Index, bigindex

classes ::: programming, josh, class, map, injunction, noun, favorite,
children :::
branches ::: project, project.

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


object:project
class:programming
class:josh
class:class
class:map
class:injunction
word class:noun
--- POTENTIALS
  Daily inspiration video
  twitter bot (it could be good advertising via quotes) (perhaps when T1 reaches 365)
--- POW
--- DO
  mem3
  readSavitri
  TSOY+TLD
  132
--- BECOME
--- PROGRAMMING
  chat server off discord, keys(+ mem / T*)
  PYTHON
  chatbot.py
  curses: pydesk
  crypto analysis,
  BASH
  aplay,
  commands
  RACKET
  wordlist-terminal
  j-rl/p1, playing-around-multiworkers11, racket game engine, draw-animator.rkt, reader.rkt
  WEB
  SMB, IP.net, theinfinitelibrary.net, the Internet Nexus
  GML:
  GAME.gml
  CPP:
  C:
  AHK
  command genie
  DBS
    wordlist,
    keys,
    full2.4,
    wiki,
    keys,
    Code,
    main,
    no,
    evernote,
    integralperfection,
    integralnexus,
    spiritmindbody
  related:
  goals, todo, POW
  verbs
  the Evocation
class:favorite


questions, comments, take-down requests, reporting broken-links etc.
contact me @ integralyogin at gmail dot com

--- OBJECT INSTANCES [26]


132
anew-book
Artifical_Intelligence
creating_a_world
Cyberdeck
daily_inspiration_video
do
Game_Engine
IDS_(roomlist)
Infinite_Library
Integral_Discord_Server
integralperfection.weebly.com
keys_(database)
lifeline
log_other
memcards
project_0001
Pyramid_of_Works
Savitri_(cento)
School
spiritmindbody.weebly.com
the_Game
three_js
todo_(here)
wordlist
youtube_videos

--- PRIMARY CLASS


class
favorite
favorites
injunction
josh
map
programming
project

--- SEE ALSO


--- SIMILAR TITLES [3]


project
project.
project 0001
The Atman Project
select ::: Being, God, injunctions, media, place, powers, subjects,
favorite ::: cwsa, everyday, grade, mcw, memcards_(table), project, project_0001, Savitri_(cento), Savitri_(extended_toc), the_Temple_of_Sages, three_js, whiteboard,
temp ::: consecration, experiments, knowledge, meditation, psychometrics, remember, responsibility, temp, the_Bad, the_God_object, the_Good, the_most_important, the_Ring, the_source_of_inspirations, the_Stack, the_Tarot, the_Word, top_priority, whiteboard,

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


projected ::: thrust outward or forward; hurled.

projected ::: imp. & p. p. --> of Project

projectile ::: a. --> Projecting or impelling forward; as, a projectile force.
Caused or imparted by impulse or projection; impelled forward; as, projectile motion. ::: n. --> A body projected, or impelled forward, by force;

projecting ::: p. pr. & vb. n. --> of Project

projection ::: n. --> The act of throwing or shooting forward.
A jutting out; also, a part jutting out, as of a building; an extension beyond something else.
The act of scheming or planning; also, that which is planned; contrivance; design; plan.
The representation of something; delineation; plan; especially, the representation of any object on a perspective plane, or such a delineation as would result were the chief points of the object

projectment ::: n. --> Design; contrivance; projection.

projector ::: n. --> One who projects a scheme or design; hence, one who forms fanciful or chimerical schemes.

project ::: n. --> The place from which a thing projects, or starts forth.
That which is projected or designed; something intended or devised; a scheme; a design; a plan.
An idle scheme; an impracticable design; as, a man given to projects. ::: v. t.

projecture ::: n. --> A jutting out beyond a surface.

Projection ::: In Psychoanalytic Theory, the defense mechanism whereby we transfer or project our feelings about one person onto another.



Projective Techniques ::: A generic term for the psychological procedures used to measure personality which rely on ambiguous stimuli.



Projection: (Lat. projectio, from projicere, to throw forward) The mental act of attributing to sensations or sense qualia, an external and independent existence. The projection theory of Condillac and other sensationalists (see Sensationalism) asserts that sensations are first experienced as subjective states and are subsequently externalized by a special act of mind. Helmholtz restricted projection to spatial projection (the localization of sensations in space at a certain distance from the body) but the more general usage is preferable. -- L.W.

Project method: An education method which makes use of practical activities, organizing the scholastic work of the child about complex enterprises, such as making a garden, planning a circus. -- J.E.B.

PROJECT
Subsystem of ICES. Sammet 1969, p.616.

project assurance
The process of specifying the support system: techniques,
internal standards, measurements, tools, and training for a
project; counselling the project team in the application of
these elements and monitoring the adherence to the standards.

Project Athena
<project> A {distributed system} project for support of
educational and research computing at {MIT}. Much of the
software developed is now in wider use, especially the {X
Window System}.
(2000-02-24)

Project Guardian
<project, security> A project which grew out of the {ARPA}
support for {Multics} and the sale of Multics systems to the
US Air Force. The USAF wanted a system that could be used to
handle more than one security classification of data at a
time. They contracted with {Honeywell} and {MITRE
Corporation} to figure out how to do this. Project Guardian
led to the creation of the {Access Isolation Mechanism}, the
forerunner of the {B2} labeling and star property support in
Multics. The {DoD Orange Book} was influenced by the
experience in building secure systems gained in Project
Guardian.
(1997-01-29)

projection
In domain theory, a {function}, f, which is (a)
{idempotent}, i.e. f(f(x))=f(x) and (b) whose result is no
more defined than its argument. E.g. F(x)=bottom or F(x)=x.
In {reduction} systems, a function which returns some
{component} of its argument. E.g. head, tail, \ (x,y) . x.
In a {graph reduction} system the function can just return a
pointer to part of its argument and does not need to build any
new graph.
(1997-01-29)

projective plane
The space of {equivalence classes} of {vectors}
under non-zero {scalar} multiplication. Elements are sets of
the form
{kv: k != 0, k scalar, v != O, v a vector}
where O is the origin. v is a representative member of this
equivalence class.
The projective plane of a {vector space} is the collection of
its 1-dimensional {subspaces}. The properties of the vector
space induce a {topology} and notions of {smoothness} on the
projective plane.
A projective plane is in no meaningful sense a plane and would
therefore be (but isn't) better described as a "projective
space".
(1996-09-28)

Project MAC
<project> A project suggested by J C R Licklider; its founding
director was {MIT} Prof. Robert M Fano. MAC stood for
Multiple Access Computers on the 5th floor of Tech Square, and
Man and Computer on the 9th floor. The major efforts were
Corbato's {Multics} development and {Marvin Minsky}'s
{Artificial Intelligence} Laboratory. In 1963 Project MAC
hosted a summer study, which brought many well-known computer
scientists to Cambridge to use {CTSS} and to discuss the
future of computing.
Funding for Project MAC was provided by the Information
Processing Techniques Office of the {Advanced Research
Projects Agency} (ARPA) of the US Department of Defense.
See also {Early PL/I}, {MacLisp}, {MACSYMA}, {MDL},
{Multipop-68}, {OCAL}.
(1997-01-29)

project management
<project, job> The process of planning, organising, staffing,
directing and controlling the production of a system.
Software tools are available to help with this, e.g. {PERT}
chart editors.
(1998-12-12)

project planning
{project management}

projected ::: imp. & p. p. --> of Project

projectile ::: a. --> Projecting or impelling forward; as, a projectile force.
Caused or imparted by impulse or projection; impelled forward; as, projectile motion. ::: n. --> A body projected, or impelled forward, by force;

projecting ::: p. pr. & vb. n. --> of Project

projection ::: n. --> The act of throwing or shooting forward.
A jutting out; also, a part jutting out, as of a building; an extension beyond something else.
The act of scheming or planning; also, that which is planned; contrivance; design; plan.
The representation of something; delineation; plan; especially, the representation of any object on a perspective plane, or such a delineation as would result were the chief points of the object

projectment ::: n. --> Design; contrivance; projection.

projector ::: n. --> One who projects a scheme or design; hence, one who forms fanciful or chimerical schemes.

project ::: n. --> The place from which a thing projects, or starts forth.
That which is projected or designed; something intended or devised; a scheme; a design; a plan.
An idle scheme; an impracticable design; as, a man given to projects. ::: v. t.

projecture ::: n. --> A jutting out beyond a surface.

Projection: In occult terminology, the releasing of the astral body from limitations of time and space. (See: astray projection.)

project assurance ::: The process of specifying the support system: techniques, internal standards, measurements, tools, and training for a project; counselling the project team in the application of these elements and monitoring the adherence to the standards.

Project Athena ::: (project) A distributed system project for support of educational and research computing at MIT. Much of the software developed is now in wider use, especially the X Window System.(2000-02-24)

Project Guardian ::: (project, security) A project which grew out of the ARPA support for Multics and the sale of Multics systems to the US Air Force. The USAF wanted a Multics. The DoD Orange Book was influenced by the experience in building secure systems gained in Project Guardian. (1997-01-29)

projection ::: (theory) In domain theory, a function, f, which is (a) idempotent, i.e. f(f(x))=f(x) and (b) whose result is no more defined than its argument. E.g. F(x)=bottom or F(x)=x.In reduction systems, a function which returns some component of its argument. E.g. head, tail, \ (x,y) . x. In a graph reduction system the function can just return a pointer to part of its argument and does not need to build any new graph. (1997-01-29)

projective plane ::: (mathematics) The space of equivalence classes of vectors under non-zero scalar multiplication. Elements are sets of the form {kv: k != 0, k scalar, v != O, v a vector} where O is the origin. v is a representative member of this equivalence class.The projective plane of a vector space is the collection of its 1-dimensional subspaces. The properties of the vector space induce a topology and notions of smoothness on the projective plane.A projective plane is in no meaningful sense a plane and would therefore be (but isn't) better described as a projective space. (1996-09-28)

Project MAC ::: (project) A project suggested by J C R Licklider; its founding director was MIT Prof. Robert M Fano. MAC stood for Multiple Access Computers on the 5th well-known computer scientists to Cambridge to use CTSS and to discuss the future of computing.Funding for Project MAC was provided by the Information Processing Techniques Office of the Advanced Research Projects Agency (ARPA) of the US Department of Defense.See also Early PL/I, MacLisp, MACSYMA, MDL, Multipop-68, OCAL. (1997-01-29)

project management ::: (project, job) The process of planning, organising, staffing, directing and controlling the production of a system. Software tools are available to help with this, e.g. PERT chart editors. (1998-12-12)

PROJECT ::: Subsystem of ICES. Sammet 1969, p.616.

Project - A broad, complex, multidisciplinary approach to the production of a good or service.

Project costing - A cost system that collects information on activities and costs associated with a specific activity, project, or program.

Projection - An approximation or prediction of future events. Usually a projection is based on the known information and then used to estimate a future period but also taking into consideration events that could affect or influence the possible outcomes.

projectile: An object purturbed from stationary by a force before being subjected to air resistance and gravity only - where the effects of air resistance is generally understood to not reduce the speed of the object.

projection: Along a line, a mapping that identifies all points on the line to be the same point and applying the same to all lines parallel to the original line.

projection: defence mechanisms whereby which unwanted thoughts are externalised or projected onto someone else.


--- QUOTES [36 / 1000 - 500 / 500] (in Dictionaries, in Quotes, in Chapters)



KEYS (10k)

   5 Sri Aurobindo
   5 Ken Wilber
   4 The Mother
   2 Carl Jung
   1 Yamamoto Tsunetomo
   1 Robert Anton Wilson
   1 Publilius Syrus
   1 Phil Hine
   1 Peter J Carroll
   1 Patrul Rinpoche
   1 Padmasambhava
   1 Nisargadatta
   1 Marcus Tomlinson
   1 Mage 20th Anniversary Edition
   1 Kwn Wilber
   1 John Myrdhin
   1 Jean Baudrillard
   1 Ibn Arabi
   1 Howard Gardner
   1 Frank Visser
   1 Eliphas Levi
   1 Charles F Haanel
   1 Charles Eisenstein
   1 Buckminster Fuller

NEW FULL DB (2.4M)

   9 Anonymous
   8 Project Itoh
   8 Carl Jung
   5 Gene Kim
   5 David Allen
   4 Seth Godin
   2 Walt Disney
   2 Vin Diesel
   2 Victor Hugo
   2 Tyler Perry
   2 Tom Peters
   2 Susan Sontag
   2 Steve McConnell
   2 Simon Sinek
   2 Ryan Holiday
   2 Rosabeth Moss Kanter
   2 Robert C Martin
   2 Randall Munroe
   2 Project Pat
   2 Patti Smith
   2 Nathan Hill
   2 Moliere
   2 Marcel Proust
   2 Marc Almond
   2 Kevin Hart
   2 Ken Jeong
   2 Kellan Lutz
   2 Joseph M Juran
   2 Jodi Picoult
   2 Jesse Ventura
   2 Jennifer Niven
   2 Jaggi Vasudev
   2 H P Albarelli
   2 Graeme Simsion
   2 Frederick P Brooks Jr
   2 Fred Brooks
   2 Drake
   2 Debbie Ford
   2 Chuck Palahniuk
   2 Christopher McDougall
   2 Byron Katie
   2 Bob Goff
   2 Arianna Huffington

