classes ::: media, time, verb, noun,
children :::
branches ::: records

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

word class:verb
word class:noun

recording behaviours, rating tier's, plotting data, see image of tier over time.

A magical diary is the magicians most essential and powerful tool. It should be large enough to allow a full
page for each day. Students should record the time, duration and degree of success of any practice
undertaken. They should make notes about environmental factors conducive (or otherwise) to the work.
~ Peter J Carroll, Liber Null, Liber MMM [13

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Record of Yoga
Savitri (record of Love)
The Blue Cliff Records
select ::: Being, God, injunctions, media, place, powers, subjects,
favorite ::: cwsa, everyday, grade, mcw, memcards (table), project, project 0001, Savitri, Savitri (extended toc), the Temple of Sages, three js, whiteboard,
temp ::: consecration, experiments, knowledge, meditation, psychometrics, remember, responsibility, temp, the Bad, the God object, the Good, the most important, the Ring, the source of inspirations, the Stack, the Tarot, the Word, top priority, whiteboard,

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

record ::: n. **1. An account, as of information or facts, set down especially in writing as a means of preserving knowledge. 2. Information or knowledge preserved in writing or the like. records. v. 3. To set down or register in some permanent form. records, recorded.** :::

recorder ::: a person who records in writing, such as an official or historian. :::

recording ::: that records, sets down in writing or commits to memory for the purpose of preserving information. :::

recordance ::: n. --> Remembrance.

recordation ::: v. t. --> Remembrance; recollection; also, a record.

recorded ::: imp. & p. p. --> of Record

recorder ::: n. --> One who records; specifically, a person whose official duty it is to make a record of writings or transactions.
The title of the chief judical officer of some cities and boroughs; also, of the chief justice of an East Indian settlement. The Recorder of London is judge of the Lord Mayor&

recordership ::: n. --> The office of a recorder.

recording ::: p. pr. & vb. n. --> of Record ::: a. --> Keeping a record or a register; as, a recording secretary; -- applied to numerous instruments with an automatic appliance which makes a record of their action; as, a recording gauge or telegraph.

record ::: v. t. --> To recall to mind; to recollect; to remember; to meditate.
To repeat; to recite; to sing or play.
To preserve the memory of, by committing to writing, to printing, to inscription, or the like; to make note of; to write or enter in a book or on parchment, for the purpose of preserving authentic evidence of; to register; to enroll; as, to record the proceedings of a court; to record historical events.

An {ordered set} of {fields},
usually stored contiguously. The term is used with similar
meaning in several different contexts. In a file, a "record"
probably has some fixed length, in contrast to a "line" which
may have any length and is terminated by some {End Of Line}
sequence). A {database} record is also called a "row". In a
{spreadsheet} it is always called a "row". Some programming
languages use the term to mean a type composed of fields of
several other types ({C} calls this a "{struct}").
In all these cases, a record represents an entity with certain
field values.
Fields may be of a fixed width ({bits} or {characters}) or
they may be separated by a {delimiter} character, often
{comma} ({CSV}) or {HT} ({TSV}).
In a database the list of values of a given field from all
records is called a column.

Record Management Services
(RMS) Procedures in the {VMS} {operating
system} that {programs} call to process {files} and {records}
within files. RMS allows programs to issue GET and PUT
requests at the record level (record I/O) as well as read and
write {blocks} (block I/O). VMS RMS is an integral part of
the system software; its procedures run in {executive mode}.


Record Separator
(RS) {ASCII} character 30.

recordance ::: n. --> Remembrance.

recordation ::: v. t. --> Remembrance; recollection; also, a record.

recorded ::: imp. & p. p. --> of Record

recorder ::: n. --> One who records; specifically, a person whose official duty it is to make a record of writings or transactions.
The title of the chief judical officer of some cities and boroughs; also, of the chief justice of an East Indian settlement. The Recorder of London is judge of the Lord Mayor&

recordership ::: n. --> The office of a recorder.

recording ::: p. pr. & vb. n. --> of Record ::: a. --> Keeping a record or a register; as, a recording secretary; -- applied to numerous instruments with an automatic appliance which makes a record of their action; as, a recording gauge or telegraph.

record ::: v. t. --> To recall to mind; to recollect; to remember; to meditate.
To repeat; to recite; to sing or play.
To preserve the memory of, by committing to writing, to printing, to inscription, or the like; to make note of; to write or enter in a book or on parchment, for the purpose of preserving authentic evidence of; to register; to enroll; as, to record the proceedings of a court; to record historical events.

Records of ancient medicine in Babylonia, Egypt, Greece, etc., tell of the temples being used as hospitals, with priest-physicians supported by the state giving every care to the sick who came, both rich and poor. In addition to material means of treatment — many of which we have rediscovered — these devotees of the gods of healing used special incense, prayers, the “temple sleep,” invocations, music, astrology, etc., which we regard as harmless superstition of an earlier day. However, such conditions, intelligently adapted to each case, in making a pure, serene, uplifting atmosphere around the sick person, would invoke the influences of wholeness within and without him. By putting the inner man in tune with his body, his disordered nature-forces manifesting as disease would tend to flow freely in the currents of health. Natural magic is as practical as the unknown alchemy which transmutes our digested daily bread into molecules of our living body.

recording, or by any information storage or retrieval system, without permission

recorded in The Gospel of Bartholomew, p. 177,

recorded in The Sixth and Seventh Books of Moses.

Recording Angel —Pravuil, Vretil, Radueriel,

record is conveyed by the recording angels to

recording angel is Nabu or Nebo. “To marry

recorded in Baruch III, Sarasael is the angel God

records, it is not clear whether Symnay joined

record ::: (data, database, programming) An ordered set of fields, usually stored contiguously. The term is used with similar meaning in several different always called a row. Some programming languages use the term to mean a type composed of fields of several other types (C calls this a struct).In all these cases, a record represents an entity with certain field values.Fields may be of a fixed width (bits or characters) or they may be separated by a delimiter character, often comma (CSV) or HT (TSV).In a database the list of values of a given field from all records is called a column.(2002-03-22)

Record Management Services ::: (operating system) (RMS) Procedures in the VMS operating system that programs call to process files and records within files. RMS allows programs to write blocks (block I/O). VMS RMS is an integral part of the system software; its procedures run in executive mode.(2003-11-11)

Record Separator ::: (character) (RS) ASCII character 30.

Record of Decision (ROD) ::: A public document that explains which cleanup alternative(s) will be used at National Priorities List sites where, under CERCLA, Trust Funds pay for the cleanup.

Record– 1. a collection of related data items. Or 2. To write something down.

record ::: n. **1. An account, as of information or facts, set down especially in writing as a means of preserving knowledge. 2. Information or knowledge preserved in writing or the like. records. v. 3. To set down or register in some permanent form. records, recorded.** :::

recorder ::: a person who records in writing, such as an official or historian. :::

recording ::: that records, sets down in writing or commits to memory for the purpose of preserving information. :::

Record of Buddhist Kingdoms. See FAXIAN ZHUAN.

Record of the Western Regions. See DA TANG XIYU JI.

Record of Buddhist Kingdoms

Record of the Western Regions

--- QUOTES [31 / 31 - 500 / 11372] (in Dictionaries, in Quotes, in Chapters)

KEYS (10k)

   12 Sri Aurobindo
   4 Aleister Crowley
   3 The Mother
   1 William S Burroughs
   1 Saul Williams
   1 Robert Heinlein
   1 Ray Sherwin
   1 Peter J Carroll
   1 Lewis Carroll
   1 Kahlil Gibran
   1 Jorge Luis Borges
   1 C S Lewis
   1 Arthur C Clarke
   1 Anonymous
   1 Aleister Crowey


   7 Carlos Ruiz Zaf n
   7 Anonymous
   4 John Green
   4 Elton John
   4 Dylan Thomas
   3 Will Durant
   3 Svetlana Alexievich
   3 Shelby Lynne
   3 Quincy Jones
   3 Paul McCartney
   3 Neko Case
   3 Mark Twain
   3 Lady Gaga
   3 Katy Perry
   3 John Lydon
   3 Jane Austen
   3 Ice T
   3 Alicia Keys
   2 Willie Nelson
   2 Virginia Woolf
   2 Tom DeLonge
   2 Toba Beta
   2 Stan Getz
   2 Squarepusher
   2 Seth Godin
   2 Rickey Henderson
   2 Ray Bradbury
   2 Norah Jones
   2 Noel Gallagher
   2 Nick Hornby
   2 Mitch Albom
   2 Mika
   2 Mickey Melchiondo
   2 Melissa Auf der Maur
   2 Matt Cameron
   2 Martin Gore
   2 Madonna Ciccone
   2 Lita Ford
   2 Lenny Kravitz
   2 Lee Child
   2 Kresley Cole
   2 Kool Keith
   2 Josh Turner
   2 John Katzenbach
   2 Joan Jett
   2 Jerry Harrison
   2 Jeanette Winterson
   2 Henry Rollins
   2 Graham Greene
   2 George Santayana
   2 Gary Cherone
   2 Francine Jay
   2 Edwin Starr
   2 Dolly Parton
   2 Dante Alighieri
   2 Craig Finn
   2 Celine Dion
   2 Bonnie Tyler
   2 Bob Dylan
   2 Billy Corgan
   2 Bill Wyman
   2 Barry Gibb
   2 Andy Summers
   2 Alanis Morissette

