words, but through psychic aid and in every possible way), you have been put on the path of this inner discovery and then you just go on drifting along: When it comes, it will come.If you even spare it that much thought!
So thats how it is.
0 1955-06-09, #Agenda Vol 01, #unset, #Zen
During the day, I live more or less calmly in my little morass, but as evening and the moment to meet you draw near, then the forces pinning me to the ground begin raging beneath your pressure, and I feel at times an unbearable tearing that burns and constricts in my throat like tears that cannot be shed. Afterwards, Truth regains possession of me but the following day it all begins again.
Mother, it is an im possible, absurd, unlivable life. I feel as though I have no hand in this cruel little game. Oh Mother, why doesnt your grace trust that deep part in me which knows so well that you are the Truth? Deliver me from these evil forces since, profoundly, it is you and you alone I want. Give me the aspiration and strength I do not have. If you do not do this Yoga for me, I feel I shall never have the strength to go on.
0 1956-04-04, #Agenda Vol 01, #unset, #Zen
I understand now that as long as my whole being has not ACCEPTED that it must finish its life here, there is no way out nor any recovery possible. Through my mental force alone, this acceptance is im possible; I have been turning infernally in circles these past two months, and the mind is in league with the vital. Therefore, a force greater than mine must help me accept that my way is here. I need you, Mother, for without you I am lost. I need you to tell me that the Truth of my being is indeed here and that I am truly ready to follow this path. Mother, I beseech you, help me to see the truth of my being, give me some sign that my way is here and not elsewhere. I beg of you, Mother, help me to know.
I also had a very clear sensation that you were abandoning me, that you had no further interest in me and I could just as well do as I pleased. Perhaps you cannot forgive some of my inner rebellions which have been so very violent? Am I totally guilty? Is it true that you are abandoning me?
0 1956-05-02, #Agenda Vol 01, #unset, #Zen
Who are you trying to fool? The Divine? That is hardly possible.
Its the same with those who ask for an interview. I tell them, Look, you have come in large numbers, and if each one asks me for an interview, how could I possibly find enough minutes in so few days to see everyone? While youre here, I wouldnt have even a single minute. Then they retort, Oh, I have taken so MUCH trouble, I have come from so FAR away, I have come from way in the North, I have travelled for so many hoursand I have no right to an interview? I reply, Im sorry, but you are not the only one in that situation.
And thats how it isswapping, bargaining. We are not a commercial enterprise, we have made it clear that we are not doing business.
--
I am not speaking of people from outside who have never thought about it, who have never felt concerned and who do not even know that there may be something like the Supermind to receive, in fact. I am speaking of people who have built their lives upon this aspiration (and I dont doubt their sincerity for a minute), who have workedsome of them for thirty years, some for thirty-five, others somewhat lessall the while saying, When the supermind comes When the supermind comes That was their refrain: When the supermind comes Consequently, they were really in the best possible frame of mind, one could not have dreamt of a better predis position. How is it, then, that their inner preparation was so lets just say incomplete, that they did not feel the Vibration immediately, as soon as it came, through a shock of identity?
Individually, each ones goal was to make himself ready, to enter into a more or less intimate individual relationship with this Force, so as to help the process; or else, if he could not help, at least be ready to recognize and be open to the Force when it would manifest. Then instead of being an alien element in a world in which your OWN inner capacity remains unmanifest, you suddenly become THAT, you enter directly, fully, into the very atmosphere: the Force is there, all around you, permeating you.
--
There was indeed a possibility to enter into contact with the Thing individuallythis was even what Sri Aurobindo had described as being the necessary procedure: a certain number of people would enter into contact with this Force through their inner effort and their aspiration. We had called it the ascent towards the Supermind. And IF and when they had touched the Supermind through an inner ascent (that is, by freeing themselves from the material consciousness), they should have recognized it SPONTANEOUSLY as soon as it came. But a preliminary contact was indispensableif you have never touched it, how can you recognize it?
Thats how the universal movement works (I read this to you a few days ago): through their inner effort and inner progress, certain individuals, who are the pioneers, the forerunners, enter into communication with the new Force which is to manifest, and they receive it in themselves. And because a number of calls like this surge forth, the thing becomes possible, and the era, the time, the moment for the manifestation comes. This is how it happened and the Manifestation took place.
But then, all those who were ready should have recognized it.
I hasten to tell you that some did recognize it, but they were so few But as for those who ask these questions, who even took the trouble to come here, who took the train to gulp this down as you gulp down a soft drink, how can they possibly feel anything whatsoever if they have not prepared themselves at all? Yet they are already speaking of profiting: We want to benefit from it
After all, if they have even a tiny bit of sincerity (not too much, its tiring!), a tiny bit of sincerity, it is quite possible (I am joking), it is quite possible that they might get a few good kicks to make them go faster! It is possible. In fact, I think thats what will happen.
But really, this attitude this rather overly commercial attitude, is usually not very profitable. If you have difficulties and you sincerely aspire, it is likely that the difficulties will diminish. Let us hope so.
--
When this individual event has taken place sufficiently to allow a more general possibility to emerge, it is no longer a descent but a manifestation.
What I call a descent is the individual movement in an individual consciousness. But when a new world is manifesting in an old worldas when similarly the mind spread over the earth I call it a manifestation.
0 1956-09-12, #Agenda Vol 01, #unset, #Zen
A supramental entity had entirely possessed me.
Something a little taller than myself: its feet extended below my feet and its head went a little beyond my head.
0 1956-09-14, #Agenda Vol 01, #unset, #Zen
I KNOW that ultimately my place is near you, but is that my place at present, after all these failings? Spontaneously, it is you I want, you alone who represent the light and all that is real in this world; I can love no one but you nor be interested in anything but this thing within me, but will it not all begin again once I have returned to the Ashram? You alone know the stage I am at, what is good for me, what is possible.
Sweet Mother, may I still ask for your Love, your help? For without your help, nothing is possible, and without your love, nothing has any meaning.
I feel that I am your child in spite of all my contradictions and failings. I love you.
--
This possibility appeared to me while reading what you wrote about your sojourn in Brazil with W, the only good rich man you have known. Here is my pro posal, which I express to you quite plainly, spontaneously, as it presented itself to me.
Just now, the work is being delayed, curtailed, limited, almost endangered for want of money.
0 1957-04-09, #Agenda Vol 01, #unset, #Zen
I am saying all this so that you do not hypnotize yourself further with some imaginary and groundless possibility.
I am with you always.
0 1957-07-03, #Agenda Vol 01, #unset, #Zen
Its symbolism was very clear, though of quite a familiar nature, as it were, and because of its very familiarity, unmistakable in its realism Were I to tell you all the details, you would probably not even be able to follow: it was rather intricate. It was a kind of (how can I express it?)an immense hotel where all the terrestrial possibilities were lodged in different apartments. And it was all in a constant state of transformation: parts or entire wings of the building were suddenly torn down and rebuilt while people were still living in them, such that if you went off somewhere within the immense hotel itself, you ran the risk of no longer finding your room when you wanted to return to it, for it might have been torn down and was being rebuilt according to another plan! It was orderly, it was organized yet there was this fantastic chaos which I mentioned. And all this was a symbola symbol that certainly applies to what Sri Aurobindo has written here1 regarding the necessity for the transformation of the body, the type of transformation that has to take place for life to become a divine life.
It went something like this: somewhere, in the center of this enormous edifice, there was a room reservedas it seemed in the story for a mother and her daughter. The mother was a lady, an elderly lady, a very influential matron who had a great deal of authority and her own views concerning the entire organization. Her daughter seemed to have a power of movement and activity enabling her to be everywhere at once while at the same time remaining in her room, which was well, a bit more than a roomit was a kind of apartment which, above all, had the characteristic of being very central. But she was constantly arguing with her mother. The mother wanted to keep things just as they were, with their usual rhythm, which precisely meant the habit of tearing down one thing to rebuild another, then again tearing down that to build still another, thus giving the building an appearance of frightful confusion. But the daughter did not like this, and she had another plan. Most of all, she wanted to bring something completely new into the organization: a kind of super-organization that would render all this confusion unnecessary. Finally, as it was im possible for them to reach an understanding, the daughter left the room to go on a kind of general inspection She went out, looked everything over, and then wanted to return to her room to decide upon some final measures. But this is where something rather peculiar began happening.
--
The symbolism is quite clear in that all the possibilities are there, all the activities are there, but in disorder and confusion. They are neither coordinated nor centralized nor unified around the central and unique truth and consciousness and will. So this brings us back precisely to this question of a collective yoga and of a collectivity capable of realizing it. What should this collectivity be?
It is certainly not an arbitrary construction of the type built by men, where everything is put pell-mell, without any order, without reality, and which is held together by only illusory ties. Here, these ties were symbolized by the hotels walls, while actually in ordinary human constructions (if we take a religious community, for example), they are symbolized by the building of a monastery, an identity of clothing, an identity of activities, an identity even of movementor to put it more precisely: everyone wears the same uniform, everyone gets up at the same time, everyone eats the same thing, everyone says his prayers together, etc.; there is an overall identity. But naturally, on the inside there remains the chaos of many disparate consciousnesses, each one following its own mode, for this kind of group identification, which extends right up to an identity of beliefs and dogma, is absolutely illusory.
0 1957-10-17, #Agenda Vol 01, #unset, #Zen
There are all kinds of freedommental freedom, vital freedom, spiritual freedomwhich are the fruits of successive masteries. But a completely new freedom has become possible with the Supramental Manifestation: it is the freedom of the body.
One of the very first results of the supramental manifestation was to give the body a freedom and an autonomy it has never before known. And when I say freedom, I dont mean some psychological perception or an inner state of consciousness, but something else and far betterit is a new phenomenon in the body, in the cells of the body. For the first time, the cells themselves have felt that they are free, that they have the power to decide. When the new vibrations came and combined with the old ones, I felt it at once and it showed me that a new world was really taking birth.
0 1957-10-18, #Agenda Vol 01, #unset, #Zen
This evening, you spoke of the possibility of shortening the path of realization to a few months, days or hours. And yesterday, when you talked to me about the freedom of the body, you spoke of the experience of the Kundalini, of this breaking of the lid that makes you emerge once and for all, above difficulties, into the light.
I need a practical method corresponding to my present possibilities and to results of which I am presently capable. I feel that my efforts are dispersed by concentrating sometimes here, sometimes therea feeling of not knowing exactly what to do to break through and get out of all this. Would you point out some particular concentration to which I could adhere, a particular method that I would stick to?
I am well aware that a supple attitude is recommended in the Yoga, yet for the time being, it seems to me that one well-defined method would help me hold on1this practical aspect would help me. I will do it methodically, obstinately, until it cracks for good.
0 1957-11-12, #Agenda Vol 01, #unset, #Zen
To conclude, a final recommendation: never pose as an examiner. For while it is good to remember constantly that perhaps one is passing a very important test, it is, on the other hand, extremely dangerous to imagine oneself entrusted with applying tests to others, for that is an open door to the most absurd and harmful vanities. It is not an ignorant human will that decides these things but the Supreme Wisdom.
***
0 1957-12-21, #Agenda Vol 01, #unset, #Zen
This physical consciousness records all it sees, all your reactions, your thoughts, all the factswithout preference, without prejudice, without personal will. Nothing escapes it. Its work is almost mechanical. Therefore I know what to tell or to ask you according to the integral truth of your being and its present possibilities. Ordinarily, in the normal man, the physical consciousness does not see things as they are, for three reasons: because of ignorance, because of preference, and because of an egoistic will. You color what you see, eliminate what displeases you. In short, you see only what you desire to see.
Now, I recently had a very striking experience: a discrepancy occurred between my physical consciousness and the consciousness of the world. In some instances decisions made in the Light and the Truth produced unexpected results, upheavals in the consciousness of others that were neither foreseen nor desired, and I did not understand. No matter how hard I tried, I could not understand and I emphasize this word understand. At last, I had to leave my highest consciousness and pull myself down into the physical consciousness to find out what was happening. And there, in my head, I saw what appeared to be a little cell bursting, and suddenly I understood: the recording had been defective. The physical consciousness had neglected to register certain of your lower reactions. It could not have been through preference or through personal will (these things were eliminated from my consciousness long, long ago). But I saw that this most material consciousness was already completely permeated with the transforming supramental truth, and it could no longer follow the rhythm of normal life. It was much more attuned to the true consciousness than to the world! I couldnt possibly blame it for lagging behind; on the contrary, it was in front, too far ahead! There was a discrepancy between the rhythm of the transformation of my being and the worlds own rhythm. The supramental action on the world is slow, it does not act directlyit acts by infiltration, by traversing the successive layers, and the results are slow to come about. So I had to pull myself violently down in order to wait for the others.
One must at times know how not to know.
--
In the external consciousness, the impersonal and mechanical recording of what is happening and of what are the people and things that comprise both the field of action and the limitations im posed upon this action. The recording is innately automatic and mechanical, without any kind of evaluation, as objective as possible.
***
0 1958-01-01, #Agenda Vol 01, #unset, #Zen
Then, from the supreme Reality came this command: Awaken, O Nature, to the joy of collaboration. And suddenly, all Nature rushed forth in an immense bounding of joy, saying, I accept! I will collaborate! And at the same time, there came a calm, an absolute tranquillity, to allow this receptacle, this body, to receive and contain without breaking and without losing anything of the Joy of Nature that was rushing forth in a movement of grateful recognition like an overwhelming flood. She accepted, she sawwith all eternity before her that this supramental consciousness would fulfill her more perfectly and impart a still greater force to her movement and more richness, more possibilities to her play.
And suddenly, as if resounding from every corner of the earth, I heard these great notes which are sometimes heard in the subtle physicalra ther like those of Beethovens Concerto in Dwhich come at moments of great progress, as though fifty orchestras were bursting forth all at once without a single discordant note, to sound the joy of this new communion of Nature and Spirit, the meeting of old friends who, after a long separation, find each other once more.
--
I have one thing to add: we must not misinterpret the meaning of this experience and imagine that henceforth everything will take place without difficulties or always in accordance with our personal desires. It is not at this level. It does not mean that when we do not want it to rain, it will not rain! Or when we want some event to take place in the world, it will immediately take place, or that all difficulties will be abolished and everything will be like a fairy tale. It is not like that. It is something more profound. Nature has accepted into her play of forces the newly manifested Force and has included it in her movements. But as always, the movements of Nature take place on a scale infinitely surpassing the human scale and invisible to the ordinary human consciousness. It is more of an inner, psychological possibility that has been born in the world than a spectacular change in earthly events.
I mention this because you might be tempted to believe that fairy tales are going to be realized upon earth. The time has not yet come.
0 1958-02-03a, #Agenda Vol 01, #unset, #Zen
I would like to tell you that I am staying, very simply, for something in me wants this, but I am afraid to make a decision that I may not be able to keep. A force other than mine is needed. In short, you have to do the willing for me, to utter a word that would help me understand truly that I must stay here. Grant me the grace of helping and enlightening me. I would like to decide without preference, in obedience to the sole Truth and in accordance with my real possibilities.
I have received a long letter from Swami,1 who in essence says that I should be able to realize what I have to realize right here with you, but he does not refuse to take me with him should I persist in my intention.
0 1958-02-03b - The Supramental Ship, #Agenda Vol 01, #unset, #Zen
This immense ship had just arrived at the shore of the supramental world, and a first batch of people destined to become the future inhabitants of the supramental world were about to disembark. Everything was arranged for this first landing. A certain number of very tall beings were posted on the wharf. They were not human beings and never before had they been men. Nor were they permanent inhabitants of the supramental world. They had been delegated from above and posted there to control and supervise the landing. I was in charge of all this since the beginning and throughout. I myself had prepared all the groups. I was standing on the bridge of the ship, calling the groups forward one by one and having them disembark on the shore. The tall beings posted there seemed to be reviewing those who were disembarking, allowing those who were ready to go ashore and sending back those who were not and who had to continue their training aboard the ship. While standing there watching everyone, that part of my consciousness coming from here became extremely interested: it wanted to see, to identify all the people, to see how they had changed and to find out who had been taken immediately as well as those who had to remain and continue their training. After awhile, as I was observing, I began to feel pulled backwards and that my body was being awakened by a consciousness or a person from here1and in my consciousness, I protested: No, no, not yet! Not yet! I want to see whos there! I was watching all this and noting it with intense interest It went on like that until, suddenly, the clock here began striking three, which violently jerked me back. There was the sensation of a sudden fall into my body. I came back with a shock, but since I had been called back very suddenly, all my memory was still intact. I remained quiet and still until I could bring back the whole experience and preserve it.
The nature of objects on this ship was not that which we know upon earth; for example, the clothes were not made of cloth, and this thing that resembled cloth was not manufacturedit was a part of the body, made of the same substance that took on different forms. It had a kind of plasticity. When a change had to be made, it was done not by artificial and outer means but by an inner working, by a working of the consciousness that gave the substance its form or appearance. Life created its own forms. There was ONE SINGLE substance in all things; it changed the nature of its vibration according to the needs or uses.
--
In ordinary life, EVERYTHING is artificial. Depending upon the chance of your birth or circumstances, you have a more or less high position or a more or less comfortable life, not because it is the spontaneous, natural and sincere expression of your way of being and of your inner need, but because the fortuity of lifes circumstances has placed you in contact with these things. An absolutely worthless man may be in a very high position, and a man who might have marvelous capacities of creation and organization may find himself toiling in a quite limited and inferior position, whereas he would be a wholly useful individual if the world were sincere.
It is this artificiality, this insincerity, this complete lack of truth that appeared so shocking to me that one wonders how, in a world as false as this one, we can arrive at any truthful evaluation of things.
0 1958-04-03, #Agenda Vol 01, #unset, #Zen
I am trying to be near you as MATERIALLY as possible in order to help your body victoriously pass through the test.
I want it to come out of this tempered forever, above all attacks.
0 1958-05-01, #Agenda Vol 01, #unset, #Zen
These days I am having every possible experience in the body, one after the other. Yesterday and this morning oh, this morning!
I saw there (center of the heart) the Master of the Yoga; he was no different from me, but nevertheless I saw him, and he even seemed slightly imbued with color. Well, he does everything, he decides everything, he organizes everything with an almost mathematical precision and in the smallest detailseverything.
To do the divine Will I have been doing the sadhana for a long time, and I can say that not a day has passed that I have not done the Divines Will. But I didnt know what it was! I was living in all the inner realms, from the subtle physical to the highest regions, yet I didnt know what it was I always had to listen, to refer things, to pay attention. Now, no morebliss! There are no more problems, and everything is done in such harmony! Even if I had to leave my body, I would be in bliss! And it would happen in the best possible way.
Only now am I beginning to understand what Sri Aurobindo has written in The Synthesis of Yoga! And the human mind, the physical mind, appears so stupid, so stupid!
0 1958-05-10, #Agenda Vol 01, #unset, #Zen
It is a hard path. I try to make it as comfortable as possible, but nevertheless, it is a hard path. And it is obvious that it cannot be otherwise. You are beaten and battered until you understand. Until you are in that state in which all bodies are your body. But at that point, you begin to laugh! You were upset by this, hurt by that, you suffered from this or that but now, how laughable it all seems! And not only the head, but the body too finds it laughable!
(silence)
--
From the positive point of view, I am convinced that we agree upon the result to be obtained, that is, an integral and unreserved consecrationin love, knowledge and actionto the Supreme AND TO HIS WORK. I say to the Supreme and to his work because consecration to the Supreme alone is not enough. Now we are here for the supramental realization, this is what is expected of us, but to reach it, our consecration to it must be total, unreserved absolutely integral. I believe you have understood thisin other words, that you have the will to realize it.
From the negative point of view I mean the difficulties to be overcomeone of the most serious obstacles is that the ignorant and falsifying outer consciousness, the ordinary consciousness legitimizes all the so-called physical laws, causes, effects and consequences, all that science has discovered physically and materially. All this is an unquestionable reality to the consciousness, a reality that remains independent and absolute even in the face of the eternal divine Reality.
0 1958-05-17, #Agenda Vol 01, #unset, #Zen
Actually, when I myself am perfect, I believe that all the rest will become perfect automatically. But it does not seem possible to become perfect without there being a beginning of realization from the other side. So it proceeds like that, bumping from one side to the other, and we go stumbling along like a drunken man!
***
0 1958-05-30, #Agenda Vol 01, #unset, #Zen
As a matter of fact, my tendency is more and more towards something in which the role of these hostile forces will be reduced to that of an examinerwhich means that they are there to test the sincerity of your spiritual quest. These elements have a reality in their action and for the workthis is their great reality but when you go beyond a certain region, it all grows dim to such a degree that it is no longer so well defined, so distinct. In the occult world, or rather if you look at the world from the occult point of view, these hostile forces are very real, their action is very real, quite concrete, and their attitude towards the divine realization is positively hostile; but as soon as you go beyond this region and enter into the spiritual world where there is no longer anything but the Divine in all things, and where there is nothing undivine, then these hostile forces become part of the total play and can no longer be called hostile forces: it is only an attitude that they have adoptedor more precisely, it is only an attitude adopted by the Divine in his play.
This again belongs to the dualities that Sri Aurobindo speaks of in (The Synthesis of Yoga, these dualities that are being reabsorbed. I dont know if he spoke of this particular one; I dont think so, but its the same thing. Its again a certain way of seeing. He has written of the Personal-Impersonal duality, Ishwara-Shakti, Purusha-Prakriti but there is still one more: Divine and anti-divine.
0 1958-06-06 - Supramental Ship, #Agenda Vol 01, #unset, #Zen
It is the result of the descent of the supramental substance into Matter. Only this substancewhat it has put into physical Mattercould have made it possible. It is a new ferment. From the material standpoint, it removes from physical Matter its tamas, the heaviness of its unconsciousness, and from the psychological standpoint, its ignorance and its falsehood. Matter is subtilized. But it has surely come only as a first experience to show how it will be.
It is truly a state of absolute omniscience and omnipotence in the body which changes all the vibrations around it.
0 1958-07-02, #Agenda Vol 01, #unset, #Zen
When the Grace acts on the individual, it gives to each the maximum position according to what he is and what he has realized.
And then, there is a super-grace, as it were, which works in a few exceptional cases, which places you not according to what you are but according to what you are to become, which means that the universal cosmic position is ahead of the individuals progress.
And it is then that you should keep silent and fall on your knees.
0 1958-07-23, #Agenda Vol 01, #unset, #Zen
In the final analysis, seeing the world such as it is and seems meant to be irremediably, human intellect has decided that this universe must be an error of God and that the manifestation or creation is certainly the result of a desire, the desire to manifest, know oneself, enjoy oneself. So the only thing to do is to put an end to this error as soon as possible by refusing to cling to desire and its fatal consequences.
But the Supreme Lord answers that the comedy is not entirely played out, and He adds: Wait for the last act; undoubtedly you will change your mind.
0 1958-08-30, #Agenda Vol 01, #unset, #Zen
So the door had to be opened and I felt and said, Lord, may your will be done. I opened the door and behind it was Z1 in the same clothes he wears when he drives, and he was leaning against one of those big tractor tiresor perhaps he was holding it at the same time. I was so dumbfounded that I woke up. It took me a little while to be able to understand what it might mean, and afterwards Even now, I still dont know What was I? Was I India, or was I the world? I dont know. And what did Z represent? It was as imperative and clear, as positive and absolute as could be: the certitude that destruction was behind the door, that it was inevitable. And it had the form of those great Tartar or Mongol invaders, those people who came from the North and invaded India, who pillaged everything Thats what it was like. But what Z was doing there I dont know. What does he represent? The first impulse was to tell Abhay Singh, Forbid him to drive the tractor.
(Pavitra:) What was he holding in his hands, Mother?
0 1958-10-01, #Agenda Vol 01, #unset, #Zen
It was so strong, so strong that it was really inexpressible. The negative experience of no longer being an individual, or in other words, the dissolution of the ego, took place a long time ago and still takes place quite often: the ego completely vanishes. But this was a positive experience of being not just the universe in its totality, but something elseineffable, yet concrete, absolutely concrete! Unutterable1and yet utterly concrete: the divine Person beyond the Impersonal.
The experience lasted for only a few minutes. And I knew, then, that all our words all our words are empty. But circumstances were such that I had to speak
0 1958-10-04, #Agenda Vol 01, #unset, #Zen
Before, I always had the negative experience of the disappearance of the ego, of the oneness of Creation, where everything implying separation disappearedan experience that, personally, I would call negative. Last Wednesday, while I was speaking (and thats why at the end I could no longer find my words), I seemed suddenly to have left this negative phenomenon and entered into the positive experience: the experience of BEING the Supreme Lord, the experience that nothing exists but the Supreme Lordall is the Supreme Lord, there is nothing else. And at that moment, the feeling of this infinite power that has no limit, that nothing can limit, was so overwhelming that all the functions of the body, of this mental machine that summons up words, all this was I could no longer speak French. Perhaps the words could have come to me in Englishprobably, because it was easier for Sri Aurobindo to express himself in English, and thats how it must have happened: it was the part embodied in Sri Aurobindo (the part of the Supreme that was embodied in Sri Aurobindo for its manifestation) that had the experience. This is what joined back with the Origin and caused the experience I was well aware of it. And that is probably why its transcription through English words would have been easier than through French words (for at these moments, such activities are purely mechanical, rather like automatic machines). And naturally the experience left something behind. It left the sense of a power that can no longer be qualified,5 really. And it was there yesterday evening.
The difficultyits not even a difficulty, its just a kind of precaution that is taken (automatically, in fact) in order to For example, the volume of Force that was to be expressed in the voice was too great for the speech organ. So I had to be a little attentive that is, there had to be a kind of filtering in the outermost expression, otherwise the voice would have cracked. But this isnt done through the will and reason, its automatic. Yet I feel that the capacity of Matter to contain and express is increasing with phenomenal speed. But its progressive, it cant be done instantly. There have often been people whose outer form broke because the Force was too strong; well, I clearly see that it is being dosed out. After all, this is exclusively the concern of the Supreme Lord, I dont bother about itits not my concern and I dont bother about itHe makes the necessary adjustments. Thus it comes progressively, little by little, so that no fundamental disequilibrium occurs. It gives the impression that ones head is swelling so tremendously it will burst! But then if there is a moment of stillness, it adapts; gradually, it adapts.
Only, one must be careful to keep the sense of the Unmanifest sufficiently present so that the various things the elements, the cells and all thathave time to adapt. The sense of the Unmanifest, or in other words, to step back into the Unmanifest.6 This is what all those who have had experiences have done; they always believed that there was no possibility of adaptation, so they left their bodies and went off.
***
0 1958-10-10, #Agenda Vol 01, #unset, #Zen
There is ones position in the universal hierarchy, which is something ineluctableit is the eternal lawand there is the development in the manifestation, which is an education; it is progressive and done from within the being. What is remarkable is that to become a perfect being, this positionwhatever it is, decreed since all eternity, a part of the eternal Truthmust manifest with the greatest possible perfection as a result of evolutionary growth. It is the junction, the union of the two, the eternal position and the evolutionary realization, that will make the total and perfect being, and the manifestation as the Lord has willed it since the beginning of all eternity (which has no beginning at all! ).
And for the cycle to be complete, one cannot stop on the way at any plane, not even the highest spiritual plane nor the plane closest to matter (like the occult plane in the vital, for example). One must descend right into matter, and this perfection in manifestation must be a material perfection, or otherwise the cycle is not completewhich explains why those who want to flee in order to realize the divine Will are in error. What must be done is exactly the op posite! The two must be combined in a perfect way. This is why all the honest sciences, the sciences that are practiced sincerely, honestly, exclusively with a will to know, are difficult pathsyet such sure paths for the total realization.
--
To this has been added a growing initiation into the supramental realization which is (I understand it well now) the perfect union of what comes from above and what comes from below, or in other words, the eternal position and the evolutionary realization.
Then and this becomes rather amusing like lifes play Depending upon each ones nature and position and bias, and because human beings are very limited, very partial and incapable of a global vision, there are those who believe, who have faith, or to whom the eternal Mother is revealed through Grace, who have this kind of relationship with the eternal Mother and there are those who themselves are plunged in sadhana, who have the consciousness of a developed sadhak, and thereby have the same relationship with me as one has with what they generally call a realized soul. Such persons consider me the prototype of the Guru teaching a new way, but the others dont have this relationship of sadhak to Guru (I am taking the two extremes, but of course there are all the possibilities in between), they are only in contact with the eternal Mother and, in the simplicity of their hearts, they expect Her to do everything for them. If they were perfect in this attitude, the eternal Mother would do everything for themas a matter of fact, She does do everything, but as they arent perfect, they cannot receive it totally. But the two paths are very different, the two kinds of relationships are very different; and as we all live according to the law of external things, in a material body, there is a kind of annoyance, an almost irritated misunderstanding, between those who follow this path (not consciously and intentionally, but spontaneously), who have this relationship of the child to the Mother, and those who have this other relationship of the sadhak to the Guru. So it creates a whole play, with an infinite diversity of shades.
But all this is still in suspense, on the way to realization, moving forward progressively; therefore, unless we are able to see the outcome, we cant understand a thing. We get confused. Only when we see the outcome, the final realization, only when we have TOUCHED there, will everything be understood then it will be as clear and as simple as can be. But meanwhile, my relationships with different people are very funny, utterly amusing!
--
It opens up extraordinary horizons; once you have understood this, you have the keyyou have the key to many, many things: the different positions of each of the different saints, the different realizations and it resolves all the incoherencies of the various manifestations on earth.
For example, this question of PowerTHE Powerover Matter. Those who perceive me as the eternal, universal Mother and Sri Aurobindo as the Avatar are surprised that our power is not absolute. They are surprised that we have not merely to say, Let it be thus for it to be thus. This is because, in the integral realization, the union of the two is essential: a union of the power that proceeds from the eternal position and the power that proceeds from the sadhana through evolutionary growth. Similarly, how is it that those who have reached even the summits of yogic knowledge (I was thinking of Swami) need to resort to beings like gods or demigods to be able to realize things?Because they have indeed united with certain higher forces and entities, but it was not decreed since the beginning of time that they were this particular being. They were not born as this or that, but through evolution they united with a latent possibility in themselves. Each one carries the Eternal within himself, but one can join Him only when one has realized the complete union of the latent Eternal with the eternal Eternal.
And this explains everything, absolutely everything: how it works, how it functions in the world.3 I was saying to myself, But I have no powers, I have no powers! Several days ago, I said, But after all, I KNOW WHO is there, I know, yet how is it that ? There, up to there (the level of the head), it is all-powerful, nothing can resist but here it is ineffective. So those who have faith, even an ignorant but real faith (it can be ignorant but nevertheless it is real), say, What! How can you have no powers? Because the sadhana is not yet over.
The Lord will possess his universe only when the universe will have consciously become the Lord.
See Agenda 1957, p. 119
--
Mother added: 'The most beautiful part of the experience is missing... When I try to formulate something in too precise a way, all the vastness of the experience evaporates. The entire world is being revealed in all its organization down to the minutest details but everything simultaneouslyhow can that be explained? It's not possible.'
***
0 1958-10-17, #Agenda Vol 01, #unset, #Zen
7) But even in the event you have not made the irrevocable decision at the outset, should you have the good fortune to live during one of these unimaginable hours of universal history when the Grace is present, embodied upon earth, It will offer you, at certain exceptional moments, the renewed possibility of making a final choice that will lead you straight to the goal.
That was the message of hope.
0 1958-11-04 - Myths are True and Gods exist - mental formation and occult faculties - exteriorization - work in dreams, #Agenda Vol 01, #unset, #Zen
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.
It was only a film story, but anyway, the goddesses, the three wives of the Trimurti that is, the consort of Brahma, the consort of Vishnu and the consort of Shivajoined forces (!) and tried all kinds of things to foil Narada. I no longer recall the details of the story Oh yes, the story begins like this: one of the three I believe it was Shivas consort, Parvati (she was the worst one, by the way!)was doing her puja. Shiva was in meditation, and she began doing her puja in front of him; she was using an oil lamp for the puja, and the lamp fell down and burned her foot. She cried out because she had burned her foot. So Shiva at once came out of his meditation and said to her, What is it, Devi? (laughter) She answered, I burned my foot! Then Narada said, Arent you ashamed of what you have done?to make Shiva come out of his meditation simply because you have a little burn on your foot, which cannot even hurt you since you are immortal! She became furious and snapped at him, Show me that it can be otherwise! Narada replied, I am going to show you what it is to really love ones husbandyou dont know anything about it!
--
It was the same thing for visions of past lives. I knew NOTHING when I would have the experience, not even the possibility of past lives, and only after having had the experience would I study the question and, for example, even verify certain historical facts that had occurred in my vision but about which I had no prior knowledge.
***
0 1958-11-08, #Agenda Vol 01, #unset, #Zen
It seemed to contain a whole wealth of possibilities, and all this that was formless had the power to become form.
At the time, I wondered what it meant. Later, of course, I found out, and finally this morning, I said to myself, Ah, so thats it! It came to give me my message for the new year! Then I transcribed the experienceit cant be described, of course, for it was indescribable; it was a psychological phenomenon and the form it took was only a way of describing the psychological state to oneself. Here is what I wrote down, obviously in a mental way, and I am thinking of using it as my message.
0 1958-11-11, #Agenda Vol 01, #unset, #Zen
When I write something, I dont expect people to understand it, but I try to avoid the least possible distortion of the experience or the image in this kind of shrinking towards expression.
What is this spring?
0 1958-11-15, #Agenda Vol 01, #unset, #Zen
It is precisely this state of perfect Harmony beyond all attacks that will become possible with the supramental realization. It is what all those who are destined for the supramental transformation will realize. The hostile forces know it well; in the supramental world, they will automatically disappear. Having no more utility, they will be dissolved without our having to do anything, simply through the presence of the supramental force. So now they are being unleashed with a fury in a negation of everything, everything.
The link between the two worlds has not yet been built, but it is in the process of being built; this was the meaning of the experience of February 3 1958, 1: to build a link between the two worlds. For both worlds are indeed therenot one above the other, but within each other, in two different dimensions. Only, there is no communication between them; they overlap, as it were, without being connected. In the experience of February 3, I saw certain people from here (and from elsewhere) who already belong to the supramental world in a part of their being, but there is no connection, no link. But now the hour has come in universal history for this link to be built.
0 1958-11-20, #Agenda Vol 01, #unset, #Zen
If you can when the attack comes, if you can cling to something that knows, or to something in you that has had the experience, and if you can hold onto that memory, even if it is only a memory, and cling to that in spite of all that denies and revolts Above all not To keep your head as still as possible. And not follow the movement, not succumb to the vibration.
Because from what I have seen and from what I was told, I am sure that it is decisive, that what is offered to you is the possibility of a decisive victory, which means that it will no longer recur in the same way.
There is such an abyss between what one truly is and what we are that at times it is dizzying. But one must not let oneself become dizzy. One must not yield. One must remain like a rock until it passes.
Karma: positive (or negative) consequences of actions performed in past lives (every action is endowed with a self-perpetuating dynamism).
A temple-island in southern India where Satprem became a sannyasi.
0 1958-11-22, #Agenda Vol 01, #unset, #Zen
But if the soul has had but ONE call, but ONE contact with the Grace, then in your next life you are put in the conditions, once, whereby EVERYTHING can be swept away at one stroke. And at this present moment on earth, you cannot imagine the number of people I have met that is, the number of soulswho had reached out towards this possibility with such an intensity and they have all found themselves on my path.
At that point, sometimes a great courage is needed, sometimes a great endurance is needed, sometimes a true love is enough, sometimes, oh! if only faith were there, one thing, one tiny little thing is enough, and everything can be swept away. I have done it often; there are times when I have failed. But more often than not I have been able to remove it. But then, what is needed is a great, stoical courage or a capacity to endure and to SEE IT THROUGH. The resistance (especially in cases of former suicide), the resistance to the temptation of renewing this stupidity creates a terrible formation. Or else this habit of fleeing when suffering comes: flee, flee, instead of absorbing the difficulty, holding on.
--
So this is what I saw for you: that the crystallization of this karma occurred during a life in India in which you were put in the presence of the possibility of liberation and I dont know the details; I dont know the material facts at all. So far, I know nothing, I have only had a vision. I saw you there, as I told you, taller than you are now, in an Indian body, north Indian, for it was not dark but fair. But there was a HARDNESS in the being, the hardness born of a kind of despair mixed with rebellion, incomprehension and an ego that resists. That is all I know. The image was of you backed up against a bronze door: BACKED UP against it. I didnt see what had caused it. As I told you, something interrupted me, so I was unable to follow it.
The other indication is what I told you the other day. When you thought of leaving to join Swami, I immediately saw a stream of light: Ah, the road is opening up! So I said, It is good. And while you were away in Ceylon, I followed you from day to day. You called much more than the second time, when you were in the Himalayas; and with the physical hardships you were undergoing, I was very, very close to you I constantly felt what was happening.
--
The other thing was the tantric initiation. But I wanted the conditions of this initiation to be at least as favorable as those in Rameswaram, by which I mean conducted by someone very capable and as far as possible free from the whole formalistic and external side. A TRUE initiationsomeone who would be capable of pulling down the Power and putting you in conditions rigorous enough for you to be able to hold this Power, to receive it and hold it.
As soon as you had left, and since I was following you, I saw that nothing of the kind was going to happen, but rather something very superficial which would not be of much use. And when I received your letters and saw that you were in difficulty, I did something. There are places that are favorable for occult experiences. Benares is one of these places, the atmosphere there is filled with vibrations of occult forces, and if one has the slightest capacity, it spontaneously develops there, in the same way that a spiritual aspiration develops very strongly and spontaneously as soon as one lands in India. These are Graces. Graces, because it is the destiny of the country, it has been so throughout its history, and because India has always been turned much more towards the heights and the inner depths than towards the outer world. Now, it is in the process of losing all that and wallowing in the mud, but thats another story it was like that and it is still like that. And in fact, when you returned from Rameswaram with your robes, I saw with much satisfaction that there was still a GREAT dignity and a GREAT sincerity in this endeavor of the Sannyasis towards the higher life and in the self-giving of a certain number of people to realize this higher life. When you returned, it had become a very concrete and a very real thing that immediately commanded respect. Before, I had seen only a copy, an imitation, an hypocrisy, a pretentionnothing that was really lived. But then, I saw that it was true, that it was lived, that it was real and that it was still Indias great heritage. I dont believe it is very prevalent now, but in any case, it is still there, and as I told you, it commands respect. And then, as I felt you in difficulty and as the outer conditions were not only veiling but spoiling the inner, well, on that day I wrote you a short note I no longer recall when it was exactly, but I wrote you just a word or two, which I put in an envelope and sent you I concentrated very strongly upon those few words and sent you something. I didnt note the date, I dont remember when it was, but its likely that it happened as I wished when you were in Benares; and then you had this experience.
0 1958-11-27 - Intermediaries and Immediacy, #Agenda Vol 01, #unset, #Zen
It remains to be seen if all this has first to be mastered before there is even the possibility of holding the Supramental, of FIXING it in the manifestation. That is the great difference. For example, those with the power to materialize forces or beings lack the capacity to fix them, for these are fluid things which act and are then dissolved. That is the difference with the physical world where it is this condensation of energy that makes things (Mother strikes the arms of her chair) stable. All the things in the extraphysical realms are not stable, they are fluidfluid and consequently uncertain.3
The disciple's tantric guru.
0 1958-12-15 - tantric mantra - 125,000, #Agenda Vol 01, #unset, #Zen
I have just received your letter of the 15th. Yes, I know that the hour is critical. It has been grave here as well. I had to stop everything, for the attack upon my body was too violent. Now it is better but I have not yet resumed any of my outer activities, and I remain in my room upstairs. The battle continues in the invisible and I consider it decisive. You are a very intimate part of this battle. This is to tell you that I am with you in the most integral sense of these words. I know what you are suffering, I feel it but you must hold on. The Grace is there, all-powerful. As soon as it is possible and without going through one minute more than needed to transform that which has to be transformed, the trial will reach its end and we shall emerge into the light and joy. So never forget that I am with youin youand that WE SHALL TRIUMPH:
With all that love can bring of solace and endurance,
0 1958-12-24, #Agenda Vol 01, #unset, #Zen
Keep me posted on the result of Xs action; it interests me very much
I love you, my child, and I am near you with confidence and tenderness.
0 1959-01-06, #Agenda Vol 01, #unset, #Zen
His action upon you is to continue for another five days, after which he is positive that you will be entirely saved. According to him, it is indeed a magic attack originating in Pondicherry, and perhaps even from someone in the Ashram!! He told me that this evil person would finally be forced to appear before you I am learning many interesting things from him.
Mother, by way of expressing to you my gratitude, I want to work now to open myself totally to your Light and become truly an egoless instrument, your conscious instrument. Mother, you are the sole Reality.
0 1959-01-31, #Agenda Vol 01, #unset, #Zen
I have reflected a great deal on a possible mantra, and I have also seen the difficulty of receiving something that does not have a narrowing effect One must at least have an idea of the possibility (at least) of the supermind to understand what I need
As for your arrival here, the day you mentioned is the Saraswati Puja I will go downstairs to give blessings. If you arrive on the previous day, the 11th I will arrange to see you at 10 oclock, and then you can begin your mantra on the 12th.
0 1959-03-10 - vital dagger, vital mass, #Agenda Vol 01, #unset, #Zen
In this swarming mass, I noticed the presence of some slightly more conscious willswills of the vital plane and I saw how they try to awaken a reaction in the consciousness of human beings to make them think or want, or if possible, do certain things.
For example, I saw one of them trying to incite anger in someone so that this person would deliver a blowa spiritual blow. And this formation had a dagger in his hand (a vital dagger, you see, it was a vital being: gray and slimy, horrible), he was holding a very sharp dagger which he was flaunting, saying, When a person has done something like that (pretending that someone had done an unforgivable thing), this is what he deserves and the scenario was complete: the being rushed forward, vitally, with his dagger.
0 1959-03-26 - Lord of Death, Lord of Falsehood, #Agenda Vol 01, #unset, #Zen
At times he calls himself the Lord of Nations. It is he who sets all wars in motion, and only by thwarting his plans could the last war be won This one does not want to be converted, not at all. He wants neither the physical transformation nor the supramental world, for that would spell his end. Besides, he knows We talk to each other; beyond all this, we have our relationship. For after all, you see (laughing), I am his mother! One day he told me, I know you will destroy me, but meanwhile, I will create all the havoc possible.
This Asura of Falsehood is the one who delegated the Titan that is always near me. He chose the most powerful Titan there is on earth and sent him specially to attack this body. So even if one manages to enchain or kill this Titan, it is likely that the Lord of Falsehood will delegate another form, and still another, and still another, in order to achieve his aim.
0 1959-05-25, #Agenda Vol 01, #unset, #Zen
I want to go to New Caledonia. There, or elsewhere there are forests there. Africa is closing up. You must help me one last time by giving me the means to leave and try something else with a minimum of chancealthough, at the point Im at, I laugh in the face of chance. I need 2,000 rupees, if that is possible for you. If you do not want to, or if you cannot, I will leave anyway, no matter where, no matter how.
And once again, you can judge me all you want, I acknowledge all my wrongs. I am guilty in a guilty and stupid world (which loves its stupidity, no doubt).
0 1959-05-28, #Agenda Vol 01, #unset, #Zen
3) There is also the destiny that feels human love as something divine, something that can be transfigured and become a very powerful driving force. I did not believe it possible, except in dreams, until the day I met someone here. But you do not believe in these things, so I shall not speak of it further. I can gag this also and tell myself that one day all will be filled in the inner divine love. But that does not prevent this other need in me from living and from finding that life is dry and from saying, Why this outer manifestation if all life is in the inner realms? But neither can I stifle this with reasoning.
So there remains the pure spiritual destiny, pure interiorization. That is what I have been trying to do for the last five years, without much success. There are good periods of collaboration, because one part of my being can be happy in any condition. But in a certain way this achievement remains truncated, especially when you base spiritual life on a principle of integrality. And these three destinies in me have their own good reasons, which are true: they are not inferior, they are not incidental, they are woven from the very threads that created the spiritual life in me. My error is to open the door to revolt when I feel too poignantly one or the other being stifled.
--
I did not utter the words that you heard I wanted to speak to you of my experience during the night, but I was paralyzed because I clearly felt that you no longer understood me. As soon as I received your letter, I concentrated on you in an effort to help you, and when night fell, just at the hour I enter into contact with X, I called for his helpwhereupon he sent me this little Kali whom he had already sent once before. So I went to your house, I took you in my arms and pressed you tightly to my heart to keep you as sheltered as possible from blows, and I let Kali do her warrior dance against this titan who is always trying to possess you, creating this rebelliousness in you. She must have at least partially succeeded in her work, because very early in the morning the titan went away somewhat discomfited, but while leaving, he flung this at me as he went by: You will regret it, for you would have had less trouble if he had left. I flung his suggestion back in his face with a laugh and told him, Take that, along with all the rest of your ugly person! I have no need of it! And the atmosphere cleared up.
I wanted to tell you all this, but I couldnt because you were still far away from me and it would have seemed like boasting. Also the misunderstanding created by the distance made you hear other words than those I uttered.
0 1959-06-11, #Agenda Vol 01, #unset, #Zen
As of yesterday evening I am a man delivered. It took only a very little word from X, and suddenly a weight seemed to have been lifted from me, and I knew at last that I would be fulfilled. All this is still so new, so improbable that I can scarcely believe it, and I wonder if by chance some evil blow is not still lurking in wait for me behind this promise of happiness; thus I shall be reassured only when I have told you everything, recounted all. But X has asked, me to wait a few more days before telling you this story, for he wants to give me certain additional details so that you may have all the elements, as accurately as possible.
But I did not want to wait any longer to express my gratitude. I am still not so sure how all this will turn out nor how this destiny that he predicts for me can be realized, but I want to repeat to you, with all my confidence: I am your child, may your will be done now and forever.
0 1959-07-14, #Agenda Vol 01, #unset, #Zen
Thats all, Mother. Forgive me, but I am so afraid. For how is this possible in the Ashram? What would people say?
Mother, my whole soul writes you this. I swear there is in me a single great need of Love, beauty, nobility, purity. And we would work for you together in joy at last.1
0 1960-01-28, #Agenda Vol 01, #unset, #Zen
When I started my japa one year ago, I had to struggle with every possible difficulty, every contradiction, prejudice and op position that fills the air. And even when this poor body began walking back and forth for japa, it used to knock against things, it would start breathing all wrong, coughing; it was attacked from all sides until the day I caught the Enemy and said, Listen carefully. You can do whatever you want, but Im going right to the end and nothing will stop me, even if I have to repeat this mantra ten crore1 times. The result was really miraculous, like a cloud of bats flying up into the light all at once. From that moment on, things started going better.
You have no idea what an irresistible effect a well-determined will can have.
--
Of all forms of ego, you might think that the physical ego is the most difficult to conquer (or rather, the body ego, because the work was already done long ago on the physical ego). It might be thought that the form of the body is a point of concentration, and that without this concentration or hardness, physical life would not be possible. But thats not true. The body is really a wonderful instrument; its capable of widening and of becoming vast in such a way that everything, everything the slightest gesture, the least little taskis done in a wonderful harmony and with a remarkable plasticity. Then all of a sudden, for something quite stupid, a draft, a mere nothing, it forgetsit shrinks back into itself, it gets afraid of disappearing, afraid of not being. And everything has to be started again from scratch. So in the yoga of matter you start realizing how much endurance is needed. I calculated it would take 200 years to say ten crore of my japa. Well, Im ready to struggle 200 years if necessary, but the work will be done.
Sri Aurobindo had made it clear to me when I was still in France that this yoga in matter is the most difficult of all. For the other yogas, the paths have been well laid, you know where to tread, how to proceed, what to do in such-and-such a case. But for the yoga of matter, nothing has ever been done, never, so at each moment everything has to be invented.
0 1960-03-07, #Agenda Vol 01, #unset, #Zen
Publisher and friend are here one in telling you that LOrpailleur is a beautiful book whose richness and force have struck me even more this time than before when I read the first version. I cannot tell you how much your Job is my brotherin his darkness as in his light. The joy, the wild, irrepressible joy that furtively yearns and at times bursts forth, embracing all, this joy at the heart of the book burns the reader for a few, in any case, who are prepared to be inflamed. In the end, I cant say if LOrpailleur will or will not be noticed, if the critics will or will not bestow an article, a comment, an echo upon it, if bookstores will or will not sell it (poor orpailleur!). But what I know is that for a few readers2, 3, 10 perhapsyour book will be the cry that will rip them from their sleep forever. To your song, another song in themselves will respond. Where, how shall this concert finish? Who knowsanything is possible!
My words are a bit disjointed but Im not in the mood to give an articulate discourse. Which is a way of saying, once again, how happy I amand grateful.
0 1960-04-14, #Agenda Vol 01, #unset, #Zen
It is quite possible that this is their original intention, I am aware of it. But they are wrong if they think it will turn out like that We shall see!
Love,
0 1960-05-16, #Agenda Vol 01, #unset, #Zen
If there is one fundamental necessity, it is humility. To be humble. Not humble as it is normally understood, such as merely saying, I am so small, Im nothing at allno, something else Because the pitfalls are innumerable, and the further you progress in yoga, the more subtle they become, and the more the ego masks itself behind marvelous and saintly appearances. So when somebody says, I no longer want to rely on anything but Him. I want to close my eyes and rest in Him alone, this comfortable Him, which is exactly what you want him to be, is the egoor a formidable Asura, or a Titan (depending on each ones capacity). Theyre all over the earth, the earth is their domain. So the first thing to do is to pocket your egonot preserve it, but get rid of it as soon as possible!
You can be sure that the God youve created is a God of the ego whenever something within you insists, This is what I feel, this is what I think, this is what I see; its my way, my very ownits my way of being, my way of understanding, my relationship with the Divine, etc.
--
I was sick two days ago with a cold and fever. I know whya point to be transformed. The body may have put too much zeal into it, so it teetered a little. But thanks to that, I had an interesting experience. X 1 had put his force on me to speed up the healing. And of course, according to each ones nature, the force gets colored, so to speakit clothes itself in a different color. In me, this was translated by a new physical experience which lasted from 4 in the morning till 6:30, when I had to start speaking with people and deal with outer things. It was a kind of eternity, a kind of absolute PHYSICAL immobility which contained no possibility of illness within itas a matter of fact, nothing remained in this immobility, it was a sort of nirvana. But it did not keep me from going through all my usual motions of getting dressed.
I spent the whole day yesterday trying to understand this experience.
0 1960-05-21 - true purity - you have to be the Divine to overcome hostile forces, #Agenda Vol 01, #unset, #Zen
Him, not only because we have given Him everything and consecrated ourselves totally to Him (that is not enough), but Him because He has taken total possession of the human instrument.
At times, I feel that Ill never get over the difficulty. We are besieged by this enormous world of hostile forcesoceans of forces, churning and combining and submerging each other in gigantic pralayas,1 then again regrouping and combining. When you see that, it feels as if you had to be the Divine Himself to get over the difficulty. Precisely so! (And its the hostile forces who help you to see this, its their role.) You have TO BE THE DIVINE, that is the solution, that is the true divine purity.