1:Amid a multitude of projects, no plan is devised. ~ Publilius Syrus,
2:The higher we project our view and our aspiration, the greater the Truth that seeks to descend upon us. ~ Sri Aurobindo, The Life Divine 1.27 - The Sevenfold Chord of Being,
3:Human thought creates what it imagines; the phantoms of superstition project their deformities on the astral light, and live upon the same terrors which give them birth. ~ Eliphas Levi,
4:A 'tulpa' is a consciously-projected thought-form or servitor, which may perform a particular task for a magician or act as a general 'helper'. They are of a similar nature to Spirit Desire-Forms. ~ Phil Hine, Aspects of Evocation ,
5:Creation is not a making of something out of nothing or of one thing out of another, but a self-projection of Brahman into the conditions of Space and Time ~ Sri Aurobindo, Isha Upanishad: Brahman Oneness of God and the World,
6:Nothing is impossible in this world. Firm determination, it is said, can move heaven and earth. Things appear far beyond one's power, because one cannot set his heart on any arduous project due to want of strong will. ~ Yamamoto Tsunetomo,
7:A Nirmita (sprul-pa) is an emanation or a manifestation. A Buddha or other realized being is able to project many such Nirmitas simultaneously in an infinite variety of forms. ~ John Myrdhin, The Golden Letters: The Three Statements of Garab Dorje ,
8:What we want... is for students to get more interested in things, more involved in them, more engaged in wanting to know; to have projects that they can get excited about and work on over long periods of time, to be stimulated to find things out on their own. ~ Howard Gardner,
9:A hundred things may be explained to you, a thousand things told, but one thing only should you grasp. Know one thing and everything is freed- remain within your inner nature, your Awareness. May I recognize all the manifestations that appear to me in the bardo (intermediate state) as being my own projections; emanations of my own mind. ~ Padmasambhava,
10:You need an infinite stretch of time ahead of you to start to think, infinite energy to make the smallest decision. The world is getting denser. The immense number of useless projects is bewildering. Too many things have to be put in to balance up an uncertain scale. You can't disappear anymore. You die in a state of total indecision. ~ Jean Baudrillard,
11:We need way more intimacy than nearly anyone considers normal. Always hungry for it, we seek solace and sustenance in the closest available substitutes: television, shopping, pornography, conspicuous consumption - anything to ease the hurt, to feel connected, or to project an image by which we might be seen and known, or at least see and know ourselves. ~ Charles Eisenstein,
12:To put it all very plainly, evolution can continue. It has already brought forth humans from amoebas- why on earth should we think that after that prodigious feat lasting billions of years, evolution just petered out and wound down? And if the ratio "amoeba to human" is repeated, the result could only be God. The mystics simply show us the stages of higher evolution leading to that Summit. ~ Ken Wilber, The Atman Project ,
13:Our mind is spinning around,About carrying out a lot of useless projects.It's a waste! Give it up!Thinking about the hundred plans you want to accomplish,With never enough time to finish them,Just weighs down your mind.You are completely distracted,By all of these projects, which never come to an end,But keep spreading out more, like ripples in water.Don't be a fool. For once, just sit tight. ~ Patrul Rinpoche,
14:The High-Subtle Self ::: "...cognitive style- actual intuition and literal inspiration, archetypal Form, audible illumination, revelations of light and sound affective elements- rapture, bliss, ecstatic release into superconsciousness motivational/conative factors-karuna, compassion, overwhelming love and gratefulness temporal mode- transtemporal, moving into eternity mode of self- archetypal-divine, overself, overmind." ~ Ken Wilber, The Atman Project pg.80 ,
15:You only know the universe according to the amount you know the shadows, and you are ignorant of the Real according to what you do not know of the person on which that shadow depends. Inasmuch as He has a shadow, He is known, and inasmuch as one is ignorant of what is in the essence of the shadow of the form which projects the shadow, he is ignorant of Allah. For that reason, we say that Allah is known to us from one aspect and not known to us from another aspect. ~ Ibn Arabi,
16:I AM NOW CLOSE TO 88 and I am confident that the only thing important about me is that I am an average healthy human. I am also a living case history of a thoroughly documented, half-century, search-and-research project designed to discover what, if anything, an unknown, moneyless individual, with a dependent wife and newborn child, might be able to do effectively on behalf of all humanity that could not be accomplished by great nations, great religions or private enterprise, no matter how rich or powerfully armed. ~ Buckminster Fuller, 1983 ,
17:She follows to the goal of those that are passing on beyond, she is the first in the eternal succession of the dawns that are coming, - Usha widens bringing out that which lives, awakening someone who was dead. . . . What is her scope when she harmonises with the dawns that shone out before and those that now must shine? She desires the ancient mornings and fulfils their light; projecting forwards her illumination she enters into communion with the rest that are to come. ~ Sri Aurobindo, The Life Divine [Kutsu Angirasa - Rig Veda I. 113. 8,
18:The aim of a complete course of development is to divest the basic structures of any sense of exclusive self, and thus free the basic needs from their contamination by the needs of the separate self sense. When the basic structures are freed from the immortality projects of the separate self, they are free to return to their natural functional relationships .... when hungry, we eat; when tired, we sleep. The self has been returned to the Self, all self-needs have been met and discarded; and the basic needs alone remain. ~ Kwn Wilber, Integral Psychology p. 253,
19:Imaginary Bondage ::: Once you realize that all comes from within, that the world in which you live has not been projected onto you but by you, your fear comes to an end. Without this realization you identify yourself with externals, like the body, the mind, society, nation, humanity, even God or the Absolute. But these are all escapes from fear. It is only when you fully accept your responsibility for the little world in which you live and watch the process of its creation, preservation, and destruction, that you may be free from your imaginary bondage. ~ Nisargadatta, I Am That Talks with Sri Nisargadatta,
20:A bit of Prime, a bit of Matter, and a fair understanding of Life installs cybernetic devices and allows them to function; a blend of Forces and Prime conjures fire, wind, and light. With Correspondence alone, a skilled mage can step from one place to another without passing through the intervening space; add Time, and she can see past events in a distant place as well; add Forces, and she could project the images she sees upon a wall; use Matter and Correspondence instead, and she could open a door in one place, open another door in the next, and step between two doors that had not existed - and could not have existed - until that moment. ~ Mage 20th Anniversary Edition,
21:Although, with insight and good will, the shadow can to some extent be assimilated into the conscious personality, experience shows that there are certain features which offer the most obstinate resistance to moral control and prove almost impossible to influence. These resistances are usually bound up with projections, which are not recognized as such, and their recognition is a moral achievement beyond the ordinary. While some traits peculiar to the shadow can be recognized without too much difficulty as one's personal qualities, in this case both insight and good will are unavailing because the cause of the emotion appears to lie, beyond all possibility of doubt, in the other person. ~ Carl Jung, CW 9ii par. 16.,
22:The wand weapon similarily appears in a profusion of forms. As an instrument to assist the projection of the magical will onto the aetheric and material planes, it could be a general purpose sigil, an amulet, a ring, an enchanting mantra, or even an act or gesture one performs. As with the pentacle, there is a virtue in having a small, portable, and permanent device of this class, for power accrues to it with use. As with the cup, the power of the wand is partly to fascinate the surface functions of the mind and channel the forces concealed in the depths. Like the sword, the wand is manipulated in such a way as to describe vividly to the will and subconscious what is required of them. ~ Peter J Carroll, Liber Null ,
23:Imagine now that you're in your dream job. As you visualise it, try to write down as many key characteristics you envision the job to have. What type of company do you work for? Where is the company geographically based? What is your job title? What kind of projects do you work on? Which parts of those projects are you responsible for? How big is the team you're in? Who do you report to? Does anyone report to you? It's ok if you can't answer all of these right now, the aim here is to try and paint a picture of the type of job you're looking for. Even if that picture is still somewhat blurry after this exercise, at least you will have a canvas on which to start filling in the gaps. ~ Marcus Tomlinson, How to become an Expert Software Engineer ,
24:For primitive man the world is full of demons and mysterious powers which he fears; the whole of Nature is animated by these forces, which are nothing but man's own inner powers projected into the outside world. Christianity and modern science have de-demonized Nature, which means that the European has consistently taken back the demonic powers out of the world into himself, and has steadily loaded his unconscious with them. Out of man himself the demonic powers rise up in revolt against the supposed spiritual constraints of Christianity. The demons begin to break out in Baroque art: the columns writhe, the furniture sprouts satyr's feet. Man is slowly transformed into a uroboros, the "tail-eater" who devours himself, from ancient times a symbol of the demon-ridden man. ~ Carl Jung,
25:We already saw that in evolution each of these structures emerges as a substitute gratification, and is abandoned when it ceases to gratify. And we can see now that each of them emerges as a substitute in evolution because each was created as substitute in involution. The self can climb back up this involved chain of substitutes only by tasting them, finding them lacking, accepting their death, and thus transcending them (all of which the self in involution refused to do). But the self will evolve up the chain of being only to the point at which it will accept the substitute gratifications as satisfactory (bodily substitutes, or mental substitutes, or subtle ones, or causal ones). At that particular level, its incest settles in, it accepts its substitutes as real, its Eros wins out over Thanatos, it will not undergo the separation anxiety of transcending and dying to that level, and so evolution stops cold (for this lifetime). The self has, in this life, gotten as close as it can to the Source (while still imagining it is the Source) ~ Ken Wilber, The Atman Project ,
26:Integral Psychology presents a very complex picture of the individual. As he did previously in The Atman Project, at the back of the book Wilber has included numerous charts showing how his model relates to the work of a hundred or so different authors from East and West.5757. Wilber compares the models of Huston Smith, Plotinus, Buddhism, Stan Grof, John Battista, kundalini yoga, the Great Chain of Being, James Mark Baldwin, Aurobindo, the Kabbalah, Vedanta, William Tiller, Leadbeater, Adi Da, Piaget, Commons and Richards, Kurt Fisher, Alexander, Pascual-Leone, Herb Koplowitz, Patricia Arlin, Gisela Labouvie-Vief, Jan Sinnot, Michael Basseches, Jane Loevinger, John Broughton, Sullivan, Grant and Grant, Jenny Wade, Michael Washburn, Erik Erikson, Neumann, Scheler, Karl Jaspers, Rudolf Steiner, Don Beck, Suzanne Cook-Greuter, Clare Graves, Robert Kegan, Kohlberg, Torbert, Blanchard-Fields, Kitchener and King, Deirdre Kramer, William Perry, Turner and Powell, Cheryl Armon, Peck, Howe, Rawls, Piaget, Selman, Gilligan, Hazrat Inayat Khan, mahamudra meditation, Fowler, Underhill, Helminiak, Funk, Daniel Brown, Muhyddin Ibn 'Arabi, St. Palamas, classical yoga, highest tantra yoga, St Teresa, Chirban, St Dionysius, Patanjali, St Gregory of Nyssa, transcendental meditation, Fortune, Maslow, Chinen, Benack, Gardner, Melvin Miller, Habermas, Jean Houston, G. Heard, Lenski, Jean Gebser, A. Taylor, Jay Early, Robert Bellah, and Duane Elgin. ~ Frank Visser, Ken Wilber Thought as Passion ,
27:The second condition of consciousness is potential only to the human being and gained by an inner enlightening and transformation of the mind of ignorance; it is that in which the mind seeks for its source of knowledge rather within than without and becomes to its own feeling and self-experience, by whatever means, a mind, not of original ignorance, but of self-forgetful knowledge. This mind is conscious that the knowledge of all things is hidden within it or at least somewhere in the being, but as if veiled and forgotten, and the knowledge comes to it not as a thing acquired from outside, but always secretly there and now remembered and known at once to be true, - each thing in its own place, degree, manner and measure. This is its attitude to knowledge even when the occasion of knowing is some external experience, sign or indication, because that is to it only the occasion and its reliance for the truth of the knowledge is not on the external indication or evidence but on the inner confirming witness. The true mind is the universal within us and the individual is only a projection on the surface, and therefore this second state of consciousness we have either when the individual mind goes more and more inward and is always consciously or subconsciously near and sensitive to the touches of the universal mentality in which all is contained, received, capable of being made manifest, or, still more powerfully, when we live in the consciousness of universal mind with the personal mentality only as a projection, a marking board or a communicating switch on the surface. ~ Sri Aurobindo, The Synthesis Of Yoga Towards the Supramental Time Vision,
28:30. Take the same position as heretofore and visualize a Battleship; see the grim monster floating on the surface of the water; there appears to be no life anywhere about; all is silence; you know that by far the largest part of the vessel is under water; out of sight; you know that the ship is as large and as heavy as a twenty-story skyscraper; you know that there are hundreds of men ready to spring to their appointed task instantly; you know that every department is in charge of able, trained, skilled officials who have proven themselves competent to take charge of this marvelous piece of mechanism; you know that although it lies apparently oblivious to everything else, it has eyes which see everything for miles around, and nothing is permitted to escape its watchful vision; you know that while it appears quiet, submissive and innocent, it is prepared to hurl a steel projectile weighing thousands of pounds at an enemy many miles away; this and much more you can bring to mind with comparatively no effort whateveR But how did the battleship come to be where it is; how did it come into existence in the first place? All of this you want to know if you are a careful observer. 31. Follow the great steel plates through the foundries, see the thousands of men employed in their production; go still further back, and see the ore as it comes from the mine, see it loaded on barges or cars, see it melted and properly treated; go back still further and see the architect and engineers who planned the vessel; let the thought carry you back still further in order to determine why they planned the vessel; you will see that you are now so far back that the vessel is something intangible, it no longer exists, it is now only a thought existing in the brain of the architect; but from where did the order come to plan the vessel? Probably from the Secretary of Defense; but probably this vessel was planned long before the war was thought of, and that Congress had to pass a bill appropriating the money; possibly there was opposition, and speeches for or against the bill. Whom do these Congressmen represent? They represent you and me, so that our line of thought begins with the Battleship and ends with ourselves, and we find in the last analysis that our own thought is responsible for this and many other things, of which we seldom think, and a little further reflection will develop the most important fact of all and that is, if someone had not discovered the law by which this tremendous mass of steel and iron could be made to float upon the water, instead of immediately going to the bottom, the battleship could not have come into existence at all. ~ Charles F Haanel, The Master Key System ,
29:Something happened to you before you were born, and this is what it was: STAGE ONE: THE CHIKHAI The events of the 49-day Bardo period are divided into three major stages, the Chikhai, the Chonyid, and the Sidpa (in that order). Immediately following physical death, the soul enters the Chikhai, which is simply the state of the immaculate and luminous Dharmakaya, the ultimate Consciousness, the BrahmanAtman. This ultimate state is given, as a gift, to all individuals: they are plunged straight into ultimate reality and exist as the ultimate Dharmakaya. "At this moment," says the Bardo Thotrol, "the first glimpsing of the Bardo of the Clear Light of Reality, which is the Infallible Mind of the Dharmakaya, is experienced by all sentient beings.''110 Or, to put it a different way, the Thotrol tells us that "Thine own consciousness, shining, void, and inseparable from the Great Body of Radiance, hath no birth, nor death, and is the Immutable Light-Buddha Amitabha. Knowing this is sufficient. Recognizing the voidness of thine own intellect to be Buddhahood ... is to keep thyself in the Divine Mind."110 In short, immediately following physical death, the soul is absorbed in and as the ultimate-causal body (if we may treat them together). Interspersed with this brief summary of the Bardo Thotrol, I will add my commentaries on involution and on the nature of the Atman project in involution. And we begin by noting that at the start of the Bardo experience, the soul is elevated to the utter heights of Being, to the ultimate state of Oneness-that is, he starts his Bardo career at the top. But, at the top is usually not where he remains, and the Thotrol tells us why. In Evans-Wentz's words, "In the realm of the Clear Light [the highest Chikhai stage] the mentality of a person . . . momentarily enjoys a condition of balance, of perfect equilibrium, and of [ultimate] oneness. Owing to unfamiliarity with such a state, which is an ecstatic state of non-ego, of [causal] consciousness, the . . . average human being lacks the power to function in it; karmic propensities becloud the consciousness-principle with thoughts of personality, of individualized being, of dualism, and, losing equilibrium, the consciousness-principle falls away from the Clear Light." The soul falls away from the ultimate Oneness because "karmic propensities cloud consciousness"-"karmic propensities'' means seeking, grasping, desiring; means, in fact, Eros. And as this Erosseeking develops, the state of perfect Oneness starts to "break down" (illusorily). Or, from a different angle, because the individual cannot stand the intensity of pure Oneness ("owing to unfamiliarity with such a state"), he contracts away from it, tries to ''dilute it," tries to extricate himself from Perfect Intensity in Atman. Contracting in the face of infinity, he turns instead to forms of seeking, desire, karma, and grasping, trying to "search out" a state of equilibrium. Contraction and Eros-these karmic propensities couple and conspire to drive the soul away from pure consciousness and downwards into multiplicity, into less intense and less real states of being. ~ Ken Wilber, The Atman Project ,
30:28 August 1957Mother, Sri Aurobindo says here: "Whether the whole of humanity would be touched [by the Supramental influence] or only a part of it ready for the change would depend on what was intended or possible in the continued order of the universe."The Supramental Manifestation, SABCL, Vol. 16, p. 56What is meant by "what was intended or possible"? The two things are different. So far you have said that if humanity changes, if it wants to participate in the new birth...It is the same thing. But when you look at an object on a certain plane, you see it horizontally, and when you look at the same object from another plane, you see it vertically. (Mother shows the cover and the back of her book.) So, if one looks from above, one says "intended"; if one looks from below, one says "possible".... But it is absolutely the same thing, only the point of view is different.But in that case, it is not our incapacity or lack of will to change that makes any difference.We have already said this many a time. If you remain in a consciousness which functions mentally, even if it is the highest mind, you have the notion of an absolute determinism of cause and effect and feel that things are what they are because they are what they are and cannot be otherwise.It is only when you come out of the mental consciousness completely and enter a higher perception of things - which you may call spiritual or divine - that you suddenly find yourself in a state of perfect freedom where everything is possible.(Silence)Those who have contacted that state or lived in it, even if only for a moment, try to describe it as a feeling of an absolute Will in action, which immediately gives to the human mentality the feeling of being arbitrary. And because of that distortion there arises the idea - which I might call traditional - of a supreme and arbitrary God, which is something most unacceptable to every enlightened mind. I suppose that this experience badly expressed is at the origin of this notion. And in fact it is incorrect to express it as an absolute Will: it is very, very, very different. It is something else altogether. For, what man understands by "Will" is a decision that is taken and carried out. We are obliged to use the word "will", but in its truth the Will acting in the universe is neither a choice nor a decision that is taken. What seems to me the closest expression is "vision". Things are because they are seen. But of course "seen", not seen as we see with these eyes.(Mother touches her eyes...) All the same, it is the nearest thing.It is a vision - a vision unfolding itself.The universe becomes objective as it is progressively seen.And that is why Sri Aurobindo has said "intended or possible". It is neither one nor the other. All that can be said is a distortion.(Silence)Objectivisation - universal objectivisation - is something like a projection in space and time, like a living image of what is from all eternity. And as the image is gradually projected on the screen of time and space, it becomes objective:The Supreme contemplating His own Image. ~ The Mother, Questions And Answers 1957-1958 ,
31:"The beings who were always appearing and speaking to Jeanne d'Arc would, if seen by an Indian, have quite a different appearance; for when one sees, one projects the forms of one's mind.... You have the vision of one in India whom you call the Divine Mother; the Catholics say it is the Virgin Mary, and the Japanese call it Kwannon, the Goddess of Mercy; and others would give other names. It is the same force, the same power, but the images made of it are different in different faiths." Questions and Answers 1929 - 1931 (21 April 1929)And then? You are not very talkative today! Is that all? You say that "each person has his own world of dreamimagery peculiar to himself." Ibid.Each individual has his own way of expressing, thinking, speaking, feeling, understanding. It is the combination of all these ways of being that makes the individual. That is why everyone can understand only according to his own nature. As long as you are shut up in your own nature, you can know only what is in your consciousness. All depends upon the height of the nature of your consciousness. Your world is limited to what you have in your consciousness. If you have a very small consciousness, you will understand only a few things. When your consciousness is very vast, universal, only then will you understand the world. If the consciousness is limited to your little ego, all the rest will escape you.... There are people whose brain and consciousness are smaller than a walnut. You know that a walnut resembles the brain; well these people look at things and don't understand them. They can understand nothing else except what is in direct contact with their senses. For them only what they taste, what they see, hear, touch has a reality, and all the rest simply does not exist, and they accuse us of speaking fancifully! "What I cannot touch does not exist", they say. But the only answer to give them is: "It does not exist for you, but there's no reason why it shouldn't exist for others." You must not insist with these people, and you must not forget that the smaller they are the greater is the audacity in their assertions. One's cocksureness is in proportion to one's unconsciousness; the more unconscious one is, the more is one sure of oneself. The most foolish are always the most vain. Your stupidity is in proportion to your vanity. The more one knows... In fact, there is a time when one is quite convinced that one knows nothing at all. There's not a moment in the world which does not bring something new, for the world is perpetually growing. If one is conscious of that, one has always something new to learn. But one can become conscious of it only gradually. One's conviction that one knows is in direct proportion to one's ignorance and stupidity. Mother, have the scientists, then, a very small consciousness? Why? All scientists are not like that. If you meet a true scientist who has worked hard, he will tell you: "We know nothing. What we know today is nothing beside what we shall know tomorrow. This year's discoveries will be left behind next year." A real scientist knows very well that there are many more things he doesn't know than those he knows. And this is true of all branches of human activity. I have never met a scientist worthy of the name who was proud. I have never met a man of some worth who has told me: "I know everything." Those I have seen have always confessed: "In short, I know nothing." After having spoken of all that he has done, all that he has achieved, he tells you very quietly: "After all, I know nothing." ~ The Mother, Questions And Answers 1953 ,
32:This greater Force is that of the Illumined Mind, a Mind no longer of higher Thought, but of spiritual light. Here the clarity of the spiritual intelligence, its tranquil daylight, gives place or subordinates itself to an intense lustre, a splendour and illumination of the spirit: a play of lightnings of spiritual truth and power breaks from above into the consciousness and adds to the calm and wide enlightenment and the vast descent of peace which characterise or accompany the action of the larger conceptual-spiritual principle, a fiery ardour of realisation and a rapturous ecstasy of knowledge. A downpour of inwardly visible Light very usually envelops this action; for it must be noted that, contrary to our ordinary conceptions, light is not primarily a material creation and the sense or vision of light accompanying the inner illumination is not merely a subjective visual image or a symbolic phenomenon: light is primarily a spiritual manifestation of the Divine Reality illuminative and creative; material light is a subsequent representation or conversion of it into Matter for the purposes of the material Energy. There is also in this descent the arrival of a greater dynamic, a golden drive, a luminous enthousiasmos of inner force and power which replaces the comparatively slow and deliberate process of the Higher Mind by a swift, sometimes a vehement, almost a violent impetus of rapid transformation. But these two stages of the ascent enjoy their authority and can get their own united completeness only by a reference to a third level; for it is from the higher summits where dwells the intuitional being that they derive the knowledge which they turn into thought or sight and bring down to us for the mind's transmutation. Intuition is a power of consciousness nearer and more intimate to the original knowledge by identity; for it is always something that leaps out direct from a concealed identity. It is when the consciousness of the subject meets with the consciousness in the object, penetrates it and sees, feels or vibrates with the truth of what it contacts, that the intuition leaps out like a spark or lightning-flash from the shock of the meeting; or when the consciousness, even without any such meeting, looks into itself and feels directly and intimately the truth or the truths that are there or so contacts the hidden forces behind appearances, then also there is the outbreak of an intuitive light; or, again, when the consciousness meets the Supreme Reality or the spiritual reality of things and beings and has a contactual union with it, then the spark, the flash or the blaze of intimate truth-perception is lit in its depths. This close perception is more than sight, more than conception: it is the result of a penetrating and revealing touch which carries in it sight and conception as part of itself or as its natural consequence. A concealed or slumbering identity, not yet recovering itself, still remembers or conveys by the intuition its own contents and the intimacy of its self-feeling and self-vision of things, its light of truth, its overwhelming and automatic certitude. ... Intuition is always an edge or ray or outleap of a superior light; it is in us a projecting blade, edge or point of a far-off supermind light entering into and modified by some intermediate truth-mind substance above us and, so modified, again entering into and very much blinded by our ordinary or ignorant mind substance; but on that higher level to which it is native its light is unmixed and therefore entirely and purely veridical, and its rays are not separated but connected or massed together in a play of waves of what might almost be called in the Sanskrit poetic figure a sea or mass of stable lightnings. ~ Sri Aurobindo, The Life Divine ,
33:STAGE TWO: THE CHONYID The Chonyid is the period of the appearance of the peaceful and wrathful deities-that is to say, the subtle realm, the Sambhogakaya. When the Clear Light of the causal realm is resisted and contracted against, then that Reality is transformed into the primordial seed forms of the peaceful deities (ishtadevas of the subtle sphere), and these in turn, if resisted and denied, are transformed into the wrathful deities. The peaceful deities appear first: through seven successive substages, there appear various forms of the tathagatas, dakinis, and vidyadharas, all accompanied by the most dazzlingly brilliant colors and aweinspiring suprahuman sounds. One after another, the divine visions, lights, and subtle luminous sounds cascade through awareness. They are presented, given, to the individual openly, freely, fully, and completely: visions of God in almost painful intensity and brilliance. How the individual handles these divine visions and sounds (nada) is of the utmost significance, because each divine scenario is accompanied by a much less intense vision, by a region of relative dullness and blunted illuminations. These concomitant dull and blunted visions represent the first glimmerings of the world of samsara, of the six realms of egoic grasping, of the dim world of duality and fragmentation and primitive forms of low-level unity. According to the Thotrol. most individuals simply recoil in the face of these divine illuminations- they contract into less intense and more manageable forms of experience. Fleeing divine illumination, they glide towards the fragmented-and thus less intense-realm of duality and multiplicity. But it's not just that they recoil against divinity-it is that they are attracted to the lower realms, drawn to them, and find satisfaction in them. The Thotrol says they are actually "attracted to the impure lights." As we have put it, these lower realms are substitute gratifications. The individual thinks that they are just what he wants, these lower realms of denseness. But just because these realms are indeed dimmer and less intense, they eventually prove to be worlds without bliss, without illumination, shot through with pain and suffering. How ironic: as a substitute for God, individuals create and latch onto Hell, known as samsara, maya, dismay. In Christian theology it is said that the flames of Hell are God's love (Agape) denied. Thus the message is repeated over and over again in the Chonyid stage: abide in the lights of the Five Wisdoms and subtle tathagatas, look not at the duller lights of samsara. of the six realms, of safe illusions and egoic dullness. As but one example: Thereupon, because of the power of bad karma, the glorious blue light of the Wisdom of the Dharmadhatu will produce in thee fear and terror, and thou wilt wish to flee from it. Thou wilt begat a fondness for the dull white light of the devas [one of the lower realms]. At this stage, thou must not be awed by the divine blue light which will appear shining, dazzling, and glorious; and be not startled by it. That is the light of the Tathagata called the Light of the Wisdom of the Dharmadhatu. Be not fond of the dull white light of the devas. Be not attached to it; be not weak. If thou be attached to it, thou wilt wander into the abodes of the devas and be drawn into the whirl of the Six Lokas. The point is this: ''If thou are frightened by the pure radiances of Wisdom and attracted by the impure lights of the Six Lokas [lower realms], then thou wilt assume a body in any of the Six Lokas and suffer samsaric miseries; and thou wilt never be emancipated from the Ocean of Samsara, wherein thou wilt be whirled round and round and made to taste the sufferings thereof." But here is what is happening: in effect, we are seeing the primal and original form of the Atman project in its negative and contracting aspects. In this second stage (the Chonyid), there is already some sort of boundary in awareness, there is already some sort of subject-object duality superimposed upon the original Wholeness and Oneness of the Chikhai Dharmakaya. So now there is boundary-and wherever there is boundary, there is the Atman project. ~ Ken Wilber, The Atman Project 129,
34:For instance, a popular game with California occultists-I do not know its inventor-involves a Magic Room, much like the Pleasure Dome discussed earlier except that this Magic Room contains an Omniscient Computer. To play this game, you simply "astrally project" into the Magic Room. Do not ask what "astral projection" means, and do not assume it is metaphysical (and therefore either impossible, if you are a materialist, or very difficult, if you are a mystic). Just assume this is a gedankenexperiment, a "mind game." Project yourself, in imagination, into this Magic Room and visualize vividly the Omniscient Computer, using the details you need to make such a super-information-processor real to your fantasy. You do not need any knowledge of programming to handle this astral computer. It exists early in the next century; you are getting to use it by a species of time-travel, if that metaphor is amusing and helpful to you. It is so built that it responds immediately to human brain-waves, "reading" them and decoding their meaning. (Crude prototypes of such computers already exist.) So, when you are in this magic room, you can ask this Computer anything, just by thinking of what you want to know. It will read your thought, and project into your brain, by a laser ray, the correct answer. There is one slight problem. The computer is very sensitive to all brain-waves. If you have any doubts, it registers them as negative commands, meaning "Do not answer my question." So, the way to use it is to start simply, with "easy" questions. Ask it to dig out of the archives the name of your second-grade teacher. (Almost everybody remembers the name of their first grade teacher-imprint vulnerability again-but that of the second grade teacher tends to get lost.) When the computer has dug out the name of your second grade teacher, try it on a harder question, but not one that is too hard. It is very easy to sabotage this machine, but you don't want to sabotage it during these experiments. You want to see how well it can be made to perform. It is wise to ask only one question at a time, since it requires concentration to keep this magic computer real on the field of your perception. Do not exhaust your capacities for imagination and visualization on your first trial runs. After a few trivial experiments of the second-grade-teacher variety, you can try more interesting programs. Take a person toward whom you have negative feelings, such as anger, disappointment, feeling-of-betrayal, jealousy or whatever interferes with the smooth, tranquil operation of your own bio-computer. Ask the Magic Computer to explain that other person to you; to translate you into their reality-tunnel long enough for you to understand how events seem to them. Especially, ask how you seem to them. This computer will do that job for you; but be prepared for some shocks which might be disagreeable at first. This super-brain can also perform exegesis on ideas that seem obscure, paradoxical or enigmatic to us. For instance, early experiments with this computer can very profitably turn on asking it to explain some of the propositions in this book which may seem inexplicable or perversely wrong-headed to you, such as "We are all greater artists than we realize" or "What the Thinker thinks, the Prover proves" or "mind and its contents are functionally identical." This computer is much more powerful and scientifically advanced than the rapture-machine in the neurosomatic circuit. It has total access to all the earlier, primitive circuits, and overrules any of them. That is, if you put a meta-programming instruction into this computer; it will relay it downward to the old circuits and cancel contradictory programs left over from the past. For instance, try feeding it on such meta-programming instructions as: 1. I am at cause over my body. 2. I am at cause over my imagination. 3.1 am at cause over my future. 4. My mind abounds with beauty and power. 5.1 like people, and people like me. Remember that this computer is only a few decades ahead of present technology, so it cannot "understand" your commands if you harbor any doubts about them. Doubts tell it not to perform. Work always from what you can believe in, extending the area of belief only as results encourage you to try for more dramatic transformations of your past reality-tunnels. This represents cybernetic consciousness; the programmer becoming self-programmer, self-metaprogrammer, meta-metaprogrammer, etc. Just as the emotional compulsions of the second circuit seem primitive, mechanical and, ultimately, silly to the neurosomatic consciousness, so, too, the reality maps of the third circuit become comic, relativistic, game-like to the metaprogrammer. "Whatever you say it is, it isn't, " Korzybski, the semanticist, repeated endlessly in his seminars, trying to make clear that third-circuit semantic maps are not the territories they represent; that we can always make maps of our maps, revisions of our revisions, meta-selves of our selves. "Neti, neti" (not that, not that), Hindu teachers traditionally say when asked what "God" is or what "Reality" is. Yogis, mathematicians and musicians seem more inclined to develop meta-programming consciousness than most of humanity. Korzybski even claimed that the use of mathematical scripts is an aid to developing this circuit, for as soon as you think of your mind as mind 1, and the mind which contemplates that mind as mind2 and the mind which contemplates mind2 contemplating mind 1 as mind3, you are well on your way to meta-programming awareness. Alice in Wonderland is a masterful guide to the metaprogramming circuit (written by one of the founders of mathematical logic) and Aleister Crowley soberly urged its study upon all students of yoga. ~ Robert Anton Wilson, Prometheus Rising ,
35:Mother, when one imagines something, does it not exist?When you imagine something, it means that you make a mental formation which may be close to the truth or far from the truth - it also depends upon the quality of your formation. You make a mental formation and there are people who have such a power of formation that they succeed in making what they imagine real. There are not many of these but there are some. They imagine something and their formation is so well made and so powerful that it succeeds in being realised. These are creators; there are not many of them but there are some. If one thinks of someone who doesn't exist or who is dead?Ah! What do you mean? What have you just said? Someone who doesn't exist or someone who is dead? These are two absolutely different things. I mean someone who is dead.Someone who is dead! If this person has remained in the mental domain, you can find him immediately. Naturally if he is no longer in the mental domain, if he is in the psychic domain, to think of him is not enough. You must know how to go into the psychic domain to find him. But if he has remained in the mental domain and you think of him, you can find him immediately, and not only that, but you can have a mental contact with him and a kind of mental vision of his existence. The mind has a capacity of vision of its own and it is not the same vision as with these eyes, but it is a vision, it is a perception in forms. But this is not imagination. It has nothing to do with imagination. Imagination, for instance, is when you begin to picture to yourself an ideal being to whom you apply all your conceptions, and when you tell yourself, "Why, it should be like this, like that, its form should be like this, its thought like that, its character like that," when you see all the details and build up the being. Now, writers do this all the time because when they write a novel, they imagine. There are those who take things from life but there are those who are imaginative, creators; they create a character, a personage and then put him in their book later. This is to imagine. To imagine, for example, a whole concurrence of circumstances, a set of events, this is what I call telling a story to oneself. But it can be put down on paper, and then one becomes a novelist. There are very different kinds of writers. Some imagine everything, some gather all sorts of observations from life and construct their book with them. There are a hundred ways of writing a book. But indeed some writers imagine everything from beginning to end. It all comes out of their head and they construct even their whole story without any support in things physically observed. This truly is imagination. But as I say, if they are very powerful and have a considerable capacity for creation, it is possible that one day or other there will be a physical human being who realises their creation. This too is true. What do you suppose imagination is, eh? Have you never imagined anything, you? And what happens? All that one imagines.You mean that you imagine something and it happens like that, eh? Or it is in a dream... What is the function, the use of the imagination?If one knows how to use it, as I said, one can create for oneself his own inner and outer life; one can build his own existence with his imagination, if one knows how to use it and has a power. In fact it is an elementary way of creating, of forming things in the world. I have always felt that if one didn't have the capacity of imagination he would not make any progress. Your imagination always goes ahead of your life. When you think of yourself, usually you imagine what you want to be, don't you, and this goes ahead, then you follow, then it continues to go ahead and you follow. Imagination opens for you the path of realisation. People who are not imaginative - it is very difficult to make them move; they see just what is there before their nose, they feel just what they are moment by moment and they cannot go forward because they are clamped by the immediate thing. It depends a good deal on what one calls imagination. However... Men of science must be having imagination!A lot. Otherwise they would never discover anything. In fact, what is called imagination is a capacity to project oneself outside realised things and towards things realisable, and then to draw them by the projection. One can obviously have progressive and regressive imaginations. There are people who always imagine all the catastrophes possible, and unfortunately they also have the power of making them come. It's like the antennae going into a world that's not yet realised, catching something there and drawing it here. Then naturally it is an addition to the earth atmosphere and these things tend towards manifestation. It is an instrument which can be disciplined, can be used at will; one can discipline it, direct it, orientate it. It is one of the faculties one can develop in himself and render serviceable, that is, use it for definite purposes. Sweet Mother, can one imagine the Divine and have the contact?Certainly if you succeed in imagining the Divine you have the contact, and you can have the contact with what you imagine, in any case. In fact it is absolutely impossible to imagine something which doesn't exist somewhere. You cannot imagine anything at all which doesn't exist somewhere. It is possible that it doesn't exist on the earth, it is possible that it's elsewhere, but it is impossible for you to imagine something which is not already contained in principle in the universe; otherwise it could not occur. Then, Sweet Mother, this means that in the created universe nothing new is added?In the created universe? Yes. The universe is progressive; we said that constantly things manifest, more and more. But for your imagination to be able to go and seek beyond the manifestation something which will be manifested, well, it may happen, in fact it does - I was going to tell you that it is in this way that some beings can cause considerable progress to be made in the world, because they have the capacity of imagining something that's not yet manifested. But there are not many. One must first be capable of going beyond the manifested universe to be able to imagine something which is not there. There are already many things which can be imagined. What is our terrestrial world in the universe? A very small thing. Simply to have the capacity of imagining something which does not exist in the terrestrial manifestation is already very difficult, very difficult. For how many billions of years hasn't it existed, this little earth? And there have been no two identical things. That's much. It is very difficult to go out from the earth atmosphere with one's mind; one can, but it is very difficult. And then if one wants to go out, not only from the earth atmosphere but from the universal life! To be able simply to enter into contact with the life of the earth in its totality from the formation of the earth until now, what can this mean? And then to go beyond this and enter into contact with universal life from its beginnings up to now... and then again to be able to bring something new into the universe, one must go still farther beyond. Not easy! That's all? (To the child) Convinced? ~ The Mother, Questions And Answers 1955 ,
36:The whole question. The whole question? And now, do you understand?... Not quite? I told you that you did not understand because it was muddled up; in one question three different ideas were included. So naturally it created a confusion. But taken separately they are what I explained to you just now, most probably; that is to say, one has this altogether ignorant and obliterated consciousness and is convinced that he is the cause and effect, the origin and result of himself, separate from all others, separate with a limited power to act upon others and a little greater capacity to be set in movement by others or to react to others' influence. That is how people think usually, something like that, isn't that so? How do you feel, you? What effect do you have upon yourself? And you? And you?... You have never thought about it? You have never looked into yourself to see what effect you exercise upon yourself? Never thought over it? No? How do you feel? Nobody will tell me? Come, you tell me that. Never tried to understand how you feel? Yes? No? How strange! Never sought to understand how, for example, decisions take place in you? From where do they come? What makes you decide one thing rather than another? And what is the relation between a decision of yours and your action? And to what extent do you have the freedom of choice between one thing and another? And how far do you feel you are able to, you are free to do this or that or that other or nothing at all?... You have pondered over that? Yes? Is there any one among the students who has thought over it? No? Nobody put the question to himself? You? You?... Even if one thinks over it, perhaps one is not able to answer! One cannot explain? No. It is difficult to explain? Even this simple little thing, to see where in your consciousness the wills that come from outside meet your will (which you call yours, which comes from within), at what place the two join together and to what extent the one from outside acts upon that from within and the one from within acts upon that from outside? You have never tried to find this out? It has never seemed to you unbearable that a will from outside should have an action upon your will? No? I do not know. Oh! I am putting very difficult problems! But, my children, I was preoccupied with that when I was a child of five!... So I thought you must have been preoccupied with it since a long time. In oneself, there are contradictory wills. Yes, many. That is one of the very first discoveries. There is one part which wants things this way; and then at another moment, another way, and a third time, one wants still another thing! Besides, there is even this: something that wants and another which says no. So? But it is exactly that which has to be found if you wish in the least to organise yourself. Why not project yourself upon a screen, as in the cinema, and then look at yourself moving on it? How interesting it is! This is the first step. You project yourself on the screen and then observe and see all that is moving there and how it moves and what happens. You make a little diagram, it becomes so interesting then. And then, after a while, when you are quite accustomed to seeing, you can go one step further and take a decision. Or even a still greater step: you organise - arrange, take up all that, put each thing in its place, organise in such a way that you begin to have a straight movement with an inner meaning. And then you become conscious of your direction and are able to say: "Very well, it will be thus; my life will develop in that way, because that is the logic of my being. Now, I have arranged all that within me, each thing has been put in its place, and so naturally a central orientation is forming. I am following this orientation. One step more and I know what will happen to me for I myself am deciding it...." I do not know, I am telling you this; to me it seemed terribly interesting, the most interesting thing in the world. There was nothing, no other thing that interested me more than that. This happened to me.... I was five or six or seven years old (at seven the thing became quite serious) and I had a father who loved the circus, and he came and told me: "Come with me, I am going to the circus on Sunday." I said: "No, I am doing something much more interesting than going to the circus!" Or again, young friends invited me to attend a meeting where we were to play together, enjoy together: "No, I enjoy here much more...." And it was quite sincere. It was not a pose: for me, it was like this, it was true. There was nothing in the world more enjoyable than that. And I am so convinced that anybody who does it in that way, with the same freshness and sincerity, will obtain most interesting results.... To put all that on a screen in front of yourself and look at what is happening. And the first step is to know all that is happening and then you must not try to shut your eyes when something does not appear pleasant to you! You must keep them wide open and put each thing in that way before the screen. Then you make quite an interesting discovery. And then the next step is to start telling yourself: "Since all that is happening within me, why should I not put this thing in this way and then that thing in that way and then this other in this way and thus wouldn't I be doing something logical that has a meaning? Why should I not remove that thing which stands obstructing the way, these conflicting wills? Why? And what does that represent in the being? Why is it there? If it were put there, would it not help instead of harming me?" And so on. And little by little, little by little, you see clearer and then you see why you are made like that, what is the thing you have got to do - that for which you are born. And then, quite naturally, since all is organised for this thing to happen, the path becomes straight and you can say beforehand: "It is in this way that it will happen." And when things come from outside to try and upset all that, you are able to say: "No, I accept this, for it helps; I reject that, for that harms." And then, after a few years, you curb yourself as you curb a horse: you do whatever you like, in the way you like and you go wherever you like. It seems to me this is worth the trouble. I believe it is the most interesting thing. ...You must have a great deal of sincerity, a little courage and perseverance and then a sort of mental curiosity, you understand, curious, seeking to know, interested, wanting to learn. To love to learn: that, one must have in one's nature. To find it impossible to stand before something grey, all hazy, in which nothing is seen clearly and which gives you quite an unpleasant feeling, for you do not know where you begin and where you end, what is yours and what is not yours and what is settled and what is not settled - what is this pulp-like thing you call yourself in which things get intermingled and act upon one another without even your being aware of it? You ask yourself: "But why have I done this?" You know nothing about it. "And why have I felt that?" You don't know that, either. And then, you are thrown into a world outside that is only fog and you are thrown into a world inside that is also for you another kind of fog, still more impenetrable, in which you live, like a cork thrown upon the waters and the waves carry it away or cast it into the air, and it drops and rolls on. That is quite an unpleasant state. I do not know, but to me it appears unpleasant. To see clearly, to see one's way, where one is going, why one is going there, how one is to go there and what one is going to do and what is the kind of relation with others... But that is a problem so wonderfully interesting - it is interesting - and you can always discover things every minute! One's work is never finished. There is a time, there is a certain state of consciousness when you have the feeling that you are in that condition with all the weight of the world lying heavy upon you and besides you are going in blinkers and do not know where you are going, but there is something which is pushing you. And that is truly a very unpleasant condition. And there is another moment when one draws oneself up and is able to see what is there above, and one becomes it; then one looks at the world as though from the top of a very very high mountain and one sees all that is happening below; then one can choose one's way and follow it. That is a more pleasant condition. This then is truly the truth, you are upon earth for that, surely. All individual beings and all the little concentrations of consciousness were created to do this work. It is the very reason for existence: to be able to become fully conscious of a certain sum of vibrations representing an individual being and put order there and find one's way and follow it. And so, as men do not know it and do not do it, life comes and gives them a blow here: "Oh! that hurts", then a blow there: "Ah! that's hurting me." And the thing goes on like that and all the time it is like that. And all the time they are getting pain somewhere. They suffer, they cry, they groan. But it is simply due to that reason, there is no other: it is that they have not done that little work. If, when they were quite young, there had been someone to teach them to do the work and they had done it without losing time, they could have gone through life gloriously and instead of suffering they would have been all-powerful masters of their destiny. This is not to say that necessarily all things would become pleasant. It is not at all that. But your reaction towards things becomes the true reaction and instead of suffering, you learn; instead of being miserable, you go forward and progress. After all, I believe it is for this that you are here - so that there is someone who can tell you: "There, well, try that. It is worth trying." ~ The Mother, Questions And Answers 1953 199,

*** NEWFULLDB 2.4M ***

1:The Projects List(s) ~ David Allen,
2:You are your projects! ~ Tom Peters,
3:I like involved projects. ~ Tori Amos,
4:Opinions are projections. ~ Tucker Max,
5:business project work as one. ~ Gene Kim,
6:Shall I project a world? ~ Thomas Pynchon,
7:What we project, we get back. ~ Tony Clark,
8:A wanton waste of projectiles. ~ Mark Twain,
9:business projects, like Phoenix, ~ Gene Kim,
10:Digital Youth Project by Mizuko ~ Henry Jenkins,
11:Each project changes you a bit. ~ Kit Harington,
12:People don’t want to be projects. ~ Tim Chester,
13:projection is perception. ~ Gabrielle Bernstein,
14:Errors make excellent projectiles. ~ Victor Hugo,
15:I like playing in other projects. ~ Jesse Harris,
16:I wasn't a project; I was his friend. ~ Bob Goff,
17:Making Group Projects Suck Less I ~ Thomas Frank,
18:I get beat up on every project. ~ Casper Van Dien,
19:Every project starts with a story. ~ Colleen Atwood,
20:Head Start and Follow Through projects. ~ Anonymous,
21:Humans can't live without projects. ~ Kathryn Davis,
22:Sanctification is a community project. ~ John Piper,
23:There are no problems, only projects. ~ David Allen,
24:Life is too short for non-WOW projects. ~ Tom Peters,
25:Projective geometry is all geometry. ~ Arthur Cayley,
26:Mega rail project set to link East Africa ~ Anonymous,
27:all honest trades are equally honorable ~ Project Itoh,
28:Spring is the time of plans and projects. ~ Leo Tolstoy,
29:The sunset looks beautiful over the projects... ~ Prodigy,
30:Boys do what they can; men do what they want ~ Project Pat,
31:Project VOTE!, had begun saying privately ~ Michelle Obama,
32:I’m more of a project than a person, really. ~ Amy Spalding,
33:My whole damn life
is my passion project. ~ Alicia Cook,
34:Aikido is based on the projection of love. ~ Morihei Ueshiba,
35:I see dull people as projects ... to be reformed ~ Ben Elton,
36:My body is a projection of my consciousness. ~ Deepak Chopra,
37:My favorite project is always the next one. ~ Michael Graves,
38:Project X now, but it started as a Hunger Game. ~ Joe Budden,
39:Your parents are your projection-nothing more. ~ Byron Katie,
40:No one who waves a big flag is up to any good. ~ Project Itoh,
41:The future projects light, the past only clouds ~ Eileen Gray,
42:The road is long fro the project to its completion. ~ Moliere,
43:This project of theirs was about resetting life. ~ Hugh Howey,
44:I put projects together. I put people together. ~ Bill Laswell,
45:I'll tell him I astral-projected. Butt-head. ~ Scott Westerfeld,
46:I'm very confident in how I project my personality. ~ Megan Fox,
47:Project Hot To Trot