1:Trees are poems the earth writes upon the sky, We fell them down and turn them into paper, That we may record our emptiness. ~ Kahlil Gibran,
2:The mind does not record things as they are, but as they appear to it. ~ Sri Aurobindo, Letters on Yoga - IV Mental Difficulties and the Need of Quietude,
3:The glory is in works attempted. The shame is in the unrecorded day. It is a permanent book, written carefully and clearly and illustrated where necessary ~ Ray Sherwin, The Book of Results ,
4:The Book of Spells or of Conjurations is the Record of every thought, word and deed of the Magician; for everything that he has willed is willed to a purpose. It is the same as if he had taken an oath or perform some achievement. ~ Aleister Crowey, Liber ABA 2.13 - The Book,
5:The stars merely record a destiny that has been already formed, they are a hieroglyph, not a Force,—or if their action constitutes a force, it is a transmitting energy, not an originating Power. ~ Sri Aurobindo, Letters on Yoga - I 06.01 - The Word of Fate,
6:If God is Love, He is, by definition, something more than mere kindness. And it appears, from all the records, that though He has often rebuked us and condemned us, He has never regarded us with contempt. He has paid us the intolerable compliment of loving us, in the deepest, most tragic, most inexorable sense. ~ C S Lewis,
7:Troglodytes of the subconscious Mind,Ill-trained slow stammering interpretersOnly of their small task’s routine awareAnd busy with the record in our cells,Concealed in the subliminal secreciesMid an obscure occult machinery,Capture the m ~ Sri Aurobindo, Savitri 02.05 - The Godheads of the Little Life,
8:A magical diary is the magicians most essential and powerful tool. It should be large enough to allow a full page for each day. Students should record the time, duration and degree of success of any practice undertaken. They should make notes about environmental factors conducive (or otherwise) to the work. ~ Peter J Carroll, Liber Null Liber MMM [13],
9:History does not record anywhere at any time a religion that has any rational basis. Religion is a crutch for people not strong enough to stand up to the unknown without help. But, like dandruff, most people do have a religion and spend time and money on it and seem to derive considerable pleasure from fiddling with it. ~ Robert Heinlein, Notebooks of Lazarus Long from Time Enough for Love (1973).,
10:The basis of internal peace is samata, the capacity of receiving with a calm and equal mind all the attacks and appearances of outward things, whether pleasant or unpleasant, ill-fortune and good-fortune, pleasure and pain, honour and ill-repute, praise and blame, friendship and enmity, sinner and saint, or, physically, heat and cold etc. There are two forms of samata, passive and active, samata in reception of the things of the outward world and samata in reaction to them. ~ Sri Aurobindo, Record Of Yoga ,
11:I would say that my most interesting experience with the earlier techniques was the realization that when you make cut-ups you do not get simply random juxtapositions of words, that they do mean something, and often that these meanings refer to some future event. I've made many cut-ups and then later recognized that the cut-up referred to something that I read later in a newspaper or a book, or something that happened... Perhaps events are pre-written and pre-recorded and when you cut word lines the future leaks out. ~ William S Burroughs,
12:The miraculous or extraordinary powers acquired by Yogis on the vital plane are not all true in the physical. There are many pit-falls in the vital. These vital powers take up even a man like Hitler and make him do things by suggesting to him - "It shall happen". There are quite a number of cases of Sadhaks who have lost their Sadhana by listening to these voices from the vital-world. And the humour of it all is that they all say that they come either from the Mother or from me! ~ Sri Aurobindo, EVENING TALKS WITH SRI AUROBINDO RECORDED BY A B PURANI (page no-614),
13:Out of the depths I cry to you, O LORD;O Lord, hear my voice. Let your ears be attentive to my cry for mercy.If you, O LORD, kept a record of sins, O Lord, who could stand?But with you there is forgiveness; therefore you are feared.I wait for the LORD, my soul waits, and in his word I put my hope.My soul waits for the Lord more than watchmen wait for the morning, more than watchmen wait for the morning.O Israel, put your hope in the LORD, for with the LORD is unfailing love and with him is full redemption.He himself will redeem Israel from all their sins. ~ Anonymous, The Bible Psalm 130
14:The oil consecrates everything that is touched with it; it is his aspiration; all acts performed in accordance with that are holy. The scourge tortures him; the dagger wounds him; the chain binds him. It is by virtue of these three that his aspiration remains pure, and is able to consecrate all other things. He wears a crown to affirm his lordship, his divinity; a robe to symbolize silence, and a lamen to declare his work. The book of spells or conjurations is his magical record, his Karma. In the East is the Magick Fire, in which all burns up at last. We will now consider each of these matters in detail. ~ Aleister Crowley, Liber ABA Book 4,
15:higher mind: (c. 1931, in the diagram on page 1360) a plane of consciousness with three levels: liberated intelligence, intuitive [higher mind] and illumined [higher mind] (in ascending order). The first level may correspond to vijnanabuddhi in the earlier terminology of the Record of Yoga. The intuitive and illumined levels may be what Sri Aurobindo soon after making the diagram began to refer to as higher mind (defined as a luminous thought-mind, a mind of spiritborn conceptual knowledge) and illumined mind (characterised by an intense lustre, a splendour and illumination of the spirit); cf. logistic ideality (also called luminous reason) and hermetic ideality or srauta vijnana(distinguished by a diviner splendour of light and blaze of fiery effulgence) in the terminology of 1919-20. ~ Sri Aurobindo, Record Of Yoga ,
16:DISCIPLE: It is said that the psychic is a spark of the Divine.SRI AUROBINDO: Yes.DISCIPLE: Then it seems that the function of the psychic being is the same as that of Vedic Agni, who is the leader of the journey?SRI AUROBINDO: Yes. Agni is the God of the Psychic and, among the other things it does, it leads the upward journey.DISCIPLE: How does the psychic carry the personalities formed in this life into another life?SRI AUROBINDO: After death, it gathers its elements and carries them onward to another birth. But it is not the same personality that is born. People easily misunderstand these things, specially when they are put in terms of the mind. The past personality is taken only as the basis but a new personality is put forward. If it was the same personality, then it would act exactly in the same manner and there would be no meaning in that. ~ Sri Aurobindo, EVENING TALKS WITH SRI AUROBINDO RECORDED BY A B PURANI (page no 665-666),
17:Jnanaprakasha:: Jnana includes both the Para and the Apara Vidya, the knowledge of Brahman in Himself and the knowledge of the world; but the Yogin, reversing the order of the worldly mind, seeks to know Brahman first and through Brahman the world. Scientific knowledge, worldly information & instruction are to him secondary objects, not as it is with the ordinary scholar & scientist, his primary aim. Nevertheless these too we must take into our scope and give room to God's full joy in the world. The methods of the Yogin are also different for he tends more and more to the use of direct vision and the faculties of the vijnana and less and less to intellectual means. The ordinary man studies the object from outside and infers its inner nature from the results of his external study. The Yogin seeks to get inside his object, know it from within & use external study only as a means of confirming his view of the outward action resulting from an already known inner nature. ~ Sri Aurobindo, Record Of Yoga - I ,
18:The PalaceThe Palace is not infinite.The walls, the ramparts, the gardens, the labyrinths, the staircases, the terraces, the parapets, the doors, the galleries, the circular or rectangular patios, the cloisters, the intersections, the cisterns, the anterooms, the chambers, the alcoves, the libraries, the attics, the dungeons, the sealed cells and the vaults, are not less in quantity than the grains of sand in the Ganges, but their number has a limit. From the roofs, towards sunset, many people can make out the forges, the workshops, the stables, the boatyards and the huts of the slaves.It is granted to no one to traverse more than an infinitesimal part of the palace. Some know only the cellars. We can take in some faces, some voices, some words, but what we perceive is of the feeblest. Feeble and precious at the same time. The date which the chisel engraves in the tablet, and which is recorded in the parochial registers, is later than our own death; we are already dead when nothing touches us, neither a word nor a yearning nor a memory. I know that I am not dead. ~ Jorge Luis Borges, The Book of Sand ,
19:In a letter the question raised was: "Is not all action incompatible with Sri Aurobindo's yoga"? Sri Aurobindo: His idea that all action is incompatible with this yoga is not correct. Generally, it is found that all Rajasic activity does not go well with this yoga: for instance, political work. The reasons for abstaining from political activity are: 1. Being Rajasic in its nature, it does not allow that quiet and knowledge on the basis of which the work should really proceed. All action requires a certain inner formation, an inner detached being. The formation of this inner being requires one to dive into the depth of the being, get the true Being and then prepare the true Being to come to the surface. It is then that one acquires a poise - an inner poise - and can act from there. Political work by Rajasic activity which draws the being outwards prevents this inner formation. 2. The political field, together with certain other fields, is the stronghold of the Asuric forces. They have their eye on this yoga, and they would try to hamper the Sadhana by every means. By taking to the political field you get into a plane where these forces hold the field. The possibility of attack in that field is much greater than in others. These Asuric forces try to lead away the Sadhaka from the path by increasing Kama and Krodha - desire and anger, and such other Rajasic impulses. They may throw him permanently into the sea of Rajasic activity. ~ Sri Aurobindo, EVENING TALKS WITH SRI AUROBINDO ,