0 1960-05-24 - supramental flood, #Agenda Vol 01, #unset, #Zen
These experiences are always absolute, as long as they last; then, through certain signs that I know (I am accustomed to it), I notice that the body consciousness begins closing up again. Or rather, somethingevidently a Supreme Wisdomdecides its sufficient for this time and that the body has had enough. It ought not to break, which is why certain precautions are taken. So this comes in several little stages that I know quite well. The final one is always a bit unpleasant because my body gets into rather peculiar positions as a result of the work. As its only a sort of machine, towards the end I have some difficulty straightening my knees, for example, or opening my fingers I think they even make a noise, like something forced into one position whose life has become purely spontaneous and mechanical. There are plenty of people like that, plenty, who enter into trance and then can no longer get out by themselves; they get themselves into a certain position and someone has to free them. This has never happened to me; I have always managed to extricate myself. But yesterday evening, the experience lasted a very long time. There was even a little cracking at the end, as when people have rheumatism.
And during all this time, approximately three hours, the consciousness was completely, completely different. It was here, however; it was not outside the earth, it was on earth, but it was completely differenteven the body consciousness was different. And what remained was very mechanical; it was a body, but it could just as well have been anything. All this power of consciousness that for more than seventy years Ive gradually pushed into each of the bodys cells so that each cell could become conscious (and it goes on constantly, constantly), all this seemed to have withdrawn there only remained one almost lifeless thing. However, I could raise myself up from my bed and even drink a glass of water, but it was all so bizarre. And when I went back to bed, it took nearly forty-five minutes for the body to regain its normal state. Only after I had entered into another type of samadhi2 and again come out of it did my consciousness fully return. It is the first time I have had an experience of this kind.
0 1960-06-04, #Agenda Vol 01, #unset, #Zen
I also use my mantra to go into trance. After relaxing on the bed and making as total a self-offering as possible of everything, from top to bottom, and after removing as fully as possible all resistance of the ego, I start repeating the mantra.1 After repeating it two or three times, I am in trance (at the beginning it took longer). And from this trance I pass into sleep; the trance lasts as long as necessary and, quite naturally, spontaneously, I pass into sleep. And when I come back, I remember everything. The sleep was like a continuation of the trance. And essentially, the only reason for sleep is to allow the body to assimilate the results of the trance, then to allow these results to be accepted throughout and to let the body do its natural nights work of eliminating toxins. My periods of sleep practically dont exist sometimes they are as short as half an hour or 15 minutes. But in the beginning, I had long periods of sleep, one or even two hours in succession. And when I woke up, I did not feel this residue of heaviness which comes from sleep the effects of the trance continued.
It is even good for people whove never been in trance to repeat a mantra (or a word, a prayer) before going to sleep. But the words must have a life of their ownby this I dont mean an intellectual meaning, nothing of the kind, but rather a vibration. And this has an extraordinary effect on the body, it starts vibrating, vibrating, vibrating and so calm, you let yourself go, like falling off to sleep. And the body vibrates more and more, more and more, more and more, and you drift off.
--
To make use of your nights is an excellent thing, for it has a double effect: a negative effect, in that it keeps you from falling backwards, from losing what youve gained (that is really painful); and a positive effect, in that you progress, you continue progressing. You make use of your nights, so theres no more residue of fatigue.
There are two things to avoid: falling into a stupor of unconsciousness, with all those things coming up from the subconscious and the unconscious that invade and penetrate you, and a vital and mental hyperactivity in which you pass your time literally fightingterrible battles. People come out of that black and blue, as if they had been beaten and they have been, it is not as if! And I see only one way outto change the nature of sleep.
0 1960-06-07, #Agenda Vol 01, #unset, #Zen
No, no thats not what I mean. Im speaking of the relationship I have with you, the true onewhat I was telling you about just a moment ago. Because, you see, Im going to tell you everything! (Mother laughs) I have the impression that it would go much faster if I could pick you up, put you here (Mother touches her heart), carry you here and tell you, Calm yourself, listen! But its not possible (alas). Youre always fast on your feet with your head touching this very low ceiling. Myself, I cant be like that. Im not even sure (laughing) if my feet would get in!
Anyway, my child, its not that Im not trying I am trying. And its not that you cantyou can. Thats the problem You know, its as if you were stubbornly trying to turn the key the wrong way in the lock.
0 1960-07-15, #Agenda Vol 01, #unset, #Zen
And last night especially I had a very positive impression (a sort of feeling) that I can count on you.
Well see what can be done for the manuscripts on Sunday.
0 1960-07-23 - The Flood and the race - turning back to guide and save amongst the torrents - sadhana vs tamas and destruction - power of giving and offering - Japa, 7 lakhs, 140000 per day, 1 crore takes 20 years, #Agenda Vol 01, #unset, #Zen
It was as if the doors of destruction had been flung open. Floodsfloods as vast as an oceanwere rushing down onto something the earth? A formidable current pouring down at an insane speed, with an unstoppable power. It was brackish waternot transparent, but brackish. And it was imperative to reach a certain spot BEFORE the water. Had the water reached there ahead of me, nothing could have been done. Whereas if I got there first (I say I, but it was not I with this body), if I got to the other side before the water, I would be completely safe; and from this safe position, I would be able, I would have a chance to help those left behind.
And this vehicle was going faster than the flood (I saw and felt it by its motion)a formidable flood, but the vehicle was going still faster. It was so wonderful. In places there were some especially difficult and dangerous spots, but I ALWAYS got there before the water, just before the water barred the way. And we kept going and going and going. Then, with a final effort (there was no effort, really, it was willed), with a final push, we made it to the other side and the water came rushing just behind! It rushed down at a fantastic speed. We had made it. Then, just on the other side, it changed color. It was it changed in color to a predominant blue, this powerful blue which is the force, the organizing force in the most material world. So there we were, and the vehicle stopped. And then, after having been looking straight ahead the whole time we were speeding along, I turned around and said, Ah, now I can start helping those who are behind.
--
What was pleasing, and really quite interesting, was this tremendous speed, like an arrow, and I always arrived in time, just in time, just in time. Once I had crossed over to the other side (I clearly felt that nothing would be left, for it was such a powerful deluge), the danger was finished, there was no longer ANY possibility at all of being touchedthis was the main feeling. Everything was stopped. Nothing could touch.
I turned around and saw all this water rushing down, and I thought, Now lets see if we can do something here. There was someone behind who interested me, someone or somethingit was still something; it was very likable and had something of the blue color that was here on the other side. Not really individuals, but more like beings representative of something that was following me quite closely. When I was there, it also was there, but it could not keep up, it kept losing groundas my speed increased, its decreased. It could not keep up. But it interested me in a special way. Oh, hes so close (he or it); he might just make it, I thought. And at that moment, I saw that all this destructive will with its instrument of water, symbolically water, had rushed past and was spreading out everywhere. But there was still a chance of saving all those who were along this path. And thats immediately what I thought of, it was my first wish: Lets see if they can still get across, if I can manage to get them across. I remembered some especially dangerous spots (while speeding past, I had remarked, Oh, here we might still be able to do this, there that could still be donemy consciousness moved at the same speed, and I noted everything along the way), and once I was firmly there on the other side, I started sending back messages.
0 1960-07-26 - Mothers vision - looking up words in the subconscient, #Agenda Vol 01, #unset, #Zen
The other day I wrote somethingit was a letter I gave Pavitra to read. I think theres a spelling mistake, he said. Its quite possible, I answered, I make plenty of them. He looked it up in a splendid dictionary and, as a matter of fact, it was a mistake. I meant to ask him for a dictionary this morning.
Its very simple, actually; its a convention, a conventional construction somewhere in the subconscious brain, and you write automatically. But if you want to try to bring the light of a slightly higher reason into it, its terrible. It becomes meaningless, and you forget everything.
0 1960-08-20, #Agenda Vol 01, #unset, #Zen
But then Id rather not die if possible. And if I dont die, it will be perfectly useless, because that would then be the obvious proof of an uninterrupted ascent; consequently, what there will be at the very end will be much more interesting.
You alone have convinced me that the history of the way might be of some interest, so Im letting you do it Ive taken a very, very handsome file upstairs with all your notes in it.8 Its filling up; its going to be formidable! (Mother laughs) a frightful documentation.
0 1960-09-20, #Agenda Vol 01, #unset, #Zen
Sri Aurobindo and I had discussed the matter in 1914 (quite a long time ago), for we had seen two possibilities: what we are now doing, or to withdraw into solitude and isolation until we had not only attained the Supermind, but begun the material transformation as well. And Sri Aurobindo rightfully said that we could not isolate ourselves, for as you progress, you become more and more universalized, and consequently you take the burden upon yourself2 in any case.
And life itself has responded by bringing people forward to form a nucleus. Of course, we clearly saw that this would make the work a bit more complex and difficult (it gives me a heavy responsibility, an enormous material work), but from the overall point of view for the Workits indispensable and even inevitable. And in any case, as we were later able to verify, each one represents simultaneously a possibility and a special difficulty to resolve. I have even said, I believe, that each one here is an im possibility.3
But this way of seeing is too far removed from the state of mind and spiritual education in which X has lived,4 of course, for him to understand. Nor am I in favor of proselytizing (to convince X); it would disturb him quite needlessly. He has not come here for that. He came here for something special, something I wanted which he brought, and I have learnt it. Now its excellent, he is a part of the group in his own fashion, thats all. And in a certain way, his presence here is having a very good effect on a whole category of people who had not been touched but who are now becoming more and more favorably inclined. It was difficult to reach all the traditionalists, for example, the people attached to the old spiritual forms; well, they seem now to have been touched by something.
--
Actually, it was very different at that time because I was not even aware of any resistance or any difficulty in the outer being; it was automatic, the work was done automatically. Later on, when I had to do both thingswhat he had been doing as well as what I was doingit became rather complicated and I realized there were many what we could call gapsthings which had to be worked out, transformed, set right before the total work could be done without hindrance. So then I began. And several times I thought how unfortunate it was that I had never studied or pursued certain ancient Indian disciplines. Because, for example, when Sri Aurobindo and I were working to bring down the supramental forces, a descent from the mental plane to the vital plane, he was always telling me that everything I did (when we meditated together, when we worked)all my movements, all my gestures, all my postures, all my reactionswas absolutely tantric, as if I had pursued a tantric discipline. But it was spontaneous, it did not correspond to any knowledge, any idea, any will, nothing, and I thought it was like that simply because, as He knew, naturally I followed.
Later on, when Sri Aurobindo left his body, I said to myself, If only I knew what he had known, it would be easier! So when Swami and later X came, I thought, I am going to take advantage of this opportunity. I had written to Swami that I was working on transforming the cells of the body and that I had noticed the work was going faster with Xs influence. So it was understood that X would help when he came thats how things began, and this idea has remained with X. But I have raced on I dont wait. Ive raced on, Ive gone like wildfire. And now the situation is reversed. What I wanted to find out, I found out. I experienced what I wanted to experience, but he is still He is very kind, actually, he wants really to help me. So, when I identified with him the other day during our meditation, I realized that he wanted to give silence, control and perfect peace to the physical mind. My own trick, if you will, is to have as little relationship with the physical mind as possible, to go up above and stay therethis (Mother indicates her forehead), silent, motionless, turned upwards, while That (gesture above the head) sees, acts, knows, decidesall is done from there. Only there can you feel at ease.
Along the way, I once went down into this physical mind for awhile to try to set it right, to organize it a little (it was done rather quickly, I didnt stay there long). So when I went inside X, I saw It was rather curious, for its the op posite of the method we follow. In his material consciousness (physical and vital), he has trained himself to be impersonal, open, limitless, in communication with all the universal forces. In the physical mind, silence, immobility. But in the speculative mind, the one there at the very top of the head what an organization, phew! All the tradition in its most superb organization, but such a ri-gi-dity! And it had a pretty quality of light, a silver blueVERY pretty. Oh, it was very calm, wonderfully calm and quiet and still. But what a ceiling it had!the outer form resembled rigid cubes. Everything inside was beautiful, but that There was a very large cube right at the top, I recall, bordered by a purple line, which is a line of powerall this was quite luminous. It looked like a pyramid; the smaller cubes formed a kind of base, the lower part of which faded into something cloudy, and then this passed imperceptibly downwards to a more material realm, or in other words, the physical mind. The cube on top was the largest and most luminous, and the least yieldingeven inflexible, you could say. The others were somewhat less defined, and at the bottom it was very blurred. But up at the top!thats where I wanted to go, right to the top.
0 1960-10-02b, #Agenda Vol 01, #unset, #Zen
As I did not find the translation of the Message fully satisfying, I have continued pondering over it. Then another possibility, which MAY be better, presented itself. Here it is:
Ce monde merveilleux de flicit,
0 1960-10-22, #Agenda Vol 01, #unset, #Zen
There was a considerable library in the studio; one whole end was given over to the librarymore than two thousand books belonging to my brother. There were even the complete works of several classical writers. And I had my entire collection of the Revue Cosmique, and my post card collection (it was down below)mainly post cards of Algeria, Tlemcen, nearly 200 of them. But there were five years of the Revue Cosmique. And written in such a French! How funny it was!
Theons wife dictated it in English while she was in trance. Another English lady who was there claimed to know French like a Frenchman. Myself, I never use a dictionary, she would say, I dont need a dictionary. But then she would turn out such translations! She made all the classic mistakes of English words that mustnt be translated like that. Then it was sent to me in Paris for correcting. It was literally im possible.
--
I looked at this problem yesterday; it occupied me for much of the day. And Im sure this head came to give me the solution. For me, its very easyat once three seconds, and everything stops, everything. But the others are stubborn! And yet Im positive, Im positive, I tell them, But relax; why are you on pins and needles like that? Relax! Its the only way to overcome your fatigue. But they immediately start feeling that theyll lose their faculties and become inert the op posite of life!
And this is surely what oriented my night, for I started my night looking at this problem: How can I make them accept this? For neither should they fall into the other extreme and slip from this weary agitation into tamas.3 Thats obvious.
0 1960-10-25, #Agenda Vol 01, #unset, #Zen
When I say to someone, I shall take care of you, do you know what I do? I join his body to mine. And then all the work is done in me (as far as possibleessentially its possible, but there is a relativity because of time; but as far as possible ). So I find it very interesting to make cross-references and find out the results of my interventionnot so I can boast (theres nothing much to boast about), but for the sake of the SCIENTIFIC study of the problem: to know how to proceed, how to discriminate, what is active and what isnt, what are the guide lines, etc.
And even if at the moment you dont feel very good, you are able to say, It doesnt matter; what we have to do, well do (this fear of not being able to do what has to be done is the most irksome), if at that moment you can sincerely say to yourself, No, I trust in the Divine Grace no, I will do what I have to do, and Ill be given the power to do it, or the power to do it will be created in me then that is the true attitude.
0 1960-11-08, #Agenda Vol 01, #unset, #Zen
And, even with Sri Aurobindo, even with him I didnt speak of these things for I wouldnt waste his time, and I found it quite useless to burden him with all this. I would tell him I always described my visions and experiences at night I always recounted that to him. And he would remember (I myself would forget; the next day, the whole thing would be gone), he would remember; then sometimes, long afterwards, even years afterwards, he would say, Ah, yes! You had seen that back then. He had a wonderful memory. While myself, I would already have forgotten. But those were the only things I told him, and even then only when I saw that it had a very sure, very superior quality. I didnt bother him with a whole jumble of words. But otherwise . even Nolini,4 who understands well I never, never felt even the (its not the need) not even the posSIBILITY.
I dont want to tell you this too precisely, to expand on it, for these things cannot be explained. I want you tonot know nor think it, but feel it suddenly, like a little electric shock within that leaps forth.
0 1960-11-15, #Agenda Vol 01, #unset, #Zen
I dont know if its due to Zs visit1 or simply if the time had come and things converged (because thats what generally happens), but a whole period of the past is coming up again and its not a purely personal past, for it includes all the acquaintances I used to have, a whole collection of things that represents not only my individual life but something rather collective (as it always is; each of us is always a collectivity but we arent aware of it, and if anything were taken away, it would unbalance the whole). A whole set of things that were absolutely wiped clean from the memory (it must have been buried somewhere in the subconscient or the semi-conscientin any case, something more unconscious than the subconscient), and it has all come back up. Oh, things such things If just two weeks ago someone had asked me, Do you remember that? I would have replied, No, not at all! And its coming from every side. Oh, such mediocrity! (mediocre in the way of consciousness, experiences and activities) and so gray, so dull, so flat! Only this morning, while getting ready for the balcony, I thought, Is it possible to live like that?!
And then it became so clear that behind all this there was always the same luminous Presence, this Presence that is everywhere, always, watching over everything.
--
So I understood that this must correspond to a certain realm of experience; I understood all those who say, If it has to be like this, if it can never be otherwise, then (this op position, this abyss between a TRUE life, a TRUE consciousness, a TRUE activity, something living, powerful, fulfilling and life as it now is), if there must always be this difference between the physical expression as it is or as it can be in the present circumstances, and the true life, then For if despite everythingdespite this tremendous distance Ive covered in my life (these memories go back more than sixty years) and all the evolutionary effort upwards I have made since that time IN MATTER (Im not speaking of leaving Matter behind, but IN MATTER, IN action)if that doesnt further reduce this gap between the true consciousness and the possible material realization, then I understand I understand why people say, Its hopeless. (Of course, this hopeless is meaningless to me.)
But I (how can I put this?) I lived their experience, I lived it; and even events which seem quite extraordinary when seen from afar, which is the way they appear to most people, even historical things which have furthered the earths transformation and its upheavals the crucial events, the great works, you might sayare woven from the SAME fabric, they are the SAME thing! When you look at all this from afar, on the whole it can make an impression, but the life of each minute, of each hour, of each second is woven from this SAME fabric, drab, dull, insipid, WITHOUT ANY TRUE LIFEa mere reflection of life, an illusion of lifepowerless, void of any light or anything that resembles joy in the least. Oh! if it has always to remain like that, then we dont want any of it.
--
While it was all coming up, I thought, How is this possible? For during those years of my life (Im now outside things; I do them but Im entirely outside, so they dont involve mewhether its like this or like that makes no difference to me; Im only doing my work, thats all), I was already conscious, but nevertheless I was IN what I was doing to a certain extent; I was this web of social life (but thank God it wasnt here in India, for had it been here I could not have withstood it! I think that even as a child I would have smashed everything, because here its even worse than over there). You see, there its its a bit less constricting, a bit looser, you can slip through the mesh from time to time to brea the some air. But here, according to what Ive learned from people and what Sri Aurobindo told me, its absolutely unbearable (its the same in Japan, absolutely unbearable). In other words, you cant help but smash everything. Over there, you sometimes get a breath of air, but still its quite relative. And this morning I wondered (you see, for years I lived in that way for years and years) just as I was wondering, How was I ABLE to live that and not kick out in every direction?, just as I was looking at it, I saw up above, above this (it is worse than horrible, it is a kind of Oh, not despair, for there isnt even any sense of feeling there is NOTHING! It is dull, dull, dull gray, gray, gray, clenched tight, a closed web that lets through neither air nor life nor lightthere is nothing) and just then I saw a splendor of such sweet light above itso sweet, so full of true love, true compassion something so warm, so warm the relief, the solace of an eternity of sweetness, light, beauty, in an eternity of patience which feels neither the past nor the inanity and imbecility of thingsit was so wonderful! That was entirely the feeling it gave, and I said to myself, THAT is what made you live, without THAT it would not have been possible. Oh, it would not have been possible I would not have lived even three days! THAT is there, ALWAYS there, awaiting its hour, if we would only let it in.
(silence)
--
Formerly, that was my first stepa long time ago. Now its so very different I wonder how it was possible to have been so totally blind as to call that oneself at any moment in ones life! Its a collection of things. And what was the link by which that could be called oneself? Thats more difficult to find out. Only when you climb above do you come to realize that THAT is at work here, but it could work there as well, or as well here, or here, or here At times there is suddenly a drop of something (Oh, I saw that this morningit was like a drop, a little drop, but with SUCH an intense and perfect light ), and where THAT falls it makes its center and begins radiating out and acting. THAT is what can be called oneselfnothing else. And THAT precisely is what enabled me to live in such dreadfully uninteresting, such nonexistent circumstances. And at the moment when you ARE that, you see how that has lived and how that has used everything, not only in this body but in all bodies and through all time.
At the core, this is the experience; it is no longer knowledge. I now understand quite clearly the difference between the knowledge of the eternal soul, of life eternal through all its changes, and this CONCRETE experience of the thing.
--
This was still there, like a sweetness, when I came to the balcony And the notion that people, objects, life, that all that are different is unthinkable! It is not possible. Even thought is so strange!
(silence)
0 1960-12-13, #Agenda Vol 01, #unset, #Zen
I tried every possible way To get out of it is relatively easy. But then it doesnt change.
The problem appeared again to me very intensely when I read Sri Aurobindos The Yoga of Self-Perfection. I was confronted with a whole formidable world to be transformedto transform what is already luminous is quite easy, but to transform that! ughthis stuff of life, so low and so coarse, so ordinary its much more difficult.1
0 1960-12-17, #Agenda Vol 01, #unset, #Zen
It goes back and forth between the two all the timea kind of curve like an electric arc between them; it goes up, it goes down, it falls and then climbs back up. In a flash comes the clear vision that the universal realization will be achieved along with the perfection of the material, TERRESTRIAL world. (I say terrestrial, for the earth is still something unique; the rest of the universe is differentso this blown up speck of dust becomes of capital importance!) Then, at another moment, eternity for which all the universes are simply the expression of a second, and in which all this is a sort ofnot even an interesting game, but rather a breathing in and out, in and out And at such a moment, all the importance we give to material things seems so fantastically idiotic! And it goes in and out In this state, everything is obvious and indisputable. And in the other state, everything is obvious and indisputable. But between the two there is EVERY combination and every possibility.
(silence)
0 1960-12-20, #Agenda Vol 01, #unset, #Zen
A sweetness, a sensation (both together) a sensation of eternity, and a sweetness! I wonder if its even possible for anything to escape That!
(silence)
0 1961-01-10, #Agenda Vol 02, #The Mother, #Integral Yoga
How to collaborate in curing evil and ugliness? We can say that theres a kind of hierarchic scale of collaboration or action; a negative cooperation and a positive cooperation.
To begin with, theres what could be called a negative way, the way expounded by Buddhism and similar religions: the refusal to see. To be in a state of such purity and beauty that there is no perception of evil and ugliness. Its like something that doesnt touch you because it doesnt exist in you. This is the perfection of the negative method.
--
The second step is to be posITIVELY conscious of the supreme Goodness and Beauty behind all things and supporting all things, permitting them to exist. Once you have seen Him, you can perceive Him behind the mask and the distortioneven ugliness, even cruelty, even evil are a disguise for that Something which is essentially good or beautiful, luminous, pure.
With this comes TRUE collaboration. For when you have this vision, this awareness, when you live in this consciousness, you also get the power to PULL That into the manifestation on earth and put it into contact with what, for the time being, distorts and disguises; thus the deformation and disguise are gradually transformed by the influence of the Truth behind.
0 1961-01-12, #Agenda Vol 02, #The Mother, #Integral Yoga
When asked later about the meaning of this somewhat elliptical statement, Mother said: 'There are two stages. The first involves a mental (and possibly intuitive) vision of what will be (perhaps in an immediate future), and this is what we call seeing things "as they should be." The other is an identification with the supreme Will and the perception that at each second everything is exactly as the Supreme wants it to be, that it is the precise expression of the Supreme. The first is a vision of what is coming and says, "That's how things should be." But we overlook the distance between what presently exists and what is coming. While if we go high above and become one with the Consciousness of the supreme Will, we see that at every instant, at every moment in the universe, all is exactly as it should beexactly as the Supreme wants it to be. That is Omnipotence.'
Saraswati represents the universal Mother's aspect of Knowledge and artistic creativity. On this occasion, Mother would go down to the Meditation Hall and the disciples would silently pass in front of her to receive a message. This year they would receive a folder containing five photographs of Mother.
0 1961-01-17, #Agenda Vol 02, #The Mother, #Integral Yoga
But actually, there are really two quite different forms of self-deception. One can be very shocked by certain things, not for personal reasons but precisely because of ones goodwill and ardor to serve the Divine, when one sees people misconducting themselves, being egoistical, unfaithful, treacherous. There comes a stage when one has mastered these things and doesnt permit them to manifest IN ONESELF; but to the extent that one is in contact with ordinary consciousness, ordinary viewpoints, ordinary life and thought, their possibility is still there, latent, because they are the inverse of the qualities one is striving for. And this op position always exists until one has risen above and no longer has either the quality or the defect. As long as one has virtue, one always has its latent op posite. The op position disappears only when one is beyond virtue and sin.
But until then, there is this kind of indignation stemming from the fact that one is not entirely above: its a period when one totally disapproves of certain things and would be incapable of doing them. And up to this point, there is nothing to say, unless one gives an external, violent expression to his indignation. If anger interferes, it indicates an entire contradiction between the feeling one wants to have and this reaction towards others. Because anger is a deformation of vital power originating from an obscure and thoroughly unregenerate vital,1 a vital still subject to all the ordinary actions and reactions. When an ignorant, egoistic individual will exploits this vital power and encounters op position from other individual wills around it, then under the pressure of op position this power changes into anger and tries to obtain through violence what could not be achieved by the pressure of the Force alone.
0 1961-01-22, #Agenda Vol 02, #The Mother, #Integral Yoga
At last I found myself in a big place down below where there was a row of houses, all kinds of things, and it was absolutely essential that I go back upwhen suddenly a somewhat indistinct form (rather dark, unluminous) came to me and said, Oh, dont go there, its very bad, very dangerous! Theyve set it all up in a terrifying way: none can withstand it! You mustnt go there, wait a bit. And if you need something, do come, you know I have everything you need! (Mother laughs) its a little old and dusty but youll manage! Then she led me into a huge room filled with objects piled one on top of another, and in one corner she showed me a bathtubmy child, it was a marvel! A splendid pink marble bathtub! But it was unused, dusty and old. Well just wipe it off, she said, and youll be able to use it! She showed me other areas for washing and dressing, there was everything one could possibly need. You can use it all. Dont go up there! I looked at her closely. She struck me as having a tiny face, it was oddit wasnt a form, it was it was a form and yet it wasnt! As imprecise as that. Then I clasped her in my arms and cried out, Mother, you are nice! (Mother laughs) I knew then that she was material Mother Nature.
After that I felt quite at ease. The battle was overit was over FOR THE MOMENT, because they werent finished: they continued their uproar on the other side; but I didnt have to go there anymore.
--
Yes, I am disrupting their work I know perfectly well that I am disrupting their domination of the world! All these vital beings have taken possession of the whole of Matter (Mother touches her body)life and action and have made it their domain, this is evident. But they are beings of the lower vital, for they seemed artificial they didnt express any higher form, but an entire range of artificial mechanisms, artificial will, artificial organization, all deriving from their own imagination and not at all from a higher inspiration.1 The symbol was very clear.
And I saw my own domain through them and through it all; I saw my domain: I can see it!, I said. But no sooner would I start on my way than the path would be lost, I no longer saw it, I couldnt see anymore where I was going. It became almost im possible to get my bearings there: hundreds and thousands of people, thingsutter confusion. An incoherent immensity and violent, what violence!
--
But all of that is wonderfully, accurately expressed and EXPLAINED in Savitri. Only you must know how to read it! The entire last part, from the moment she goes to seek Satyavan in the realm of Death (which affords an occasion to explain this), the whole description of what happens there, right up to the end, where every possible offer is made to tempt her, everything she must refuse to continue her terrestrial labor it is my experience EXACTLY.
Savitri is really a condensation, a concentration of the universal Mother the eternal universal Mother, Mother of all universes from all eternityin an earthly personality for the Earths salvation. And Satyavan is the soul of the Earth, the Earths jiva. So when the Lord says, he whom you love and whom you have chosen, it means the earth. All the details are there! When she comes back down, when Death has yielded at last, when all has been settled and the Supreme tells her, Go, go with him, the one you have chosen, how does Sri Aurobindo describe it? He says that she very carefully takes the SOUL of Satyavan into her arms, like a little child, to pass through all the realms and come back down to earth. Everything is there! He hasnt forgotten a single detail to make it easy to understand for someone who knows how to understand. And it is when Savitri reaches the earth that Satyavan regains his full human stature.
--
Later, Mother specified: 'These are elements in the material substance entirely possessed by adverse forces and op posed to the transformation.'
On the previous day, January 21, Saraswati Puja, Mother had given a message and photos to each disciple.
0 1961-01-24, #Agenda Vol 02, #The Mother, #Integral Yoga
I was above, as usual (Mother points above her head, indicating the higher consciousness), and I looked at that (Mother bends over, as if looking down at the earth), and said to myself, Hmm, this is getting dangerous. If it continues like this, it will result in in a war or a revolution or some catastrophea tidal wave or an earthquake. So I tried to counteract it by applying the highest consciousness to it, that of a perfect serenity. And I saw especially that this consciousness has been missioned to transform the earth through the Supermind and by the supramental Force, avoiding all catastrophes as far as possible: the Work is to be done as luminously and harmoniously as the earth would allow, even by going at a slower pace if need be. That was the idea. And I tried to counteract that whirlwind power with this consciousness.
(long silence)
--
There are places where it happens like that: suddenly everything stopsno more school, no more mail, no more trains. I remember a poor little village in Japan where they had a flu epidemic, the first of its kind. They didnt know what it was and the whole village fell ill. It was winter, the village was snowed in and there was no more communication with the outside (the mail came only once every fifteen days). The postman arrived and everyone was dead, buried beneath the snow.
I was there in Japan when it happened.
0 1961-01-27, #Agenda Vol 02, #The Mother, #Integral Yoga
It was about the Word, the primal sound. Sri Aurobindo speaks of it in Savitri: the essence of the Word and how it will express itself, how it will bring in the possibility of a supramental expression that will take the place of languages. I began by speaking to him about the different languages, their limitations and possibilities; and I warned him against the deformations im posed on languages with the idea of making them a more flexible means of expressing something else. I told him how completely ridiculous it all was, and that it didnt correspond at all to the truth. Then little by little I began ascending to the Origin. So yesterday again, I had this same experience: a whole world of knowledge, of consciousness and of CERTAINTYprecluding the least possibility of contradiction, discussion, or op position; the possibility DOES NOT EXIST, it doesnt exist. And the mind was absolutely silent and immobile, listening with obvious pleasure because these things had never before come into my consciousness; I had never been concerned with them in that way. It was completely newnot new in principle but completely new in action.
The experiences are multiplying.
0 1961-01-31, #Agenda Vol 02, #The Mother, #Integral Yoga
At the moment of my coming out of the trance, I had a very concrete, positive perception (not a mental understanding, it didnt come from the beings intellectual part, the part that understands and explains everything and Is symbolized, I think, by Indra; it wasnt in any way conveyed through that higher intelligence, it wasnt mental). A kind of perception (not really a sensation, it was more than a sensation) of the almost total unimportance of the external, material expression of the bodys condition: the consciousness OF THE BODY was absolutely indifferent to external, physical signs, whether they were like this or like that (the BODYS consciousness was what had experienced the identity). And this body-consciousness had the perception of the EXTREME RELATIVITY of the most material expression.
I am translating it to make myself understoodit wasnt like that at the time of the experience. Sup pose, for example, that there was a disorder here or there in the body, not actually an illness (because illness implies some important inner factor such as an attack or the necessity for some transformation, many different things), but the outer expression of a disorder, such as swollen legs or a malfunctioning liver not an illness, a disorder, a functional disorder. Well, it was all utterly unimportant: IT IN NO WAY CHANGES THE BODYS TRUE CONSCIOUSNESS. Although we are in the habit of thinking that the body is very disturbed when its ill, when something is going wrong, its not so. It isnt disturbed in the way we understand it.
--
A few days ago I had an experience related to this. For some time I had been unable to work because I was unwell and my eyes were very tired. And two or three days ago, when I resumed the translation, I suddenly realized that I was seeing it quite differently! Something had happened during those days (how to put it?) the position of the translation work in relation to the text was different. My last sentence was all I had with me, because I file my papers as I go along, so I went back to it along with the corresponding English sentence. Oh, look! I said, Thats how it goes! And I made all the corrections quite spontaneously. The position really seemed different.
Its not yet perfect, its still being worked on, but when I read it over, I saw that I had truly gone beyond the stage where one tries to find a correspondence with what one reads, an appropriate expression sufficiently close to the original text (thats the state I was in before). Now its not like that anymore! The translation seems to come spontaneously: that is English, this is French sometimes very different, sometimes very close. It was rather interesting, for you know that Sri Aurobindo was strongly drawn to the structure of the French language (he used to say that it created a far better, far clearer and far more forceful English than the Saxon structure), and often, while writing in English, he quite spontaneously used the French syntax. When its like that, the translation adapts naturallyyou get the impression that it was almost written in French. But when the structure is Saxon, what used to happen is that a French equivalent would come to me; but now its almost as if something were directing: That is English, this is French.
0 1961-01-Undated, #Agenda Vol 02, #The Mother, #Integral Yoga
A moment comes when self-observation is no longer possible.
Even in these expressions All is You or You are the All (and the same holds for You are the Divine or The Divine is you), there is still something watching.
--
This fragment possibly dates from 1958.
***
0 1961-02-04, #Agenda Vol 02, #The Mother, #Integral Yoga
Is it possible?!
Ah, yes-he used to do it.
--
One day I will find his photo and show it to you; he is there with a big dog he called Little Boy, a dog that could exteriorizehe would dream and go out of his body! This dog had a kind of adoration for me. (I should mention that at a fixed time in the afternoons I used to meditate and go into trance. When it was finished I would go out walking with Theon, and the dog always came with us, usually coming to fetch me in my room.) One day I was lying on a divan in trance when I felt his cold muzzle nudging my hand to wake me. I opened my eyes no dog. Yet I had positively, clearly felt his cold muzzle. So I got ready, went downstairs, and who did I find fast asleep on the landing but Little Boyhe was in trance as well! He had come to wake me in his sleep. When I reached the landing he woke up, shook himself and trotted off.
It was an interesting life.
--
You see, when people are in this occult consciousness, everything is possibleit creates an atmosphere where ALL, all is possible. What to our European common sense seems im possible is all possible.
She was English and he. I dont know whether he was Polish or Russian (he was of Jewish origin and had to leave his country for that reason). But they were both European.
--
But when I recounted these experiences to Sri Aurobindo, he told me it was quite natural: when you have the power, you live in and create around yourself an atmosphere where these things are possible.
Because it is all here, it just hasnt been brought to the surface.
--
Well, I am going on with the work, and what I would recommend to all those with the capacity and possibility to follow me is to remain very calm, dont fret, dont be troubled. And if you feel a little depressed, dont pay any attention to it; live quietly from minute to minute, without worrying about anythingit will pass. It will pass.
Naturally, the more calm and confident you are, the more quickly it will pass. Thats all.
0 1961-02-07, #Agenda Vol 02, #The Mother, #Integral Yoga
Since mid-November, this body has been living through every possible difficulty, one after another, one after another sometimes all togetherwith relentless violence!
It has been good for it (not externally, but inwardly, for its state of consciousness: the body-consciousness), it has done the body some good, but. Now its like this (Mother opens her hands in a gesture of total surrender). For each blow it receives (its a bludgeoning, my child!), for each blow, it remains like this (same gesture). Yesterday, to make it happy, I wrote down something like this (concerning its latest difficulty): If this present difficulty is useful (its the body addressing the Lord, and the Lord. its a perpetual adoration: all the cells vibrate, vibrate with the joy of Love; yet despite that ), if this or that difficulty is useful for Your Workso be it. But if it is an effect of my stupidity (its the body speaking), if its an effect of my own stupidity, then I beseech You to cure me of this stupidity as quickly as possible.
It doesnt ask to be cured of the illness! It doesnt ask, it is ready; All right, it says. As long as I can keep going, I will keep going. As long as I can last, I will last. But thats not what Im asking for: I am asking to be cured of my stupidity. I believe this is what enables it to yes, what gives it the necessary endurance.
0 1961-02-11, #Agenda Vol 02, #The Mother, #Integral Yoga
He invokes all these Vedic gods and tells each one to take possession of him; and THEN he tells Kali to free him from their influence! It is very amusing!
Its written in black and white, but the people here read and dont understand what theyre reading, and thats a pity. They have to be told, This means that!
--
I have asked to be forewarned, not for reasons of. It can happen any time at all, I am always ready. I can do nothing more for the work than what I am doing now, and I havent a single practical measure to take because I have already taken them all. So that isnt why, but to AS MUCH AS posSIBLE to withdraw from the body all that has been put into it. There is such an accumulation inside it of force, consciousness, power, oh! All the cells are impregnated and it would take some time if it all had to be taken out.
But I have had no indication of this, neither by night nor by day, neither awake nor in tranceno indication. The indication rather points to all that must be clarified, purified so the physical may keep what it received from that experience [of January 24, 1961].
--
It all began with some extremely violent attacks. So if your dream is not premonitory, then it must be the result of their formation, by which they intend to disseminate the conviction everywhere, as much as possible, that this is the end. Two years ago, when I had to retire to my room, a formidable campaign was set into operation upon all the Ashram people; and all those who were a little receptive, either in dreams or through an openness to suggestions, heard it clearly announced: On the 9th of December of this year [1958], Mother will leave. Theres no doubt about it, its sure. It was said to me as well: This will be the end, you will leave. It was repeated to everybody, everybody, a great many people heard itthey were virtually awaiting it. And this is why (you know how extremely ill I was at the time, I was really ill), this is why I didnt react, but all the same I didnt go to the lake [the lake estate where Mother was to have gone on the 9th of December], because I told myself, If anything happens there, it will be awkward I had better not go. But still I knew it wasnt true, I knew it.
Now this kind of attack has stopped, it is no longer like that. But there are beings who send dreams. For example, some dreams were sent to Z (who, as you know, is quite clairvoyant), in which she was told I would be broken to pieces. She was very upset and I had to intervene. Is your dream of this nature, or are you being forewarned? I dont know, I cant say. If the doctor were asked, perhaps he would say that if it continues like this, obviously (you see, one thing after another is getting disorganized), if it continues in this way, how long can the body last?
--
You see, theres a curious fluctuation possibly indicating that your dream is part of the present attack which continues with such violence. The night before last, between midnight and half-past, there was a formidable attack. When I emerged from it, I felt that something had lifted, a victory had been won and that the bodys condition had improved. It happens like that, the horizon clears and this Certainty comes with. (The presence is always hereSri Aurobindo and I are together almost every night but the night when I saw that formation, the illness spell over the Ashram, Sri Aurobindo was quite sick in his bed, just as I saw him in 1950.) So when it lifts, all is well: once again there is harmony, there is joy, there is force and again the whole thing continues, the effort continues, consciously. Yet there is a kind of fluctuation: it will go on like that for a few moments or a few hours and then suddenly everything becomes muddled again and I am beset by a fatigue. A fatigue which is I cant say almost unbearable, because nothing in the consciousness feels it to be unbearable but it makes me like this (Mother clenches her fist tightly in a tension to hold on).
For example, at five-thirty in the evening, after Ive spent an hour and a half here with people, its a labor to climb the stairs; and by the time I get upstairs, I feel strained to the breaking point. Then I begin to walk (I dont stop, I dont rest), I immediately begin to walk with my japa, and within half an hour, pfft! it has lifted.
--
But perhaps there will have to be many experiences of this nature before the work is done. It is possible.
Something from that experiencean effect, a vibratory effect, so to speakhas not left. But the totality of the experience is not here the whole time, its not established. I had a reminder of it one night, but not for very long; all at once, for a brief moment, this same vibration came, and my entire body was nothing other than this Vibration.
--
A recentand unifying (!)theory postulated by the American Nobel Laureate, Murray Gell-Mann, would reduce this somewhat startling enumeration to more reasonable proportions through the introduction of a unique sub-particle constituting all matter: the quark. Nevertheless, there would still exist several kinds of quarks (e.g., 'strange,' 'charmed,' 'colored' in red, yellow and blue) for accommodating the various qualities of matter. A proton, for example, would consist of three quarks: red, yellow and blue. However, it should be noted that quarks are basically mathematical intermediaries to facilitate the comprehension or interpretation of certain experiments thus far unexplained. Moreover, the simple question still remains, even if they do exist materially: 'What are quarks made of?'
Nevertheless, a mathematical model resulting from a recent theory that attempts to represent our material universe strangely resembles Mother's perception, for it postulates a milieu consisting entirely of electromagnetic waves of very high frequency. According to this theory, Matter itself is the 'coagulation' of these waves at the moment they exceed a certain frequency threshold; our perception of emptiness, of fullness, of the hard or the transparent, being finally due only to the differences in vibratory frequencies'vibratory modes within the same thing.'
But what is this 'same thing'?
0 1961-02-18, #Agenda Vol 02, #The Mother, #Integral Yoga
Anyway, its obvious that nobody has succeeded, so far not a single person and I understand! I understand. When you find yourself face to face with it, you wonder, How could anything possibly withstand this!
My body was strongly built, solid, full of enduranceit had a tremendous energy, yet its beginning to feel that it isnt easy.
--
One can even pose as a superman! (Mother laughs) But it remains like that (gesture in the air), its not the real thing. Its not the new creation, its not the next step in terrestrial evolution.
You might as well say, Why are you in a hurry? Wait for Nature to do it. But Nature would take a few million years and in the process squander away a host of people and things. A few million years are unimportant to hera passing breeze.
--
A postponement?
It is something which has not come to fruition because the time for it has not come; but what is done is done. It is not a defeat: what is gained is gained.
0 1961-02-25, #Agenda Vol 02, #The Mother, #Integral Yoga
Theres an American living in Madras, a rather important man, it seems, and an intimate friend of Kennedy, the new President. He has read and reread all of Sri Aurobindos books and is extremely interested. He wrote to Kennedy that he would like him to come here so he can bring him to the Ashram. This man has posed a very interesting question, drawing an analogy. Deep in a forest, a deer goes to quench its thirst; no one is aware of it, yet someone who has made a special study of deer hunting would know by the tracks that the deer had passed bynot only what particular type of deer, but its age, size, sex, etc. Similarly, there must be people with a spiritual knowledge analogous to that of hunters, who can detect, perceive, that a person is in touch with the Supermind, while ordinary people know nothing about it and wouldnt notice. So he asks, I would like to know by what signs such a person can be recognized?
It is a very intelligent question.
I replied very briefly in English. I havent brought my answer with me, but I can tell you right away that there are two signstwo certain, infallible signs. I know them through personal experience, for they are two things that can ONLY come with the supramental consciousness; without it, one cannot possess themno yogic effort, no discipline, no tapasya can give them to you, while they come almost automatically with the supramental consciousness.
The first sign is perfect equality as Sri Aurobindo has described it (you must know it, theres a whole chapter on equality, samat, in The Synthesis of Yoga)exactly as he described it with such wonderful precision! But this equality (which is not equanimity) is a particular STATE where one relates to all things, outer and inner, and to each individual thing, in the same way. That is truly perfect equality: vibrations from things, from people, from contacts have no power to alter that state.
--
The second sign is a sense of ABSOLUTENESS in knowledge. As I have already told you, I had this with my experience of January 24. This state CANNOT be obtained through any region of the mind, even the most illumined and exalted. Its not a certainty, its (Mother lowers both hands like an irresistible block descending), a kind of absoluteness, without even any possibility of hesitation (theres no question of doubt), or anything like that. Without (how to say it ?). All mental knowledge, even the highest, is a conclusive knowledge, as it were: it comes as a conclusion of something elsean intuition, for instance (an intuition gives you a particular knowledge, and this knowledge is like the conclusion of the intuition). Even revelations are conclusions. Theyre all conclusions the word conclusion comes to me, but I dont know how to express it. This isnt the case, however, with the supramental experiencea kind of absolute. The feeling it gives is altogether uniquefar beyond certainty, it is (Mother again makes the same irresistible gesture) it is a FACT, things are FACTS. It is very, very difficult to explain. But with that one naturally has a complete power the two things always go together. (In my reply to this man I didnt speak of power because the power is almost a consequence and I didnt want to speak of consequences.) But the fact remains: a kind of absoluteness in knowledge springing from identityone is the thing one knows and experiences: one is it. One knows it because one is it.
When these two signs are present (both are necessary, one is incomplete without the other), when a person possesses both, then you can be sure he has been in contact with the Supermind. So people who speak about receiving the Light well, (laughing) its a lot of hot air! But when both signs are present, you can be sure of your perception.12
(silence)
--
There is only one thing you can doANNUL YOURSELF as much as possible. If you can annul yourself completely, then the experience is total. And if your disappearance could be constant, the experience would be constantly there but thats still far away. I dont know if all this (Mother looks at her body).
(silence)
--
But the body itself doesnt know why this is happening. And in fact, it finds it unnecessary to try: its like that because its like that. And were it called upon, it would say, Very well, when conditions ought to be otherwise, they will be otherwise. Thats exactly its position.
(silence)
0 1961-03-04, #Agenda Vol 02, #The Mother, #Integral Yoga
They also had a sudden brainstorm to affiliate with the Sri Aurobindo Society. But the Sri Aurobindo Society has absolutely nothing to do with their project: its a strictly external thing, organized by businessmen to bring in moneyEXCLUSIVELY. That is, they want to put people in a position where they feel obliged to give (so far they have succeeded and I believe they will succeed). But this has nothing to do with working for an ideal, it is COMPLETELY practical.10 And of course, World Union has nothing to offer the Sri Aurobindo Society: they would simply siphon off funds. So I told them, Nothing doingits out of the question!
But your name is there as President of the Sri Aurobindo Society, they said. My name is there to give an entirely material guarantee that the money donated will really and truly be used for the Work to be done and for nothing else; its only a moral and purely practical guarantee. These people arent even asked to understand what Sri Aurobindo has said but simply to participate. Its a different matter for those in World Union, who are working for an ideal: they want to prepare the world to receive (laughing) the Supermind! Let them prepare it! It doesnt matter, they will achieve nothing at all, or very little. Its unimportant. Thats my point of view and I have told them so.
--
I told them. Because at World Union they asked me what their mistake had been (they didnt state it so candidly, but in a roundabout way), and I replied (not so candidly, eithernot exactly in a roundabout way, but in general terms). I told them their mistake was being unfaithful and I explained that to be unfaithful means to put everything on the same level (thats when I sent them those lines12). I told them, Your error was in saying: One teaching among many teachingsso let us be broad-minded and accept all teachings. So along with all the teachings, you accept every stupidity possible.
But if someone is taken in, it proves hes at an elementary stage and unready.
0 1961-03-11, #Agenda Vol 02, #The Mother, #Integral Yoga
The tree of knowledge symbolizes this kind of knowledge a material knowledge, no longer divine because its origin was the sense of division and this is what began to spoil everything. How long did this period last? I am unable to say. (Because my recollection is of an almost immortal life; it seems that it was through some sort of evolutionary accident that the destruction of forms became necessary for progress.) And where did it take place? From certain impressions (but these are only impressions), it would seem that it was in the vicinity of either this side of Ceylon and India or the other, I dont know exactly (Mother indicates the Indian Ocean either west of Ceylon and India or to the east between Ceylon and Java), although certainly the place no longer exists; it must have been swallowed up by the sea. I have a very clear vision of the place and a consciousness of that life and its forms, but I cant give precise material details. Did it last for centuries, was it ? I dont know. To tell the truth, when I was reliving those moments I wasnt curious about such details (for one is in another mental state where there is no curiosity about material details: all things turn into psychological facts). It was something so simple, luminous, harmonious, far removed from all our usual preoccupationsthose very preoccupations with time and space. It was a spontaneous life, extremely beautiful, and so close to Naturea natural flowering of animal life. There were no op positions or contradictions, nothing of the kindeverything happened in the best way possible.
(silence)
--
Of course, these things can always be explained symbolically. Theon explained mans exile like this: when the Being the hostile Beingassumed the position of the Lord Supreme in relation to the terrestrial realization, he didnt want humanity to progress mentally and gain a knowledge permitting it to stop obeying him! That is Theons occult explanation.
According to Theon, the serpent wasnt the spirit of evil at all: it was the evolutionary Force. And Sri Aurobindo fully agreed; he used to tell me the same thing: the evolutionary power the mental evolutionary poweris what drove man to gain knowledge, a knowledge of division. And its a fact that along with the sense of Good and Evil, man became conscious of himself. Naturally, this ruined everything and he couldnt stay: it was his own consciousness that drove him out of Paradisehe could no longer stay.
--
A time comes when all these disputesAh, no, this is like this, that is like thatseem so silly, so silly! And there is nothing more comical than this spontaneous reply so many people give: Oh, thats im possible! Because with even the most rudimentary intellectual development, you would know you couldnt even think of something if it werent possible!
(silence)
0 1961-03-17, #Agenda Vol 02, #The Mother, #Integral Yoga
Man questions himself because the mental instrument is made for seeing all possibilities and because the human being feels he has freedom of choice and the immediate consequences are the notions of good and evil, right and wrong, and all the ensuing miseries. This cant be called a bad thing: its an intermediate stagenot a very pleasant stage, but nevertheless it was certainly inevitable for a total development.
***
--
He hadnt eaten (probably because no one had given him anything to eat), and when I entered, he asked me if it was possible to have some breakfast. Yes, of course! I said, Ill go get it, expecting to find it ready. Then I had to hunt around to find something: everything was stuffed into cupboards (and misplaced at that), all disarrangeddisgusting, absolutely disgusting. I called someone (who had been napping and came in with sleep-swollen eyes) and told him to prepare Sri Aurobindos breakfast but he had his own fixed ideas and principles (exactly as he is in real life). Hurry up, I told him, Sri Aurobindo is waiting. But hurry? Im possible! He had to do things according to his own conceptions and with a terrible awkwardness and ineptitude. In short, it took an infinite amount of time to warm up a rather clumsy breakfast.
Then I arrived at Sri Aurobindos room with my plates. Oh, said Sri Aurobindo, it has taken so long that I will take my bath first. I looked at my poor breakfast and thought, Well, I went to so much trouble to make it hot and now its going to get cold! All this was so sordid, so sad.
0 1961-03-21, #Agenda Vol 02, #The Mother, #Integral Yoga
Then I woke up (I always wake up three or four times during the night) and when I went back to bed I had an attack of what the doctor and I have taken to be filariasis but a strange type of filariasis, for as soon as I master it in one spot it appears in another, and when I master it there it reappears somewhere else. Last night it was in the arms (it lasted quite a while, between 2:30 and 4 a.m.); but I was fully conscious, and each time the attack came, I went like this (gestures over the arms, to drive away the attack) and my arms were not affected at all. When it was over, I consciously entered the most material subtle physical, just beyond the body. I was sitting in my room there (an immense, cubic room) reading or writing something, when I heard the door open and close, but I was busy and didnt pay attention, presuming it was one of the people usually around me. Then suddenly I had such an unpleasant sensation in my body that I raised my head and looked, and I saw someone there. Do you know how the magicians in Europe dress, in short satin breeches and a shirt? He was wearing something like that. He was Indian, tall and rather dark, with slicked-down hairwhat you would normally call a handsome young man. He seemed to have been drawn1 there becausehe was standing in front of me staring into space, not looking at me. And the moment I saw him, there was the same sensation in all my cells as I have with what Ive been calling filariasis (its a special, minute kind of pain) and simultaneously all the cells felt disgusta tremendous will of rejection. Then I sat up straight (I didnt stand up) and said to him as forcefully as possible, How do you dare to come in here! I said it so loudly that the noise woke me up! I dont know what happened then, but things went much better afterwards.