Operation Sex Appeal ~ Rachel Harris,
48:What You Project Will Always Come Back to You ~ Joshua P Warren,
49:You can complete a project by dropping it. ~ Arianna Huffington,
50:A consultant is only as good as their last project. ~ Jon Taffer,
51:An interior is the natural projection of the soul. ~ Coco Chanel,
52:I like to do projects I feel some connection to. ~ Mark Wahlberg,
53:Small projects need much more help than great. ~ Dante Alighieri,
54:It's important in any project to remain focused. ~ Jehane Noujaim,
55:For me marketing is about how to present a project. ~ Pedro Winter,
56:I'm just happy to do projects I'm passionate about. ~ Selena Gomez,
57:It is a fact that you project what you are. ~ Norman Vincent Peale,
58:I wait and take on projects that I think can work. ~ Kevin Costner,
59:I wish I could just project everything on the paper, ~ Patti Smith,
60:I wish I could just project everything on the paper. ~ Patti Smith,
61:Man is the being whose project it is to be God. ~ Jean Paul Sartre,
62:Passion isn’t project-specific. It’s people-specific. ~ Seth Godin,
63:Project Hollywood had reached a new nadir. MYSTERY: ~ Neil Strauss,
64:Projections are just bullshit. They’re just guesses. ~ Jason Fried,
65:World peace is one project that we have to do together. ~ Yoko Ono,
66:Amid a multitude of projects, no plan is devised. ~ Publilius Syrus,
67:If you believe in the project, you have to support it. ~ Vin Diesel,
68:I think that I'm always open to any kind of project. ~ Katie Holmes,
69:The EU project is to create a country called Europe. ~ John Redwood,
70:A dream project is anything I do when I'm awake. ~ Charles Fleischer,
71:Seeing ourselves clearly is the project of a lifetime. ~ Nathan Hill,
72:The best project is one that asks a novel question. ~ Walter Gilbert,
73:But then again, what do I know. I project. Then I judge. ~ Marc Maron,
74:Find a happy person, and you will find a project. ~ Sonja Lyubomirsky,
75:I'm my own worst enemy sometimes when I pick projects. ~ Kim Basinger,
76:It's not what you project... it's what you don't show. ~ Lisa Kleypas,
77:It was like a class project in the structure of reality. ~ Don DeLillo,
78:My fun is working on a project and solving the problems. ~ Walt Disney,
79:My music has always been important regardless of other projects. ~ Mya,
80:Adding manpower to a late software project makes it later ~ Fred Brooks,
81:I'm spending all my time and energy on the project at hand. ~ Eric Bana,
82:Only in death are we no longer part of project mayhem ~ Chuck Palahniuk,
83:Smiling back at her seemed like such a huge project, ~ Jessica Sorensen,
84:supports controversial rail project on Florida's east coast ~ Anonymous,
85:Always write from your gut, no matter what the project is. ~ Paul Haggis,
86:Becoming me was the greatest creative project of my life. ~ Lev Grossman,
87:I did not seem to have any special project to animate me. ~ Oliver Sacks,
88:Jesus's resurrection is the beginning of God's new project. ~ N T Wright,
89:Scholars, street knowledge, Carter kids stuck in the projects. ~ Big Pun,
90:The aim of art is to project an inner vision into the world. ~ Bruce Lee,
91:The future is an imagined Now, a projection of the mind. ~ Eckhart Tolle,
92:Every time you do a project, you learn something new. ~ Justin Timberlake,
93:My ultimate life dream project is my kids. My family. ~ Denzel Washington,
94:the books shot off the shelf like academic projectile puke. ~ Leigh Evans,
95:You can't put out projects that you don't use yourself. ~ Gary Vaynerchuk,
96:Building a project should be a single trivial operation. ~ Robert C Martin,
97:I enjoy creating new ideas, working on new creative projects. ~ Paul Allen,
98:I'm actually developing a project so that I can have a lead. ~ Rachel True,
99:My first payback to society in life, was The Dolphin Project. ~ Rick Danko,
100:...nature starts many more projects than she can ever finish. ~ Ariel Levy,
101:Time and space are just projections of your consciousness. ~ Jaggi Vasudev,
102:taking on projects that were beyond his current comfort zone; ~ Cal Newport,
103:The first thing we know about any project is the deadline—at ~ Ron Jeffries,
104:But she projected vitality - you knew that she was there. ~ Charles Bukowski,
105:See your enemies, not as God's failures, but as God's projects. ~ Max Lucado,
106:The best way to get a project done faster is to start sooner ~ Jim Highsmith,
107:Truth resists being projected into the realm of knowledge. ~ Walter Benjamin,
108:Violet Markey, I’d like to be your partner on this project. ~ Jennifer Niven,
109:You wouldn't recognize me from one project to the next. ~ Rachael Leigh Cook,
110:A model needs to know how to project herself into the camera. ~ China Machado,
111:Any project can be estimated accurately (once it’s completed). ~ Peter Taylor,
112:I'm a workaholic, I always try to fill my time with projects. ~ Teresa Palmer,
113:no project is completed until its objective has been achieved. ~ Paulo Coelho,
114:Two things I ain't ever seen, a U.F.O. and a hoe that won't go. ~ Project Pat,
115:Your dislike for the project will be duly noted, and ignored. ~ John Flanagan,
116:I've never really been a part of anything but my own project. ~ Lady Sovereign,
117:the house picked up again its long, slow project of decay. ~ Diane Setterfield,
118:You are an endless project...changing, evolving, surprising. ~ James Patterson,
119:You've no future unless you add value, create projects. ~ Rosabeth Moss Kanter,
120:Don’t stop paying attention to a project because it gets boring. ~ Guy Kawasaki,
121:Every person is, in part, 'his own project' and makes himself. ~ Abraham Maslow,
122:I enjoy working on a number of projects - books - at once. ~ Rigoberto Gonzalez,
123:Isn´t it cool? Words, books, fiction all have the power to kill. ~ Project Itoh,
124:It's really a drag to do the same project over and over again. ~ David Johansen,
125:The project you are most resisting carries your greatest growth. ~ Robin Sharma,
126:What we experience is our state of mind projected outward. ~ Gerald G Jampolsky,
127:A car is a 2,000 pound projectile that can go 100 miles an hour. ~ Jesse Ventura,
128:All improvement happens project by project and in no other way. ~ Joseph M Juran,
129:Every meaning is a projection of the viewer's inarticulate moods. ~ James Elkins,
130:Every project you do, you hope you learn something more as an actor. ~ Ken Jeong,
131:God has made us study partner. We need to talk about our project. ~ Isaac Marion,
132:I am prone to get carried away thinking about creative projects. ~ Michael Sheen,
133:I'm trying to simplify my life, I guess that's my latest project. ~ Jeremy Jones,
134:I only play projects with weird interpretations of presidents. ~ Benjamin Walker,
135:I usually have pretty good intuition on projects that I work on. ~ Joel Kinnaman,
136:Rumor has it that Palpatine has some secret project in the works. ~ James Luceno,
137:There's always a project around, but you have to pick and choose. ~ Dustin Clare,
138:The whole project of European Union is one in deep trouble. ~ Timothy Garton Ash,
139:What others say and do is a projection of their own reality. ~ Miguel Angel Ruiz,
140:You never know when you start a project just how good it can be. ~ Jenifer Lewis,
141:Bad leaders believe that they have to project control at all times. ~ Simon Sinek,
142:I'm very focused on projects that help people, not just help me. ~ LeToya Luckett,
143:My goal, whenever entering a project, is always to gain 12 pounds. ~ Bob Odenkirk,
144:"Projection makes the whole world a replica of our own unknown face." ~ Carl Jung,
145:Schleip, head of the Fascia Research Project at Germany’s ~ Christopher McDougall,
146:The project you are most resisting carries your greatest growth. ~ Robin S Sharma,
147:Adding manpower to a late software project makes it later. ~ Frederick P Brooks Jr,
148:Do you know what it takes to do [a global art project]? People, energy, glue. ~ JR,
149:Every writing project must be reduced before you start to write. ~ William Zinsser,
150:I actually built a tiny computer as a junior high school project. ~ Mitchell Kapor,
151:I can wait for film projects without having to do things to live. ~ Clemence Poesy,
152:I like to do projects that are off-the-wall and on top-of-the-wall. ~ Meital Dohan,
153:I'm going to have a project-based life rather than a job-based life. ~ David Plotz,
154:I'm not lying, every single project I've done, they've all been great. ~ Ken Jeong,
155:Never worry about the facts. Just project an image to the public. ~ Diana Vreeland,
156:The world is a projection of our thoughts - the thoughts we believe. ~ Byron Katie,
157:When I've finished one project, I start thinking about the next. ~ Mike Rutherford,
158:Adding manpower to a late software project, makes it later. ~ Frederick P Brooks Jr,
159:This living, this living, this living Was never a project of mine. ~ Dorothy Parker,
160:And if it was a project, would it be a chance to show his talent? ~ Charles Belfoure,
161:I always think that the project I'm working on will be the best. ~ Patricia Urquiola,
162:I have to be more universal than my projects, but no less innovative. ~ Ian Schrager,
163:I'm a project manager, not a magician. Magicians have way cooler hats. ~ Merlin Mann,
164:I really put a lot of and emotion into my project in order to evoke emotion. ~ Drake,
165:The middle of every successful project looks like a disaster. ~ Rosabeth Moss Kanter,
166:The reality we can accept is limited to our consciousness, after all. ~ Project Itoh,
167:We are all expressions of our own minds, projected onto the world. ~ Daniel H Wilson,
168:Would you believe, I am still offered scripts and projects all the time? ~ Doris Day,
169:Group projects are the exception in school, but they should be the norm. ~ Seth Godin,
170:How does a project get to be a year behind schedule? One day at a time. ~ Fred Brooks,
171:I dont like talking about any projects till they solidify and take off. ~ Nita Ambani,
172:Most projects start out slowly - and then sort of taper off. ~ Norman Ralph Augustine,
173:No matter what it is, pick yourself up and go on to the next project ~ Shelley Duvall,
174:The audience is the source of the energy that I project back to them. ~ Blixa Bargeld,
175:The Mozilla project is big in terms of lines of code and complexity. ~ Mitchell Baker,
176:too are better served by allowing projects to unfold as context demands. ~ Jim Benson,
177:A long time ago, I stopped trying to look at projects as genre exercises. ~ Ron Howard,
178:Anything that I'm doing I'm writing specifically for a particular project. ~ Nick Cave,
179:Hell is oneself, Hell is alone, the other figures in it merely projections ~ T S Eliot,
180:I like projects in which I can really act and not be me all the time. ~ Emmanuel Lewis,
181:"Projections change the world into the replica of one's own unknown face." ~ Carl Jung,
182:“Projections change the world into the replica of one’s own unknown face.” ~ Carl Jung,
183:Project Johnathon Lee Ashfield, AKA Sade. That answered a lot for Mercy. ~ Lucian Bane,
184:The best projects are likely to be overlooked, not trumpeted by a crowd; ~ Peter Thiel,
185:The road is a long one from the projection of a thing to its accomplishment. ~ Moliere,
186:The role of the painter . . . is to project that which sees itself in him. ~ Max Ernst,
187:The starry vault of heaven is in truth the open book of cosmic projection. ~ Carl Jung,
188:[When I photograph] I project what I'm not. What I would like to be. ~ Lillian Bassman,
189:away or re-use it under the terms of the Project Gutenberg License included ~ Anonymous,
190:I gotta say, it feel good coming back home to the projects. Where I belong. ~ Coe Booth,
191:I'm trying to do the kind of projects that I want to see in the theatre. ~ Nicholas Lea,
192:Life gets more complicated and projects get more complicated after that. ~ Rupert Wyatt,
193:She felt it snap into her head like a slide loading into a projector. ~ Karin Slaughter,
194:The Japanese have a saying that all honest trades are equally honorable. ~ Project Itoh,
195:The more we love ourselves, the less we project our pain onto the world. ~ Louise L Hay,
196:When you have small children, packing is a challenge, a project, an ordeal ~ Kim Brooks,
197:You're never done. You're not done until it's projecting in the theater. ~ Roberto Orci,
198:You should've seen my big hair in the 80's, that was a real project. ~ Mariska Hargitay,
199:All public projects are mausoleums, not always in shapes, but always in cost. ~ Ayn Rand,
200:Brook’s Law: “Adding more programmers to a late project makes it later. ~ Eric S Raymond,
201:Errors are excllent projectiles... Factions are blind men who aim straight ~ Victor Hugo,
202:I always listen to a lot of different music when I am working on a project. ~ Bill Wyman,
203:I like a lot of different kinds of music. I like strong projects, big music. ~ James Iha,
204:I project a definite innocence. A lot of that is just the way I grew up. ~ River Phoenix,
205:I think painting has that unique potential to project opposing viewpoints. ~ Joe Bradley,
206:My end goal is just to do projects at the end of the day that I'm proud of. ~ Aaron Paul,
207:My mission is to create a world where there are no problems only projects. ~ David Allen,
208:The other person merely mirrors back what we are projecting onto them. ~ David R Hawkins,
209:To move Nigeria forward, we must define our interest in the Nigeria project ~ Okey Ndibe,
210:We are just collections of DNA optimized for particular places and times. ~ Project Itoh,
211:All the firefighting displaced all the planned work, both projects and changes ~ Gene Kim,
212:Brilliant. The Ontology Project is a post-graduate course in card magic. ~ Jim Steinmeyer,
213:Even the Jonestown Peoples’ Temple Agricultural Project built community. ~ Leigh Phillips,
214:Heaven, for me, is one focused project - it's like a weird form of autism. ~ Jon Krakauer,
215:I don't try to project any image at all, other than the person that I am. ~ Tracy Chapman,
216:If there's somebody you love, tell them. The world always needs more love. ~ Project Itoh,
217:I'm only interested in people engaged in a project of self-transformation. ~ Susan Sontag,
218:In big companies projects have to scale and Lean Startup help us to do it ~ Beth Comstock,
219:Magic is the projection of natural energies to produce needed effects. ~ Scott Cunningham,
220:Smokin weed on the star projectors, I guess we'll never know what Harvard gets us ~ Drake,
221:Tests are stories we tell the next generation of programmers on a project. ~ Roy Osherove,
222:What people project to the world never shows what's lurking on the inside ~ Katie McGarry,
223:You'll get more support on a hard, important, project than a derivative one. ~ Sam Altman,
224:Anger, then, is only for the engaged; for those with projects that matter. ~ Adam Phillips,
225:Has given me no choice but to advocate for the termination of this project. ~ Greg Nickels,
226:I am only interested in people engaged in a project of self-transformation. ~ Susan Sontag,
227:I hibernate. I hibernate until the next project takes shape in my mind. ~ Paolo Sorrentino,
228:I never apologize for my efforts to support worthy projects that Alabama. ~ Richard Shelby,
229:I probably have the most fun on projects where there's some room to improvise. ~ Andy Daly,
230:Large-scale public projects require the agreement of large numbers of people. ~ Thom Mayne,
231:On the other hand, I have no project. My project is to live until I die. ~ Esm Weijun Wang,
232:Some people talk about Haiti as being the graveyard of development projects. ~ Paul Farmer,
233:the attempt to become a compassionate human being is a lifelong project. ~ Karen Armstrong,
234:These days i tend to use one project I do as a kind of offshoot to the next. ~ Marc Almond,
235:After two weeks of working on a project, you know whether it will work or not. ~ Bill Budge,
236:Difficulties are inevitable,” I said. “Major projects require persistence. ~ Graeme Simsion,
237:Don't make your own life your project in your own life: total waste of time. ~ Lorrie Moore,
238:Instead, he would make death his final project, the center point of his days. ~ Mitch Albom,
239:to DNA, our most complex programming projects are like pocket calculators. ~ Randall Munroe,
240:We try to do different types of projects and last time was a fun event . ~ Henrik Lundqvist,
241:What you meet in another being is the projection of your own level of evolution. ~ Ram Dass,
242:As soon as one project is finished I like to go straight on to something else. ~ Marc Almond,
243:critical path is the shortest sequence of work that can complete the project. ~ Scott Berkun,
244:Every year I'm doing different projects, concerts, touring, open-air festivals. ~ Nina Hagen,
245:Get yourself a goal worth working for. Better still, get yourself a project. ~ Maxwell Maltz,
246:I like the team effort of everyone pulling together to make one good project. ~ Gregg Sulkin,
247:Writing a novel is not so much a project as a journey, a voyage, an adventure. ~ Tom Robbins,
248:You do not equal the project. Criticism of the project is not criticism of you. ~ Seth Godin,
249:Cavanagh had made over fifty trips overseas related to CIA Project ARTICHOKE. ~ H P Albarelli,
250:Compliments and criticism are all ultimately based on some form of projection. ~ Billy Corgan,
251:Fashion never stops. There is always the new project, the new opportunity. ~ Carolina Herrera,
252:It takes half your life before you discover life is a do-it-yourself project. ~ Napoleon Hill,
253:Pain and suffering that are not transformed are usually projected onto others. ~ Richard Rohr,
254:The majority of the cost of a software project is in long-term maintenance. ~ Robert C Martin,
255:Waking up and having a project to work on is one of life's great pleasures. ~ Kelly Reichardt,
256:Americans have started a lot of projects around the world and I am one of them. ~ Emilio Pucci,
257:Believing in the project to a certain extent always makes things more affordable. ~ Steve Pink,
258:Don't wait for someone to green light your project, build your own intersection. ~ Tyler Perry,
259:I admire the ambition of the project, and the generosity of many of the lines. ~ Robert Fagles,
260:I'd much rather do an obviously commercial writing project than get a day job. ~ Poppy Z Brite,
261:I generally make a sort of playlist for my iPod for whatever project I'm doing. ~ Carla Gugino,
262:I lived in the projects and the ghetto, and turned the negative into a positive. ~ Wyclef Jean,
263:I’ve learned to envision the ideal end to any project before I begin it now— ~ Timothy Ferriss,
264:I want another idea, another project, but you can't make them up. They show up. ~ Greil Marcus,
265:One can't dull a project better than by discussing it repeatedly. ~ Johann Wolfgang von Goethe,
266:Painting is the pattern of one's own nervous system being projected on canvas. ~ Francis Bacon,
267:Project is a self-contained phrase and may or may not be capable of elaboration. ~ R K Narayan,
268:Trainers give of themselves. So, I learned and I projected it with my fighter. ~ Angelo Dundee,
269:We do. Or re-create the ones we have, and project. My whole life is projection. ~ James Ellroy,
270:After you finish the first 90% of a project, you have to finish the other 90%. ~ Michael Abrash,
271:Don't undertake a project unless it is manifestly important and nearly impossible. ~ Edwin Land,
272:Every baby is born beautiful. It's what we project on them that makes them ugly. ~ Jodi Picoult,
273:every baby is born beautiful. It’s what we project on them that makes them ugly. ~ Jodi Picoult,
274:I grew up in the projects and I know how important it is for kids to have hope. ~ Carlos Mencia,
275:I hope to do films. Right now I'm just doing projects that are interesting. ~ Melissa Joan Hart,
276:Is there a better example of natural selection in action than 'Project Runway?' ~ Jamais Cascio,
277:I've done a variety of projects in different areas of the entertainment industry. ~ Jodi Benson,
278:The larger the project, the more dead code you’ll have. It’s not a sign of failure. ~ Anonymous,
279:The middle of every successful project looks like a disaster. —Rosabeth Moss Cantor ~ Anonymous,
280:The way I look at a solo project is, I create what I want with whoever I want. ~ Sebastian Bach,
281:What gets projects done for me is not inspiration. It's curiosity and rigor. ~ Andrew Zuckerman,
282:You have experience in C programming?  That’s mainly what we need on that project. ~ Mike Wells,
283:All space projects push the frontiers of technology and are drivers of innovation. ~ Martin Rees,
284:But now I really don't want to work unless I really, really care about a project. ~ Jodie Foster,
285:I have a level of fear going into every project, and that's what keeps me going. ~ Gerard Butler,
286:It is always said that Europe is a project of the elite. That's incorrect. ~ Jean Claude Juncker,
287:Pareto's Principle: you generally spend 80% of your time on 20% of the project. ~ Joseph M Juran,
288:The challenge with being an initiator of projects is that you are never, ever done. ~ Seth Godin,
289:Unlike flying or astral projection, walking through walls is an earthbound pursuit. ~ Chris Rock,
290:You provoke a “No” with this one-sentence email. Have you given up on this project? ~ Chris Voss,
291:A lack of patience in trifling matters might lead to the disruption of great project. ~ Confucius,
292:By signing up for the project you agreed to do whatever was necessary for success. ~ Tracy Kidder,
293:I always need a couple of highlights to really spark the passion for a project. ~ Lasse Hallstrom,
294:If you listen to one project and think that's everything I do, you're completely wrong. ~ Klayton,
295:If you're going to undertake any project, like a book, you have to show up to give. ~ Simon Sinek,
296:I may have had many projects, but I never was free to carry out any of them. ~ Napoleon Bonaparte,
297:Making movies can be a creative exciting project for director and rest of staff. ~ Philip Kaufman,
298:Making movies is never going to get better than working on a Coen brothers project. ~ Sam Elliott,
299:One of an actor's fears is that your current project could be your last project. ~ Katharine Ross,
300:The future is needed as a space to project your desires. To project, future is needed. ~ Rajneesh,
301:The mind is only a projection from the Self, appearing in the waking state. ~ Sri Ramana Maharshi,
302:True friends... face in the same direction, toward common projects, interests, goals. ~ C S Lewis,
303:What you don't see and don't acknowledge in yourself, you project onto someone else. ~ Gary Zukav,
304:Working on new projects gives you the opportunity to learn and absorb new things. ~ Michelle Ryan,
305:aken’ is a really difficult project because it was a big surprise for everybody. ~ Olivier Megaton,
306:Every time I'm not on a project, I'm writing or in the studio or doing gigs DJing. ~ Taryn Manning,
307:I have the attention span of a 2-year-old. I like to jump from project-to-project. ~ Reba McEntire,
308:I only get involved with projects as a producer if I feel creatively inspired. ~ Peter Billingsley,
309:Men, through the ideas they have, project a field of attention that limits women. ~ Frederick Lenz,
310:My great project is to undo the moral and intellectual damage of most universities ~ Dennis Prager,
311:My system for staying young is to work a lot, to always have a project on the go. ~ Carlos Fuentes,
312:Of course, love has no respect for questionnaires. As The Rosie Project tells us. ~ Graeme Simsion,
313:Project Runway, chocolate and margaritas and suddenly all is right with the world ~ Sarah Pekkanen,
314:She was not much for bargains. Group projects, in general, were not her thing. ~ Maggie Stiefvater,
315:To recreate a new aristocracy is the eternal task of every revolutionary project. ~ Guillaume Faye,
316:We must remember, elections are short-term efforts. Revolutions are long-term projects. ~ Ron Paul,
317:What really excites me in a project is when it goes in a way you haven't been before. ~ Idris Elba,
318:You cannot make promises because you never know what your next project will be. ~ Denis Villeneuve,
319:developer testing should probably take 8 to 25 percent of the total project time. ~ Steve McConnell,
320:Even if you’re surrounded by people you love, figuring out grief is a solo project. ~ Nora McInerny,
321:Every time you start a project, you're hopeful that the critics receive it warmly. ~ Bryan Cranston,
322:I love thinking about the film, the project and committing myself as much as possible. ~ Vin Diesel,
323:I'm always on the lookout for projects with a strong moral and inspirational core. ~ Neal McDonough,
324:I think, retrospectivety helps to hone your ideas for future projects. I like it. ~ Seamus McGarvey,
325:It is the energy projected by an individual's own mind which creates his experience. ~ Hua Ching Ni,
326:It’s never clear what turns a space into a home, and a life-project into a life. ~ Valeria Luiselli,
327:Kindness was her new project. She hoped it might be gentler on the soul than anger. ~ Paula Hawkins,
328:Most of my projects seem to start as exploratory journeys with no visible end in sight. ~ Alex Webb,
329:Nor had I realized until that moment how much of a group project it was to grow up.  ~ Rose Christo,
330:Preston Nichols and Peter Moon’s 1992 book The Montauk Project: Experiments in Time ~ David Wilcock,
331:Projection [of our own shadow] makes the whole world a replica of our own unknown face. ~ Carl Jung,
332:The constant project of our girl selves seeming to require odd and precise attentions. ~ Emma Cline,
333:The Fairness Project is endeavoring to try to do what we can to make a fairer society. ~ Mike Lowry,
334:three of the four categories of work: business projects, internal projects, and changes. ~ Gene Kim,
335:We have to embrace the good over the bad. That has to be one's personal project. ~ Yusef Komunyakaa,
336:We’re on the hook for a huge number of projects. So, let’s look at what our capacity is. ~ Gene Kim,
337:You just see a good project and want to be involved in it, and thats what Dexter was. ~ David Zayas,
338:absolutes in performance benchmarks are as elusive as consensus in open source projects! ~ Mark Lutz,
339:All its dimensions with their projected geometries are those of an unrealisible dream. ~ John Berger,
340:Dendera's circular zodiac projected the theological landscape of the Giza Plateau. ~ Ibrahim Ibrahim,
341:Every medium has its own projection, and I find animation is much bigger than normal. ~ Cheech Marin,
342:Imaginative writers often project their own monsters and meanings on basic facts. ~ Christopher Bram,
343:I'm not in a hurry to do a lot of projects. I am very resolved in each project I take on. ~ Maya Lin,
344:I think I'm always drawn to projects that help me understand something about myself. ~ Sofia Coppola,
345:My faith is very personal. It's not something that I want to project on other people. ~ Jim Gaffigan,
346:Some writing and production projects will be a great way to spend my elderly rock years. ~ Geddy Lee,
347:The more people you have to ask for permission, the more dangerous a project gets. ~ Alain de Botton,
348:The thing to judge in any jazz artist is, does the man project and does he have ideas. ~ Miles Davis,
349:They gave the impression of unnaturally halted motion, like film caught in a projector. ~ Kenzabur e,
350:When I was eleven, I got cast in the last directorial project of Christopher Reeve. ~ Vanessa Marano,
351:Any time we have projects that we haven't begun or completed, they drain energy. ~ Arianna Huffington,
352:Every project and goal deserves an approach fitted perfectly to what needs to be done. ~ Ryan Holiday,
353:Every project has its own challenges and rewards. If it's not challenging, why do it? ~ Howard Berger,
354:I face every project the same way - do it right and give 110%. 100% isn't good enough. ~ Debra Wilson,
355:Reality is a projection of your thoughts or the things you habitually think about. ~ Stephen Richards,
356:stories of evil can be projected on them with as little difficulty as stories of good. ~ Mohsin Hamid,
357:Strategic planning for projects management using a project management maturity model ~ Harold Kerzner,
358:We lived in a housing project graced by the architectural style of Early Chicken Coop. ~ Clara Fraser,
359:We project our ideas about ourselves into the heavens and call them ideas about God. ~ Richard Curtis,
360:With classical singing you have to put out so much air - you project, you emit force. ~ Renee Fleming,
361:With each project, whether it's an album or a mixtape, I try to learn more in the process. ~ Yo Gotti,
362:How to manage a project: Limit it in scope. Make it simple. Get success. Then iterate. ~ Auren Hoffman,
363:If the project piques my interest and scares me a little bit, then it's got me hooked. ~ Ray Stevenson,
364:I'm always working on many new projects that I can't talk about because of NDA's. ~ Robin Atkin Downes,
365:I tend to think of writing as a more collaborative project than I think some people do. ~ Emily Barton,
366:It is not the project but the living process that will be the measure of our actions. ~ David Holmgren,
367:Now we asked them to list specific projects, their roles, and what they accomplished. We ~ Laszlo Bock,
368:To carry out any project to which you attach your own name you have to love yourself. ~ Elena Ferrante,
369:We do not project power from bankruptcy court. We're borrowing a million dollars a minute. ~ Rand Paul,
370:You could do a hundred projects and still not have the fans that are there for Twilight. ~ Kellan Lutz,
371:I do like to pop in and help my friends out when I can, or be a part of their projects. ~ Busy Philipps,
372:I've done TV and I've done film, and I'm not snobby about it. It's about the project. ~ Kelly Macdonald,
373:I was never an actor. I had done one or two random projects in my advertising career. ~ Steve Dildarian,
374:I work on multiple projects at a time because it keeps me from getting writer's block. ~ Diana Gabaldon,
375:I wouldn't take on the project unless I could have complete creative control in casting. ~ Craig Brewer,
376:Love is the perception of perfection beyond the protection of our projection. ~ Eric Micha el Leventhal,
377:one of the quirkier cognitive disorders to which software project management is prone. ~ Charles Stross,
378:People who take on complicated creative projects become lost at some point in the process. ~ Ed Catmull,
379:The average human's fundamental project is to find someone else to blame for their problems. ~ Jim Goad,
380:Violating human rights is integral to the project of neoliberalism and global hegemony. ~ Arundhati Roy,
381:But Josh was no less concerned about the mishap occurring under his nose, to his project. ~ Molly McLain,
382:Expect to get more than you expected [from Crash Landing project]. Expect more than a mixtape. ~ Kid Ink,
383:I don't have a dream project. I don't really think in those terms, to tell you the truth. ~ Robert Barry,
384:I love the producer, Joel Rice. We worked together years ago putting a project together. ~ Marilu Henner,
385:I think I've been able to be in some really good projects with some really good people. ~ Peter Jacobson,
386:It is easy to have a lot of paintings or projects hanging around that are 'almost done. ~ Thomas Kinkade,
387:It is still important that every project I do I do something real, that feels true to me. ~ Garance Dore,
388:Prince Charming, in truth, is nothing more than a projection of our disowned selves. He ~ Barbara Stanny,
389:Robert Schleip, head of the Fascia Research Project at Germany’s Ulm University, ~ Christopher McDougall,
390:The first projectile hit the sea wall of Gaza City's little harbour just after four o'clock. ~ Anonymous,
391:When you're working on a project, make sure at least one person knows what they are doing. ~ Walt Disney,
392:Whoever came up with the idea of group projects, may he die a slow and torturous death. ~ Heidi Cullinan,
393:A little of the infinite is projected into consciousness, and that we call our world. ~ Swami Vivekananda,
394:Eighty percent of the errors are found in 20 percent of a project's classes or routines ~ Steve McConnell,
395:I am a star because I have always felt so alienated and I project this feeling to others. ~ Candy Darling,
396:I am confident only when I am constantly in motion. Between projects, the doubt creeps in. ~ Willem Dafoe,
397:I am not a finisher, I am a starter. And I am always thinking, what is the next project. ~ Peter Eisenman,
398:I don't like having too many projects in the pipeline. I like to focus on what's at hand. ~ Jean Dujardin,
399:If you don't have people that care about usability on your project, your project is doomed. ~ Jeff Atwood,
400:Men despise great projects when they do not feel themselves capable of great successes. ~ Luc de Clapiers,
401:This new project of hers was in experimental theology. But so is all of science she thought. ~ Carl Sagan,
402:When you're a kid in a one-bedroom in the projects, rich is the best thing anybody can be. ~ Angie Thomas,
403:Confrontation is something that I accept as part of the project though not its purpose. ~ Andy Goldsworthy,
404:God didn’t give us neighbors to be our projects; He surrounded us with them to be our teachers. ~ Bob Goff,
405:Higher projected corporate and personal income tax receipts and lower public debt charges. ~ Ralph Goodale,
406:His projected face bony and intense, Garth peered out of his booth like an aroused turtle. ~ Philip K Dick,
407:I already have a production company called J Squared and we're working on two projects. ~ Jordana Brewster,
408:If transport, housing and Olympic projects do not work, I will crawl away under a stone. ~ Ken Livingstone,
409:I'm always trying to find something unique or a project that I can do something unique in. ~ Josh Hartnett,
410:I'm really grateful for all the projects I've been involved in and the parts I've played. ~ Elaine Cassidy,
411:I'm so beyond genre, drama, comedies, I just want to do really good, interesting projects. ~ Patton Oswalt,
412:Is this part of the geography project? Are you wandering the riverbed or just each other? ~ Jennifer Niven,
413:Malice is of the boomerang character, and is apt to turn upon the projector. ~ William Makepeace Thackeray,
414:Maybe I should start my happiness project by trying to be more grateful for what I’ve got, ~ Helen Russell,
415:See Bible verse 1 Kings 19:7 in reference to the HOUSE OF HOPE INTERNATIONAL COOKBOOK project. ~ Anonymous,
416:She cannot love, nor take no shape nor project or affection, she is so self-endeared ~ William Shakespeare,
417:Smile, look invested, and when you hand in certain projects, say you enjoyed working on them. ~ Kate White,
418:Suppose we blasted all politicians into space. Would the SETI project find even one of them? ~ Erik Naggum,
419:The day Tarzan opened in London, I sat in a hotel room and discussed the project in detail. ~ Phil Collins,
420:"The whole of mythology could be taken as a sort of projection of the collective unconscious." ~ Carl Jung,
421:To self-righteously project without a thought of listening is a form of constant selfishness ~ Paul Isaacs,
422:You do projects with the hope they will be big and hope they will go beyond what you imagine. ~ Kevin Hart,
423:Each one projects his own defects over the others, each one see in other his own defects. ~ Samael Aun Weor,
424:For a mother the project of raising a boy is the most fulfilling project she can hope for. ~ Andrea Dworkin,
425:Good actors need better projects, and these days there aren't enough going round. ~ Stephen Humphrey Bogart,
426:I developed some unique software to public it on the web that I call the Folklore Project. ~ Andy Hertzfeld,
427:I find the best things are done for yourself or start as a small project and become a big thing. ~ Tom Lenk,
428:I have done lots of music projects in my life and some of them I am more proud of than others. ~ Ben Barnes,
429:Maybe in the future I'll put out someone's one-off project, but generally I don't have time. ~ Michael Gira,
430:Most projects start with high ambitions, and an imperfect understanding of the problem at hand. ~ Anonymous,
431:One of the blessings and curses of my life is that I carry so many projects at the same time. ~ Kwame Dawes,
432:Society needs people who can manage projects in addition to handling individual tasks. ~ Marilyn vos Savant,
433:Something that I like in movies, and I dislike too, is that they can't be projected well. ~ Jean Luc Godard,
434:Start a huge, foolish project, like Noah…it makes absolutely no difference what people think of you. ~ Rumi,
435:The Venus Project is not about new cities or new architecture. It's about a way of thinking ~ Jacque Fresco,
436:When energy prices go up, the difficulty of projecting demand also goes up - uncertainty goes up. ~ Al Gore,
437:(1) give me a project to keep me occupied so he could have Benny all to himself over Christmas ~ Rachel Cohn,
438:Do you know what's the politics? -It's a big project for sale a conscience, buy a position and make money! ~,
439:Film is the best way to capture an image and project that image. It just is, hands down. ~ Christopher Nolan,
440:...if you project the image you wish the world to see, eventually it will become reality. ~ Tera Lynn Childs,
441:If you want the world to pay for projects, you have to be able to display why you're worthy. ~ Amanda Palmer,
442:In the nine years I’d known Snake, this was the first time I’d heard him reference Star Wars. ~ Project Itoh,
443:Project Orion, is detailed in the excellent book of the same name by Freeman’s son, George. ~ Randall Munroe,
444:The two sides projected competing nightmares of what would happen if the other side prevailed. ~ Ron Chernow,
445:Every time he’s fired someone and taken their job, he’s delivered on whatever the project was. ~ Ashlee Vance,
446:If I could do shoes for anyone, it would be a special project for the Queen of England. ~ Christian Louboutin,
447:If you say someone is thrilled, it implies talk of an exciting project. I'm wary of such talk. ~ Frank Dobson,
448:I have other projects to do. I try not to let that documentation interfere with my present day. ~ Ian MacKaye,
449:I played with the image, because I think image is temporary. It's a projection. It's illusory. ~ Annie Lennox,
450:I think it's the most extraordinary studio around. I would love to do my next project with Pixar. ~ Brad Bird,
451:Karl remembered his great truth, learned in the project: Never pass by a chance to shut up. ~ Gregory Benford,
452:The excitement level for me working on projects is really not a bit different from when I was 26. ~ Amar Bose,
453:The projects I look for to produce or direct would not be ones in which I would want to act. ~ John Malkovich,
454:Undertake a quest or any long, challenging project, and you won't come out of it the same. ~ Chris Guillebeau,
455:We each project to others a reflection of the world which includes our choices of perception. ~ Bryant McGill,
456:When you just cannot stop working. When completing this one project is all you can imagine. ~ Chuck Palahniuk,
457:At times as an actor, it's often times unclear as to what the directors envision for a project. ~ Carmen Ejogo,
458:Awareness means grasping life just the way it is, without contamination by mental projections. ~ Jaggi Vasudev,
459:Each project matters, and the only degrading part is giving less than one is capable of giving. ~ Ryan Holiday,
460:If the government mandates anything with a price tag on it, then it ought to fund the project. ~ Jesse Ventura,
461:I'm for sure a workaholic. I'm a complete control freak and I take on way too many projects. ~ Janet Evanovich,
462:I prefer consider Stromae as a collective project. Stromae is not me. Or at least it is not only me. ~ Stromae,
463:I wanna produce, write, and direct my own projects, and eventually fund them. I wanna be a mogul. ~ Kevin Hart,
464:"Nothing promotes understanding and rapprochement more than the mutual withdrawal of projections." ~ Carl Jung,
465:this thought has met with the fate of many other useful projects, of being applauded and neglected. ~ Voltaire,
466:When a project has an ample budget, I am interested now in using bigger units of materials. ~ Yoshio Taniguchi,
467:Will she ever understand this? Who knows. Seeing ourselves clearly is the project of a lifetime. ~ Nathan Hill,
468:You know, I do projects that I really care about. I hope I'll stand by that until the day I die! ~ Juno Temple,
469:anyone can download and use the code, and new projects migrate from the edges to the center as a ~ Tim O Reilly,
470:A project such as this depends heavily on the expertise and toil of archivists and librarians. ~ Niall Ferguson,
471:EFR has incredible leverage to the rising uranium price and its projects have massive potential. ~ David Talbot,
472:Everyone sees other people differently because everyone is projecting aspects of him or her self. ~ Debbie Ford,
473:Getting a project started is like moving a ship. It takes a lot of energy to build up momentum. ~ Susan Collins,
474:He was a good boy and ‘projected’ goodness – which later would be the downfall of many a person. ~ Edmund White,
475:I project myself so deeply into the characters in novels that I'm not thinking about my own life. ~ Paul Auster,
476:I stay true, because whatever the project is, I'm still looking for inside of that character. ~ Forest Whitaker,
477:I want to do different projects and be versatile. I don't want to get fixed into narrative comedy. ~ Jason Gann,
478:Private companies have a lot of capital. They can run things efficiently and get projects built. ~ Steve Martin,
479:Richard Helms, had reconstituted the MKULTRA Project and changed its name to Project MK-SEARCH. ~ H P Albarelli,
480:'Twilight' is such an amazing project, and I think it opened up doors for all of us cast members. ~ Kellan Lutz,
481:What is seen by mind, is an environmental image that projected by public consciousness in vicinity. ~ Toba Beta,
482:An hour is not merely an hour, it is a vase full of scents and sounds and projects and climates. ~ Marcel Proust,
483:An hour is not merely an hour; it is a vase full of scents and sounds and projects and climates. ~ Marcel Proust,
484:Anybody who becomes a movie star becomes successful at projecting a certain image to the public. ~ Jay McInerney,
485:Between them an image is projected: a single, winking cursor. It wants a code. It wants the code. ~ Chuck Wendig,
486:I float from one project to another project, so you miss people and you don't see them for years. ~ Ciaran Hinds,
487:If you don't have that trust in the backbone of the project, you may not know what you're making. ~ Lily Collins,
488:In an ideal world, I'd bounce between big projects and no-budget TV dramas with fantastic scripts. ~ David Yates,
489:In fact, the whole of mythology could be taken as a sort of projection of the collective unconscious ~ Carl Jung,
490:Meetings that do not come off keep a character of their own. They stay as they were projected. ~ Elizabeth Bowen,
491:People think a lot, but most of that thinking is of a problem, project or situation - not about it ~ David Allen,
492:People think a lot, but most of that thinking is of a problem, project, or situation—not about it. ~ David Allen,
493:Project Xanadu is essentially my trademark. It was originally, and has returned to my arms as that. ~ Ted Nelson,
494:Take on jobs, projects and challenges that frighten you. It's the best way to get rid of fear. ~ Catherine Mayer,
495:Taking back our light from those we’ve projected it onto opens the door to an unimaginable future. ~ Debbie Ford,
496:The fifth risk did not put him at risk of revealing classified information. “Project management, ~ Michael Lewis,
497:The wedding and family photography paid the bills, but the artistic projects fed her soul. ~ Denise Grover Swank,
498:We don't have to wait for people to green light our projects, we can create our own intersections. ~ Tyler Perry,
499:With every project I start out on, there's no footage. It's always a big slog to find the footage. ~ Alex Gibney,
500:A long project is like a secret houseguest, hidden in your study, waiting to be fed and visited. ~ John Hollander,

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



100

   4 Philosophy
   4 Occultism
   2 Integral Yoga
   1 Kabbalah
   1 Integral Theory


   26 Sri Aurobindo
   11 The Mother
   5 Sri Ramana Maharshi
   5 Friedrich Nietzsche
   4 Jorge Luis Borges
   4 Aleister Crowley
   2 Nolini Kanta Gupta
   2 Italo Calvino


   21 The Life Divine
   11 The Mothers Agenda
   9 The Synthesis Of Yoga
   9 Talks
   8 Letters On Yoga I
   6 Liber ABA
   5 The Secret Doctrine
   4 Twilight of the Idols
   4 Savitri
   4 Isha Upanishad
   3 The Hero with a Thousand Faces
   3 The Gospel of Sri Ramakrishna
   3 The 7 Habits of Highly Effective People
   2 The Divine Comedy
   2 The Castle of Crossed Destinies
   2 Talks With Sri Aurobindo
   2 Aion
   2 Agenda Vol 1
   2 A Garden of Pomegranates - An Outline of the Qabalah
   2 Advanced Dungeons and Dragons 2E


0.05_-_1955, #Agenda Vol 1, #The Mother, #Integral Yoga
  
  I know that you do not like to write, Mother, but couldn't you say in a few words if you approve of my project or what I should do? In spite of all my rebellions and discouragements and resistances, I am your child. O Mother, help me!
  Signed: Bernard

0.07_-_1957, #Agenda Vol 1, #The Mother, #Integral Yoga
  
  When seen from the supreme consciousness, the unfolding of all the destinies and all the possibilities of destiny is something infinitely interesting. For example, there are beings accused of megalomania because they have vast projects and great designs which do not always fit in with the world's present possibilities. Most often, it is a simple lack of judgment on their part, a lack of knowledge. They have indeed entered into communication with a higher truth, something that probably corresponds to a future phase of their destiny (which is why they are so convinced), but through lack of judgment, they do not see that the time for this truth has not yet come, that the circumstances are not yet ready, or that the conditions in which they were born prevent them from carrying out what they feel to be true. There is a gap between the vision of a truth and its present possibilities for realization. But these great dreams must not be killed, for it would mean killing something of your own future. Above all, we must refuse, energetically reject, this hideous morality of the Philistine which says that 'nothing ever changes,' this flat and vulgar common sense a la
  Sancho Panza. Simply, one must know how to wait and to nurture one's dreams for a long time.