20:At first, needing the companionship of the human voice, he had listened to classical plays especially the works of Shaw, Ibsen, and Shakespeare - or poetry readings from Discovery's enormous library of recorded sounds. The problems they dealt with, however, seemed so remote, or so easily resolved with a little common sense, that after a while he lost patience with them.So he switched to opera - usually in Italian or German, so that he was not distracted even by the minimal intellectual content that most operas contained. This phase lasted for two weeks before he realized that the sound of all these superbly trained voices was only exacerbating his loneliness. But what finally ended this cycle was Verdi's Requiem Mass, which he had never heard performed on Earth. The "Dies Irae," roaring with ominous appropriateness through the empty ship, left him completely shattered; and when the trumpets of Doomsday echoed from the heavens, he could endure no more.Thereafter, he played only instrumental music. He started with the romantic composers, but shed them one by one as their emotional outpourings became too oppressive. Sibelius, Tchaikovsky, Berlioz, lasted a few weeks, Beethoven rather longer. He finally found peace, as so many others had done, in the abstract architecture of Bach, occasionally ornamented with Mozart. And so Discovery drove on toward Saturn, as often as not pulsating with the cool music of the harpsichord, the frozen thoughts of a brain that had been dust for twice a hundred years. ~ Arthur C Clarke, Sri Aurobindo, EVENING TALKS WITH SRI AUROBINDO RECORDED BY A B PURANI (28-09-1923),
22:39 - Sometimes one is led to think that only those things really matter which have never happened; for beside them most historic achievements seem almost pale and ineffective. - Sri AurobindoI would like to have an explanation of this aphorism.Sri Aurobindo, who had made a thorough study of history, knew how uncertain are the data which have been used to write it. Most often the accuracy of the documents is doubtful, and the information they supply is poor, incomplete, trivial and frequently distorted. As a whole, the official version of human history is nothing but a long, almost unbroken record of violent aggressions: wars, revolutions, murders or colonisations. True, some of these aggressions and massacres have been adorned with flattering terms and epithets; they have been called religious wars, holy wars, civilising campaigns; but they nonetheless remain acts of greed or vengeance.Rarely in history do we find the description of a cultural, artistic or philosophical outflowering.That is why, as Sri Aurobindo says, all this makes a rather dismal picture without any deep significance. On the other hand, in the legendary accounts of things which may never have existed on earth, of events which have not been declared authentic by "official" knowledge, of wonderful individuals whose existence is doubted by the scholars in their dried-up wisdom, we find the crystallisation of all the hopes and aspirations of man, his love of the marvellous, the heroic and the sublime, the description of everything he would like to be and strives to become.That, more or less, is what Sri Aurobindo means in his aphorism.22 June 1960 ~ The Mother, On Thoughts And Aphorisms volume-10,
23:The capacity for visions, when it is sincere and spontaneous, can put you in touch with events which you are not capable of knowing in your outer consciousness.... There is a very interesting fact, it is that somewhere in the terrestrial mind, somewhere in the terrestrial vital, somewhere in the subtle physical, one can find an exact, perfect, automatic recording of everything that happens. It is the most formidable memory one could imagine, which misses nothing, forgets nothing, records all. And if you are able to enter into it, you can go backward, you can go forward, and in all directions, and you will have the "memory" of all things - not only of things of the past, but of things to come. For everything is recorded there. In the mental world, for instance, there is a domain of the physical mind which is related to physical things and keeps the memory of physical happenings upon earth. It is as though you were entering into innumerable vaults, one following another indefinitely, and these vaults are filled with small pigeon-holes, one above another, one above another, with tiny doors. Then if you want to know something and if you are conscious, you look, and you see something like a small point - a shining point; you find that this is what you wish to know and you have only to concentrate there and it opens; and when it opens, there is a sort of an unrolling of something like extremely subtle manuscripts, but if your concentration is sufficiently strong you begin to read as though from a book. And you have the whole story in all its details. There are thousands of these little holes, you know; when you go for a walk there, it is as though you were walking in infinity. And in this way you can find the exact facts about whatever you want to know. But I must tell you that what you find is never what has been reported in history - histories are always planned out; I have never come across a single "historical" fact which is like history. ~ The Mother, Questions And Answers 1950-1951 109,
24:Nati is the submission of the soul to the will of God; its acceptance of all touches as His touches, of all experience as His play with the soul of man. Nati may be with titiksha, feeling the sorrow but accepting it as God's will, or with udasinata, rising superior to it and regarding joy and sorrow equally as God's working in these lower instruments, or with ananda, receiving everything as the play of Krishna and therefore in itself delightful. The last is the state of the complete Yogin, for by this continual joyous or anandamaya namaskara to God constantly practised we arrive eventually at the entire elimination of grief, pain etc, the entire freedom from the dwandwas, and find the Brahmananda in every smallest, most trivial, most apparently discordant detail of life & experience in this human body. We get rid entirely of fear and suffering; Anandam Brahmano vidvan na bibheti kutaschana. We may have to begin with titiksha and udasinata but it is in this ananda that we must consummate the siddhi of samata. The Yogin receives victory and defeat, success and ill-success, pleasure and pain, honour and disgrace with an equal, a sama ananda, first by buddhi-yoga, separating himself from his habitual mental & nervous reactions & insisting by vichara on the true nature of the experience itself and of his own soul which is secretly anandamaya, full of the sama ananda in all things. He comes to change all the ordinary values of experience; amangala reveals itself to him as mangala, defeat & ill-success as the fulfilment of God's immediate purpose and a step towards ultimate victory, grief and pain as concealed and perverse forms of pleasure. A stage arrives even, when physical pain itself, the hardest thing for material man to bear, changes its nature in experience and becomes physical ananda; but this is only at the end when this human being, imprisoned in matter, subjected to mind, emerges from his subjection, conquers his mind and delivers himself utterly in his body, realising his true anandamaya self in every part of the adhara. ~ Sri Aurobindo, Record Of Yoga ,
25:The general characteristics and attributions of these Grades are indicated by their correspondences on the Tree of Life, as may be studied in detail in the Book 777. Student. -- His business is to acquire a general intellectual knowledge of all systems of attainment, as declared in the prescribed books. (See curriculum in Appendix I.) {231} Probationer. -- His principal business is to begin such practices as he my prefer, and to write a careful record of the same for one year. Neophyte. -- Has to acquire perfect control of the Astral Plane. Zelator. -- His main work is to achieve complete success in Asana and Pranayama. He also begins to study the formula of the Rosy Cross. Practicus. -- Is expected to complete his intellectual training, and in particular to study the Qabalah. Philosophus. -- Is expected to complete his moral training. He is tested in Devotion to the Order. Dominus Liminis. -- Is expected to show mastery of Pratyahara and Dharana. Adeptus (without). -- is expected to perform the Great Work and to attain the Knowledge and Conversation of the Holy Guardian Angel. Adeptus (within). -- Is admitted to the practice of the formula of the Rosy Cross on entering the College of the Holy Ghost. Adeptus (Major). -- Obtains a general mastery of practical Magick, though without comprehension. Adeptus (Exemptus). -- Completes in perfection all these matters. He then either ("a") becomes a Brother of the Left Hand Path or, ("b") is stripped of all his attainments and of himself as well, even of his Holy Guardian Angel, and becomes a babe of the Abyss, who, having transcended the Reason, does nothing but grow in the womb of its mother. It then finds itself a Magister Templi. -- (Master of the Temple): whose functions are fully described in Liber 418, as is this whole initiation from Adeptus Exemptus. See also "Aha!". His principal business is to tend his "garden" of disciples, and to obtain a perfect understanding of the Universe. He is a Master of Samadhi. {232} Magus. -- Attains to wisdom, declares his law (See Liber I, vel Magi) and is a Master of all Magick in its greatest and highest sense. Ipsissimus. -- Is beyond all this and beyond all comprehension of those of lower degrees. ~ Aleister Crowley, Liber ABA ,