The moment I saw this person I knew he was only an instrument, but a well-paid instrumentsomeone paid a great deal to have him do that! I would recognize him again among hundreds I can still see him I see him more clearly than with physical eyes. He is an unintelligent man with no personal animosity, merely a very well-paid instrumentsomeone is hiding behind him, using him as a screen.
--
Of course, there are certain symptoms which never appear with filariasis. And the doctor has been astounded at the control Ive had over it: it began in the feet, I checked it there; it went higher, I checked it there; then it went higher still and I continued to control it. Finally, the other day, it tried to get into the arms, but it couldnt hold outand last night there was a real riot! (Mother laughs) So perhaps its the deformation or trans position of some sort of mantric effort, like last time in 58 when there was an attempt to make me throw up all my blood but only food came out! Its probably something similar. My impression (Ive had it from the start) is that they have made a try at thrombosis (you know, when something blocks the circulation). Besides, it seems that X asked the doctor if blood-poisoning might be involved, so he must have seen this possibility. There has been absolutely nothing of the kind, but there has been an effort to block the circulation in the veins, probably an adaptation of the magic attack. And along with this have come all the usual things: all the usual suggestions, all the usual prophecies [about Mothers departure]. But for me, these are the normal facts of life, thats all. I am used to it. It has no importance.
Do you really believe Z could be behind this magician you saw?
0 1961-03-27, #Agenda Vol 02, #The Mother, #Integral Yoga
Why? Probably because I was ready to face it. But it has been posed so intensely. It was so intense that it was painful.
It reinforces what the old Schools have always taught but Sri Aurobindo rejected it! Sri Aurobindo told us precisely that the Truth could be lived IN material life. Of course, there must be a change of consciousness, but I thought.
--
I dont know, because N. said quite categorically: X told me that on arriving for this mornings meditation he had some difficulties and it took him five minutes to get over it; an adverse force was present. N. was quite positive and I even made him repeat it. Are you sure, I asked him, that it didnt happen when X came to you? No, N. replied, X met that force THERE. He said THERE! Yet that it could have been there, with all the force, light and peace that descended is incomprehensible to me. Because the first thing I do when I sit down is to make a thorough cleaning.
It ruffles me because its like a negation of my power. Till yesterday I had never experienced anything of the kind! On the 29th, you know, it will be forty-seven years since I first came here3thats not exactly yesterday! And ever since I began working with Sri Aurobindo, I have had the sense of this Power, it has never left me; so. It is disconcerting to have this kind of episode come up after such a long time.
--
That risks a terrible misunderstanding; be careful. Perhaps he wont even remember what he said anymore. Its difficult with X because he doesnt say things with his mindit just comes like that, and then he forgets. You know how it is. Something may have made him speak. For instance, I know that with N. he almost always says unpleasant things about people and situations and this entirely results from N.s atmosphere. I have told N., He speaks like that because of your inner attitude. To one person he will say one thing, to another something completely different on the same subjectit depends a great deal on who hes talking to. No, I havent told you all this for you to speak with X about it, I have told you because it has posed a serious problem for me.
Its best to wait and see. I put a certain force into that note I wrote this morning (I wrote it at a very early hour) and you know that a formation4 is created when I write; I willed it to go to himand he may have received it. Well see what happens. Its better not to speak of it because it might speaking is too external.
--
Yes, its as if I were living, as if the BODY were living (despite all the illnesses and attacks, all the ill will besetting it), living in a bath of the divine vibrationbathing in something immenseimmense, immense limitless, and so stable! The body lives in it like this (gesture as if Mother were floating). So even when there is what we call physical pain, even when there are blows to morale (like having a cashier ask you for money and you have none to give him5), well, despite it all, despite all the possible complications (coming all at the same time), EVERYTHING, everything that happens now, even things which seem extremely unpleasant to our mental conceptions or our mental reactions, everything is a bath, a bath of the vibration of divine Love. So much so that if I didnt control my body, I would be smiling at everything all the time like an idiot. A beatific smile for everything (I dont show it because I control myself).
(silence, the clock strikes the hour)
0 1961-04-08, #Agenda Vol 02, #The Mother, #Integral Yoga
After more than a month I have resumed my translation [of The Synthesis of Yoga], and I fell exactlyits splendid!exactly on the passage that helped me understand what has happened, why there are all these difficulties. And the Synthesis and the Veda go hand in hand, so reading that passage brought some improvement; its like being able to shift position, you know, so that now its a bit better. Anyway.
***
0 1961-04-15, #Agenda Vol 02, #The Mother, #Integral Yoga
Its im possible. I cant. Even two years ago, when I was really sick and took to my room for the first time, I couldnt let the work go. I cant do it. Its not possible.
But surely there are things you could cut down?
0 1961-04-18, #Agenda Vol 02, #The Mother, #Integral Yoga
For example, if I were asked how much time it takes for a thing decided upon there to be realized here, I would answer that it is absolutely indeterminate. That is my experience. I always give the following example because its so clear: Thirty-five years before India became free, I saw that she was free. It was already done. And I have also seen things which for us are almost instantaneous something is decided there and realized almost instantly here. And there are all sorts of possibilities between these two extremes, because the notion of time is not at all the sameso we cant judge. It is facile to say that what you are seeing will happen in a year or in a week or in an hour but in fact, this is im possible. It depends upon the case and certain factors which are part of the whole.
In one chapter of The Synthesis of Yoga, Sri Aurobindo says that there is a state of consciousness in which all is from all eternityeverything, without exception, that is to be manifested here.
--
Only, as I have told you, practically speaking this experience can be dangerous. When it came, you see, one part of me was having the experience, and one part wasnt yet ready for it. Well, I was awake enough to tell myself, The part experiencing this prevails and keeps the rest calm, yet if the preparation had not been adequate, it could have produced an imbalance. And if by mischance someone without sufficient strength had the possibility of picking up something of that, well, he would lose his head.
This has made it very clear to me why certain things can illuminate some people (I have clearly seen it) and drive others utterly madcompletely destroy their balance. You might say to me, Then its because they had to go mad! Yes, evidently.
--
Something is happening there (Mother touches her head); something is taking shape, being worked on. Every day, twice a day, during my long evocation-invocation-aspiration (or prayer, if you like), I say to the Supreme Lord, Take possession of this brain. (I dont mean thought, I mean thisMo ther points to her headthis substance inside.) Take possession of it!
Once during the night, I went exploring inside this head; some cells still had fresh imprints of things registered during the day for whatever reason they hadnt had time to be combined into the whole, so they showed up as tiny, very clear images, minuscule things utterly devoid of any mental or psychological movementsimply like tiny photographic images. There were three or four images like that, and it was so shocking to see them in this Presence that all at once I said to myself, Am I going mad?! It was that shocking. And I had to bring in a peace, a peacenot to make the movement of possession stop, but to accompany it simultaneously with a mighty peace so I wouldnt tell myself, Youre losing your head. Thats how shocking it was.
A tiny, very tiny image, just like a little photograph, clear! Everything else was in a vibration of transformationsplendid!
0 1961-04-22, #Agenda Vol 02, #The Mother, #Integral Yoga
Yet I dont understand how someone might be doing something positively evil, to the extent that X says, They will repent of it. I dont understand it, I just dont. Because usually when people are like that, they cant stay, they go. Certain people have left for just that reason. Its like this story of black magic performed at the Ashram the first time I fell ill two years ago; I cant believe it, because it would prove that I am totally unconscious! And I dont think I am.
I know all the people here. I know everything thats going on, I see it night and day. But I havent seen this. Yes, there are ill-intentioned people, but they are even obliged to tell me so! There are people who oh, they almost wish I would leave, because they feel my presence as a constraint! They tell me so very frankly: As long as youre here, were obliged to do the yoga, but we dont want to do the yoga, we want to live quietly; so if you werent here, well, we wouldnt have to think about yoga anymore! But they are a bunch of fools with no power in them at all. As I said, they are even forced to tell me their true feelings.
0 1961-04-25, #Agenda Vol 02, #The Mother, #Integral Yoga
But then, they [the S.A.S. people] began posing as almost as teachers! Luckily, the draft of their brochure was brought to me. I said, Nothing doing. If you want to talk to people, tell them what you like, its all the same to me, but I am not publishing this. What you have written about me is not to be printed and you are not to distribute it. Im not in the picture. My name, the fact that I am president, is simply to give my guarantee that the money wont go into the pockets of those who collect it but will be used for the Ashram, the running of the Ashram, and thats all. And on this basis alone I give my guarantee. I am in no way going to help people imagine they are doing a yoga! Its absurd.
The other day, I told N. (and I told him loud enough for everyone to hear): We can dispense with a good half of the ashramites straight-away and not lose a single sadhak.4
0 1961-04-29, #Agenda Vol 02, #The Mother, #Integral Yoga
Poor T.! She asked me, What does it mean (laughing) to give God a satisfactory beating? How is this possible? I still havent answered. And then she added another question: Many people say that Sri Aurobindos teachings are a new religion. Would you call it a religion? You understand, I began to fume!
I wrote (Mother reads her answer):
--
Creating a god in the image of man gives you the possibility of treating it as you would treat a human enemy.
There could be many things to say.
--
I have seen other things but I have rarely seen anything favorable in churches. Here, I remember going to M I was taken inside and received there in quite an unusual waya highly respected person introduced me as a great saint! They led me up to the main altar where people are not usually allowed to go, and what did I see there! An asura (oh, not a very high-ranking one, more like a rakshasa4), but such a monster! Hideous. So I went wham! (gesture of giving a blow) I thought something was going to happen. But this being left the altar and came over to try to intimidate me; of course, he saw it was useless, so he offered to make an alliance: If you just keep quiet and dont do anything, I will share all I get with you. Well, I sent him packing! The head of this Math5. It was a Math with a monastery and temple, which means a substantial fortune; the head of the Math has it all at his dis posal for as long as he holds the position and he is appointed for life. But he has to name his successor and as a rule, his own life is considerably shortened by the successorthis is how it works. Everyone knew that the present head had considerably shortened the life of his predecessor. And what a creature! As asuric as the god he worshipped! I saw some poor fellows throw themselves at his feet (he must have been squeezing them pitilessly), to beg forgiveness and mercyan absolutely ruthless man. But he received meyou should have seen it! I said nothing, not a word about their god; I gave no sign that I knew anything. But I thought to myself, So thats how it is!
Another thing happened to me in a fishing village near A., on the seashore, where there is a temple dedicated to Kalia terrible Kali. I dont know what happened to her, but she had been buried with only her head sticking out! A fantastic story I knew nothing about it at all. I was going by car from A. to this temple and halfway there a black form, in great agitation, came rushing towards me, asking for my help: Ill give you everything I haveall my power, all the peoples worshipif you help me to become omnipotent! Of course, I answered her as she deserved! I later asked who this was, and they told me that some sort of misfortune had befallen her and she had been buried with only her head above ground. And every year this fishing village has a festival and slaughters thousands of chickensshe likes chicken! Thousands of chickens. They pluck them on the spot (the whole place gets covered with feathers), and then, after offering the blood and making the sacrifice, the people, naturally, eat them all up. The day I came this had taken place that very morningfea thers littered everywhere! It was disgusting. And she was asking for my help!
0 1961-05-19, #Agenda Vol 02, #The Mother, #Integral Yoga
Every word, mon petit! Every word and the posITION of the word in the sentenceeven the position of an adverb has a fundamental importance for the meaning. All the finesse, all the profound wisdom evaporates in translation, and finally we express only platitudes by comparisonplatitudes. They are not platitudes compared to ordinary intellect, but they are platitudes compared to the kind of keen PRECISION with which Sri Aurobindo discerns things.
And the trouble is that if one translates literally, into poor French, it doesnt yield the deeper sense either, because that also considerably demolishes the meaning.
0 1961-05-23, #Agenda Vol 02, #The Mother, #Integral Yoga
(Mother reviews some earlier Questions and Answers. In one of themdated November 14, 1956someone had asked if mastery over circumstances depended on self-mastery, citing the case of Vivekananda, who was said to possess great mastery over circumstances even though he could not master his own anger.)
I never knew Vivekananda. I only know what I have heard or read about him, but that isnt what I call knowing. So I cant say anything, and above all I dont want to seem to give credence to all the gossip that has been spread about him. I have had no personal contact with him, neither in the physical nor elsewherenot with him personally. Naturally I could if I made an effort, but.
0 1961-06-24, #Agenda Vol 02, #The Mother, #Integral Yoga
I have received your note1 and it didnt surprise me, because just about a month ago I received what seemed like an SOS from your mother, telling me your father was rapidly declining. I have done what I could, mainly to bring in some tranquillity, some calm, some inner peace. But I havent done. You see, there are always two possibilities when people are so seriously ill: they can be helped to die quickly, or else made to linger on for a very long time. When I have no outer or inner indications, all I ever do is apply the consciousness for the best to happen to them (the best from the souls standpoint, of course).
Do you know whether your father has expressed any wish?
--
(Mother remains silent for a moment, then says:) Over the years I have had a considerable number of experiences in this realm, and my first action is always the same: send the Peace (I do this in all cases, for everyone) and apply the Force, the Power of the Lord, for the best thing to happen. Some people are very sick, sick to the point where there is no hope, where they cannot be cured, where the end is coming; but they sense that their souls must still need to have certain experiences, so they hang on-they dont want to die. In such cases I apply the Force for them to last as long as possible. In other cases, on the contrary, they are weary of suffering, or indeed the soul has finished its experience and desires to be liberated. In such a case, if I am sure of it, sure that they themselves are expressing the desire to depart, its over in a few hours I say this with certainty because Ive had a considerable number of experiences. There is a certain force which goes out and does what is necessary. I havent done either of these things for your fathernei ther to prolong his life (because when people are suffering its not very kind to prolong their lives indefinitely), nor to finish it, because I didnt knowone cant do either without knowing the persons conscious wish.
As for your mother, she must have been thinking of me, for otherwise she wouldnt have come in that wayshe would have come through you (its different when things come through you). But she came to me directly, so I thought that for some reason she must have remembered me. I dont know. And I looked and said to myself (it came just like that), Now that she will be left all alone, why doesnt she come here? I havent done anything about that, either, one way or the other.
--
I will give you a concrete example, then youll understand. When I.B. was killed, I had to gather up all his states of being and activities, which had been dispersed by the violence of the accident2it was terrible, he was in a dreadful state of dispersion. For two or two and a half days the doctors fought in the hope of reviving him, but it was im possible. During those two days I gathered up all his consciousness, all of it; I collected it over his body, to the point where, when it had come and formed itself there, such vitality, such life was coming back into his body that after some hours the doctors believed he would be saved. But it couldnt last (it wasnt possiblea part of the brain had come out). Well, when not only his soul but his mental being, his vital being, and all the rest had been properly collected and organized over his body and had realized that the body had become quite unusable, it was overthey gave up the body and it was over.
I was keeping I.B. near me because I already had the idea of putting him immediately back into another bodyhis soul was not satisfied, it had not finished its experience (there was a whole combination of circumstances) and it wanted to continue to live on earth. Then, that night, his inner being went to find V., lamenting, saying he was dead and hadnt wanted to die, that he had lost his body and wanted to continue to live. V. was very perplexed. He let me know about it in the morning: Heres what has happened. I sent word to him of what I was doing, that I was keeping I.B. in my atmosphere and that he should stay very calm and not get excited, for I was going to put him back into a body as soon as possible I already had something in view. The same evening I.B. again went to find V., with the same complaint. V. told him very clearly, Here is what Mother says, here is what she is going to do; come now, be calm and dont torment yourself. And he saw in I.B.s face that he had understood (the inner being was taking on I.B.s physical appearance, naturally); his face relaxed, he became content.
He went away and he never came back. That is, he stayed tranquilly with me, until I was able to put him into C.s child.
0 1961-06-27, #Agenda Vol 02, #The Mother, #Integral Yoga
Is it possible? I dont know. We would have to ask the Lord! But He generally doesnt answer such questionsHe just smiles!
You know, there comes a time when, really, you can no longer say anything; you feel that whatever you say is, if not absolute rubbish, then the next thing to it, and that in practice its best to keep silent. Thats the difficulty. And in some of these aphorisms you get the feeling that he has suddenly captured something beyondbeyond anything which can be thought. So what to do?
--
I have had an oft repeated experience of reliving the past1 (its a phenomenon of consciousness, possible because everything is preserved and continues to exist somewhere), with a kind of willwhich would be the sign of a powerto change it. I dont know, but at the moment of reliving it, instead of reliving the past just as it had been preserved, a power to make it different was introduced. I am not speaking of the power to change the consequences of the past (that is obvious and functions all the time)it wasnt that; it was the power to change the circumstances themselves (circumstances not quite material but of the subtle physical, with a predominantly psychological content). And since the will was there, from the standpoint of consciousness it actually happened that is, instead of circumstances developing in one direction, they developed in another. So it must correspond to something real, otherwise I would not have had the experience. It wasnt a product of the imagination; it wasnt something one thinks of and would really like to be differentit wasnt that; it was a phenomenon of consciousness: my consciousness was reliving certain circumstances (which are still quite living and obviously continue to exist within their own domain), but reliving them with the power and the knowledge acquired between that past moment and the present, and with a power to change the past moment. A new power entered the scene and turned the circumstance being relived in a new direction. I have had this experience many times and it has always surprised meits not a phenomenon of mental imagination, which is something else entirely.
It opens the door to everything.
--
I have what could be called a tactile sensation that the contents of the subtle atmosphere are increasing. This atmosphere is not part of material space as we conceive of or see it physically, where one thing has to give place to another (Mother changes the position of an eraser on the table)and even that (laughing) I believe is an illusion! It only SEEMS like that to us! Its not on the wholly material plane, but just behind or within (how to put it?), and its contents are increasing. And as its happening within inner dimensions, it can augment, so to speak, indefinitely; things become more and more interwoven, if you see what I meanwhere there was one phenomenon of consciousness there may now be hundreds, interwoven with each other in the inner dimensions; which means, for example, considering only our tiny planet, that the earth is becoming more and more compact and rich with all that has been since the beginning of its formationbecause its all there, it is all still there.
Actually, as soon as one is not totally, totally tied down by the physical sense organs. For example, I am more and more frequently experiencing changes in the quality of vision. Quite recently, yesterday or the day before, I was sitting in the bathroom drying my face before going out and I raised my eyes (I was sitting before a mirror, although I dont usually look at myself); I raised my eyes and looked, and I saw many things (Mother laughs, greatly amused). At that moment, I had an experience which made me say to myself, Ah! Thats why, from the physical, purely material standpoint, my vision seems to be a bit blurred. Because what I was seeing was MUCH clearer and infinitely more expressive than normal physical sight. And I recalled that it is with these clearer eyes that I see and recognize all my people at balcony darshan. (From the balcony I recognize all my people.) And its that vision (but with open eyes!) which. It is of another order.
0 1961-07-07, #Agenda Vol 02, #The Mother, #Integral Yoga
All the believers, all the faithful (those from the West in particular) think in terms of something else when they speak of GodHe cannot be weak, ugly, imperfect, He is something immaculate but this is wrong thinking. They are dividing, separating. For subconscious thought (I mean thinking without reflecting, instinctively, out of habit, without observing oneself thinking), what is generally considered perfection is precisely what is seen or felt or postulated as being virtuous, divine, beautiful, admirable but its not that at all! Perfection means something in which nothing is missing. The divine perfection is a totality. The divine perfection is the Divine in his wholeness, with nothing left out. The divine perfection is the whole of the Divine, with nothing subtracted from it. For the moralists it is the exact op posite: divine perfection is nothing but the virtues they stand for!
From the true standpoint, the divine perfection is the whole (Mother makes a global gesture), and the fact that within this whole nothing can be missing is precisely what makes it perfect.1 Consequently, perfection means that each thing is in its place, exactly what it should be, and that relationships among things are also exactly what they should be.
--
Mother later clarified this point: 'It is im possible for anything to be missing because it is im possible for anything not to be part of the whole. Nothing can exist apart from the whole. But I am taking this now to its extreme limit of meaningnot down-to-earth, but to the heights, to the extreme limits of meaning. I will explain: everything is not necessarily contained within a given universe, because one universe is only one mode of manifestation but all possible universes exist. And so I always come back to the same thing: nothing can exist apart from the whole. If we give the whole the name of "God," for example, then we say that nothing can exist apart from Him. But words are so earthbound, aren't they?' (Mother makes a down-to-earth gesture.)
See 'Prayers of the Consciousness of the Cells,' Agenda I, pp. 337-350.
0 1961-07-12, #Agenda Vol 02, #The Mother, #Integral Yoga
This japa, you know, didnt at all come from here (Mother points to her head). Its something I received fully formed, and to such an extent that I couldnt even change the place of a single thinga will seemed to op pose any change. Its a long series unfolding according to a law that probably corresponds to what is needed to develop this consciousness and the work it has to do (I sup pose I dont really know and I havent tried to know). But a sort of law makes it im possible to change the position of even a single word, because these are not wordsthey are fully formed states of consciousness. And the whole series culminates with:
Manifest Your Love.
This is the highest summit of the possibility of manifestation.
Thats what I wanted to say.
0 1961-07-15, #Agenda Vol 02, #The Mother, #Integral Yoga
And it has become acute since.1 No, I dont read these days, because Ive had a hemorrhage in this eye. There have been too many letters, and its difficult for me to decipher handwriting the result is this hemorrhage. So I have gone on strike. All right, I said, I wont read any letters for a week. People can write as much as they please, its all the same to me Im not reading any more. But just before stopping (I stopped reading for only three days), I read a passage where Sri Aurobindo speaks of his own experience and his own work and explains in full what he means by the supramental transformation. This passage confirmed and made me understand many experiences I had after that experience of the bodys ascent [January 24, 1961] (the ascent of the body-consciousness, followed by the descent of the supramental force into the body); immediately afterwards, everything (how to put it?) outwardly, according to ordinary consciousness, I fell ill; but its stupid to speak this way I did not fall ill! All possible difficulties in the bodys subconscient rose up en masseit had to happen, and it surely happened to Sri Aurobindo, too. How well I understood! How well, indeed. And its no joke, you know! I had wondered why these difficulties had hounded him so ferociouslynow I understand, because I am being attacked in the same relentless fashion.
Actually, it springs from everything in material consciousness that can still be touched by the adverse forces; that is, not exactly the body-consciousness itself but, one could say, material substance as it has been organized by the mind the initial mentalization of matter, the first stirrings of mind in life making the passage from animal to human. (The same complications would probably exist in animals, but as there is no question of trying to supramentalize animals, all goes well for them.) Well, something in there protests, and naturally this protest creates disorder. These past few days I have been seeing. No one has ever followed this path! Sri Aurobindo was the first, and he left without telling us what he was doing. I am literally hewing a path through a virgin forestits worse than a virgin forest.
--
To be in a condition in which all is the Supreme, all is wonderful, all is marvelous, all is marvelous love, all is all is profound Joyan unchanging, immutable, ever-present condition. To live in That, and then to have this bodily substance contradict it through every possible stupiditylosing sight, losing strength, pains here, pains there, disorders, weaknesses, incapacities of every type. And at the SAME TIME, the response within this body, no matter what happens to it, is, O Lord, Your Grace is infinite. The contradiction is VERY disconcerting.
From experience, I know perfectly well that when one is satisfied with being a saint or a sage and constantly maintains the right attitude, all goes well the body doesnt get sick, and even if there are attacks it recovers very easily; all goes very well AS LONG AS THERE IS NOT THIS WILL TO TRANSFORM. All the difficulties arise in protest against the will to transform; while if one says, Very well, its all right, let things be as they are, I dont care, I am perfectly happy, in a blissful state, then the body begins to feel content!
--
But nothing has stopped! Thats precisely the poin the refuses to acknowledge that anything has stopped. Nothing has stopped. He came for that, and he arranged things to to give a maximum number of chances (chance is one way of putting it), of possibilitiesto put all the winning cards on our side.
(long silence)
--
In the final analysis, everything obviously depends upon the Supremes Will because, if one looks deeply enough into the question, even physical laws and resistances are nothing for Him. But this kind of direct intervention takes place only at the extreme limit; if His Will is to be expressed in op position, as it were, to the whole set of laws governing the Manifestationwell, that only comes at the very last second. Sri Aurobindo has expressed this so well in Savitri, so well! At least three times in the book he has expressed this Will that abolishes all established laws, all of them, and all the consequences of these laws, the whole formidable colossus of the Manifestation, so that in the face of it all, That can express itself and this takes place at the very last second, so to speak, at the extreme limit of possibility.
I must say that there was a time when, as Sri Aurobindo had entrusted his work to me, there was a kind of tension to do it (it cant be called an anxiety); a tension in the will. This too has now ended (Mother stretches her arms into the Infinite). Its finished. But there MAY still be something tense lurking somewhere in the subconscient or the inconscient I dont know, its possible. Why? I dont know. I mean I have never been told, at any time, neither through Sri Aurobindo nor directly, whether or not I would go right to the end. I have never been told the contrary, either. I have been told nothing at all. And if at times I turn towards Thatnot to question, but simply to know the answer is always the same: Carry on, its not your problem; dont worry about it. So now I have learned not to worry about it; I am consciously not worried about it.
(silence)
--
Because evidently I cant say that my experiences are the result of a mental aspiration or will or knowledge I dont know, I dont know at all. I dont know how it should be, nor what it should be, nor anything at all. I dont know what should be done, I dont know what should not be donenothing. Its truly a blind march (gesture of groping along), in a desert riddled with all possible traps and difficulties and obstaclesall this heaped together. Eyes blindfolded, knowing nothing (same gesture of groping blindly), one plods on.
The only thing to do is to be like this (Mother turns her hands towards the Heights in a gesture of abandonment). Provided you dont fall asleep! You mustnt enter into a beatific state where you. No, we must keep moving on.
0 1961-07-18, #Agenda Vol 02, #The Mother, #Integral Yoga
This state of consciousness4 probably has to become constant, but that would pose a problem: how could one then keep in contact with the world as it is in its deformation? Because I have noticed that when this state is very strong in me, very strong, so strong that it can withstand everything bombarding it from outside, people dont understand a thing I say, NOTHING! Therefore, it would seem to cut off a useful contact.
What would it be like, for instance, to have a small supramental creation as a nucleus of action and influence radiating upon earth (to limit it to the earth)? Is it possible? Its easy to conceive of a superhuman nucleusa creation of supermen, that is, of men who by virtue of evolution and transformation (in the true sense of the word) have succeeded in manifesting the supramental forces; yet since their origin is human, there is inevitably a contact; even if everything is transformed, even if their organs are transformed into centers of force, a sort of human coloration still remains. These are the beings who, according to tradition, will discover the secret of direct, supramental creation, bypassing the process of ordinary Nature. Then through them the true supramental beings will be born, who will necessarily have to live in a supramental world. But how would contact be made between these beings and the ordinary world? How to conceive of a transformation of nature sufficient to enable this supramental creation to take place on earth? I dont know.
Of course, we know that such a thing will require a considerable amount of time to be done, and it will probably go by stages, by degrees, with faculties appearing that at the moment we cant know or imagine, and which will change the conditions of the earththis is looking ahead a few thousand years.
There is still this problem: is it possible to make use of the notion of space I mean space on the planet earth?5 Is it possible to find a place where the embryo or seed of the future supramental world might be created?
What I myself have seen was a plan that came complete in all details, but that doesnt at all conform in spirit and consciousness with what is possible on earth now (although, in its most material manifestation, the plan was based on existing terrestrial conditions). It was the idea of an ideal city, the nucleus of a small ideal country, having only superficial and extremely limited contacts with the old world. One would already have to conceive (its possible) of a Power sufficient to be at once a protection against aggression or bad will (this would not be the most difficult protection to provide) and a protection (which can just barely be imagined) against infiltration and admixture. From the social or organizational standpoint, these problems are not difficult, nor from the standpoint of inner life; the problem is the relationship with what is not supramentalizedpreventing infiltration or admixture, keeping the nucleus from falling back into an inferior creation during the transitional period.
(silence)
--
There are stories like this, you know, about people who lived in an ideal solitude, and its not at all im possible to imagine. When one is in contact with this Power, when it is within you, you can see that such things are childs play! It even reaches the point where there is the possibility of changing certain things, of influencing vibrations and forms in the surrounding environment by contagion, so that automatically they begin to be supramentalized. All that is possible but confined to the individual scale. While if we take the example of what is happening here, where the individual remains right in the midst of all this chaos. Thats the difficulty! Doesnt this very fact make a certain perfection in realization im possible to attain? But the other case, the individual isolated in the forest, is always the same thingan example giving no proof that the rest will be able to follow; while whats happening here should already have a much broader radiating influence. At some point this has to happenit MUST happen. But the problem still remains: can it happen simultaneously with or even before the supramentalization of the single individual?
(silence)
--
I would be satisfied only if. Can one ever be satisfied? At any rate, I would begin to be satisfied only if this were a constant and total condition, active in all circumstances and at every moment, day and night. But is it possible with this INUNDATION pouring in from outside? Constantly! While walking this morning I was (how to put it?) something of a witness, watching what was coming in from outside. One thing after another, one thing after anotherwhat a mixture! From all sides, from everyone and everything and everywhere. And not only from here, but from far, far away on the earth and sometimes from far back in time, back into the pastthings out of the past coming up, presenting themselves to the new Light to be put in their place. Its always that: each thing wanting to be put in its place. And this work has to be done constantly. Its as if one keeps catching a new illness to be cured.
A fresh disorder to be straightened out.
--
Note that modern astronomy is divided between the theory of endless phases of contraction-explosion-expansion, and the theory of a universe in infinite expansion starting with a 'Big Bang,' which seems quite as catastrophic, since the universe is then plunging at vertiginous speed into an increasingly cold, empty, and fatal infinity, like a bullet released from all restraints of gravity, until... until what? According to astronomers, an exact measurement of the quantity of matter in a cubic meter of the present universe (one atom for every 400 liters of space) should enable us to decide between these two theories and learn which way it will be best for us to die. If there is more than one atom per 400 liters of space, this quantity of matter will create sufficient gravitation to halt the present expansion of galaxies and induce a contraction, ending with an explosion within an infinitesimal space. If there is less than one atom per 400 liters of space, the quantity of matter and thus the gravitational effect will be insufficient to retain the galaxies within their invisible net, and everything will spin off endlesslyunless we discover, with Mother, a third position, that of a 'progressive equilibrium,' in which the quantity of matter in the universe proves in fact to be a quantity of consciousness, whose contraction or expansion will be regulated by the laws of consciousness.
When the veil of falsehood has gone: the supramental consciousness.
0 1961-07-28, #Agenda Vol 02, #The Mother, #Integral Yoga
Take the experience of Mind, for example: Mind, in the evolution of Nature, gradually emerging from its involution; well and this is a very concrete experience these initial mentalized forms, if we can call them that, were necessarily incomplete and imperfect, because Natures evolution is slow and hesitant and complicated. Thus these forms inevitably had an aspiration towards a sort of perfection and a truly perfect mental state, and this aspiration brought the descent of already fully conscious beings from the mental world who united with terrestrial formsthis is a very, very concrete experience. What emerges from the Inconscient in this way is an almost impersonal possibility (yes, an impersonal possibility, and perhaps not altogether universal, since its connected with the history of the earth); but anyway its a general possibility, not personal. And the Response from above is what makes it concrete, so to speak, bringing in a sort of perfection of the state and an individual mastery of the new creation. These beings in corresponding worlds (like the gods of the overmind,4 or the beings of higher regions) came upon earth as soon as the corresponding element began to evolve out of its involution. This accelerates the action, first of all, but also makes it more perfectmore perfect, more powerful, more conscious. It gives a sort of sanction to the realization. Sri Aurobindo writes of this in SavitriSavitri lives always on earth, with the soul of the earth, to make the whole earth progress as quickly as possible. Well, when the time comes and things on earth are ready, then the divine Mother incarnates with her full powerwhen things are ready. Then will come the perfection of the realization. A splendor of creation exceeding all logic! It brings in a fullness and a power completely beyond the petty shallow logic of human mentality.
People cant understand! To put oneself at the level of the general public may be all very well5 (personally I have never found it so, although its probably inevitable), but to hope that they will ever understand the splendor of the Thing. They have to live it first!
--
Mother is referring to the book Satprem will write on Sri Aurobindo, which prompted the questions posed in this conversation.
'Evolutor': a word coined by Mother.
0 1961-08-02, #Agenda Vol 02, #The Mother, #Integral Yoga
In fact, we are the first possible instruments for making the world progress. For example (this is one way of putting it), the transformation of the Inconscient into the Subconscient is probably far more rapid and complete now than it was before man appeared upon earth; man is one of the first transformative elements. Animals are obviously more conscious than plants, but WILLED (and thus more rapid) progress belongs to humanity. Likewise, what one hopes (more than hopes!), what one expects is that when the new supramental race comes upon earth, the work will go much more swiftly; and man will necessarily benefit from this. And since things will be done in true order instead of in mental disorder, animals and everything else will probably benefit from it also. In other words, the whole earth, taken as one entity, will progress more and more rapidly. The Inconscient (oh, all this comes to me in English, thats the difficulty!) is meant to go and necessarily the Subconscient will go too.
Broadly speaking, does this mean that physical Matter will become conscious?
--
I just translated a passage where Sri Aurobindo speaks of the enjoyment and possession of the One by the multitude, of the multitude by the One, and of the multitude by the multitude.4 Such a play must then involve an innumerable diversityinnumerable!
Then why have those who had realizations in the past, who found the true Self, all said it meant the dissolution of the individual, that no personality remained?
--
How is this possible? Arent the gods already fully conscious?!
No, they have no psychic being, so that whole side of life does not exist for them.
0 1961-08-18, #Agenda Vol 02, #The Mother, #Integral Yoga
It was rather interesting in that I wasnt expecting it; it came suddenly when I was walking in my room in the evening the feeling not positively that the body no longer existed, since it kept walking, but that there was no more center. I cant put it any other waythere was no more center. There was only one Center. It was all, all the same thing, and from the absolutely material standpoint, the standpoint of sensationsmaterial sensations, exchanges, vibrationseverything. At one point it even became so strong that something laughed and said, Ah! So thats how to no longer exist!
It was very interesting. However, the experience could not last because after a while I wasnt alone anymore. Actually, it was dinner time. Not that I couldnt eat in that stateit makes no difference (I can eat very easily through others, for instance: it has happened quite frequently that someone else eats and I am satisfied; theres no need to put anything inside, its very convenient! These are experiments.) But this was it was the almost total annihilation of the center. It didnt last because of the people (four, as always) bringing in dinner, serving the plates, etc.their concentration weakened the experience: it faded. The feeling of Im eating returned a littlenot I! That notion disappeared a long time ago! Not my true Imy true I has been settled up above for a very long time, and it doesnt move from there. But this body is eating; this body which has been put at the dis posal of the work is eating (it didnt come in so many words and sentences, but still!). In short, the experience faded with the sensation of eating and I was unable to know its effect.
0 1961-09-03, #Agenda Vol 02, #The Mother, #Integral Yoga
You understand, if I were British and writing in English, I could try to do a book on Sri Aurobindo using Savitri alone. With quotations from Savitri one can maintain a certain poetical rhythm, and this rhythm can generate an opening. But in French it isnt possiblehow could it be translated?
Yes, thats what I mean-but even in English.
In English it should be possible. But after all, its intended for the general public Id better not drown them!
Its not so much a question of the reading public as a question of language. As for the readers you know, at any level whatsoever it is possible to suddenly touch a soul, anywhere. The level doesnt matter, and fundamentally if one reaches one or two souls with a book like this, its a fine result. It opens the way to people intellectually, and those who want to can follow along.
I dont think your book will hold any surprises for me when I have it! Sometimes I listen to whole sections of it. Last night it was almost as if you were reading the book to menot exactly with words but I woke up and Sri Aurobindo was there andas though you had been reading somethinghe approved of it, saying, Yes, its fine like that, its all right.
0 1961-09-10, #Agenda Vol 02, #The Mother, #Integral Yoga
The night before last, around 3 in the morning, I was in a place where there were a lot of people from here (you were there), and I was trying to play some music, precisely in order to SAY something. There were three pianos there, which seemed to be interlocked into each other, so I leaned over sideways to get at one of the three and began playing on it. It was in a large hall with people seated at a distance, but you were just at my left alongside a young lady who was a symbol figure (that is, the vibration or impression I received from her and the relationship I had with her could be applied as well to four or five persons here: it was like relating to an amalgam something that is very interesting and often happens to me). Anyway, I was leaning over one of the keyboards and trying trying to work something out, to illustrate how this would translate into that. Finally I realized that playing half-standing, half-leaning was unnecessary acrobatics, because a grand piano was right there in front, so I sat down before it. Well, the most amusing part of it was that the keys (there were two keyboards) were all bluelike the marbled paper we are making now, all blue, and with every possible marbled effect. Black keys, white keys, high keys, low keys (all of them were the same width, quite wide, like this), all seemed to be coated but it wasnt paperwith this blue. Facing the piano I said to myself, Well now, this cant be played with physical eyesit has to be played FROM ABOVE.
While I was playing, I kept telling myself, But this is what Ive tried to do with music all my lifeplay on the blue keyboard!
0 1961-09-16, #Agenda Vol 02, #The Mother, #Integral Yoga
This morning when I was walking, the program of the day and the work ahead of me was so formidable that I felt it to be im possible. And yet simultaneously there was this immobile inner posITION in me; as soon as I stop my movement of formation and action, it becomes like a dance of joy: all the cells vibrating (there is a sort of vivacity, and an extraordinary music), all the cells vibrant with the joy of the Presence the divine Presence. But when I see the outside world entering and attacking, well this joy doesnt exactly disappear, but it retreats. And the result is that I always feel like sitting down and keeping stillwhen I can do that it is marvelous. But of course, all the suggestions from outside come in: suggestions of helplessness and old age, of wear and tear, of diminishing power, all thatand I know positively that its false. But calm in the body is indispensable. Well, for me also Sri Aurobindos answer is always the same: Be simple, be simple, very simple.
And I know what he means: to deny entry to regimenting, organizing, prescriptive, judgmental though the wants none of all that. What he calls being simple is a joyous spontaneity; in action, in expression, in movement, in lifebe simple, be simple, be simple. A joyous spontaneity. To rediscover in evolution that condition he calls divine, which was a spontaneous and happy condition. He wants us to rediscover that. And for days now he has been here telling me (and the same goes for your work): Be simple, be simple, be simple. And in his simplicity was a luminous joy.
0 1961-09-30, #Agenda Vol 02, #The Mother, #Integral Yoga
I had a clear vision of the two kinds of op posites in nature (not only in nature but in life) which almost everyone carries within himself: one is the possibility of realization, the other is the path chosen to attain it. There is always (its probably inevitable) the stormy path of struggle, and then there is the sunlit path. After much study and observation, I have had a sort of spiritual ambition (if it can be called that) to bring to the world a sunlit path, to eliminate the necessity for struggle and suffering: something that aspires to replace this present phase of universal evolution with a less painful phase.
It greatly interested me when I read your letter. I was looking at why you have so many difficulties; twice in your note you wrote that it [writing] is a suffering. You have very often written this word, very often spoken it, and it seems dominant in one aspect of your beingwhile in the other is the glory of a supreme joy, the very stuff of the future realization.
0 1961-10-02, #Agenda Vol 02, #The Mother, #Integral Yoga
The story began with an entirely concrete and material incident something very amusing; this is not the first time it has happened, but it was so concrete and so precise that it became interesting. Someone was complaining of being ill, quite a serious, psychological illness: periodic possession by a spirit of falsehood, recurring regularly every month, of more or less long duration. This person comes to see me, and the moment shes here theres an upwelling of that profound Compassion of Love, with a considerable, concentrated Power to drive away the possession; and all of this accompanied, even outwardly, by quite an affectionate gesture. This person leaves and within half an hour I receive a letter: Now I know: you hate me, you want me to be ill and you want me to die because I disgust you.
It was interesting because it was so concrete. I was conscious of my movement of compassion and love and of what it had become in the other persons consciousness!
Its very easy to explain: she was already more than half possessed, and of course this spirit of falsehood hardly felt comfortable! And the identification2 (not only mental but sensory, vital) was so complete that she felt this love as a movement of hatred. When I saw the two phenomena, I also saw that this is exactly what happens in the world! Its exactly what EVERYONE is.
I must add that the experience came after I had been concentrating for three days (concentrating almost constantly) on finding an explanation for this: why has it become this way? It is im possible to find the why because its the reason asking and this goes beyond reason but what is the MECHANISM? Finding the mechanism would already be somethingto have the experience of the mechanism. And then came this CONCRETE super position of the vibration of Love and the reception of hate. But this is exactly what happens! I said. The Lord is All-Love, All-Truth, All-Bliss, All-Deligh tHe is CONSTANTLY like thatand the world, especially the human world, constantly receives him in the other way. And the two things are super posed (Mother covers her left hand with her right).
--
And that very day, I had this experience with the possessed personit all came together. And then afterwards, a sort of mastery over the problem and the impression of a breakthroughan opening up of the WAY to change, which is this enlargement. First, the movement of generosity (not that shriveling movement, but its exact op posite the movement of expansion), and from there you go on to universality, and from universality to Totality.
It makes a whole set of interesting experiences.
--
Identification of the person in question with the spirit who had taken possession of her.
Here is the exact text of Mother's message: Truth is supreme harmony and supreme delight. All disorder, all suffering is falsehood. Thus it can be said that illnesses are the falsehoods of the body, and consequently doctors are soldiers of the great and noble army fighting in the world for the conquest of Truth.
0 1961-10-15, #Agenda Vol 02, #The Mother, #Integral Yoga
For a long, long time I have been asking for. When I would say, Lord, take possession of this brain, I expected something of the sort, but I was expecting it with the supramental light (which, partially and momentarily, I have had). But this! It was really. I dont know what he did with my brainnot brain, my mental power. Probably during that period he absorbed it (I sup pose thats what happened because there was no sense of difference). My impression was that as a result of this the physical cells were going to develop materially and be transformed (I think it will happen I had a sort of assurance that it will). Because now, as Im talking to you, Im looking at it and I see the effect is still there: no longer with the same overwhelming power, but the effect is there and it gives a sort of (it cant be compared to anything physical) a sort of warmth; its not heat, but warmth. Everything is seized by it, both ears (Mother touches her head), everythinghere, there, all around! Tremendous. And this immobility! As soon as one stops, it is immor (Mother cuts off her word), it is eternity.
It is truly bringing THAT down here [into Matter].
--
After speaking of the descent of the Supermind, he said that an INTERMEDIARY must be prepared between our present mental state (even the most elevated higher mind) and the supramental region, because if one entered directly into Gnosis, well, it would produce such an abrupt change that our physical constitutions would be unable to support itan intermediary is needed. The experiences Ive had make me absolutely convinced of it; twice the supramental world took veritable possession of me and both times it was as if the bodytruly the physical bodywas going to completely disintegrate, due to what you could almost call the op position of the two conditions.
And yesterday again I clearly saw (Mother touches this mass in her head). My eyes are full of it my eyes are full, you know, and I see that as it works to settle itself in here, it produces this little vibrationa twinkling of vibrationswhich seems to be indispensable for it to enter into this Matter.
--
For example, I have nothing for the next Bulletin; I could have given something from those things youve transcribed [for the Agenda], but its not possible, it CANNOT be done! This cant be made public, its im possible; its not the moment, not the moment. People dont understand even the simplest things I say! Ive seen that even Nolini sometimes hesitates; he doesnt get it. So you can imagine, the public!
(silence)
What he has actually done is this: he seems to have poured over the worldwith the power of the Origin the new possibility; The time has come for THIS, ploff! Now let us be quiet and see how things evolve.
(silence)
--
Two or three days ago, in one of those moments when you feel a little stupid (little is an understatement!), I said to myself, Yes, how good it was when I used to feel him with me all the time. In this period now, I no longer feel him. Then he told me so clearly, so positively, You dont feel me because I am you.
And I saw that it was true, that the identification was established in such a detailed way, one could say, that there is no longer the joya joy of feeling like this (gesture of being embraced).
0 1961-11-05, #Agenda Vol 02, #The Mother, #Integral Yoga
Anyway, it was because of Theon that I first found the Mantra of Life, the mantra that gives life, and he wanted me to give it to him, he wanted to possess itit was something formidable! It was the mantra that gives life (it can make anyone at all come back into life, but thats only a small part of its power). And it was shut away in a particular place,2 sealed up, with my name in Sanskrit on it. I didnt know Sanskrit at that time, but he did, and when he led me to that place, I told him what I saw: Theres a sort of design, it must be Sanskrit. (I could recognize the characters as Sanskrit). He told me to reproduce what I was seeing, and I did so. It was my name, Mirra, written in Sanskrit the mantra was for me and I alone could open it. Open it and tell me whats there, he said. (All this was going on while I was in a cataleptic trance.) Then immediately something in me KNEW, and I answered, No, and did not read it.
I found it again when I was with Sri Aurobindo and I gave it to Sri Aurobindo.
--
Once there (this would also make a great novel), Richard continued writing and sending his manuscripts to Sri Aurobindo. Finally, when the Peace Treaty was signed and it was possible to travel, the English said that if we tried to return to India they would throw us in jail! But it all worked out miraculously, almost becoming a diplomatic incident: the Japanese government decided that if we were put in prison they would protest to the British government! (What a story I could write novels!) In short, Richard returned here with me. And thats when the tragi-comedy began.
I will tell you about it one dayfantastic!
0 1961-11-07, #Agenda Vol 02, #The Mother, #Integral Yoga
I learned to do the same thing, and with great dexterity; I could halt on any plane, do what I had to do there, move around freely, see, observe, and then speak about what I had seen. And my last stage, which Theon called pathtisme,2 a very barbaric but very expressive word, bordered on the Formlesshe sometimes used the Jewish terminology, calling the Supreme The Formless. (From this last stage one passed to the Formless there was no further body to leave behind, one was beyond all possible forms, even all thoughtforms.) In this domain [the last stage before the Formless] one experienced total unityunity in something that was the essence of Love; Love was a manifestation more dense, he would always say (there were all sorts of different densities); and Love was a denser expression of That, the sense of perfect Unityperfect unity, identitywith no longer any forms corresponding to those of the lower worlds. It was a Light! An almost immaculate white light, yet with something of a golden-rose in it (words are crude). This Light and this Experience were truly wonderful, inexpressible in words.
Well, one time I was there (Theon used to warn against going beyond this domain, because he said you wouldnt come back), but there I was, wanting to pass over to the other side, whenin a quite unexpected and astounding way I found myself in the presence of the principle, a principle of the human form. It didnt resemble man as we are used to seeing him, but it was an upright form, standing just on the border between the world of forms and the Formless, like a kind of standard.3 At that time nobody had ever spoken to me about it and Madame Theon had never seen itno one had ever seen or said anything. But I felt I was on the verge of discovering a secret.
--
Naturally, its preferable to be in a comfortable position (its a question of security). If you venture to do these kinds of things standing up, for instance, as I have seen them done, its dangerous. But if one is quietly stretched out, there is no need for trance.
Besides, according to what Ive been told (not physically), I believe that the Rishis practiced going into trance. But I sup pose they wanted to achieve what Sri Aurobindo speaks of: a PHYSICAL transformation of the physical body permitting one to LIVE this consciousness instead of the ordinary consciousness. Did they ever do it? I dont know. The Veda simply recounts what the forefa thers have done. But who are these forefa thers?
0 1961-11-12, #Agenda Vol 02, #The Mother, #Integral Yoga
It would be interesting, if it were possible thats precisely what I mean when I say: no links, no train of logic, no continuity; these are always, always mental. An inspiration, an intuition, a revelation always comes, poff!, leaving a score of things unsaidgaps to be filled in with spiritual experience.
If you start to explain, it falls flattheres no help for it.
0 1961-12-16, #Agenda Vol 02, #The Mother, #Integral Yoga
One day (Im translating the last section of The Synthesis of Yoga, The Yoga of Self-Perfectionit plunges you into bottomless gulfs) and one day (I think Ive told you this), I had a vision of the gap between not even what ought to be, because we probably havent the slightest idea of that, but between our concept of what we would like to be and what is. And it was so dreadful that the body was thrown into, oh an anguish, a horror; and along with it an intensity of aspiration, a prayer. The gap seemed so tremendous: Is it possible?
Thats how it felt.
0 1961-12-20, #Agenda Vol 02, #The Mother, #Integral Yoga
Dear Sir I must begin by telling you that although this text is an excellent essay, it is not, in its present form, a book for the Spiritual Masters series. Let us enumerate the reasons for this. First of all, the general impression is of an ABSTRACT text. I can straight-away imagine your reaction to this and I dread misunderstandings! But putting myself in the readers place, since, once again, it does involve a collection intended for a wide public that we are beginning to know well, I can assure you that this public will not be able to follow page after page of reflections upon what one is bound to call a philosophical and spiritual system. Obviously this impression is caused primarily by the fact that you have begun with twenty-one pages where the reader is assumed to already know of Sri Aurobindos historical existence and the content of the Vedas and the Upanishads, plus I dont know how many other notions of rite, truth, divinity, wisdom, etc., etc. In my view, and the solution is going to appear cruel to you, for you certainly value these twenty-one pages [on the Secret of the Veda], they should purely and simply be deleted, for everything you say there, which is very rich in meaning, can only become clear when one has read what follows. There are many books in which readers can be asked to make the effort entailed in not understanding the beginning until they have read the end: but not books of popular culture. One could envisage an introduction of three or four pages to situate the spiritual climate and cultural world in which Sri Aurobindos thought has taken place, provided, however, that it is sufficiently descriptive, and not a pre-synthesis of everything to be expounded upon in what follows. In a general way you are going to smile, finding me quite Cartesian! But the readership we address is more or less permeated by a widespread Cartesianism, and you can help them, if you like, to reverse their methodology, but on the condition that you make yourself understood right from the start. Generally, you dont make enough use of analysis and, even before analysis, of a description of the realities being analyzed. That is why the sections of pure philosophical analysis seem much too long to us, and, even apart from the abstract character of the chapter on evolution (which should certainly be shorter), one feels at a positive standstill! After having waited patiently, and sometimes impatiently, for some light to be thrown on Sri Aurobindos own experience, one reads with genuine amazement that one can draw on energies from above instead of drawing on them from the material nature around oneself, or from an animal sleep, or that one can modify his sleep and render it conscious master illnesses before they enter the body. All of that in less than a page; and you conclude that the spirit that was the slave of matter becomes again the master of evolution. But how Sri Aurobindo was led to think this, the experiences that permitted him to verify it, those that permit other men to consider the method transmittable, the difficulties, the obstacles, the realizationsdoesnt this constitute the essence of what must be said to make the reader understand? Once again, it is the question of a pedagogy intimately tied in with the spirit of the collection. Let me add as well that I always find it deplorable when a thought is not expressed purely for its own sake, but is accompanied by an aggressive irony towards concepts which the author does not share. This is pointless and harms the ideas being presented, all the more so because they are expressed in contrast with caricatured notions: the allusions you make to such concepts as you think yourself capable of evoking the soul, creation, virtue, sin, salvationwould only hold some interest if the reader could find those very concepts within himself. But, as they are caricatured by your pen, the reader is given the impression of an all too easily obtained contrast between certain ideas admired and others despised. Whereas it would be far more to the point if they corresponded to something real in the religious consciousness of the West. I have too much esteem for you and the spiritual world in which you live to avoid saying this through fear of upsetting you.