01.05_-_The_Yoga_of_the_King_The_Yoga_of_the_Spirits_Freedom_and_Greatness, #Savitri, #Sri Aurobindo, #Integral Yoga
    Its foreheads glowing with the Oversoul,
    Its forms projected from the Unknowable,
    Its eyes dreaming of the Ineffable,

03.01_-_The_Pursuit_of_the_Unknowable, #Savitri, #Sri Aurobindo, #Integral Yoga
  The spirit that dies not and the Godhead's self
  Seemed myths projected from the Unknowable;
  From It all sprang, in It is called to cease.

03.02_-_The_Gradations_of_Consciousness_The_Gradation_of_Planes, #The Integral Yoga, #Sri Aurobindo, #Integral Yoga
  
  If we regard the gradation of worlds or planes as a whole, we see them as a great connected complex movement; the higher precipitate their influences on the lower, the lower react to the higher and develop or manifest in themselves within their own formula something that corresponds to the superior power and its action. The material world has evolved life in obedience to a pressure from the vital plane, mind in obedience to a pressure from the mental plane. It is now trying to evolve supermind in obedience to a pressure from the supramental plane. In more detail, particular forces, movements, powers, beings of a higher world can throw themselves on the lower to establish appropriate and corresponding forms which will connect them with the material domain and, as it were, reproduce or project their action here. And each thing created here has, supporting it, subtler envelopes or forms of itself which make it subsist and connect it with forces acting from above. Man, for instance, has, besides his gross physical body, subtler sheaths or bodies by which he lives behind the veil in direct connection with supraphysical planes of consciousness and can be influenced by their powers, movements and beings. What takes place in life has always behind it preexistent movements and forms in the occult vital planes; what takes place in mind presupposes preexistent movements and forms in the occult mental planes. That is an aspect of things which becomes more and more evident, insistent and important, the more we progress in a dynamic Yoga.
  

03.03_-_The_House_of_the_Spirit_and_the_New_Creation, #Savitri, #Sri Aurobindo, #Integral Yoga
  Harmonised a Oneness deep, immeasurable.
  In these new worlds projected he became
  A portion of the universal gaze,

09.01_-_Towards_the_Black_Void, #Savitri, #Sri Aurobindo, #Integral Yoga
  The source of all which she had seemed or wrought,
  A power projected into cosmic space,
  A slow embodiment of the aeonic will,

1.00_-_Gospel, #The Gospel of Sri Ramakrishna, #Sri Ramakrishna, #Hinduism
  
  According to the Tantra, akti is the active creative force in the universe. iva, the Absolute, is a more or less passive principle. Further, akti is as inseparable from iva as fire's power to burn is from fire itself. akti, the Creative Power, contains in Its womb the universe, and therefore is the Divine Mother. All women are Her symbols. Kli is one of Her several forms. The meditation on Kli, the Creative Power, is the central discipline of the Tantra. While meditating, the aspirant at first regards himself as one with the Absolute and then thinks that out of that Impersonal Consciousness emerge two entities, namely, his own self and the living form of the Goddess. He then projects the Goddess into the tangible image before him and worships it as the Divine Mother.
  
  --
  
  y, the mighty weaver of the garb, is none other than Kli, the Divine Mother. She is the primordial Divine Energy, akti, and She can no more be distinguished from the Supreme Brahman than can the power of burning be distinguished from fire. She projects the world and again withdraws it. She spins it as the spider spins its web. She is the Mother of the Universe, identical with the Brahman of Vednta, and with the tman of Yoga. As eternal Lawgiver, She makes and unmakes laws; it is by Her imperious will that karma yields its fruit. She ensnares men with illusion and again releases them from bondage with a look of Her benign eyes. She is the supreme Mistress of the cosmic play, and all objects, animate and inanimate, dance by Her will. Even those who realize the Absolute in nirvikalpa Samdhi are under Her jurisdiction as long as they still live on the relative plane.
  

1.01_-_The_Human_Aspiration, #The Life Divine, #Sri Aurobindo, #Integral Yoga
  
  0:She follows to the goal of those that are passing on beyond, she is the first in the eternal succession of the dawns that are coming, - Usha widens bringing out that which lives, awakening someone who was dead. . . . What is her scope when she harmonises with the dawns that shone out before and those that now must shine? She desires the ancient mornings and fulfils their light; projecting forwards her illumination she enters into communion with the rest that are to come. Kutsa Angirasa - Rig Veda.1
  

1.02.2.1_-_Brahman_Oneness_of_God_and_the_World, #Isha Upanishad, #Sri Aurobindo, #Integral Yoga
  Creation is not a making of something out of nothing or of
  one thing out of another, but a self-projection of Brahman into
  the conditions of Space and Time. Creation is not a making, but

1.02.3.1_-_The_Lord, #Isha Upanishad, #Sri Aurobindo, #Integral Yoga
  samam brahma,2 lending its support to all without choice or
  active participation. Secure and free in His eternal immutability the Lord projects Himself into the play and the movement,
  becoming there in His self-existence all that the Seer in Him visualises and the Thinker in Him conceives. Kavir mans. paribhuh.
  --
  The human soul is one with the Lord; it also is in its completeness Sachchidananda using Ignorance as the minor term of
  its being. But it has projected its conceptions into this minor
  term and established there in limited mind its centre of vision,
  --
  form and action inevitably corresponding to the Idea. This is the
  original Indian conception of creation, self-production or projection into form (sr.s.t.i, prasava). Being uses its self-awareness to
  evolve infinite forms of itself governed by the expansion of the

1.03_-_.REASON._IN_PHILOSOPHY, #Twilight of the Idols, #Friedrich Nietzsche, #Philosophy
  ego as Being, and as substance, and the faith in the ego as substance
  is projected into all things--in this way, alone, the concept "thing"
  is created. Being is thought into and insinuated into everything as

1.03_-_Supernatural_Aid, #The Hero with a Thousand Faces, #Joseph Campbell, #Mythology
  the smoke hole of a subterranean chamber. A ladder, black from
  smoke, projected through the hole. Looking down into the cham
  ber they saw an old woman, the Spider Woman, who glanced up

1.03_-_The_Sephiros, #A Garden of Pomegranates - An Outline of the Qabalah, #Israel Regardie, #Occultism
  But its first differentiation, by emanation or reflection, is purely spiritual and gives rise to a number of " beings " which we may call Gods, their consciousness being of such a nature, of such a degree of sublimity, as to surpass our comprehension. From one point of consideration, the
  " Gods " are the forces of Nature ; their " Names " are the laws of Nature ; they are therefore eternal, omnipresent, and omnipotent - only, however, for the cycle of time, almost infinite though it be, wherein they are manifested or projected.
  
  --
  
  Tipharas completes the trinity of Sephiros constituting the second Triad, which in turn projects itself still further
  

1.03_-_The_Tale_of_the_Alchemist_Who_Sold_His_Soul, #The Castle of Crossed Destinies, #Italo Calvino, #Fiction
  
  Now there was still The Wheel of Fortune to interpret, one of the most complicated images in the whole tarot game. It could mean simply that fortune had turned in Faust's direction, but this explanation seemed too obvious for the alchemist's narrative style, always elliptical and allusive. On the other hand, it was legitimate to suppose that our doctor, having got possession of the diabolical secret, conceived a monstrous plan: to change into gold all that was changeable. The wheel of the Tenth Arcanum would then literally mean the toiling gears of the Great Gold Mill, the gigantic mechanism which would raise up the Metropolis of Precious Metal; and the human forms of various ages seen pushing the wheel or rotating with it were there to indicate the crowds of men who eagerly lent a hand to the project and dedicated the years of their lives to turning those wheels day and night. This interpretation failed to take into account all the details of the miniature (for example, the animalesque ears and tails that adorned some of the revolving human figures), but it was a basis for interpreting the following cards of cups and coins as the Kingdom of Abundance in which the City of Gold's inhabitants wallowed. (The rows of yellow circles perhaps evoked the gleaming domes of golden skyscrapers that flanked the streets of the Metropolis.)
  But when would the established price be collected by the Cloven Contracting Party? The story's two final cards were already on the table, placed there by the first narrator: the Two of Swords and Temperance. At the gates of the City of Gold armed guards blocked the way to anyone who wished to enter, to prevent access to the Cloven-hooved Collector, no matter in what guise he might turn up. And even if a simple maiden, like the one in the last card, were to approach, the guards made her halt.

1.03_-_To_Layman_Ishii, #Beating the Cloth Drum Letters of Zen Master Hakuin, #Hakuin Ekaku, #Zen
  Ishii became an important patron of the impoverished temple, and later helped fund a number of
  Hakuin's building and publishing projects. Most of the half-dozen or so other letters that Hakuin wrote Ishii are expressions of gratitude for donations and gifts received, or services rendered. In one letter, Hakuin thanks Ishii for a large supply of cut tobacco that Ishii had sent to fuel Hakuin's wellknown pipe habit. A long verse Hakuin sent Ishii, one of the most remarkable pieces in the Poison
  Blossoms collection, is an expression of thanks for two large boulders Ishii had donated to the Shinji gardens. The verse is filled with vivid images describing the progress of the unwieldy objects as they are rafted down from the foothills of Mount Fuji, landed on the coast near Hara village, then manhandled overland to Shin-ji, making us feel the excitement and impatience Hakuin experienced as he awaited their arrival (a translation is found in The Religious Art of Zen Master Hakuin, 129-

1.04_-_Descent_into_Future_Hell, #The Red Book Liber Novus, #C. G. Jung, #Psychology
  
  96. In his lecture at the ETH on June 14, 1935, Jung commented (partially in reference to this fantasy, which he referred to anonymously): "The sun motif appears in many places and times and the meaning is always the same-that a new consciousness has been born. It is the light of illumination which is projected into space. This is a psychological event; the medical term
  "hallucination" makes no sense in psychology: / The Katabasis plays a very important role in the

1.04_-_Religion_and_Occultism, #Words Of The Mother III, #The Mother, #Integral Yoga
  *
  Pre-vision: the power of projecting ones consciousness into the future.
  

1.04_-_The_Crossing_of_the_First_Threshold, #The Hero with a Thousand Faces, #Joseph Campbell, #Mythology
  The regions of the unknown (desert, jungle, deep sea, alien
  land, etc.) are free fields for the projection of unconscious con
  tent. Incestuous libido and patricidal destrudo are thence reflected

1.04_-_The_Sacrifice_the_Triune_Path_and_the_Lord_of_the_Sacrifice, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
  Eventually in this witness soul or behind it is revealed to him the presence of a Knower and master Will in Nature, and all her activities more and more appear as an expression of what is known and either actively willed or passively permitted by this Lord of her existence. Prakriti herself now seems to be mechanical only in the carefully regulated appearance of her workings, but in fact a conscious Force with a soul within her, a self-aware significance in her turns, a revelation of a secret
  Will and Knowledge in her steps and figures. This Duality, in aspect separate, is inseparable. Wherever there is Prakriti, there is Purusha; wherever there is Purusha, there is Prakriti. Even in his inactivity he holds in himself all her force and energies ready for projection; even in the drive of her action she carries with her all his observing and mandatory consciousness as the whole support and sense of her creative purpose. Once more the seeker discovers in his experience the two poles of existence of
  One Being and the two lines or currents of their energy negative and positive in relation to each other which effect by their simultaneity the manifestation of all that is within it. Here too he finds that the separative aspect is liberative; for it releases him from the bondage of identification with the inadequate workings of Nature in the Ignorance. The unitive aspect is dynamic and effective; for it enables him to arrive at mastery and perfection; while rejecting what is less divine or seemingly undivine in her, he can rebuild her forms and movements in himself according to a nobler pattern and the law and rhythm of a greater existence. At a certain spiritual and supramental level the Duality becomes still more perfectly Two-in-one, the Master Soul with the Conscious Force within it, and its potentiality disowns all barriers and breaks through every limit. Thus this once separate, now biune Duality of Purusha-Prakriti is revealed to him in all its truth as the second great instrumental and effective aspect of the Soul of all souls, the Master of existence, the Lord of the

1.06_-_Dhyana, #Liber ABA, #Aleister Crowley, #Philosophy
  23:The most important factor in Dhyana is, however, the annihilation of the Ego. Our conception of the universe must be completely overturned if we are to admit this as valid; and it is time that we considered what is really happening.
  24:It will be conceded that we have given a very rational explanation of the greatness of great men. They had an experience so overwhelming, so out of proportion to the rest of things, that they were freed from all the petty hindrances which prevent the normal man from carrying out his projects.
  25:Worrying about clothes, food, money, what people may think, how and why, and above all the fear of consequences, clog nearly every one. Nothing is easier, theoretically, than for an anarchist to kill a king. He has only to buy a rifle, make himself a first-class shot, and shoot the king from a quarter of a mile away. And yet, although there are plenty of anarchists, outrages are very few. At the same time, the police would probably be the first to admit that if any man were really tired of life, in his deepest being, a state very different from that in which a man goes about saying he is tired of life, he could manage somehow or other to kill someone first.

1.06_-_The_Ascent_of_the_Sacrifice_2_The_Works_of_Love_-_The_Works_of_Life, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
  Witness Spirit behind Nature. For all here seems to be a mobile half-ordered half-confused organisation of forces, but behind them one can feel a supporting peace, silence, wideness, not inert but calm, not impotent but potentially omnipotent with a concentrated, stable, immobile energy in it capable of bearing all the motions of the universe. This Presence behind is equal-souled to all things: the energy it holds in it can be unloosed for any action, but no action will be chosen by any desire in the Witness
  Spirit; a Truth acts which is beyond and greater than the action itself or its apparent forms and impulses, beyond and greater than mind or life-force or body, although it may take for the immediate purpose a mental, a vital or a physical appearance. It is when there is this death of desire and this calm equal wideness in the consciousness everywhere, that the true vital being within us comes out from the veil and reveals its own calm, intense and potent presence. For such is the true nature of the vital being, pran.amaya purus.a; it is a projection of the Divine Purusha into life, - tranquil, strong, luminous, many-energied, obedient to the Divine Will, egoless, yet or rather therefore capable of all action, achievement, highest or largest enterprise. The true
  Life-Force too reveals itself as no longer this troubled harassed divided striving surface energy, but a great and radiant Divine

1.06_-_THE_FOUR_GREAT_ERRORS, #Twilight of the Idols, #Friedrich Nietzsche, #Philosophy
  world was a complex mechanism of agents, an agent (a "subject") lay
  at the root of all things. Man projected his three "inner facts of
  consciousness," the will, the spirit, and the ego in which he believed

1.07_-_The_Literal_Qabalah_(continued), #A Garden of Pomegranates - An Outline of the Qabalah, #Israel Regardie, #Occultism
  
  The ten Archetypal Sephiros project themselves into the
  World of Briah, a plane less spiritual and less abstract.
  --
  
  In the Formative World, which is the plane of the Astral forces, the ideas are projected still further, being clothed here in a design or model form of electric and magnetic matter. The astral substance is an omnipresent and all- permeating fluid of extremely subtile matter, of substance in a highly tenuous state, and in the process of further evolution, it produces, and acts as the substratum to, the material world, which is a copy of the astral in more dense and gross material.
  
  --
  Keser has been defined as the Ego, the Monad, "the secret centre in the heart of every man ". Keser, hence, is our Transcendental Ego. To Binah, we found that
  Kronos or Time was attributed. Thus Binah links up with the Kantian category of Time. Thp Sphere of the Zodiac is a correspondence of Chokmah, and is, in a certain respect, a concretion of the idea of Space. We have, therefore, the whole Universe as the lower seven Sephiros, projected and existing in Time and Space, or Chokmah and Binah, which are the functions of the integrating faculty of the Ego or
  Keser. The student will find it no difficult matter to corre- late the remaining Kantian categories, or forms of the activity of the thinking ego, to the Sephirothal Tree.

1.08_-_The_Splitting_of_the_Human_Personality_during_Spiritual_Training, #Knowledge of the Higher Worlds, #Rudolf Steiner, #Theosophy
   p. 225
   person wards off a physical blow that is aimed at him. In the supersensible world, hatred becomes a visible phenomenon, but the clairvoyant can only perceive it in so far as he is able to project outwards the force lying in his feeling, just as the ordinary person directs outwards the receptive faculty of his eye. And what is said of hatred applies also to far more important phenomena of the physical world. The student can enter into conscious intercourse with them, thanks to the liberation of the fundamental forces of his soul.
  

1.1.04_-_The_Self_or_Atman, #Letters On Yoga I, #Sri Aurobindo, #Integral Yoga
  
  In Nature here the Divine is veiled, and the individual being is subjected to Nature which acts here as the lower Prakriti, a force of Ignorance, Avidya. The Purusha in itself is divine, but exteriorised in the ignorance of Nature it is as the individual apparent being imperfect with her imperfection. Thus the soul or psychic essence, which is the Purusha entering into the evolution and supporting it, carries in itself all the divine potentialities, but the individual psychic being which it puts forth as its representative assumes the imperfection of Nature and evolves in it till it has recovered its full psychic essence and united itself with the Self above of which the soul is the individual projection in the evolution. This duality in the being on all its planes, for it is true in different ways not only of the Self and the psychic but of the mental, vital and physical Purushas, has to be grasped and accepted before the experiences of the Yoga can be fully understood.
  

1.11_-_The_Master_of_the_Work, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
     A Transcendent who is beyond all world and all Nature and yet possesses the world and its nature, who has descended with something of himself into it and is shaping it into that which as yet it is not, is the Source of our being, the Source of our works and their Master. But the seat of the Transcendent Consciousness is above in an absoluteness of divine Existence -- and there too is the absolute Power, Truth, Bliss of the Eternal -- of which our mentality can form no conception and of which even our greatest spiritual experience is only a diminished reflection in the spiritualised mind and heart, a faint shadow, a thin derivate. Yet proceeding from it there is a sort of golden corona of Light, Power, Bliss and Truth -- a divine Truth-Consciousness as the ancient mystics called it, a supermind, a Gnosis, with which this world of a lesser consciousness proceeding by Ignorance is in secret relation and which alone maintains it and prevents it from falling into a disintegrated chaos. The powers we are now satisfied to call gnosis, intuition or illumination are only fainter lights of which that is the full and flaming source, and between the highest human intelligence and it there lie many levels of ascending consciousness, highest mental or overmental, which we would have to conquer before we arrived there or could bring down its greatness and glory here. Yet, however difficult, that ascent, that victory is the destiny of the human spirit and that luminous descent or bringing down of the divine Truth is the inevitable term of the troubled evolution of the earth-nature; that intended consummation is its raison d'etre, our culminating state and the explanation of our terrestrial existence. For though the Transcendental Divine is already here as the Purushottama in the secret heart of our mystery, he is veiled by many coats and disguises of his magic world-wide Yoga-Maya; it is only by the ascent and victory of the Soul here in the body that the disguises can fall away and the dynamis of the supreme Truth replace this tangled weft of half-truth that becomes creative error, this emergent Knowledge that is converted by its plunge into the inconscience of Matter and its slow partial return towards itself into an effective Ignorance.
     For here in the world, though the gnosis is there secretly behind existence, what acts is not the gnosis but a magic of Knowledge-Ignorance, an incalculable yet apparently mechanical overmind Maya. The Divine appears to us here in one view as an equal, inactive and impersonal Witness Spirit, an immobile consenting Purusha not bound by quality or Space or Time, whose support or sanction is given impartially to the play of all action and energies which the transcendent Will has once permitted and authorised to fulfil themselves in the cosmos. This Witness Spirit, this immobile Self in things, seems to will nothing and determine nothing; yet we become aware that his very passivity, his silent presence compels all things to travel even in their ignorance towards a divine goal and attracts through division towards a yet unrealised oneness. Yet no supreme infallible Divine Will seems to be there, only a widely deployed Cosmic Energy of a mechanical executive Process, prakriti. This is one side of the cosmic Self; the other presents itself as a universal Divine, one in being, multiple in personality and power, who conveys to us, when we enter into the consciousness of his universal forces, a sense of infinite quality and will and act and a world-wide knowledge and a one yet innumerable delight; for through him we become one with all existences not only in their essence but in their play of action, see ourself in all and all in ourself, perceive all knowledge and thought and feeling as motions of the one Mind and Heart, all energy and action as kinetics of the one Will m power, all Matter and form as particles of the one Body, all personalities as projections of the one Person, all egos as deformations of the one and sole real "I" in existence. In him we no longer stand separate, but lose our active ego in the universal movement, even as by the Witness who is without qualities and for ever unattached and unentangled, we lose our static ego in the universal peace.
     And yet there remains a contradiction between these two terms, the aloof divine Silence and the all-embracing divine Action, which we may heal in ourselves in a certain manner, in a certain high degree which seems to us complete, yet is not complete because it cannot altogether transform and conquer. A universal Peace, Light, Power, Bliss is ours, but its effective expression is not that of the Truth-Consciousness, the divine Gnosis, but still, though wonderfully freed, uplifted and illumined, supports only the present self-expression of the Cosmic Spirit and does not transform, as would a transcendental Descent, the ambiguous symbols and veiled mysteries of a world of Ignorance. Ourselves are free, but the earth-consciousness remains in bondage; only a further transcendental ascent and descent can entirely heal the contradiction and transform and deliver.

1.1.2_-_Commentary, #Kena and Other Upanishads, #Sri Aurobindo, #Integral Yoga
  according to what it thus fixes and sees. Even our ignorance is
  only the distorted action of a truth projected from the Supermind
  and could not exist except as such a distortion; and so likewise

1.12_-_Delight_of_Existence_-_The_Solution, #The Life Divine, #Sri Aurobindo, #Integral Yoga
  5:If, on the other hand, we look at world-existence in relation to consciousness only and to force of consciousness, we may regard, describe and realise it as a movement of Force obeying some secret will or else some necessity imposed on it by the very existence of the Consciousness that possesses or regards it. It is then the play of Prakriti, the executive Force, to satisfy Purusha, the regarding and enjoying Conscious-Being or it is the play of Purusha reflected in the movements of Force and with them identifying himself. World, then, is the play of the Mother of things moved to cast Herself for ever into infinite forms and avid of eternally outpouring experiences.
  6:Again if we look at World-Existence rather in its relation to the self-delight of eternally existent being, we may regard, describe and realise it as Lila, the play, the child's joy, the poet's joy, the actor's joy, the mechanician's joy of the Soul of things eternally young, perpetually inexhaustible, creating and re-creating Himself in Himself for the sheer bliss of that selfcreation, of that self-representation, - Himself the play, Himself the player, Himself the playground. These three generalisations of the play of existence in its relation to the eternal and stable, the immutable Sachchidananda, starting from the three conceptions of Maya, Prakriti and Lila and representing themselves in our philosophical systems as mutually contradictory philosophies, are in reality perfectly consistent with each other, complementary and necessary in their totality to an integral view of life and the world. The world of which we are a part is in its most obvious view a movement of Force; but that Force, when we penetrate its appearances, proves to be a constant and yet always mutable rhythm of creative consciousness casting up, projecting in itself phenomenal truths of its own infinite and eternal being; and this rhythm is in its essence, cause and purpose a play of the infinite delight of being ever busy with its own innumerable self-representations. This triple or triune view must be the starting-point for all our understanding of the universe.
  7:Since, then, eternal and immutable delight of being moving out into infinite and variable delight of becoming is the root of the whole matter, we have to conceive one indivisible conscious Being behind all our experiences supporting them by its inalienable delight and effecting by its movement the variations of pleasure, pain and neutral indifference in our sensational existence. That is our real self; the mental being subject to the triple vibration can only be a representation of our real self put in front for the purposes of that sensational experience of things which is the first rhythm of our divided consciousness in its response and reaction to the multiple contacts of the universe. It is an imperfect response, a tangled and discordant rhythm preparing and preluding the full and unified play of the conscious Being in us; it is not the true and perfect symphony that may be ours if we can once enter into sympathy with the One in all variations and attune ourselves to the absolute and universal diapason.

1.14_-_The_Supermind_as_Creator, #The Life Divine, #Sri Aurobindo, #Integral Yoga
  0:All things are self-deployings of the Divine Knowledge. Vishnu Purana.1
  1:A PRINCIPLE of active Will and Knowledge superior to Mind and creatrix of the worlds is then the intermediary power and state of being between that self-possession of the One and this flux of the Many. This principle is not entirely alien to us; it does not belong solely and incommunicably to a Being who is entirely other than ourselves or to a state of existence from which we are mysteriously projected into birth, but also rejected and unable to return. If it seems to us to be seated on heights far above us, yet are they the heights of our own being and accessible to our tread. We can not only infer and glimpse that Truth, but we are capable of realising it. We may by a progressive expanding or a sudden luminous self-transcendence mount up to these summits in unforgettable moments or dwell on them during hours or days of greatest superhuman experience. When we descend again, there are doors of communication which we can keep always open or reopen even though they should constantly shut. But to dwell there permanently on this last and highest summit of the created and creative being is in the end the supreme ideal for our evolving human consciousness when it seeks not self-annulment but self-perfection. For, as we have seen, this is the original Idea and the final harmony and truth to which our gradual self-expression in the world returns and which it is meant to achieve.
  2:Still, we may doubt whether it is possible, now or at all, to give any account of this state to the human intellect or to utilise in any communicable and organisable way its divine workings for the elevation of our human knowledge and action. The doubt does not arise solely from the rarity or dubiety of any known phenomena that would betray a human working of this divine faculty, or from the remoteness which separates this action from the experience and verifiable knowledge of ordinary humanity; it is strongly suggested also by the apparent contradiction in both essence and operation between human mentality and the divine Supermind.
  --
  5:It is the cryptic verses of the Veda that help us here; for they contain, though concealed, the gospel of the divine and immortal Supermind and through the veil some illumining flashes come to us. We can see through these utterances the conception of this Supermind as a vastness beyond the ordinary firmaments of our consciousness in which truth of being is luminously one with all that expresses it and assures inevitably truth of vision, formulation, arrangement, word, act and movement and therefore truth also of result of movement, result of action and expression, infallible ordinance or law. Vast all-comprehensiveness; luminous truth and harmony of being in that vastness and not a vague chaos or self-lost obscurity; truth of law and act and knowledge expressive of that harmonious truth of being: these seem to be the essential terms of the Vedic description. 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 the "seerwill". Their conscious-force turned towards works and creation is possessed and guided by a perfect and direct knowledge of the thing to be done and its essence and its law, - a knowledge which determines a wholly effective will-power that does not deviate or falter in its process or in its result, but expresses and fulfils spontaneously and inevitably in the act that which has been seen in the vision. Light is here one with Force, the vibrations of knowledge with the rhythm of the will and both are one, perfectly and without seeking, groping or effort, with the assured result. The divine Nature has a double power, a spontaneous self-formulation and self-arrangement which wells naturally out of the essence of the thing manifested and expresses its original truth, and a self-force of light inherent in the thing itself and the source of its spontaneous and inevitable self-arrangement.
  6:There are subordinate, but important details. The Vedic seers seem to speak of two primary faculties of the "truthconscious" soul; they are Sight and Hearing, by which is intended direct operations of an inherent Knowledge describable as truth-vision and truth-audition and reflected from far-off in our human mentality by the faculties of revelation and inspiration. Besides, a distinction seems to be made in the operations of the Supermind between knowledge by a comprehending and pervading consciousness which is very near to subjective knowledge by identity and knowledge by a projecting, confronting, apprehending consciousness which is the beginning of objective cognition. These are the Vedic clues. And we may accept from this ancient experience the subsidiary term "truthconsciousness" to delimit the connotation of the more elastic phrase, Supermind.
  7:We see at once that such a consciousness, described by such characteristics, must be an intermediate formulation which refers back to a term above it and forward to another below it; we see at the same time that it is evidently the link and means by which the inferior develops out of the superior and should equally be the link and means by which it may develop back again towards its source. The term above is the unitarian or indivisible consciousness of pure Sachchidananda in which there are no separating distinctions; the term below is the analytic or dividing consciousness of Mind which can only know by separation and distinction and has at the most a vague and secondary apprehension of unity and infinity, - for, though it can synthetise its divisions, it cannot arrive at a true totality. Between them is this comprehensive and creative consciousness, by its power of pervading and intimately comprehending knowledge the child of that self-awareness by identity which is the poise of the Brahman and by its power of projecting, confronting, apprehending knowledge parent of that awareness by distinction which is the process of the Mind.
  8:Above, the formula of the One eternally stable and immutable; below, the formula of the Many which, eternally mutable, seeks but hardly finds in the flux of things a firm and immutable standing-point; between, the seat of all trinities, of all that is biune, of all that becomes Many-in-One and yet remains One-in-Many because it was originally One that is always potentially Many. This intermediary term is therefore the beginning and end of all creation and arrangement, the Alpha and the Omega, the starting-point of all differentiation, the instrument of all unification, originative, executive and consummative of all realised or realisable harmonies. It has the knowledge of the One, but is able to draw out of the One its hidden multitudes; it manifests the Many, but does not lose itself in their differentiations. And shall we not say that its very existence points back to Something beyond our supreme perception of the ineffable Unity, - Something ineffable and mentally inconceivable not because of its unity and indivisibility, but because of its freedom from even these formulations of our mind, - Something beyond both unity and multiplicity? That would be the utter Absolute and Real which yet justifies to us both our knowledge of God and our knowledge of the world.

1.15_-_The_Supreme_Truth-Consciousness, #The Life Divine, #Sri Aurobindo, #Integral Yoga
  14:In that spacious equality of oneness the Being is not divided and distributed; equably self-extended, pervading its extension as One, inhabiting as One the multiplicity of forms, it is everywhere at once the single and equal Brahman. For this extension of the Being in Time and Space and this pervasion and indwelling is in intimate relation with the absolute Unity from which it has proceeded, with that absolute Indivisible in which there is no centre or circumference but only the timeless and spaceless One. That high concentration of unity in the unextended Brahman must necessarily translate itself in the extension by this equal pervasive concentration, this indivisible comprehension of all things, this universal undistributed immanence, this unity which no play of multiplicity can abrogate or diminish. "Brahman is in all things, all things are in Brahman, all things are Brahman" is the triple formula of the comprehensive Supermind, a single truth of self-manifestation in three aspects which it holds together and inseparably in its self-view as the fundamental knowledge from which it proceeds to the play of the cosmos.
  15:But what then is the origin of mentality and the organisation of this lower consciousness in the triple terms of Mind, Life and Matter which is our view of the universe? For since all things that exist must proceed from the action of the allefficient Supermind, from its operation in the three original terms of Existence, Conscious-Force and Bliss, there must be some faculty of the creative Truth-Consciousness which so operates as to cast them into these new terms, into this inferior trio of mentality, vitality and physical substance. This faculty we find in a secondary power of the creative knowledge, its power of a projecting, confronting and apprehending consciousness in which knowledge centralises itself and stands back from its works to observe them. And when we speak of centralisation, we mean, as distinguished from the equable concentration of consciousness of which we have hitherto spoken, an unequal concentration in which there is the beginning of self-division - or of its phenomenal appearance.
  16:First of all, the Knower holds himself concentrated in knowledge as subject and regards his Force of consciousness as if continually proceeding from him into the form of himself, continually working in it, continually drawing back into himself, continually issuing forth again. From this single act of selfmodification proceed all the practical distinctions upon which the relative view and the relative action of the universe is based. A practical distinction has been created between the Knower, Knowledge and the Known, between the Lord, His force and the children and works of the Force, between the Enjoyer, the Enjoyment and the Enjoyed, between the Self, Maya and the becomings of the Self.

1.16_-_The_Triple_Status_of_Supermind, #The Life Divine, #Sri Aurobindo, #Integral Yoga
  9:In the second poise of the Supermind the Divine Consciousness stands back in the idea from the movement which it contains, realising it by a sort of apprehending consciousness, following it, occupying and inhabiting its works, seeming to distribute itself in its forms. In each name and form it would realise itself as the stable Conscious-Self, the same in all; but also it would realise itself as a concentration of ConsciousSelf following and supporting the individual play of movement and upholding its differentiation from other play of movement, - the same everywhere in soul-essence, but varying in soulform. This concentration supporting the soul-form would be the individual Divine or Jivatman as distinguished from the universal Divine or one all-constituting self. There would be no essential difference, but only a practical differentiation for the play which would not abrogate the real unity. The universal Divine would know all soul-forms as itself and yet establish a different relation with each separately and in each with all the others. The individual Divine would envisage its existence as a soul-form and soul-movement of the One and, while by the comprehending action of consciousness it would enjoy its unity with the One and with all soul-forms, it would also by a forward or frontal apprehending action support and enjoy its individual movement and its relations of a free difference in unity both with the One and with all its forms. If our purified mind were to reflect this secondary poise of Supermind, our soul could support and occupy its individual existence and yet even there realise itself as the One that has become all, inhabits all, contains all, enjoying even in its particular modification its unity with God and its fellows. In no other circumstance of the supramental existence would there be any characteristic change; the only change would be this play of the One that has manifested its multiplicity and of the Many that are still one, with all that is necessary to maintain and conduct the play.
  10:A third poise of the Supermind would be attained if the supporting concentration were no longer to stand at the back, as it were, of the movement, inhabiting it with a certain superiority to it and so following and enjoying, but were to project itself into the movement and to be in a way involved in it. Here, the character of the play would be altered, but only in so far as the individual Divine would so predominantly make the play of relations with the universal and with its other forms the practical field of its conscious experience that the realisation of utter unity with them would be only a supreme accompaniment and constant culmination of all experience; but in the higher poise unity would be the dominant and fundamental experience and variation would be only a play of the unity. This tertiary poise would be therefore that of a sort of fundamental blissful dualism in unity - no longer unity qualified by a subordinate dualism - between the individual Divine and its universal source, with all the consequences that would accrue from the maintenance and operation of such a dualism.
  11:It may be said that the first consequence would be a lapse into the ignorance of Avidya which takes the Many for the real fact of existence and views the One only as a cosmic sum of the Many. But there would not necessarily be any such lapse. For the individual Divine would still be conscious of itself as the result of the One and of its power of conscious self-creation, that is to say, of its multiple self-concentration conceived so as to govern and enjoy manifoldly its manifold existence in the extension of Time and Space; this true spiritual Individual would not arrogate to itself an independent or separate existence. It would only affirm the truth of the differentiating movement along with the truth of the stable unity, regarding them as the upper and lower poles of the same truth, the foundation and culmination of the same divine play; and it would insist on the joy of the differentiation as necessary to the fullness of the joy of the unity.