26:Disciple: What are the conditions of success in this yoga?Sri Aurobindo: I have often told of them. Those go through who have the central sincerity. It does not mean that the sincerity is there in all the parts of the being. In that sense no one is entirely ready. But if the central sincerity is there it is possible to establish it in all the parts of the being.The second thing necessary is a certain receptivity in the being, what we call, the "opening" up of all the planes to the Higher Power.The third thing required is the power of holding the higher Force, a certain ghanatwa - mass - that can hold the Power when it comes down.And about the thing that pushes there are two things that generally push: One is the Central Being. The other is destiny. If the Central Being wants to do something it pushes the man. Even when the man goes off the line he is pushed back again to the path. Of course, the Central Being may push through the mind or any other part of the being. Also, if the man is destined he is pushed to the path either to go through or to get broken,Disciple: There are some people who think they are destined or chosen and we see that they are not "chosen".Sri Aurobindo: Of course, plenty of people think that they are specially "chosen" and that they are the first and the "elect" and so on. All that is nothing.Disciple: Then, can you. say who is fit out of all those that have come?Sri Aurobindo: It is very difficult to say. But this can be said that everyone of those who have come in has some chance to go through if he can hold on to it.Disciple: There is also a chance of failure.Sri Aurobindo: Of course, and besides, the whole universe is a play of forces and one can't always wait till all the conditions of success have been fulfilled. One has to take risks and take his chance.Disciple: What is meant by "chance"? Does it mean that it is only one possibility out of many others, or does it mean that one would be able to succeed in yoga?Sri Aurobindo: It means only that he can succeed if he takes his chance properly. For instance, X had his chance.Disciple: Those who fall on the path or slip, do they go down in their evolution?Sri Aurobindo: That depends. Ultimately, the Yoga may be lost to him.Disciple: The Gita says: Na hi kalyānkṛt - nothing that is beneficial - comes to a bad end.Sri Aurobindo: That is from another standpoint. You must note the word is kalyān kṛt - it is an important addition. ~ Sri Aurobindo, EVENING TALKS WITH SRI AUROBINDO RECORDED BY A B PURANI (20-09-1926),
27:DHARANANOW that we have learnt to observe the mind, so that we know how it works to some extent, and have begun to understand the elements of control, we may try the result of gathering together all the powers of the mind, and attempting to focus them on a single point. We know that it is fairly easy for the ordinary educated mind to think without much distraction on a subject in which it is much interested. We have the popular phrase, "revolving a thing in the mind"; and as long as the subject is sufficiently complex, as long as thoughts pass freely, there is no great difficulty. So long as a gyroscope is in motion, it remains motionless relatively to its support, and even resists attempts to distract it; when it stops it falls from that position. If the earth ceased to spin round the sun, it would at once fall into the sun. The moment then that the student takes a simple subject - or rather a simple object - and imagines it or visualizes it, he will find that it is not so much his creature as he supposed. Other thoughts will invade the mind, so that the object is altogether forgotten, perhaps for whole minutes at a time; and at other times the object itself will begin to play all sorts of tricks. Suppose you have chosen a white cross. It will move its bar up and down, elongate the bar, turn the bar oblique, get its arms unequal, turn upside down, grow branches, get a crack around it or a figure upon it, change its shape altogether like an Amoeba, change its size and distance as a whole, change the degree of its illumination, and at the same time change its colour. It will get splotchy and blotchy, grow patterns, rise, fall, twist and turn; clouds will pass over its face. There is no conceivable change of which it is incapable. Not to mention its total disappearance, and replacement by something altogether different! Any one to whom this experience does not occur need not imagine that he is meditating. It shows merely that he is incapable of concentrating his mind in the very smallest degree. Perhaps a student may go for several days before discovering that he is not meditating. When he does, the obstinacy of the object will infuriate him; and it is only now that his real troubles will begin, only now that Will comes really into play, only now that his manhood is tested. If it were not for the Will-development which he got in the conquest of Asana, he would probably give up. As it is, the mere physical agony which he underwent is the veriest trifle compared with the horrible tedium of Dharana. For the first week it may seem rather amusing, and you may even imagine you are progressing; but as the practice teaches you what you are doing, you will apparently get worse and worse. Please understand that in doing this practice you are supposed to be seated in Asana, and to have note-book and pencil by your side, and a watch in front of you. You are not to practise at first for more than ten minutes at a time, so as to avoid risk of overtiring the brain. In fact you will probably find that the whole of your willpower is not equal to keeping to a subject at all for so long as three minutes, or even apparently concentrating on it for so long as three seconds, or three-fifths of one second. By "keeping to it at all" is meant the mere attempt to keep to it. The mind becomes so fatigued, and the object so incredibly loathsome, that it is useless to continue for the time being. In Frater P.'s record we find that after daily practice for six months, meditations of four minutes and less are still being recorded. ~ Aleister Crowley, Liber ABA ,
28:THE WAND THE Magical Will is in its essence twofold, for it presupposes a beginning and an end; to will to be a thing is to admit that you are not that thing. Hence to will anything but the supreme thing, is to wander still further from it - any will but that to give up the self to the Beloved is Black Magick - yet this surrender is so simple an act that to our complex minds it is the most difficult of all acts; and hence training is necessary. Further, the Self surrendered must not be less than the All-Self; one must not come before the altar of the Most High with an impure or an imperfect offering. As it is written in Liber LXV, "To await Thee is the end, not the beginning." This training may lead through all sorts of complications, varying according to the nature of the student, and hence it may be necessary for him at any moment to will all sorts of things which to others might seem unconnected with the goal. Thus it is not "a priori" obvious why a billiard player should need a file. Since, then, we may want "anything," let us see to it that our will is strong enough to obtain anything we want without loss of time. It is therefore necessary to develop the will to its highest point, even though the last task but one is the total surrender of this will. Partial surrender of an imperfect will is of no account in Magick. The will being a lever, a fulcrum is necessary; this fulcrum is the main aspiration of the student to attain. All wills which are not dependent upon this principal will are so many leakages; they are like fat to the athlete. The majority of the people in this world are ataxic; they cannot coordinate their mental muscles to make a purposed movement. They have no real will, only a set of wishes, many of which contradict others. The victim wobbles from one to the other (and it is no less wobbling because the movements may occasionally be very violent) and at the end of life the movements cancel each other out. Nothing has been achieved; except the one thing of which the victim is not conscious: the destruction of his own character, the confirming of indecision. Such an one is torn limb from limb by Choronzon. How then is the will to be trained? All these wishes, whims, caprices, inclinations, tendencies, appetites, must be detected, examined, judged by the standard of whether they help or hinder the main purpose, and treated accordingly. Vigilance and courage are obviously required. I was about to add self-denial, in deference to conventional speech; but how could I call that self-denial which is merely denial of those things which hamper the self? It is not suicide to kill the germs of malaria in one's blood. Now there are very great difficulties to be overcome in the training of the mind. Perhaps the greatest is forgetfulness, which is probably the worst form of what the Buddhists call ignorance. Special practices for training the memory may be of some use as a preliminary for persons whose memory is naturally poor. In any case the Magical Record prescribed for Probationers of the A.'.A.'. is useful and necessary. Above all the practices of Liber III must be done again and again, for these practices develop not only vigilance but those inhibiting centres in the brain which are, according to some psychologists, the mainspring of the mechanism by which civilized man has raised himself above the savage. So far it has been spoken, as it were, in the negative. Aaron's rod has become a serpent, and swallowed the serpents of the other Magicians; it is now necessary to turn it once more into a rod. ~ Aleister Crowley, Liber ABA Book 4,
29:Coded LanguageWhereas, breakbeats have been the missing link connecting the diasporic community to its drum woven pastWhereas the quantised drum has allowed the whirling mathematicians to calculate the ever changing distance between rock and stardom.Whereas the velocity of the spinning vinyl, cross-faded, spun backwards, and re-released at the same given moment of recorded history, yet at a different moment in time's continuum has allowed history to catch up with the present.We do hereby declare reality unkempt by the changing standards of dialogue.Statements, such as, "keep it real", especially when punctuating or anticipating modes of ultra-violence inflicted psychologically or physically or depicting an unchanging rule of events will hence forth be seen as retro-active and not representative of the individually determined is.Furthermore, as determined by the collective consciousness of this state of being and the lessened distance between thought patterns and their secular manifestations, the role of men as listening receptacles is to be increased by a number no less than 70 percent of the current enlisted as vocal aggressors.Motherfuckers better realize, now is the time to self-actualizeWe have found evidence that hip hops standard 85 rpm when increased by a number as least half the rate of it's standard or decreased at ¾ of it's speed may be a determining factor in heightening consciousness.Studies show that when a given norm is changed in the face of the unchanging, the remaining contradictions will parallel the truth.Equate rhyme with reason, Sun with seasonOur cyclical relationship to phenomenon has encouraged scholars to erase the centers of periods, thus symbolizing the non-linear character of cause and effectReject mediocrity!Your current frequencies