Amen.
--
Seen from the European angle, Sri Aurobindo represents an immense spiritual revolution, redeeming Matter and the creation, which to the Christian religion is fundamentally a fallits really unclear how what has come from God could become so bad, but anyway, better not be too logical! its a fall. The creation is a fall. And thats why they are far more easily convinced by Buddhism. I saw this particularly with Richard, whose education was entirely in European philosophy, with Christian and positivist influences; under these two influences, when he came into contact with Theons cosmic philosophy and later Sri Aurobindos revelation, he immediately explained, in his Wherefore of the Worlds, that the world is the fruit of DesireGods desire. Yet Sri Aurobindo says (in simple terms), God created the world for the Joy of the creation, or rather, He brought forth the world from Himself for the Joy of living an objective life. This was Theons thesis too, that the world is the Divine in an objective form, but for him the origin of this objective form was the desire to be. All this is playing with words, you understand, but it turns out that in one case the world is reprehensible and in the other it is adorable! And that makes all the difference. To the whole European mind, the whole Christian spirit, the world is reprehensible. And when THAT is pointed out to them, they cant stand it.
So the very normal, natural reaction against this attitude is to negate the spiritual life: lets take the world as it is, brutally, materially, short and sweet (since it all comes to an end with this short life), lets do all we can to enjoy ourselves now, suffer as little as possible and not think of anything else. Having said that life is a condemned, reprehensible, anti-divine thing, this is the logical conclusion. Then what to do? We dont want to do away with life, so we do away with the Divine.
Thats it exactly.
--
From the practical standpoint, I would much prefer the book to be printed here and for us to make the necessary effort for it to go out and touch as many people as possible. The publisher may be a handy and less troublesome channel, but hes not at all the best onefar from it. THAT I know, because I am constantly seeing your book with Sri Aurobindos perception, and I am absolutely positive that he likes it very much; he has put a lot into it and he sees that it can be an enormous help but not in the short run. There is always the sense of it needing a hundred years to have its full effect. With your publisher, on the other hand, the effects are far more violent, more external and noisy, but they fade far more quickly.
And I feel its rather essential to change all the emphasis on pictures. I let them go because there was nothing else to do, but I must say I wasnt too happy about it.1 it was not a deep understanding, a soul-understanding, that chose the pictures, but a very developed intellect.
--
I could possibly scribble a few things down and have you write a book with them, but. I dont have the time and anyway, I just thought of it this minute. I hadnt an inkling of it ten minutes ago.
I am seeing this book now. I see it. But when I leave here, with that whole throng around me and all that work to do, it will fade away. I would need to be very quiet, have nothing to do, and just write when it comes to me; because I cannot do things in a logical fashion I have never been able to, never. The experience must come suddenlya memory, an experience then I note it down, put it aside and leave it. And when another comes, the same thing. In this way there would be (smiling) no plan to the book! It would be very simple: no plan of ideas, no plan of development, nothing; simply a story.
--
I came here. But something in me wanted to meet Sri Aurobindo all alone the first time. Richard went to him in the morning and I had an appointment for the afternoon. He was living in the house thats now part of the second dormitory, the old Guest House.5 I climbed up the stairway and he was standing there, waiting for me at the top of the stairs. EXACTLY my vision! Dressed the same way, in the same position, in profile, his head held high. He turned his head towards me and I saw in his eyes that it was He. The two things clicked (gesture of instantaneous shock), the inner experience immediately became one with the outer experience and there was a fusion the decisive shock.
But this was merely the beginning of my vision. Only after a series of experiencesa ten months sojourn in Pondicherry, five years of separation, then the return to Pondicherry and the meeting in the same house and in the same waydid the END of the vision occur. I was standing just beside him. My head wasnt exactly on his shoulder, but where his shoulder was (I dont know how to explain itphysically there was hardly any contact). We were standing side by side like that, gazing out through the open window, and then TOGETHER, at exactly the same moment, we felt, Now the Realization will be accomplished. That the seal was set and the Realization would be accomplished. I felt the Thing descending massively within me, with the same certainty I had felt in my vision. From that moment on there was nothing to sayno words, nothing. We knew it was THAT.
--
Once, during those last difficult years, Sri Aurobindo told me that this was precisely what gave me my advantage and why (how to put it?) there were greater possibilities that I would go right to the end.
I still dont know. The day I do it will probably be done. Because it will come in the same manner, like a massive fact: it will be LIKE THAT. And only much later will the understanding say, Ah! So thats what it is!
--
A book like that (sufficiently veiled, of course), written in the simplest way possible (like I wrote The Science of Living, I believe)and its fine, you speak to people in their own language. Above all, no philosophy! None! You simply tell some extraordinary stories in the same way you would tell an ordinary story. But the Story is there, thats the most important thing.
It started in my infancy the Story was already there.
But it never passed through my head first, never, never, never! Experiences came in my childhood that I didnt understand until Sri Aurobindo told me certain things; then I said, Ah, so thats what it was! But I never had that kind of curiosity, I never cared to understand with the head, I wasnt interested. I was interested in the result, in the inner change: how my attitude towards the world changed, my position relative to the creation that interested me from my infancy; how what seemed to be quite ordinary incidents could so completely change my relationship with that whole little world of children. And it was always the same thing: instead of feeling burdened, with a weight on your head, and just plodding on like a donkey, something would lift (gesture) and you would be on top of ityou could smile and begin to change. See that thing thats out of place? Why not set it right! Like arranging things in a drawer.
Why? How? What does it all mean? What do I care! Setting it right is whats important!
--
Think it over. I would like us to publish your book exactly as it is, with its full force, with all that Sri Aurobindo has put into it; and we will give it a bit of help to go and do its work. And you should come to an understanding with these people. But first you should write just a simple book, quite simple and quite positive: the constructive aspectvery constructive, very simple. No attempt to convince, no big problemsno, no, no! Sri Aurobindo has come to tell the world that man is not the final creation, that there is another creation; and he said this not because he knew it but because he felt it. And he began to do it. And thats all.
It neednt be long.
0 1961-12-23, #Agenda Vol 02, #The Mother, #Integral Yoga
(Concerning the Sri Aurobindo manuscript, Mother advises against replying to the publisher too hastily, because she sees a possibility that could change the situation.)
There is something deeper. And within this deeper thing there was: quiet, quiet, quiet, we will wait; and the impression (but vague, distant and uncertain) of some attempt being made to introduce a very good possibility into the atmosphere. I never see on the purely physical plane, you know (its always on the subtle physical, the plane of possibilities thats more real to me; the purely physical generally eludes me, but I see the subtle physical clearly), and I was seeing I dont know, it was like something higher, from above, trying to make someone enter the field of possibilities, a brain that would suddenly be touched by the book and reverse the situation. I dont know who, I dont know what, I dont know how. Ah, you know that yellow rose I just gave you? Its fringed in pink. Well, what came was like a slender pink fringe winding through the atmosphere of this situation.
Its possibleall is possible!
I can see from the publishers letter that he has been touched much more than he thinks. His outer mentality may have responded the way it did, but something was vibrating within I felt it as soon as you read me his letter. And he is violently denying it of course! It would disturb him a good deal, so he defends himself violently; but this just might give him the idea of having others read itand it could touch someone. I dont know, I am giving you an explanation of what I saw, of the sensation it gave me: Wait, dont move. And then: You will be informed when it is necessary to act. So let the first of the year go by, and then we will see.
--
But truly, EVERYTHING was changed at that moment: something was achieved. It was the perception of Power the Power that comes from Love (what Love is to the Supreme Consciousness, which has nothing to do with what we usually mean by the word love). And it was it was simple! None of those complications resulting from thought, intellect, understandingall that was gone, all gone. A formidable Power! And it made me understand one thing, that the state I had been put in (by the Lord of Yoga, in fact) was for obtaining the particular power that comes through an identity with all material things, a power possessed by certain personsnot always yogis, certain mediums, for instance. I saw it with Madame Theon: she would will a thing to come to her instead of going to the thing herself; instead of going to get her sandals when she wanted them, she made the sandals come to her. She did this through a capacity to radiate her mattershe exercised a will over her matterher central will acted upon matter anywhere, since she WAS THERE. With her, then, I saw this power in a methodical, organized way, not as something accidental or spasmodic (as it is with mediums), but as an organization of Matter. And so I began to understand: With this comes the power to put each thing in its place! provided one is universal enough.
Well, I have understood. And now I know where I stand.
0 1962-01-09, #Agenda Vol 03, #The Mother, #Integral Yoga
That must be it, because Ive fainted fairly often in my life. Even when I was young, I would remain conscious, and there was a whole period when I used to go out of my body, which I would always immediately see in some ridiculous position (just where it had no business being, of course!). So I would rush back into it and say, Come on! Whats wrong with you! Then it would shake itself and get moving again, like a donkeyyou give it a good whack, and it gets back to work.
This need for relaxation was never psychological with me. And I have seen that the habit people have of slackening has the same origin: its not necessarily negligence or vital weakness, the body simply gets winded. It bears up under the tension of vital energy, but eventually it gets winded, tired out, and needs rest.
--
And suddenly I said to myself, How could it be? During all the time he was here, the time we were together (after I came back from Japan, when we were together), life, life on earth, lived such a wondrous divine possibility, so really so unique, something it had never lived to such an extent and in such a way, for thirty years, and it didnt even notice!
That.
--
Yes, at one point I wondered (I dont remember when, a few days ago): How could people have lived here, so near (but the same thing is still happening), how could human beings on earth who had an aspiration, who had their consciousness turned towards those things, have lived that possibility, have HAD that possibility at their fingertips, without being able to take advantage of it! How could something so wonderful and unique have taken place here, and yet people had such a small and childish and superficial image of it!
Truly, I wondered, Has the time really come? Is it possible? Or will it once again be postponed?
(silence)
--
No one can imagine what it was, those thirty years I had beyond all problems and difficulties; we went through every possible difficulty and it was nothing, NOTHING. It was nothing, it was like a great harmonious orchestra.
(silence)
0 1962-01-12, #Agenda Vol 03, #The Mother, #Integral Yoga
abolishing all possibility
of ego reaction.
0 1962-01-12 - supramental ship, #Agenda Vol 03, #The Mother, #Integral Yoga
Because I followed the thread, I put myself back in contact with the experience of the supramental ship, and I noticed that it had a DECISIVE effect on my position: the required conditions were established quite clearly, precisely, and definitively by that experience. In that respect, it was interesting.
Once and for all it has swept away all these notionsnot merely ordinary moral notions, but everything people here in India consider necessary for the spiritual life. In that respect, it was very instructive. And first and foremost, this so-called ascetic purity. Ascetic purity is merely the rejection of all vital movements. Instead of taking these movements and turning them towards the Divine, instead of seeing, that is, the supreme Presence in them (and so letting the Supreme deal with them freely), He is told (laughing): Noits none of Your business! You have no say in it.
--
Not that the problem hasnt been partially solved: hatha yogis have solved it, partiallyprovided you do nothing else (thats the trouble). Yet having the knowledge, we should have the power to do whats necessary without making it our exclusive preoccupation. At any rate, this possibility is certainly not altogether unknown; for the first few months after I retired to my room,4 when I had cut all contact with the outside, it was working very well even extraordinarily so! Lots of disorders in my body were surmounted, and I had many fairly precise indications that if I continued like that long enough I would regain everything that had been lost, and with an even better equilibrium. I mean that the functional equilibrium was far superior. Only when I came back into contact with the world did it all come to a halt and begin to deteriorateall the more so as it was aggravated by this discipline of expansion making me constantlyCONSTANTLYabsorb mountains of difficulties to be resolved. And so.
With the mind, its rather easyyou can put things back in order in five minutes, its not difficult. With the vital its already a bit more troublesome, it takes a little longer. But when you come to the material level, well. Theres a CONTAGION of wrong cellular functioning and a kind of internal disorganizationthings not staying in their proper places. Each vibration absorbed from the outside instantly creates a disorder, dislocates everything, creates wrong contacts and disrupts the organization; it sometimes takes HOURS to put it all back in order. Consequently, if I really want to make use of this bodys possibility without having to face the necessity of changing it because it cant follow along, then, materially, I would really need, as much as possible, to stop having to gulp down all sorts of things that drag me years backwards.
Its difficult difficult.
So long as theres no question of physical transformation, the psychological and in large part, the subjective point of view is sufficientand thats relatively easy. But when it comes to incorporating matter into the work, matter as it is in this world where the very starting point is false (we start off in unconsciousness and ignorance), well, its very difficult. Because, to recover the consciousness it has lost, Matter has had to individualize itself, and for that for the form to last and retain this possibility of individualityit has been created with a certain indispensable measure of rigidity. And that rigidity is the main obstacle to the expansion, to the plasticity and suppleness necessary for receiving the Supermind. I constantly find myself facing this problem, which is utterly concrete, absolutely material when youre dealing with cells that have to remain cells and not vaporize into some nonphysical reality, and at the same time have to have a suppleness, a lack of rigidity, enabling them to widen indefinitely.
There have been times, while working in the most material mind (the mind ingrained in the material substance), when I felt my brain swelling and swelling and swelling, and my head becoming so large it seemed about to burst! On two occasions I was forced to stop, because it was (was it only an impression, or was it a fact?) in any event it seemed dangerous, as if the head would burst, because what was inside was becoming too tremendous (it was that power in Matter, that very powerful deep blue light which has such powerful vibrations; it is able to heal, for example, and change the functioning of the organsreally a very powerful thing materially). Well then, thats what was filling my head, more and more, more and more, and I had the feeling that my skull was (it was painful, you know) that there was a pressure inside my skull pushing out, pushing everything out. I wondered what was going to happen. Then, instead of following the movement, helping it along and going with it, I became immobile, passive, to see what would happen. And both times it stopped. I was no longer helping the movement along, you see, I simply remained passive and it came to a halt, there was a sort of stabilization.
--
But Sri Aurobindo must have had the experience [of cellular expansion], because he said positively that it COULD be done.
The question, of course, is the supramentalization of MATTER the consciousness, thats nothing at all. Most people who have had that experience had it on the mental level, which is relatively easy. Its very easy: abolition of limits set by the ego, indefinite expansion with a movement following the rhythm of the Becoming. Mentally, its all very easy. Vitally. A few months after I withdrew to my room, I had the experience in the vitalwonderful, magnificent! Of course to have the experience there, the mind must have undergone a change, one must be in complete communion; without exception, any individual vital being that hasnt been prepared by what might be called a sufficient mental foundation would be panic-stricken. All those poor people who get scared at the least little experience had better not dabble with thistheyd panic! But as it happensthrough divine grace, you might saymy vital, the vital being of this present incarnation, was born free and victorious. It has never been afraid of anything in the vital world; the most fantastic experiences were practically childs play. But when I had that experience, it was so interesting that for a few weeks I was tempted to stay in it; it was. I once told you a little about that experience (it was quite a while ago, at least two years).5 I told you that even during the day I seemed to be sitting on top of the Earth that was this realization in the vital world. And what fantastic nights it gave me! Nights I have never been able to describe to anyone and never mentioned but I would look forward to the night as a marvelous adventure.
--
But keep it as impersonal as possible!
Do you need this thing [Mothers note to Satprem]?
--
I once told you I put a body on a vital being7but I couldnt have made that body material; it would have been im possible: something is lacking. Something is lacking. Even if it were made visible, it would probably not be possible to make it permanentat the slightest opportunity, it would dematerialize. What we cant get is that permanence.
Its something Sri Aurobindo and I have discussed (discussed is one way of putting it), something we spoke about, and his view was the same as mine: there is a power, yes, to FIX the form here on earth, a power we dont have. Even people with the ability to materialize things (like Madame Thon, for instance) cant make their materializations last; it cant be done, they dont lastthey dont have the quality of physical things.
0 1962-01-21, #Agenda Vol 03, #The Mother, #Integral Yoga
Thats essentially what this aphorism says, seen from the other end. So long as a single human consciousness carries the possibility of feeling, acting, thinking or being in op position to the great divine Becoming, it is im possible to blame anyone else for it; it is im possible to blame the adverse forces, which are kept in the creation as a means of making you see and feel how far you still have to go.
(silence)
--
It came after the vision of the great divine Becoming.2 Since this world is progressive, I was wondering, since it is increasingly becoming the Divine, wont there always be this deeply painful sense of the nondivine, of the state that, compared with the one to come, is not divine? Wont there always be what we call adverse forces, in other words, things that dont harmoniously follow the movement? Then came the answer, the vision of That: No, the moment of this very possibility is drawing near, the moment for the manifestation of the essence of perfect Love, which can transform this unconsciousness, this ignorance and this ill will that goes with it into a luminous and joyous progression, wholly progressive, wholly comprehensive, thirsting for perfection.
It was very concrete.
--
When I had the experience that the time had come for the supramental Force to descend on Earth, I followed the effects of that descent, I followed the effects and the consequences in my consciousness. But to ordinary eyes it was something like what happened with Indias liberationits possible, of course, that the Supermind did come down, but for the moment its effects are more than veiled.
The first rather tangible manifestation was this vision of the boat; with that, things became more concrete, it radically changed something in the attitude.
--
The other motive for anubhava is of a more general applicability; for in order to reject anything from the being one has first to become conscious of it, to have the clear inner experience of its action and to discover its actual place in the workings of the nature. One can then work upon it to eliminate it, if it is an entirely wrong movement, or to transform it if it is only the degradation of a higher and true movement. It is this or something like it that is attempted crudely and improperly with a rudimentary and insufficient knowledge in the system of psycho-analysis. The process of raising up the lower movements into the full light of consciousness in order to know and deal with them is inevitable; for there can be no complete change without it. But it can truly succeed only when a higher light and force are sufficiently at work to overcome, sooner or later, the force of the tendency that is held up for change. Many, under the pretext of anubhava, not only raise up the adverse movement, but support it with their consent instead of rejecting it, find justifications for continuing or repeating it and so go on playing with it, indulging its return, eternising it; afterwards when they want to get rid of it, it has got such a hold that they find themselves helpless in its clutch and only a terrible struggle or an intervention of divine grace can liberate them.Some do this out of a vital twist or perversity, others out of sheer ignorance; but in yoga, as in life, ignorance is not accepted by Nature as a justifying excuse. This danger is there in all improper dealings with the ignorant parts of the nature; but none is more ignorant, more perilous, more unreasoning and obstinate in recurrence than the lower vital subconscious and its movements. To raise it up prematurely or improperly for anubhava is to risk suffusing the conscious parts also with its dark and dirty stuff and thus poisoning the whole vital and even the mental nature. Always therefore one should begin by a positive, not a negative experience, by bringing down something of the divine nature, calm, light, equanimity, purity, divine strength into the parts of the conscious being that have to be changed; only when that has been sufficiently done and there is a firm positive basis, is it safe to raise up the concealed subconscious adverse elements in order to destroy and eliminate them by the strength of the divine calm, light, force and knowledge. Even so, there will be enough of the lower stuff rising up of itself to give you as much of the anubhava as you will need for getting rid of the obstacles; but then they can be dealt with with much less danger and under a higher internal guidance.
***
0 1962-01-27, #Agenda Vol 03, #The Mother, #Integral Yoga
To see it from the angle of delight of being is qualitatively far superior, but then theres still the problem of why it all became the way it is. The usual reply is: because all things were possible, and this is ONE possibility. But its not a very satisfying feeling: Yes, all right, thats just the way it is, its a fact. People used to ask Theon too, Why did it happen like this? Why? Wait till you get to the other side, then you will know. And meanwhile do whats necessary to get there thats the most urgent thing.
But there is one advantage: without those beings, without the worlds distortion, many things would be lacking. Those beings potentially embodied certain absolutely unique elementsunderstandably so, since they were the first wave. And precisely because they still WERE the Supreme to such a great extent, each one felt he was the Supreme, and that was that. Only it wasnt quite sufficient, for the simple reason that they were already divided into four, and one single division is enough to make everything go wrong. Its readily understandable: its not something essentially evil, but a question of wrong FUNCTIONING; its not the substance, not the essence. The essence isnt evil, but the functioning is faulty.
0 1962-02-03, #Agenda Vol 03, #The Mother, #Integral Yoga
This analogy is very apt down here on this plane, but for the higher realms it doesnt applyup there its just the op posite! As long as you remain the archer, touching one point, thats how it is; all intelligence below is like that, seeing all sorts of possibilities, so it cant make a choice and act. To see the whole target, the all-inclusive Truth, you must cross to the other side. And when you do, what you see is not the sum of countless truths, an innumerable quantity of truths added together and viewed one after another, making it im possible to grasp the whole at a glance; when you go above, its the whole you see first, AT A GLANCE, in its entirety, without division. So there is no longer any choice to be made; its a vision: THAT is to be done. The choice is no longer between this and that, it doesnt work that way any more. Things are no longer seen in succession, one after another; there is rather a simultaneous vision of a whole that exists as a unit. The choice is simply a vision.
As long as youre not in that state, you cant see the whole. The whole cant be seen successively, by adding one truth to another; this is precisely what the mind does, and why it is incapable of seeing the whole. It cant do it. The mind will always see things in succession, by addition, but thats not IT, something will always elude you the very sense of truth will elude you.
--
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?
Japa, like meditation, is a procedureapparently the most active and effective procedure for joining, as much as possible, the Divine Presence to the bodily substance. It is the magic of sound, you see.
Naturally, if theres also an awareness of the idea behind it, if one does japa as a very active CONSCIOUS invocation, then its effects are greatly multiplied. But the basis is the magic of sound. This is a fact of experience, and its absolutely true. The sound OM, for instance, awakens very special vibrations (there are other such sounds as well, but of course that one is the most powerful of all).
--
In the course of my observation, I also saw the position of X and people like him, who practically spend their lives doing japa, plus meditation, puja,4 ceremonies (I am talking only about sincere people, not fakers). Well, thats their way of working for the world, of serving the Divine, and it seems the best way to themperhaps even the only way but its a question of mental belief. In any case, its obvious that even a bit of not exactly puja, but some sort of ceremony that you set yourself to dohabitual gestures symbolizing and expressing a particular inner statecan also be a help and a way of offering yourself and relating to the Divine and thus serving the Divine. I feel its important looked at in this waynot from the traditional viewpoint, I cant stand that traditional viewpoint; I understand it, but it seems to me like putting a brake on true self-giving to the Divine. I am speaking of SELF-IM posED japa and rules (or, if someone gives you the japa, rules you accept with all your heart and adhere to). These self-im posed rules should be followed as a gesture of love, as a way of saying to the Divine, I love You. Do you see what I mean? Like arranging flowers in a certain way, burning incense, dozens of little things like that, made beautiful because of what is put into themit is a form of self-giving.
Now, I think that doing japa with the will and the idea of getting something out of it spoils it a little. You spoil it. I dont much like it when somebody says, Do this and you will get that. Its trueits true, but its a bit like baiting a fish. I dont much like it.
--
And so according to your mission in the world, you have to find for yourself the right proportion between this work and external, intellectual or organizational work; and then there are the bodys needs, which can be met in the same way, trying to make it possible for the Lord to take delight in them. I have seen this for trivial things: for example, making your bath a pleasant experience, or caring for your hair, or whatever (of course, its been a long time since there have been any of those stupid, petty ideas of personal pleasure), so that these things arent done indifferently, out of habit and necessity, but with a touch of beauty, a touch of charm and delight for the Lord.
There, thats all.
0 1962-02-06, #Agenda Vol 03, #The Mother, #Integral Yoga
Because a day or two ago (I dont remember exactly, it was rather fleeting but very interesting), I went through such a moment while walking in my room (it lasted while I was out on the balcony, too): suddenly a kind of absolute certainty that I knew nothing (there was no I at all) that one knew nothing (one, there was no one, there was only); one couldnt know (I have to use words), one couldnt know, there was nothing to know, it was totally hopeless, it was completely IM posSIBLE to understand anything, even, even going beyond the mind, and no formulation was possible, there was no possibility of understanding. It was really so absolute that helping others, making the world progress, spiritual life, seeking the Divine, all of that seemed idle talk, empty words! There was nothing in it, it was nothing, and there was nothing to understand, it was im possible to understandit was im possible to BE. The feeling of a total incapacity. The experience was like a solventeverything seemed to dissolve: the world, the earth, people, life, intelligence, all of it, everything was dissolved. An absolutely negative state. And my solution was the same as always: when the experience was total and complete, when nothing was left, then: Who cares! (it could really be put in the most ordinary words), I adore You! And the I was something utterly insubstantial: there was no form, no being, no qualityonly I adore You. This I was I adore You, there was just enough I to adore You with.
From that moment on there was an inexpressible Sweetness, and within that Sweetness, a Voice so sweet and harmonious too! There was a sound but no wordsyet it held a perfectly clear meaning for me, like very precise words: You have just had your most creative moment!
--
I can have that experience at any moment whatsoever: one second of concentration, stepping back from action, and its Bliss. And when I dont step back, then its something like an eternal omnipotence geared to action and entirely upheld and englobed by That. This power geared to action is the first manifestation of That thats what manifests first when That begins to exist consciously. (Mother places her palms together and, without separating them, turns her hands from side to side, as if to show two faces of the same thing.) So its indissoluble: its not two things, not even two aspects, because it isnt an aspect at all (words are idiotic, imbecilic, meaningless). The experience is renewable at will: one single thing in its essence, innumerable in its expression, and apparently increasing in power. I have experienced this at will, in every possible circumstance, including physically fainting (I told you the other day). Its called fainting, but I didnt lose consciousness for a minute! Not for one minute did I PHYSICALLY lose consciousness and behind it all, witnessing everything, was this experience.
(Pavitra enters the room to ask Mother an urgent question)
--
In Sri Aurobindo's play, Andromeda, daughter of the King of Syria, is condemned by her own people to be devoured by poseidon, the Sea-god, for some impiety she had committed against him. The story is actually about the passage of a half-primitive tribe, living in terror of the old dark and cruel gods, to a more evolved and sunlit stage. Perseus, son of Diana and Zeus, and protected by Pallas Athene, goddess of wisdom and intelligence, comes to deliver Andromeda from the rock she is chained to (the rock symbolizes the Inconscient for the Rishis), and founds the religion of Athene, "... the Omnipotent / Made from His being to lead and discipline / The immortal spirit of man, till it attain / To order and magnificent mastery / Of all his outward world" (in the words of Sri Aurobindo). It is the force of progress pitted against the old priests of the old religions, symbolized by the cruel and ambitious Polydaon. Here Mother is scrutinizing an old problem"Always the same problem"that she must have encountered in many existences (Egypt included) and would encounter again eleven years later: the acceptance of the death she is forced into as the Supreme's Will, and then this "love of Life" she twice mentions here.
***
0 1962-02-13, #Agenda Vol 03, #The Mother, #Integral Yoga
At that time, I had the sense of a higher way of living: I used to make a distinction between different ways of life. Now this so-called higher way of living seems so miserable to meso petty, mean, narrow that I very often find myself in the same position as those who ask, But is there really something to it? And I understand them (even though I have a different will and vision of something to come that is not yet here), I understand the feeling of those who came into contact with spiritual life and asked, What good is itwhat good is it? Is there anything worth living in it? We are NECESSARILY hemmed in, bound to live in narrowness and pettiness simply to keep alive, for the sake of all the bodys needs.
It takes such an effort to bring Light into this poverty, to bring a Force, a Reality, a Power, something, good Lord, something TRUE! Through constant effort and will, constant tension, suddenly, ah! I get two or three seconds and then it all ebbs away again.
--
Is it folly, or is it really possible? I dont know.
But long ago there was a knowledge like thatall the ancient scriptures mention it.
--
But he himself was searching. Had he continued, he probably would have found it. But obviously it wasnt possible.4
For he never said he didnt know.
--
Decidedly, Mother could imagine only one possible choice!
In fact, in the Agenda conversations of 1958 and '59 (never noted by Satprem because he believed them too "personal"), Mother mentioned this as one of the main reasons for encouraging his tantric discipline. He even set out for the Himalayas, like a knight of yore, with the idea of bringing back to Mother the secrets of transformation; and Mother indicated to him the spot where one of her former bodies lay in a Himalayan cave, petrified by a mineral spring. But the secret of the new species can manifestly not be found through any "trick" tantric or otherwiseone's very nature must change. No one could help Mother because if someone "knew," it would already be done.
Mother means that it wasn't possible for Sri Aurobindo to continue.
In a letter dated August 16, 1935, Sri Aurobindo writes: "Now I have got the hang of the whole hanged thinglike a very Einstein I have got the mathematical formula of the whole affair (unintelligible as in his own case to anybody but myself) and am working it out figure by figure."
0 1962-02-24, #Agenda Vol 03, #The Mother, #Integral Yoga
I am not sure, you see. We keep going on with old notions, old routines and old habitswhat can we possibly know!
Anyway, this thing had to follow its course and wind up somewhere.
--
There was also that attack (it was rather serious and threw the doctor into a fit of anxiety) which took place, I think, the day before sari distribution.6 The next morning, throughout the distribution, someone else seemed to have taken possession of my body and to be doing what had to be done, taking care of all the difficulties; I was comfortable, serene, simply like a carefree spectator. I had nothing to worry about, someone was. (What someone? Someone, something, I dont know, theres no more difference, its not delineated like that any more; but anyway, it was a being, a force, a consciousness perhaps a part of myself, I dont know; none of this is clear-cut; its quite precise, but not divided, very smoothMo ther makes a rounded gestureno breaks.) Something, then, a will or a force or a consciousness plainly a powerhad taken possession of the body and was doing all the work, looking after everything. I was witnessing everything, smiling. But its gone now. It came specifically for that work (I was in pretty bad shape); when the work was over, it dissolvedit didnt leave abruptly but it became inactive. Afterwards, I felt rather confident. Well in any case, I thought, something similar could happen on the 21st, since it just happened now.
The 19th was so-so, and on the 20th I was concentrated all day long: no contacts with anyone, nothing external, only an intense invocation as intense and concentrated as when youre trying to melt into the Lord at death. It was like that. The same movement of identification, but at its core a will for everything to work out in a good way here [on the material plane]. In a good way I mean I said to the Lord, YOUR Good, the true Good, not. The true Good, a victorious Good, a real progress over the way life is usually lived. And I stayed in this unwavering concentration the whole day, all the time, all the time: even when I spoke, it was something very external speaking. And then at night when I went to bed I felt something had changed the body felt completely different. When I got up in the morning, all the pains and disorders and dangers had vanished. Lord, I said, You have given me a gift of health.
0 1962-02-27, #Agenda Vol 03, #The Mother, #Integral Yoga
72The sign of dawning Knowledge is to feel that as yet I know little or nothing; and yet, if I could only know my knowledge, I already possess everything.
So, whats your question?
--
But as soon as you move into a subtler realm, like the vital (and the mental even more so), there is a narrow margin of possibilities. You can see the rough outlines of what is going to take place, but in the details it can be this way or that way: it is possible for certain wills or influences to interfere and create discrepancies.
This is so because the original Will is reflected, as it were, in different realms, and in each realm the organization and relation of the images are changed. The world we live in is a world of imagesnot THE thing itself in its essence, but its reflection. We could say that in our material existence we are merely a reflection, an image of what we are in our essential reality. And the modalities of these reflections are what introduce all the errors and all the falsifications (what is seen in its essence is perfectly true and pure, existing from all eternity, while images are essentially variable). And according to the amount of falsehood introduced into the vibrations, the amount of distortion and alteration increases. Each circumstance, each event and each thing can be said to have one pure existenceits true existence and a considerable number of impure or distorted existences in the various realms of being. There is a substantial beginning of distortion, for instance, in the intellectual realm (indeed, the mental realm holds a considerable amount of distortion), and it increases as all the emotional and censorial realms interfere. Arriving at the material plane, the vision is most often unrecognizable. Completely distorted. To such a point that its sometimes very hard to realize that this is the material expression of thattheres not much resemblance any longer!
0 1962-03-06, #Agenda Vol 03, #The Mother, #Integral Yoga
This in itself has to be conquered; I mean, the state in itself represents something to be conquered. Because you remember, I told you the other day about having such a tremendous experience in the body-consciousness1this this dull consciousness in the material world, which really gives the feeling of something inert, unchanging, incapable of responding; you could wait millions and millions of years and nothing would budge. And that experience came at the end of a rather critical passageit takes catastrophes to get it moving, thats whats so strange! And not only that, but the wisp of imagination it does have (if you can call it imagination) is invariably catastrophic. Whatever it anticipates is always for the worst the pettiest, meanest, nastiest kind of worstalways the worst. Its really, its the most sickening condition human consciousness and matter can be in. Well, I have been swimming in it for months, and my way of being in it is to go through every possible illness and to have every possible physical aggravation, one after another.
Just recently, as I told you, things truly became a little disgusting, dangerous, and for an hour or an hour and a half I did a sadhana like this (Mother clenches her fists), keeping hold of this body and body-consciousness. And the whole time the Force was at work there (it was like kneading a very resistant dough), something was saying to me, Look, you cant deny miracles any longer. It was being said to this consciousness (not to me, of course), this body-consciousness: Now you cant deny it miracles do happen. It was forced to see; there it was, gaping like an idiot being shown the skyAh! And its so stupid that it didnt even have any joy of discovery! But it was forced to see, the thing was right under its nosethere was no escaping it, it had to be admitted. But you know what, mon petit, as soon as I let up on the pressureforgotten!
--
I am not saying this to discourage you, but to tell you that one must really and truly be patient. The only possible way to do it is in a sort of passivity: not to WANT the resultWANTING the result brings in an ego movement which spoils it all.
I have been telling you for a long time that we are VERY close for a long time.
0 1962-03-11, #Agenda Vol 03, #The Mother, #Integral Yoga
But isnt it possible to have a fruitful collaboration with those beings? Should they be avoided altogether, or what?
Collaboration? Not with them as they are, and not in the world as it isno.
--
The great ones know (I am not speaking of the multitude of minor beings, but the others; there are millions of emanationsemanations by the truckload!but only a few great ones), they know enough to be aware of their own position in the universe and that they will come to an end. They know there is such a thing as the Supreme (although they deny it), and that they are cut off from the Supreme, and that they will come to an end. But they have taken a stand against the Work, the Action, the Progress, and are intent on destroying as much as they can.
Some of them get converted. Their conversion means a great entity joining the divine Work but that seldom happens.
0 1962-05-08, #Agenda Vol 03, #The Mother, #Integral Yoga
After you see him, let me know what happened. If possible, I will ask you to come at ten oclock to give me the details.
Signed: Mother
0 1962-05-13, #Agenda Vol 03, #The Mother, #Integral Yoga
And then a Voice was explaining everything to me (not exactly a Voice, but something that was Sri Aurobindos origin, like the most recent gust from the Origin). As the experience unfolded, this Voice explained each gust to me, each span of the universe; and then it explained how it all became like this (Mother makes a gesture of reversal): the distortion of the universe. And I was wondering how it was possible, with that Consciousness, that supreme Consciousness, to relate to the present, distorted universe. How to make the connection without losing that Consciousness? A relationship between the two seemed im possible. And thats when that sort of Voice reminded me of my promise, that I had promised to do the Work on earth and it would be done. I promised to do the Work and it will be done.
Then began the process of descent,1 and the Voice was explaining it to me I lived through it all in detail, and it wasnt pleasant. It took an hour and a half to change from that true Consciousness to the individual consciousness. Because throughout the experience this present individuality no longer existed, this body no longer existed, there were no more limits, I was no longer herewhat was here was THE PERSON. An hour and a half was needed to return to the body-consciousness (not the physical consciousness but the body-consciousness), to the individual body-consciousness.
--
Thats it exactly. Descent doesnt convey the actual sensation there was no sensation of descent. None. Neither of ascent nor descent. None at all. Those creative gusts had no posITION in relation to the creation; it was. There was ONLY THAT. THAT ALONE existed. Nothing else.
And everything happened within That.
0 1962-05-15, #Agenda Vol 03, #The Mother, #Integral Yoga
Did I tell you about it? It was a sort of vision that I took for a beginning of work on the subconscient. I had come to a place where Sri Aurobindo was staying and found him closeted in his room. There was a sort of large hall, an immense hall with rooms opening onto it, and his apartment was off to one side (gesture). I asked to see him. I was told it wasnt possible and I had to wait. I was astonished. Then certain things happened in the hall concerning A. and M. (rather interesting things, but concerning them personally). And at the same time, I was waiting. When it was all over, I asked once again to go into the room. Then through the doorway I saw I saw a tall Sri Aurobindomuch taller than he actually wasstrong but rather thin, thin in a way that not the way he really wasit was rather a gauntness, very harsh, very cold; and he was somewhat darker than he used to be. I saw him there, walking up and down; and when he was told I was asking to see him, I saw him in the distance saying, No, I dont want to see her. I wont acknowledge her and I dont want anything to do with hershe has betrayed me. Something like that (I couldnt hear the actual words, but the gestures were plain enough). Well, that was the very first timenothing of the kind had ever occurred before.
And I immediately felt that it was the expression of certain peoples thoughts. During the war there was a whole clique (I know their names and all the details) who said I had influenced Sri Aurobindo, made him deviate from his nationalist path and turn towards the Allies; they considered me to have ruined his life, his consciousness, his workeverything, you understand.1
--
Striking though the parallel may be, there is still a fundamental difference between these mathematical concepts and Mothers experience. In the first case, we are dealing with conceptual instruments used by the human mind to better explain and master the world: no one has actually seen electromagnetic wavesnot to speak of gravitational ones! They are images, convenient models, invisible and nonexistent in themselves. They exist only through their effects: a beam of sunlight, which is an electromagnetic wave, strikes our retina and enables us to distinguish a flower; by means of gravitational waves, Newtons apple falls from the tree but no one has lived the reality of those waves. The way Mother grasps reality, on the contrary, is first and foremost through lived experience. She is the movement, she is the wave: I walk around the room, and that is what is walking. Here we touch upon a stupendous mystery and a formidable question: How is it possible for a material and cellular body to be the wave that at once constitutes and carries the worlds along in its infinite undulating movement and governs the existence of atoms and galaxies? How is it possible to be an infinite and ubiquitous electromagnetic wave while remaining within the narrow confines of a human body?
In being THAT, it might be said, Mother thus resolves the famous question of the unified-field theory, the theory to which Einstein devoted the last years of his life in vain, that would describe the movements of both planets and atoms in a single mathematical equation. Mothers body-consciousness is one with the movement of the universe, Mother lives the unified-field theory in her body. In so doing she opens up to us not merely one more physical theory, but the very path to a new species on earth, a species that will physically and materially live on the scale of the universe. The posthuman species might not simply be one with a few organs more or less, but rather one capable of being at every point in the universe. A sort of material ubiquity. It may not be so much a new as an ubiquitous species, a species that embraces everything, from the blade of grass under our feet to the far galaxies. A multifarious, undulating existence. A resume or epitome of evolution, really, which at the end of its course again becomes each point and each species and each movement of its own evolution.
There was, in fact, a whole group of Ashram people (they might be called the Ashram "intelligentsia") who, influenced by Subhas Bose, were strongly in favor of the Nazis and the Japanese against the British. (It should be recalled that the British were the invaders of India, and thus many people considered Britain's enemies to be automatically India's friends.) It reached the point where Sri Aurobindo had to intervene forcefully and write: "I affirm again to you most strongly that this is the Mother's war.... The victory of one side (the Allies) would keep the path open for the evolutionary forces: the victory of the other side would drag back humanity, degrade it horribly and might lead even, at the worst, to its eventual failure as a race, as others in the past evolution failed and perished.... The Allies at least have stood for human values, though they may often act against their own best ideals (human beings always do that); Hitler stands for diabolical values or for human values exaggerated in the wrong way until they become diabolical.... That does not make the English or Americans nations of spotless angels nor the Germans a wicked and sinful race, but...." (July 29, 1942 and Sept. 3, 1943, Cent. Ed., Vol. XXVI.394 ff.) And on her side also, Mother had to publicly declare: "It has become necessary to state emphatically and clearly that all who by their thoughts and wishes are supporting and calling for the victory of the Nazis are by that very fact collaborating with the Asura against the Divine and helping to bring about the victory of the Asura.... Those, therefore, who wish for the victory of the Nazis and their associates should now understand that it is a wish for the destruction of our work and an act of treachery against Sri Aurobindo." (May 6, 1941, original English.)
0 1962-05-22, #Agenda Vol 03, #The Mother, #Integral Yoga
I was already more than eighty, and had seen nearly every country in the world and every possible kind of personand, well, I made some more discoveries, and I am making still more.
Theres such a wonderful passage in The Synthesis of Yoga (The Yoga of Self-Perfection), where he mentions four things (you surely remember this), four things the disciple needs (I have just translated it). I knew this, of course, but the passage is especially timely nowparticularly after that last experience, which is a jolt for a physical being. The fourth thing is wonderful. The first three we know: equality, peace and (a hard one) a spiritual ease in all circumstances. He added the word spiritual so people wouldnt think only of material easeits an ease in feelings, in sensations, in everything. But when you have a lot of pain its obviously not so easy! When physical pain keeps you from sleeping and eating, when you are plagued by constant physical painor rather by a whole host of physical pains!well, that bodily ease becomes difficult. Its the one thing thathas seemed difficult to me; but anyway, its being investigated I think it was sent for me to investigate.
0 1962-05-24, #Agenda Vol 03, #The Mother, #Integral Yoga
I dont know if I am making myself clear. I thought for a time, a very long time, that if Science went to its furthest possible limits (if this is conceivable), it would join up with true Knowledge. In the study of the com position of matter, for exampleby pressing the investigation further and further ona point would be reached where the two would meet. But when I had that experience of passing from the eternal Truth-Consciousness to the consciousness of the individualized world,1 well it appeared im possible to me. And if you ask me now, I think that this possibility of Science pushed to its extreme limits joining up with true Knowledge, and this im possibility of any true conscious connection with the material world are both incorrect. There is something else.
And more and more these days, I find myself facing the whole problem as if I had never seen it before.
--
This is exactly the state of consciousness I am living in now. Its as if I were facing the same eternal problem but from a NEW posITION.
These positions the spiritual and the materialist (if you can call it that) positionswhich consider themselves exclusive (exclusive and unique, and so each one denies the others value in the name of Truth) are inadequate, not only because neither one will accept the other, but because even accepting and uniting them both wont solve the problem. Something else is needed, a third position that isnt the result of these two but something still to be discovered, which will probably open the door to total Knowledge.
Well, thats where I stand.
--
That. Ultimately, its always the same thing. Its always the same: realize your own being, enter into conscious contact with the supreme Truth of your own being, in WHATEVER form, by WHATEVER path (thats totally irrelevant); its the only way. We each carry a truth within ourselves, and we must unite with that truth; we must live that truth. And the path we have to follow to realize and unite with this truth is the very path that will lead us as near as we can possibly come to Knowledge. I mean the two are absolutely one: the personal realization and Knowledge.
Who knows? Perhaps the very multiplicity of approaches will yield the Secret the Secret that will open the door.
--
And as for expressing what the other, the true position is like. It is so far beyond any intellectual state that I cant manage to put it into words.
I know the words will come, but they will come through a series of lived experiences, experiences I havent had yet.
0 1962-05-27, #Agenda Vol 03, #The Mother, #Integral Yoga
You know, I am absolutely convinced that when I have found what I seek [the third position] everything will change for you instantly, like this (gesture of turning upside-down): snap! You wont have to make the slightest effortit will be done just like that, in a flash. But meanwhile. Meanwhile I want you to be healthy. If going to the mountains for a few months does you a lot of good. Notice I say if I am not sure of it.
I am sure that the only thing that would really do you good is precisely what you call the unblockingyour problems would be over.
--
Yet it may also be that up there in the mountains, all alone with the mountains, it would suddenly come. It is possibleeverything is possible. There is nothing that doesnt hold a possibility of truth.
Anyway, give me at least until Tuesday to look I will tell you what I see.
0 1962-05-29, #Agenda Vol 03, #The Mother, #Integral Yoga
I was brought up by an ascetic, a stoic; my mother was a woman like an iron bar, you know. When my brother and I were small she spent her time telling us over and over that we werent on earth to have fun; that its constant hell, but you have to put up with it, and the only possible satisfaction lies in doing your duty!
A splendid education, mon petit!
--
Yes, exactly! Thats where I find fault with the Tantric system they have no belief in the possibility of something helping you from above. They believe in walking the tightrope. Its no good.
Yes, I sensed its very subtle, but I sensed a change for the better.
--
No, its solely a question of health. If I could. Listen, I also had a longing to go to the Himalayas, I had a great longing for it when I was in France. When I came here the first time it was fine, I was very happy, everything was beautiful, everything was perfect, but oh, to go to the Himalayas for a while! (I have always loved mountains.) I was living over there in the Dupleix house, and I used to meditate while walking back and forth. There was a small courtyard with a dividing wall, and shards of glass were stuck on top of the wall to keep out thieves. And I was meditatingmeditating on the spiritual lifewhen suddenly something caught my eye: a ray of sunlight on a sharp piece of blue glass on top of the wall. And positively, spontaneously, without thinking or reflecting or anything I saw the summits of the Himalayas: I was on the summits of the Himalayas.
It lasted more than half an hour. It was a marvelous mountain scene, with mountain air and the lightness of the mountainsit was all there. The splendor of sunlight on the Himalayan peaks.
--
But dont get into a meditation posture! And dont tense up; just let yourself go, as if you simply wanted to rest but not in an empty hole. To rest in a mass of infinite force a supple solidity.
(meditation)
0 1962-05-31, #Agenda Vol 03, #The Mother, #Integral Yoga
so I couldnt find a comfortable position.
Thats how you woke up.
--
Several times (because I am almost never alone in my room, though there may be many other reasons), I have noticed a slight change, a small movement in the consciousness of the person or persons in the room. But I always hesitate to throw the responsibility onto something external, because that takes three-quarters of the possibility of control away from you.
If only the mechanism could be found!
0 1962-06-02, #Agenda Vol 03, #The Mother, #Integral Yoga
Immediately, as soon as I am in that state, theres an instantaneous will to spread it around as much as possible, so that all who are close to me in some way, materially or spiritually, may benefit from it. Thats my very first movement. And its probably also how I catch the contagion of the wrong room!
Very probably. But after all, its necessary.
--
You remember all the difficulties I encountered in those other visions at night. Well, this was very interesting because it was just the op posite: I was in a very complicated place full of obstacles and difficulties, but someone or something was always there when I arrivedeverything would get sorted out and I would go on my way. It all sorted itself out automatically the feeling of a power putting everything in order. And I remember when the mason arrived, just as I was facing that rather big obstacle, there was someone on my right (someone very official, wearing a dark coat) who thought (the contact was through thought rather than words), Oh! Shes always calling on the workers for help instead of. And I answered, The workers are more efficient and their goodwill (all that business of caste, you know, or of society or social position). The workers have simple hearts, I said, they are efficient in their work and have more goodwill than the people who think theyre so smart! It was funny. So this made two interesting experiences yesterday, one after the other.
The afternoon experience was very intriguing; I was busy working (organizing things for one of the departments, I no longer remember which) and then I said to the person I was with, Now I am going to my cousins place! When I was very young I had a cousin, the eldest son of one of my fathers brothers (he had a large family, such as you seldom see in France). This cousin became some kind of engineera civil engineer, maybe, or a mechanical engineer (he was an outstanding chemist). Anyway, this boy was very attracted to me. He went off to the war as an officer and caught some disease (I forget what) and died around 1915, at the time I returned to France. Well, in my experience yesterday afternoon, a certain family living HERE gave me exactly the same sensation I had had towards those people when I was young. And especially for this cousin (for the rest of the family it was more vague, like a background to the experience). I am going to their place, I said. They have a lovely estate here, just as they had a lovely estate in France before (they had Madame de Sevignes chateau at Sucy, near Parisa beautiful property). And it was all so concrete! It wasnt coming through the head; it wasnt a thought but a sensation. I have to go see him now, I said. And even as I was having my vision I was telling myself, You must be going crazy! Can they really be here in Pondicherry? This uncle with whom I had only rather distant relations and this cousin I never saw much of, but whom I knew to be very nice and very loyalAre they really here?! The sensation was most strange (the head wasnt functioning at all; it was a SENSATION). So off I went to see this cousin, and it was on the way to see him that I had the experience of crossing the river. And on the way back, after the discussion with the spiritual brother (whom I really told off: Get out of here! I dont need you!), after that, when I found myself back on the bank, I started collecting my consciousness again, telling myself, Look here now! Lets try to see clearly. And then I realized that the cousin who died prematurely during the war had reincarnated in someone here. How strange, I thought. And the dates coincided.
But that is a singular state: there is no mental intervention at all; you live things posITIVELY, just as you experience them physically, in the same way that this (Mother knocks on the table next to her) is physically a table. Its that kind of perception something positive. I positively said, I am going to my cousins place, and the relationship had an absolutely positive vibrationit wasnt at all something thought or even remembered: theres no remembering anything, its simply there, alive. A strange state. I have had it on several occasions, and when I have it I am aware that this must be the state people who know what is happening and make predictions are inin this state there is no possibility of doubt. No thoughts intervenenone at all, not one. Absolutely nothing intellectual: simply certain vital-physical vibrations, and then you know. And you dont even wonder how you know; its not that kind of thingits self-evident. And since I was in that state when I saw the reincarnation of the cousin, I am perfectly sure of what I saw. And god knows (Mother laughs), when I came out of it and began to look at it all with my usual consciousness, I said to myself, My word! I would never have thought of such a thing! It was millions of miles from any thought of mine. Besides, I never used to think of that cousin; he was a fine boy but I never paid much attention to him, he had no place in my active consciousness.
Its fun.