1.18_-_The_Eighth_Circle,_Malebolge_The_Fraudulent_and_the_Malicious._The_First_Bolgia_Seducers_and_Panders._Venedico_Caccianimico._Jason._The_Second_Bolgia_Flatterers._Allessio_Interminelli._Thais., #The Divine Comedy, #Dante Alighieri, #Christianity
  So from the precipice's base did crags
  project, which intersected dikes and moats,
  Unto the well that truncates and collects them.
  --
  Thereafterward with footsteps few we came
  To where a crag projected from the bank.
  This very easily did we ascend,

1.200-1.224_Talks, #Talks, #Sri Ramana Maharshi, #Hinduism
  Mr. B. C. Das, the Physics Lecturer, asked: Contemplation is possible only with control of mind and control can be accomplished only by contemplation. Is it not a vicious circle?
  M.: Yes, they are interdependent. They must go on side by side. Practice and dispassion bring about the result gradually. Dispassion is practised to check the mind from being projected outward; practice
  

1.22_-_Ciampolo,_Friar_Gomita,_and_Michael_Zanche._The_Malabranche_quarrel., #The Divine Comedy, #Dante Alighieri, #Christianity
    For which I pay the reckoning in this heat."
    And Ciriatto, from whose mouth projected,
    On either side, a tusk, as in a boar,

1.240_-_Talks_2, #unset, #Sri Aurobindo, #Integral Yoga
  (because samadhi = jagrat sushupti) i.e., to say, he is aware of but not attached to actions. So the bulls are in harness but do not move. His sleep is the unyoking of the bulls, for there is complete suspension of activities corresponding to the release of the bulls from the yoke.
  Still another example: Scenes are projected on the screen in a cinema show. But the moving pictures do not affect or alter the screen. The seer pays attention to the pictures and ignores the screen. They cannot remain apart from the screen. Still its existence is ignored. So also the Self is the screen on which the pictures, namely activities, are going on. The man is aware of the latter, ignoring the former. All the same he is not apart from the Self.
  Whether aware or unaware the actions will continue.
  --
  Light is Isvara.
  The other name - Pure Mind - implies impure mind also. It is the rajasic or active mind or the ego; this too can be projected from the former satvic mind through another reflection only; thus the ego is the product of the second darkness (avidya) Then comes the tamasic or the dull mind in the shape of antahkaranas (the inner organs); this appears as the world.
  From the standpoint of the gross body it may be said to shine forth externally as the world by means of the brain.
  --
  Pure Being this Sakti cannot be seen. Nevertheless, Her actions are only too well-known. How sublime!
  From Her sublime original activity (i.e., power vibrating) satva-filled reflection results; from it the rajasic ego; then tamasic thought-forms which are commonly known as knowledge, or the light corresponding to the magnifying lens. Just as the artificial light is projected through a lens on to the screen, so also the Reflected Light passes through thought (the magnifier) before expanding as the world beyond it; furthermore, thought, itself the world in-seed form, seems to be the wide external world. Such is the extraordinary Power! In this way
  Isvara, individual and the world are only of the Reflected Light, having the Self-shining Single Being for the substratum.
  --
  D.: The mind is said to be from the brain.
  M.: Where is the brain? It is in the body. I say that the body itself is a projection of the mind. You speak of the brain when you think of the body. It is the mind which creates the body, the brain in it and also ascertains that the brain is its seat.
  D.: Sri Bhagavan has said in one of the works that the japa must be traced to its source. Is it not the mind that is meant?
  --
  (4) akhyati: totally unreal.
  (5) anayatha-khyati: mental image of snake projected and seen as if it were in front of oneself.
  (6) anirvachaniya-khyati: inexplicable.
  --
  Talk 334.
  Sri Bhagavan said that he felt no sensation in His legs though they were massaged. If they serve the purpose of walking what does it matter if sensation is lost? he asked. Then in the course of conversation he related that a ray of light has been found which, when projected, does not reveal the operator but enables him to witness the scene. So it is with siddhas. They are only pure light and can see others, whereas, they cannot be seen by others. For example Prabhulinga, while touring in the North, came across Goraknath. The latter displayed his yogic
  
  --
  Sri Bhagavan said: Who sees the externalities? Or do they say that they exist? If so let the world say that it exists.
  Again, if the world is a projection from the interior it must be recognised that it is projected simultaneously with the I-thought.
  Either way the I is the fundamental basis knowing which all else is known.
  --
  M.: No doubt it is so. How does the desire arise? Because the present state is unbearable. Why? Because it is not your true nature. Had it been your real nature no desire would disturb you. How does the present state differ from your real nature? You are spirit in truth.
  However that spirit is wrongly identifying itself with the gross body. The body has been projected by the mind; the mind itself has originated from the spirit. If the wrong identification ceases, there will be peace and permanent untellable bliss.
  D.: Life is of the body and rebirth is to incarnate in another body.
  --
  Moreover, what is life? Life is existence which is your Self. That is life Eternal. Otherwise can you imagine a time when you are not?
  That life is now conditioned by the body and you wrongly identify your being with that of the body. You are life unconditioned. These bodies attach themselves to you as mental projections and you are now afflicted by I-am-the-body idea. If this idea ceases you are your Self.
  Where or how were you before being born? Were you in sleep?
  How were you? You exist then too without the body. Then the ego arises, and then the mind which projects the body. I-amthe-body idea is the result. Because the body exists you say that it was born and that it will die, and transfer the idea to the Self saying that you are born and that you will die. In fact you remain without the body in sleep; but now you remain with the body.
  The Self can remain without the body, but the body cannot exist apart from the Self.
  I-am-the-body thought is ignorance; that the body is not apart from the Self is knowledge. That is the difference between knowledge and ignorance.
  The body is a mental projection, the mind is the ego; and the ego rises from the Self. So the body-thought is distracting and strays away from the Self. For whom is the body or the birth? It is not for the Self, the Spirit. It is for the non-self which imagines itself
  
  --
  Talks with Sri Ramana Maharshi separate. So long as there is the sense of separation there will be afflicting thoughts. If the original source is regained and the sense of separation is put an end to, there is peace.
  Consider what happens when a stone is thrown up. It leaves its source and is projected up, tries to come down and is always in motion until it regains its source, where it is at rest. So also the waters of the ocean evaporate, form clouds which are moved by winds, condense into water, fall as rain and the waters roll down the hill in streams and rivers, until they reach their original source, the ocean, reaching which they are at peace. Thus, you see, wherever there is a sense of separateness from the source there is agitation and movement until the sense of separateness is lost. So it is with yourself. Now that you identify yourself with the body you think that you are separate from the Spirit - the true
  Self. You must regain your source before the false identity ceases and you are happy.
  --
  D.: I understand that the I is only artificial (krtrima), my attempts at realising the real I are unavailing because the artificial I is brought into action for realising the other.
  M.: Viveka Chudamani makes it clear that the artificial I of the vijnana kosa is a projection and through it one must look to the significance (vachya) of I, the true principle.
  
  --
  Since then I have had no inclination to read or learn. People wonder how I speak of Bhagavad Gita, etc. It is due to hearsay. I have not read Gita nor waded through commentaries for its meaning. When I hear a sloka I think that its meaning is clear and I say it. That is all and nothing more.
  Similarly with my other quotations. They come out naturally. I realise that the Truth is beyond speech and intellect. Why then should I project the mind to read, understand and repeat stanzas, etc.? Their purpose is to know the Truth. The purpose having been gained, there is no use engaging in studies.
  Someone remarked: If Sri Bhagavan had been inclined to study there would not be a saint today.
  --
  It has no real existence as a separate entity.
  D.: Are not thoughts projections from the mind?
  M.: In that case the mind is taken to be synonymous with the Ithought or the ego.

1.24_-_Matter, #The Life Divine, #Sri Aurobindo, #Integral Yoga
  7:But why this phenomenal and pragmatic division of an indivisible Existence? It is because Mind has to carry the principle of multiplicity to its extreme potential which can only be done by separativeness and division. To do that it must, precipitating itself into Life to create forms for the Multiple, give to the universal principle of Being the appearance of a gross and material substance instead of a pure or subtle substance. It must, that is to say, give it the appearance of substance which offers itself to the contact of Mind as stable thing or object in an abiding multiplicity of objects and not of substance which offers itself to the contact of pure consciousness as something of its own eternal pure existence and reality or to subtle sense as a principle of plastic form freely expressive of the conscious being. The contact of mind with its objects creates what we
   call sense, but here it has to be an obscure externalised sense which must be assured of the reality of what it contacts. The descent of pure substance into material substance follows, then, inevitably on the descent of Sachchidananda through supermind into mind and life. It is a necessary result of the will to make multiplicity of being and an awareness of things from separate centres of consciousness the first method of this lower experience of existence. If we go back to the spiritual basis of things, substance in its utter purity resolves itself into pure conscious being, self-existent, inherently self-aware by identity, but not yet turning its consciousness upon itself as object. Supermind preserves this self-awareness by identity as its substance of selfknowledge and its light of self-creation, but for that creation presents Being to itself as the subject-object one and multiple of its own active consciousness. Being as object is held there in a supreme knowledge which can, by comprehension, see it both as an object of cognition within itself and subjectively as itself, but can also and simultaneously, by apprehension, project it as an object (or objects) of cognition within the circumference of its consciousness, not other than itself, part of its being, but a part (or parts) put away from itself, - that is to say, from the centre of vision in which Being concentrates itself as the Knower,
  Witness or Purusha. We have seen that from this apprehending consciousness arises the movement of Mind, the movement by which the individual knower regards a form of his own universal being as if other than he; but in the divine Mind there is immediately or rather simultaneously another movement or reverse side of the same movement, an act of union in being which heals this phenomenal division and prevents it from becoming even for a moment solely real to the knower. This act of conscious union is that which is represented otherwise in dividing Mind obtusely, ignorantly, quite externally as contact in consciousness between divided beings and separate objects, and with us this contact in divided consciousness is primarily represented by the principle of sense. On this basis of sense, on this contact of union subject to division, the action of the thought-mind founds itself and prepares for the return to a higher principle of union in which

1.26_-_A_general_estimate_of_the_comparative_worth_of_Epic_Poetry_and_Tragedy., #Poetics, #Aristotle, #Philosophy
  
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1.27_-_The_Sevenfold_Chord_of_Being, #The Life Divine, #Sri Aurobindo, #Integral Yoga
  3:We have discovered also that Mind, Life and Matter are a triple aspect of these higher principles working, so far as our universe is concerned, in subjection to the principle of Ignorance, to the superficial and apparent self-forgetfulness of the One in its play of division and multiplicity. Really, these three are only subordinate powers of the divine quaternary: Mind is a subordinate power of Supermind which takes its stand in the standpoint of division, actually forgetful here of the oneness behind though able to return to it by reillumination from the supramental; Life is similarly a subordinate power of the energy aspect of Sachchidananda, it is Force working out form and the play of conscious energy from the standpoint of division created by Mind; Matter is the form of substance of being which the existence of Sachchidananda assumes when it subjects itself to this phenomenal action of its own consciousness and force.
  4:In addition, there is a fourth principle which comes into manifestation at the nodus of mind, life and body, that which we call the soul; but this has a double appearance, in front the desire-soul which strives for the possession and delight of things, and, behind and either largely or entirely concealed by the desire-soul, the true psychic entity which is the real repository of the experiences of the spirit. And we have concluded that this fourth human principle is a projection and an action of the third divine principle of infinite Bliss, but an action in the terms of our consciousness and under the conditions of soul-evolution in this world. As the existence of the Divine is in its nature an infinite consciousness and the self-power of that consciousness, so the nature of its infinite consciousness is pure and infinite Bliss; self-possession and self-awareness are the essence of its self-delight. The cosmos also is a play of this divine self-delight and the delight of that play is entirely possessed by the Universal; but in the individual owing to the action of ignorance and division it is held back in the subliminal and the superconscient being; on our surface it lacks and has to be sought for, found and possessed by the development of the individual consciousness towards universality and transcendence.
  5:We may, therefore, if we will, pose eight2 principles instead of seven, and then we perceive that our existence is a sort of refraction of the divine existence, in inverted order of ascent and descent, thus ranged, - Existence, Consciousness-Force, Bliss, Supermind, Matter, Life, Psyche, Mind
  --
  11:Mind once existent, Life and Form of substance follow; for life is simply the determination of force and action, of relation 5 Turyam svid, "a certain Fourth", also called turyam dhama, the fourth placing or poise of existence. and interaction of energy from many fixed centres of consciousness, - fixed, not necessarily in place or time, but in a persistent coexistence of beings or soul-forms of the Eternal supporting a cosmic harmony. That life may be very different from life as we know or conceive it, but essentially it would be the same principle at work which we see here figured as vitality, - the principle to which the ancient Indian thinkers gave the name of Vayu or Prana, the life-stuff, the substantial will and energy in the cosmos working out into determined form and action and conscious dynamis of being. Substance too might be very different from our view and sense of material body, much more subtle, much less rigidly binding in its law of self-division and mutual resistance, and body or form might be an instrument and not a prison, yet for the cosmic interaction some determination of form and substance would always be necessary, even if it be only a mental body or something yet more luminous, subtle and puissantly and freely responsive than the freest mental body.
  12:It follows that wherever Cosmos is, there, even if only one principle be initially apparent, even if at first that seem to be the sole principle of things and everything else that may appear afterwards in the world seem to be no more than its forms and results and not in themselves indispensable to cosmic existence, such a front presented by being can only be an illusory mask or appearance of its real truth. Where one principle is manifest in Cosmos, there all the rest must be not merely present and passively latent, but secretly at work. In any given world its scale and harmony of being may be openly in possession of all seven at a higher or lower degree of activity; in another they may be all involved in one which becomes the initial or fundamental principle of evolution in that world, but evolution of the involved there must be. The evolution of the sevenfold power of being, the realisation of its septuple Name, must be the destiny of any world which starts apparently from the involution of all in one power.6 Therefore the material universe was bound in the nature of things to evolve from its hidden life apparent life, from its hidden mind apparent mind, and it must in the same nature of things evolve from its hidden Supermind apparent Supermind and from the concealed Spirit within it the triune glory of Sachchidananda. The only question is whether the earth is to be a scene of that emergence or the human creation on this or any other material scene, in this or any other cycle of the large wheelings of Time, its instrument and vehicle. The ancient seers believed in this possibility for man and held it to be his divine destiny; the modern thinker does not even conceive of it or, if he conceived, would deny or doubt. If he sees a vision of the Superman, it is in the figure of increased degrees of mentality or vitality; he admits no other emergence, sees nothing beyond these principles, for these have traced for us up till now our limit and circle. In this progressive world, with this human creature in whom the divine spark has been kindled, real wisdom is likely to dwell with the higher aspiration rather than with the denial of aspiration or with the hope that limits and circumscribes itself within those narrow walls of apparent possibility which are only our intermediate house of training. In the spiritual order of things, the higher we project our view and our aspiration, the greater the Truth that seeks to descend upon us, because it is already there within us and calls for its release from the covering that conceals it in manifested Nature.
  

1.28_-_Supermind,_Mind_and_the_Overmind_Maya, #The Life Divine, #Sri Aurobindo, #Integral Yoga
  3:But if such intervening gradations exist, it is clear that they must be superconscient to human mind which does not seem to have in its normal state any entry into these higher grades of being. Man is limited in his consciousness by mind and even by a given range or scale of mind: what is below his mind, submental or mental but nether to his scale, readily seems to him subconscious or not distinguishable from complete inconscience; what is above it is to him superconscious and he is almost inclined to regard it as void of awareness, a sort of luminous Inconscience. Just as he is limited to a certain scale of sounds or of colours and what is above or below that scale is to him inaudible and invisible or at least indistinguishable, so is it with his scale of mental consciousness, confined at either extremity by an incapacity which marks his upper and his nether limit. He has no sufficient means of communication even with the animal who is his mental congener, though not his equal, and he is even capable of denying mind or real consciousness to it because its modes are other and narrower than those with which in himself and his kind he is familiar; he can observe submental being from outside but cannot at all communicate with it or enter intimately into its nature. Equally the superconscious is to him a closed book which may well be filled only with empty pages. At first sight, then, it would appear as if he had no means of contact with these higher gradations of consciousness: if so, they cannot act as links or bridges and his evolution must cease with his accomplished mental range and cannot exceed it; Nature in drawing these limits has written finis to his upward endeavour.
  4:But when we look more closely, we perceive that this normality is deceptive and that in fact there are several directions in which human mind reaches beyond itself, tends towards selfexceeding; these are precisely the necessary lines of contact or veiled or half-veiled passages which connect it with higher grades of consciousness of the self-manifesting Spirit. First, we have noted the place Intuition occupies in the human means of knowledge, and Intuition is in its very nature a projection of the characteristic action of these higher grades into the mind of Ignorance. It is true that in human mind its action is largely hidden by the interventions of our normal intelligence; a pure intuition is a rare occurrence in our mental activity: for what we call by the name is usually a point of direct knowledge which is immediately caught and coated over with mental stuff, so that it serves only as an invisible or a very tiny nucleus of a crystallisation which is in its mass intellectual or otherwise mental in character; or else the flash of intuition is quickly replaced or intercepted, before it has a chance of manifesting itself, by a rapid imitative mental movement, insight or quick perception or some swift-leaping process of thought which owes its appearance to the stimulus of the coming intuition but obstructs its entry or covers it with a substituted mental suggestion true or erroneous but in either case not the authentic intuitive movement. 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 halfveiled 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 spiritranges. 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. Again, there is not an entire absence of penetration from above into our mental limits. The phenomena of genius are really the result of such a penetration, - veiled no doubt, because the light of the superior consciousness not only acts within narrow limits, usually in a special field, without any regulated separate organisation of its characteristic energies, often indeed quite fitfully, erratically and with a supernormal or abnormal irresponsible governance, but also in entering the mind it subdues and adapts itself to mind substance so that it is only a modified or diminished dynamis that reaches us, not all the original divine luminosity of what might be called the overhead consciousness beyond us.
  Still the phenomena of inspiration, of revelatory vision or of intuitive perception and intuitive discernment, surpassing our less illumined or less powerful normal mind-action, are there and their origin is unmistakable. Finally, there is the vast and multitudinous field of mystic and spiritual experience, and here the gates already lie wide open to the possibility of extending our consciousness beyond its present limits, - unless, indeed, by an obscurantism that refuses to inquire or an attachment to our boundaries of mental normality we shut them or turn away from the vistas they open before us. But in our present investigation we cannot afford to neglect the possibilities which these domains of mankind's endeavour bring near to us, or the added knowledge of oneself and of the veiled Reality which is their gift to human mind, the greater light which arms them with the right to act upon us and is the innate power of their existence.
  --
  7:It is in the latter alternative that we find the secret we are seeking, the means of the transition, the needed step towards a supramental transformation; for we perceive a graduality of ascent, a communication with a more and more deep and immense light and power from above, a scale of intensities which can be regarded as so many stairs in the ascension of Mind or in a descent into Mind from That which is beyond it. We are aware of a sealike downpour of masses of a spontaneous knowledge which assumes the nature of Thought but has a different character from the process of thought to which we are accustomed; for there is nothing here of seeking, no trace of mental construction, no labour of speculation or difficult discovery; it is an automatic and spontaneous knowledge from a Higher Mind that seems to be in possession of Truth and not in search of hidden and withheld realities. One observes that this Thought is much more capable than the mind of including at once a mass of knowledge in a single view; it has a cosmic character, not the stamp of an individual thinking. Beyond this Truth-Thought we can distinguish a greater illumination instinct with an increased power and intensity and driving force, a luminosity of the nature of Truth-Sight with thought formulation as a minor and dependent activity. If we accept the Vedic image of the Sun of Truth, - an image which in this experience becomes a reality, - 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, Truthaction, to which we can give in a special sense the name of Intuition; for though we have applied that word for want of a better to any supra-intellectual direct way of knowing, yet what we actually know as intuition is only one special movement of self-existent knowledge. This new range is its origin; it imparts to our intuitions something of its own distinct character and is very clearly an intermediary of a greater Truth-Light with which our mind cannot directly communicate. 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. This then is the occult link we were looking for; this is the Power that at once connects and divides the supreme Knowledge and the cosmic Ignorance.
  8:In its nature and law the Overmind is a delegate of the Supermind Consciousness, its delegate to the Ignorance. Or we might speak of it as a protective double, a screen of dissimilar similarity through which Supermind can act indirectly on an Ignorance whose darkness could not bear or receive the direct impact of a supreme Light. Even, it is by the projection of this luminous Overmind corona that the diffusion of a diminished light in the Ignorance and the throwing of that contrary shadow which swallows up in itself all light, the Inconscience, became at all possible. For Supermind transmits to Overmind all its realities, but leaves it to formulate them in a movement and according to an awareness of things which is still a vision of Truth and yet at the same time a first parent of the Ignorance. A line divides Supermind and Overmind which permits a free transmission, allows the lower Power to derive from the higher Power all it holds or sees, but automatically compels a transitional change in the passage. The integrality of the Supermind keeps always the essential truth of things, the total truth and the truth of its individual self-determinations clearly knit together; it maintains in them an inseparable unity and between them a close interpenetration and a free and full consciousness of each other: but in Overmind this integrality is no longer there. And yet the Overmind is well aware of the essential Truth of things; it embraces the totality; it uses the individual self-determinations without being limited by them: but although it knows their oneness, can realise it in a spiritual cognition, yet its dynamic movement, even while relying on that for its security, is not directly determined by it. Overmind Energy proceeds through an illimitable capacity of separation and combination of the powers and aspects of the integral and indivisible all-comprehending Unity. It takes each Aspect or Power and gives to it an independent action in which it acquires a full separate importance and is able to work out, we might say, its own world of creation. Purusha and Prakriti, Conscious Soul and executive Force of Nature, are in the supramental harmony a two-aspected single truth, being and dynamis of the Reality; there can be no disequilibrium or predominance of one over the other. In Overmind we have the origin of the cleavage, the trenchant distinction made by the philosophy of the Sankhyas in which they appear as two independent entities, Prakriti able to dominate Purusha and cloud its freedom and power, reducing it to a witness and recipient of her forms and actions, Purusha able to return to its separate existence and abide in a free self-sovereignty by rejection of her original overclouding material principle. So with the other aspects or powers of the Divine Reality, One and Many, Divine Personality and Divine Impersonality, and the rest; each is still an aspect and power of the one Reality, but each is empowered to act as an independent entity in the whole, arrive at the fullness of the possibilities of its separate expression and develop the dynamic consequences of that separateness. At the same time in Overmind this separateness is still founded on the basis of an implicit underlying unity; all possibilities of combination and relation between the separated Powers and Aspects, all interchanges and mutualities of their energies are freely organised and their actuality always possible.
  9:If we regard the Powers of the Reality as so many Godheads, we can say that the Overmind releases a million Godheads into action, each empowered to create its own world, each world capable of relation, communication and interplay with the others. There are in the Veda different formulations of the nature of the Gods: it is said they are all one Existence to which the sages give different names; yet each God is worshipped as if he by himself is that Existence, one who is all the other Gods together or contains them in his being; and yet again each is a separate Deity acting sometimes in unison with companion deities, sometimes separately, sometimes even in apparent opposition to other Godheads of the same Existence. In the Supermind all this would be held together as a harmonised play of the one Existence; in the Overmind each of these three conditions could be a separate action or basis of action and have its own principle of development and consequences and yet each keep the power to combine with the others in a more composite harmony. As with the One Existence, so with its Consciousness and Force. The One Consciousness is separated into many independent forms of consciousness and knowledge; each follows out its own line of truth which it has to realise. The one total and manysided Real-Idea is split up into its many sides; each becomes an independent Idea-Force with the power to realise itself. The one Consciousness-Force is liberated into its million forces, and each of these forces has the right to fulfil itself or to assume, if needed, a hegemony and take up for its own utility the other forces. So too the Delight of Existence is loosed out into all manner of delights and each can carry in itself its independent fullness or sovereign extreme. Overmind thus gives to the One Existence-Consciousness-Bliss the character of a teeming of infinite possibilities which can be developed into a multitude of worlds or thrown together into one world in which the endlessly variable outcome of their play is the determinant of the creation, of its process, its course and its consequence.

1.300_-_1.400_Talks, #Talks, #Sri Ramana Maharshi, #Hinduism
  
  Still another example: Scenes are projected on the screen in a cinema show. But the moving pictures do not affect or alter the screen. The seer pays attention to the pictures and ignores the screen. They cannot remain apart from the screen. Still its existence is ignored. So also the Self is the screen on which the pictures, namely activities, are going on. The man is aware of the latter, ignoring the former. All the same he is not apart from the Self.
  
  --
  
  The other name - Pure Mind - implies impure mind also. It is the rajasic or active mind or the ego; this too can be projected from the former satvic mind through another reflection only; thus the ego is the product of the second darkness (avidya) Then comes the tamasic or the dull mind in the shape of antahkaranas (the inner organs); this appears as the world.
  
  --
  Pure Being this Sakti cannot be seen. Nevertheless, Her actions are only too well-known. How sublime!
  From Her sublime original activity (i.e., power vibrating) satva-filled reflection results; from it the rajasic ego; then tamasic thought-forms which are commonly known as knowledge, or the light corresponding to the magnifying lens. Just as the artificial light is projected through a lens on to the screen, so also the Reflected Light passes through thought (the magnifier) before expanding as the world beyond it; furthermore, thought, itself the world in-seed form, seems to be the wide external world. Such is the extraordinary Power! In this way
  Isvara, individual and the world are only of the Reflected Light, having the Self-shining Single Being for the substratum.
  --
  
  M.: Where is the brain? It is in the body. I say that the body itself is a projection of the mind. You speak of the brain when you think of the body. It is the mind which creates the body, the brain in it and also ascertains that the brain is its seat.
  
  --
  
  (5) anayatha-khyati: mental image of snake projected and seen as if it were in front of oneself.
  
  --
  
  Sri Bhagavan said that he felt no sensation in His legs though they were massaged. "If they serve the purpose of walking what does it matter if sensation is lost?" he asked. Then in the course of conversation he related that a ray of light has been found which, when projected, does not reveal the operator but enables him to witness the scene. So it is with siddhas. They are only pure light and can see others, whereas, they cannot be seen by others. For example Prabhulinga, while touring in the North, came across Goraknath. The latter displayed his yogic
  312
  --
  
  Again, if the world is a projection from the interior it must be recognised that it is projected simultaneously with the 'I-thought'.
  
  --
  
  However that spirit is wrongly identifying itself with the gross body. The body has been projected by the mind; the mind itself has originated from the spirit. If the wrong identification ceases, there will be peace and permanent untellable bliss.
  
  --
  Moreover, what is life? Life is existence which is your Self. That is life Eternal. Otherwise can you imagine a time when you are not?
  That life is now conditioned by the body and you wrongly identify your being with that of the body. You are life unconditioned. These bodies attach themselves to you as mental projections and you are now afflicted by 'I-am-the-body' idea. If this idea ceases you are your Self.
  
  Where or how were you before being born? Were you in sleep?
  How were you? You exist then too without the body. Then the ego arises, and then the mind which projects the body. 'I-amthe-body' idea is the result. Because the body exists you say that it was born and that it will die, and transfer the idea to the Self saying that you are born and that you will die. In fact you remain without the body in sleep; but now you remain with the body.
  
  --
  
  The body is a mental projection, the mind is the ego; and the ego rises from the Self. So the body-thought is distracting and strays away from the Self. For whom is the body or the birth? It is not for the Self, the Spirit. It is for the non-self which imagines itself
  378
  --
  
  Consider what happens when a stone is thrown up. It leaves its source and is projected up, tries to come down and is always in motion until it regains its source, where it is at rest. So also the waters of the ocean evaporate, form clouds which are moved by winds, condense into water, fall as rain and the waters roll down the hill in streams and rivers, until they reach their original source, the ocean, reaching which they are at peace. Thus, you see, wherever there is a sense of separateness from the source there is agitation and movement until the sense of separateness is lost. So it is with yourself. Now that you identify yourself with the body you think that you are separate from the Spirit - the true
  Self. You must regain your source before the false identity ceases and you are happy.

1.400_-_1.450_Talks, #Talks, #Sri Ramana Maharshi, #Hinduism
  
  M.: Viveka Chudamani makes it clear that the artificial 'I' of the vijnana kosa is a projection and through it one must look to the significance (vachya) of 'I', the true principle.
  
  --
  
  Similarly with my other quotations. They come out naturally. I realise that the Truth is beyond speech and intellect. Why then should I project the mind to read, understand and repeat stanzas, etc.? Their purpose is to know the Truth. The purpose having been gained, there is no use engaging in studies.
  
  --
  
  D.: Are not thoughts projections from the mind?
  M.: In that case the mind is taken to be synonymous with the 'Ithought' or the ego.
  --
  
  But the screen on which the pictures are projected remains unscorched and dry. Why?
  Because the pictures are unreal and the screen is real.

1.439, #Talks, #Sri Ramana Maharshi, #Hinduism
  There are scenes floating on the screen in a cinema show. Fire appears to burn buildings to ashes. Water seems to wreck vessels.
  But the screen on which the pictures are projected remains unscorched and dry. Why?
  Because the pictures are unreal and the screen is real.
  --
  One asked: What is the best way to work for world peace?
  M.: What is world? What is peace, and who is the worker? The world is not in your sleep and forms a projection of your mind in your jagrat. It is therefore an idea and nothing else. Peace is absence of disturbance.
  The disturbance is due to the arising of thoughts in the individual, who is only the ego rising up from Pure Consciousness.
  --
  Talks with Sri Ramana Maharshi you? You must admit that the world is not perceived in your sleep although you cannot deny your existence then. The world appears when you wake up. So where is it? Clearly the world is your thought.
  Thoughts are your projections. The I is first created and then the world. The world is created by the I which in its turn rises up from the Self. The riddle of the creation of the world is thus solved if you solve the creation of the I. So I say, find your Self.
  Again, does the world come and ask you Why do I exist? How was I created? It is you who ask the question. The questioner must establish the relationship between the world and himself. He must admit that the world is his own imagination. Who imagines it? Let him again find the I and then the Self.
  --
  Another group of visitors was asking the method of Realisation.
  In the course of a reply Sri Bhagavan said: Holding the mind and investigating it is advised for a beginner. But what is mind after all? It is a projection of the Self. See for whom it appears and from where it rises. The I-thought will be found to be the root-cause. Go deeper; the I-thought disappears and there is an infinitely expanded
  I-consciousness. That is otherwise called Hiranyagarbha. When it puts on limitations it appears as individuals.
  --
  
  Samadhi is present even in vyavaharadasa (practical life). Our activities (vyavahara) have no existence apart from samadhi. The screen is there when the pictures move past on it and also when they are not projected. Similarly, the Self is always there in vyavahara
  (activity) or in shanti (peace).
  --
  Some Force brought him here and the same is taking him to Europe.
  Let him always remember that the world is only a projection of the mind, and the mind is in the Self. Wherever the body may move the mind must be kept under control. The body moves, but not the Self.
  The world is within the Self, that is all.
  --
  M.: Find their root and then it will be easy. (Later) What are the passions? Kama (lust), krodha (anger), etc. Why do they arise?
  Because of likes and dislikes towards the objects seen. How do the objects project themselves in your view? Because of your avidya, i.e., ignorance. Ignorance of what? Of the Self. Thus, if you find the Self and abide therein there will be no trouble owing to the passions.
  (Later) Again, what is the cause of the passions? Desire to be happy or enjoy pleasure. Why does the desire for happiness arise? Because your nature is happiness itself and it is natural that you come into your own. This happiness is not found anywhere besides the Self.
  --
  
  In a cinema show the room is first darkened, artificial light is introduced; only in this light are the pictures projected.
  For differentiation a reflected light is thus necessary. A sleeper dreams, he is not out of sleep: only in the darkness or ignorance of sleep can he see the unreal dream objects.
  --
  consisted of innumerable cells in which the vasanas were contained
  and illuminated by the light of the Self which projected from the
  heart. Only this set a person working or thinking.
  --
  vasanas are also there in an exceedingly subtle form.
  When the vasanas are projected from the Heart they are associated
  with the Light of the Self and the person is said to think. The

1.450_-_1.500_Talks, #Talks, #Sri Ramana Maharshi, #Hinduism
  One asked: What is the best way to work for world peace?
  M.: What is world? What is peace, and who is the worker? The world is not in your sleep and forms a projection of your mind in your jagrat. It is therefore an idea and nothing else. Peace is absence of disturbance.
  
  --
  
  Thoughts are your projections. The 'I' is first created and then the world. The world is created by the 'I' which in its turn rises up from the Self. The riddle of the creation of the world is thus solved if you solve the creation of the 'I'. So I say, find your Self.
  
  --
  
  In the course of a reply Sri Bhagavan said: "Holding the mind and investigating it is advised for a beginner. But what is mind after all? It is a projection of the Self. See for whom it appears and from where it rises. The 'I-thought' will be found to be the root-cause. Go deeper; the 'I-thought' disappears and there is an infinitely expanded
  'I-consciousness'. That is otherwise called Hiranyagarbha. When it puts on limitations it appears as individuals."
  --
  Talks with Sri Ramana Maharshi
  Samadhi is present even in vyavaharadasa (practical life). Our activities (vyavahara) have no existence apart from samadhi. The screen is there when the pictures move past on it and also when they are not projected. Similarly, the Self is always there in vyavahara
  (activity) or in shanti (peace).

1.550_-_1.600_Talks, #Talks, #Sri Ramana Maharshi, #Hinduism
  Talks with Sri Ramana Maharshi
  In a cinema show the room is first darkened, artificial light is introduced; only in this light are the pictures projected.
  

2.01_-_Habit_1_Be_Proactive, #The 7 Habits of Highly Effective People, #Stephen Covey, #unset
  
  As you read this book, try to stand apart from yourself. Try to project your consciousness upward into a corner of the room and see yourself, in your mind's eye, reading. Can you look at yourself almost as though you were someone else?
  
  --
  
  In fact, until we take how we see ourselves (and how we see others) into account, we will be unable to understand how others see and feel about themselves and their world. Unaware, we will be unable to understand how others see and feel about themselves and their world. Unaware, we will project our intentions on their behavior and call ourselves objective.
  
  --
  "This is so simple. Why can't you understand?"
  These visions are disjointed and out of proportion. They are often more projections than reflections, projecting the concerns and character weaknesses of people giving the input rather than accurately reflecting what we are.
  
  --
  
  In the midst of his experiences, Frankl would project himself into different circumstances, such as
  
  --
  Now what would a reactive mind say to that? "Oh, come on. Face facts. You can only carry this positive thinking and self-psych approach so far. Sooner or later you have to face reality."
  But that's the difference between positive thinking and proactivity. We did face reality. We faced the reality of the current circumstance and of future projections. But we also faced the reality that we had the power to choose a positive response to those circumstances and projections. Not facing reality would have been to accept the idea that what's happening in our environment had to determine us.
  