of understanding outweigh that which as been given for you to understand.The current standard is the equivalent of an adolescent restricted to the diet of an infant.The rapidly changing body would acquire dysfunctional and deformative symptoms and could not properly mature on a diet of apple sauce and crushed pearsLight years are interchangeable with years of living in darkness.The role of darkness is not to be seen as, or equated with, Ignorance, but with the unknown, and the mysteries of the unseen.Thus, in the name of:ROBESON, GOD'S SON, HURSTON, AHKENATON, HATHSHEPUT, BLACKFOOT, HELEN,LENNON, KHALO, KALI, THE THREE MARIAS, TARA, LILITHE, LOURDE, WHITMAN,BALDWIN, GINSBERG, KAUFMAN, LUMUMBA, Gandhi, GIBRAN, SHABAZZ, SIDDHARTHA,MEDUSA, GUEVARA, GUARDSIEFF, RAND, WRIGHT, BANNEKER, TUBMAN, HAMER, HOLIDAY,DAVIS, COLTRANE, MORRISON, JOPLIN, DUBOIS, CLARKE, SHAKESPEARE, RACHMNINOV,ELLINGTON, CARTER, GAYE, HATHOWAY, HENDRIX, KUTL, DICKERSON, RIPPERTON,MARY, ISIS, THERESA, PLATH, RUMI, FELLINI, MICHAUX, NOSTRADAMUS, NEFERTITI,LA ROCK, SHIVA, GANESHA, YEMAJA, OSHUN, OBATALA, OGUN, KENNEDY, KING, FOURLITTLE GIRLS, HIROSHIMA, NAGASAKI, KELLER, BIKO, PERONE, MARLEY, COSBY,SHAKUR, THOSE STILL AFLAMED, AND THE COUNTLESS UNNAMEDWe claim the present as the pre-sent, as the hereafter.We are unraveling our navels so that we may ingest the sun.We are not afraid of the darkness, we trust that the moon shall guide us.We are determining the future at this very moment.We now know that the heart is the philosophers' stoneOur music is our alchemyWe stand as the manifested equivalent of 3 buckets of water and a hand full of minerals, thus realizing that those very buckets turned upside down supply the percussion factor of forever.If you must count to keep the beat then count.Find you mantra and awaken your subconscious.Curve you circles counterclockwiseUse your cipher to decipher, Coded Language, man made laws.Climb waterfalls and trees, commune with nature, snakes and bees.Let your children name themselves and claim themselves as the new day for today we are determined to be the channelers of these changing frequencies into songs, paintings, writings, dance, drama, photography, carpentry, crafts, love, and love.We enlist every instrument: Acoustic, electronic.Every so-called race, gender, and sexual preference.Every per-son as beings of sound to acknowledge their responsibility to uplift the consciousness of the entire fucking World.Any utterance will be un-aimed, will be disclaimed - two rappers slainAny utterance will be un-aimed, will be disclaimed - two rappers slain ~ Saul Williams,
30:Mental EducationOF ALL lines of education, mental education is the most widely known and practised, yet except in a few rare cases there are gaps which make it something very incomplete and in the end quite insufficient. Generally speaking, schooling is considered to be all the mental education that is necessary. And when a child has been made to undergo, for a number of years, a methodical training which is more like cramming than true schooling, it is considered that whatever is necessary for his mental development has been done. Nothing of the kind. Even conceding that the training is given with due measure and discrimination and does not permanently damage the brain, it cannot impart to the human mind the faculties it needs to become a good and useful instrument. The schooling that is usually given can, at the most, serve as a system of gymnastics to increase the suppleness of the brain. From this standpoint, each branch of human learning represents a special kind of mental gymnastics, and the verbal formulations given to these various branches each constitute a special and well-defined language. A true mental education, which will prepare man for a higher life, has five principal phases. Normally these phases follow one after another, but in exceptional individuals they may alternate or even proceed simultaneously. These five phases, in brief, are: (1) Development of the power of concentration, the capacity of attention. (2) Development of the capacities of expansion, widening, complexity and richness. (3) Organisation of one's ideas around a central idea, a higher ideal or a supremely luminous idea that will serve as a guide in life. (4) Thought-control, rejection of undesirable thoughts, to become able to think only what one wants and when one wants. (5) Development of mental silence, perfect calm and a more and more total receptivity to inspirations coming from the higher regions of the being. It is not possible to give here all the details concerning the methods to be employed in the application of these five phases of education to different individuals. Still, a few explanations on points of detail can be given. Undeniably, what most impedes mental progress in children is the constant dispersion of their thoughts. Their thoughts flutter hither and thither like butterflies and they have to make a great effort to fix them. Yet this capacity is latent in them, for when you succeed in arousing their interest, they are capable of a good deal of attention. By his ingenuity, therefore, the educator will gradually help the child to become capable of a sustained effort of attention and a faculty of more and more complete absorption in the work in hand. All methods that can develop this faculty of attention from games to rewards are good and can all be utilised according to the need and the circumstances. But it is the psychological action that is most important and the sovereign method is to arouse in the child an interest in what you want to teach him, a liking for work, a will to progress. To love to learn is the most precious gift that one can give to a child: to love to learn always and everywhere, so that all circumstances, all happenings in life may be constantly renewed opportunities for learning more and always more. For that, to attention and concentration should be added observation, precise recording and faithfulness of memory. This faculty of observation can be developed by varied and spontaneous exercises, making use of every opportunity that presents itself to keep the child's thought wakeful, alert and prompt. The growth of the understanding should be stressed much more than that of memory. One knows well only what one has understood. Things learnt by heart, mechanically, fade away little by little and finally disappear; what is understood is never forgotten. Moreover, you must never refuse to explain to a child the how and the why of things. If you cannot do it yourself, you must direct the child to those who are qualified to answer or point out to him some books that deal with the question. In this way you will progressively awaken in the child the taste for true study and the habit of making a persistent effort to know. This will bring us quite naturally to the second phase of development in which the mind should be widened and enriched. You will gradually show the child that everything can become an interesting subject for study if it is approached in the right way. The life of every day, of every moment, is the best school of all, varied, complex, full of unexpected experiences, problems to be solved, clear and striking examples and obvious consequences. It is so easy to arouse healthy curiosity in children, if you answer with intelligence and clarity the numerous questions they ask. An interesting reply to one readily brings others in its train and so the attentive child learns without effort much more than he usually does in the classroom. By a choice made with care and insight, you should also teach him to enjoy good reading-matter which is both instructive and attractive. Do not be afraid of anything that awakens and pleases his imagination; imagination develops the creative mental faculty and through it study becomes living and the mind develops in joy. In order to increase the suppleness and comprehensiveness of his mind, one should see not only that he studies many varied topics, but above all that a single subject is approached in various ways, so that the child understands in a practical manner that there are many ways of facing the same intellectual problem, of considering it and solving it. This will remove all rigidity from his brain and at the same time it will make his thinking richer and more supple and prepare it for a more complex and comprehensive synthesis. In this way also the child will be imbued with the sense of the extreme relativity of mental learning and, little by little, an aspiration for a truer source of knowledge will awaken in him. Indeed, as the child grows older and progresses in his studies, his mind too ripens and becomes more and more capable of forming general ideas, and with them almost always comes a need for certitude, for a knowledge that is stable enough to form the basis of a mental construction which will permit all the diverse and scattered and often contradictory ideas accumulated in his brain to be organised and put in order. This ordering is indeed very necessary if one is to avoid chaos in one's thoughts. All contradictions can be transformed into complements, but for that one must discover the higher idea that will have the power to bring them harmoniously together. It is always good to consider every problem from all possible standpoints so as to avoid partiality and exclusiveness; but if the thought is to be active and creative, it must, in every case, be the natural and logical synthesis of all the points of view adopted. And if you want to make the totality of your thoughts into a dynamic and constructive force, you must also take great care as to the choice of the central idea of your mental synthesis; for upon that will depend the value of this synthesis. The higher and larger the central idea and the more universal it is, rising above time and space, the more numerous and the more complex will be the ideas, notions and thoughts which it will be able to organise and harmonise. It goes without saying that this work of organisation cannot be done once and for all. The mind, if it is to keep its vigour and youth, must progress constantly, revise its notions in the light of new knowledge, enlarge its frame-work to include fresh notions and constantly reclassify and reorganise its thoughts, so that each of them may find its true place in relation to the others and the whole remain harmonious and orderly. All that has just been said concerns the speculative mind, the mind that learns. But learning is only one aspect of mental activity; the other, which is at least equally important, is the constructive faculty, the capacity to form