0 1962-06-06, #Agenda Vol 03, #The Mother, #Integral Yoga
But one thing has happened practically without my noticing it. In the past, before that experience [April 13], the body used to feel the struggle against the forces of wear and tear (different organs wearing out, losing their endurance, their power of reaction, and certain movements, for instance, becoming less easy to make). Thats what the body felt, although the body-consciousness never sensed any aging, never, none that simply didnt exist. But in actual material fact, there was some difficulty. And now, looking at it in the ordinary way, externally, superficially, you might say there has been a great deterioration; well, the body doesnt feel that way at all! What it feels is that a particular movement, effort, gesture or action belongs to the worldthis world of ignorance and isnt being performed in the true way: its not the true movement, done in the true way. And its sensation or perception is that the state I was speaking of, soft, with no angles, has to develop along a certain line and produce effects on the body that will make true action possible, action expressing the true will. With no difference on the surface, perhaps (I dont know about that yet) but done in another way. And I am not talking about grandiose things, mind you, but of everyday activities: getting up, walking, taking a bath. I no longer have a feeling of incapacity, but a feeling of (whats the word for it?) an unwillingnessa bodily unwillingnessto do things in the old way.
There is another way to be found.
0 1962-06-12, #Agenda Vol 03, #The Mother, #Integral Yoga
But you know, if you think it will come only if you go somewhere else theres always that possibility.
No, I didnt want to go to the Himalayas for inspiration Im quite aware that inspiration can come anywhere! No, it wasnt for that, but for.
--
You know, for me all this is nothing but surface drama, the whole business means nothing. The only thing I did see clearly was more or less what you felt: that is, if X is to remain intimately linked with us, he had better learn not to tell tales or, to put it as favorably as possible, not to give voice to a certain unconscious part of his being.
Thats exactly it! I detest gossip, you know, so I never spread any, but he has told some people incredible things. I dont tell on him to you because I find it a kind of its something I dislike. Thats why I spoke to himin such a case, I always refer to something within, to the deep affection I had for him. I mean I was trying to help. I had NO OTHER kind of reaction. I saw him in a bad spot and tried to help him out, thats all.
--
It was inadmissiblehe had to keep up his position.
Oh, those people! I have really had my eyes opened, you know.
He had to keep up his position.
(silence)
You see, the trouble is hes a man whose principles and education prevent him from believing in progress and transformation. He believes that if you fulfill the conditions you get the siddhi,3 and thats the end of it the goal is reached. He had already attained his goal before meeting us, and then he could have kept his distance, but he became intimately connected with something full of all kinds of difficulties (which we neither ignore nor call for), but its essentially a Power for progressan awesome force for progress. Well, when I saw that, I wondered, How can he possibly bear it? I thought he would keep his distance and not enter the atmosphere, but he did try to enterhe linked up with certain people, and particularly when he started meditating with me (he asked for it, not me), suddenly something responded. And that triggered the conflict in him. One part of his being has gone along with the Movement, while the other is left strandeddoesnt budge. That created a gap.
Of course, one has to be in a terribly superficial consciousness to react the way he did. He had a rather deep contact with you, and there were moments when he understood very well who you arehe knows, he told me so. Consequently, had he truly been in a yogic state, then even if you had done something tactless or wrong, he would have just smiled! He would have said, Oh, hes just impetuous, but I dont mind.
--
A man in his position, with such a rudimentary degree of culture, CANNOT be helped. Especially since all his learning is based on a knowledge that denies progress. So how can he be helped to progress?
Anyway, what will happen will happen, and it will certainly be whats best for everyone, including him!4
--
No, the Grace has made him an object of special attention, thrusting him into a world which, externally, was not his own. In a matter of a few years he has made a journey of several lifetimes, so it has been a little bit difficult. Truly, in a few years he has inwardly traveled many lifetimes. And he has had to face the necessity of an enormous progress, all the more difficult because he hadnt mentally accepted or foreseen it. So he doesnt understand any more, poor man! If I could only take him in my arms like a baby and say to him, My poor little dear, my dear little child and make him feel good, then all would be well. But its not possible theres a whole spiritual construction. So I do it from a distance, wordlessly, in silence. But what gets through all that crust? I dont know! Over and over, I keep saying one thing: To divine Love, all human confusions and misunderstandings are unknown. There. Well, we will see. Wherever divine Love is present, human confusions and misunderstandings cannot exist, cannot enter.
Thats the only solution.
--
Only one thing depends on the body: speech, expression who knows? (Mother gazes at Satprem for a long time, as though she were considering an unknown possibility.)
Ah, thats enough for today!
--
A flash, yes (you had it once at Brindaban,6 you had an experience there); a flash is possible. But you want something permanent.
All right
0 1962-06-20, #Agenda Vol 03, #The Mother, #Integral Yoga
My own experience is going on in the tiniest details, details imperceptible in themselves but pointing in a certain direction that, increasingly, is this: when you take a wrong attitude, it immediately sets off all the disorders. Almost as if you shift into a wrong gear the image is too rigid, of course, its not really that but we can say that the whole universe is rolling smoothly along and its only when you go like this or like that (Mother indicates a shifting of gears) that disorders arise. You can have a wrong attitude in a number of ways. Its like a slight shifting of gears: things still work (assuming the mechanism to be particularly supple) but they gratethey grate and therefore wear out and deteriorate and break down. But if they were in the true position, there would be no friction.
The sense of friction doesnt existit disappears, theres no friction. Friction results only from the wrong angle from something, a sort of shift.
--
I had thought I would be able to see X for his birthday in December, but I dont know if I will have resumed my active life by thenit would greatly surprise me. Because, to tell the truth, if things are the way I have seen them (the way I have seen and felt them), then at the least a very serious beginning of transformation should be taking place and well, for that, you know years are nothing! Years are no time at all. Everybodys in a hurry, absolutely insisting I resume my life; for the moment, I see no possibility of it.
But I dont know anything.
0 1962-06-27, #Agenda Vol 03, #The Mother, #Integral Yoga
This is a period of study and observation. There is absolutely nothing to say. Its a whole world of minute observations which, I hope, will lead me towards something more positive. More exactly, its a demonstration of the inadequacy of the usual methods when it comes to acting according to Truth and it goes on night and day.
Two nights ago, I had an experience I hadnt had for perhaps more than a year. A sort of concentration and accumulation of divine Energy in the cells of the body. During a certain period (I dont remember when), every night I had a kind of recharging of batteries through contact with universal forces; I had it again two nights ago, spontaneously. Then last night, when I wanted to look, to study, to understand how it worked, I was given a lavish demonstration of the inadequacy and utter uselessness of all processes of consciousness working through the mind. They are useless, they simply spoil the experience.
Previously, when I had an experience, I took great care to keep everything quiet and still so that it wouldnt be interrupted; but afterwards it was always made use of by the mind in its typical way (not exactly typical, but typical to the mind), and this appeared to be inevitable. But now it doesnt work in the same way: its limited to a few inevitable interventions; I mean people speak to me or I to them (I keep as silent as I can, but they still chatter away about every possible subject and I am obliged to answer), and its limited to that. But as it is, even that as soon as I am a bit concentrated, even that seems so not wrong or distorted, not that, but INADEQUATE. It expresses absolutely nothing, thats all I can say.
The TRUE thing escapes completely.
So I am in a transitional positionits all very well to see whats wrong, but there should at least be something thats right!
I have been given certain promisesgreat promises. Not promises, but what comes is: This is how it will be. Great thingsconcrete manifestations of the divine Power, the divine Consciousness, the divine Action. And spontaneous, natural, inevitable.
--
You know, mon petit, I said one day that in the history of earth, wherever there was a possibility for the Consciousness to manifest, I was there1; this is a fact. Its like the story of Savitri: always there, always there, always there, in this one, that oneat certain times there were four emanations simultaneously! At the time of the Italian and French Renaissance. And again at the time of Christ, then too. Oh, you know, I have remembered so many, many things! It would take volumes to tell it all. And then, more often than not (not always, but more often than not), what took part in this or that life was a particular yogic formation of the vital beingin other words something immortal.2 And when I came this time, as soon as I took up the yoga, they came back again from all sides, they were waiting. Some were simply waiting, others were working (they led their own independent lives) and they all gathered together again. Thats how I got those memories. One after the other, those vital beings camea deluge! I had barely enough time to assimilate one, to see, situate and integrate it, and another would come. They are quite independent, of course, they do their own work, but they are very centralized all the same. And there are all kindsall kinds, anything you can imagine! Some of them have even been in men: they are not exclusively feminine.
At first, I used to think they were fantasies.
--
"Since the beginning of the earth, wherever and whenever there was the possibility of manifesting a ray of the Consciousness, I was there."
March 14, 1952.
0 1962-06-30, #Agenda Vol 03, #The Mother, #Integral Yoga
One of them was in Murat, on the day of his great victory.6 It was a vital force that took possession of him and remained just for that victory; and it came into me, so I saw it all! I saw its entry into Murats body and the whole battle scene I lived through it all. And once the battle was over, it left him. It was very interesting.
I wanted to clarify something. I dont know if Mona Lisa and Marguerite de Valois were your incarnations, but werent they contemporaries!?
--
But with this present incarnation of the Mahashakti. She is the Supremes first manifestation, creations first stride, and it was She who first gave form to all those beings. Now, since her incarnation in the physical world, and through the position She has taken here in relation to the Supreme by incarnating in a human body, all the other worlds have been influenced, and influenced in an extremely interesting way.8 I have been in contact with all those gods, all those great beings, and for the most part their attitude has changed. And even with those who didnt want to change, it has nonetheless influenced their way of being.
Human experience, with this direct incarnation of the Supreme,9 is ultimately a UNIQUE experience, which has given a new orientation to universal history. Sri Aurobindo speaks of thishe speaks of the difference between the Vedic era, the Vedic way of relating to the Supreme, and the advent of Vedanta (I think its Vedanta): devotion, adoration, bhakti, the God within.10 Well, this aspect of rapport with the Supreme could exist ONLY WITH MAN, because man is a special being in universal History the divine Presence is in him. And several of those great gods have taken human bodies JUST TO HAVE THAT.11 But not many of themthey were so fully aware of their own perfect independence and their almightiness that they didnt NEED anything (unlike man, you see, struggling to escape his slavery): they were absolutely free.
0 1962-07-04, #Agenda Vol 03, #The Mother, #Integral Yoga
But it is possible to die without knowing you are dead.
And to retain full consciousness he was totally conscious and blissful.
--
But it came as if to put me in contact with this possibility.
(silence)
0 1962-07-14, #Agenda Vol 03, #The Mother, #Integral Yoga
That [the sense of an individual position, of being a particular being in a particular place, watching and feeling oneself being] really vanished with the last experience [of April 13]. Before, it used to get in my way a lot. I was always wondering how to get rid of it.
In fact, this too is tied in with to die unto death. Because, just imagine, why on earth do I invariably see the experience of the 12th to 13th on my left (gesture to the left)? And rather distant, as though I had returned along a LEVEL path (horizontal gesture) from there back to my body. Out there (to the left), I didnt have it any more! I didnt have it I existed in FULL consciousness, but I no longer had my body. Thats what makes me say my body was dead. I no longer had it. The experience was far, FAR away from here (I dont mean in the garden!) somewhere. Somewhere very far away to the left, in the physical consciousness. And when I had traveled back here along a level path, I noticed that there was still a body.2
0 1962-07-18, #Agenda Vol 03, #The Mother, #Integral Yoga
This experience I am describing is exactly what happened yesterday (it happens every day, but yesterday it was especially clear). And its still here I am seeing it as I saw it, its still here. Actually, it is always herealways herethough its more striking when the body is stretched out, motionless in the Yoga. The experience is slightly different when walking because that involves action. When the body walks, it acts on behalf of everything thats related to it, hence the action is vaster and more powerful. But when it is stretched out and asks the Lord to take possession of it, it really asks with all its aspiration. And the very intensity of the aspiration brings in the possibility of a slight emotional vibration. But it is immediately drowned in the immobile immensity of matter, which senses the Divine Descent like a leaven that makes dough rise thats it exactly, the terrestrial immensity of matter and the leavening action of the Divine Descent. The intensity of these vibrations is above and beyond anything we are used to feeling the vital seems dull and flat in comparison. And what a Wisdom! It knows how to make use of time that is, it actually changes itself into timeso as to minimize the possibilities of damage.
Its plain to see that, left to itself in its full power of transformation and progress, this flame of aspiration, this flame of Agni would have scant consideration for the result of the process the result of the process is that fire burns. And there could be mishaps in the functioning of the organs. All the organs must undergo a transformation, but were it too rapid and too sudden, well, everything would go out of whack. The machine would simply explode. But this Wisdom doesnt come from the universal consciousness (which I dont really think is so wise!), its infinitely higher: the Supreme Wisdom. Something so wonderful! It foresees things the universal forces in their universal play would overlooka wonder!
--
This body-consciousness has a will; it is constantly, constantly calling upon the Lords will: Lord, take possession of this, take possession of that, take. Theres no question of taking possession of the will, that was done ages ago, but: Take possession of these cells, those cells, this, that. It is the BODYS aspiration. Well, the blow wasnt caused by this will acting in the body; the blow didnt come directly from the body, but from something that had slipped in through an unconscious element; and the body simply erased, or absorbed, digested this unconsciousness and the thing vanished without a trace!
And do you know how this body is? It immediately began wondering (I was quietly watching it all from above), What if (ifs are always idiotic but its an old bodily habit), what if the object had been sharp, would the results have been so easy to annul? (Mother laughs) Then I distinctly heard someone reply (I am putting it into words), You idiot! That wouldnt have happened in the first place! That is, the necessary protection would have been there. The protection intervenes only when necessary, not just for the fun of it. You numbskull, it said (I am translating freely), how silly can you be! It wouldnt have happened.
0 1962-07-21, #Agenda Vol 03, #The Mother, #Integral Yoga
I have your letter, but have not succeeded in writing an answer till now. That I have even sat down to write now is a miracle; for me to write a letter is an event that takes place once in a blue moonespecially to write in Bengali, a thing I have not done for five or six years. If I can manage to finish this letter and put it in the post, the miracle will be complete!
First, about your yoga. You wish to give me the charge of your yoga and I am willing to take it, but that means to give its charge to Him who is moving by His divine Shakti [Energy], whether secretly or openly, both you and me. But you must know that the necessary result of this will be that you will have to walk in the special path which He has given to me, the path which I call the path of the Integral Yoga. What I began with, what Lele1 gave me, was a seeking for the path, a circling in many directionsa first touch, a taking up, a handling and scrutiny of this or that in all the old partial yogas, some sort of complete experience of one and then the pursuit of another.
--
The old way of yoga failed to bring about the harmony or unity of Spirit and life: it instead dismissed the world as Maya [Illusion] or a transient Play. The result has been loss of life-power and the degeneration of India. As was said in the Gita, These peoples would perish if I did not do worksthese peoples of India have truly gone down to ruin. A few sannyasins and bairagis [renunciants] to be saintly and perfect and liberated, a few bhaktas [lovers of God] to dance in a mad ecstasy of love and sweet emotion and Ananda [Bliss], and a whole race to become lifeless, void of intelligence, sunk in deep tamas [inertia]is this the effect of true spirituality? No, we must first attain all the partial experiences possible on the mental level and flood the mind with spiritual delight and illumine it with spiritual light, but afterwards we must rise above. If we cannot rise above, to the supramental level, that is, it is hardly possible to know the worlds final secret and the problem it raises remains unsolved. There, the ignorance which creates a duality of op position between the Spirit and Matter, between truth of spirit and truth of life, disappears. There one need no longer call the world Maya. The world is the eternal Play of God, the eternal manifestation of the Self. Then it becomes possible to fully know and fully realize Godto do what is said in the Gita, To know Me integrally. The physical body, the life, the mind and understanding, the supermind and the Ananda these are the spirits five levels. The higher man rises on this ascent the nearer he comes to the state of that highest perfection open to his spiritual evolution. Rising to the Supermind, it becomes easy to rise to the Ananda. One attains a firm foundation in the condition of the indivisible and infinite Ananda, not only in the timeless Parabrahman [Absolute] but in the body, in life, in the world. The integral being, the integral consciousness, the integral Ananda blossoms out and takes form in life. This is the central clue of my yoga, its fundamental principle.
This is no easy change to make. After these fifteen years I am only now rising into the lowest of the three levels of the Supermind and trying to draw up into it all the lower activities. But when this siddhi will be complete, then I am absolutely certain that through me God will give to others the siddhi of the Supermind with less effort. Then my real work will begin. I am not impatient for success in the work. What is to happen will happen in Gods appointed time. I have no hasty or disorderly impulse to rush into the field of work in the strength of the little ego. Even if I did not succeed in my work I would not be shaken. This work is not mine but Gods. I will listen to no other call; when God moves me then I will move.
--
You say that what is needed is maddening enthusiasm, to fill the country with emotional excitement. In the time of the Swadeshi [fight for independence, boycott of English goods] we did all that in the field of politics, but what we did is all now in the dust. Will there be a more favorable result in the spiritual field? I do not say there has been no result. There has been. Any movement will produce some result, but for the most part in terms of an increase of possibility. This is not the right method, however, to steadily actualize the thing. Therefore I no longer wish to make emotional excitement or any intoxication of the mind the base. I wish to make a large and strong equanimity the foundation of the yoga. I want established on that equality a full, firm and undisturbed Shakti in the system and in all its movements. I want the wide display of the light of Knowledge in the ocean of Shakti. And I want in that luminous vastness the tranquil ecstasy of infinite Love, Delight and Oneness. I do not want hundreds of thousands of disciples. It will be enough if I can get a hundred complete men, purified of petty egoism, who will be the instruments of God. I have no faith in the customary trade of the guru. I do not wish to be a guru. If anybody wakes and manifests from within his slumbering godhead and gets the divine lifebe it at my touch or at anothersthis is what I want. It is such men that will raise the country.
You must not think from all this lecture that I despair of the future of Bengal. I too hope, as they say, that this time a great light will manifest itself in Bengal. Still I have tried to show the other side of the shield, where the fault is, the error, the deficiency. If these remain, the light will not be a great light and it will not be permanent.
0 1962-07-25, #Agenda Vol 03, #The Mother, #Integral Yoga
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.
--
So, when youre told become conscious of your psychic being, its for the being formed by external Nature to contact the divine Presence through the psychic being. Then the psychic takes charge of the whole being; in fact, it is the inner Guide. Well, when I was a little child, this person (which wasnt a person, but an expression of a certain consciousness and will) was actually the psychic presence; there was something else behind, but thats a rather special case. And what happened to me happens to everyone whose psychic being has deliberately incarnated: the psychic being guides your life, and if you let it act freely, it arranges ALL circumstancesits truly wonderful! I have seennot only for myself but for so many people who also had conscious psychic beings that everything is arranged with a view to not at all your personal egoistic satisfaction, but your ultimate progress and realization. And all circumstances of life, even those you call disastrous, are there to lead you where you have to go as swiftly as possible.
Yours is more than a psychic being. As I have told you, your psychic being is accompanied by something which has come for a special pur pose, with a particular intellectual powera luminous, conscious powerwhich has come from regions higher than the mind, regions Sri Aurobindo calls the Overmind, to do a special work. It is here (gesture enveloping the chest and head) and, along with the psychic, its trying to organize everything. This, in your psychic, is what you are feeling. It must have great power. Dont you feel a kind of luminous force?
--
But I was living in my inner joynothing stirring. I spoke as little as possible and it was like something mechanical, it wasnt me. Then slowly, slowly, as though falling drop by drop, something was built up again. But it had no limits, it had no it was vast as the universe and wonderfully still and luminous. Nothing here (the head), but THERE (gesture above the head); and then everything began to be seen from there.
And it has never left meyou know, as a proof of Sri Aurobindos power its incomparable! I dont believe there has ever been an example of such a (how can I put it?) such a total success: a miracle. It has NEVER left me. I went to Japan, I did all sorts of things, had all possible kinds of adventures, even the most unpleasant, but it never left mestillness, stillness, stillness
And it was he who did it, entirely. I didnt even ask him, there was no aspiration, nothing (there were my previous efforts; I knew it had to come, thats all). But on that day I hadnt mentioned it to him, I wasnt thinking about it, I wasnt doing anythingjust sitting there. And outwardly he seemed to be fully engrossed in his conversation about this and that and what was going to happen in the world.
0 1962-07-31, #Agenda Vol 03, #The Mother, #Integral Yoga
But Ive tried to be as concrete as possible! Like cutting up a rat on a dissecting table to see whats inside it.
They would already have to be well advanced.
0 1962-08-04, #Agenda Vol 03, #The Mother, #Integral Yoga
The only possible solution is so perfect a union with the supreme Vibration that everything is automatically put under His influence; and in that case it is easier to feel wider, higher, vaster than the world (to take just the earth: the terrestrial world) than an individual.3 For it is easier to do this (embracing gesture), to take everything in, to embrace and change it from outside, than to change it from inside. At present, the two movements are simultaneous, and staying inside was4 the result of all those years of experience in drawing the Supreme Presence down into the most material world for that, you have to accept (how can I put it?) corporeal oneness.
Formerly (I mean before last April 13), the process was different; now it has totally changed. This body is nothing but a field of experience, its no longer an individualitynot at all, at all, at all. But its a very willing field of experience. And the experience is going on in a particular realm by day and in another by nightits beginning to clarify the whole subconscient. From this angle, there is a very rapid progress.
So theres a countless series of experiences coming one after the other, one after the other, like that; but theres no coordination between them, no unified whole. I dont even know if that is possible5at any rate, it will be for much later on.
So there you are.
0 1962-08-08, #Agenda Vol 03, #The Mother, #Integral Yoga
I am making some interesting discoveries. They arent really discoveries, but nowadays none of these things are theoretical, not the least bit mental (the mind is in a quiet ease)theyre essentially practical. And they take unexpected forms. The other day as I was walking, an old formation suddenly popped up, some. thing that had already tried to materialize when Sri Aurobindo was still here, but which he had stopped. It was one possibility among innumerable others, trying to manifest in this bodys existence I wont say what it is.
It was one of the very saddest things that could manifest physically in association with a spiritual life.
--
Well, wellwhy has that returned? I wondered. And then I saw that this body has been built in such a way that it instinctively ATTRACTS ordeals, painful experiences. And in the face of such formations, it is always passive, consenting, accepting, and totally confident in the ultimate outcome, with such an ingrained certitude that even at the moment of greatest difficulty, it will be helped and saved, and that the pur pose behind all those ordeals is to speed up, to gain time, and to exhaust all the I cant say the evil possibilities, but all the hindrancesthings that hamper, block the way and seem to negate the goalso that they are pushed back into the past and no longer hinder progress.
Once I saw that, the formation went away. It had come just to show me that. And once again the body gave its eternal assent: no matter what its burdened with, it will always be ready to receive and to bear it.
--
For several days before that incident, something else had been coming, a kind of imaginative and creative vision of the most material physical possibilities for the future.
Ive had this great formative power ever since my earliest childhood, but I had channeled it and stopped it because I considered it useless. But it came back recently, along with the sure sign that it was coming from the very highest origin: This is it, this is how things will be. But thats for later, of course. To our external reason, those things seem totally unrealizable, but they will be realizable in perhaps a few hundred years, I dont knowits the future being prepared. And indeed, that vision has a tremendous power of creation and realization, and it is always felt physically (the rest is very still), its always physical. But it triggered a kind of very rapid movement of the physical consciousness (within the most material substance), and caused a dislocation. And so2 the day before yesterday, that old formation suddenly returned and made me understand one aspect of the bodys nature, the way the body is CONSTRUCTED and the usefulness of that construction. So now things are all right. It has been one more step.
0 1962-08-11, #Agenda Vol 03, #The Mother, #Integral Yoga
(On August 4, Mother also spoke of the constant interchange of vibrations making it childish to imagine that solitude could facilitate the yoga. And she added: The only possible solution is so perfect a union with the supreme Vibration that everything is automatically put under His influence.)
I had the experience for several hours this morning. It started in the middle of the night and lasted through the morning until I was inundated with people. It began during the night in quite a powerful manner (in the body, all this is in the body), with a formidable sensation of power (so much so that in the middle of the experience I suddenly thought, I have to tell this to Satprem tomorrowright in the midst of the experience!). And THE Vibration seemed so utterly present (present I have the feeling its always present, but it was perceived, which gives it a kind of efficacya kind we can grasp). It was like that all morning until eight or eight-thirty; after eight oclock the experience slowly faded. It began around eleven at night and lasted till then. And so yes, its exactly what I say there: it automatically puts each thing in its place.
0 1962-08-28, #Agenda Vol 03, #The Mother, #Integral Yoga
You see, the subtle physical seems to DOSE OUT its power and light and capacity of consciousness according to the amount of receptivity in the purely physical vibration. Thats why the effects stretch over a long period of time. Its being done very, very gradually. But its an almost continuous work. Only when theres some bodily activity and the consciousness must turn outwards (not in the same way as before, thats im possible, but still in a way that seems like a continuation of the old consciousness), then, if the work continues at all, its invisible and maybe it doesnt continue. I dont know. But as soon as all activity stops and the body is concentrated or immobileperhaps no more than simply passive that penetration is perceptible: its visible. Visible. And its not like something more subtle penetrating something less subtle without altering it; the essential point is that this penetration actually changes the com position. Its not merely a degree of subtlety, its a change in the internal com position. Ultimately, this action probably has an effect on the atomic level. And thats how the practical possibility of transformation can be accounted for.
Its an experience I have all the time.
0 1962-08-31, #Agenda Vol 03, #The Mother, #Integral Yoga
It can be, its possible. Its possible, I dont say it isnt; it is possible, it can happen, but more and more, the life allotted to this body is to do things without knowing it, to change the world without seeing it, and to to ignore all that, to be absolutely unconcerned with the results. And (to be perfectly explicit) I have a feeling that to have access to the highest and purest Power, the very notion of result must disappear completely the Supreme Power has no sense of result AT ALL. The sense of result is yet another rift between the essential, supreme Power, and the consciousness. In other words, its because the consciousness begins to separate slightly [from its identity with the Supreme Power], that the sense of result is created, but otherwise it doesnt exist.
Its as if everything had to be to be the Action, the eternal Action at each second of the Manifestation THE thing. At each pulsationwhich corresponds to time in the ManifestationTHAT alone is THE thing. And the idea of something having a result is already a distortion.
0 1962-09-05, #Agenda Vol 03, #The Mother, #Integral Yoga
In principle, after a few thousand births, one should have every possible experience, provided one goes to the trouble of remembering. That would be the advantage of reincarnation; you cant do everything in one lifetime, but with a few thousand lives, its possible to pass through all the states.
One should be able to remember.
0 1962-09-08, #Agenda Vol 03, #The Mother, #Integral Yoga
Its a strange sensation, a bizarre perception of both the true functioning and the functioning distorted by the sense of being an individual body. Theyre not even you cant even say theyre superim posed, theyre almost simultaneous, and thats why it is so hard to explain. A number of things are malfunctioning in the body; I dont know if they can be called illnesses (maybe the doctors would call them illnesses), but in any case, theyre malfunctionings in the bodys organs: the heart, the stomach, the intestines, the lungs and so on. And at the same time theres (it cant be called a functioning) the true state. And thus certain disorders appear only when the consciousness as if the consciousness were pulled or pushed or poised in a certain way, and then, those malfunctionings INSTANTLY appearnot as a consequence: I mean the consciousness becomes aware of their existence. And if the consciousness stays in that position long enough, there are what we conventionally call consequences: the malfunctioning has its consequences (tiny things, such as physical discomforts, for instance). And if through (is it yogic discipline, is it the Lords intervention? Call it what you will) but if the consciousness regains its true position, the consequences cease IMMEDIATELY. Sometimes, though, its like this (Mother makes a gesture of an overlapping or interpenetration by interlacing the fingers of her two hands), in other words, this way, then that, this way, then that (Mother slips the fingers of her right hand back and forth through the fingers of her left to show the consciousness alternating between two states), this position, then that position, this one, then that one. This movement takes only a few seconds, so I can almost perceive the two functionings simultaneously. Thats what gave me the knowledge of the process, otherwise I wouldnt understand; I would simply think I am falling from one state into another. Thats not it, its just. The substance, the vibrations, everything is probably following its normal course, you see, and all that is really changing is the way consciousness perceives things.
So pushing this knowledge to its limit that is, applying it generallylife (what we usually call life, the physical life of the body) and death are THE SAME THING, simultaneous its just that the consciousness moves back and forth, back and forth (same gesture). I dont know if I am making myself clear. But its fantastic.
--
This would tend to show. I dont know if we can generalize or if this is just one special case being worked out (I cant say), but theres a very distinct impression that what ordinary human consciousness perceives as death might simply be that the consciousness hasnt been brought back to its true position fast enough.
I am quite aware that all this must seem confusing; I can feel how inadequate the words and expression are for describing the experience. When you want to be literary, you say its a reversal of consciousness but it isnt! Thats just literature.
Although perhaps it means we are drawing closer to the knowledge of the thingby knowledge I mean the power to change it, of course. If you have power over something, its because you know it; knowing a thing means being able to create it, or change it, to make it last or cease to bein other words it is Power. Thats what knowing means. All the rest is explanations the mind gives to itself. And I can feel that something (something! Well, what Sri Aurobindo calls the Lord of Yoga: the part of the Supreme concerned with terrestrial evolution) is leading me towards the discovery of that Power that Knowledgenaturally by the only possible means: experience. And with great care, for I can feel that.
Its going as fast as it possibly can.
Outwardly, of course, these troubles (these apparent troubles) upset people, especially the doctor! Ive explained to him that it was all yoga and transformation, and he shouldnt worry, but evidently its upsetting to ordinary eyes. One fact in particular is bewildering to ordinary vision: I am very, very regularly losing weight. Its already down to a ridiculous figure I weigh only 85 pounds! With my height and bone structure, my normal weight should be 130 pounds; when I was twenty-five I weighed 130 or 135. Now I am down to only 85, and its going down quite regularly. I understand how disturbing this might be for people who see things in the ordinary way! I dont eat much (not a little, not a lot, just average), and I dont seem to benefit from what I eat thats how it looks on the surface. And then there are these strange phenomena; I dont usually talk about them (youre the only one I have explained them to, nobody else), I dont talk about them, but from time to time I appear to I must appear to be fainting. And not in the usual way, you know, thats the thing! Nothing happens in the usual way, so its very upsetting! (Mother laughs) The Energy is tremendous, more tremendous than it has ever been; and there is practically no physical strength. I can act, but only if I bring in the Energy: the least physical act demands the Energy. I think the body is completely flimsy; it seems sometimes I touch it to see if its still if its hard or if its soft!
0 1962-09-26, #Agenda Vol 03, #The Mother, #Integral Yoga
Actually, this domain of the gods belongs to our side, although on a godlike scale: with the gods power, their possibilities, their consciousness, their freedom; and their immortality, too. In other words, a godlike life I think most human beings would be more than satisfied with it!
And as all the stories tell us, sometimes the gods come to earth to have some fun. I know that some come and take on a human body to have a psychic being but not all. Most of them simply enjoy having human contact. In any case, they have bodies in their own domain theres no sense of being bodiless. They have bodiesimmortal ones.
0 1962-10-06, #Agenda Vol 03, #The Mother, #Integral Yoga
At their maximum, at the height of their possibilities, human conceptions can at the VERY BEST express something or other of the overmind. For me it is very vivid, very familiar, because I have lived there a lot. But even so, I consider words too awkward to express italthough with poetic metaphors you might just manage to convey an impression of it. But as for speaking of the Other Thing, I am quite aware that. Because even when youre right in the Experience, the only thing you feel like doing is keeping quiet. You cant talk. As soon as you utter a word, poof! It all clouds over. Its useless.
But physically, for instance, you see this object [Satprem picks up a paperweight]. Now, I see it in a certain way but you, with a supramental consciousness?
0 1962-10-12, #Agenda Vol 03, #The Mother, #Integral Yoga
79God is infinite possibility. Therefore Truth is never at rest; therefore, also, Error is justified of her children.
80To listen to some devout people, one would imagine that God never laughs; Heine was nearer the mark when he found in Him the divine Aristophanes.
--
Just try for a moment (laughing), try and imagine youre the Divine! Everything is in you; you simply play at bringing it all out in a certain order. But for you, in your consciousness, its all there simultaneously: there is no time, neither past, future, nor presentits all there together, every possible combination. Hes just playing at bringing out one thing and then another; but the poor devils down below see only a small part of the whole (about as much as this) and say, Heres an error! How is it an error? Simply because what they see is only a small part.
Its clear, isnt it? Its easy to understand. The notion of error belongs to time and space.
--
In fact theres no such thing as error. There are only things that seem im possible because we dont know that the Lord is all possibility and can do whatever He wants, any way He wants. We just cant get it through our heads: This can be, but that cant, we keep saying. But its not true! Everything is possible, and only our own stupidity says that something cant be.
Difficult to say anything reasonable for the Bulletin.
--
I think Sri Aurobindo wanted to say that error is an illusion like everything else, that there is no such thing as error: all possibilities are present, and since they ARE all present, they are oftenthey are NECESSARILY contradictory. Contradictory in their appearance. But all you have to do is look at yourself and ask, What do I call error? And if you face the thing squarely and ask, What do I call error? you immediately see how stupid it isthere is no error, you simply cant put your finger on it.
I cant tell people all this in the Bulletin, mon petittheyd go crazy! They mustnt be fed things too strong for them to digest.
--
This is plainly what he meant: Error is one of the innumerable, infinite possibilities (infinite means that absolutely nothing is outside the possibility of being). So where is there room for error in this? Its WE who call it error, its totally arbitrary. Thats an error, we say but in relation to what? To our judgment of what is true, yes, but certainly not in relation to the Lords judgment, since it is part of Him!
Few people can bear this widening of understanding.
0 1962-10-30, #Agenda Vol 03, #The Mother, #Integral Yoga
H.S.1 has written to me, and there was a sentence in his letter that brought a certain problem to my attention. He said, I have done so many hours of translationits a mechanical task. I wondered what he meant by mechanical task because, as far as I am concerned, you cant translate unless you have the experienceif you start translating word for word, it no longer means anything at all. Unless you have the experience of what you translate, you cant translate it. Then I suddenly realized that the Chinese cant translate the way we do! In Chinese, each character represents an idea rather than a separate word; the basis is ideas, not words and their meanings, so translation must be a completely different kind of work for them. So I started identifying with H.S., to understand how he is translating Sri Aurobindos Synthesis of Yoga into Chinese charactershes had to find new characters! It was very interesting. He must have invented characters. Chinese characters are made up of root-signs, and the meaning changes according to the positions of the root-signs. Each root-sign can be simplified, depending on where its placed in combination with other root-signsat the top of the character, at the bottom, or to one side or the other. And so, finding the right combination for new ideas must be a fascinating task! (I dont know how many root-signs can be put in one character, but some characters are quite large and must contain a lot of them; as a matter of fact, I have been shown characters expressing new scientific discoveries, and they were very big.) But how interesting it must be to work with new ideas that way! And H.S. calls it a mechanical task.
The mans a genius!
--
But it was a true nirvana: Nothingness. Not a single sensation, not a movementno thoughts, of coursenothing, not a vibration: just like that, Nirvana. So I quite naturally concluded that there is a nirvana behind the mind, since he went there directly. And through my own experiments in the different zones of the being I became aware that, indeed, there is a nirvana behind everything (there must be a nirvana behind the physical cell toomaybe thats what death is! Who knows, its possible). A nothingness, nothing stirs any more. And nothings there any morenothings there, theres nothing to stir (Mother laughs). Its the Nothing.
But whats the use of it?
--
Towards the end of the night, I sup pose, because I woke up and I was I dont know, for a good two hours I was like someone in a state of shock. Its not possible, I was saying, its not possible. I really couldnt get over it.
Yes, thats an experience! (Mother laughs.)
--
Its the experience I had in 1912. The first contact, when you go within and then THATS IT that concrete reality, that intensity beyond any possible physical intensity. And then the sense of: thats ITthe Divine. This is the Divine. This is the divine Reality; this is it, the Divine. You ARE the Divine.
Thats the experience. Its the base, the basic experience. Once you have it, you may progress more or less rapidly; although if you truly give yourself, you progress very rapidly. Externally you are in a position where, having that experience, you could cover the whole path in a matter of years and straight-away begin the work of transformation (Mother touches her body).
To have it (just to give you an idea) took me a year of exclusive concentration on finding that within myself that is, to enter into contact with the immanent God. I did nothing but that, thought of nothing but that, wanted nothing but that. There was even a rather funny instance, because I had resolved to do it (I had already been working for a very long time, of course; Madame Thon had told me about my mission on earth and all that, so you can imagine I am talking about the psychic being belonging to this present creation, this formationMo ther touches her body) anyway, it was New Years Eve and I decided: Within the coming year. I had a large, almost square studio, a bit bigger than this room, with a door leading onto a patio. I opened the little door and looked at the sky and there, just as I looked, was a shooting star. You know the tradition: if you formulate an aspiration just as you see a shooting star, before the star disappears, it will be realized within the year. And there, just as I opened the door, was a shooting star I was totally in my aspiration: Union with the inner Divine. And before the end of December of the following year, I had the experience.
0 1962-11-03, #Agenda Vol 03, #The Mother, #Integral Yoga
And sometimes it becomes terribly personal, as if you were being personally attacked. I have a whole theme of such things which cant even be spoken about because theyre too personalpersonal in that they appear to involve this body. Last night (ah, by the way, I remember noticing I was physically youngit was in the subtle physical, of course, and I was quite young) but what a life I led, with so many oh, revolutions, battles; I was involved in everything, there was tremendous activity. But I was being personally harassed by four or five of the most vile and disgusting old swine, and I had to confront them, hold them in place, keep them under control and make them obey. Ohh, was I glad to wake up! (It was time to get up; these things always stop automatically because I make it a point to get out of there at four-thirty) But the images, the sensations that went along with it. Oh, how is it possible! And I was fully conscious of the usefulness of this work: I was keeping them under control.1 But the things it involves ugh! Because for me, all knowledge is through identityeven in the subconscient its a knowledge through identityso you can imagine what that means.
Yes oh, there are some horrible beings there!
0 1962-11-07, #Agenda Vol 03, #The Mother, #Integral Yoga
And it isnt the same as going within when you want to find your psychic being, for instance. It isnt the same movement. When you go within to find your psychic being, you feel a shift of position; while in this case theres no shiftingyou stay where you are.
You go beyond time, you go beyond space.
0 1962-11-14, #Agenda Vol 03, #The Mother, #Integral Yoga
No later than yesterday night, I had this feeling: My god, theres always farther down to go! Its always lower, ever lower. And at the same time, my identity with the Supreme keeps growing while I simultaneously seem to be going down into the most incredible dark dregs of yes, of mud, ever possible in life. Look, you speak of Sri Aurobindos experiencewell, I never knew hed had the vision of all sorts of torture,1 but I have just had it myself in detail, bit by bit and what things! Incredible, incredible. And I was wondering, But why! Why am I seeing all this? Am I losing my contact? On the contrary, it felt closer and closer, stronger and stronger, more and more conscious, luminous, and at the same time this (gesture below).
You have formulated it very, very well. Do you unwittingly feel my experience and write it, or do I. I dont know, its all bound up together. But its most interesting.
0 1962-11-17, #Agenda Vol 03, #The Mother, #Integral Yoga
And then there have been certain political problems2all this making for a bit of work, which turned out rather well. But its always mixed, never the full thing; theres always a result, but not THE result. I dont think the result is possible with the present conditions on earth: it would be a miracle, upsetting too many things. The consequences would be worse than.
Well, then.
Ive had my eye on this gentleman since the Second World War (and even earlier), and I know thats just what he wants. He has foretold all sorts of catastrophic things. So I sup pose thats what X is seeing too, without knowing where it comes from I dont know. I wonder. At any rate, he wrote it so categorically that you might nearly think he wanted it! I cant believe he wants it. I simply replied, Well, yes, its ONE possibility. Which of the two will prevail? That, I dont know. Its a secret the Lord doesnt reveal because He thinks (and this is altogether certain) that it wouldnt be good to know whats going to happenwe wouldnt do what had to be done. Its always that way: we dont know whats going to happen because then we wouldnt do what had to be done.
I do what He tells me to do, but He doesnt say what the consequences will be. And I dont ask Him; I know its none of my business.
--
Yet people have fought beforepeople have fought everywhere, havent they? Since the last war they have never stopped fighting in one place or another: in Africa, in Asia, everywhere. Theyve been constantly fighting. There was always something, constantly. This whole Algerian story terrible things went on there; and all the trouble in the Congo and so forthbattles everywhere. But I dont know why (its not that I wasnt concerned with these events, they were in my consciousness), but this time two things have happened: a greater Power has descended (something very concrete, almost tangible), a great Power has descended, has been especially sent; and also a certain receptivityeverywhere, even in the Chinese (I dont mean locally: its all over the world). Is it because, materially, theres some anxiety at the idea of? If a new world war starts, its obviously going to be something unspeakable, frightful, frightfulwhole civilizations will be swallowed up. It will put a stop to life on earth in a terrible way. Is that what made people? Has this awakened some aspiration? possibly. Theres clearly a greater receptivity. I see this from the fact that whenever the Will spreads out (Mother makes a gesture of emanation), well, it has a more concrete and more immediate effect.
The other conflicts were really very superficial, like minor ailmentsskin diseases! Superficial things. There were some appalling horrors, utterly repugnant things, too, everywhere (I remember what happened in Algeria, I was kept informed and I knew what took place: horrible things) and yet they seemed yes, they seemed like skin diseases of the earth! They were very superficial. But then suddenly up there [in Nefa and Ladakh], oh, it became something different.
--
In Xs case, his personal contact rises to the heights, but its purely personal. While his overall vision (I am not saying universal: overall) stops at the vital-physical plane, with a touch of the mental, and THATS ALL. Theres a contradiction between his personal possibility, which reaches very high (although on quite a tenuous peak), and his overall vision. When his attention turns outward, it is very limited; it may be terrestrial, but its its crusted over, so to speak.
So thats the explanation I gave. But the truth.
--
Dont keep this. I dont want to keep political memories. I havent said anything about the world situation for a long time, because I dont want people to know (its not that I dont know, but I dont want it known). If I ever get involved in politicsif things take a positive turn, that is I will start saying what I know in 1967. But not before.
Prior to that: complete silence. I say nothing. I try to act, thats all.7
--
August 15th is my own birthday and it is naturally gratifying to me that it should have assumed this vast significance. I take this coincidence, not as a fortuitous accident, but as the sanction and seal of the Divine Force that guides my steps on the work with which I began life, the beginning of its full fruition. Indeed, on this day I can watch almost all the world-movements which I hoped to see fulfilled in my lifetime, though then they looked like impracticable dreams, arriving at fruition or on their way to achievement. In all these movements free India may well play a large part and take a leading position.
The first of these dreams was a revolutionary movement which would create a free and united India. India today is free but she has not achieved unity. () The old communal division into Hindus and Muslims seems now to have hardened into a permanent political division of the country. It is to be hoped that this settled fact will not be accepted as settled for ever or as anything more than a temporary expedient. For if it lasts, India may be seriously weakened, even crippled: civil strife may remain always possible, possible even a new invasion and foreign conquest. Indias internal development and prosperity may be impeded, her position among the nations weakened, her destiny impaired or even frustrated. This must not be; the partition must go.8 ()
Sri Aurobindo
--
I do not know why you want a line of thought to be indicated to you for your guidance in the affair of Korea. There is nothing to hesitate about there, the whole affair is as plain as a pike-staff. It is the first move in the Communist plan of campaign to dominate and take possession first of these northern parts and then of South East Asia as a preliminary to their manoeuvres with regard to the rest of the continentin passing, Tibet as a gate opening to India.9 If they succeed, there is no reason why domination of the whole world should not follow by steps until they are ready to deal with America. That is, provided the war can be staved off with America until Stalin can choose his time. Truman seems to have understood the situation if we can judge from his moves in Korea, but it is to be seen whether he is strong enough and determined enough to carry the matter through. The measures he has taken are likely to be incomplete and unsuccessful, since they do not include any actual military intervention except on sea and in the air. That seems to be the situation; we have to see how it develops. One thing is certain that if there is too much shillyshallying and if America gives up now her defence of Korea, she may be driven to yield position after position until it is too late: at one point or another she will have to stand and face the necessity of drastic action even if it leads to war. Stalin also seems not to be ready to face at once the risk of a world war and, if so, Truman can turn the tables on him by constantly facing him with the onus of either taking that risk or yielding position after position to America. I think that is all that I can see at present; for the moment the situation is as grave as it can be.10
Sri Aurobindo
0 1962-11-20, #Agenda Vol 03, #The Mother, #Integral Yoga
But what I find perhaps even more incredible than the leaders incompetenceNehru, Menon, and so forthis that for twenty years there hasnt been a single Indian to see things clearly and speak outtheres been no one in India, no one. For twenty years there have been two idols, Nehru and Gandhi, and then some 400 million stupefied people,1 with no one to see things clearly. How is it possible? No one!
But Nehru had a very good foreign press. They considered him almost a god in Europe and America. And Gandhi! Oh, they were. The whole world is like that, mon petitthey dont understand. They dont understand. Nobody understands.
--
Maybe well see from another world. (Laughing) Its possible.
They have bombs in America and Russia (China hasnt boasted about it, but they may have some too) that can destroy a whole cityone is more than enough, you dont need two. The Russians in particular: a single bomb and a whole city, even the size of London: vroom! Nothing left. (Thats the theory, but still, theres always something true in it.) We saw what happened to Hiroshima, it was pretty bad. Well, if that was ten, then what they have now is a thousand thats the proportion.
--
And all night long (or a good part of it in any case), Indira Gandhis thought was here, clinging to me (Indira Gandhi is Nehrus daughter), and the jewelry was sent to her.3 It was handed over to Nehru, who passed it on to Indira.4 And she wrote me a letter I received yesterdaya very (Mother searches for the proper word) a very amicable letter; a letter from someone who has understood that this gift was an important elementnot on a worldwide level (!), but because it was important that people know I have made a gesture of collaboration. But it didnt end there. The letter came yesterday; generally, of course, when I see a letter coming, I see it BEFORE receiving it; but here it was SHE, she herself, thinking [of Mother], thinking, thinking, thinking over and over again. (With Nehru, its always very blurred: he doesnt have sufficient mental power for his position, he lacks the required strength of mind, so its always hazy; when you tune in to him, thats the impression you getblurred gesturenot solid.) But with her, it kept coming and coming and coming. They must be feeling or beginning to feel that something other than what they have is required.
We shall see.
--
Unless. Once, you know, when Sri Aurobindo was still here, I saw. But it was just a vision, and lots of visions come (this was especially true at that time) as possibilities formed in a given world and descending towards the terrestrial manifestation. They come for me to give them the support of my consent, if I find them interesting. So there are all kinds of things! And most of them get sorted out at that point. But anyway, I had a vision in which Pondicherry was completely engulfed by a bomb (in those days there werent such powerful bombsso the vision was partly premonitory). So if that happens! (Mother laughs) As a result of the bombing, I was trapped in a radioactive area (it had been buried underground but not flatteneda kind of cave had been formed), where I stayed for two thousand years.
I woke up after two thousand years with a rejuvenated body. It was a very amusing little story. And I say vision, but you dont watch these things like a movie: you LIVE them. I somehow extricated myself from that sort of sealed grotto, and where Pondicherry had once stood (it had been completely razed), I came upon some people working. They were VERY DIFFERENT, and quite bizarre. I myself must have looked funny, with a kind of costume totally alien to their epoch. (My clothing had also survived the destruction the whole thing was right out of a storybook!) So of course I attracted some curiosity and they tried to make me understand. Ah, yes I know one of them said (I understood them because I could understand their thoughtsthose two thousand years had enabled me to read peoples minds), and they led me to a very old sage, a wise old fellow. I spoke to him and he began leafing through all kinds of books (he had many, many books), and suddenly he exclaimed, Ah, French! An ancient language, you see (Mother laughs).
0 1962-11-23, #Agenda Vol 03, #The Mother, #Integral Yoga
The body was starting to manifest the Force and, honestly, I was envisaging taking on more activities again. But this last thing has come like a sudden blow to tell me it isnt possible and I have to be careful. So thats that.
Mother is alluding to the passage in Savitri where Sri Aurobindo speaks of "the dark half of Truth."
0 1962-11-27, #Agenda Vol 03, #The Mother, #Integral Yoga
In order to be discernible, the cube was enveloped in something that looked like a kind of tulle, a tulle made of a pale gray substance, which expressed the individual nonexistence, the perfect humility that completely abolishes the ego: because of that there wasnt the least possibility of egoif you ask me why, I cant say, but thats how it was. And I was seeing that tulle all the time something extremely delicate, scarcely perceptible, yet maintaining the cubes form. It was perfect humility (in the divine sense) and total absence of egothere wasnt even the memory or idea of it, nothing whatever: the abolition of the ego. And it served to receive that immobile immensity which manifested through an action of the Power. And then, the action of the Power. I was conscious (I was consciouswhere was I? I dont know; the cube represented my physical being: I had been TOLD it was my physical being), and I was watching it without being situated I myself had no precise place but could see and understand the whole thing. And I could discern all the action being done through the cube: this action for that thing, this for that, this for that the whole earth (gesture expressing forces radiating outward, each for a special pur pose), things from the past and things FAR into the future.
And it was so imperative!
0 1962-11-30, #Agenda Vol 03, #The Mother, #Integral Yoga
Its quite possible.
It may be like that in their outer consciousness.
0 1962-12-15, #Agenda Vol 03, #The Mother, #Integral Yoga
This B. seems to have had the idea that the perfect man, the immortal man, would be spherical! And then Thon always used to say (he told me the whole story himself): I told him it wasnt possible, it would be too impracticalpeople couldnt kiss! His idea of a joke. Thon also told me that when B. came to Tlemcen (they first met in Egypt, then again in Tlemcen), he saw the house Thon was building and asked, Why is your house painted red? Does it have some mystical significance? And Thon replied, No, its because red goes well with green! So you get the picture. But I dont remember his name any more; in his time he was very well known, he was a contemporary of the fellow who wrote The Great Initiates.
Schur?
0 1962-12-19, #Agenda Vol 03, #The Mother, #Integral Yoga
Because the series continues; I mean everything everywhere seems to want to disintegrate: everything everywhere. But the Power is beginning to have an effect (thats putting it poorly, its not exactly that). Its as though I were presented with every possible opportunity to use the Power and theyre not coming one after the other but all at once, almost like a lessonin fact, to teach me how to do what needs to be done.
I have to admit that it always ends well, in that the Power always gets the upper hand, but its so (whats the word?) so repetitious, many-sided and coexistent that, you know, it feels a bit like charging along at a gallop for hours on end.
--
Au revoir, mon petit; its goodits going well. Thats what Sri Aurobindo told me a few days ago (I spent two hours with him at night, with all sorts of very interesting things happening). He told me (in his joking way), You see! Ive got him doing the book that makes him progress. So I said, Good. Because he has been there all along since you embarked on this book, and he seems to be guiding you according to a plan he has worked out. Thats what he told me. I have seen him with you very frequently (as Ive told you), but the other day he told me this positively.
Its good. Its very good this time.
0 1962-12-22, #Agenda Vol 03, #The Mother, #Integral Yoga
possibly. It may be that.