2.02_-_Brahman,_Purusha,_Ishwara_-_Maya,_Prakriti,_Shakti, #The Life Divine, #Sri Aurobindo, #Integral Yoga
  
  An instinct, an intuition is needed which the intellect has not at its command and does not always listen to when it comes in of itself to help the mental working. But still more difficult must it be for our reason to understand and deal with the suprarational; the suprarational is the realm of the spirit, and in the largeness, subtlety, profundity, complexity of its movement the reason is lost; here intuition and inner experience alone are the guide, or, if there is any other, it is that of which intuition is only a sharp edge, an intense projected ray, - the final enlightenment must come from the suprarational Truth-consciousness, from a supramental vision and knowledge.
  But the being and action of the Infinite must not be therefore regarded as if it were a magic void of all reason; there is, on the contrary, a greater reason in all the operations of the Infinite, but it is not a mental or intellectual, it is a spiritual and supramental reason: there is a logic in it, because there are relations and connections infallibly seen and executed; what is magic to our finite reason is the logic of the Infinite. It is a greater reason, a greater logic because it is more vast, subtle, complex in its operations: it comprehends all the data which our observation fails to seize, it deduces from them results which neither our deduction nor

2.02_-_Habit_2_Begin_with_the_End_in_Mind, #The 7 Habits of Highly Effective People, #Stephen Covey, #unset
  
  For a period of time during Nasser's administration Sadat was relegated to a position of relative insignificance. Everyone felt that his spirit was broken, but it wasn't. They were projecting their own home movies onto him. They didn't understand him. He was biding his time.
  
  --
  
  Church Centeredness. I believe that almost anyone who is seriously involved in any church will recognize that churchgoing is not synonymous with personal spirituality. There are some people who get so busy in church worship and projects that they become insensitive to the pressing human needs that surround them, contradicting the very precepts they profess to believe deeply. There are others who attend church less frequently or not at all but whose attitudes and behavior reflect a more genuine centering in the principles of the basic Judeo-Christian ethic.
  
  --
  --- Two Ways to Tap the Right Brain
  If we use the brain dominance theory as a model, it becomes evident that the quality of our first creation is significantly impacted by our ability to use our creative right brain. The more we are able to draw upon our right-brain capacity, the more fully we will be able to visualize, to synthesize, to transcend time and present circumstances, to project a holistic picture of what we want to do and to be in life.
  
  --
  
  6. Identify a project you will be facing in the near future and apply the principles of mental creation. Write down the results you desire and what steps will lead to those results.
  

2.02_-_The_Ishavasyopanishad_with_a_commentary_in_English, #Isha Upanishad, #Sri Aurobindo, #Integral Yoga
  was only One Purusha who was cognizant of & contained the
  others, in the sense that they were simply projections (s
  E.s) from
  --
  self from the Universal Consciousness and not merely states or
  conditions projected (s
  .) of that consciousness. We see here then

2.03_-_Karmayogin_A_Commentary_on_the_Isha_Upanishad, #Isha Upanishad, #Sri Aurobindo, #Integral Yoga
  formulate. What in Europe is called creation, the Aryan sages
  preferred to call srishti, projection of a part from the whole,
  the selection, liberation and development of something that is
  --
  body and the return of the Waking into the Dream-State from
  which it was originally projected. Death, in the ordinary view,
  is a delivery from matter; body is destroyed and only spirit or
  --
  Even the disintegration of the subtle body and the return of the
  Dream-State into the Sleep-State from which it was projected,
  would not imply a release from all restrictions of matter; for the

2.03_-_The_Eternal_and_the_Individual, #The Life Divine, #Sri Aurobindo, #Integral Yoga
  But we readily go on, led by the mind's habit of oppositions, of thinking by distinctions and pairs of contraries, to speak of it as not only not bound by the limitations of the relative, but as if it were bound by its freedom from limitations, inexorably empty of all power for relations and in its nature incapable of them, something hostile in its whole being to relativity and its eternal contrary. By this false step of our logic we get into an impasse.
  Our own existence and the existence of the universe become not only a mystery, but logically inconceivable. For we get by that to an Absolute which is incapable of relativity and exclusive of all relatives and yet the cause or at least the support of relativity and the container, truth and substance of all relatives. We have then only one logical-illogical way of escape out of the impasse; we have to suppose the imposition of the world as a self-effective illusion or an unreal temporal reality, on the eternity of the formless relationless Absolute. This imposition is made by our misleading individual consciousness which falsely sees Brahman in the figure of the cosmos - as a man mistakes a rope for a serpent; but since either our individual consciousness is itself a relative supported by the Brahman and only existent by it, not a real reality, or since in its reality it is itself the Brahman, it is the Brahman after all which imposes on itself in us this delusion and mistakes in some figure of its own consciousness an existent rope for a non-existent snake, imposes on its own indeterminable pure Reality the semblance of a universe, or if it does not impose it on its own consciousness, it is on a consciousness derived from it and dependent on it, a projection of itself into Maya.
  

2.04_-_The_Divine_and_the_Undivine, #The Life Divine, #Sri Aurobindo, #Integral Yoga
  423
   seen already, creations of the Divine Consciousness projecting mind away from its all-knowledge so as to realise these opposite or contrary values of its all-power, all-knowledge, all-delight, all-being and unity. Obviously, this action and these fruits of the
  Divine Consciousness can be called by us unreal in the sense of not being the eternal and fundamental truth of being or can be taxed with falsehood because they contradict what is originally and eventually the truth of being; but, all the same, they have their persistent reality and importance in our present phase of the manifestation, nor can they be a mere mistake of the Divine Consciousness without any meaning in the divine wisdom, without any purpose of the divine joy, power and knowledge to justify their existence. Justification there must be even if it reposes for us upon a mystery which may confront us, so long as we live in a surface experience, as an insoluble riddle.

2.05_-_Apotheosis, #The Hero with a Thousand Faces, #Joseph Campbell, #Mythology
  tional enemy tribes, or races, against whom aggression is still
  systematically projected. All of the "good" father-mother content
  100
  --
  supreme initiation is not that of the local motherly fathers, who
  then project aggression onto the neighbors for their own defense.
  107
  --
  which is the moving power of the universe, the Savior beheld
  reflected, as in a mirror all around him, the last projected fan
  tasies of his primitive physical will to live like other human be

2.05_-_Habit_3_Put_First_Things_First, #The 7 Habits of Highly Effective People, #Stephen Covey, #unset
  
  Then she called one of her dear friends to ask if she would serve on her committee. Her friend listened for a long time and then said, "Sandra, that sounds like a wonderful project, a really worthy undertaking. I appreciate so much your inviting me to be a part of it. I feel honored by it. For a number of reasons, I won't be participating myself, but I want you to know how much I appreciate your invitation."
  Sandra was ready for anything but a pleasant "no." She turned to me and sighed, "I wish I'd said that."
  I don't mean to imply that you shouldn't be involved in significant service projects. Those things are important. But you have to decide what your highest priorities are and have the courage -pleasantly, smiling, nonapologetically -- to say "no" to other things. And the way you do that is by having a bigger "yes" burning inside. The enemy of the "best" is often the "good."
  Keep in mind that you are always saying "no" to something. If it isn't to the apparent, urgent things in your life, it is probably to the more fundamental, highly important things. Even when the urgent is good, the good can keep you from your best, keep you from your unique contributions, if you let it.
  --
  He said, "Stephen, I'll do whatever you want me to do. Just let me share with you my situation."
  Then he took me over to his wall board, where he had listed over two dozen projects he was
  
  --
   working on, together with performance criteria and deadline dates that had been clearly negotiated before. He was highly disciplined, which is why I went to see him in the first place. "If you want to get something done, give it to a busy man."
  Then he said, "Stephen, to do the jobs that you want done right would take several days. Which of these projects would you like me to delay or cancel to satisfy your request?"
  Well, I didn't want to take the responsibility for that. I didn't want to put a cog in the wheel of one of the most productive people on the staff just because I happened to be managing by crisis at the time.

2.06_-_Reality_and_the_Cosmic_Illusion, #The Life Divine, #Sri Aurobindo, #Integral Yoga
  It may finally be put forward as a solution that the percipient individual and the percept universe are unreal, but Maya by imposing itself on Brahman acquires a certain reality, and that reality lends itself to the individual and to its experience in the cosmic Illusion which endures so long as it is subject to the illusion. But, again, for whom is the experience valid, the reality acquired while it endures, and for whom does it cease by liberation, extinction or withdrawal? For an illusory unreal being cannot put on reality and suffer from a real bondage or escape from it by a real act of evasion or self-extinction; it can only seem to some real self or being to exist, but in that case this real self must in some way or in some degree have become subject to Maya. It must either be the consciousness of
  Brahman that projects itself into a world of Maya and issues from Maya or it must be the being of Brahman that puts forth something of itself, its reality, into Maya and withdraws it again
  

2.06_-_The_Synthesis_of_the_Disciplines_of_Knowledge, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
  
  But again Nature has created within her mental unity, formed in the universal Mind separate-seeming dynamos as it were of mentality, constant centres for the generation, distribution and reabsorption of mental force and mental activities, stations as it were in a system of mental telegraphy where messages are conceived, written, sent, received, deciphered, and these messages and these activities are of many kinds, sensational, emotional, perceptual, conceptual, intuitional, all of which the Soul manifested in mental Nature accepts, uses for its outlook on the world and seems to itself to project and to receive their shocks, to suffer or to master their consequences. Nature installs the base of these dynamos in the material bodies she has formed, makes these bodies the ground for her stations and connects the mental with the material by a nerve-system full of the movement of vital currents through which the mind becomes conscious of the material world and, so far as it chooses, of the vital world of Nature. Otherwise the mind would be conscious of the mental world first and chiefly and would only indirectly glimpse the material. As it is, its attention is fixed on the body and the material world in which it has been installed and it is aware of the rest of existence only dimly, indirectly or subconsciously in that vast remainder of itself with regard to which superficially it has become irresponsive and oblivious.
  

2.07_-_I_Also_Try_to_Tell_My_Tale, #The Castle of Crossed Destinies, #Italo Calvino, #Fiction
  
  In any case, Saint George performs his feat before our eyes, always closed in his breastplate, revealing nothing of himself: psychology is no use to the man of action. If anything, we could say psychology is all on the dragon's side, with his angry writhings: the enemy, the monster, the defeated have a pathos that the victorious hero never dreams of possessing (or takes care not to show). It is a short step from this to saying that the dragon is psychology: indeed, he is the psyche, he is the dark background of himself that Saint George confronts, an enemy who has already massacred many youths and maidens, an internal enemy who becomes an object of loathsome alien-ness. Is it the story of an energy projected into the world, or is it the diary of an introversion?
  Other paintings depict the next stage (the slaughtered dragon is a stain on the ground, a deflated container), and reconciliation with nature is celebrated, as trees and rocks grow to occupy the whole picture, relegating to a corner the little figures of the warrior and the monster (Altdorfer, Munich; Giorgione, London); or else it is the festivity of regenerated society around the hero and the princess (Pisanello, Verona; and Carpaccio, in the later pictures of the Schiavoni cycle). (Pathetic implicit meaning: the hero being a saint, there will not be a wedding but a baptism.) Saint George leads the dragon on a leash into the square to execute him in a public ceremony. But in all this festivity of the city freed from a nightmare, there is no one who smiles: every face is grave. Trumpets sound and drums roll, we have come to witness capital punishment, Saint George's sword is suspended in the air, we are all holding our breath, on the point of understanding that the dragon is not only the enemy, the outsider, the other, but is us, a part of ourselves that we must judge.

2.07_-_The_Cup, #Liber ABA, #Aleister Crowley, #Philosophy
  14:Kant has shown that even the laws of nature are but the conditions of thought. And as the current of thought is the blood of the mind, it is said that the Magick Cup is filled with the blood of the Saints. All thought must be offered up as a sacrifice.
  15:The Cup can hardly be described as a weapon. It is round like the pantacle - not straight like the wand and the dagger. Reception, not projection, is its nature. footnote: As the Magician is in the position of God towards the Spirit that he evokes, he stands in the Circle, and the spirit in the Triangle; so the Magician is in the Triangle with respect to his own God.
  16:So that which is round is to him a symbol of the influence from the higher. This circle symbolizes the Infinite, as every cross or Tau represents the Finite. That which is four square shows the Finite fixed into itself; for this reason the altar is foursquare. It is the solid basis from which all the operation proceeds. One form footnote: An ugly form. A better is given in the illustration. of the magical cup has a sphere beneath the bowl, and is supported upon a conical base.

2.0_-_THE_ANTICHRIST, #Twilight of the Idols, #Friedrich Nietzsche, #Philosophy
  its own God. In him it honours the conditions which enable it to
  remain uppermost,--that is to say, its virtues. It projects its joy
  over itself, its feeling of power, into a being, to whom it can be
  --
  
  The results of such a state project themselves into a new practice
  of life, the actual evangelical practice. It is not a "faith" which

2.1.02_-_Nature_The_World-Manifestation, #Essays Divine And Human, #Sri Aurobindo, #Integral Yoga
  To the earth-mind God does not exist or is only a mental idea, an emotional [
  ] or the Life-mind's projection and self-image[.]
  30

2.10_-_Knowledge_by_Identity_and_Separative_Knowledge, #The Life Divine, #Sri Aurobindo, #Integral Yoga
   is a knowledge by direct contact associated at its roots with a secret knowledge by identity or starting from it, but actually separated from its source and therefore powerful but incomplete in its cognition; the third is a knowledge by separation from the object of observation, but still with a direct contact as its support or even a partial identity; the fourth is a completely separative knowledge which relies on a machinery of indirect contact, a knowledge by acquisition which is yet, without being conscious of it, a rendering or bringing up of the contents of a pre-existent inner awareness and knowledge. A knowledge by identity, a knowledge by intimate direct contact, a knowledge by separative direct contact, a wholly separative knowledge by indirect contact are the four cognitive methods of Nature.
  The first way of knowing in its purest form is illustrated in the surface mind only by our direct awareness of our own essential existence: it is a knowledge empty of any other content than the pure fact of self and being; of nothing else in the world has our surface mind the same kind of awareness. But in the knowledge of the structure and movements of our subjective consciousness some element of awareness by identity does enter; for we can project ourselves with a certain identification into these movements. It has already been noted how this can happen in the case of an uprush of wrath which swallows us up so that for the moment our whole consciousness seems to be a wave of anger: other passions, love, grief, joy have the same power to seize and occupy us; thought also absorbs and occupies, we lose sight of the thinker and become the thought and the thinking. But very ordinarily there is a double movement; a part of ourselves becomes the thought or the passion, another part of us either accompanies it with a certain adherence or follows it closely and knows it by an intimate direct contact which falls short of identification or entire self-oblivion in the movement.
  This identification is possible, and also this simultaneous separation and partial identification, because these things are becomings of our being, determinations of our mind stuff and mind energy, of our life stuff and life energy; but, since they are only a small part of us, we are not bound to be identified
  --
   object, the object being itself part of our larger self; but owing to the double veil, the veil between our inner self and our ignorant surface self and the veil between that surface self and the object contacted, it is only an imperfect figure or representation of the inner knowledge that is formed on the surface.
  This affiliation, this concealed method of our knowledge, obscure and non-evident to our present mentality, becomes clear and evident when the subliminal inner being breaks its boundaries of individuality and, carrying our surface mind with it, enters into the cosmic consciousness. The subliminal is separated from the cosmic through a limitation by the subtler sheaths of our being, its mental, vital, subtle-physical sheaths, just as the surface nature is separated from universal Nature by the gross physical sheath, the body; but the circumscribing wall around it is more transparent, is indeed less a wall than a fence. The subliminal has besides a formation of consciousness which projects itself beyond all these sheaths and forms a circumconscient, an environing part of itself, through which it receives the contacts of the world and can become aware of them and deal with them before they enter. The subliminal is able to widen indefinitely this circumconscient envelope and more and more enlarge its selfprojection into the cosmic existence around it. A point comes where it can break through the separation altogether, unite, identify itself with cosmic being, feel itself universal, one with all existence. In this freedom of entry into cosmic self and cosmic nature there is a great liberation of the individual being; it puts on a cosmic consciousness, becomes the universal individual. Its first result, when it is complete, is the realisation of the cosmic spirit, the one self inhabiting the universe, and this union may even bring about a disappearance of the sense of individuality, a merger of the ego into the world-being. Another common result is an entire openness to the universal Energy so that it is felt acting through the mind and life and body and the sense of individual action ceases. But more usually there are results of less amplitude; there is a direct awareness of universal being and nature, there is a greater openness of the mind to the cosmic
  Mind and its energies, to the cosmic Life and its energies, to
  --
  569
   act of knowledge by identity belong to the higher hemisphere of existence: this knowledge by direct contact is the main character of the highest supraphysical mental planes of consciousness, those to which our surface being is closed in by a wall of ignorance; in a diminished and more separative form it is a property of the lesser supraphysical planes of mind; it is or can be an element in all that is supraphysical. It is the main instrumentation of our subliminal self, its central means of awareness; for the subliminal self or inner being is a projection from these higher planes to meet the subconscience and it inherits the character of consciousness of its planes of origin with which it is intimately associated and in touch by kinship. In our outer being we are children of the Inconscience; our inner being makes us inheritors of the higher heights of mind and life and spirit: the more we open inwards, go inwards, live inwards, receive from within, the more we draw away from subjection to our inconscient origin and move towards all which is now superconscient to our ignorance.
  Ignorance becomes complete with the entire separation of being from being: the direct contact of consciousness with consciousness is then entirely veiled or heavily overlaid, even though it still goes on within our subliminal parts, just as there is also, though wholly concealed and not directly operative, the underlying secret identity and oneness. There is on the surface a complete separateness, a division into self and not-self; there is the necessity of dealing with the not-self, but no direct means of knowing it or mastering it. Nature then creates indirect means, a contact by physical organs of sense, a penetration of outside impacts through the nerve currents, a reaction of mind and its co-ordinations acting as an aid and supplement to the activity of the physical organs, - all of them methods of an indirect knowledge; for the consciousness is forced to rely on these instruments and cannot act directly on the object. To these means is added a reason, intelligence and intuition which seize on the communications thus indirectly brought to them, put all in order and utilise their data to get as much knowledge and mastery and possession of the not-self or as much partial unity

2.13_-_THE_MASTER_AND_M., #The Gospel of Sri Ramakrishna, #Sri Ramakrishna, #Hinduism
  
  (To Captain and the other devotees) "Attribute to yourselves the bliss of God-Consciousness; then you too will experience ineffable joy. The bliss of God-Consciousness always exists in you. It is only hidden by the veiling and projecting power of maya. The less you are attached to the world, the more you love God."
  

2.14_-_The_Origin_and_Remedy_of_Falsehood,_Error,_Wrong_and_Evil, #The Life Divine, #Sri Aurobindo, #Integral Yoga
   conclusions are partial, speculative or constructed, our statement of them, which is the expression of our indirect contact with the reality, has the nature of representations or figures, word-images of thought perceptions that are themselves images, not embodiments of Truth itself, not directly real and authentic.
  These figures or representations are imperfect and opaque and carry with them their shadow of nescience or error; for they seem to deny or shut out other truths and even the truth they express does not get its full value: it is an end or edge of it that projects into form and the rest is left in the shadow unseen or disfigured or uncertainly visible. It might almost be said that no mental statement of things can be altogether true; it is not
  Truth bodied, pure and nude, but a draped figure, - often it is only the drapery that is visible. But this character does not apply to truth perceived by a direct action of consciousness or to the truth of knowledge by identity; our seeing there may be limited, but so far as it extends, it is authentic, and authenticity is a first step towards absoluteness: error may attach itself to a direct or identical vision of things by a mental accretion, by a mistaken or illegitimate extension or by the mind's misinterpretation, but it does not enter into the substance. This authentic or identical vision or experience of things is the true nature of knowledge and it is self-existent within the being, although rendered in our minds by a secondary formation that is unauthentic and derivative. Ignorance in its origin has not this self-existence or this authenticity; it exists by a limitation or absence or abeyance of knowledge, error by a deviation from truth, falsehood by a distortion of truth or its contradiction and denial. But it cannot be similarly said of knowledge that in its very nature it exists only by a limitation or absence or abeyance of ignorance: it may indeed emerge in the human mind partly by a process of such limitation or abeyance, by the receding of darkness from a partial light, or it may have the aspect of ignorance turning into knowledge; but in fact, it rises by an independent birth from our depths where it has a native existence.

2.14_-_The_Unpacking_of_God, #Sex Ecology Spirituality, #Ken Wilber, #Philosophy
  Back to the phenomena, back to the shadows. Back to "this world." The collapse of Idealism left the Descenders virtually unchallenged as the holders and molders of modernity. Not only was any sort of transcendental Spirit abandoned, vision-logic itself was scaled back to various forms of instrumental, subject-centered rationality. "As a consequence," Habermas reminds us, "in the period after Hegel, only those who grasp reason in a more modest fashion have any options." Modernity then, he says, "pruned reason back into understanding and rationality back into purposive rationality"-that is, vision-logic back into the reflection paradigm and back into subject-centered instrumental-rationality.9
  Ludwig Feuerbach, a student of Hegel, would soon announce that any sort of spirituality, any sort of Ascent, was simply a projection of men and women's human potentials onto an "other world" of wholly imaginative origin. And, according to Feuerbach, it is exactly this projection of human potential onto a "divine" sphere that cripples men and women, and is the true cause of self-alienation. Any real social progress, then, is not spirit's return to spirit, but man's return to himself. Feuerbach: "Religion is the separation of man from himself: he sets God over against himself as an opposed being. God is not what man is, and man is not what God is. God is the infinite Being, man the finite; God is perfect, man is imperfect; God is eternal, man is temporal; God is almighty, man is powerless; God is holy, man is sinful. God and man are extremes."
  However well that does indeed describe aspects of mythic dissociation, it has precisely nothing to do with one's own transpersonal potentials, vertical potentials that if they aren't actualized are merely projected horizontally into utterly futile schemes to turn this finite world into a utopian world of infinite wonderment: an infinite above collapses into an infinite ahead, and whether that infinite ahead be endless scientific progress or boundless material possessions or political utopianisms as ultimate salvation, they are all fundamentally ways of fussing about in the finite looking for the infinite, and doing irreparable harm to the finite world in the process by placing demands upon it which it could never fulfill.
  But that is exactly what Feuerbach would recommend: "Politics," he says, "must become our religion." Karl Marx and Friedrich Engels were paying very close attention. "Apart from Nature and human beings," Engels would write, "nothing exists; and the higher beings which our religious fantasy created are only the fantastic reflection of our own essence. The enthusiasm was general; we were all for the moment followers of Feuerbach."
  --
  Hence, the only "transformation" most ecophilosophers talk about is having everybody change their objective and monological views of reality and accept a "web-of-life" conception, as if that would effect a genuine interior transformation. But not only is the web-of-life ontology regressive (its end limit is always biocentric feeling in divine egoism), but, more tellingly-and this is the only point I would like to emphasize-even if the web-of-life ontology were absolutely true, nonetheless change in objective belief is not the primary driving force of interior development.
  (For example: all ecological forecasts are forms of as-if and what-if scientific projections, often computerized.
  These can only be grasped by formop. Teach these what-if scenarios to preop or conop individuals, and no matter how much they repeat the words, they do not possess the developmental signified and thus they have no real idea of the actual referent. Genuinely global or worldcentric consciousness is not possible short of formop. In other words, global consciousness is not an objective belief that can be taught to anybody and everybody, but a subjective transformation in the interior structures that can hold the belief in the first place, which itself is the product of a long line of inner consciousness development.)

2.15_-_Reality_and_the_Integral_Knowledge, #The Life Divine, #Sri Aurobindo, #Integral Yoga
  But it is evident that this solution cannot be accepted in its rigour, as it has no integrality in it but looks at only one side of existence, even only one province or district of existence, and leaves all the rest unexplained, without inherent reality, without significance. If pushed to its extreme, it would give to a stone or a plum-pudding a greater reality and to thought, love, courage, genius, greatness, the human soul and mind facing an obscure and dangerous world and getting mastery over it an inferior dependent reality or even an unsubstantial and evanescent reality. For in this view these things so great to our subjective vision are valid only as the reactions of an objective material being to an objective material existence; they are valid only in so far as they deal with objective realities and make themselves effective upon them: the soul, if it exists, is only a circumstance of an objectively real world-Nature. But it could be held, on the contrary, that the objective assumes value only as it has a relation to the soul; it is a field, an occasion, a means for the soul's progression in Time: the objective is created as a ground of manifestation for the subjective. The objective world is only an outward form of becoming of the Spirit; it is here a first form, a basis, but it is not the essential thing, the main truth of being. The subjective and objective are two necessary sides of the manifested Reality and of equal value, and in the range of the objective itself the supraphysical object of consciousness has as much right to acceptance as the physical objectivity; it cannot be a priori set aside as a subjective delusion or hallucination.
  In fact, subjectivity and objectivity are not independent realities, they depend upon each other; they are the Being, through consciousness, looking at itself as subject on the object and the same Being offering itself to its own consciousness as object to the subject. The more partial view concedes no substantive reality to anything which exists only in the consciousness, or, to put it more accurately, to anything to which the inner consciousness or sense bears testimony but which the outer physical senses do not provide with a ground or do not substantiate. But the outer senses can bear a reliable evidence only when they refer their version of the object to the consciousness and that consciousness gives a significance to their report, adds to its externality its own internal intuitive interpretation and justifies it by a reasoned adherence; for the evidence of the senses is always by itself imperfect, not altogether reliable and certainly not final, because it is incomplete and constantly subject to error. Indeed, we have no means of knowing the objective universe except by our subjective consciousness of which the physical senses themselves are instruments; as the world appears not only to that but in that, so it is to us. If we deny reality to the evidence of this universal witness for subjective or for supraphysical objectivities, there is no sufficient reason to concede reality to its evidence for physical objectivities; if the inner or the supraphysical objects of consciousness are unreal, the objective physical universe has also every chance of being unreal. In each case understanding, discrimination, verification are necessary; but the subjective and the supraphysical must have another method of verification than that which we apply successfully to the physical and external objective. Subjective experience cannot be referred to the evidence of the external senses; it has its own standards of seeing and its inner method of verification: so also supraphysical realities by their very nature cannot be referred to the judgment of the physical or sense mind except when they project themselves into the physical, and even then that judgment is often incompetent or subject to caution; they can only be verified by other senses and by a method of scrutiny and affirmation which is applicable to their own reality, their own nature.
  There are different orders of reality; the objective and physical is only one order. It is convincing to the physical or externalising mind because it is directly obvious to the senses, while of the subjective and the supraphysical that mind has no means of knowledge except from fragmentary signs and data and inferences which are at every step liable to error. Our subjective movements and inner experiences are a domain of happenings as real as any outward physical happenings; but if the individual mind can know something of its own phenomena by direct experience, it is ignorant of what happens in the consciousness of others except by analogy with its own or such signs, data, inferences as its outward observation can give it.

2.17_-_The_Progress_to_Knowledge_-_God,_Man_and_Nature, #The Life Divine, #Sri Aurobindo, #Integral Yoga
  The higher self-knowledge begins therefore as soon as man has got beyond his preoccupation with the relation of Nature and God to his superficial being, his most apparent self. One step is to know that this life is not all, to get at the conception of his own temporal eternity, to realise, to become concretely aware of that subjective persistence which is called the immortality of the soul. When he knows that there are states beyond the material and lives behind and before him, at any rate a pre-existence and a subsequent existence, he is on the way to get rid of his temporal ignorance by enlarging himself beyond the immediate moments of Time into the possession of his own eternity. Another step forward is to learn that his surface waking state is only a small part of his being, to begin to fathom the abyss of the Inconscient and depths of the subconscient and subliminal and scale the heights of the superconscient; so he commences the removal of his psychological self-ignorance. A third step is to find out that there is something in him other than his instrumental mind, life and body, not only an immortal ever-developing individual soul that supports his nature but an eternal immutable self and spirit, and to learn what are the categories of his spiritual being, until he discovers that all in him is an expression of the spirit and distinguishes the link between his lower and his higher existence; thus he sets out to remove his constitutional self-ignorance. Discovering self and spirit he discovers God; he finds out that there is a Self beyond the temporal: he comes to the vision of that Self in the cosmic consciousness as the divine Reality behind Nature and this world of beings; his mind opens to the thought or the sense of the Absolute of whom self and the individual and the cosmos are so many faces; the cosmic, the egoistic, the original ignorance begin to lose the rigidness of their hold upon him. In his attempt to cast his existence into the mould of this enlarging self-knowledge his whole view and motive of life, thought and action are progressively modified and transformed; his practical ignorance of himself, his nature and his object of existence diminishes: he has set his step on the path which leads out of the falsehood and suffering of a limited and partial into the perfect possession and enjoyment of a true and complete existence.
  In the course of this progress he discovers step by step the unity of the three categories with which he started. For, first, he finds that in his manifest being he is one with cosmos and Nature; mind, life and body, the soul in the succession of Time, the conscient, subconscient and superconscient, - these in their various relations and the result of their relations are cosmos and are Nature. But he finds too that in all which stands behind them or on which they are based, he is one with God; for the Absolute, the Spirit, the Self spaceless and timeless, the Self manifest in the cosmos and Lord of Nature, - all this is what we mean by God, and in all this his own being goes back to God and derives from it; he is the Absolute, the Self, the Spirit self-projected in a multiplicity of itself into cosmos and veiled in Nature. In both of these realisations he finds his unity with all other souls and beings, - relatively in Nature, since he is one with them in mind, vitality, matter, soul, every cosmic principle and result, however various in energy and act of energy, disposition of principle and disposition of result, but absolutely in God, because the one Absolute, the one Self, the one Spirit is ever the Self of all and the origin, possessor and enjoyer of their multitudinous diversities.
  The unity of God and Nature cannot fail to manifest itself to him: for he finds in the end that it is the Absolute who is all these relativities; he sees that it is the Spirit of whom every other principle is a manifestation; he discovers that it is the Self who has become all these becomings; he feels that it is the Shakti or Power of being and consciousness of the Lord of all beings which is Nature and is acting in the cosmos. Thus in the progress of our self-knowledge we arrive at that by the discovery of which all is known as one with our self and by the possession of which all is possessed and enjoyed in our own self-existence.

2.19_-_The_Planes_of_Our_Existence, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
  7:As there is a poise of the relations of Purusha with prakriti in which Matter is the first determinant, a world of material existence, so there is another just above it in which Matter is not supreme, but rather Life-force takes its place as the first determinant. In this world forms do not determine the conditions of the life, but it is life which determines the form, and therefore forms are there much more free, fluid, largely and to our conceptions strangely variable than in the material world. This life-force is not inconscient material force, not even, except in its lowest movements, an elemental subconscient energy, but a conscious force of being which makes for formation, but much more essentially for enjoyment, possession, satisfaction of its own dynamic impulse. Desire and the satisfaction of impulse are therefore the first law of this world of sheer vital existence, this poise of relations between the soul and its nature in which the life-power plays with so much greater a freedom and capacity than in our physical living; it may be called the desire-world, for that is its principal characteristic. Moreover, it is not fixed in one hardly variable formula as physical life seems to be, but is capable of many variations of its poise, admits many sub-planes ranging from those which touch material existence and, as it were, melt into that, to those which touch at the height of the life-power the planes of pure mental and psychic existence and melt into them. For in Nature in the infinite scale of being there are no wide gulfs, no abrupt chasms to be overleaped, but a melting of one thing into another, a subtle continuity; out of that her power of distinctive experience creates the orderings, the definite ranges, the distinct gradations by which the soul variously knows and possesses its possibilities of world-existence. Again, enjoyment of one kind or another being the whole object of desire, that must be the trend of the desire-world; but since wherever the soul is not free, -- and it cannot be free when subject to desire, -- there must be the negative as well as the positive of all its experience, this world contains not only the possibility of large or intense or continuous enjoyments almost inconceivable to the limited physical mind, but also the possibility of equally enormous sufferings. It is here therefore that there are situated the lowest heavens and all the hells with the tradition and imagination of which the human mind has lured and terrified itself since the earliest ages. All human imaginations indeed correspond to some reality or real possibility, though they may in themselves be a quite inaccurate representation or couched in too physical images and therefore inapt to express the truth of supraphysical realities.
  8:Nature being a complex unity and not a collection of unrelated phenomena, there can be no unbridgeable gulf between the material existence and this vital or desire-world. On the contrary, they may be said in a sense to exist in each other and are at least interdependent to a certain extent. In fact, the material world is really a sort of projection from the vital, a thing which it has thrown out and separated from itself in order to embody and fulfil some of its desires under conditions other than its own, which are yet the logical result of its own most material longings. Life on earth may be said to be the result of the pressure of this life-world on the material, inconscient existence of the physical universe. Our own manifest vital being is also only a surface result of a larger and profounder vital being which has its proper seat on the life-plane and through which we are connected with the life-world. Moreover, the life-world is constantly acting upon us and behind everything in material existence there stand appropriate powers of the life-world; even the most crude and elemental have behind them elemental life-powers, elemental beings by which or by whom they are supported. The influences of the life-world are always pouring out on the material existence and producing there their powers and results which return again upon the life-world to modify it. From that the life-part of us, the desire-part is being always touched and influenced; there too are beneficent and malefic powers of good desire and evil desire which concern themselves with us even when we are ignorant of and unconcerned with them. Nor are these powers merely tendencies, inconscient forces, nor, except on the verges of Matter, subconscient, but conscious powers, beings, living influences. As we awaken to the higher planes of our existence, we become aware of them as friends or enemies, powers which seek to possess or which we can master, overcome, pass beyond and leave behind. It is this possible relation of the human being with the powers of the life-world which occupied to so large an extent European occultism, especially in the Middle Ages, as well as certain forms of Eastern magic and spiritualism. The "superstitions" of the past, -- much superstition there was, that is to say, much ignorant and distorted belief, false explanations and obscure and clumsy dealing with the laws of the beyond, -- had yet behind them truths which a future Science, delivered from its sole preoccupation with the material world, may rediscover. For the supra-material is as much a reality as the existence of mental beings in the material universe.
  9:But why then are we not normally aware of so much that is behind us and always pressing upon us? For the same reason that we are not aware of the inner life of our neighbour, although it exists as much as our own and is constantly exercising an occult influence upon us, -- for a great part of our thoughts and feelings come into us from outside, from our fellow-men, both from individuals and from the collective mind of humanity; and for the same reason that we are not aware of the greater part of our own being which is subconscient or subliminal to our waking mind and is always influencing and in an occult manner determining our surface existence. It is because we use, normally, only our corporeal senses and live almost wholly in the body and the physical vitality and the physical mind, and it is not directly through these that the life-world enters into relations with us. That is done through other sheaths of our being, -- so they are termed in the Upanishads, -- other bodies, as they are called in a later terminology, the mental sheath or subtle body in which our true mental being lives and the life sheath or vital body which is more closely connected with the physical or food-sheath and forms with it the gross body of our complex existence. These possess powers, senses, capacities which are always secretly acting in us, are connected with and impinge upon our physical organs and the plexuses of our physical life and mentality. By self-development we can become aware of them, possess our life in them, get through them into conscious relation with the life-world and other worlds and use them also for a more subtle experience and more intimate knowledge of the truths, facts and happenings of even the material world itself. We can by this self-development live more or less fully on planes of our existence other than the material which is now all in all to us.
  10:What has been said of the life-world applies with the necessary differences to still higher planes of the cosmic existence. For beyond that is a mental plane, a world of mental existence in which neither life, nor matter, but mind is the first determinant. Mind there is not determined by material conditions or by the life-force, but itself determines and uses them for its own satisfaction. There mind, that is to say, the psychical and the intellectual being, is free in a certain sense, free at least to satisfy and fulfil itself in a way hardly conceivable to our body-bound and life-bound mentality; for the Purusha there is the pure mental being and his relations with prakriti are determined by that purer mentality. Nature there is mental rather than vital and physical. Both the life-world and indirectly the material are a projection from that, the result of certain tendencies of the mental Being which have sought a field, conditions, an arrangement of harmonies proper to themselves; and the phenomena of mind in this world may be said to be a result of the pressure of that plane first on the life-world and then on life in the material existence. By its modification in the life-world it creates in us the desiremind, in its own right it awakes in us the purer powers of our psychical and intellectual existence. But our surface mentality is only a secondary result of a larger subliminal mentality whose proper seat is the mental plane. This world of mental existence also is constantly acting upon us and our world, has its powers and its beings, is related to us through our mental body. There we find the psychical and mental heavens to which the Purusha can ascend when it drops this physical body and can there sojourn till the impulse to terrestrial existence again draws it downward. Here too are many planes, the lowest converging upon and melting into the worlds below, the highest at the heights of the mind-power into the worlds of a more spiritual existence.
  11:These highest worlds are therefore supramental; they belong to the principle of supermind, the free, spiritual or divine intelligences436 or gnosis and to the triple spiritual principle of Sachchidananda. From them the lower worlds derive by a sort of fall of the Purusha into certain specific or narrow conditions of the play of the soul with its nature. But these also are divided from us by no unbridgeable gulf; they affect us through what are called the knowledge-sheath and the bliss-sheath, through the causal or spiritual body, and less directly through the mental body, nor are their secret powers absent from the workings of the vital and material existence. Our conscious spiritual being and our intuitive mind awaken in us as a result of the pressure of these highest worlds on the mental being in life and body. But this causal body is, as we say, little developed in the majority of men and to live in it or to ascend to the supramental planes, as distinguished from corresponding sub-planes in the mental being, or still more to dwell consciously upon them is the most difficult thing of all for the human being. It can be done in the trance of Samadhi, but otherwise only by a new evolution of the capacities of the individual Purusha of which few are even willing to conceive. Yet is that the condition of the perfect self-consciousness by which alone the Purusha can possess the full conscious control of prakriti; for there not even the mind determines, but the Spirit freely uses the lower differentiating principles as minor terms of its existence governed by the higher and reaching by them their own perfect capacity. That alone would be the perfect evolution of the involved and development of the undeveloped for which the Purusha has sought in the material universe, as if in a wager with itself, the conditions of the greatest difficulty.