and thus prepare action. This very important part of mental activity has rarely been the subject of any special study or discipline. Only those who want, for some reason, to exercise a strict control over their mental activities think of observing and disciplining this faculty of formation; and as soon as they try it, they have to face difficulties so great that they appear almost insurmountable. And yet control over this formative activity of the mind is one of the most important aspects of self-education; one can say that without it no mental mastery is possible. As far as study is concerned, all ideas are acceptable and should be included in the synthesis, whose very function is to become more and more rich and complex; but where action is concerned, it is just the opposite. The ideas that are accepted for translation into action should be strictly controlled and only those that agree with the general trend of the central idea forming the basis of the mental synthesis should be permitted to express themselves in action. This means that every thought entering the mental consciousness should be set before the central idea; if it finds a logical place among the thoughts already grouped, it will be admitted into the synthesis; if not, it will be rejected so that it can have no influence on the action. This work of mental purification should be done very regularly in order to secure a complete control over one's actions. For this purpose, it is good to set apart some time every day when one can quietly go over one's thoughts and put one's synthesis in order. Once the habit is acquired, you can maintain control over your thoughts even during work and action, allowing only those which are useful for what you are doing to come to the surface. Particularly, if you have continued to cultivate the power of concentration and attention, only the thoughts that are needed will be allowed to enter the active external consciousness and they then become all the more dynamic and effective. And if, in the intensity of concentration, it becomes necessary not to think at all, all mental vibration can be stilled and an almost total silence secured. In this silence one can gradually open to the higher regions of the mind and learn to record the inspirations that come from there. But even before reaching this point, silence in itself is supremely useful, because in most people who have a somewhat developed and active mind, the mind is never at rest. During the day, its activity is kept under a certain control, but at night, during the sleep of the body, the control of the waking state is almost completely removed and the mind indulges in activities which are sometimes excessive and often incoherent. This creates a great stress which leads to fatigue and the diminution of the intellectual faculties. The fact is that like all the other parts of the human being, the mind too needs rest and it will not have this rest unless we know how to provide it. The art of resting one's mind is something to be acquired. Changing one's mental activity is certainly one way of resting; but the greatest possible rest is silence. And as far as the mental faculties are concerned a few minutes passed in the calm of silence are a more effective rest than hours of sleep. When one has learned to silence the mind at will and to concentrate it in receptive silence, then there will be no problem that cannot be solved, no mental difficulty whose solution cannot be found. When it is agitated, thought becomes confused and impotent; in an attentive tranquillity, the light can manifest itself and open up new horizons to man's capacity. Bulletin, November 1951 ~ The Mother, On Education ,
31:One little picture in this book, the Magic Locket, was drawn by 'Miss Alice Havers.' I did not state this on the title-page, since it seemed only due, to the artist of all these (to my mind) wonderful pictures, that his name should stand there alone.The descriptions, of Sunday as spent by children of the last generation, are quoted verbatim from a speech made to me by a child-friend and a letter written to me by a lady-friend.The Chapters, headed 'Fairy Sylvie' and 'Bruno's Revenge,' are a reprint, with a few alterations, of a little fairy-tale which I wrote in the year 1867, at the request of the late Mrs. Gatty, for 'Aunt Judy's Magazine,' which she was then editing.It was in 1874, I believe, that the idea first occurred to me of making it the nucleus of a longer story.As the years went on, I jotted down, at odd moments, all sorts of odd ideas, and fragments of dialogue, that occurred to me--who knows how?--with a transitory suddenness that left me no choice but either to record them then and there, or to abandon them to oblivion. Sometimes one could trace to their source these random flashes of thought--as being suggested by the book one was reading, or struck out from the 'flint' of one's own mind by the 'steel' of a friend's chance remark but they had also a way of their own, of occurring, a propos of nothing --specimens of that hopelessly illogical phenomenon, 'an effect without a cause.' Such, for example, was the last line of 'The Hunting of the Snark,' which came into my head (as I have already related in 'The Theatre' for April, 1887) quite suddenly, during a solitary walk: and such, again, have been passages which occurred in dreams, and which I cannot trace to any antecedent cause whatever. There are at least two instances of such dream-suggestions in this book--one, my Lady's remark, 'it often runs in families, just as a love for pastry does', the other, Eric Lindon's badinage about having been in domestic service.And thus it came to pass that I found myself at last in possession of a huge unwieldy mass of litterature--if the reader will kindly excuse the spelling --which only needed stringing together, upon the thread of a consecutive story, to constitute the book I hoped to write. Only! The task, at first, seemed absolutely hopeless, and gave me a far clearer idea, than I ever had before, of the meaning of the word 'chaos': and I think it must have been ten years, or more, before I had succeeded in classifying these odds-and-ends sufficiently to see what sort of a story they indicated: for the story had to grow out of the incidents, not the incidents out of the story I am telling all this, in no spirit of egoism, but because I really believe that some of my readers will be interested in these details of the 'genesis' of a book, which looks so simple and straight-forward a matter, when completed, that they might suppose it to have been written straight off, page by page, as one would write a letter, beginning at the beginning; and ending at the end.It is, no doubt, possible to write a story in that way: and, if it be not vanity to say so, I believe that I could, myself,--if I were in the unfortunate position (for I do hold it to be a real misfortune) of being obliged to produce a given amount of fiction in a given time,--that I could 'fulfil my task,' and produce my 'tale of bricks,' as other slaves have done. One thing, at any rate, I could guarantee as to the story so produced--that it should be utterly commonplace, should contain no new ideas whatever, and should be very very weary reading!This species of literature has received the very appropriate name of 'padding' which might fitly be defined as 'that which all can write and none can read.' That the present volume contains no such writing I dare not avow: sometimes, in order to bring a picture into its proper place, it has been necessary to eke out a page with two or three extra lines : but I can honestly say I have put in no more than I was absolutely compelled to do.My readers may perhaps like to amuse themselves by trying to detect, in a given passage, the one piece of 'padding' it contains. While arranging the 'slips' into pages, I found that the passage was 3 lines too short. I supplied the deficiency, not by interpolating a word here and a word there, but by writing in 3 consecutive lines. Now can my readers guess which they are?A harder puzzle if a harder be desired would be to determine, as to the Gardener's Song, in which cases (if any) the stanza was adapted to the surrounding text, and in which (if any) the text was adapted to the stanza.Perhaps the hardest thing in all literature--at least I have found it so: by no voluntary effort can I accomplish it: I have to take it as it come's is to write anything original. And perhaps the easiest is, when once an original line has been struck out, to follow it up, and to write any amount more to the same tune. I do not know if 'Alice in Wonderland' was an original story--I was, at least, no conscious imitator in writing it--but I do know that, since it came out, something like a dozen storybooks have appeared, on identically the same pattern. The path I timidly explored believing myself to be 'the first that ever burst into that silent sea'--is now a beaten high-road: all the way-side flowers have long ago been trampled into the dust: and it would be courting disaster for me to attempt that style again.Hence it is that, in 'Sylvie and Bruno,' I have striven with I know not what success to strike out yet another new path: be it bad or good, it is the best I can do. It is written, not for money, and not for fame, but in the hope of supplying, for the children whom I love, some thoughts that may suit those hours of innocent merriment which are the very life of Childhood; and also in the hope of suggesting, to them and to others, some thoughts that may prove, I would fain hope, not wholly out of harmony with the graver cadences of Life.If I have not already exhausted the patience of my readers, I would like to seize this opportunity perhaps the last I shall have of addressing so many friends at once of putting on record some ideas that have occurred to me, as to books desirable to be written--which I should much like to attempt, but may not ever have the time or power to carry through--in the hope that, if I should fail (and the years are gliding away very fast) to finish the task I have set myself, other hands may take it up.First, a Child's Bible. The only real essentials of this would be, carefully selected passages, suitable for a child's reading, and pictures. One principle of selection, which I would adopt, would be that Religion should be put before a child as a revelation of love--no need to pain and puzzle the young mind with the history of crime and punishment. (On such a principle I should, for example, omit the history of the Flood.) The supplying of the pictures would involve no great difficulty: no