It may be that.
0 1963-01-02, #Agenda Vol 04, #The Mother, #Integral Yoga
I feel the work is going fairly fast inside, there are some interesting things (what shall I say?) like promises. But the [bodys] sensitivity and the possibility of imbalance have heightened, in the sense that a mere trifle, which in other circumstances would have been totally unimportant and would have just gone by smoothly, throws the body off balance the body has grown terribly sensitive. For example, a wrong reaction in someone, a tension or some reaction of a quite ordinary order, causes a sudden weariness in my body, as if it were exhausted. Then I have to collect myself and plunge back into the Source so that
These are difficult days.
0 1963-01-09, #Agenda Vol 04, #The Mother, #Integral Yoga
If the inner being the true beingis the ruler, the power of the true being makes the body act automatically; but then it doesnt grow conscious of its own change, it doesnt collaborate in its change, so for the change to happen it would take maybe millennia. The true being has to be like this (gesture to the background, standing back) and the body has to do everything BY ITSELF, in other words, contain the Lord, receive the Lord, give itself to the Lord, BE the Lord. It does aspireoh, its intense, aflame thats very good. But the Lord (smiling) doesnt conform to the ordinary habit! So all the habits, the minute He just tries to take possession of one function or another, even partially (not totally), all the interrelationships, all the movements are changed instantlypanic. Panic at the particular spot. And the result: you faint, or you are just about to faint, or you have an excruciating pain, or anyway something APPARENTLY breaks down completely. So whats to be done? Wait patiently until that small number or large number of cells, that little spot of consciousness, has learned its lesson. It takes one day, two days, three days, then the chaotic, upsetting big event calms down, is explained, and those particular cells say to themselves (or begin saying to themselves), God, how dumb we are! It takes a little while, then they understand.
But there are thousands and thousands and thousands of them!
0 1963-01-14, #Agenda Vol 04, #The Mother, #Integral Yoga
It is ultimately the most powerful means of dissolving difficulties, overcoming grief and getting rid of pain. The first two [difficulties and grief] are relatively easy (relatively), the last [pain] is more difficult because of our habit of regarding the body and its sensations as extremely concrete and positive but actually it is the same thing, its just that we havent been taught and accustomed to seeing our body as something fluid, plastic, uncertain, malleable. We havent learned to permeate it with this luminous Laughter which dissolves all shadows and difficulties, all discords, all disharmony, all that grates, cries and weeps.
(silence)
0 1963-01-30, #Agenda Vol 04, #The Mother, #Integral Yoga
I have finished my translation [of the Synthesis]. When you have finished your book and we have prepared the next Bulletin and we have a nice quiet moment, well go over it again. And then Ive begun Savitriah! As you know, I prepare some illustrations with H., and for her illustrations she has chosen some passages from Savitri (the choice isnt hers, its A.s and P.s and made intelligently), so she gives me these passages one by one, neatly typed (which is easier for my eyes). Its from the Book I, Canto IV. And then, as I expected, the experience is rather interesting. I had noticed, while reading Savitri, that there was a sort of absolute understanding, that is to say, it cant mean this or that or thisit means THAT. It comes with an imperative. And thats what led me to think, When I translate it, it will come in the same way. And it did. I take the text line by line and make a resolve (not personal) to translate it line by line, without the slightest regard for the literary point of view, but rendering what he meant in the clearest possible way.
The way it comes is both exclusive and positiveits really interesting. Theres none of the minds ceaseless wavering, Is this better? Is that better? Should it be like this? Should it be like that? Noit is LIKE THIS (Mother brings down her hand in a gesture of imperative descent). And then in certain cases (without anything to do with the literary angle or even the sound of the wordnei ther sound nor anything, but meaning), Sri Aurobindo himself suggests a word. Its as if he were telling me, Isnt this better French, tell me?(!)
I am simply the recording machine.
It goes with fantastic speed, meaning that in ten minutes I translate ten lines. On the whole, only three or four times are there a couple of alternative possibilities, which I jot down immediately. Once, here (Mother shows a passage with erasures in her manuscript), the correction came, absolute. No, he said, not thatTHIS. So I erased what I had written.
Here, read the English first.
--
So I will go on. If there are corrections, they can only come through the same process, because at this point to correct anyhow would spoil it all. There is also the mixing (for the logical mind) of future and present tenses but that too is deliberate. It all seems to come in another way. And well, I cant say, I havent read any French for ages, I have no knowledge of modern literatureto me everything is in the rhythm of the sound. I dont know what rhythm they use now, nor have I read what Sri Aurobindo wrote in The Future Poetry. They tell me that Savitris verse follows a certain rule he explained on the number of stresses in each line (and for this you should pronounce in the pure English way, which somewhat puts me off), and perhaps some rule of this kind will emerge in French? We cant say. I dont know. Unless languages grow more fluid as the body and mind grow more plastic? possible. Language too, maybe: instead of creating a new language, there may be transitional languages, as, for instance (not a particularly fortunate departure, but still), the way American is emerging from English. Maybe a new language will emerge in a similar way?
In my case it was from the age of twenty to thirty that I was concerned with French (before twenty I was more involved in vision: painting; and sound: music), but as regards language, literature, language sounds (written or spoken), it was approximately from twenty to thirty. The Prayers and Meditations were written spontaneously with that rhythm. If I stayed in an ordinary consciousness I would get the knack of that rhythm but now it doesnt work that way, it wont do!
0 1963-02-15, #Agenda Vol 04, #The Mother, #Integral Yoga
When I sit down to play, I make how should I put it? Not a prayer, but my usual invocation, like this (gesture above), I am in a state of contemplation, and all of a sudden it starts: I see my hands in position on the keys, and, Now then, begin that way! All right, I begin that way. Then one note calls for the next. But I have to be very tranquil. And, oh, what I hear is lovely, so lovely! But I have no idea of what I play. I play without hearing what I play: I hear the other thing.
Thats why one day I will ask to listen to the recording to see whether both things are the same.
0 1963-02-19, #Agenda Vol 04, #The Mother, #Integral Yoga
Yes, exactly. More than half of my correspondence doesnt arrive. But do you know why? Its not at all that they find it suspicious or anything, its that they are snowed under with work, tired, on edge: so instead of opening a letter carefully and making it possible to close it again, they tear it open in such a way that they cant decently pass it on! Its nothing but that. Its the same with parcels, you cant imagine! The way they open parcels a child would do it better! Its disgusting. They break things, spoil everything, spill bottles. Then, of course, what can they do about it? Sometimes they cant even forward the parcel, its too damaged.
Now, I must say that whenever people complain I tell them, Well, imagine for a minute you had to do this idiotic work (it is an idiotic work) and that day after day, hour after hour, all day long, with too few people (or half of them twiddling their thumbs), you were forced to do this workafter a while you would end up botching it the same way.
--
And it teaches me English without books! Now, whenever I have to write a letter, all the words come by themselves: the CONTENT of the word (just as I told you for moment and instant), now it works the same way with all words! Yesterday I wrote something in English for a doctor here (Mother looks for a paper): The world progresses so rapidly that we must be ready at any moment to over pass what we knew in order to know better. And you know, I never think: it just comes, either the sound or the written word (it depends on the case: now Ill see the written words, now Ill hear the sound). For instance, the word advance came first, and with it came quick, quickly, repeatedly [the world advances so quickly]. Then came progress, and quickly was out of the picture; and suddenly rapidly came forward. So I understood how it worked, how it works for all words! I understood: progress (the idea or inner meaning of progress) calls for rapidly; and advance calls for quickly. Putting it like this sounds like splitting hairs, but when I saw it, it was positively irrefutable! The word was alive, its content was alive, and along with it was its friend, the word that went with it; and the word that wasnt its friend was not to be seen, it wasnt in the mood! Oh, it was so funny! For that alone it is worth the trouble.
I have made some experiments with French too. I wrote something: Pour chacun, le plus important est de savoir si on appartient au passe qui se perpetue, au present qui sepuise, lavenir qui veut natre. [The most important point for everyone is to know whether he belongs to the past perpetuating itself, to the present exhausting itself, or to the future trying to be born.] I gave it to Zhe didnt understand. So I told him, It doesnt mean our past, our present or our future. I wrote this when I was in that state [the experience Mother told at the beginning of this conversation], and it was in connection with a very sweet old lady who has just left her body. This is what I said to her. Everybody had been expecting her departure for more than a month or two, but I said, You will see, she is going to last; she will last for at least another month or two. Because she knows how to live within, outside her body, and the body lives on out of habit, without jerks and jolts. That was her condition, and it could last a very long time. They had announced she would leave within two days, but I said, Its not true. I know her well, in the sense that she had come out of her body and there was a link with me. And I said to her, What do you care! (though she wasnt at all worried, she was staying peacefully with me), The whole point is to know whether one belongs to the past perpetuating itself, to the present exhausting itself, or to the future trying to be born. Sometimes what WE call the past is right here, its the future trying to be born; sometimes what WE call the present is something in advance, something that came ahead of time; but sometimes also its something that came late, that is still part of all that is to disappear I saw it all: people, things, circumstances, everything through that perception, the vibration that would go on transforming itself, the vibration that would exhaust itself and disappear, the vibration that, though manifested for a long time, would be entitled to continue, to persist that changes all notions! It was so interesting! So I wrote it down as it waswithout any explanations (you dont feel much like explaining in such a case, the thing is so self-evident!). Poor Z, he stared at meall at sea! So I told him, Dont try to understand. I am not speaking of the past, present and future as we know them, its something else. (Mother laughs)
But its amusing because I had never paid much attention to that [the questions of language], the experience is novel, almost the discovery of the truth behind expression. Before, my concern was to be as clear, exact and precise as possible; to say exactly what I meant and put each word in its proper place. But thats not it! Each word has its own life! Some are drawn together by affinity, others repel each other its very funny!
Pralaya: end of a world, apocalypse.
0 1963-02-23, #Agenda Vol 04, #The Mother, #Integral Yoga
Yesterday evening (was it yesterday? No, the day before), when I went out on the balcony-terrace,3 the difference in perception between the consciousness I have now and the one I had before felt enormous! Before, as I have always said, I would stay there, call the Lord, be in His presence, and only when He withdrew would I come in again thats how it was. And I had a certain relationship with people, things, the outside world (outside, well, not outsideanyway, the world). The day before yesterday, when I went to the balcony, I wasnt thinking of anything or observing anything, I simply went I didnt want to know what was going on, it didnt interest me, I wasnt observing. The other experience [of the previous balcony, one year ago] seemed to go back centuries! It was so much OTHER! And so spontaneous, so natural, and so immense too! The earth was tiny. Yet it was very much here: I wasnt over there, the BODY itself was feeling that way. And at the same time (I was two floors above people), every time I looked, I recognized scores and scores of people, they seemed to leap to my eyesa crystal clear vision, much sharper (the vision I had before was always a bit hazy because what I saw wasnt entirely physical: I saw the movement of forces), and yesterday, it was as if as if I had risen above the very possibility of haziness! It was far less physicalFAR MORE accurate.4
Formerly too, I used to sense the Force, the Consciousness, the Power concentrated in a particular point and then spreading out. While here, there was an IMMENSITY of Power, of Light, of Consciousness, of perception, concentrated in a tiny point: the people gathered there.
0 1963-03-06, #Agenda Vol 04, #The Mother, #Integral Yoga
Everywhere, in all fields, always and forever, all is possible. And all that is possible WILL BE at a given momenta moment that may be short or long, but all will be.
Just as they found many sorts of transient possibilities that existed between animals and man, so too there will be many different possibilities: each one will try in his own way. And all that together will help prepare for the future realization.
The question we could ask is: Will the human species be like those species that met with extinction? Some species became extinct (though not species that lasted as long as the human species, as far as I know (?), and also not those which had in them the seed of progress, a possibility of progress). The impression is rather that evolution will follow a curve drawing nearer and nearer to a higher species, and maybe all that is still too close to the lower species will fall away, just as those species fell away in the past.
We always forget that not only is everything possibleeverything, even the most contradictory things but every possibility is given at least one moment of existence.
***
--
But then again, as the saying goes, the ENTIRE whole is found in principle at the very core of each part; so even this miracle isnt possible.
We might say that the sense of miracle can only belong to a finite world, a finite consciousness, a finite conception. It is the abrupt, unexpected entryor appearance or intervention or penetrationof something that did not exist in this physical world. So it follows that any manifestation of a will or consciousness belonging to a realm more infinite and eternal than the earth is necessarily a miracle on the earth. But if you go beyond the finite world or the understanding proper to the finite world, then miracle does not exist. The Lord can play at miracles if He enjoys it, but theres no such thing as a miracleHe plays all possible games.
You can begin to understand Him only when you FEEL it that way, that He plays all possible gamesand possible not according to human conception but according to His own conception!
Then there is no room for the miracle, except for a pretend miracle.
--
This is the best possible use of the need for miracles. The need for miracles is a gesture of ignorance: Oh, I wish it were that way! Its a gesture of ignorance and impotence. On the other hand, those who tell you, You live in a world of miracles, know only the lower end of things (and quite imperfectly at that), and they are impervious to anything else.
We should turn this need for miracles into a conscious aspiration to something something that already is, that exists, and that will be manifested WITH THE HELP of all those aspirations: all those aspirations are necessary, or rather, looking at it in a truer way, they are an accompanimenta pleasant accompanimentto the eternal unfolding.
0 1963-03-09, #Agenda Vol 04, #The Mother, #Integral Yoga
He said it himself: it happened when he was in possession or in conscious comm and of the supramental Force and Power and when he put it on a particular spot for a particular pur pose. It was irrevocable, inevitable: the effect was absolute.
That can be called a miracle.
--
Take the example of someone ill, even feeling pain. When Sri Aurobindo was in possession of this supramental Power (at certain times he said it was totally under his control, he could do whatever he wanted with it and apply it wherever he wanted), then he would put this Will on some disorder or other, physical or vital, say (or mental, of course), he would put this Force of a superior harmony, a superior, supramental order, keep it there, and it would act instantly. And it was an orderit created an order and harmony superior to natural harmony. Which means that if the object was to cure, for example, the cure was more perfect and total than a cure brought about by the ordinary physical and mental methods.
There were hosts of instances. But people are so blind, you know, so bogged down in their ordinary consciousness, that they always have ready explanations. They can always explain it away. Only those who had faith and aspiration and something very pure in them, that is, those who really wanted to know, were aware of it.
--
But one thing I know, I want your book to be published by then, to come out by the end of February, possibly for the 21st. But those people take ages to do things properly. Thats why I ask you.
I hope itll be finished at the beginning of next month.
0 1963-03-13, #Agenda Vol 04, #The Mother, #Integral Yoga
In silver peace, possessed her luminous reign.
She brooded through her stillness on a thought
0 1963-03-16, #Agenda Vol 04, #The Mother, #Integral Yoga
I didnt have it long (laughing), it went away! But my position changed. Its one more thing I see from above; I rose above, my position is above.
I have always observed very carefully every time somebody died here in the Ashram, and well (one or two persons have died since that experience, in particular the old doctors sister), well, since then it has been ABSOLUTELY DIFFERENT. It was something I saw from above. There was no longer any mystery. But if you ask me to explain That I cantwords, the mind, no. But the posITION of the consciousness was different the position of the consciousness. Altogether different.
And it happened the same way every time.1 But it may take years to turn into a conscious power. And IN THE PRESENT CASE, the conscious power would mean the power to give or prevent death equally; to effect the necessary movement of forcesalmost almost an action on the cells, a mechanical action on the cells. With that power, you can give death, you can prevent death.
--
Its a sort of change in the cells functioning,3 or in their organization. When I say all this now, I try to pull back a deep-buried memory. But thats the point. Once you have understood that (all that you understand, you can do), once youve understood that, you can do it. Then its very simple: you can easily stop the thing from going this way or that way; you can go like that or like this or like that (Mother seems to handle forces or shift the position of the consciousness). Then it almost becomes childs play to make someone die or make someone live! But that is better left unsaid.
But it will surely come! In how many years, I dont know, but the thing has become plain. And to me (as I said the other day), to me it seemed quite a central secretnot the most central of all, no, but fairly central with regard to life on earth.
--
Later, Mother added: "That is to say, an extremely powerful experience but which doesn't stay, except in its effect: becoming another person, changing position. I wouldn't be able to describe the experience, but my position changed. That's what happened every time. It's very different from the other experiences: they stay, you understand them fully, they don't fade away but they don't have the power to change your person. They are two types of experience, both very useful, but very different from each other. The experiences of the very powerful but very brief type are those that, afterwards, are expressed in the form of the other type. The other experiences are those that ESTABLISH in a certain domain of consciousness that first experience which had come only as a shocka compelling but transient shock. And sometimes it may take longformerly it took years between the first experience and the resulting ones; now the interval seems a bit shorter, though it still takes some time. And it follows the same course every time: something comes, has the necessary effect, and then the consciousness seems to go to sleep on that point, as if a silent incubation period were neededyou stop dealing actively with the subjectand it reemerges at the end of a long curve, but as if it had been digested, assimilated, and you were now ready for the full experience."
With a sort of incomprehensible comprehension, we are reminded of the words of the Vedic Rishis: "He uncovered the two worlds, eternal and in ONE nest."
0 1963-03-23, #Agenda Vol 04, #The Mother, #Integral Yoga
Nothing spectacular whatsoeverspectacular, you know, thats what people enjoy. Nothing of the sort. For instance, there are two things that give you (and others too) a sense that youre making progress: one is the direct knowledge of whats happening in a given place; the other is the foreknowledge of coming events. Well, ever since the beginning of my Yoga, the two possibilities or capacities have been there, with all the admixture (as Sri Aurobindo says) of the movements of the mind, which befuddles everything. Already around 1910, not only was the capacity there (it would come off and on), but along with it, a discernment which showed me the mixture, and thus left me without any certainty. In this regard, therefore, I cant even say there has been a big change the change is in the proportion, its just a question of proportion: proportion in the certainty, proportion in the accuracy, proportion in the mixture. The mixture keeps decreasing, the certainty keeps increasing but thats all. With, now and then (but that has always happened), now and then, a clear, precise, definite indicationbang! Its a bit more frequent. Thats all. So? Sixty-three years. Sixty-three years of methodical effort, of constant will, of opportunities for the workpeople who want quick results, they make me laugh, you know!
This body isnt even one that is unprepared. It had capabilities, it was born with certain capabilities and was prepared for all kinds of experiences. There was also the sort of intuitive discernment Sri Aurobindo refers to, it had been there since my earliest childhoodveiled, mixed, no doubt, but present all the same, it was there. Afterwards, it was purified, developed, streng thened, the mixture lessened and the body was somewhat (laughing) to perfect itself it went through quite a great deal of friction of all types. Its certainly more apt today than it was fifty years ago, there isnt a shadow of doubt about it! But you understand, theres nothing to boast about!
--
One thing, though: suddenly I read (yesterday or the day before) a sermon delivered in the U.S.A. by an American (who is a rabbi, a pastor and even a Catholic priest all at the same time!). He heads a group, a group for the unity of religions. A fairly young man, and a preacher. He gives a sermon every week, I think. He came here with some other Americans, stayed for two days and went back. But then, he sent us the sermons he had given since his return, and in one of them he recounts his spiritual journey, as he calls it (a spiritual journey through China, Japan, Indochina, Malaysia, Indonesia, and so on up to India). What shocked him most in India was the povertyit was an almost unbearable experience for him (thats also what prompted the two persons who were with him to leave, and he left with them): poverty. Personally, I dont know because Ive seen poverty everywhere; I saw it wherever I went, but it seems Americans find it very shocking. Anyway, they came here, and in his sermon he gives his impression of the Ashram. I read it almost with astonishment. That man says that the minute he entered this place, he felt a peace, a calm, a stability he had never felt ANYWHERE else in his life. He met a man (he doesnt say who, he doesnt name him and I couldnt find out), who he says was such a monument of divine peace and quietude that I only wished to sit silently at his side. Who it is, I dont know (theres only Nolini who might, possibly, give that impression). He attended the meditationhe says he had never felt anything so wonderful anywhere. And he left with the feeling this was a unique place in the world from the point of view of the realization of divine Peace. I read that almost with surprise. And hes a man who, intellectually, is unable to understand or follow Sri Aurobindo (the horizon is quite narrow, he hasnt got beyond the unity of religions, thats the utmost he can conceive of). Well, in spite of that Those who already know all of Sri Aurobindo, who come here thinking they will see and who feel that Peace, I can understand. But thats not the case: he was enthralled at once!
Its the same with people who get cured. That I know, to some extent: the Power acts so forcefully that it is almost miraculousat a distance. The Power I am very conscious of the Power. But, I must say, I find it doesnt act here so well as it does far away. On government or national matters, on the terrestrial atmosphere, on great movements, also as inspirations on the level of thought (in certain people, to realize certain things), the Power is very clear. Also to save people or cure themit acts very strongly. But much more at a distance than here! (Although the receptivity has increased since I withdrew because, necessarily, it gave people the urge to find inside something they no longer had outside.) But here, the response is very erratic. And to distinguish between the proportion that comes from faith, sincerity, simplicity, and what comes from the Power Some people I am able to save (naturally, in my view, its because they COULD be saved), this is something that for a very long time I have been able to foresee. But now I dont try to know: it comes like this (gesture like a flash). If, for instance, I am told, So and so has fallen ill, well, immediately I know if he will recover (first if its nothing, some passing trouble), if he will recover, if it will take some time and struggle and difficulties, or if its fatalautomatically. And without trying to know, without even trying: the two things come together.2 This capacity has developed, first because I have more peace, and because, having more peace, things follow a more normal course. But there were two or three little instances where I said to the Lord (gesture of presenting something, palms open upward), I asked Him to do a certain thing, and then (not very often, it doesnt happen to me often; at times it comes as a necessity, a necessity to present the thing with a commentfrom morning to evening and evening to morning I present everything constantly, thats my movement [same gesture of presenting something] but here, there is a comment, as if I were asking, Couldnt this be done?), and then the result: yes, immediately. But I am not the one who presents the thing, you see: its just the way it is, it just happens that way, like everything else.3 So my conclusion is that its part of the Plan, I mean, a certain vibration is necessary, enters [into Mother], intervenes, and No stories to tell, mon petit! Nothing to fill people with enthusiasm or give them trust, nothing.
--
There are enough physical miseries to experience what people call physical painquite enough (!) Yet, materially, everything is organized to give every possible joy! For example (ever since the age of five it has been like that), whenever the body felt, Oh, if I had this. Oh, it would be nice to have that, the thing would come in no time. Fantastic! It has always been that way, only it has become more conscious. Before, it would happen without my noticing it, quite naturally. Now, of course, the body has changed, its no longer a baby, it no longer has a childs fancies. But when that kind of Rhythm comes, when something says, Oh, this is fine! mon petit, it comes in TORRENTS from all sides without my saying a word. Just like that. There was a time when the body enjoyed it, it was delighted by it, made very happy by it (even two years ago, a little more perhaps), very happy, it found that amusingit was lovely, you see. But now: To You Lord. Only this, a sort of quiet, constant joy: To You Lord, to You Lord, to You Lord. And on both accounts: for physical pain as well. In that regard, the body is making progress. Although to tell the truth, its life is made so easy! So easy that it would have to be quite hard to please not be satisfied the Lord is full of infinite grace.
No, in spite of everything, the body doesnt have that sort of eternal stability, the sense of its immortality (immortality isnt the right word), of its permanence. Not that it has a sense of impermanence, far from it, the cells feel eternal that much is there. But a certain something that would be sheltered from all attacks. It still feels the attacks. It feels an instability, it doesnt have a sense of absolute security, it hasnt yet reached a state of absolute security thats it: the sense of security. There are still vibrations of insecurity. Yet that seems so mean, so silly! It still lives in insecurity. Security, the sense of security only comes through union with the Supremenothing in life as it is, nothing in the world as it is, can offer the sense of security, its im possible. But to feel the Supremes presence so constantly, to be able to pass everything on to Him, To You, to You, to You, and yet not to have a sense of security! A shock or a blow comes (not necessarily personally, but in life), and theres still a particular vibration: the vibration of insecurityit still exists. The body finds that disquieting, painful: Why? Not that it complains, but it complains about itself, it finds itself not up to the mark.
0 1963-03-27, #Agenda Vol 04, #The Mother, #Integral Yoga
It turns out that he had already sent me his questions, at the same time last year, and that I had already sent them back. But they put it all down to my so-called illness, so he sends the same questions again, now that I am in a fit state to answer! So again I return them with the same answer: not possible. We were joking the other day: Nolini was reading me the questions, and to every question I answered (tone of a pupil at fault), Dont know, dont know!
(Mother laughs)
0 1963-04-16, #Agenda Vol 04, #The Mother, #Integral Yoga
He may influence you, because you were under his influence in the beginning. He does have the power to influence youto enclose you in his own atmosphere. But he cannot keep you imprisoned! Thats not possible, you are beyond his grasp! So, if (how can I put it?) if you can learn to receive his force without being enclosed in his thought, thats very good. Or rather to receive his force without being impressed or influenced by his thought the thought is very narrow, but the force is very strong.
He does put you in contact with a peace, its a facta boxed-in peace, but a peace all the same, a real peace, a concrete, concrete stillness. So the thing to be done (because that peace is perceptible Ive had the experience of it so many times) is to remain very objective within that peace; then you can benefit from the peace without accepting its limits. You should, for instance, be able to keep that peace in the cells (the brain cells if you feel tired) without allowing yourself to be enclosed like that. There is no need to struggle, just remain turned upward. Its very hard to explain. But maybe you will experience it, then youll understand what I mean.
0 1963-04-20, #Agenda Vol 04, #The Mother, #Integral Yoga
In my case, I found out I had that capacity because it made me prone to faintingnot too often, but off and on it happened. When I was a child and didnt know a thing, I fainted a couple of times; the fainting, as it happened, wasnt unconsciousit was consciousand after a bit of practice (not the practice of fainting!), of occult practice, when I fainted I would see myself. Even before that, I had seen myself but without knowing what it all meant, I couldnt make head or tail of it. But I would see myself. And afterwards, whenever I would faint, the first thing I did was to see my body lying down in a ridiculous position. So I would rush back into it vigorously, and it would be all over.
Of course, I was probably born with some abilities! (laughter)
0 1963-04-22, #Agenda Vol 04, #The Mother, #Integral Yoga
I arrived here yesterday. So far I have spent most of my time struggling against a horrible impression in my heart, my thought and my body, so strong that if I could, I would catch the first train home today. I have never had such an impression here. I almost wired you to call for your help. I shall try to hold out here as long as is decently possible, then will leave as soon as I can.
On the material level, the conditions are as wretched as possiblein a word, complete barrenness in complete squalor. My body isnt too brilliant, but I hope it will get better. On the mental and affective level = NIL. That leaves the one Thing without which all would collapse.
I need you terribly.
--
Of course, you should come back as soon as you find it possible.
Wire me as soon as you have made a decision. I am doing my best to make you feel that I am with you.
0 1963-05-03, #Agenda Vol 04, #The Mother, #Integral Yoga
From the standpoint of sensitivity or sensation (I dont know what to call it), when the body rests and enters the static state of pure Existence Before, it was (or gave) a sense of total immobilitynot something motionless: a non-movement, I dont know; not the op position between something motionless and something in motion, not that the absence of any possibility of movement. But now, as it happens, the body has the sense not only of a terrestrial movement, but of a universal movement so fantastically rapid that it is imperceptible, beyond perception. As if beyond Being and Non-Being, there were a something thats both I mean, that doesnt move WITHIN a space but is both beyond immobility and beyond movement, in the sense that its so rapid as to be absolutely imperceptible to ALL the senses (I dont mean merely the physical senses), all the senses in all the worlds.
This is something new.
When I lie down, I go from one state to the other with extraordinary speed. And Ive noticed (the thing is just at its beginning, so I cant really say), Ive noticed that in that state, the Movement2 exceeds the force or power that concentrates the cells into an individual form. And that state seems to be all-powerful, although devoid of conscious will or vision (for the moment). Its a state (how can I explain this?) whose characteristics exceed the power that concentrates the cells into an individual body. The effect is automatic (not willed): as soon as something takes the form of a physical pain, it disappears INSTANTLY. But then, and this is most interesting, the second the body reverts to a certain stateits ordinary state, which isnt the ordinary human state, of course, but its ordinary, habitual stateit recaptures the MEMORY of its pain, and along with the memory comes the possibility of reverting to it if a certain number of conditions are not automatically fulfilled. I dont know if what I am saying makes any sense, but thats how the experience is. It is probably the passage from the true thing to the thing no longer truenot what is meant by Falsehood here on earth (thats something else altogether), but a first alteration compared to the pure Vibration. It gives the impression of a wrong habit, what remains is merely a question of a wrong habit. Its not the principle of distortion that works here, but the wrong habit due to the effect of ANOTHER principle. And something is to be found to checkcheck, eliminate, prevent that effect from recurring automatically.
Because it happens CONSTANTLY. Its a constant phenomenon: passing from this to that, this to that, this to that, to such a pointits so strong that a second comes, or a minute, or anyway a certain interval of time (I dont know), when you are neither this nor that; then you have a feeling of nothingness. It lasts just an instant; if it lasted longer, it would probably result in fainting or something, I cant say what. But it happens all the time: this, that (oscillating gesture). And between this and that, there is a passage.
--
But during the morning meditation, I was at a loss. Is it the symbol of a clinging to the past? possible. But then there are plenty of people like that in the world, who cling to the past, plenty.
(silence)
--
In other words, the change that arises from a refusal to accept the world as it is has no force, no power: what is needed is an acceptance not only total but comprehensive, joyousto find supreme joy in things in order to have (its not a question of right or power) in order to make it possible for things to change.
Putting it differently, you must become the Supreme in order to help in His action, in the changing of the world; you must have the supreme Vibration in order to participate in that Movement, which I am now beginning to feel in the bodys cellsa Movement which is a sort of eternal Vibration, without beginning or end. It has no beginning (the earth has a beginning, so that makes it easy; with the earths beginning, we have the beginning of the earths history, but thats not the case here), it has no beginning, it is something existing from all eternity, for all eternity, and without any division of time: its only when it is projected onto a screen that it begins to assume the division of time. But you cant say a second, or an instant. Its hard to explain. No sooner do you begin to feel it than its gone: something boundless, without beginning or end, a Movement so totaltotal and constant, constant that it is perceived as total immobility.
0 1963-05-11, #Agenda Vol 04, #The Mother, #Integral Yoga
Why not? It doesnt occur to him [X] because hes used to sitting and writing on the ground. Its the same as if I thought it im possible to meditate unless I sat cross-legged and bolt upright! Fortunately, I lived with Sri Aurobindo, who never used to sit cross-legged. He told me right away that it was all a question of habitssubconscious habits. It has no importance whatsoever. And how well he explained: if a posture is necessary for you, it will come by itself. And its perfectly true, for instance, that when necessary, the body will suddenly sit up straightit comes spontaneously. As he said, the important thing is not the external frame but the inner experience, and if there is a physical necessity and your inner experience is entirely sincere, that physical necessity will come ALL BY ITSELF.2 This is something I am absolutely sure of. And he gave me his own example (I had mine, too) of certain things considered dangerous or bad, which we both did independently and spontaneously, and which were a great help to us! Consequently, all those stories of posture and so on are the petty mechanical bounds of the human mind.
It came to me while I was walking [for the japa]. I had a kind of vision of you squatting askew and writing. And I thought, But thats awful! Hell ruin his health!
--
I am not positive, but when he gave you this diagram, had he had in himself the conscious meaning, he would have passed it on to you. I have a feeling he is more like a scholar. He has perhaps more of an impression than an understanding.
But where does the significance of figures come from?
0 1963-05-15, #Agenda Vol 04, #The Mother, #Integral Yoga
Seeing that, there is obviously a similar experience in connection with what is called life and death. Its a sort of overhanging (it comes to me in English, thats why I have difficulty) of that constant presence of Death or possibility of death. As he says in Savitri, we have a constant companion all the way from the cradle to the grave, we are constantly shadowed by the threat or presence of Death. Well, this gives the cells an intensity in their call for a Power of Eternity which would not be there without that constant threat. Then we understandwe begin to understand very concretely that all those things are only goads to make the Manifestation progress and grow more intense, more perfect. If the goads are crude, it is because the Manifestation is very crude. As it grows more and more perfect and apt to manifest something ETERNALLY PROGRESSIVE, those very crude methods will give way to more refined ones, and the world will progress without the need for such brutal op positions. It is only because the world is in infancy and the human consciousness in its very early infancy.
Its a very concrete experience.
--
It brings us back to the same thing: it is that excess of complexity which makes possible a simplicity that isnt emptya rich simplicity. An all-embracing simplicity, whereas without those complexities, simplicity is empty.
This has been my experience these last few days.
0 1963-05-18, #Agenda Vol 04, #The Mother, #Integral Yoga
You suffer from, say, a physical trouble, purely physical (morally speaking, it goes without saying, the thing is quite clear; I mean something purely material). Something is disorganized in the working or the structure of the organs. The result is pain. At first you endure, then out of endurance comes perfect equality, and out of perfect equality comes ecstasyits perfectly possible; its not only possible, it has been proved. But the experiment should be carried through TO THE END to know whether ecstasy has the power to restore the bodys order, or whether it ends in dissolution: you are in ecstasy and die in ecstasy. That is, you leave your body while in ecstasy. Is that so? Its not only possible, its perfectly obvious. But thats not what we want! We want to restore order, to eliminate disorder IN MATTERdoes ecstasy have the power to restore order in the physical working and triumph over the forces of dissolution?
The only way to find out is to make the experiment!
--
So personally, my attitude (all this has nothing to do with the Bulletin, by the way), my attitude is to watch it all: this opinion, that opinion, this attitude, that attitude, and I stay like this (gesture of a Witness completely outside and passive). I refrain from deciding or acting, I become exclusively a witnessa non-interfering witness. I say to the Lord, Its for You to decide; it isnt my business, You will decide. Whatever happens is Your concern. So far, this has always resulted in an intervention that restored order, but but with no positive proof that the order was restored in this way or that, because of this or that. There is no certainty.2
In this field, we know nothing. Oh, as soon as we get into the field even the field of sensation, the vital, all problems are solved. Nothing could be easier, theres nothing to discuss; in the field of feelings, the work was done long ago. Thats not what I mean: I mean when we get to the bottom of the problem. There, everything, everything is in a sort of incomprehension, of total ignorance, along with all the ideas that result from the intellectual and scientific development and are so sure of themselves, so full of impregnable certainty! The certainty of the material experience, of the thing you touch.
0 1963-06-08, #Agenda Vol 04, #The Mother, #Integral Yoga
The mind was absolutely silent, absolutely: all the connections with all that people keep sending from everywhere were cutall of it was completely gone. There were only the universal forces in action, with something that came from above and impregnated them all, sent them all out. And with it, a pointit was like a point in that immensitya sparkling point, absolutely ecstatic, in such a peace! An extraordinary ecstasy, which was deliberately saying, Dont worry; you can see whats going on, cant you, so dont worry, dont worry, because certainly the thing had gone beyond all possible individual proportions.
Its the first time. Ive had currents of force, Ive had actions on the earth, Ive had forces coming to me, all sorts of things; but this was different: it was all of that together. It was everywhere at the same time, everything at the same time, with that Inrush, and it was There was certainly something that wanted me to be very quiet and not to worry. It was necessary that I should keep very quiet.
0 1963-06-12, #Agenda Vol 04, #The Mother, #Integral Yoga
It was a rather acute sensation that when the world, the earth, goes from one state to another, there is a sort of transition; it is always like a ridge between two mountains (gesture of a precarious balance), and there is a very perilous moment when the slightest thing can cause a catastrophewhich means a lot of things would have to be built anew. The same phenomenon exists too on a very small scale, for individuals, in the sense that when they go from one state of consciousnessa collection of states which constitutes their individualityto a higher state, or when they introduce into their state an element that will yield a higher synthesis, there is always a dangerous period when a catastrophe is possible. And the sensation I had last night was that the earth is now going through one such period of transition, and there isthere was or there isa possibility of catastrophe.
(silence)
0 1963-06-19, #Agenda Vol 04, #The Mother, #Integral Yoga
It is becoming increasingly positive positive. And as if the problem were drawing closer and closer, growing more and more tight and stifling.
(silence)
0 1963-07-03, #Agenda Vol 04, #The Mother, #Integral Yoga
And now he has a position.
Its a bit outdated [the papacy]. But not so much as one may think. I saw that when the other one died, oh, how it stirred the earths mental atmosphere, it was considerable. Which means that many, many human beings are still governed by that.
--
I tell you, its a power of domination. But now he is the Pope, so his domination will have to be at the service of his position, you understand.
But maybe The very fact that I met him (he may have been already thinking of becoming Pope, I dont know), but anyway, long before anyone except him thought of it, the fact that I met him while seeing to certain terrestrial arrangements shows that, probably unconsciously (I told you right away: I dont think he is conscious in his body), he is nevertheless under the influence, if not the control, of the higher forces.
--
The only danger with these people is a spirit of Inquisition, but is that possible nowadays? I dont think so.
No, but under the cover of a synthesis or a broadening of the doctrine, they may very well be trying to expand further the power of Catholicism over the world.
--
If, out of the need to enlarge, the Pope accepts, for instance, all the different sects (theyve already started to accept the Protestants), if he accepts all those sects, (laughing) little by little they will either break apart or be drowned! You follow, if we look at it from above Lets even assume its an Asuric powerit isnt (Mother hesitates) it isnt clearly and distinctly an Asuric power, because by his very position, the Pope is OBLIGED to recognize a god higher than himself; that god may, of course, be an Asura, but I have a sort of memory the memory of a very ancient story no one ever told me in which the first Asura challenged the supreme Lord and told him, I am as great as You! And the answer was, I wish you would become greater than I, because then there will be no more Asura.
This memory is very living, somewhere. If you become the Whole, its finishedyou see, the Asuras ambition is to be greater than the supreme Lord: Become greater than I, then there will be no more Asura.
--
Fear is not a negative thing: its a very positive thing, its a special form of power that has always been used by the Asuric forcesits their greatest strength. Their greatest strength is fear.
I can see: whenever people are defeated, its ALWAYS through fear, always.
--
Things are perhaps going to move a little I have a sort of feeling theyre on the move. Only, there may be casualtieswhenever things move fast, there is a possibility of casualties. Periods of stability when things settle down and take their place are more peaceful. But at the moment, its more dangerous.
More dangerous.
0 1963-07-06, #Agenda Vol 04, #The Mother, #Integral Yoga
But it isnt total Victory, no. It isnt the power of transformation. The other day, I told you, I think, that one of my present activities consisted of a sort of conscious concentration on one person or another, one thing or another, to obtain the desired result. For years on end, the Will and Force acted from above, and the outer conscious being [of Mother] wasnt concerned with anything further, knowing that it would only make things more complicated instead of helping them, and that the Force left to itself, directly under the supreme Impulsion, worked things out far better and far more accurately. But over these last months, there have come a will and a tendency to make the material being [of Mother] participate consciously in the details of execution. It has a kind of passive obedience, and so, once that was willed [the need for Mothers material intervention], it began to happen. There was a case recently, with a very good friend of the Ashram, a man with an important position who has been very, very useful. He had to be operated on (I wont tell the whole story, it would be too long); we received two or three wires a day, I followed the thing step by step. There was a very powerful force of destructionit was a very grim battle and there was a will to keep him, because in this body he had been very useful, he was still very useful and could still be very useful. He had a great faith, a great trust, and he was conscious (his consciousness was very sufficiently developed: I saw him constantly and constantly he came to me). He fell into a butchers hands; anyway, it was a wretched thing. Still, even though everyone expected him to leave his body, he held on and was constantly saying (we were kept informed by his son) and feeling that it was I who was keeping him alive. I could even see what they should have done and constantly I sent the formation, the thought, But THIS is what should be done, insistently. Finally they caught my thought, but I think (I cant say, I dont know the details, the small material details), I think probably they didnt do exactly what they should have thats why I say they must have been butchers. Thus they performed three operations in a row, and after undergoing all that, he came to me (before also he used to come very oftenthey said he was drowsy all the time, in a semi-coma, but thats not it: he was living inwardly), he came to me, totally conscious as usual, but he said, I am afraid my body is irretrievably ruined, and if I survive now, instead of this body being a help and a tool of work, it will be a hindrance, an impediment, a source of difficulty, so I have come to ask to be freed I prefer to enter a new body. I answered immediately, But as you are, you are useful, very useful; the position you occupy makes you very useful; you are totally conscious; it would be good if you could recover. He listened, again insisted a little, I too insisted, and then he left.
The next morning, he was much better. I was hoping he had decided to stay, but we were without news for about twenty-four hours, till suddenly we were told he had stopped breathing and was being given oxygen. And then he left.
--
He was very conscious, with a lovely faith. He was an active man, very energetic (a short man). How active! And very energetic, with great authority, oh! The idea of being dependent on people who would have to nurse him he preferred to leave. He was conscious enough to know that the essence of his being, of his experience, is not lost but still there is all that materially one has built painstakingly, and especially in his case, his position is the result of a whole life. I dont know.
Begin again in a little baby? (Mother shakes her head negatively) Theres the rub, you see. When Sri Aurobindo left, he said, I will return in a being formed supramentallyentirely conscious, with full capacities.
0 1963-07-13, #Agenda Vol 04, #The Mother, #Integral Yoga
I must now bring myself to write to you. With regret and sadness, I confess, since it is to inform you that we do not think it possible to publish your book Sri Aurobindo or the Adventure of Consciousness. I confess that what prevented me from writing to you earlier is not so much the fear of causing you pain, for you are able to rise above the shock such news cannot but cause, as the fact that I knew it would be im possible to explain our reasons to you. Frankly, we cannot really understand this book. And how to explain the reasons for not understanding something? As for me, I often had the feeling of passing from one plane to another, from the level of fact to that of conjecture, from the level of logic (with defined terms as a starting point) to that of presup position (within a coherence unconnected with the knowledge you offer). I know that all this is disputable. I also know or guess that behind those pages lies an entire lived experience, but one doesnt feel the reader can participate in it. For what reason? Once again, I cannot say. The readers blindness, quite possibly. The minds limitation, too. But a book must build a bridge, pierce the screen, and there are doubtless cases in which doing so no longer depends on the author. I must therefore return this manuscript to you.
(signed: P.A.L.)
0 1963-07-17, #Agenda Vol 04, #The Mother, #Integral Yoga
A few days afterwards, as Satprem was referring to these "constructions," Mother interrupted him with this observation: "Last night, it wasn't that way! I spent more than an hour in all the possible theosophical groups, and they had magnificent buildings! They were rather old (!), but magnificent anyway, with gardens, halls, auditoriumsmagnificent places. But there was no sign of any new construction. It was solid with hundreds and hundreds of very busy people. I was there for more than two hours. Which means there are places where no construction is going onpeople live in what has already been built."
Mother is referring to her own answer in the form of help or action.
0 1963-07-20, #Agenda Vol 04, #The Mother, #Integral Yoga
Anyway, this time Ive observed, carefully observed Xs arrival, stay and departure. Because there were different opinions: some very unfavorable, that he always brought difficulties; others, that he always brought something positive. Well, to tell you the truth, there is nothing to it, ONLY what people think.
Yes.
--
So there is a period when you are in suspense: no longer this, not yet that, just in between. Its a difficult period when you have to be very quiet, very patient, and above allabove allnever become afraid or irritated or impatient, because thats catastrophic. And the difficulty is that from all quarters and without letup come all the idiotic suggestions of ordinary thinking: age, deterioration, the possibility of death, the constant threat of illness, of the slightest thingillness, dotage decay. It comes all the time, all the time, all the time; and all the time this poor harried body has to remain very quiet and not to listen, preoccupied only with maintaining its vibrations in a harmonious state.
Sometimes I catch it (that must be something quite common among human beings) in a sort of hastea haste, a kind of impatience, and also, I cant say fear or anxiety, but a sense of uncertainty. The two together: impatience to get out of the present moment to the immediately next, and at the same time uncertainty as to what that immediately next moment is going to bring. The whole thing makes a vibration of restlessnesswhats the word in French?
--
It happens especially during daytime (between 12:30 and 1 oclocknot for long, a few minutes, I cant say; and between 5:30 and 6). At night its not the same, because (I think Ive told you already) as soon as I stretch out, the whole body is like a prayer. Its more than an aspiration, its an intense need: Lord, take hold of me ENTIRELY! So there may be nothing but You, and that always brings about a result [the trance]which may last more or less long, until (how can I put it?) the moment agreed upon comes! Then when I wake up, or rather when the body emerges from that state, it knows its agreed upon, it doesnt have that anxiety. I dont know how to explain. In terms of consciousness its almost like a child: very simple, very simple. No complications, no complications whatever, very simple: to do what is to be done in the proper way while expressing the supreme Will. That is, to bring as little mixture as possible to the supreme Will (its not a question of Will: the Movement, the Vibration), as little mixture or distortion or deterioration as possible to the Vibrationwe always translate into words that are too intellectual.
But the body is docile, full of goodwill. Only I find its a little bit of a whiner (that must be particular to this one, I am sure other bodies are different), it isnt spontaneously joyful. Not that it complains, not at all, but Perhaps its due to that sort of concentration of Force of progressits not a blissful satisfaction, far from it. Its a long time since it stopped enjoying ordinary satisfactions, like the sense of taste, of smell: it doesnt enjoy any of thatit is conscious, very conscious, it can discern things very clearly, but in an entirely objective way, without deriving any pleasure from them.
0 1963-07-27, #Agenda Vol 04, #The Mother, #Integral Yoga
I told you the story of the other one who came to be operated on and died2 (that makes two in a row, among our best workers). The other one had an important government position and did us some incredible services (he was a very intelligent man and had been chief justice for a very long time), he was very helpful and full of faith and devotion. This one [M.] had even promised to lend some money, but he died just beforea few days before he was due to give it!3 But the first one was a conscious, highly mentalized being, with a very well-formed mental being; he knew a lot and he told me, I am very conscious and now I know that I am fully alive and fully conscious, so I dont want an impotent body that constantly requires someone to nurse it or move it around. I prefer to change. He asked me to find him a good one (!) This one didnt ask to take a new body, but the last thing he said (afterwards, he was paralyzed) was: I must live, because I want to give ten lakhs of rupees to the Mother. And he left with thatso an appropriate body has to be found.
But this one [M.] knew very little, he wasnt an intellectual, he was a man of action, very psychicvery much so! Lovely, oh, lovely! He was like a little child, naked, of course, a baby this big, with small arms, small legsdancing about, he was glad, laughing and laughing, he was happy. And all luminous. I immediately told his son (he did a pranam and rose with his eyes full of tears), I told him, Dont weep, he is now where he wants to be and perfectly at rest. I didnt tell him the storyhe wouldnt have understood a thing!
--
What the supramental will do the mind cannot foresee or lay down. The mind is ignorance seeking for the Truth, the supramental by its very definition is the Truth-Consciousness, Truth in possession of itself and fulfilling itself by its own power. In a supramental world imperfection and disharmony are bound to disappear. But what we pro pose just now is not to make the earth a supramental world but to bring down the supramental as a power and established consciousness in the midst of the restto let it work there and fulfill itself as Mind descended into Life and Matter and has worked as a Power there to fulfill itself in the midst of the rest. This will be enough to change the world and to change Nature by breaking down her present limits. But what, how, by what degrees it will do it, is a thing that ought not to be said nowwhen the Light is there, the Light will itself do its workwhen the supramental Will stands on earth, that Will will decide. It will establish a perfection, a harmony, a Truth-creation for the rest, well, it will be the rest that is all.
(XXII.13)
--
The greatest difficulty is that the bodys texture is made of Ignorance, so that every time the Force, the Light, the Power try to penetrate somewhere, that Ignorance has to be dislodged. Every time the experience is similar, renewed in detail (but not in essence; I mean, every time its a particular point, but the essence of the problem is always the same): its a sort of Negation out of ignorant stupiditynot out of ill will, there is no ill will: its an inert and ignorant stupidity which, by the very fact of what it is, DENIES the possibility of the divine Power. And thats what has to be dissolved every time. At every step, in every detail, its always the same thing that has to be dissolved.
Its repeated again and again. Its not as in the realm of ideas, where once you have seen the problem clearly and have the knowledge, its over; some doubts or absurdities may come back to you from outside, but the thing is established, the Light is there, and automatically things are either repelled or transformed. But this here isnt the same thing! Every single aggregate of cells. Not that it comes from outside: its BUILT that way! Built by an inert and stupid Ignorance. An inert and stupid automatism. And so, automatically, it deniesnot denies, theres no will to deny: it is an op posite, I mean it CANNOT understand, its an op positean ESTABLISHED op positeof the divine Power. And every time, there is a kind of action which really in every detail is almost miraculous: suddenly that negation is compelled compelled to recognize that the divine Force is all-powerful. Seen from another angle, its a sort of perpetual little miracle.
--
As long as you were here, I didnt bother about it. I simply thought of something else. But when you left, I thought, Theres no reason to leave that here. So I concentrated I called the Lord and put Him here (gesture to the side), and I saw it all, what Ive just told you, that state of stupid negation, and how if you allow the thing to follow what they call its normal course, it becomes a good illness (Mother laughs), a serious illness. I call the Lord. (He is always here! But the fact that I concentrate and keep quiet.) And then its almost instantaneous: the first thing is a reactionalmost a STATE rather than a reactionwhich DENIES the possibility of divine Action. It isnt a will, its an automatic negation. Then there is always a Smile that answers (thats what is interesting, theres never any anger or any force that im poses itself, only a Smile), and almost instantly the pain disappearsThat settles in, luminous, tranquil.
It isnt final, mind you, only a first contact: the experience recurs on another occasion and for another reason (they arent mental reasons, they are occasions), it recurs, but there is already a beginning of collaboration: the cells have LEARNED that with That, the state changed (very interestingly, they remember), so they begin to collaborate, and the Action is even more rapid. Then a third time, a few hours away, it recurs once again; but then THE CELLS THEMSELVES call and ask for the divine Action, because they remember. And then That comes in, gloriously, like something established.
--
But constantly (I make the problem more precise for the sake of clarity), there are constantly in the atmosphere, as I have always said, all the suggestions, all that atmosphere of the physical mind which is full of every possible stupidity. You have to be permanently on your guard and sweep it all away: Go away, dont interfere. The doctors opinions, the example of other people, that whole really, that whole terrible muddle of Ignorance all around, which you have to drive back: Dont meddle, mind your own business.
(silence)
0 1963-07-31, #Agenda Vol 04, #The Mother, #Integral Yoga
Ive made a discoverynot positively a discovery, but a confirmation. A rather interesting observation.
There was a sort of periodicity in the attackscan I call them physical? Theyre not physical, although theyre on the body. They didnt recur at exactly regular intervals, because the periods of time in between werent always the same, but there was a sort of analogy, of similarity in the circumstances. And now I have come to a kind of certainty.