2.20_-_2.29_-_RULES_FOR_HOUSEHOLDERS_AND_MONKS, #The Gospel of Sri Ramakrishna, #Sri Ramakrishna, #Hinduism
  
  RAMDAYAL (to Shashadhar): "The scriptures speak of Brahman's form as a projection of mind. Who is it that projects?"
  
  SHASHADHAR: "It is Brahman Itself that does so. It is no projection of a man's mind."
  
  PRATAP: "Why does Brahman project the form?"
  

2.2.02_-_The_True_Being_and_the_True_Consciousness, #Letters On Yoga I, #Sri Aurobindo, #Integral Yoga
  greater qualities of its plane - it is the Purusha and like the
  psychic, though in another way, the projection of the Divine,
  therefore in connection with the Higher Consciousness and reflects something of it, though it is not altogether that - it is also

2.2.03_-_The_Psychic_Being, #Letters On Yoga I, #Sri Aurobindo, #Integral Yoga
  
  There is a Presence called the Purusha, something projected by the Self or Atman, which supports on each plane the formation of the personalities on that plane, but the Purusha is not a
  
  --
  
  In a certain sense the various Purushas or beings in us, psychic, mental, vital, physical, are projections of the Atma, but that gets its full truth only when we get into our inner being and know the inner truth of ourselves. On the surface in the
  Ignorance, it is the mental, vital, physical Prakriti that acts and the Purusha is disfigured, as it were, in the action of Prakriti.
  --
  *
  It may be said of the psychic that it is that [the luminous part of our being], because the psychic is in touch with the Divine and a projection of the Divine into the lower nature. But the inner mind, vital and physical are a part of the universal and open to the dualities - only they are wider than the external mind, life and body and can receive more largely and easily the divine influence.
  

2.21_-_The_Order_of_the_Worlds, #The Life Divine, #Sri Aurobindo, #Integral Yoga
  
  At the same time there are some elements in our subliminal experience which raise a point of question against any invariable priority of the other worlds to the material existence. One such indication is that in the vision of after-death experience there is a persistent tradition of residence in conditions which seem to be a supraphysical prolongation of earth-conditions, earth-nature, earth-experience. Another is that, in the life-worlds especially, we find formulations which seem to resemble the inferior movements of earth-existence; here are already embodied the principles of darkness, falsehood, incapacity and evil which we have supposed to be consequent upon the evolution out of the material Inconscience. It seems even to be the fact that the vital worlds are the natural home of the Powers that most disturb human life; this is indeed logical, for it is through our vital being that they sway us and they must therefore be powers of a larger and more powerful life-existence. The descent of Mind and Life into evolution need not have created any such untoward developments of the limitation of being and consciousness: for this descent is in its nature a limitation of knowledge; existence and cognition and delight of being confine themselves in a lesser truth and good and beauty and its inferior harmony, and move according to that law of a narrower light, but in such a movement darkness and suffering and evil are not obligatory phenomena. If we find them existing in these worlds of other mind and other life, even though not pervading it but only occupying their separate province, we must either conclude that they have come into existence by a projection out of the inferior evolution, upward from below, by something in the subliminal parts of Nature bursting there into a larger formation of the evil created here, or that they were already created as part of a parallel gradation to the involutionary descent, a gradation forming a stair for evolutionary ascension towards Spirit just as the involutionary was a stair of the descent of the Spirit. In the latter hypothesis the ascending gradation might have a double purpose. For it would contain pre-formations of the good and evil that must evolve in the earth as part of the struggle necessary for the evolutionary growth of the Soul in Nature; these would be formations existing for themselves, for their own independent satisfaction, formations that would present the full type of these things, each in its separate nature, and at the same time they would exercise on evolutionary beings their characteristic influence.
  
  --
  
  That could make no difference if all this were only a philosophical possibility or a potentiality in the being of Sachchidananda which it never realises or has not yet realised, or, if realised, has not brought within the scope of the consciousness of beings living in the physical universe. But all our spiritual and psychic experience bears affirmative witness, brings us always a constant and, in its main principles, an invariable evidence of the existence of higher worlds, freer planes of existence. Not having bound ourselves down, like so much of modern thought, to the dogma that only physical experience or experience based upon the physical sense is true, the analysis of physical experience by the reason alone verifiable, and all else only result of physical experience and physical existence and anything beyond this an error, self-delusion and hallucination, we are free to accept this evidence and to admit the reality of these planes. We see that they are, practically, different harmonies from the harmony of the physical universe; they occupy, as the word "plane" suggests, a different level in the scale of being and adopt a different system and ordering of its principles. We need not inquire, for our present purpose, whether they coincide in time and space with our own world or move in a different field of space and in another stream of time, - in either case it is in a more subtle substance and with other movements. All that directly concerns us is to know whether they are different universes, each complete in itself and in no way meeting, intercrossing or affecting the others, or are rather different scales of one graded and interwoven system of being, parts therefore of one complex universal system. The fact that they can enter into the field of our mental consciousness would naturally suggest the validity of the second alternative, but it would not by itself be altogether conclusive. But what we find is that these higher planes are actually at every moment acting upon and in communication with our own plane of being, although this action is naturally not present to our ordinary waking or outer consciousness, because that is for the most part limited to a reception and utilisation of the contacts of the physical world: but the moment we either go back into our subliminal being or enlarge our waking consciousness beyond the scope of the physical contacts, we become aware of something of this higher action. We find even that the human being can project himself partially into these higher planes under certain conditions, even while in the body; a fortiori must he be able to do it when out of the body, and to do it then completely, since there is no longer the disabling condition of the physical life bound down to the body. The consequences of this relation and this power of transference are of immense importance. On the one side they immediately justify, at any rate as an actual possibility, the ancient tradition of at least a temporary sojourn of the human conscious being in other worlds than the physical after the dissolution of the physical body. On the other side they open to us the possibility of an action of the higher planes on the material existence which can liberate the powers they represent, the powers of life, mind and spirit for the evolutionary intention inherent within Nature by the very fact of their embodiment in Matter.
  
  These worlds are not in their original creation subsequent in order to the physical universe but prior to it, - prior, if not in time, in their consequential sequence. For even if there is an ascending as well as a descending gradation, this ascending gradation must be in its first nature a provision for the evolutionary emergence in Matter, a formative power for its endeavour, contributing to it helpful and adverse elements, and not a mere consequence of the terrestrial evolution; for that is neither a rational probability nor has it a spiritual or dynamic and pragmatic sense. In other words, the higher worlds have not come into being by a pressure from the lower physical universe, - let us say, from Sachchidananda in the physical Inconscience, or else by the urge of his being as it emerges from the Inconscience into life and mind and spirit and experiences the necessity of creating worlds or planes in which those principles shall have a freer play and in which the human soul may strengthen its vital, mental or spiritual tendencies. Still less are they the creations of the human soul itself, whether its dreams or the result of the constant self-projections of mankind in its dynamic and creative being beyond the limits of the physical consciousness. The only thing that man clearly creates in this direction is the reflex images of these planes in his own embodied consciousness and the fitness of his own soul to respond to them, to become aware of them, to participate consciously in the interweaving of their influences with the action of the physical plane. He may indeed contribute the results or projections of his own higher vital and mental action to the action of these planes: but, if so, these projections are, after all, only a return of the higher planes upon themselves, a return from the earth of their powers which have come down from them to the earth-mind, since this higher vital and mental action is itself the result of influences transmitted from above.
  
  It is possible also that he can create a certain kind of subjective annexe to these supraphysical planes, or at least to the lower of them, environments of a half-unreal character which are rather self-created envelopes of his conscious mind and life than true worlds; they are the reflections of his own being, an artificial environment corresponding to his attempt during life to image these other worlds, - heavens and hells projected by the imagecreating faculty in his human power of conscious being. But neither of these two contributions at all means a total creation of a real plane of being founded and acting on its own separate principle.
  
  --
  
  A secret continuous action of the higher powers and principles from their own planes upon terrestrial being and nature through the subliminal self, which is itself a projection from those planes into the world born of the Inconscience, must have an effect and a significance. Its first effect has been the liberation of life and mind out of Matter; its last effect has been to assist the emergence of a spiritual consciousness, a spiritual will and spiritual sense of existence in the terrestrial being so that he is no longer solely preoccupied with his outermost life or with that and mental pursuits and interests, but has learned to look within, to discover his inner being, his spiritual self, to aspire to overpass earth and her limitations. As he grows more and more inward, his boundaries mental, vital, spiritual begin to broaden, the bonds that held life, mind, soul to their first limitations loosen or snap, and man the mental being begins to have a glimpse of a larger kingdom of self and world closed to the first earth-life. No doubt, so long as he lives mainly on his surface, he can only build a sort of superstructure ideal and imaginative and ideative upon the ground of his normal narrow existence.
  

2.22_-_Rebirth_and_Other_Worlds;_Karma,_the_Soul_and_Immortality, #The Life Divine, #Sri Aurobindo, #Integral Yoga
  OUR FIRST conclusion on the subject of reincarnation has been that the rebirth of the soul in successive terrestrial bodies is an inevitable consequence of the original significance and process of the manifestation in earth-nature; but this conclusion leads to farther problems and farther results which it is necessary to elucidate. There arises first the question of the process of rebirth; if that process is not quickly successive, birth immediately following death of the body so as to maintain an uninterrupted series of lives of the same person, if there are intervals, that in its turn raises the question of the principle and process of the passage to other worlds, which must be the scene of these intervals, and the return to earth-life. A third question is the process of the spiritual evolution itself and the mutations which the soul undergoes in its passage from birth to birth through the stages of its adventure.
  If the physical universe were the sole manifested world, or if it were a quite separate world, rebirth as a part of the evolutionary process would be confined to a constant succession of direct transmigrations from one body to another; death would be immediately followed by a new birth without any possibility of an interval, - the passage of the soul would be a spiritual circumstance in the uninterrupted series of a compulsory, mechanical, material procedure. The soul would have no freedom from Matter; it would be perpetually bound to its instrument, the body, and dependent on it for the continuity of its manifested existence. But we have found that there is a life on other planes after death and before the subsequent rebirth, a life consequent on the old and preparatory of the new stage of terrestrial existence. Other planes coexist with ours, are part of one complex system and act constantly upon the physical which is their own final and lowest term, receive its reactions, admit a secret communication and commerce. Man can become conscious of these planes, can even in certain states project his conscious being into them, partly in life, presumably therefore with a full completeness after the dissolution of the body. Such a possibility of projection into other worlds or planes of being becomes then sufficiently actual to necessitate practically its own realisation, immediately and perhaps invariably following on human earthlife if man is from the beginning endowed with such a power of self-transference, eventual if he only arrives at it by a gradual progression. For it is possible that at the beginning he would not be sufficiently developed to carry on his life or his mind into larger life-worlds or mind-worlds and would be compelled to accept an immediate transmigration from one earthly body to another as his only present possibility of persistence.
  The necessity for an interregnum between birth and birth and a passage to other worlds arises from a double cause: there is an attraction of the other planes for the mental and the vital being in man's composite nature due to their affinity with these levels, and there is the utility or even the need of an interval for assimilation of the completed life-experience, a working out of what has to be discarded, a preparation for the new embodiment and the new terrestrial experience. But this need of a period of assimilation and this attraction of other worlds for kindred parts of our being may become effective only when the mental and vital individuality has been sufficiently developed in the halfanimal physical man; until then they might not exist or might not be active: the life experiences would be too simple and elementary to need assimilation and the natural being too crude to be capable of a complex assimilative process; the higher parts would not be sufficiently developed to lift themselves to higher planes of existence. There can be, then, in the absence of such connections with other worlds, a theory of rebirth which admits only of a constant transmigration; here the existence of other worlds and the sojourn of the soul in other planes are not an actual or at any stage a necessary part of the system. There can be another theory in which this passage is the obligatory rule for all and there is no immediate rebirth; the soul needs an interval of preparation for the new incarnation and new experience. A compromise between the two theories is also possible; the transmigration may be the first rule prevailing while the soul is yet unripe for a higher world-existence; the passage to other planes would be the subsequent law. There may even be a third stage, as is sometimes suggested, in which the soul is so powerfully developed, its natural parts so spiritually alive that it needs no interval, but can immediately resume birth for a more rapid evolution without the retardation of a period of intermittence.

2.22_-_The_Supreme_Secret, #Essays On The Gita, #Sri Aurobindo, #Integral Yoga
  549
   must be broken and we must feel ourselves one with all and infinite. But the ego is not the real person; when it has been dissolved there still remains the spiritual individual, there is still the eternal Jiva. The ego limitation disappears and the soul lives in a profound unity with the One and feels its universal unity with all things. And yet it is still our own soul that enjoys this expanse and oneness. The universal action, even when it is felt as the action of one and the same energy in all, even when it is experienced as the initiation and movement of the Ishwara, still takes different forms in different souls of men, amsah. sanatanah., and a different turn in their nature. The light of spiritual knowledge, the manifold universal Shakti, the eternal delight of being stream into us and around us, concentrate in the soul and flow out on the surrounding world from each as from a centre of living spiritual consciousness whose circumference is lost in the infinite. More, the spiritual individual remains as a little universe of divine existence at once independent and inseparable from the whole infinite universe of the divine self-manifestation of which we see a petty portion around us. A portion of the Transcendent, creative, he creates his own world around him even while he retains this cosmic consciousness in which are all others. If it be objected that this is an illusion which must disappear when he retreats into the transcendent Absolute, there is after all no very certain certainty in that matter. For it is still the soul in man that is the enjoyer of this release, as it was the living spiritual centre of the divine action and manifestation; there is something more than the mere self-breaking of an illusory shell of individuality in the Infinite. This mystery of our existence signifies that what we are is not only a temporary name and form of the One, but as we may say, a soul and spirit of the Divine Oneness. Our spiritual individuality of which the ego is only a misleading shadow and projection in the ignorance has or is a truth that persists beyond the ignorance; there is something of us that dwells for ever in the supreme nature of the Purushottama, nivasis.yasi mayi. This is the profound comprehensiveness of the teaching of the Gita that while it recognises the truth of the universalised impersonality into which we enter by the extinction of ego, brahma-nirvan.a,
  
  --
  
  For then, when we enter into that inmost self of our existence, we come to know that in us and in all is the one Spirit and Godhead whom all Nature serves and manifests and we ourselves are soul of this Soul, spirit of this Spirit, our body his delegated image, our life a movement of the rhythm of his life, our mind a sheath of his consciousness, our senses his instruments, our emotions and sensations the seekings of his delight of being, our actions a means of his purpose, our freedom only a shadow, suggestion or glimpse while we are ignorant, but when we know him and ourselves a prolongation and effective channel of his immortal freedom. Our masteries are a reflection of his power at work, our best knowledge a partial light of his knowledge, the highest most potent will of our spirit a projection and delegation of the will of this Spirit in all things who is the
  Master and Soul of the universe. It is the Lord seated in the heart

2.26_-_Samadhi, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
  
  It is this which explains many of the phenomena of clairvoyance. clair-audience, etc; for these phenomena are only the exceptional admission of the waking mentality into a limited sensitiveness to what might be called the image memory of the subtle ether, by which not only the signs of all things past and present, but even those of things future can be seized; for things future are already accomplished to knowledge and vision on higher planes of mind and their images can be reflected upon mind in the present. But these things which are exceptional to the waking mentality, difficult and to be perceived only by the possession of a special power or else after assiduous training, are natural to the dream-state of trance consciousness in which the subliminal mind is free. And that mind can also take cognizance of things on various planes not only by these sensible images, but by a species of thought perception or of thought reception and impression analogous to that phenomenon of consciousness which in modern psychical science has been given the name of telepathy. But the powers of the dream-state do not end here. It can by a sort of projection of ourselves, in a subtle form of the mental or vital body, actually enter into other planes and worlds or into distant places and scenes of this world, move among them with a sort of bodily presence and bring back the direct experience of their scenes and truths and occurrences. It may even project actually the mental or vital body for the same purpose and travel in it, leaving the physical body in a profoundest trance without sign of life until its return.
  

2.26_-_The_Ascent_towards_Supermind, #The Life Divine, #Sri Aurobindo, #Integral Yoga
  In the human mind the intuition is even such a truthremembrance or truth-conveyance, or such a revealing flash or blaze breaking into a great mass of ignorance or through a veil of nescience: but we have seen that it is subject there to an invading mixture or a mental coating or an interception and substitution; there is too a manifold possibility of misinterpretation which comes in the way of the purity and fullness of its action. Moreover, there are seeming intuitions on all levels of the being which are communications rather than intuitions, and these have a very various provenance, value and character. The infrarational "mystic", so styled, - for to be a true mystic it is not sufficient to reject reason and rely on sources of thought or action of which one has no understanding, - is often inspired by such communications on the vital level from a dark and dangerous source. In these circumstances we are driven to rely mainly on the reason and are disposed even to control the suggestions of the intuition - or the pseudo-intuition, which is the more frequent phenomenon, - by the observing and discriminating intelligence; for we feel in our intellectual part that we cannot be sure otherwise what is the true thing and what the mixed or adulterated article or false substitute. But this largely discounts for us the utility of the intuition: for the reason is not in this field a reliable arbiter, since its methods are different, tentative, uncertain, an intellectual seeking; even though it itself really relies on a camouflaged intuition for its conclusions, - for without that help it could not choose its course or arrive at any assured finding, - it hides this dependence from itself under the process of a reasoned conclusion or a verified conjecture. An intuition passed in judicial review by the reason ceases to be an intuition and can only have the authority of the reason for which there is no inner source of direct certitude. But even if the mind became predominantly an intuitive mind reliant upon its portion of the higher faculty, the co-ordination of its cognitions and its separated activities, - for in mind these would always be apt to appear as a series of imperfectly connected flashes, - would remain difficult so long as this new mentality has not a conscious liaison with its suprarational source or a self-uplifting access to a higher plane of consciousness in which an intuitive action is pure and native.
  Intuition is always an edge or ray or outleap of a superior light; it is in us a projecting blade, edge or point of a far-off supermind light entering into and modified by some intermediate truth-mind substance above us and, so modified, again entering into and very much blinded by our ordinary or ignorant mind substance; but on that higher level to which it is native its light is unmixed and therefore entirely and purely veridical, and its rays are not separated but connected or massed together in a play of waves of what might almost be called in the Sanskrit poetic figure a sea or mass of "stable lightnings". When this original or native Intuition begins to descend into us in answer to an ascension of our consciousness to its level or as a result of our finding of a clear way of communication with it, it may continue to come as a play of lightning-flashes, isolated or in constant action; but at this stage the judgment of reason becomes quite inapplicable, it can only act as an observer or registrar understanding or recording the more luminous intimations, judgments and discriminations of the higher power. To complete or verify an isolated intuition or discriminate its nature, its application, its limitations, the receiving consciousness must rely on another completing intuition or be able to call down a massed intuition capable of putting all in place. For once the process of the change has begun, a complete transmutation of the stuff and activities of the mind into the substance, form and power of intuition is imperative; until then, so long as the process of consciousness depends upon the lower intelligence serving or helping out or using the intuition, the result can only be a survival of the mixed Knowledge-Ignorance uplifted or relieved by a higher light and force acting in its parts of Knowledge.
  Intuition has a fourfold power. A power of revelatory truth- seeing, a power of inspiration or truth-hearing, a power of truth-touch or immediate seizing of significance, which is akin to the ordinary nature of its intervention in our mental intelligence, a power of true and automatic discrimination of the orderly and exact relation of truth to truth, - these are the fourfold potencies of Intuition. Intuition can therefore perform all the action of reason - including the function of logical intelligence, which is to work out the right relation of things and the right relation of idea with idea, - but by its own superior process and with steps that do not fail or falter. It takes up also and transforms into its own substance not only the mind of thought, but the heart and life and the sense and physical consciousness: already all these have their own peculiar powers of intuition derivative from the hidden Light; the pure power descending from above can assume them all into itself and impart to these deeper heartperceptions and life-perceptions and the divinations of the body a greater integrality and perfection. It can thus change the whole consciousness into the stuff of intuition; for it brings its own greater radiant movement into the will, into the feelings and emotions, the life-impulses, the action of sense and sensation, the very workings of the body consciousness; it recasts them in the light and power of truth and illumines their knowledge and their ignorance. A certain integration can thus take place, but whether it is a total integration must depend on the extent to which the new light is able to take up the subconscient and penetrate the fundamental Inconscience. Here the intuitive light and power may be hampered in its task because it is the edge of a delegated and modified supermind, but does not bring in the whole mass or body of the identity knowledge. The basis of Inconscience in our nature is too vast, deep and solid to be altogether penetrated, turned into light, transformed by an inferior power of the Truth-nature.
  --
  A third complexity is brought in by the power of the consciousness to live in more than one status at a time; especially, a difficulty is created by the division of our being into an inner and an outer or surface nature and the farther intricacy of a secret circumconscient or environmental consciousness in which are determined our unseen connections with the world outside us. In the spiritual opening, it is the awakened inner being that readily receives and assimilates the higher influences and puts on the higher nature; the external surface self, more entirely moulded by the forces of the Ignorance and Inconscience, is slower to awake, slower to receive, slower to assimilate. There is therefore a long stage in which the inner being is sufficiently transformed but the outer is still involved in a mixed and difficult movement of imperfect change. This disparity repeats itself at each step of the ascent; for in each change the inner being follows more readily, the outer limps after, reluctant or else incompetent in spite of its aspiration and desire: this necessitates a constantly repeated labour of assumption, adaptation, orientation, a labour reproduced in new terms always but always the same in principle. But even when the outer and the inner nature of the individual are unified in a harmonised spiritual consciousness, that still more external but occult part of him in which his being mixes with the being of the outside world and through which the outside world invades his consciousness remains a field of imperfection. There is necessarily a commerce here between disparate influences: the inner spiritual influence is met by quite opposite influences strong in their control of the present world-order; the new spiritual consciousness has to bear the shock of the dominant and established unspiritualised powers of the Ignorance. This creates a difficulty which is of capital importance in all stages of the spiritual evolution and its urge towards a change of the nature.
  A subjective spirituality can be established which refuses or minimises commerce with the world or is content to witness its action and throw back or throw out its invading influences without allowing any reaction to them or admitting their intrusion: but if the inner spirituality is to be objectivised in a free worldaction, if the individual has to project himself into the world and in a sense take the world into himself, this cannot be dynamically done without receiving the world influences through one's own circumconscient or environmental being. The spiritual inner consciousness has then to deal with these influences in such a way that, as soon as they approach or enter, they become either obliterated and without result or transformed by their very entry into its own mode and substance. Or it may force them to receive the spiritual influence and return with a transforming power on the world they come from, for such a compulsion on the lower universal Nature is part of a perfect spiritual action. But for that the circumconscient or environmental being must be so steeped in the spiritual light and spiritual substance that nothing can enter into it without undergoing this transformation: the invading external influences have not to bring in at all their lower awareness, their lower sight, their lower dynamism. But this is a difficult perfection, because ordinarily the circumconscient is not wholly our own formed and realised self but ourself plus the external world-nature. It is, for this reason, always easier to spiritualise the inner self-sufficient parts than to transform the outer action; a perfection of introspective, indwelling or subjective spirituality aloof from the world or self-protected against it is easier than a perfection of the whole nature in a dynamic, kinetic spirituality objectivised in the life, embracing the world, master of its environment, sovereign in its commerce with world-nature. But since the integral transformation must embrace fully the dynamic being and take up into it the life of action and the world-self outside us, this completer change is demanded of the evolving nature.
  The essential difficulty comes from the fact that the substance of our normal being is moulded out of the Inconscience.

2.27_-_The_Gnostic_Being, #The Life Divine, #Sri Aurobindo, #Integral Yoga
  In all spiritual living the inner life is the thing of first importance; the spiritual man lives always within, and in a world of the Ignorance that refuses to change he has to be in a certain sense separate from it and to guard his inner life against the intrusion and influence of the darker forces of the Ignorance: he is out of the world even when he is within it; if he acts upon it, it is from the fortress of his inner spiritual being where in the inmost sanctuary he is one with the Supreme Existence or the soul and God are alone together. The gnostic life will be an inner life in which the antinomy of the inner and the outer, the self and the world will have been cured and exceeded. The gnostic being will have indeed an inmost existence in which he is alone with God, one with the Eternal, self-plunged into the depths of the Infinite, in communion with its heights and its luminous abysses of secrecy; nothing will be able to disturb or to invade these depths or bring him down from the summits, neither the world's contents nor his action nor all that is around him. This is the transcendence aspect of the spiritual life and it is necessary for the freedom of the spirit; for otherwise the identity in Nature with the world would be a binding limitation and not a free identity. But at the same time God-love and the delight of God will be the heart's expression of that inner communion and oneness, and that delight and love will expand itself to embrace all existence. The peace of God within will be extended in the gnostic experience of the universe into a universal calm of equality not merely passive but dynamic, a calm of freedom in oneness dominating all that meets it, tranquillising all that enters into it, imposing its law of peace on the supramental being's relations with the world in which he is living. Into all his acts the inner oneness, the inner communion will attend him and enter into his relations with others, who will not be to him others but selves of himself in the one existence, his own universal existence. It is this poise and freedom in the spirit that will enable him to take all life into himself while still remaining the spiritual self and to embrace even the world of the Ignorance without himself entering into the Ignorance.
  For his experience of cosmic existence will be, by its form of nature and by an individualised centration, that of one living in the universe but, at the same time, by self-diffusion and extension in oneness, that of one who carries the universe and all its beings within him. This extended state of being will not only be an extension in oneness of self or an extension in conceptive idea and vision, but an extension of oneness in heart, in sense, in a concrete physical consciousness. He will have the cosmic consciousness, sense, feeling, by which all objective life will become part of his subjective existence and by which he will realise, perceive, feel, see, hear the Divine in all forms; all The Gnostic Being forms and movements will be realised, sensed, seen, heard, felt as if taking place within his own vast self of being. The world will be connected not only with his outer but with his inner life. He will not meet the world only in its external form by an external contact; he will be inwardly in contact with the inner self of things and beings: he will meet consciously their inner as well as their outer reactions; he will be aware of that within them of which they themselves will not be aware, act upon all with an inner comprehension, encounter all with a perfect sympathy and sense of oneness but also an independence which is not overmastered by any contact. His action on the world will be largely an inner action by the power of the spirit, by the spiritual-supramental idea-force formulating itself in the world, by the secret unspoken word, by the power of the heart, by the dynamic life-force, by the enveloping and penetrating power of the self one with all things; the outer expressed and visible action will be only a fringe, a last projection of this vaster single total of activity.
  At the same time the universal inner life of the individual will not be confined to an inner pervasive and inclusive contact with the physical world alone: it will extend beyond it through the full realisation of the subliminal inner being's natural connection with other planes of being; a knowledge of their powers and influences will have become a normal element of the inner experience, and the happenings of this world will be seen not solely in their external aspect but also in the light of all that is secret behind the physical and terrestrial creation and movement. A gnostic being will possess not only a truth-conscious control of the realised spirit's power over its physical world, but also the full power of the mental and vital planes and the use of their greater forces for the perfection of the physical existence.

2.28_-_The_Divine_Life, #The Life Divine, #Sri Aurobindo, #Integral Yoga
  
  7: It is difficult to fix the frontier where the mental ceases and the divine life begins, for the two project into each other and there is a long space of their intermingled existence. A great part of this interspace, - when the spiritual urge does not turn away from earth or world altogether, - can be seen as the process of a higher life in the making. As the mind and life become illumined with the light of the spirit, they put on or reflect something of the divinity, the secret greater Reality, and this must increase until the interspace has been crossed and the whole existence is unified in the full light and power of the spiritual principle.
  
  --
  
  96: This new status would indeed be a reversal of the present law of human consciousness and life, for it would reverse the whole principle of the life of the Ignorance. It is for the taste of the Ignorance, its surprise and adventure, one might say, that the soul has descended into the Inconscience and assumed the disguise of Matter, for the adventure and the joy of creation and discovery, an adventure of the spirit, an adventure of the mind and life and the hazardous surprises of their working in Matter, for the discovery and conquest of the new and the unknown; all this constitutes the enterprise of life and all this, it might seem, would cease with the cessation of the Ignorance. Man's life is made up of the light and the darkness, the gains and losses, the difficulties and dangers, the pleasures and pains of the Ignorance, a play of colours moving on a soil of the general neutrality of Matter which has as its basis the nescience and insensibility of the Inconscient. To the normal life-being an existence without the reactions of success and frustration, vital joy and grief, peril and passion, pleasure and pain, the vicissitudes and uncertainties of fate and struggle and battle and endeavour, a joy of novelty and surprise and creation projecting itself into the unknown, might seem to be void of variety and therefore void of vital savour. Any life surpassing these things tends to appear to it as something featureless and empty or cast in the figure of an immutable sameness; the human mind's picture of heaven is the incessant repetition of an eternal monotone. But this is a misconception; for an entry into the gnostic consciousness would be an entry into the Infinite. It would be a self-creation bringing out the Infinite infinitely into form of being, and the interest of the Infinite is much greater and multitudinous as well as more imperishably delightful than the interest of the finite. The evolution in the Knowledge would be a more beautiful and glorious manifestation with more vistas ever unfolding themselves and more intensive in all ways than any evolution could be in the Ignorance. The delight of the Spirit is ever new, the forms of beauty it takes innumerable, its godhead ever young and the taste of delight, rasa, of the Infinite eternal and inexhaustible. The gnostic manifestation of life would be more full and fruitful and its interest more vivid than the creative interest of the Ignorance; it would be a greater and happier constant miracle.
  

2.3.01_-_Concentration_and_Meditation, #Letters On Yoga II, #Sri Aurobindo, #Integral Yoga
  
  Below comes the vital - the heart (emotional), the navel (the dynamic life-centre), another below the navel in the abdomen which is the lower or sensational vital centre. Finally, at the bottom of the spine is the Muladhara or physical centre. Behind the heart is the psychic centre. If one concentrates in the head as many do it is a mental-spiritual meditation one seeks for, if in the heart it is a psychic meditation; these are the usual places where one concentrates. But what rises up first or opens first may not be the mental or psychic, but the emotional or the vital; that depends on the nature - for whatever is easiest to open in it, is likely to open first. If it is in the vital, then the meditation tends to project the consciousness into the vital plane and its experiences. But from that one can get to the psychic by drawing more and more inwards, not getting absorbed into the vital experiences but separating oneself and looking at them with detachment as if one were deep inside and observing things outside oneself. Similarly one can get the mental experiences by concentrating in the thought and by it bringing a corresponding experience, e.g. the thought of all being the Brahman, or one can draw back from the thought also and observe one's own thoughts as outside things until one enters into the silence and the pure spiritual experience.
  

2.3.01_-_The_Planes_or_Worlds_of_Consciousness, #Letters On Yoga I, #Sri Aurobindo, #Integral Yoga
  *
  If we regard the gradation of worlds or planes as a whole, we see them as a great connected complex movement; the higher precipitate their influences on the lower, the lower react to the higher and develop or manifest in themselves within their own formula something that corresponds to the superior power and its action. The material world has evolved life in obedience to a pressure from the vital plane, mind in obedience to a pressure from the mental plane. It is now trying to evolve supermind in obedience to a pressure from the supramental plane. In more detail, particular forces, movements, powers, beings of a higher world can throw themselves on the lower to establish appropriate and corresponding forms which will connect them with the material domain and, as it were, reproduce or project their action here. And each thing created here has, supporting it,
  

2.3.02_-_Opening,_Sincerity_and_the_Mother's_Grace, #The Mother With Letters On The Mother, #Sri Aurobindo, #Integral Yoga
  *
  I began work on this masonry project a month ago. At first I had only a general idea of the work. Then I got the necessary energy and interest. Now I think that the fourth aspect of the Mother - richness in detail, completeness, perfection - is coming. I await further suggestions.
  