new ones would be needed : hundreds of excellent pictures already exist, the copyright of which has long ago expired, and which simply need photo-zincography, or some similar process, for their successful reproduction. The book should be handy in size with a pretty attractive looking cover--in a clear legible type--and, above all, with abundance of pictures, pictures, pictures!Secondly, a book of pieces selected from the Bible--not single texts, but passages of from 10 to 20 verses each--to be committed to memory. Such passages would be found useful, to repeat to one's self and to ponder over, on many occasions when reading is difficult, if not impossible: for instance, when lying awake at night--on a railway-journey --when taking a solitary walk-in old age, when eyesight is failing or wholly lost--and, best of all, when illness, while incapacitating us for reading or any other occupation, condemns us to lie awake through many weary silent hours: at such a time how keenly one may realise the truth of David's rapturous cry "O how sweet are thy words unto my throat: yea, sweeter than honey unto my mouth!"I have said 'passages,' rather than single texts, because we have no means of recalling single texts: memory needs links, and here are none: one may have a hundred texts stored in the memory, and not be able to recall, at will, more than half-a-dozen--and those by mere chance: whereas, once get hold of any portion of a chapter that has been committed to memory, and the whole can be recovered: all hangs together.Thirdly, a collection of passages, both prose and verse, from books other than the Bible. There is not perhaps much, in what is called 'un-inspired' literature (a misnomer, I hold: if Shakespeare was not inspired, one may well doubt if any man ever was), that will bear the process of being pondered over, a hundred times: still there are such passages--enough, I think, to make a goodly store for the memory.These two books of sacred, and secular, passages for memory--will serve other good purposes besides merely occupying vacant hours: they will help to keep at bay many anxious thoughts, worrying thoughts, uncharitable thoughts, unholy thoughts. Let me say this, in better words than my own, by copying a passage from that most interesting book, Robertson's Lectures on the Epistles to the Corinthians, Lecture XLIX. "If a man finds himself haunted by evil desires and unholy images, which will generally be at periodical hours, let him commit to memory passages of Scripture, or passages from the best writers in verse or prose. Let him store his mind with these, as safeguards to repeat when he lies awake in some restless night, or when despairing imaginations, or gloomy, suicidal thoughts, beset him. Let these be to him the sword, turning everywhere to keep the way of the Garden of Life from the intrusion of profaner footsteps."Fourthly, a "Shakespeare" for girls: that is, an edition in which everything, not suitable for the perusal of girls of (say) from 10 to 17, should be omitted. Few children under 10 would be likely to understand or enjoy the greatest of poets: and those, who have passed out of girlhood, may safely be left to read Shakespeare, in any edition, 'expurgated' or not, that they may prefer: but it seems a pity that so many children, in the intermediate stage, should be debarred from a great pleasure for want of an edition suitable to them. Neither Bowdler's, Chambers's, Brandram's, nor Cundell's 'Boudoir' Shakespeare, seems to me to meet the want: they are not sufficiently 'expurgated.' Bowdler's is the most extraordinary of all: looking through it, I am filled with a deep sense of wonder, considering what he has left in, that he should have cut anything out! Besides relentlessly erasing all that is unsuitable on the score of reverence or decency, I should be inclined to omit also all that seems too difficult, or not likely to interest young readers. The resulting book might be slightly fragmentary: but it would be a real treasure to all British maidens who have any taste for poetry.If it be needful to apologize to any one for the new departure I have taken in this story--by introducing, along with what will, I hope, prove to be acceptable nonsense for children, some of the graver thoughts of human life--it must be to one who has learned the Art of keeping such thoughts wholly at a distance in hours of mirth and careless ease. To him such a mixture will seem, no doubt, ill-judged and repulsive. And that such an Art exists I do not dispute: with youth, good health, and sufficient money, it seems quite possible to lead, for years together, a life of unmixed gaiety--with the exception of one solemn fact, with which we are liable to be confronted at any moment, even in the midst of the most brilliant company or the most sparkling entertainment. A man may fix his own times for admitting serious thought, for attending public worship, for prayer, for reading the Bible: all such matters he can defer to that 'convenient season', which is so apt never to occur at all: but he cannot defer, for one single moment, the necessity of attending to a message, which may come before he has finished reading this page,' this night shalt thy soul be required of thee.'The ever-present sense of this grim possibility has been, in all ages, 1 an incubus that men have striven to shake off. Few more interesting subjects of enquiry could be found, by a student of history, than the various weapons that have been used against this shadowy foe. Saddest of all must have been the thoughts of those who saw indeed an existence beyond the grave, but an existence far more terrible than annihilation--an existence as filmy, impalpable, all but invisible spectres, drifting about, through endless ages, in a world of shadows, with nothing to do, nothing to hope for, nothing to love! In the midst of the gay verses of that genial 'bon vivant' Horace, there stands one dreary word whose utter sadness goes to one's heart. It is the word 'exilium' in the well-known passageOmnes eodem cogimur, omniumVersatur urna serius ociusSors exitura et nos in aeternumExilium impositura cymbae.Yes, to him this present life--spite of all its weariness and all its sorrow--was the only life worth having: all else was 'exile'! Does it not seem almost incredible that one, holding such a creed, should ever have smiled?And many in this day, I fear, even though believing in an existence beyond the grave far more real than Horace ever dreamed of, yet regard it as a sort of 'exile' from all the joys of life, and so adopt Horace's theory, and say 'let us eat and drink, for to-morrow we die.'We go to entertainments, such as the theatre--I say 'we', for I also go to the play, whenever I get a chance of seeing a really good one and keep at arm's length, if possible, the thought that we may not return alive. Yet how do you know--dear friend, whose patience has carried you through this garrulous preface that it may not be your lot, when mirth is fastest and most furious, to feel the sharp pang, or the deadly faintness, which heralds the final crisis--to see, with vague wonder, anxious friends bending over you to hear their troubled whispers perhaps yourself to shape the question, with trembling lips, "Is it serious?", and to be told "Yes: the end is near" (and oh, how different all Life will look when those words are said!)--how do you know, I say, that all this may not happen to you, this night?And dare you, knowing this, say to yourself "Well, perhaps it is an immoral play: perhaps the situations are a little too 'risky', the dialogue a little too strong, the 'business' a little too suggestive.I don't say that conscience is quite easy: but the piece is so clever, I must see it this once! I'll begin a stricter life to-morrow." To-morrow, and to-morrow, and tomorrow!"Who sins in hope, who, sinning, says,'Sorrow for sin God's judgement stays!'Against God's Spirit he lies; quite stops Mercy with insult; dares, and drops,Like a scorch'd fly, that spins in vainUpon the axis of its pain,Then takes its doom, to limp and crawl,Blind and forgot, from fall to fall."Let me pause for a moment to say that I believe this thought, of the possibility of death--if calmly realised, and steadily faced would be one of the best possible tests as to our going to any scene of amusement being right or wrong. If the thought of sudden death acquires, for you, a special horror when imagined as happening in a theatre, then be very sure the theatre is harmful for you, however harmless it may be for others; and that you are incurring a deadly peril in going. Be sure the safest rule is that we should not dare to live in any scene in which we dare not die.But, once realise what the true object is in life--that it is not pleasure, not knowledge, not even fame itself, 'that last infirmity of noble minds'--but that it is the development of character, the rising to a higher, nobler, purer standard, the building-up of the perfect Man--and then, so long as we feel that this is going on, and will (we trust) go on for evermore, death has for us no terror; it is not a shadow, but a light; not an end, but a beginning!One other matter may perhaps seem to call for apology--that I should have treated with such entire want of sympathy the British passion for 'Sport', which no doubt has been in by-gone days, and is still, in some forms of it, an excellent school for hardihood and for coolness in moments of danger.But I am not entirely without sympathy for genuine 'Sport': I can heartily admire the courage of the man who, with severe bodily toil, and at the risk of his life, hunts down some 'man-eating' tiger: and I can heartily sympathize with him when he exults in the glorious excitement of the chase and the hand-to-hand struggle with the monster brought to bay. But I can but look with deep wonder and sorrow on the hunter who, at his ease and in safety, can find pleasure in what involves, for some defenceless creature, wild terror and a death of agony: deeper, if the hunter be one who has pledged himself to preach to men the Religion of universal Love: deepest of all, if it be one of those 'tender and delicate' beings, whose very name serves as a symbol of Love--'thy love to me was wonderful, passing the love of women'--whose mission here is surely to help and comfort all that are in pain or sorrow!'Farewell, farewell! but this I tellTo thee, thou Wedding-Guest!He prayeth well, who loveth wellBoth man and bird and beast.He prayeth best, who loveth bestAll things both great and small;For the dear God who loveth us,He made and loveth all.' ~ Lewis Carroll, Sylvie and Bruno ,