--
And now the body KNOWS (in the beginning it didnt, it thought it was attacks from the outside, adverse forces; and it can always be explained like that, it was true in a certain way, but it wasnt the true truth, the deepest truth), now the body KNOWS where it all comes from, and its so marvelous! A marvel of wisdom. It puts everything in its place, it makes you REALIZE that all that play of the adverse forces is a way of seeing things (a necessary way at a given time, maybeby necessary, I mean practical), but its still an illusion; illnesses are a necessary way of seeing things to enable you to resist properly, to fight properly, but its still an illusion. And now, the BODY itself knows all thisas long as it was only the mind that knew it, it was a remote notion in the realm of ideas, but now the body itself knows it. And it is full not only of goodwill but also of an infinite gratitudeit always wonders (thats its first movement), Do I have the capacity? And it always gets the same answer, It isnt YOUR capacity. Will I have the strength?It isnt YOUR strength. Even that sense of infirmity disappears in the joy of infinite gratitude the thing is done with such goodness, such insight, such thoughtfulness, such care to maintain, as far as possible, a progressive balance.
It came with a certitude, an OBVIOUSNESS: this is the process of transformation.
--
It is clearly (according to external logic) a new way of dying that must be possibleno longer death as we regard it. But that for the moment, all we could say would be speculative, not a concrete experience.
Well see.
A few days later, Mother added: "There is also something I left unsaid: an urgent need to cease all material activity in order to enable the body to receive fullyas fully as possible the divine Force that will replace what has been removed. There is something absolute about that need: to stay totally still, quiet, letting the Force descendpermeate the body, rather. All physical activity must be suspended in some way, and if the material organization, or the habit, tends to make it continue, a kind of material im possibility, an excessive fatigue or discomfort, comes to oblige the body to keep still. Because simply to remove or change what shouldn't be there won't do; it must also be replaced by what SHOULD be there. Otherwise, there would be a dwindling or gradual reduction of substance resulting in dissolution. What has been sublimated or removed has to be replaced by something which is the true Vibration, the one that comes straight from the Supreme."
Mother did not eat anything this morning.
0 1963-08-03, #Agenda Vol 04, #The Mother, #Integral Yoga
Physical Matter, physical substance the very elementary consciousness thats in physical substancehas been so ill-treated (since mans presence on earth, I sup pose, because before man, there probably wasnt enough self-consciousness to be aware of being ill-treated; the substance wasnt conscious enough, I sup pose, to make a distinction between a normal peaceful state and unfavorable conditions; but anyway, that goes back quite long time), so ill-treated that it finds it very hard to believe things can be different. That consciousness has an aspirationan aspiration especially for a LUMINOUS peace, something that isnt the dark peace of Unconsciousness, which it doesnt like (I dont know if it ever liked it, but it no longer does). It aspires to a luminous peace; not to a consciousness full of various things, not that: simply to a peaceful consciousness, very peaceful, very quiet, very luminous thats what it wants. Yet at the same time, it has some difficulty believing that its possible. I am experiencing it: the concrete and absolutely tangible intervention of the supreme Power, supreme Light and supreme Goodnessit [the consciousness in physical substance] has the experience of that, and every time it has a new sense of wonder, but in that sense of wonder I can see something like: Is it really possible?
It gives me the impression, you know, of a dog that has been beaten so much that it expects nothing but blows.
0 1963-08-07, #Agenda Vol 04, #The Mother, #Integral Yoga
And then, it has never been very fond of food (thats something it has never been interested in), but in those cases, food becomes almost not positively disgusting, but It has always considered eating as tiring.
Yes.
--
There is a state in which you dont feel anythinga state and a positive one, because its a state of peace; a kind of very tranquil and very happy peace; a peace which makes you feel like staying that way forever: Oh, if I could be that way forever! Or else theres a chaos in which everything clashes and denies and quarrelsas though everything were in an uproar. It reminds me of the very first experience I had when I was I really lived that Pulsation of Love and when it was decided I was to take my body again, to reenter my body; well, I had contact with my body, I knew I was in contact with my body, only through a pain. Contact with the body meant suffering.
I said that, in fact.
It seems to me (Ive been feeling that for a long time now, more than a year, almost a year and a half), it seems to me that all the work was done only to teach every single element of the body to have a physical, material consciousness, but at the same time to maintain that state of peacea positive, full, thoroughly comfortable peace: something that can last indefinitely. That is to say, I progressively teach the body what I could call all the divine states; I teach it to feel and live in the divine states. Well, the closest things (two things are close enough, but one is more comfortable, if I may say soits the word ease in Englishthan the other; the other is more tense [Mother makes a fist], there is a will in it) the closest things are the sense of eternity and the sense of silence. Because behind the whole creation (I mean the material creation), there is a perfect Silence, not the op posite of noise but a positive silence, which is at the same time a complete immobility thats very good as an antidote to disorder. But the sense of eternity is still better, and it has a sweetness the other hasnt; the sense of eternity includes the sense of sweetness (but not sweetness as we understand it). Its extremely comfortable. That is, there is no reason why it should changeor cease or start anew. It is selfexistent, perfect in itself. And these are the best antidotes to the other state [of disorder]: peace, simple peace, isnt always sufficient.
After all, the body is an utterly wretched thing. Yesterday, I think, it was complaining, really complaining (I said it was a whiner, but yesterday it was complaining), really asking, Why, why was such a wretched thing ever made?Incapacity, incomprehension, oh! Nothing but limitations and im possibilities. A sterile goodwill, a complete lack of power, and as soon as some little vital power comes, its turned into violencedisgusting.
--
No, you should be able to stick your nose into it without getting worked up! And its quite possible. Its something the body has achieved, here, this body: it can intervene without getting worked up. But thats not the question! The question is something BEHIND that. Thats not it. The question is: if we leave disorder alone (if, to be precise, we let it reach its maximum), will the progress (what we call progress, that is, the change) not be greater?
Will the garden not be eaten up by the insects? Thats the question.
--
Its possible! (Mother laughs)
Its hard to find
0 1963-08-10, #Agenda Vol 04, #The Mother, #Integral Yoga
But its still going on. Now, theres a great battle against all the ideas, the habits, the sensations, the possibilities, everything, concerning deathdeath (laughing), not death in the sense of the consciousness departing (that, of course, people talk about, but those things no longer exist), no: WHAT THE CELLS MUST FEEL.2 And all the possibilities are presented to me With that consciousness (the consciousness accumulated, compressed in all those cells), when the heart stops beating and its understood that, according to human ignorance, you are dead, how does the force that groups all those cells together abdicate its will to hold them all together? Naturally, I was told right away (because the problemall the problemscome from everywhere, and its pur posely that I am shown the problem and made to struggle with it; its not just as an idea), I was told right away that that force, that consciousness which holds everything together in really superconscious cells (they dont have at all the ordinary type of consciousness; ordinarily, its the inner, vital being [Mother touches the heart center] thats conscious of oneness, that is, conscious of being a being), that this aggregate of cells is now an aggregate OF ITS OWN WILL, with an organized consciousness which is a sort of collective gathering of that cellular consciousness; well Obviously this is an exceptional condition, but even in the past, in those beings who were very developed outwardly, there was a beginning of willed, conscious cellular gathering, and thats certainly why in ancient Egypt, where occultism was very developed. exceptional beings such as the pharaohs, the high priests, etc., were mummified, so as to preserve the form as long as possible. Even here in India, generally they were petrified (in the Himalayas there were petrifactive springs). There was a reason.3
And I saw for Sri Aurobindo (although he hadnt yet started this systematic transformation; but still, he was constantly pulling the supramental force down into his body), even in his case, it took five days to show the first slight sign of decom position. I would have kept his body longer, but the government always meddles in other peoples business, naturally, and they pestered me awfully, saying it was forbidden to keep a body so long and that we should So when the body began to (whats the word?) shrinkit was shrinking and contracting, that is, dehydrating then we had to do it. He had had enough time to come out, since almost everything came into my bodyalmost everything that was material came into my body.
--
During all that period of concentration and meditation on what happens in a body after death (I am speaking of the bodys experience after what is now called death), well, several times the same kind of vision came to me. I had been told (shown and told) of certain saints whose bodies did not decom pose (theres one here, there was one in Goafantastic stories). Naturally, people always romanticize those things, but there remains the material fact of a saint who died in Goa, left his body in Goa, but whose body didnt decom pose.5 I dont know the story in all its details, but the body was removed from India, taken away to China and remained buried there, in Hong-Kong, I believe (or somewhere in that region) for a time; then it was taken out, brought back here, buried again. For ten or twelve years it stayed buried in those two places: it didnt decom pose. It dried out, became mummified (dried out, that is, dehydrated), but it remained preserved. Well, this fact was presented to me several times as ONE of the possibilities.
Which means, to tell the truth, that everything is possible.
But what I was shown clearly and what I saw was (I have difficulty talking because it all came to me in English: Sri Aurobindo was there and it was in English), it was the stupidity and carelessness, really, the ignorance the stupid ignorance and I-couldnt-care-less attitude the living have towards the dead. Thats something frightful. Frightful. Frightful. Ive heard stories from everywhere, all sorts of appalling things. For instance, one of the stories (it took place while Sri Aurobindo was here): there was a disciple whose son died (or at least they thought him dead), and as they werent Hindus, they didnt burn him: they buried him. Then at night, his son came to him and told him you see, he saw his son at the window, knocking at the window and telling him, But why did you bury me alive? (I dont know in what language, but anyway) And that idiot of a father thought, Im dreaming!! Then the next day, long afterwards, he had second thoughts and asked himself, What if we took a look? And they found him turned over in his coffin.
--
There was another case of a man who had been brought to the cremation ground, but a torrential rain startedno question of burning him. They left him there and said, Well burn him tomorrow. But the next morning when they came, he wasnt there any more! (Laughing) He was gone. But thats not all: thirty years later, he returned (he was a Raja): he had been picked up by sannyasins, taken into solitude, and had become a sannyasin, until, thirty years later, for God knows what reason, he thought it best to go and claim his possessions, so he returned with proofs that he was indeed the same man.6
I have heard countless stories of that kind, which show the point to which men They want to get rid of the dead, dont they! And the faster the better.
0 1963-08-24, #Agenda Vol 04, #The Mother, #Integral Yoga
Nothing inside asks any questions, there are no problems there; all the problems I am talking about are posed by the body, for the body; otherwise, inside, everything is perfect, everything is exactly as it should be. And totally so: what people call good, what they call evil, the beautiful, the ugly, the all that is a small immensity (not a big immensity), a small immensity that is moving more and more towards a progressive realization thats the correct phrasewithin an integral Consciousness which integrally (how should I put it?) enjoys, or I could say, feels the plenitude of what He doesdoes, is and so forth (its all the same thing). But this poor body
And probably Its certain too that one cant go too fast: if the body had that Joy in it, if it had that ecstasy in it, that rapture continually, surely that would bring too rapid a transformation there are still a lot of things to be changed, a lot, a whole lot of things.
0 1963-08-28, #Agenda Vol 04, #The Mother, #Integral Yoga
Either I should give lessons, or else But I must say that nowadays I dont enjoy it. I find it so childish to say, Things happen in this way I know perfectly well they dont happen in this way! They happen in this way and they happen in another way, and everything is possible. You cant keep telling people, Everything is possible, you know. To keep repeating, Everything is possible, you know, is absurd.
So either I should keep quiet, or else
--
And, truly, sincerely, its absolutely all the same to me. Its the same when people write to me, How wonderful: I smile and I think, What can they understand?! I receive letters priceless letters! positively exuberant, full of bombastic words, and then there are others who tell me very frankly that they are full of doubt, that I quite simply use tricks to run the whole business (!) like any ordinary human intelligence, and that they cant feel anything divine at all behind all thatboth make the same impression on me, the one and the other! (Mother laughs) To me its all the same thing. Its their opinions they have the right to have any opinions they like. To tell the truth, all that we could reply to them is, Have the opinions that make you progress, whether in this way or that, it doesnt matter in the least!
Thats not the point. Maybe its the fear (there is a fear somewhere, I dont know), the fear of opening the intimacy a little too much, a fear from the standpoint of the vibrations.
0 1963-09-04, #Agenda Vol 04, #The Mother, #Integral Yoga
There was a time when I intervened (it was the time of the Swamis activities and all that). It was over you at that time. But lately I havent seen anything specialattacks do come periodically along with the suggestion of all kinds of catastrophic possibilities: nothing more particular to you than to others. Its part of the work, I dont pay any attention to it.
But as for a quite personal threat to you, things seem much better now than they were two years ago.
Only, it may be that because of the work I am doing, you are brought into contact with a certain layer of possibilities and so you become more conscious of that. As for Sujata, she must be unknowingly under your influence, so what you feel she feels too thats my impression.
Ill look, but I havent seen anything lately. On the contrary, that thing I used to see over you at that time and drive away deliberately, since the beginning of this year in particular I havent seen it Ill look.
--
I dont know, I cant say, because for all these experiences I try to drive all thoughts as far away as possible, because they dont help to get the correct perception. So that I cant say whether or not there was a reason for that memoryto tell the truth, the mind always finds reasons for everything, so You know, I am not occupied with those things, I dont try to know, and therefore they dont comethey come of their own accord. There was obviously a necessity: all that comes is necessary, I know that, otherwise it wouldnt come. But that memory didnt bring with it any sense or perception of a danger to your physical life, not in the least. I dont have that perception, while I did have it two years ago. Now I dont have it.
But I remember that for a few days I was occupied with that memory, as part of a vast work on certain physical vibrations, in all the physical domains with which I deal. And it came (strangely, its always LOCATED, located somewhere), and the perception I have is very acute, absolutely like the perception of something that happened to me personally (but all that comes to me now comes in this way). Only, there was the knowledge that it was your own body that had gone through that experience. And then yes, I remember, there was a certain quality of vibration (Mother looks silently), and it was connected with a study on the experience the cells gain in the process of death. I remember, I was studying the cellular experiences (which the cells have more often than not semiconsciously and often unconsciously), those semiconscious experiences that stay in the subconscient and help to make some cells more and more receptive and prepared for the new Force. And as I was studying that, your experience of the camps came, and I saw in fact that a certain number of your cells, a rather considerable number (cells that are partly in the brain, partly in the throat center and partly here [gesture to the upper part of the chest]) have had the preliminary experience of death.
0 1963-09-07, #Agenda Vol 04, #The Mother, #Integral Yoga
The other day, for some question of work, I was led to explain my position from the standpoint of the materialist conviction (I dont know what their position is today, because thats something I am not concerned with generally), but anyway I was led to do it because of a certain work.1
For them, all the experiences men have are the result of a mental phenomenon: we have reached a progressive mental development (they are at a loss to explain why or how!), anyhow it was Matter that developed Life, Life that developed Mind, and all of mens so-called spiritual experiences are mental constructions (they use other words, but I believe thats their idea). It is, at any rate, a denial of all spiritual existence in itself and of a Being or Force or Something superior which governs everything.
As I said, I dont know what their position is today, what point they have reached, but I was in the presence of a conviction of that type.
Then I said, But its very simple! I accept your point of view, there is nothing other than what we see, than mankind as it is; all the so-called inner phenomena are due to a mental, cerebral action; and when you die, you diein other words, the phenomenon of agglomeration comes to the end of its existence, and it dissolves, everything dissolves. Thats all very well.
--
But with a materialist I dont argue, I accept your point of view; only, you have nothing to say Ive taken my position, take yours. If you are satisfied with what you know, keep it. If it helps you to live, very good.
But you have no right to blame or criticize me, because I am taking my position on your own basis. Even if all that I imagine is mere imagination, I prefer that imagination to yours. Thats all.
An occult work, obviously.
0 1963-09-18, #Agenda Vol 04, #The Mother, #Integral Yoga
But in that state, it seems that what you see MUST beand inevitably (I should say necessarily), it is. And probably instantly so. But you have to see the whole at once for your vision to be all-powerful. If you see only one point (as, for example, when you feel that the action on earth is limited to a certain field that depends on you), as long as you see that way, you cant be all-powerful, its not possiblenot possible. Its inevitably conditioned.
(long silence)
0 1963-09-21, #Agenda Vol 04, #The Mother, #Integral Yoga
(During the conversation, Mother envisages the possibility of reading out a message, if any comes to her, on the occasion of the second anniversary of the Supramental Manifestation, on February 29, 1964. Then she adds:)
Provided I can speak.
0 1963-09-25, #Agenda Vol 04, #The Mother, #Integral Yoga
But the heart can manifest Love! No: LAmour nest pas le besoin daffection du cur [Love is not the hearts hunger for affection]. And then, the positive side:
LAmour est une vibration toute-puissante
0 1963-09-28, #Agenda Vol 04, #The Mother, #Integral Yoga
I dont see how it would be possible for one point of the Supreme not to be the whole Supreme. If there is a difficulty here, its a difficulty for the WHOLE, isnt it?
Not necessarily.
--
Everything is possible to me, you know, absolutely everything, even the seemingly most contradictory thingsreally, I am totally unable to raise a mental or logical or reasonable objection either to this or to that. But the question (Mother leaves her sentence unfinished). That is to say, the Lords Will is very clear to Him, and (laughing) the whole thing is to unite with that Will and know it.
It had always seemed to me that way [the earth as a symbolic point of concentration], but I am so convinced that Sri Aurobindo saw things more truly and totally than anyone did that, naturally, when he says something, you tend to consider the problem!
--
What he announces, and what I am sure of, is that the Victory will be won on the earth and that the earth will become a progressive being (eternally progressive) in the Lord thats understood. But it doesnt preclude the other possibility. The future of the earth he has announced clearly, and its understood that such is the future of the earth; only, if that possibility [of death as an exclusively earthly phenomenon] is what we could term historically correct, it would sort of legitimize the attitude of those who get away from it. How is it that Buddha, who undeniably was an Avatar, laid so much stress on Deliverance as the conclusion of things? He who stayed behind only to help others to get away faster. Then that means he saw only one side of the problem?
Oh, yes!
0 1963-10-05, #Agenda Vol 04, #The Mother, #Integral Yoga
One person was so anxious (I know who it is, I know him very well), so anxious to prepare the bath, but he didnt have the strength, he couldnt do it: Oh, how I would like to prepare the bath! So I looked at him, I didnt want to say no; but I thought, Its not possible, he cant, he doesnt have the strength.
(silence)
0 1963-10-16, #Agenda Vol 04, #The Mother, #Integral Yoga
Every time a new truth has attempted to manifest upon earth, it has been immediately attacked, corrupted and diverted by pseudo-spiritual forceswhich did represent a certain spirituality at a given time, but precisely the one that the new truth wants to go beyond. To give but one example of those sad spiritual diversions which clutter History, Buddhism was largely corrupted in a sizable part of Asia by a whole Tantric and magic Buddhism. The falsity lies not in the old spirituality which the new truth seeks to go beyond, but in the eternal fact that the Past clings to its powers, its means and its rule. As Mother said in her simple language, Whats wrong is to remain stuck there. And Sri Aurobindo with his ever-present humor: The traditions of the past are very great in their own place, in the past. We could expect the phenomenon to recur today. In India, Tantrism represents a powerful discipline from the Past and it was inevitable that Mother should experience the better and the worse of that system in her attempt to transform all the means and elements of the old earththis Agenda has made abundant mention of a certain X, symbol of Tantrism. Now, as it happens, we are witnessing the same phenomenon of diversion, and today this same Tantrism is seeking to divert the new truth by convincing as many adepts as possible not to say Mothers Mantra, which is too advanced for ordinary mortals, and to say Tantric mantras in its stead. This is purely and simply an attempt to take Mothers place. One has to be quite ignorant of the mechanism of forces not to understand that saying a mantra of the old gods puts you under the influence and into the orbit of precisely that which resists the new truth. Mother had foreseen the phenomenon and forewarned me in the following conversation. Unfortunately, until recently, I always wanted to believe that Tantrism would be converted. Nothing of the sort. It is attempting to take Mothers place and lead astray those who are not sincere enough to want ONE SINGLE THING: the new world.
***
--
No. It was either he or his guruhis guru interferes in many things. And I saw his guru several times by his side I wasnt positively sure it was X, but if it wasnt X, it was his guru, it can only be one or the other. And it was done DELIBERATELY, to make me think that Sri Aurobindo was there, in X, using X as a means of expression.
Very, very long ago, when I was still downstairs (not last year, the year before), one day I dont remember the details, but I know he made a sort of cinema show during the meditation: he showed himself as this god, that god, this or thatthere was a whole swarm of gods and beings who came and threw themselves onto him like this (Mother lays one hand flat on the other), and Sri Aurobindo was there too, among the crowd! I took it as a demonstration of his powers I didnt attach any importance to it. Naturally, I saw what it was; none of those beings was actually there, it was only their image. But I didnt attach any importance to it because to me it was (laughing) like someone giving me a show!
--
To me its not an accusation, because I always take things for the bestit may be the expression of a great goodwill, but obviously an absolutely ignorant one. And then he has such a mania for prophecy! This time again (no one asked him anything), he said spontaneously that I would come downstairs next year, that I would resume my activities downstairs. So I looked (through what he said I looked at what he thought), and I saw that, for him, it didnt at all mean I took possession of a new Power, it was a return to the old things but in my case, a return to the old things is folly!
Of course!
--
And always that question of age In everybody, everybody, without even their noticing it, there is always in the background (for the slightest thing, at the slightest opportunity), always the idea of old age, of going downhill, of decrepitude. And it comes a thousand times a day! (Mother laughs) So here too, I say to the Lord, Listen, am I really going downhill? Then He shows me one or two things in a dazzling light. It happens to me off and onnot oftenwhen the avalanche has been considerable enough; then there is a bedazzlement of Light and Power, sometimes of such a formidable Power that you get the feeling that if you were to wield it what would happen? For instance, if I simply come into contact with a malicious ill will (thats rare), an urge or a desire to harm, I do this (Mother pinches the vibration between her fingers), I do this (but it corresponds to an inner action: its a Power that acts together with a white Light, absolutely white, you know, intolerant of anything but the perfectly white), and almost instantly, in the person in whom the movement of ill will resulted in a partial possession of the vital: an attack of nerves or (what do they call it?) a vital collapse or a nervous collapse, very tangible. So naturally, you curb all movements and you watch it all, perfectly quiet, with the eternal Smile. But its as if to show me: herehere is the potentiality (!) Only there is no Order to wield it, except now and then just to see.
(silence)
--
Things are increasingly AS THEY ARE: exact, without complications. I have noticed that with people, even the most sincere and straightforward, there is always a kind of coating, an emotive coating (even with the coldest and driest), something that belongs to the vital; an emotive coating that makes things fuzzy, uncertain and allows a game that gives them a feeling of all sorts of mysterious forces at playthings are very clear, very simple, very, oh, very simple, and that coating brings along a sort of confusion. Its not sentiment, not emotion either, its something something that LOVES uncertainty, the unknown, the unexpectednot positively chance (its not so strong), but which loves to live in that, in in fact, in Ignorance! Which loves not to know whats going to happen. Even the simplest things, the most obvious, have all that coating over them.
Look, for instance, how many people, even the most serious, love to have their fortune told: reading the hand, reading the handwriting (I am pestered with people who ask me things like that), but anyway, even regardless of any spiritual idea, that sort of interest people find in being told, See, your life line will last up to here. People love it! They love it, they love to remain in their uncertainty. They love their ignorance. They love that unknown the unknown full of mysteries. They love the prophet who comes and tell them, This is what you will do. This is what is going to happen to you. It seems so childish! Its the same as the taste for theater, its the same thing (not the playwright, but the spectator who watches the play without knowing how it will end), or again the taste for novels the taste for the unknown. But then thats very close to the taste for the marvelous.
0 1963-10-19, #Agenda Vol 04, #The Mother, #Integral Yoga
No, concerning government, the issue is still undecided, and yet Only, there are so many things that tend, that draw near, and then they go off at a tangent thats the trouble, for when they go off at a tangent, then they go very far away (gesture showing the possibility coming very close to crossing History, then moving away along an immense circle backward, to return again) and they take a very long time to return.3
Something is being attempted now: there are some people who are in contact with us and are conscious; they have a possibility of action and they are trying. They have caught an idea: to bring Russia and America together so that the two powers united will be the agents of peace on earth. Its an EXCELLENT idea. Well see whats going to happen.
Because obviously Oh, to tell the truth, I dont know. I say obviously, but its absolutely all the same to me if everything is demolished and starts againits another way of playing, thats all. But maybe without demolishing To demolish and start all over again (laughing) has already been done a few times! Maybe thats enoughif, without demolishing, men could progress But is it possible?
We must come VERY CLOSE to the goal for that to be possible.
The big difficulty is that tamasic stupidity. Yesterday, in this connection, I had the experience of a young couple who came to see me. (It has become a custom nowadays that young people who are going to marry and whose families I know, or who live here, come to receive my blessings before marrying! Thats the new fashion.) So they came. The girl was educated here and the boy stayed here for quite a long time, working here; anyway, they want to marry. The boy went searching for a job; he had trust [in Mother] and found one. He is I cant say conscious because it isnt like consciousness, I would call it rather superstition (!) but its a superstition on the right target! The movement is ignorant, but well directed, so it works; not that he has an enlightened faith, but he has faith. All right. Things are fine and he does very well. So they came yesterday to receive my blessings. Then they went. And they left behind in the room a vital formation, very bubbly, absolutely ignorant, very bubbly with a joie de vivre, a joie de vivre so blissfully ignorant of all possible difficulties, all possible miseries, and not only for oneself but for everyone! You know, that joie de vivre that says, Oh, it doesnt matter to me if we are born and dielife is short, well, let it be good, thats enough. No mental curiosity, no urge to know the why of the worldall that is nonsense, we neednt bother about it! Lets be happy, have some fun, and do as well as we can. Thats all. That formation was so strong, you know, in the room that I saw it and had to find a place for it. It put me in contact with a whole domain of the earth, of mankind, and I had to put it in its proper place, put it in order and organize it. It took me a little time (long enough, maybe three quarters of an hour or an hour), I had to order and organize everything. Then I saw how widespread it is on earth. (Note that these young people belong to the top of society, they are regarded as very intelligent, they are very well educated, in a word, its about the best you can find in mankind! Not the dregs, far from it.) And I wondered if it isnt even more widespread in Western countries than here I think it is. At that moment I came into contact with everywhere, and, well, the everywhere was really quite extensive.
Afterwards, I asked myself, But what the devil can be done with all this? Disturb these people? They are quite incapable of getting out of their condition in this life and will probably need many, many, many lives to awaken to the NEED TO KNOWas long as they can move about, you know (laughing), as long as they can move about and things arent too painful, theyre quite contented! And then, in addition, there is, all the way down, that whole inert mass, you know, of men who are very close to the animalwhat can be done with that? If that too has to be ready, it seems to me im possible. Because that young couple, according to human opinion, are very fine people!
--
Certain times, I dont budge; at times it comes when I am alone, so naturally I dont say a word and dont budge, but after a while, there comes a kind of (what can I call it?) I wonder, Whats going to happen? Its not an anxiety but something that observes and asks, But is it really possible to let this let this manifest? And it always comes in connection with a circumstance, an action, a movement (sometimesvery rarelyan idea in someone, but thats rare), and it comes almost as a NECESSITY: This must be struck down (gesture of bringing down a sword of light). And what a mighty striking-force! Out of all proportion with earthly things. Then away it goes I dont pull it down nor do I send it back: I witness the thing, and the body is used, nothing else. And then its gone.
There is a constant aspiration in the body for everything that can perfect itperfect the instrument, I mean and there is very, very little asking for Power. When Sri Aurobindo was here, there was a clear awareness of the necessity of Power, and several times I said, It is the supramental Power that will manifest first. Because, without Power, it will be im possible: the mass of op position in the world is sufficient to swallow up everything, just as the Light was swallowed up in 60the supramental Light and Consciousness were swallowed up; it will be the same thing. But afterwards, when I had to do the whole task, I no longer insisted on this point [Power], there wasnt the sense of this necessity any more but rather the feeling of a WHOLE that has to progress together and manifest together. A kind of perfection of the Whole.
0 1963-10-26, #Agenda Vol 04, #The Mother, #Integral Yoga
Then I saw all kinds of thingsoh, bah! bah! An adverse organization in the most material vital to mislead unenlightened spiritual aspirations: I encountered that last night. There was a kind of preacher teaching how to do things, and for each thing I had to contradict and explainbecause he had quite an audience: he has that audience at night, and when people wake up, they arent conscious of it, and it influences them. It results in a kind of possession. It was (oh, I see that gentleman often), its a tall, black beinghe is black, jet black but he passes himself off as a great Initiate! People dont see him as he is (they must see him in a very attractive guise), and he preaches the very things that foster disintegration. He teaches you in detail how to doa very good teacher of mischief. But I argued with him about everything, explained everything in detail, very carefully, very conscientiously, and when it was over, I offered it all to the Lordso I dont know what happened to him!
They are quite unhappy at whats going on here! (Mother laughs)
0 1963-11-04, #Agenda Vol 04, #The Mother, #Integral Yoga
Me too. Me too, I saw myself (laughing) from a new angle! And the things that in the past were, not positively problems, but anyway questions to be resolved (certain actions, certain relationships), all gone! And there is something that thoroughly enjoys itself I dont know what that something is, but it thoroughly enjoys itself.
Outwardly, as I told you, everything is heaped on me (on me, well, it isnt on me), on this body, which is obliged to answer questions, obliged to read letters, obliged to see people whereas it has so much more fun when it can enjoy the inner experience and have this new vision of thingsbecause all that is very material, its not going out of Matter to see the world in another way (that has been done for a long time, of course, its nothing new, and its nothing marvelous), thats not it: its Matter looking at itself in an entirely new way, and thats where the fun is! It sees the whole affair anew and altogether differently. Then they plunge me back into that stupid way of seeing things, the ordinary human way in which everything becomes a problem, a complication. And I am obligedobliged to answer people, to listen to what they tell me. Its a shame.
--
Its im possible to satisfy desire perfectlyits something. im possible. And to renounce desire too: you renounce one desire and get another one. Therefore, both ways are relatively im possiblewhats possible is to enter a condition in which there is no desire.
(long silence)
--
But during that period of time, I made a study and observation of the phenomenon: how the vibration of desire is added to the vibration of the Will sent out by the Supreme (for small everyday acts). And with the vision from above (if you take care, of course, to remain conscious of that vision from above), you see how the vibration sent out was exactly the one sent out by the Supreme, but instead of producing the immediate result which the superficial consciousness expected, it was intended to trigger a whole set of vibrations in order to reach another result, more distant and more complete. I am not talking of big things or terrestrial actions, I am talking of very small things in life. For example, you tell someone, Give me this, and the person, instead of giving that, misunderstands and gives something else; so if you dont take care to keep an overall vision, a certain vibration may occur, say of impatience, or a dissatisfaction, along with the feeling that the Lords vibration is neither understood nor received. Well, its that little ADDED vibration of impatience (or, in fact, of incomprehension of what happens), its that feeling of a lack of receptivity or response that has the quality of desirewe cant call it a desire, but its the same kind of vibration. And thats what comes and complicates things. If you have the complete, exact vision, you know that Give me this will produce a result different from the immediate one and that that other result will bring about yet another, which is exactly what should be. I dont know whether I am making myself clear, its a bit complicated! But it gave me the key to the difference in quality between the vibration of the Will and the vibration of desire. And together with this, the possibility of doing away with that vibration of desire through a broader and more total visionbroader, more total, more distant, that is to say, the vision of a vaster totality.
I am insisting on this, because it eliminates all moral elements. It eliminates the derogatory notion of desire. The vision increasingly eliminates all those notions of good and evil, good and bad, inferior and superior, and so forth. There is only what I might almost call a difference of vibratory qualityquality still evokes the idea of superiority and inferiority, it isnt quality, not intensity either, I dont know the scientific term they use to distinguish one vibration from another, but thats it.
--
If we look at it from a psychological standpoint On the mental plane, its very easy; on the vital plane, its not too difficult; on the physical plane, its a little heavier, because desires are passed off as needs. But there too, there has been a field of experience these last few days: the study of medical and scientific conceptions on the bodys makeup, its needs, and whats good or bad for it. And all this, in its essence, again boils down to the same question of vibrations. It was quite interesting: there was an appearance (because all things as the ordinary consciousness sees them are nothing but appearances), there was an appearance of food poisoning (mushrooms that are thought to have been bad). It was the object of a particular study to find out whether there was something absolute about the poisoning, or whether it was relative, that is, based on ignorance, a wrong reaction and the absence of the true Vibration. And the conclusion was as follows: its a question of proportion between the amount, the sum of the vibrations that belong to the Supreme, and the sum of the vibrations that still belong to darkness. Depending on the proportion, the poisoning appears as something concrete, real, or else as something that can be eliminated, in other words, that doesnt resist the influence of the Vibration of Truth. And it was very interesting, because, immediately, as soon as the consciousness became aware of the cause of the trouble in the bodys functioning (the consciousness perceived where it came from and what it was), immediately the observation began, with the idea: Lets see what happens. First set the body perfectly at rest with the certainty (which is always there) that nothing happens except by the Lords Will and that the effect too is the Lords Will, all the consequences are the Lords Will, and consequently one should be very still. So the body is very still: untroubled, not agitated, it doesnt vibrate, nothingvery still. Once this is achieved, to what extent are the effects unavoidable? Because a certain quantity of matter that contained an element unfavorable to the bodys elements and life was absorbed, what is the proportion between the favorable and the unfavorable elements, or between the favorable and the unfavorable vibrations? And I saw very clearly: the proportion varies according to the amount of cells in the body that are under the direct Influence, that respond to the supreme Vibration alone, and the amount of other cells that still belong to the ordinary way of vibrating. It was very clear, because I could see all the possibilities, from the ordinary mass [of cells], which is completely upset by that intrusion and where you have to fight with all the ordinary methods to get rid of the undesirable element, to the totality of the cellular response to the supreme Force, which renders the intrusion perfectly innocuous. But this is still a dream for tomorrowwere on the way. But the proportion has become rather favorable (I cant say all-powerful, far from it, but rather favorable), so that the consequences of the ill-being didnt last very long and the damage was, so to say, minimal.
But all the experiences nowadays, one after the otherall the PHYSICAL experiences, of the bodypoint to the same conclusion: everything depends on the proportion between the elements that respond exclusively to the Supremes Influence, the half-and-half elements, on the road to transformation, and the elements that still follow Matters old vibratory process. The latter appear to be decreasing in number, to a great extent, but there are still enough of them to bring about unpleasant effects or unpleasant reactionsthings that are untransformed, that still belong to ordinary life. But all problems, whether psychological or purely material or chemical, all problems boil down to this: they are nothing but questions of vibrations. And there is the perception of that totality of vibrations and of what we could call (in a very rough and approximative way) the difference between the constructive and the destructive vibrations. We can say (to put it very simply) that all the vibrations that come from the One and express Oneness are constructive, while all the complications of the ordinary, separative consciousness lead to destruction.
--
It is always said that it is desire that creates difficulties (and indeed it is so). Desire may be simply something added on to a vibration of will. It is also said that nothing happens except by the supreme Will, so how can the two things be true at the same time and be combined? And its because this problem was being posed that I found The will (when it is the one Will, the supreme Will expressing itself) is direct, immediate, there cannot be any obstacles; so all that delays, blocks, complicates, or even brings about failure, is NECESSARILY the mixture of desire.
This can be seen for everything. Take, for example, an external field of action, in the outer world and with outer things (naturally, to say it is outer is simply to put yourself in a false position), but, for example, if in the highest consciousness, the Truth-Consciousness, you tell someone, Go (I am giving one example among millions), Go and see so-and-so, tell him this to obtain that. If the person is receptive, inwardly immobile and surrendered, he goes, sees the other person, tells him, and the thing happenswithout the SLIGHTEST complication, just like that. If the person has an active mental consciousness, doesnt have total faith and has all the mixture of ego and ignorance, he sees the difficulties, sees the problems to be resolved, sees all the complicationsnaturally, they all occur! So according to the proportion (everything is a question of proportion, always), according to the proportion, it creates complications, it takes time, the thing is delayed, or, a little worse, it is distorted, it doesnt occur exactly as it should, it is changed, diminished, distorted, or, finally, it doesnt occur at allthere are many, many degrees, but it all belongs to the domain of complications (mental complications) and desire. Whereas the other way is immediate. Examples of those cases (of all cases) are innumerable, so also are the examples of the immediate case. Then people tell you, Oh, youve worked a miracle! No miracle was worked: it should always be that way. Its because the intermediary did not add himself to the action.
I dont know if thats clear, but anyway
--
Anyway I tried to take out the personal element as much as possible.
Its clear.
0 1963-11-20, #Agenda Vol 04, #The Mother, #Integral Yoga
Because it has settled! So you should get the awareness or knowledge that this [the body] isnt you the trouble is that when you say me you think of this (Mother strikes her body), but thats not it! It isnt you! And you have to feel that it isnt you before you can come down again into it to take possession of it and change it. As long as you say, This is me, you are tied, bound hand and foot.
Whats you is this (gesture above the head), its there: what sparkles in the light thats you. This [the body] isnt you, its the sediment. You still have your bodys self-esteem! You should feel: this isnt me, it isnt me. It is yes, what was put together more or less clumsily and ignorantly by father, mother, maybe with the influence of grandparents. That discovery I made at the age of about fifteen or sixteen, or seventeen. I began to see clearly all the gifts (if we can call them that) that came from father, mother, parents, grandparents, education, people who looked after me, that whole mudhole, as it were, into which you fall headfirst. And then, the quality of the vibration, the quality of the sensation, of the so-called thoughts (which arent thoughts, but are almost automatic mental reflexes of sorts) and of the feelings (if you can call them feelings: they are kinds of reactions to the milieu and to all that comes from outside)it all swarms, swarms like worms in the mud.
--
But you cant imagine, its wonderful! Immediately there comesclear, simple, effortlessly, without seeking for itexactly what has to be done or said or written: the whole tension stops, its over. And then, if you need paper, the paper is there; if you need a fountain pen, you find just the one you need; if you need (theres no seeking: above all dont seek, dont try to seek, youll just make another mess)its there. And thats a fact of EVERY MINUTE. You have the field of experience every second. For instance, youre dealing with a servant who doesnt do things properly or as you think they should be done, or youre dealing with a stomach that doesnt work the way youd like it to and it hurts: its the same method, there is no other. You know, at times situations get so tense that you feel as if youre about to faint, the body cant stand it any more, its so tense; or else theres a pain, something wrong, things arent sorting themselves out, and theres a tension; so immediately you stop everything: Lord, You, its up to You. At first there comes a peace, as if you were entirely outside existence, and then its gone the pain goes, the dizziness disappears. And what is to happen happens automatically. And, you see, its not in meditation, not in actions of terrestrial importance: its the field of experience you have ALL the time, without interruptionwhen you know how to put it to use. And for everything: when something hurts, for instance, when things resist or grate or howl inside there, instead of your saying, Oh, how it hurts! you call the Lord in there: Come in here, and then you stay calm, not thinking of anythingyou simply stay still in your sensation. And more than a thousand times, you know, I was almost bewildered: Look! The pain is gone! You didnt even notice how it went. So people who want to lead a special life or have a special organization to have experiences, thats quite silly the greatest possible diversity of experiences is at your dis posal every minute, every minute. Only you must learn not to have a mental ambition for great things. Just the other day, I was shown in such a clear way a very small thing I had done (I, its the body speaking), a very small things that had been done by the Lord in this body (thats a long sentence!), and I was shown the terrestrial consequence of that very small thingit was visible, I mean, as my hand is visible to my eyesand the terrestrial correspondence. Then I understood.
We are given everythingEVERYTHING. All the difficulties that have to be overcome, all of them (and the more capable we are, that is, the more complex the instrument is, the more numerous the difficulties are), all the difficulties, all the opportunities to overcome them, all the possible experiences, and limited in time and space so they can be innumerable. And it has repercussions and consequences all over the earth (I am not concerned with what goes on in the universe because, for the time being, that isnt my work). But it is certain (because it has been said so and I know it) that what goes on on the earth has repercussions throughout the universe. Sitting there, you live the everyday life with its usual insignificance, its unimportance, its lack of interest and its a WONDERFUL field of experiences, of innumerable experiences, not only innumerable but as varied as can be, from the most subtle to the most material, without leaving your body. Only, you should have RETURNED to it. You cannot have authority over your body without having left it.
Once the body is no longer you at all, once it is something that has been added and TACKED onto you, once it is that way and you look at it from above (a psychological above), then you can come down into it again as its all-powerful master.
0 1963-11-23, #Agenda Vol 04, #The Mother, #Integral Yoga
Kennedy has been assassinated, that means the possibility of war.
He was one of the instruments for the establishment of peaceits a setback for the entire political history of the earth.
--
And then five of our air force chiefs have been killed in a helicopter crashhelicopters never crash, and they were the best possible pilots. Its an act of sabotage the Communists are doing a lot of sabotage. So that makes two accidents in a row.
But these accidents always occur at the time of Kali, in NovemberOctober and November.
0 1963-12-03, #Agenda Vol 04, #The Mother, #Integral Yoga
I would like to be able to pass this experience on to others, because, well, its definitive: once you LIVE that for several hours, its over, you can no longer entertain any illusion,3 its not possibleits im possible, its so STUPID, you know! Above all, so silly, so flatits im possible (Mother makes the same gesture of a round, moving totality). But then you cannot say, I said this, the other answered that! How can we express ourselves? Our language is still truly inadequate. Its not that way its (same round gesture) and there isnt even either sense or direction: its not that this goes that way and that goes this way (gesture from one person to another, or from inside to outside), or that it goes this way and comes back that way (gesture from low to high and high to low), thats not it; its a whole a whole that moves, moves always forward, and with internal vibrations, internal movements. So according to the given point of concentration, this or that action is done.
Very long ago, many times over, when I looked at the universe (I dont mean the earth: the universe), it was that way (same gesture of a round totality). How can I put it? It gave the feeling of moving forward, of moving forward towards a progressive perfection. For years on end, my perception of the earth has been that way; and now, it takes place completely at will, in the sense that it takes only just a small movement in the consciousness (gesture of a trigger or a slight reversal, a drawing within) for the whole earth to move that way, along with the events and the inner complications. But now, that same consciousness of the whole works that way: when it thinks of something (for some reason of work, not because of an arbitrary decision), the thing im poses itself; its a whole set of things that presents itself as the TOTALITY on which the action must take place. So it may be a small thing like this sports festival, it may be the Ashram (very often the Ashram as a whole), it may be a part of the earth, or sometimes even a single individual (who is no longer an individual but a set or a world of things, a totality4). A totality of things (round gesture) that move within themselves in (Mother draws within that totality small movements, individual and local, like waves or currents of force). Oh, its most interesting! And even there, there is no more notion of this person, that person, so-and-soall that vanishes.
0 1963-12-07 - supramental ship, #Agenda Vol 04, #The Mother, #Integral Yoga
Last night, for instance, early in the morning, there were several layers of cells,1 as it were, and each cell was I cant say the property, but the possession of someone: what was under his direct control and reflected his mood, as it is customarily called, his way of being. And there were many levels: you could go upstairs and downstairs. And the impression I had of myself was that I was much, much taller and that I towered above it all; and I had a different texture, as if I were made of a different substance, not quite the same as the others. It was as if all that were inside me without being inside me (I cant explain): I was looming over everything and at the same time acting inside. And then, according to the action, people were going upstairs or downstairs, going and coming; but everyone had his own little boxthey were BEGINNING to have it, it was beginning to get organized. Each cell was more or less precise: some were very precise, others more blurred, as if on the way to becoming precise. And the whole experience, last night, had a kind of precision about it. I was like something very big, outside, and I was laughing, talking to everyone, but they werent aware of the action [of Mother]. You see, they seemed to me this tall (gesture: four inches), tiny. But quite alive: they were going and coming, moving about. And I was talking to them, but they didnt know where the voice was coming from. So I laughed, I found it funny, I said to some, There! You see, thats your idea of things. And it was oh, if I compare it to last year, there is a tremendous difference of CONSCIOUSNESS, from the point of view of consciousness. Before, all the movements were reflexes, instincts, as if people were impelled by a force which they were totally unconscious of and considered to be their character, most of the time, or else Destiny (either their character or Fate, Destiny). They were all like puppets on strings. Now, they are conscious beings theyre BEGINNING, theyre beginning to be conscious.
The proportion has changed.
0 1963-12-11, #Agenda Vol 04, #The Mother, #Integral Yoga
No, its not an individual: its a universal way of being. Its always that way: things arent positively impersonal, but they do not belong to one person; they are universal ways of being.
I mean, there was no human instrument, was there?
--
To the point that what happens in the body isnt (oh, its been that way for a long time, but its becoming more and more that way), isnt familiar like something that happens in a particular body: its just one way of being among all the others. Its becoming more and more like that. The reaction here [in Mothers body] isnt any more intimate than the reaction in others. And its barely more perceptible: it all depends on the state of attentiveness and concentration of the consciousness (its all movements of consciousness). But the consciousness isntis NO LONGER individual AT ALL. I am positive about that. A consciousness which is becoming more and more total. And now and thennow and thenwhen everything is favorable, it becomes the Lords Consciousness, the Consciousness of everything, and then its a drop of Light. Nothing but Light.
In 1958.
0 1963-12-14, #Agenda Vol 04, #The Mother, #Integral Yoga
(Mother smiles) You know, there are, broadly speaking, two categories of people: those who by nature receive, are receptive; who receive and like to receive and to feel they are receiving; and those who like to give and like the feeling of giving. So those who like to receive have the experience of receiving, while those who like to give (laughing) have the experience of giving. But basically, its all the same thing: its the Force circulating. The Force circulates, and you get the feeling (how can I explain it?) it depends on the position of the consciousness with regard to the individual ego.
When I noticed Ws difficulties, I put a lot of force on him, a lot, a great concentration to get him out of that tight corner, because I felt a kind of wavering in him, I felt he wasnt so steady on the path any more. Thats what worried me. So I put a very great concentration of force on him to set him on the right road again. And, as I said, the Force circulates; it circulates: it isnt something which goes out like that, like a little beam which you send out, which reaches its goal and stays there thats not it. Its a thing (round gesture) that spreads out with waves of concentration. And Ive noticed this for everybody (I did my first study on myself), but the ego must be completely (gesture of palms upward, immobile) must become nonexistent, must stop interfering, at any rate, in order to feel that great, universal Pulsation.
--
I didnt tell him anything, I simply said it was a very good experience: an experience that was given to you or that you were given (all that impersonal, as impersonal as possible). I am very glad when people do not tell me, You did this, you did that because immediately I feel that sort of little limitation which is so childishintellectuals would call it idolatry! (Mother laughs) I dont like that.
I was very happy with Ws experience. I also saw it was very sincerenaturally he feels filled with force! But do not attach any importance to where it comes from, it doesnt matter! The Force is there. Its truein a way, its true.
--
Increasingly (but it began long ago, after Sri Aurobindo left), it is growing, perfecting itself, becoming precise and increasingly conscious: the difference is fading away, the op position is disappearing altogether, and the possibility is growing of identifying oneself with the other the other attitude, the one I deliberately call from above.
Naturally, in human beings, the two are extremely mixed up. Among all the human beings you cannot find two who are one really male and the other really female that doesnt exist. Its very, very mixed. But the goal is a totality; a totality in which each thing is in its place and plays its part, not in op position but in perfect unionin identity. And the key to this is beginning to come.
0 1963-12-21, #Agenda Vol 04, #The Mother, #Integral Yoga
But, to tell the truth, if we could always keep in our consciousness, in a clear and living way, the vision of WHAT SHOULD BE, not with the illusion that its already there (there must be no illusions), but a clear, positive vision of what should be, despite all that denies it we would be very strong. This necessity is beginning to im pose itself: thats what I am asked to do now. We KNOW things are not as they should be (God knows we know it!), but to keep deliberately ignoring those denials in order to keep ACTIVELY in the consciousness the vision of what should be that, I feel, is true creative power.
You know, the fact of no longer having the physical support of Sri Aurobindos presence was a blow that might have been mortal (I prevented it from being mortal by closing a door, because he had asked me to continue and I decided to continue), but it made certain things rather difficult because it became necessary to have a constant perception of what has to be done and a constant effort to change what is into what should be. Probably its a period of work that must be completed now, and he was asking of me the capacity to live in the positive side. The trouble is, the body is itself a kind of contradiction but it was suggested to me that those contradictions of the body arise from the fact that I admit in the consciousness all the contradictions, and that consequently they are there in the body, too. Instead of looking at the body and saying, Oh, this (this limitation, that narrowness) is still here, I should look only at WHAT SHOULD BE, and the body would be forced to follow.
This seems to be the preparation of the program for next yeara long, long way to go yet. But anyway, there are still a few days left (!)
0 1963-12-31, #Agenda Vol 04, #The Mother, #Integral Yoga
It doesnt matter, we arent bored, are we? (To Sujata:) Are you bored? Tell me frankly, are you bored? (Sujata laughs) I dont need to ask HIM, I know the answer: Oh, its endless, it lasts forever, nothing happens, nothing takes place. (laughter) Anyway, my children, thats the way it is. I am going as fast as I can, I am the one most concerned! But you cant hurry, its not possible. Not possible.
In fact, in Savitri, Sri Aurobindo went through all the worlds, and it so happens that I am following that without knowing it (because I never rememberthank God, I really thank heaven!I asked the Lord to take away my mental memory and He took it away entirely, so I am not weighed down), but I follow that description in Savitri without mentally knowing the sequence of the worlds, and these last few days I was in that Muddle of Falsehood (I told you last time), it was really painful, and I was tracking it down to the most tenuous vibrations, those that go back to the origin, to the moment when Truth could turn into Falsehoodhow it all happened. And it is so tenuous, almost imperceptible, that deformation, the original Deformation, that you tend to lose heart and you think, Its still really quite easy to topple over the slightest thing and you can still topple over into Falsehood, into Deformation. And yesterday, I had in my hands a passage from Savitri that was brought to meits a marvel, but its so sad, so miserable, oh, I could have cried (I dont easily cry).
0 1964-01-04, #Agenda Vol 05, #The Mother, #Integral Yoga
Now when I see a possibility in someonebang! I fling it at him sometimes it stuns him a bit! But at any rate, one goes faster.
He thinks I act the way I do because I am incompetent.
--
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 im poses 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 1964-01-08, #Agenda Vol 05, #The Mother, #Integral Yoga
When I read that description in Savitri,2 I felt a sorrow which I thought I had been unable to feel for a long timea long time. I thought I was (how shall I put it?) cured of that possibility. And last time, when I saw that, I saw it was still there; and while I was looking, I saw this same sorrow in the Lord, in His face, His expression.
The deliberate negation of all that is divineof all that we call divine.
--
Oh, if we wanted to make poetry (its no longer a philosophical or spiritual way of seeing, but a pictorial way), we could imagine a Lord who is a totality of all the possible and im possible possibilities, in quest of a Purity and Perfection that can never be reached and are ever progressive and the Lord would get rid of all in the Manifestation that weighs down His unfoldingHe would begin with the nastiest. You see it? Total Night, total Unconsciousness, total Hatred (no, hatred still implies that Love exists), the incapacity to feel. Nothingness.