2.3.07_-_The_Vital_Being_and_Vital_Consciousness, #Letters On Yoga I, #Sri Aurobindo, #Integral Yoga
  The True Vital Being and Consciousness
  There is behind all the vital nature in man his true vital being concealed and immobile which is quite different from the surface vital nature. The surface vital is narrow, ignorant, limited, full of obscure desires, passions, cravings, revolts, pleasures and pains, transient joys and griefs, exultations and depressions. The true vital being on the contrary is wide, vast, calm, strong, without limitations, firm and immovable, capable of all power, all knowledge, all Ananda. It is moreover without ego, for it knows itself to be a projection and instrument of the Divine; it is the divine
  Warrior, pure and perfect; in it is an instrumental Force for all divine realisations. It is the true vital being that has become awake and come in front within you. In the same way there is too a true mental being, a true physical being. When these are manifest, then you are aware of a double existence in you; that behind is always calm and strong, that on the surface alone is troubled and obscure. But if the true being behind remains stable and you live in it, then the trouble and obscurity remain only on the surface; in this condition the exterior parts can be dealt

2.3.08_-_The_Physical_Consciousness, #Letters On Yoga I, #Sri Aurobindo, #Integral Yoga
  Letters on Yoga - I
   has more powers, more knowledge, a freer field of movement than the smaller self that is on the surface. But the truth is that all this that is behind, this sea of which our waking consciousness is only a wave or series of waves, cannot be described by any one term, for it is very complex. Part of it is subconscient, lower than our waking consciousness; part of it is on a level with it but behind and much larger than it; part is above and superconscient to us. What we call our mind is only an outer mind, a surface mental action, instrumental for the partial expression of a larger mind behind of which we are not ordinarily aware and can only know by going inside ourselves. So too what we know of the vital in us is only the outer vital, a surface activity partially expressing a larger secret vital which we can only know by going within. Equally, what we call our physical being is only a visible projection of a greater and subtler invisible physical consciousness which is much more complex, much more aware, much wider in its receptiveness, much more open and plastic and free.
  

3.02_-_The_Formulae_of_the_Elemental_Weapons, #Liber ABA, #Aleister Crowley, #Philosophy
  formula of Horus and Harpocrates. The Magician addresses the
  God with an active projection of his will, and then remains passive
  and silent while the God addresses the Magician. Again in the third

3.03_-_The_Four_Foundational_Practices, #The Tibetan Yogas of Dream and Sleep, #Tenzin Wangyal Rinpoche, #Buddhism
  Remind yourself of this constantly throughout the day.
  The emphasis should actually be on you, the dreamer, more than on the objects of your experience. Keep reminding yourself that you are dreaming up your experiences: the anger you feel, the happiness, the fatigue, the anxiety-it is all part of the dream. The oak tree you appreciate, the car you drive, the person to whom you are talking, are all part of the dream. In this way a new tendency is created in the mind, that of looking at experience as insubstantial, transient, and intimately related to the mind's projections. As phenomena are seen to be fleeting and essenceless, grasping decreases. Every sensory encounter and mental event becomes a reminder of the dream-like nature of experience. Eventually this understanding will arise in dream and lead to the recognition of the dream state and the development of lucidity.
  There are two ways to understand the declaration that everything is a dream. The first is to look upon it as a method to change the karmic traces. Doing this practice, like all practices, changes the way one engages the world. By changing habitual and largely unconscious reactions to phenomena, the qualities of life and dream change. When we think of an experience as "only a dream" it is less "real" to us. It loses power over us-power that it only had because we gave it power-and can no longer disturb us and drive us into negative emotional states. Instead, we begin to encounter all experience with greater calm and increased clarity, and even with greater appreciation. In this sense, the practice works psychologically by altering the meaning that we project onto what is beyond conceptual meaning. As we view experience differently, we change our reaction to it, which changes the karmic remnants of actions, and the root of dreaming changes.
  The second way of understanding the practice is to realize that waking life is actually the same as dream, that the entirety of normal experience is made up of the mind's projections, that all meaning is imputed, and that whatever we experience is due to the influence of karma. Here we are talking about the subtle and pervasive work of karma, the endless cycle of cause and effect that creates the present from the traces of the past, which it does through the continual conditioning that results from every action. This is one way of articulating the realization that all phenomena are empty and that the apparent self-nature of beings and objects is illusory. There is not an actual "thing" anywhere in waking life-just as in a dream-but only transient, essenceless appearances, arising and self-liberating in the empty, luminous base of existence. Fully realizing the truth of the statement, "This is a dream," we are freed of the habits of erroneous conception and therefore freed from the diminished life of samsara in which fantasy is mistaken for reality. We are necessarily present when this realization comes, as it is then true that there is no place else to be. And there is no stronger method of bringing consistent lucidity to dream than by abiding continuously in lucid presence during the day.
  As stated above, an important part of this practice is to experience yourself as a dream. Imagine yourself as an illusion, as a dream figure, with a body that lacks solidity. Imagine your personality and various identities as projections of mind. Maintain presence, the same lucidity you are trying to cultivate in dream, while sensing yourself as insubstantial and transient, made only of light. This creates a very different relationship with yourself that is comfortable, flexible, and expansive.
  In doing these practices, it is not enough to simply repeat again and again that you are in a dream. The truth of the statement must be felt and experienced beyond the words. Use the imagination, senses, and awareness in fully integrating the practice with felt experience. When you do the practice properly, each time you think that you are in a dream, presence becomes stronger and experience more vivid. If there is not this kind of immediate qualitative change, make certain that the practice has not become only the mechanical repetition of a phrase, which is of little benefit. There is no magic in just thinking a formula; the words should be used to remind yourself to bring greater awareness and calm to the moment. When practicing the recognition, "wake" yourself-by increasing clarity and presence-again and again until just remembering the thought, "This is a dream," brings a simultaneous strengthening and brightening of awareness.
  --
  THREE: STRENGTHENING INTENTION
  The third preparation involves reviewing the day before going to sleep, and strengthening the intention to practice during the night. As you prepare for sleep, allow the memories of the day to arise. Whatever comes to mind recognize as a dream. The memories most likely to arise are of those experiences strong enough to affect the coming dreams. During this review, attempt to experience the memories that arise as memories of dreams. Memory is actually very similar to dream. Again, this is not about automatic labeling, a ritual of repeating "It was a dream," over and over. Try to truly comprehend the dream-like nature of your experience, the projections that sustain it, and feel the difference of relating to experience as a dream.
  Then develop the strong determination to recognize the dreams of the night for what they are.

3.05_-_The_Divine_Personality, #unset, #Sri Aurobindo, #Integral Yoga
  If we subject these notions of the divine Personality to the discrimination of the intellect, we shall be inclined to reduce them, according to our bent, to fictions of the imagination or to psychological symbols, in any case, the response of our sensitive personality to something which is not this at all, but is purely impersonal. We may say that That is in reality the very opposite of our humanity and our personality and therefore in order to enter into relations with it we are impelled to set up these human fictions and these personal symbols so as to make it nearer to us. But we have to judge by spiritual experience, and in a total spiritual experience we shall find that these things are not fictions and symbols, but truths of divine being in their essence, however imperfect may have been our representations of them. Even our first idea of our own personality is not an absolute error, but only an incomplete and superficial view beset by many mental errors. Greater self-knowledge shows us that we are not fundamentally the particular formulation of form, powers, properties, qualities with a conscious I identifying itself with them, which we at first appear to be. That is only a temporary fact, though still a fact, of our partial being on the surface of our active consciousness. We find within an infinite being with the potentiality of all qualities, of infinite quality, ananta-guna, which can be combined in any number of possible ways, and each combination is a revelation of our being. For all this personality is the self-manifestation of a Person, that is to say of a being who is conscious of his manifestation.
  But we see too that this being does not seem to be composed even of infinite quality, but has a status of his complex reality in which he seems to stand back from it and to become an indefinable conscious existence, anirdesyam. Even consciousness seems to be drawn back and leave merely a timeless pure existence. And again even this pure self of our being seems at a certain pitch to deny its own reality, or to be a projection from a self-less Footnote:{anatmyam anilayanam. Taittiriya Upanishad.} baseless unknowable, which we may conceive of either as a nameless somewhat, or as a Nihil. It is when we would fix upon this exclusively and forget all that it has withdrawn into itself that we speak of pure impersonality or the void Nihil as the highest truth. But a more integral vision shows us that it is the Person and the personality and all that it had manifested which has thus cast itself upward into its own unexpressed absolute. And if we carry up our heart as well as our reasoning mind to the Highest, we shall find that we can reach it through the absolute Person as well as through an absolute impersonality. But all this self-knowledge is only the type within ourselves of the corresponding truth of the Divine in his universality. There too we meet him in various forms of divine personality; in formulations of quality which variously express him to us in his nature; in infinite quality, the Ananta-guna; in the divine Person who expresses himself through infinite quality; in absolute impersonality, an absolute existence or an absolute non-existence, which is yet all the time the unexpressed Absolute of this divine Person, this conscious Being who manifests himself through us and through the universe.
  Even on the cosmic plane we are constantly approaching the Divine on either of these sides. We may think, feel and say that God is Truth, Justice, Righteousness, Power, Love, Delight, Beauty; we may see him as a universal force or as a universal consciousness. But this is only the abstract way of experience. As we ourselves are not merely a number of qualities or powers or a psychological quantity, but a being, a person who so expresses his nature, so is the Divine a Person, a conscious Being who thus expresses his nature to us. And we can adore him through different forms of this nature, a God of righteousness, a God of love and mercy, a God of peace and purity; but it is evident that there are other things in the divine nature which we have put outside the form of personality in which we are thus worshipping him. The courage of an unflinching spiritual vision and experience can meet him also in more severe or in terrible forms. None of these are all the Divinity; yet these forms of his personality are real truths of himself in which he meets us and seems to deal with us, as if the rest had been put away behind him. He is each separately and all altogether.

3.1.02_-_Spiritual_Evolution_and_the_Supramental, #Letters On Yoga I, #Sri Aurobindo, #Integral Yoga
  Human History and Spiritual Evolution
  There have been times when the seeking for spiritual attainment was, at least in certain civilisations, more intense and widespread than now or rather than it has been in the world in general during the past few centuries. For now the curve seems to be the beginning of a new turn of seeking which takes its start from what was achieved in the past and projects itself towards a greater future. But always, even in the age of the Vedas or in Egypt, the spiritual achievement or the occult knowledge was confined to a few; it was not spread in the whole mass of humanity. The mass of humanity evolves slowly, containing in itself all stages of the evolution from the material and the vital man to the mental man. A small minority has pushed beyond the barriers, opening the doors to occult and spiritual knowledge and preparing the ascent of the evolution beyond mental man into spiritual and supramental being. Sometimes this minority has exercised an enormous influence as in Vedic India, Egypt or, according to tradition, in Atlantis, and determined the civilisation of the race, giving it a strong stamp of the spiritual or the occult; sometimes they have stood apart in their secret schools or orders, not directly influencing a civilisation which was sunk in material ignorance or in chaos and darkness or in the hard external enlightenment which rejects spiritual knowledge.
  

3.11_-_Of_Our_Lady_Babalon, #Liber ABA, #Aleister Crowley, #Philosophy
  himself in a thousand ways by accepting a retinue of such
  adherents. In this way the projection of the astral or Body of
  Light may be made absolutely tangible and practical. At the same

3.11_-_Spells, #Advanced Dungeons and Dragons 2E, #unset, #Tibetan Buddhism
    Dopp." If more than ten individuals are in the group, those closest to the source will receive the impulse.
    There is no range limitation to the spell, although it cannot be projected outside the plane occupied by the caster.
    Creatures receiving the impulse automatically know who sent it (even if they have never met the priest before) and gain a clear indication of the mood and situation of the caster. Recipients also intuitively know the general source of the spell, although they are unable to pinpoint rooms, dungeon levels, or landmarks. For example, a fighter could suddenly be struck by an image of Father Rastibon, who is injured and in great pain somewhere along the forest road. A priest might suddenly sense that his patriarch is being tortured in the dungeons of Castle Varrack.
  --
  Mindlink
  This power only can be used on an open mind. With it, the user projects mental
  commands into the mind of one other being. The dominated target knows what's

3.14_-_Of_the_Consecrations, #Liber ABA, #Aleister Crowley, #Philosophy
  in that Light are really the adventures of our own personified
  thoughts. The universe is a projection of ourselves; an image as
  unreal to us as that of our faces in a mirror, yet, like that face, the
  --
  of means, in adequate measure, and applied them in ways pertinent
  to my purpose by projecting my incorporeal idea of ambition in a
  course of action such as to induce in others the incorporeal idea of

3.18_-_Of_Clairvoyance_and_the_Body_of_Light, #Liber ABA, #Aleister Crowley, #Philosophy
  are pitiable examples of repeated losses from this cause.
  The emotional type of religionist also suffers in this way. Devotion projects the fine body, which is seized and vampirized by the
  demon masquerading as Christ or Mary, or whoever may be
  --
  them try to do a half-hours honest work of any kind.
  In projecting the Astral, it is a valuable additional safeguard to
  perform the whole operation in a properly consecrated circle.
  --
  They obey from fear; their fear makes them flatter, and tell amiable
  falsehoods. It also creates phantasmal projections of themselves to
  personate them; and these phantasms, besides being worthless,

3-5_Full_Circle, #unset, #Sri Aurobindo, #Integral Yoga
  Specific Applications
  Several of the teachers are applying the basic ideas of the seminar in their own teaching and are reporting quite significant results in terms of student motivation and technical performance. The flexibility of the approach is suggested by the fact that teachers in many different fields and grade levels are using some adaptation of it. For instance, William Eblen and his associates in Wilton, Connecticut, use their own variation of this approach in their high school and college ecology project, Total Education for a Total Environment (TETE). Professor Rossalie Pinkham, Director of Laboratory Schools, Southern Connecticut State College, and Chairman, Consortium on Systems Education, New Haven, uses it as a springboard into, and as a frame of reference for, linguistic and social science subject areas. Chemistry teachers in high school use the periodic table as a springboard into interdisciplinary units. Biology teachers can use the general model as a functional framework for integrating the study of evolution in all the traditional sub-fields of biology and for relating evolution theory to psycho-social studies. Historians and anthropologists use it as a functional basis for explaining the process of change.
  Being an economist who had already developed a broad economizing model for interpreting the universe of organized energy before meeting Mr. Haskell two years ago, I have blended his model into the economizing framework. A brief sketch of that master model will set the stage for describing the nature and importance of the task of developing a meta-language of the sciences, and for describing the particular approach we are developing at the SCSC Center for I-D Creativity.
  --
  A basically new kind of system has herewith emerged; one whose unalterable norms, discovered by science itself, scientists are bound by their own rules, standards and principles to respect and observe. Unified Science can therefore check and redirect the cancer-like growth of the one-field sciences, technologies and ideologies whose terrible and here-to-fore uncontrollable power Jonas has so brilliantly described.
  Some such developments are already being redirected: America's vast Super Sonic Transport project, for instance, was scrapped by the United States Government at enormous financial cost, and a powerful revival attempt was later resisted even by its manufacturers themselves. Dr. George T. Lodge has consolidated this position by demonstrating the preponderance of undesirable over desirable consequences of Super Sonic Transport.7 What we see here emerging is the technological ombudsman which Alvin Toffler described in Future Shock.8 Computer simulation of webs-of-life and webs-of-mind (Chapters II and IV) will probably become its most effective method. The time will soon come when no proposed technological innovation will be executed until it has been subjected to moral analysis; that is, oriented relative to the Periodic coordinate system and judged to be constructive and ectropic over-all. May not, then, Unified Science be called "sovereign becoming's" charioteer?
  2. UNIFIED SCIENCE IS MODERN PHILOSOPHY IN THE
  --
  By 1954 it had become clear that C.U.R.E. had undertaken a far more difficult task than we had realized in 1948. On Harold Cassidy's advice, we then became "invisible": C.U.R.E. suspended its meetings in order to concentrate on the necessarily mental-spiritual solution of its data-theory assembly problem. We worked on it "invisibly"--as individuals and pairs and small groups--for fifteen years. And in 1969, the hundredth anniversary of Mendeleev's Periodic Table, again at a meeting of the American Association for the Advancement of Science, we briefly summarized the results of our invisible work. You see them outlined in this book.41
  What we have done for science as a whole is at best only the sort of thing that Mendeleev did for chemistry. We have designed a model and some parts of a machine-tool for this model's manufacture. But fortunately we have done this much in time: In 1970, in his article on "The Club of Rome and the Predicament of Mankind," the Club's president, A. Peccei, published a call for a systematic viewpoint; a project which it takes decades to execute.
  "The Club of Rome," says the Science Policy Bulletin, "comprises some 50 scientists, planners, intellectuals and industrialists from Asia, Africa, Western Europe, and North and Latin America, and is concerned with global problems of the techno-scientific (Lower Industrial) society. The `action oriented' Club of Rome `believes it is still possible . . . to meet this unprecedented tangle of problems beforc it outstrips our capacity for control.' The Club's first objective is `to acquire and spread an in-depth understanding of the present critical state of human affairs and of the narrowing and uncertain perspectives and options which are likely for the future, if present trends are not corrected. The second objective is, then, to recognize and propose new policy guidelines and patterns of action capable of redressing the situation and keeping it under control."42 Then comes the call for the leading link, the strategic factor: Peccei affirms that "the Club feels there is an urgent necessity for a `Copernican change' in attitude, to shift from a fragmented viewpoint to a systematic viewpoint."19
  --
  The first step, then, in defining type specimens in this domain, is to select ecosystems with clearly discernible controllers such as, say, beaver valleys, and to compile the most reliable written, pictorial, and film records of them in existence. The next step is to draw up the ecosystem's web-of life, on the general pattern displayed in Figure II-14b. This involves clear assessment of each participant's Characteristic Number, relating each organismic and abiotic factor to the Periodic Table in each major respect. This will disclose role-duplications, triplications, and higher multiplications; reveal many unsuspected forms of indirect coaction; display gaps in our image of the web and lead us to fill them in. This procedure will yield us far more complete and detailed understanding of each participant's own ecosystem--its own organism habitat system--than we now have, and prepare the third step. This is to assess the quantities of the processes comprising the strategic organismic or abiotic factors' webs. This will, in turn, permit us to simulate strategic webs with a computer, modifying, introducing, or eliminating factors at will and predicting the consequences. This will permit empirical verification, with subsequent changes and improvements of our image (theory) until its accuracy is as great as necessary for feasible and effective control.
  This project should coordinate large sectors of biological data and research, as the verification and completion of the Periodic Table of the Chemical Elements did for chemical data after 1869. This is a pre-condition for technology assessment.
  

4.0_-_NOTES_TO_ZARATHUSTRA, #Twilight of the Idols, #Friedrich Nietzsche, #Philosophy
  
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4.23_-_The_supramental_Instruments_--_Thought-process, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
  
  There are three possible movements of this kind of supramental observation. First, the knower may project himself in consciousness on the object, feel his cognition in contact or enveloping or penetrating it and there, as it were in the object itself, become aware of what he has to know. Or be may by the contact become aware of that which is in it or belongs to it, as for example, the thought or feeling of another, coming from it and entering into himself where he stands in his station of the witness. Or he may simply know in himself by a sort of supramental cognition in his own witness station without any such projection or entrance. The starting-point and apparent basis of the observation may be the presence of the object to the physical or other senses, but to the supermind tills is not indispensable. It may be instead an inner image or simply the idea of the object. The simple will to know may bring to the supramental consciousness the needed knowledge -- or, it may be, the will to be known or communicate itself of the object of knowledge.
  

4.24_-_The_supramental_Sense, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
  
  When the consciousness of the being is withdrawn wholly into itself, it is aware only of itself, of its own being, its own consciousness, its own delight of existence, its own concentrated force of being, and of these things not in their forms but in their essence. When it comes out of this self-immersion, it becomes aware of or it releases or develops out of its self-immersion its activities and forms of being, of consciousness, of delight and force. Then too, on the supramental plane, its primary awareness still remains of a kind native to and entirely characteristic of the self-awareness of the spirit, the self-knowledge of the one and infinite; it is a knowledge that knows all its objects, forms and activities comprehensively by being aware of them in its own infinite self, intimately by being aware in them as their self, absolutely by being aware of them as one in self with its own being. All its other ways of knowledge are projected from this knowledge by identity, are parts or movements of it, or at the lowest depend on it for their truth and light, are touched and supported by it even in their own separate way of action and refer back to it overtly or implicitly as their authority and origin.
  
  --
  
  The embodied mind in us is ordinarily aware only through the physical organs and only of their objects and of subjective experiences which seem to start from the physical experience and to take them alone, however remotely, for their foundation and mould of construction. All the rest, all that is not consistent with or part of or verified by the physical data, seems to it rather imagination than reality and it is only in abnormal states that it opens to other kinds of conscious experience. But in fact there are immense ranges behind of which we could be aware if we opened the doors of our inner being. These ranges are there already in action and known to a subliminal self in us, and much even of our surface consciousness is directly projected from them and without our knowing it influences our subjective experience of things. There is a range of independent vital or pranic experiences behind, subliminal to and other than the surface action of the vitalised physical consciousness. And when this opens itself or acts in any way, there are made manifest to the waking mind the phenomena of a vital consciousness, a vital intuition, a vital sense not dependent on the body and its instruments, although it may use them as a secondary medium and a recorder. It is possible to open completely this range and, when we do so, we find that its operation is that of the conscious life force individualised in us contacting the universal life force and its operations in things, happenings and persons. The mind becomes aware of the life consciousness in all things, responds to it through our life consciousness with an immediate directness not limited by the ordinary communication through the body and its organs, records its intuitions, becomes capable of experiencing existence as a translation of the universal Life or Prana. The field of which the vital consciousness and the vital sense are primarily aware is not that of forms but, directly, that of forces: its world is a. world of the play of energies, and form and event are sensed only secondarily as a result and embodiment of the energies. The mind working through the physical senses can only construct a view and knowledge of this nature as an idea in the intelligence, but it cannot go beyond the physical translation of the energies, and it has therefore no real or direct experience of the true nature of life, no actual realisation of the life force and the life spirit. It is by opening this other level or depth of experience within and by admission to the vital consciousness and vital sense that the mind can get the true and direct experience. Still, even then, so long as it is on the mental level, the experience is limited by the vital terms and their mental renderings and there is an obscurity even in this greatened sense and knowledge. The supramental transformation supravitalises the vital, reveals it as a dynamics of the spirit, makes a complete opening and a true revelation of all the spiritual reality behind and within the life force and the life spirit and of all its spiritual as well as its mental and purely vital truth and significance.
  
  --
  
  The range of the psychic consciousness and its experiences is almost illimitable and the variety and complexity of its phenomena almost infinite. Only some of the broad lines and main features can be noted here. The first and most prominent is the activity of the psychic senses of which the sight is the most developed ordinarily arid the first to manifest itself with ally largeness when the veil of the absorption in the surface consciousness which prevents the inner vision is broken. But all the physical senses have their corresponding powers in the psychical being, there is a psychical hearing, touch, smell, taste: indeed the physical senses are themselves in reality only a projection of the inner sense into limited and externalised operation in and through and upon the phenomena of gross matter. The psychical sight receives characteristically the images that are formed in the subtle matter of the mental or psychical ether, cittakasa. These may be transcriptions there or impresses of physical things, persons, scenes, happenings, whatever is, was or will be or may be in the physical universe. These images are very variously seen and under all kinds of conditions; in Samadhi or in the waking state, and in the latter with the bodily eyes closed or open, projected on or into a physical object or medium or seen as if materialised in the physical atmosphere or only in a psychical ether revealing itself through this grosser physical atmosphere; seen through the physical eyes themselves as a secondary instrument and as if under the conditions of the physical vision or by the psychical vision alone and independently of the relations of our ordinary sight to space. The real agent is always the psychical sight and the power indicates that the consciousness is more or less awake, intermittently or normally and more or less perfectly, in the psychical body. It is possible to see in this way the transcriptions or impressions of things at any distance beyond the range of the physical vision or the images of the past or the future.
  
  Besides these transcriptions or impresses the psychical vision receives thought images and other forms created by constant activity of consciousness in ourselves or in other human beings, and these may be according to the character of the activity images of truth or falsehood or else mixed things, partly true, partly false, and may be too either mere shells and representations or images inspired with a temporary life and consciousness and, it may be, carrying in them in one way or another some kind of beneficent or maleficent action or some willed or unwilled effectiveness on our minds or vital being or through them even on the body. These transcriptions, impresses, thought images, life images, projections of the consciousness may also be representations or creations not of the physical world, but of vital, psychic or mental worlds beyond us, seen in our own minds or projected from other than human beings. And as there is this psychical vision of which some of the more external and ordinary manifestations are well enough known by the name of clairvoyance, so there is a psychical hearing and psychical touch, taste, smell, -- clairaudience, clairsentience are the more external manifestations, -- with precisely the same range each in its own kind, the same fields and manner and conditions and varieties of their phenomena.
  
  --
  
  The complete transformation comes on us by a certain change, not merely of the poise or level of our regarding conscious self or even of its law and character, but also of the whole substance of our conscious being. Till that is done, the supramental consciousness manifests above the mental and psychical atmosphere of being, -- in which the physical has already become a subordinate and to a large extent a dependent method of our self's expression, -- and it sends down its power, light, and influence into it to illumine it and transfigure. But only when the substance of the lower consciousness has been changed, filled potently, wonderfully transformed, swallowed up as it were into the greater energy and sense of being, mahan, brhat, of which it is a derivation and projection, do we have the perfected, entire and constant supramental consciousness. The substance, the conscious ether of being in which the mental or psychic consciousness and sense live and see and feel and experience is something subtler, freer, more plastic than that of the physical mind and sense. As long as we are dominated by the latter, psychical phenomena may seem to us less real, hallucinatory even, but the more we acclimatise ourselves to the psychical and to the ether of being which it inhabits, the more we begin to see the greater truth and to sense the more spiritually concrete substance of all to which its larger and freer mode of experience bears witness. Even, the physical may come to seem to itself unreal and hallucinatory -- but this is an exaggeration and new misleading exclusiveness due to a shifting of the centre and a change of action of the mind and sense -- or else may seem at any rate less powerfully real. When, however, the psychical and physical experiences are well combined in their true balance, we live at once in two complementary worlds of our being each with its own reality, but the psychical revealing all that is behind the physical, the soul view and experience taking precedence and enlightening and explaining the physical view and experience. The supramental transformation again changes the whole substance of our consciousness; it brings in an ether of greater being, consciousness, sense, life, which convicts the psychical also of insufficiency and makes it appear by itself an incomplete reality and only a partial truth of all that we are and become and witness.
  

4.25_-_Towards_the_supramental_Time_Vision, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
  
  The second condition of consciousness is potential only to the human being and gained by an inner enlightening and transformation of the mind of ignorance; it is that in which the mind seeks for its source of knowledge rather within than without and becomes to its own feeling and self-experience, by whatever means, a mind, not of original ignorance, but of self-forgetful knowledge. This mind is conscious that the knowledge of all things is hidden within it or at least somewhere in the being, but as if veiled and forgotten, and the knowledge comes to it not as a thing acquired from outside, but always secretly there and now remembered and known at once to be true, -- each thing in its own place, degree, manner and measure. This is its attitude to knowledge even when the occasion of knowing is some external experience, sign or indication, because that is to it only the occasion and its reliance for the truth of the knowledge is not on the external indication or evidence but on the inner confirming witness. The true mind is the universal within us and the individual is only a projection on the surface, and therefore this second state of consciousness we have either when the individual mind goes more and more inward and is always consciously or subconsciously near and sensitive to the touches of the universal mentality in which all is contained, received, capable of being made manifest, or, still more powerfully, when we live in the consciousness of universal mind with the personal mentality only as a projection, a marking board or a communicating switch on the surface.
  
  --
  
  A completer opening of the psychical consciousness leads us far beyond this faculty of vision by images and admits us not indeed to a new time consciousness, but to many ways of the triple time knowledge. The subliminal or psychic self can bring back or project itself into past states of consciousness and experience and anticipate or even, though this is less common, strongly project itself into future states of consciousness and experience. It does this by a temporary entering into or identification of its being or its power of experiencing knowledge with either permanences or representations of the past and the future that are maintained in an eternal time consciousness behind our mentality or thrown up by the eternity of supermind into an indivisible continuity of time vision. Or it may receive the impress of these things and construct a transcriptive experience of them in the subtle ether of psychical being. Or it may call up the past from the subconscious memory where it is always latent and give it in itself a living form and a kind of renewed memorative existence, and equally it may call up from the depths of latency, where it is already shaped in the being, and similarly form to itself and experience the future. It may by a kind of psychical thought vision or soul intuition -- not the same thing as the subtler and less concrete thought vision of the luminous intuitive intelligence -- foresee or foreknow the future or flash this soul intuition into the past that has gone behind the veil and recover it for present knowledge. It can develop a symbolic seeing which conveys the past and the future through a vision of the powers and significances that belong to supraphysical planes but are powerful for creation in the material universe. It can feel the intention of the Divine, the mind of the gods, all things and their signs and indices that descend upon the soul and determine the complex movement of forces. It can feel too the movement of forces that represent or respond to the pressure -- as it can perceive the presence and tile action -- of the beings of the mental, vital and other worlds who concern themselves with our lives. It can gather on all hands all kinds of indications of happenings in past, present and future time. It can receive before its sight the etheric writing, akasa-lipi, that keeps the record of all things past, transcribes all that is in process in the present, writes out the future.
  
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  It is by the progressive extrusion of the ordinary action of the intelligence, the acquiring of a complete and total reliance on the Intuitive self and a consequent intuitivising of all the parts of the mental being that the mind of ignorance can be, more successfully, if not as yet wholly, replaced by the mind of self-contained knowledge. But, -- and especially for this kind of knowledge, -- what is needed is the cessation of mental constructions built on the foundation of the mind of ignorance. 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. But so long as there is a mixed action and the mental constructions and imaginations are allowed to operate, this passivity of the intuitive mind to the higher light, the truth light, cannot be complete or securely dominate and there cannot therefore be a firm organisation of the triple time knowledge. It is because of this obstruction and mixture that that power of time vision, of back-sight and around-sight and foresight, which sometimes marks the illumined mind, is not only an abnormal power among others rather than part of the very texture of the mental action, but also occasional, very partial and marred often by an undetected intermixture or a self-substituting intervention of error.
  
  --
  
  This kind of intuitive knowledge is not an entirely perfect instrument of time knowledge. It moves normally in the stream of the present and sees rightly from moment to moment only the present, the immediate past and the immediate future. It may, it is true, project itself backward and reconstruct correctly by the same power and process a past action or project itself forward and reconstruct correctly something in the more distant future. But this is for the normal power of the thought vision a more rare and difficult effort and usually it needs for a freer use of this self-projection the aid and support of the psychical seeing. Moreover, it can see only what will arrive in the undisturbed process of the actualities and its vision no longer applies if some unforeseen rush of forces or intervening power comes down from regions of a larger potentiality altering the complex of conditions, and this is a thing that constantly happens in the action of forces in the time movement. It may help itself by the reception of inspirations that illumine to it these potentialities and of imperative revelations that indicate what is decisive in them and its sequences and by these two powers correct the limitations of the intuitive mind of actuality. But the capacity of this first intuitive action to deal with these greater sources of vision is never quite perfect, as must always be the case with an inferior power in its treatment of the materials given to it from a greater consciousness. A considerable limitation of vision by its stress on the stream of immediate actualities must be always its character.
  
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  The issue out of this dilemma is to a greater perfection towards which the formation of the intuitive, inspired and revelatory mind is only a preparatory stage, and that comes by a constant instreaming and descent of more and more of the supramental light and energy into the whole mental being and a constant raising of the intuition and its powers towards their source in the open glories of the supramental nature. There is then a double action of the intuitive mind aware of, open to and referring its knowledge constantly to the light above it for support and confirmation and of that light itself creating a highest mind of knowledge, --really the supramental action itself in a more and more transformed stuff of mind and a less and less insistent subjection to mental conditions. There is thus formed a lesser supramental action, a mind of knowledge tending always to change into the true supermind of knowledge. The mind of ignorance is more and more definitely excluded, its place taken by the mind of self-forgetful knowledge illumined by the intuition, and the intuition itself more perfectly organised becomes capable of answering to a larger and larger call upon it. The increasing mind of knowledge acts as an intermediary power and, as it forms itself, it works upon the other, transforms or replaces it and compels the farther change which effects the transition from mind to supermind. It is here that a change begins to take place in the time-consciousness and time-knowledge which finds its base and complete reality and significance only on the supramental levels. It is therefore in relation to the truth of supermind that its workings can be more effectively elucidated : for the mind of knowledge is only a projection and a last step in the ascent towards the supramental nature.
  

4.4.2.07_-_Ascent_and_Going_out_of_the_Body, #Letters On Yoga III, #Sri Aurobindo, #Integral Yoga
  
  This sometimes happens by the vital being rising up above the head or, more rarely, by its projecting itself into its own sheath
  (part of the subtle body) out of the physical attachment. But it also comes by a sudden even if momentary liberation from the identification with the body consciousness, and this liberation may become frequent and prolonged or permanent. The body is felt as something separate or some small circumstance in the consciousness or as something one carries about with one etc. etc.; the exact experience varies. Many sadhaks here have had it.

5.07_-_Mind_of_Light, #Essays In Philosophy And Yoga, #Sri Aurobindo, #Integral Yoga
  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.
  

5.4.01_-_Occult_Knowledge, #Letters On Yoga I, #Sri Aurobindo, #Integral Yoga
  
  (7) Thought-images of themselves projected, often by people at the moment of death, which appear at that time or a few hours afterwards to their friends or relatives.
  

7.05_-_Patience_and_Perseverance, #Words Of Long Ago, #The Mother, #Integral Yoga
  
  One day mother and child went to bathe in a river. Shankara dived in and felt his foot suddenly seized by a crocodile. Death seemed close at hand. But even at that dreadful moment the brave child thought only of his great project and cried out to his mother, "I am lost! A crocodile is dragging me down. But let me at least die a Sannyasi!"
  "Yes, yes, my son," his mother sobbed in despair.

Aeneid, #unset, #Sri Aurobindo, #Integral Yoga
  
  seem a communal project in his mind. The partial record of my
  gratefulness to those who have written on Virgil is recorded in the

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