Were on the way. I still have a little bit of it [that total Unconsciousness] left.
0 1964-01-15, #Agenda Vol 05, #The Mother, #Integral Yoga
But all this changes my positionmy position vis--vis the world is changing. How can I explain it? Its very strange.
***
0 1964-01-18, #Agenda Vol 05, #The Mother, #Integral Yoga
I saw S.G. this morning, the person who went to America, who knew Kennedy and even spoke to him about the possibility of openly joining with Russia so as to exert pressure on the world and prevent armed disputes (he said, to settle all border and territorial disputes in a peaceful way, beginning, of course, with China and India). Kennedy had been enthusiastic. The Russian ambassador had been summoned at once, and he had telephoned Khrushchev: enthusiastic over the idea (but this Khrushchev seems to be rather a good man). They were sup posed to sort it out during a meeting at the U.N. At this point, Kennedy makes off.1
But the idea has been taken up again through Khrushchev and he continues to be quite enthusiastic.2 It seems (I dont know if its quite true, because its Z [a Russian disciple] who says so) but Z sent him my article A Dream,3 on the possibility of creating a small international center (I dont like the word international, but never mind), and Khrushchev answered, This idea is excellent, the entire world should make it a reality. Well, I dont know whether its correct, but anyway the gentleman seems to be well-dis posed. And this S.G. is very intimate with the U.S. ambassador in Delhi. In brief, S.G. has sent me the new pro posal the first one, I had approved it, I had even put my blessings on it, and he had gone to see Nehru: Nehru immediately called both ambassadors for a conference.4 At the time, I worked a good deal and things were moving. Now, it seems that the new president [Johnson] is, for the time being, continuing what the other did: he wont upset the apple cart. Well see.
If it succeeds, it will give some concrete expression to the effort of transformation without violence.
--
There should be somewhere upon earth a place that no nation could claim as its own, a place where every human being of goodwill, sincere in his aspiration, could live freely as a citizen of the world, obeying one single authority, that of the supreme Truth; a place of peace, concord, harmony, where all the fighting instincts of man would be used exclusively to conquer the causes of his sufferings and miseries, to surmount his weakness and ignorance, to triumph over his limitations and incapacities; a place where the needs of the spirit and the concern for progress would take precedence over the satisfaction of desires and passions, the search for pleasures and material enjoyment. In this place, children would be able to grow and develop integrally without losing contact with their souls; education would be given not with a view to passing examinations or obtaining certificates and posts, but to enrich ones existing faculties and bring forth new ones. In this place, titles and positions would be replaced by opportunities to serve and organize; everyones bodily needs would be provided for equally, and in the general organization, intellectual, moral and spiritual superiority would be expressed not by increased pleasures and powers in life, but by greater duties and responsibilities. Beauty in all its art formspainting, sculpture, music, literaturewould be accessible to all equally, the ability to share in the joys it brings being limited solely by ones capacities and not by social or financial position. For in this ideal place, money would no longer be the sovereign lord; individual worth would have a far greater importance than that of material wealth and social position. There, work would not be for earning ones living, but the means to express oneself and develop ones capacities and possibilities, while at the same time being of service to the group as a whole, which would in turn provide for everyones subsistence and field of action. In short, it would be a place where human relationships, ordinarily based almost exclusively on competition and strife, would be replaced by relationships of emulation in trying to do ones best, of collaboration and real brotherhood.
The earth is not ready to realize such an ideal, for humanity does not yet possess either the knowledge necessary to understand and adopt it or the conscious force indispensable for its execution. This is why I call it a dream.
Yet this dream is on the way to becoming a reality, and it is what we are endeavoring to do at the Sri Aurobindo Ashram, on a very small scale and in proportion to our limited means. The achievement is indeed far from being perfect but it is progressive; little by little we are moving towards our goal, which, we hope, we shall one day be able to show to the world as a practical and effective means of emerging from the present chaos to be born to a new life, more harmonious and truer.
0 1964-01-25, #Agenda Vol 05, #The Mother, #Integral Yoga
It doesnt matter. Besides people are arriving by the hundred. Next month is going to be a bit difficult although Ill see as few people as possible. But still
See (Mother takes out an appointment pad), all these are people announcing their coming and asking for appointmentsjust look! (an endless list)
0 1964-02-05, #Agenda Vol 05, #The Mother, #Integral Yoga
I looked through the book one, two, three timesnothing. So I thought, Its not possible, a spell has been cast! A. was coming that morning. When A. comes, Ill ask him to look for it. So I told him, Look for it. He did find bouquinistes, but not like in my photograph, and then I had seen it on this side of the book, while his was on the other side; and I knew his photo quite well (I knew my album by heart, you understand!), it wasnt the same at all, there werent any bouquinistes, only closed boxes. So it didnt look like much, and moreover it was on the other side of the book.
And it wasnt an animated view, it wasnt a vision: it was a PHOTO, just like the other photos, the same color as the other photosa photo which I even studied critically as a photo for the way it was taken. It doesnt exist!
--
possibly.
And then, probably, the photo was found to be one too many and they left it out something like that. But the photo certainly EXISTS somewhere.
--
I presume this is in reply to the biblical belief in Gods Commandments received by Moses, which the Lord is sup posed to have uttered Himself and Moses is sup posed to have heardits a roundabout way (Mother laughs) to say its not possible!
The supreme authority because the soul saw it, but it can be a supreme authority ONLY for the soul that saw it, not for all souls. For the soul that had that experience and saw it, its a supreme authority but not for other souls.
0 1964-02-26, #Agenda Vol 05, #The Mother, #Integral Yoga
My article gives them a sense of something both very boring and very childishboth at once, so that crowns it all! Because the external form is very simple, of course, without literary pretensions; so it isnt exciting for the brain, not in the least (on the contrary I try to calm it down as much as possible!).
No, those who understand you best are the simple-hearted.
0 1964-03-04, #Agenda Vol 05, #The Mother, #Integral Yoga
I heard from some people that a great number of little miracles had occurred, but I didnt listen, it doesnt interest me (people tell me, but my thoughts are elsewhere). Its possible: the atmosphere was highly charged. In peoples consciousness, it may result in little phenomenaa number of little phenomena which they call miraculous, but which to me are childishly simple and elementary: its just the way things are.
(silence)
0 1964-03-07, #Agenda Vol 05, #The Mother, #Integral Yoga
And with the feeling that it was something unceasing,1 but that the consciousness [of Mother] was only changing its position because of the necessities of the work. And this change of position took place in a few minutes, quickly enough, without the sense of losing the other experience; it simply remained there, behind, in order for the work to be done outwardly in a normal way, that is, without too abrupt a change. And the consciousness seemed to revert to a sort of superficial bark: it gave exactly the impression of something hard, rather inert, very artificial, extremely thin, dry, with just an artificial transcription of life and that was the ordinary consciousness, the consciousness that makes you feel you are in a body.
For a very long time the body hasnt felt in the least separatenot in the least. There is even a sort of constant identification with the people around which at times is troublesome enough, but which I see as a means of action (of control and action). Ill give an example: on the 4th, the last time I saw you, the doctor left for America. He had his lunch here (I told you he was very moved); he was given a sort of little ceremony for his departure. He was sitting on the floor as usual, next to me (I was seated at the table, facing the light), and they served him his lunch; he turned towards me to receive the things. He was in a state of intense emotion (nothing apparent at all; the appearance was very quiet, he didnt say or do anything extraordinary, but inwardly). At one point I looked at him to encourage him to eat, and our eyes met. Then there came into me from him such a violent emotion that I almost started sobbing, can you imagine! And its always there, in the lower abdomen (really in the abdomen), that this identification with the outside world takes place. There (gesture above the heart center), it dominates; the identification is here (gesture to the abdomen), but the Force dominates (Mother holds up her head); while here (the abdomen), it seems to be still its the lower vital, I mean the lower vital OF MATTER, the vital subdegree OF MATTER. Its on the way to transformation, this is where the work is being done materially. But all those emotions have rather unpleasant repercussions. Even, when I looked at it in detail, I came to think that there must be something analogous in you; you must be open to certain currents of force in the lower vital, and those kinds of spasms which you get must be the result. So then, the solution there is only one solution, because immediately I called, I put the Lords Presence there (gesture to the abdomen), and I saw it was extremely CONTAGIOUS. Because I had received the vibrations, they had entered straight in without meeting any obstacles; so the response had a considerable contagious power I saw it immediately: I stopped the doctors vibrations; it took me a few minutes, and everything was back in order again. Then I understood that this opening, this contagion was kept as a means of actionit isnt pleasant for the body (!), but its a means of action.
--
Atmospheres are very interesting. Yet there is an IMMENSE possibility there. But it is buried, as it were.
There are far more possibilities there than in England.
There is a possibility in Russia, too, but of a different naturemystic, a great mystic possibility there. When the mystic spirit awakens there It has been repressed, so (gesture of explosion).
It seems they have now allowed baptisms [in Russia]: theyve made a special organization for people who want to be baptized! A special place, maybe a building, I dont know, where all those who want to can be baptized. It used to be done secretlynow it will be a State organization. So those people had made progress, they had emerged from all the superstitions of the past, and now heres their new progress: they fall back into the pit! They are taking up again the old burden of all the old superstitions.
0 1964-03-11, #Agenda Vol 05, #The Mother, #Integral Yoga
Four years, that means 1968. Sri Aurobindo said there would be a beginning of supramental manifestation in 67; so perhaps in 68 the two experiences will meet. Its possible.
The photo is clear.
0 1964-03-14, #Agenda Vol 05, #The Mother, #Integral Yoga
I dont want you to fall ill like the first time. Thats precisely what I am looking at and studying: whether its possible to protect you adequately.I am not going with a light heart.
But for myself, I know: the first time I went away from here, in 1915 (and I left my psychic being here, I didnt take it with me I knew how to do it I left it behind), in spite of that, in spite of the link, when I came to the Mediterranean, suddenly I fell ill, dreadfully ill. I was constantly ill.
0 1964-03-25, #Agenda Vol 05, #The Mother, #Integral Yoga
There are partial proofs. But as they are partial, they arent conclusive. Because, to the ordinary vision and understanding, you can always find explanations: you can say it was foreseen and predestined that the accident would miscarry, for example, and that consequently that intervention isnt at all what made it miscarryit was Determinism that had decided it. And how do you prove anything? How do you even prove to yourself that it is otherwise? Its not possible.
You see, as soon as we express things we enter the mind, and as soon as we enter the mind theres that kind of logic, which is frightful because it is all-powerful: if everything has already been existing and coexisting from all eternity, how can you change one thing into another? How can anything at all change?
--
And I saw (because I wanted to see, and I saw) that the other experience was still there but it was beginning to be almost habitual, almost natural, while this one was new. It was the result of my old prayer: Lord, take possession of this brain.
Well, thats what is happeninghappening everywhere, all the time. So if it happens in a large enough aggregate, it gives the appearance of a miracle4but it is the miracle of the whole EARTH.
--
Then it became possible to bear the Vibration.
Now, what it does, its work thats not our business, its His. We cannot understand. But that it is at work goes without saying.
0 1964-03-28, #Agenda Vol 05, #The Mother, #Integral Yoga
This very morning, I was following the movement, observing the control this Vibration of Truth has in the body in the presence of certain disorders (very small things in the body, you know: discomforts, disorders), I was observing how this Vibration of Truth abolishes those disorders and discomforts. It was very clear, very obvious, and ABSOLUTELY REMOVED from any spiritual notion, from any religious notion, from any psychological notion, so that the person who possessed this knowledge of op position of one vibration to the other very clearly didnt in any way need to be a disciple or someone with philosophical knowledge or anything at all: he only had to have mastered this in order to realize a perfectly harmonious existence.
It was absolutely concrete and irrefutable. It was a lived, absolute experience.
--
And the light and warmth were expressed, that intensity of Ananda, that bliss You understand, it wasnt in op position to but like a COMPLEMENT of this vibratory knowledge, which was I cant say a coldly scientific knowledge because that introduces mental notions, but it was of such a wisdom! A knowledge so wise, so calm, so imperturbably quiet, absolutely free from any notion of good and evil, of divine, of positive and negative, absolutely independent of all of thatpurely material. And with an absolute power. Then in these same cells, which were fully conscious of this knowledge of vibrations as being the supreme means of control for their harmony, suddenly there arose in them a sort of not a flame (a flame is dark in comparison), a luminous Ananda: Love in its perfect reality.
And it was translated like this: Its so much more marvelous when we know its You!
--- Overview of noun po
The noun po has 4 senses (no senses from tagged texts)
1. polonium, Po, atomic number 84 ::: (a radioactive metallic element that is similar to tellurium and bismuth; occurs in uranium ores but can be produced by bombarding bismuth with neutrons in a nuclear reactor)
2. petty officer, PO, P.O. ::: (a noncommissioned officer in the Navy or Coast Guard with a rank comparable to sergeant in the Army)
3. Po, Po River ::: (a European river; flows into the Adriatic Sea)
4. United States Post Office, US Post Office, Post Office, PO ::: (an independent agency of the federal government responsible for mail delivery (and sometimes telecommunications) between individuals and businesses in the United States)
--- Synonyms/Hypernyms (Ordered by Estimated Frequency) of noun po
4 senses of po
Sense 1
polonium, Po, atomic number 84
=> metallic element, metal
=> chemical element, element
=> substance
=> matter
=> physical entity
=> entity
=> part, portion, component part, component, constituent
=> relation
=> abstraction, abstract entity
=> entity
Sense 2
petty officer, PO, P.O.
=> noncommissioned officer, noncom, enlisted officer
=> military officer, officer
=> serviceman, military man, man, military personnel
=> skilled worker, trained worker, skilled workman
=> worker
=> person, individual, someone, somebody, mortal, soul
=> organism, being
=> living thing, animate thing
=> whole, unit
=> object, physical object
=> physical entity
=> entity
=> causal agent, cause, causal agency
=> physical entity
=> entity
Sense 3
Po, Po River
INSTANCE OF=> river
=> stream, watercourse
=> body of water, water
=> thing
=> physical entity
=> entity
Sense 4
United States Post Office, US Post Office, Post Office, PO
=> independent agency
=> agency, federal agency, government agency, bureau, office, authority
=> administrative unit, administrative body
=> unit, social unit
=> organization, organisation
=> social group
=> group, grouping
=> abstraction, abstract entity
=> entity
--- Hyponyms of noun po
1 of 4 senses of po
Sense 2
petty officer, PO, P.O.
=> master-at-arms
=> senior chief petty officer, SCPO
--- Synonyms/Hypernyms (Ordered by Estimated Frequency) of noun po
4 senses of po
Sense 1
polonium, Po, atomic number 84
=> metallic element, metal
Sense 2
petty officer, PO, P.O.
=> noncommissioned officer, noncom, enlisted officer
Sense 3
Po, Po River
INSTANCE OF=> river
Sense 4
United States Post Office, US Post Office, Post Office, PO
=> independent agency
--- Coordinate Terms (sisters) of noun po
4 senses of po
Sense 1
polonium, Po, atomic number 84
-> metallic element, metal
=> heavy metal
=> base metal
=> noble metal
=> aluminum, aluminium, Al, atomic number 13
=> americium, Am, atomic number 95
=> antimony, Sb, atomic number 51
=> barium, Ba, atomic number 56
=> berkelium, Bk, atomic number 97
=> beryllium, Be, glucinium, atomic number 4
=> bismuth, Bi, atomic number 83
=> cadmium, Cd, atomic number 48
=> calcium, Ca, atomic number 20
=> californium, Cf, atomic number 98
=> cerium, Ce, atomic number 58
=> cesium, caesium, Cs, atomic number 55
=> chromium, Cr, atomic number 24
=> cobalt, Co, atomic number 27
=> copper, Cu, atomic number 29
=> curium, Cm, atomic number 96
=> dysprosium, Dy, atomic number 66
=> einsteinium, Es, E, atomic number 99
=> erbium, Er, atomic number 68
=> europium, Eu, atomic number 63
=> fermium, Fm, atomic number 100
=> francium, Fr, atomic number 87
=> gadolinium, Gd, atomic number 64
=> gallium, Ga, atomic number 31
=> hafnium, Hf, atomic number 72
=> holmium, Ho, atomic number 67
=> indium, In, atomic number 49
=> iridium, Ir, atomic number 77
=> iron, Fe, atomic number 26
=> lanthanum, La, atomic number 57
=> lead, Pb, atomic number 82
=> lithium, Li, atomic number 3
=> lutetium, lutecium, Lu, atomic number 71
=> magnesium, Mg, atomic number 12
=> manganese, Mn, atomic number 25
=> mercury, quicksilver, hydrargyrum, Hg, atomic number 80
=> molybdenum, Mo, atomic number 42
=> neodymium, Nd, atomic number 60
=> neptunium, Np, atomic number 93
=> nickel, Ni, atomic number 28
=> niobium, Nb, atomic number 41
=> osmium, Os, atomic number 76
=> palladium, Pd, atomic number 46
=> polonium, Po, atomic number 84
=> potassium, K, atomic number 19
=> praseodymium, Pr, atomic number 59
=> promethium, Pm, atomic number 61
=> protactinium, protoactinium, Pa, atomic number 91
=> radium, Ra, atomic number 88
=> rhenium, Re, atomic number 75
=> rhodium, Rh, atomic number 45
=> rubidium, Rb, atomic number 37
=> ruthenium, Ru, atomic number 44
=> samarium, Sm, atomic number 62
=> scandium, Sc, atomic number 21
=> sodium, Na, atomic number 11
=> strontium, Sr, atomic number 38
=> tantalum, Ta, atomic number 73
=> technetium, Tc, atomic number 43
=> terbium, Tb, atomic number 65
=> thallium, Tl, atomic number 81
=> thorium, Th, atomic number 90
=> thulium, Tm, atomic number 69
=> tin, Sn, atomic number 50
=> titanium, Ti, atomic number 22
=> tungsten, wolfram, W, atomic number 74
=> uranium, U, atomic number 92
=> vanadium, V, atomic number 23
=> ytterbium, Yb, atomic number 70
=> yttrium, Y, atomic number 39
=> zinc, Zn, atomic number 30
=> zirconium, Zr, atomic number 40
=> alkali metal, alkaline metal
=> alkaline earth, alkaline-earth metal
Sense 2
petty officer, PO, P.O.
-> noncommissioned officer, noncom, enlisted officer
=> aircraftsman, aircraftman
=> bombardier
=> chief petty officer
=> corporal
=> drill master, drill instructor
=> lance corporal
=> petty officer, PO, P.O.
=> sergeant
Sense 3
Po, Po River
-> river
HAS INSTANCE=> Aare, Aar, Aare River
HAS INSTANCE=> Acheron, River Acheron
HAS INSTANCE=> Adige, River Adige
HAS INSTANCE=> Aire, River Aire, Aire River
HAS INSTANCE=> Alabama, Alabama River
HAS INSTANCE=> Allegheny, Allegheny River
HAS INSTANCE=> Amazon, Amazon River
HAS INSTANCE=> Amur, Amur River, Heilong Jiang, Heilong
HAS INSTANCE=> Angara, Angara River, Tunguska, Upper Tunguska
HAS INSTANCE=> Apalachicola, Apalachicola River
HAS INSTANCE=> Araguaia, Araguaia River, Araguaya, Araguaya River
HAS INSTANCE=> Aras, Araxes
HAS INSTANCE=> Arauca
HAS INSTANCE=> Argun, Argun River, Ergun He
HAS INSTANCE=> Arkansas, Arkansas River
HAS INSTANCE=> Arno, Arno River, River Arno
HAS INSTANCE=> Avon, River Avon, Upper Avon, Upper Avon River
HAS INSTANCE=> Avon, River Avon
HAS INSTANCE=> Bighorn, Bighorn River
HAS INSTANCE=> Big Sioux River
HAS INSTANCE=> Brahmaputra, Brahmaputra River
HAS INSTANCE=> Brazos, Brazos River
HAS INSTANCE=> Caloosahatchee, Caloosahatchee River
HAS INSTANCE=> Cam, River Cam, Cam River
HAS INSTANCE=> Canadian, Canadian River
HAS INSTANCE=> Cape Fear River
HAS INSTANCE=> Chao Phraya
HAS INSTANCE=> Charles, Charles River
HAS INSTANCE=> Chattahoochee, Chattahoochee River
HAS INSTANCE=> Cimarron, Cimarron River
HAS INSTANCE=> Clinch River
HAS INSTANCE=> Clyde
HAS INSTANCE=> Cocytus, River Cocytus
HAS INSTANCE=> Colorado, Colorado River
HAS INSTANCE=> Colorado, Colorado River
HAS INSTANCE=> Columbia, Columbia River
HAS INSTANCE=> Congo, Congo River, Zaire River
HAS INSTANCE=> Connecticut, Connecticut River
HAS INSTANCE=> Coosa, Coosa River
HAS INSTANCE=> Cumberland, Cumberland River
HAS INSTANCE=> Danube, Danube River, Danau
HAS INSTANCE=> Darling, Darling River
HAS INSTANCE=> Delaware, Delaware River
HAS INSTANCE=> Demerara
HAS INSTANCE=> Detroit River
HAS INSTANCE=> Dnieper, Dnieper River
HAS INSTANCE=> Don, Don River
HAS INSTANCE=> Ebro, Ebro River
HAS INSTANCE=> Elbe, Elbe River
HAS INSTANCE=> Elizabeth River
HAS INSTANCE=> Euphrates, Euphrates River
HAS INSTANCE=> Flint, Flint River
HAS INSTANCE=> Forth, Forth River
HAS INSTANCE=> Fox River
HAS INSTANCE=> Ganges, Ganges River
HAS INSTANCE=> Gan Jiang, Kan River
HAS INSTANCE=> Garonne, Garonne River
HAS INSTANCE=> Gila, Gila River
HAS INSTANCE=> Grand River
HAS INSTANCE=> Green, Green River
HAS INSTANCE=> Housatonic, Housatonic River
HAS INSTANCE=> Huang He, Hwang Ho, Yellow River
HAS INSTANCE=> Hudson, Hudson River
HAS INSTANCE=> IJssel, IJssel river
HAS INSTANCE=> Illinois River
HAS INSTANCE=> Indigirka, Indigirka River
HAS INSTANCE=> Indus, Indus River
HAS INSTANCE=> Irrawaddy, Irrawaddy River
HAS INSTANCE=> Irtish, Irtish River, Irtysh, Irtysh River
HAS INSTANCE=> Isere, Isere River
HAS INSTANCE=> James, James River
HAS INSTANCE=> James, James River
HAS INSTANCE=> Jordan, Jordan River
HAS INSTANCE=> Kanawha, Kanawha River
HAS INSTANCE=> Kansas, Kansas River, Kaw River
HAS INSTANCE=> Kasai, Kasai River, River Kasai
HAS INSTANCE=> Kissimmee, Kissimmee River
HAS INSTANCE=> Klamath, Klamath River
HAS INSTANCE=> Kura, Kura River
HAS INSTANCE=> Lehigh River
HAS INSTANCE=> Lena, Lena River
HAS INSTANCE=> Lethe, River Lethe
HAS INSTANCE=> Limpopo, Crocodile River
HAS INSTANCE=> Little Bighorn, Little Bighorn River, Little Horn
HAS INSTANCE=> Little Missouri, Little Missouri River
HAS INSTANCE=> Little Sioux River
HAS INSTANCE=> Little Wabash, Little Wabash River
HAS INSTANCE=> Loire, Loire River
HAS INSTANCE=> Mackenzie, Mackenzie River
HAS INSTANCE=> Madeira, Madeira River
HAS INSTANCE=> Magdalena, Magdalena River
HAS INSTANCE=> Mekong, Mekong River
HAS INSTANCE=> Merrimack, Merrimack River
HAS INSTANCE=> Meuse, Meuse River
HAS INSTANCE=> Milk, Milk River
HAS INSTANCE=> Mississippi, Mississippi River
HAS INSTANCE=> Missouri, Missouri River
HAS INSTANCE=> Mobile, Mobile River
HAS INSTANCE=> Mohawk River
HAS INSTANCE=> Monongahela, Monongahela River
HAS INSTANCE=> Moreau River
HAS INSTANCE=> Murray, Murray River
HAS INSTANCE=> Murrumbidgee, Murrumbidgee River
HAS INSTANCE=> Namoi, Namoi River
HAS INSTANCE=> Nan, Nan River
HAS INSTANCE=> Neckar, Neckar River
HAS INSTANCE=> Neosho, Neosho River
HAS INSTANCE=> Neva, Neva River
HAS INSTANCE=> New River
HAS INSTANCE=> Niagara, Niagara River
HAS INSTANCE=> Niger, Niger River
HAS INSTANCE=> Nile, Nile River
HAS INSTANCE=> Niobrara, Niobrara River
HAS INSTANCE=> North Platte, North Platte River
HAS INSTANCE=> Ob, Ob River
HAS INSTANCE=> Oder, Oder River
HAS INSTANCE=> Ohio, Ohio River
HAS INSTANCE=> Orange, Orange River
HAS INSTANCE=> Orinoco, Orinoco River
HAS INSTANCE=> Osage, Osage River
HAS INSTANCE=> Outaouais, Ottawa, Ottawa river
HAS INSTANCE=> Ouachita, Ouachita River
HAS INSTANCE=> Ouse, Ouse River
HAS INSTANCE=> Parana, Parana River
HAS INSTANCE=> Parnaiba, Parnahiba
HAS INSTANCE=> Pearl River
HAS INSTANCE=> Pecos, Pecos River
HAS INSTANCE=> Pee Dee, Pee Dee River
HAS INSTANCE=> Penobscot, Penobscot River
HAS INSTANCE=> Ping, Ping River
HAS INSTANCE=> Platte, Platte River
HAS INSTANCE=> Po, Po River
HAS INSTANCE=> Potomac, Potomac River
HAS INSTANCE=> Purus, Purus River
HAS INSTANCE=> Rappahannock, Rappahannock River
HAS INSTANCE=> Red, Red River
HAS INSTANCE=> Republican, Republican River
HAS INSTANCE=> Rhine, Rhine River, Rhein
HAS INSTANCE=> Rhone, Rhone River
HAS INSTANCE=> Rio Grande, Rio Bravo
HAS INSTANCE=> Ruhr, Ruhr River
HAS INSTANCE=> Russian River
HAS INSTANCE=> Saale, Saale River
HAS INSTANCE=> Sabine, Sabine River
HAS INSTANCE=> Sacramento River
HAS INSTANCE=> Saint Francis, Saint Francis River, St. Francis, St. Francis River
HAS INSTANCE=> Saint John, Saint John River, St. John, St. John River
HAS INSTANCE=> Saint Johns, Saint Johns River, St. Johns, St. Johns River
HAS INSTANCE=> Saint Lawrence, Saint Lawrence River, St. Lawrence, St. Lawrence River
HAS INSTANCE=> Salmon, Salmon River
HAS INSTANCE=> Sambre, Sambre River
HAS INSTANCE=> San Joaquin River
HAS INSTANCE=> Sao Francisco
HAS INSTANCE=> Saone, Saone River
HAS INSTANCE=> Savannah, Savannah River
HAS INSTANCE=> Scheldt, Scheldt River
HAS INSTANCE=> Seine, Seine River
HAS INSTANCE=> Severn, River Severn, Severn River
HAS INSTANCE=> Severn, Severn River
HAS INSTANCE=> Seyhan, Seyhan River
HAS INSTANCE=> Shari, Shari River, Chari, Chari River
HAS INSTANCE=> Shenandoah River
HAS INSTANCE=> Snake, Snake River
HAS INSTANCE=> South Platte, South Platte River
HAS INSTANCE=> Styx, River Styx
HAS INSTANCE=> Sun River
HAS INSTANCE=> Suriname River, Surinam River
HAS INSTANCE=> Susquehanna, Susquehanna River
HAS INSTANCE=> Tagus, Tagus River
HAS INSTANCE=> Tallapoosa, Tallapoosa River
HAS INSTANCE=> Tennessee, Tennessee River
HAS INSTANCE=> Thames, River Thames, Thames River
HAS INSTANCE=> Tiber, Tevere
HAS INSTANCE=> Tigris, Tigris River
HAS INSTANCE=> Tocantins, Tocantins River
HAS INSTANCE=> Tombigbee, Tombigbee River
HAS INSTANCE=> Trent, River Trent, Trent River
HAS INSTANCE=> Trinity River
HAS INSTANCE=> Tunguska, Lower Tunguska
HAS INSTANCE=> Tunguska, Stony Tunguska
HAS INSTANCE=> Tyne, River Tyne, Tyne River
HAS INSTANCE=> Uruguay River
HAS INSTANCE=> Vetluga, Vetluga River
HAS INSTANCE=> Vistula, Vistula River
HAS INSTANCE=> Volga, Volga River
HAS INSTANCE=> Volkhov, Volkhov River
HAS INSTANCE=> Volta
HAS INSTANCE=> Wabash, Wabash River
HAS INSTANCE=> Weser, Weser River
HAS INSTANCE=> White, White River
HAS INSTANCE=> Willamette, Willamette River
HAS INSTANCE=> Wisconsin, Wisconsin River
HAS INSTANCE=> Yalu, Yalu River
HAS INSTANCE=> Chang Jiang, Changjiang, Chang, Yangtze, Yangtze River, Yangtze Kiang
HAS INSTANCE=> Yazoo, Yazoo River
HAS INSTANCE=> Yellowstone, Yellowstone River
HAS INSTANCE=> Yenisei, Yenisei River, Yenisey, Yenisey River
HAS INSTANCE=> Yukon, Yukon River
HAS INSTANCE=> Zambezi, Zambezi River
HAS INSTANCE=> Zhu Jiang, Canton River, Chu Kiang, Pearl River
Sense 4
United States Post Office, US Post Office, Post Office, PO
-> independent agency
=> Nuclear Regulatory Commission, NRC
=> Environmental Protection Agency, EPA
=> Federal Emergency Management Agency, FEMA
=> Central Intelligence Agency, CIA
=> Interstate Commerce Commission, ICC
=> National Aeronautics and Space Administration, NASA
=> National Archives and Records Administration, NARA
=> National Labor Relations Board, NLRB
=> National Science Foundation, NSF
=> Postal Rate Commission
=> United States Postal Service, US Postal Service, USPS
=> United States Postal Inspection Service, US Postal Inspection Service
=> Federal Communications Commission, FCC
=> Social Security Administration, SSA
=> United States Post Office, US Post Office, Post Office, PO
=> Federal Trade Commission, FTC
=> Office of Inspector General, OIG
=> General Services Administration, GSA
=> Federal Protective Service, FPS
=> Small Business Administration, SBA
=> Selective Service, Selective Service System, SSS
=> Securities and Exchange Commission, SEC
--- Grep of noun pos
acherontia atropos
atropos
caranx hippos
epos
genus sphaerocarpos
genus symphoricarpos
haematocolpos
hematocolpos
pos tagger
pose
poseidon
poser
poseur
poseuse
posing
posit
position
position effect
position paper
positional notation
positional representation system
positioner
positioning
positive
positive charge
positive chemotaxis
positive correlation
positive degree
positive feedback
positive fraud
positive identification
positive magnetic pole
positive muon
positive pole
positive reinforcer
positive reinforcing stimulus
positive stimulus
positiveness
positivism
positivist
positivity
positron
positron emission tomography
positron emission tomography scanner
posology
posse
posse comitatus
posseman
possession
possessive
possessive case
possessiveness
possessor
posset
possibility
possible
possible action
possibleness
possum
possum haw
possum oak
possumwood
post
post-hole digger
post-horse
post-impressionist
post-it
post-maturity
post-menopause
post-mortem
post-mortem examination
post-obit bond
post-office box
post-office box number
post-rotational nystagmus
post and lintel
post card
post chaise
post doc
post exchange
post hoc
post hoc ergo propter hoc
post hole
post horn
post horse
post house
post oak
post office
post road
postage
postage meter
postage stamp
postal card
postal clerk
postal code
postal order
postal rate commission
postal service
postbag
postbox
postcard
postcava
postcentral gyrus
postcode
postdiluvian
postdoc
postdoctoral
poste restante
poster
poster board
poster boy
poster child
poster color
poster colour
poster girl
poster paint
posterboard
posterior
posterior cardinal vein
posterior cerebral artery
posterior facial vein
posterior labial veins
posterior meningeal artery
posterior naris
posterior pituitary
posterior pituitary gland
posterior serratus muscle
posterior subcapsular cataract
posterior synechia
posterior temporal artery
posterior vein of the left ventricle
posteriority
posterity
postern
postfix
postfix notation
postgraduate
posthitis
posthole
posthole digger
posthouse
posthumous birth
posthypnotic amnesia
posthypnotic suggestion
postiche
postilion
postillion
postimpressionist
posting
postlude
postman
postmark
postmaster
postmaster general
postmature infant
postmistress
postmodernism
postmortem
postmortem examination
postnasal drip
postponement
postponer
postposition
postscript
posttraumatic amnesia
posttraumatic epilepsy
posttraumatic stress disorder
postulant
postulate
postulation
postulator
postum
postural hypotension
posture
posturer
posturing
posy
sao jose dos campos
sphaerocarpos
symphoricarpos
topos
tripos
Grep of noun po
aleppo
augustine of hippo
capo
chemulpo
chingpo
cucurbita pepo
cucurbita pepo melopepo
expo
gestapo
gpo
grapo
harpo
hippo
hypo
ipo
jinghpo
li po
limpopo
po
po box
po box no
po box number
po hai
po river
poa
poa nemoralis
poa pratensis
poaceae
poached egg
poacher
poaching
pob
pobeda peak
pobedy peak
pocahontas
pocatello
pochard
pock
pocket-handkerchief
pocket battleship
pocket billiards
pocket book
pocket borough
pocket bread
pocket calculator
pocket comb
pocket dictionary
pocket edition
pocket flap
pocket flask
pocket gopher
pocket knife
pocket lighter
pocket money
pocket mouse
pocket rat
pocket veto
pocket watch
pocketbook
pocketbook issue
pocketcomb
pocketed bat
pocketed freetail bat
pocketful
pocketknife
pockmark
pod
podalgia
podalyria
podargidae
podargus
podaxaceae
podetium
podiatrist
podiatry
podiceps
podiceps cristatus
podiceps grisegena
podiceps nigricollis
podiceps ruficollis
podicipedidae
podicipediformes
podicipitiform seabird
podicipitiformes
podilymbus
podilymbus podiceps
podium
podocarp
podocarpaceae
podocarpus
podocarpus amara
podocarpus coriaceus
podocarpus dacrydioides
podocarpus elatus
podocarpus elongatus
podocarpus family
podocarpus ferruginea
podocarpus latifolius
podocarpus nivalis
podocarpus spicata
podocarpus totara
podophyllum
podophyllum peltatum
podsol
podsol soil
podsolic soil
podzol
podzol soil
poe
poeciliid
poeciliid fish
poeciliidae
poecilocapsus
poecilocapsus lineatus
poecilogale
poecilogale albinucha
poem
poenology
poephila
poephila castanotis
poesy
poet
poet-singer
poet laureate
poetess
poetic justice
poetic license
poetic rhythm
poetics
poetiser
poetizer
poetry
pogey
pogge
pogo stick
pogonia
pogonia divaricata
pogonia rosea
pogonion
pogonip
pogonophora
pogonophoran
pogostemon
pogostemon cablin
pogrom
pogy
poi
poignance
poignancy
poikilotherm
poilu
poinciana
poinciana gilliesii
poinciana pulcherrima
poinciana regia
poinsettia
poinsettia strain
point
point-and-shoot camera
point after
point after touchdown
point duty
point in time
point lace
point man
point mutation
point of accumulation
point of apoapsis
point of departure
point of entry
point of honor
point of intersection
point of no return
point of order
point of periapsis
point of reference
point of view
point source
point system
point woman
pointed-leaf maple
pointed arch
pointedness
pointel
pointer
pointillism
pointillist
pointing out
pointing trowel
pointlessness
pointrel
pointsman
poise
poison
poison-berry
poison arrow plant
poison ash
poison bush
poison camas
poison dogwood
poison gas
poison hemlock
poison ivy
poison mercury
poison milkweed
poison oak
poison parsley
poison pea
poison pill
poison sumac
poisonberry
poisoner
poisoning
poisonous nightshade
poisonous parasol
poisonous plant
poisonous substance
poisson distribution
poitier
poitiers
poitou
poitou-charentes
poitrine d'agneau
poivrade
poke
poke bonnet
poke check
poke milkweed
poker
poker alumroot
poker chip
poker face
poker game
poker hand
poker heuchera
poker plant
pokeweed
pokeweed family
pokey
poking
pokomo
poky
pol
polack
poland
polanisia
polanisia dodecandra
polanisia graveolens
polar bear
polar body
polar circle
polar coordinate
polar front
polar glacier
polar hare
polar opposition
polar region
polar star
polar zone
polarimeter
polaris
polarisation
polariscope
polarity
polarization
polarography
polaroid
polaroid camera
polaroid land camera
polder
pole
pole bean
pole horse
pole jump
pole jumper
pole jumping
pole position
pole star
pole vault
pole vaulter
pole vaulting
poleax
poleaxe
polecat
polecat weed
polemic
polemicist
polemics
polemist
polemoniaceae
polemoniales
polemonium
polemonium boreale
polemonium caeruleum
polemonium reptans
polemonium van-bruntiae
polemonium viscosum
polenta
poler
polestar
polianthes
polianthes tuberosa
police
police academy
police action
police blotter
police boat
police captain
police car
police chief
police commissioner
police constable
police court
police cruiser
police department
police detective
police dog
police force
police headquarters
police investigation
police lieutenant
police matron
police officer
police precinct
police sergeant
police squad
police state
police station
police van
police wagon
police work
policeman
policeman bird
policewoman
policy
policy change
policy maker
policyholder
polio
poliomyelitis
polioptila
poliosis
poliovirus
poliovirus vaccine
polish
polish monetary unit
polish notation
polished rice
polisher
polishing
polistes
polistes annularis
politburo
politeness
politesse
political action committee
political arena
political boss
political campaign
political commissar
political contribution
political correctitude
political correctness
political detainee
political dissident
political donation
political economy
political entity
political hack
political incorrectness
political leader
political liberty
political machine
political movement
political orientation
political party
political platform
political prisoner
political program
political relation
political science
political scientist
political sphere
political sympathies
political system
political theory
political unit
politician
politico
politics
polity
polk
polka
polka dot
poll
poll parrot
poll taker
poll tax
pollachius
pollachius pollachius
pollack
pollard
pollen
pollen count
pollen tube
pollenation
pollex
pollination
pollinator
polling booth
polling day
polling place
polling station
pollinium
pollinosis
polliwog
pollock
polls
pollster
pollucite
pollutant
polluter
pollution
pollux
polly fish
pollyfish
pollywog
polo
polo-neck
polo-neck collar
polo ball
polo mallet
polo pony
polo shirt
polo stick
polonaise
polonium
polony
polska
poltergeist
poltroon
poltroonery
polyamide
polyandrist
polyandry
polyangiaceae
polyangium
polyanthus
polyarteritis
polyarteritis nodosa
polyborus
polyborus cheriway audubonii
polyborus plancus
polybotria
polybotria cervina
polybotrya
polybotrya cervina
polybutene
polybutylene
polycarp
polychaeta
polychaete
polychaete worm
polychete
polychete worm
polychrome
polycillin
polycirrus
polyconic projection
polycystic kidney disease
polycythemia
polydactylus
polydactylus virginicus
polydactyly
polydipsia
polyelectrolyte
polyergus
polyergus rufescens
polyester
polyester fiber
polyethylene
polyfoam
polygala
polygala alba
polygala lutea
polygala paucifolia
polygala senega
polygala vulgaris
polygalaceae
polygamist
polygamy
polygene
polygenic disease
polygenic disorder
polyglot
polygon
polygonaceae
polygonal shape
polygonales
polygonatum
polygonatum biflorum
polygonatum commutatum
polygonia
polygonia comma
polygonum
polygonum aubertii
polygonum fagopyrum
polygonum orientale
polygraph
polygynist
polygyny
polyhedral angle
polyhedron
polyhidrosis
polyhymnia
polymastigina
polymastigote
polymath
polymer
polymerase
polymeric amide
polymerisation
polymerization
polymethyl methacrylate
polymonium caeruleum van-bruntiae
polymorph
polymorphism
polymox
polymyositis
polymyxin
polynemidae
polynesia
polynesian
polynesian tattler
polyneuritic psychosis
polyneuritis
polynomial
polynya
polyodon
polyodon spathula
polyodontidae
polyoma
polyoma virus
polyose
polyostotic fibrous dysplasia
polyp
polypectomy
polypedates
polypedatidae
polypeptide
polyphemus moth
polyphone
polyphonic letter
polyphonic music
polyphonic prose
polyphony
polyphosphate
polyphosphoric acid
polyplacophora
polyplacophore
polyploid
polyploidy
polypodiaceae
polypodiales
polypodium
polypodium aureum
polypodium glycyrrhiza
polypodium polypodioides
polypodium scouleri
polypodium virgianum
polypodium vulgare
polypody
polyporaceae
polypore
polyporus
polyporus frondosus
polyporus squamosus
polyporus tenuiculus
polyprion
polyprion americanus
polypropene
polypropenonitrile
polypropylene
polyptoton
polypus
polysaccharide
polysemant
polysemantic word
polysemous word
polysemy
polysomy
polystichum
polystichum acrostichoides
polystichum aculeatum
polystichum adiantiformis
polystichum braunii
polystichum lonchitis
polystichum scopulinum
polystichum setiferum
polystyrene
polysyllabic word
polysyllable
polysyndeton
polytechnic
polytechnic institute
polytetrafluoroethylene
polytheism
polytheist
polythene
polytonalism
polytonality
polyunsaturated fat
polyunsaturated fatty acid
polyurethan
polyurethane
polyurethane foam
polyuria
polyvalence
polyvalency
polyvinyl-formaldehyde
polyvinyl acetate
polyvinyl chloride
polyvinyl resin
polyzoa
polyzoan
pom
pom-pom
pomacanthus
pomace fly
pomacentridae
pomacentrus
pomacentrus leucostictus
pomade
pomaderris
pomaderris apetala
pomatomidae
pomatomus
pomatomus saltatrix
pomatum
pome
pomegranate
pomegranate tree
pomelo
pomelo tree
pomeranian
pomfret
pomme blanche
pomme de prairie
pommel
pommel horse
pommy
pomo
pomolobus
pomolobus pseudoharengus
pomologist
pomology
pomoxis
pomoxis annularis
pomoxis nigromaculatus
pomp
pompadour
pompano
pompeii
pompey
pompey the great
pompon
pomposity
pompousness
ponca
ponce
ponce de leon
poncho
poncirus
poncirus trifoliata
pond
pond-apple tree
pond-scum parasite
pond-skater
pond apple
pond bald cypress
pond cypress
pond lily
pond pine
pond scum
ponderer
ponderosa
ponderosa pine
ponderosity
ponderousness
pondweed
pondweed family
pone
pong
pongamia
pongamia glabra
pongee
pongid
pongidae
pongo
pongo pygmaeus
poniard
ponka
pons
pons asinorum
pons varolii
ponselle
ponstel
ponte 25 de abril
pontederia
pontederia cordata
pontederiaceae
pontiac
pontifex
pontiff
pontifical
pontificate
pontius pilate
pontoon
pontoon bridge
pontoon plane
pontos
pontus
pony
pony-trekking
pony cart
pony express
ponycart
ponytail
pooch
pood
poodle
poodle dog
pooecetes
pooecetes gramineus
poof
pooh-bah
pool
pool ball
pool cue
pool player
pool stick
pool table
pooler
pooling of interest
poolroom
poon
poop
poop deck
poor
poor box
poor boy
poor devil
poor fish
poor law
poor man's orchid
poor man's pulse
poor man's weatherglass
poor people
poor person
poor rates
poor speller
poor white trash
poorhouse
poorness
poorwill
poove
pop
pop-fly
pop-up
pop-up book
pop art
pop bottle
pop fly
pop group
pop music
pop quiz
pop tent
popcorn
popcorn ball
pope
pope's nose
pope alexander vi
popery
popgun
popillia
popillia japonica
popinjay
poplar
poplar bluff
poplar tree
poplin
popliteal artery
popliteal vein
popover
popper
poppet
poppet valve
popping
poppy
poppy day
poppy family
poppy mallow
poppy seed
poppycock
popsicle
populace
popular democratic front for the liberation of palestine
popular front
popular front for the liberation of palestine
popular front for the liberation of palestine-general command
popular music
popular music genre
popular opinion
popular struggle front
popularisation
populariser
popularism
popularity
popularity contest
popularization
popularizer
populated area
population
population commission
population control
population growth
population profile
population scientist
population shift
populism
populist
populist party
populus
populus alba
populus balsamifera
populus canescens
populus deltoides
populus grandidentata
populus heterophylla
populus nigra
populus nigra italica
populus tremula
populus tremuloides
populus trichocarpa
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
pos tagger
pose
poseidon
poser
poseur
poseuse
posing
posit
position
position effect
position paper
positional notation
positional representation system
positioner
positioning
positive
positive charge
positive chemotaxis
positive correlation
positive degree
positive feedback
positive fraud
positive identification
positive magnetic pole
positive muon
positive pole
positive reinforcer
positive reinforcing stimulus
positive stimulus
positiveness
positivism
positivist
positivity
positron
positron emission tomography
positron emission tomography scanner
posology
posse
posse comitatus
posseman
possession
possessive
possessive case
possessiveness
possessor
posset
possibility
possible
possible action
possibleness
possum
possum haw
possum oak
possumwood
post
post-hole digger
post-horse
post-impressionist
post-it
post-maturity
post-menopause
post-mortem
post-mortem examination
post-obit bond
post-office box
post-office box number
post-rotational nystagmus
post and lintel
post card
post chaise
post doc
post exchange
post hoc
post hoc ergo propter hoc
post hole
post horn
post horse
post house
post oak
post office
post road
postage
postage meter
postage stamp
postal card
postal clerk
postal code
postal order
postal rate commission
postal service
postbag
postbox
postcard
postcava
postcentral gyrus
postcode
postdiluvian
postdoc
postdoctoral
poste restante
poster
poster board
poster boy
poster child
poster color
poster colour
poster girl
poster paint
posterboard
posterior
posterior cardinal vein
posterior cerebral artery
posterior facial vein
posterior labial veins
posterior meningeal artery
posterior naris
posterior pituitary
posterior pituitary gland
posterior serratus muscle
posterior subcapsular cataract
posterior synechia
posterior temporal artery
posterior vein of the left ventricle
posteriority
posterity
postern
postfix
postfix notation
postgraduate
posthitis
posthole
posthole digger
posthouse
posthumous birth
posthypnotic amnesia
posthypnotic suggestion
postiche
postilion
postillion
postimpressionist
posting
postlude
postman
postmark
postmaster
postmaster general
postmature infant
postmistress
postmodernism
postmortem
postmortem examination
postnasal drip
postponement
postponer
postposition
postscript
posttraumatic amnesia
posttraumatic epilepsy
posttraumatic stress disorder
postulant
postulate
postulation
postulator
postum
postural hypotension
posture
posturer
posturing
posy
pot
pot-au-feu
pot cheese
pot farm
pot likker
pot liquor
pot marigold
pot marjoram
pot metal
pot plant
pot roast
potable
potage
potage st. germain
potamogale
potamogale velox
potamogalidae
potamogeton
potamogeton americanus
potamogeton crispus
potamogeton gramineous
potamogeton nodosus
potamogetonaceae
potamophis
potamophis striatula
potash
potash alum
potash muriate
potassium
potassium-argon dating
potassium acid carbonate
potassium alum
potassium bicarbonate
potassium bitartrate
potassium bromide
potassium carbonate
potassium chlorate
potassium chloride
potassium cyanide
potassium dichromate
potassium ferrocyanide
potassium hydrogen carbonate
potassium hydrogen tartrate
potassium hydroxide
potassium iodide
potassium muriate
potassium nitrate
potassium permanganate
potassium sodium tartrate
potation
potato
potato bean
potato beetle
potato blight
potato bug
potato chip
potato disease
potato family
potato fern
potato fungus
potato mildew
potato mold
potato mosaic
potato moth
potato murrain
potato nose
potato pancake
potato peel
potato peelings
potato race
potato salad
potato scab bacteria
potato skin
potato tree
potato tuber moth
potato tuberworm
potato vine
potato wart
potato wart fungus
potato worm
potato yellow-dwarf virus
potato yellow dwarf
potawatomi
potbelly
potbelly stove
potboiler
potboy
poteen
potemkin
potemkin village
potence
potency
potentate
potential
potential difference
potential divider
potential drop
potential energy
potential unit
potentiality
potentiation
potentilla
potentilla anserina
potentiometer
poterium
poterium sanguisorba
potful
pothead
pother
potherb
potholder
pothole
potholer
pothook
pothos
pothouse
pothunter
potion
potlatch
potluck
potman
potomac
potomac river
potomania
potoroinae
potoroo
potorous
potos
potos caudivolvulus
potos flavus
potpie
potpourri
potsdam
potsdam conference
potsherd
potshot
pott's disease
pottage
potter
potter's clay
potter's earth
potter's field
potter's wheel
potter bee
potter wasp
potterer
pottery
pottle
potto
potty
potty chair
potty seat
potyokin
pouch
pouched mammal
pouched mole
pouched mouse
pouched rat
poudrin
pouf
pouf paste
pouffe
poulenc
poulet
poulette
poulterer
poultice
poultry
poultryman
pounce
pound
pound cake
pound net
pound sign
pound sterling
poundage
poundal
pounder
pounding
pounds per square inch
pourboire
pousse-cafe
poussin
pout
pouter
pouter pigeon
pouteria
pouteria campechiana nervosa
pouteria zapota
poverty
poverty grass
poverty level
poverty line
poverty trap
pow
pow camp
powder
powder-post termite
powder and shot
powder blue
powder compact
powder flask
powder horn
powder keg
powder magazine
powder metallurgy
powder method
powder monkey
powder photography
powder room
powder store
powder technique
powdered ginger
powdered milk
powdered mustard
powdered sugar
powderer
powderiness
powderpuff
powdery mildew
powell
power
power-assisted steering
power-station worker
power brake
power breakfast
power broker
power cable
power company
power cord
power couple
power dive
power drill
power failure
power grid
power hammer
power hunger
power law
power line
power loading
power loom
power meter
power module
power mower
power of appointment
power of attorney
power outage
power pack
power plant
power play
power point
power politics
power pylon
power saw
power series
power service
power shovel
power station
power steering
power structure
power system
power takeoff
power tool
power train
power trip
power unit
power user
power walking
power worker
powerboat
powerbroker
powerfulness
powerhouse
powerlessness
powhatan
powwow
powys
pox
poxvirus
poyang
poyou
pozsony
sao bernardo do campo
scampo
scpo
tempo
typo
zeppo
zippo