*** NEWFULLDB 2.4M ***

1:Money talks, I record. ~ Toba Beta,
2:I love recording music. ~ J J Abrams,
3:I'm a walking record. ~ Rickey Henderson,
4:I've set no world record. ~ Marion Jones,
5:Para mí, leer es recordar. ~ Cat Patrick,
6:I don't play for records. ~ Albert Pujols,
7:I’ve got no criminal record. ~ Paul Watson,
8:I can't stand making records. ~ Eric Church,
9:I started my own record label. ~ Tom Felton,
10:Love keeps no record of wrongs. ~ Kate Morton,
11:-Quiero recordarte -le dijo. ~ Marie Rutkoski,
12:but I hated my record company more. ~ L J Shen,
13:To me, making records isn't work. ~ Jeff Lynne,
14:A poem is a record of a discovery. ~ Ted Kooser,
15:I want to make big-sounding pop records. ~ Mika,
16:My next baby will be my new record. ~ Lady Gaga,
17:My roots are in my record player. ~ Evan Parker,
18:Records are there to be broken. ~ Shahid Afridi,
19:A No. 1 record is hard to come by. ~ Josh Turner,
20:Records don't have to be perfect. ~ Joshua Homme,
21:World records are only borrowed. ~ Sebastian Coe,
22:All records are made to be broken. ~ Red Auerbach,
23:I can't stand too long of a record. ~ Shelby Lynne,
24:I don't want to live on past records. ~ Barry Gibb,
25:I Walk The Line was my third record. ~ Johnny Cash,
26:I write the most sexiest records out. ~ Kool Keith,
27:Moroni buries the Nephite record ~ Joseph Smith Jr,
28: Recorda-Te De Mim
~ Catulo da Paixão Cearense,
29:Stop telling the truth about my record! ~ Bob Dole,
30:what CDR stood for—call detail records. ~ Mike Omer,
31:All records are not made to be broken. ~ Karl Malone,
32:I didn't have a record player. ~ Harrison Birtwistle,
33:Para qué recordar lo que no me sirve? ~ Ray Bradbury,
34:Te recordará que he estado ahí, solo yo. ~ Anonymous,
35:You are what your record says you are. ~ Mike Lupica,
36:I don't take breaks, I just break records ~ Lil Wayne,
37:I love my music and recording people. ~ Edwyn Collins,
38:I record all night and sleep all day. ~ Damian Marley,
39:My first record I owned was by Les Paul. ~ Bill Wyman,
40:Seventeen whiskeys. A record, I think. ~ Dylan Thomas,
41:Shanghai Tower reaches for sky and record ~ Anonymous,
42:Crazy is safer when it goes unrecorded. ~ Stephen King,
43:I have to make rock records occasionally. ~ Evan Dando,
44:I think record companies are criminals. ~ Jon Bon Jovi,
45:Nobody considers a covers record an album. ~ Cat Power,
46:Nobody sets out to make a bad record. ~ Alex Van Halen,
47:There are no record companies in Waikiki. ~ Bruno Mars,
48:Every single record I have is a fossil. ~ Henry Rollins,
49:I'm a little bit scared of re-recording. ~ Chaz Bundick,
50:I want to live my life, not record it. ~ Jackie Kennedy,
51:Life is so groovy when your record is hot. ~ Ray Davies,
52:Tape record your parents' laughter ~ H Jackson Brown Jr,
53:volume up high and played the recording one ~ Lee Child,
54:Faith is a record of great risks taken. ~ Winkie Pratney,
55:I would love to do a record with Usher. ~ Sevyn Streeter,
56:Solo recordamos lo que nunca sucedió ~ Carlos Ruiz Zaf n,
57:Sólo recordamos lo que nunca sucedió ~ Carlos Ruiz Zaf n,
58:What is not recorded is not remembered. ~ Benazir Bhutto,
59:A life worth living is a life worth recording. ~ Jim Rohn,
60:Every junkie, he thought, is a recording. ~ Philip K Dick,
61:I don't know how many records I'm selling. ~ Squarepusher,
62:If I didn't love it, I would not record it. ~ Alicia Keys,
63:I'm just a musician and a record producer. ~ Quincy Jones,
64:¿qué es mejor? ¿Recordar u olvidar? ~ Svetlana Alexievich,
65:When I die, just keep playing the records. ~ Jimi Hendrix,
66:Get down with your old Allman Bros. records! ~ Bryan Ferry,
67:I didn't have a lot to do with the first record. ~ Bo Bice,
68:I don't have the best dating track record. ~ Lauren Conrad,
69:I just have so much love for my record label. ~ Katy Perry,
70:I'm down to sell records but not my soul. ~ Curtis Jackson,
71:I see no reason for recording the obvious. ~ Edward Weston,
72:La ciutat era de paper, però els records, no. ~ John Green,
73:My account is paid up. Your records are wrong. ~ Jon Jones,
74:Records don’t mean anything in rivalry games. ~ Dez Bryant,
75:The facts are facts and records are records. ~ John McCain,
76:You're only as good as your record collection. ~ DJ Spooky,
77:I'd never devote a whole record to heartbreak. ~ Katy Perry,
78:I need to set the record straight for myself. ~ Corey Clark,
79:I've pretty much done records with everybody. ~ Young Jeezy,
80:My record is, far as I know, unimpeachable. ~ Mitch Daniels,
81:The record industry is a world within itself. ~ Edwin Starr,
82:What happened to the truth is not recorded. ~ Julian Barnes,
83:A simple phrase may record a year's struggle. ~ Henry Miller,
84:He's been breaking Olympic records like ninepins ~ Des Lynam,
85:History is a record of many such irrationalities. ~ Suki Kim,
86:I don't get involved in record label politics. ~ Leona Lewis,
87:I'm still amazed by the process of recording. ~ Graham Coxon,
88:I recorded my first jazz record in the '70s. ~ Rita Coolidge,
89:literature is the record of our discontent. ~ Virginia Woolf,
90:My track record is pretty good on predictions. ~ Ann Coulter,
91:Old age is just a record of one's whole life. ~ Muhammad Ali,
92:Recordo o que imaginei e imagino o que recordo. ~ John Green,
93:Records are very rare if events occur at random. ~ Anonymous,
94:The past is gained, secure, and on record. ~ Robert Browning,
95:Aren't people just like gramophone records? ~ Agatha Christie,
96:Critics don't buy records. They get 'em free. ~ Nat King Cole,
97:Exercise is the beste intrument in learnyng. ~ Robert Recorde,
98:I like to stay home and listen to recordings. ~ Gyorgy Ligeti,
99:I listen to my records and I think, 'Wow, ~ Alanis Morissette,
100:I never excluded any genre on my first record. ~ Deana Carter,
101:I've never recorded anything I didn't like. ~ Aretha Franklin,
102:I want to do a record with Monica Lewinsky. ~ Luther Campbell,
103:I want to make 20, 30, 50 studio records. ~ Mickey Melchiondo,
104:I wouldn't record any song that I didn't like. ~ Cyndi Lauper,
105:Me impactó recordar que yo tenía un nombre. ~ Hiromi Kawakami,
106:My mum always used to buy a record every Friday. ~ Elton John,
107:Horses pretty much broke as a record in England. ~ Patti Smith,
108:I don't have to be working on an album to record a song. ~ DMX,
109:If life is worth living then it's worth recording. ~ Shay Carl,
110:I played drums on Keith Carradine's first record. ~ Don Henley,
111:I think rock records tend to be very expensive. ~ Andy Summers,
112:I've never been ambitious about recording ~ Harry Dean Stanton,
113:Most great records really start with the drums. ~ Billy Corgan,
114:Once you got three records, you pretty much got 10. ~ Curren y,
115:Solo recordamos aquello que nunca sucedió. ~ Carlos Ruiz Zaf n,
116:Sophomore records are historically really difficult. ~ Karen O,
117:The historian records, but the novelist creates. ~ E M Forster,
118:The job of a reporter is to expose and record. ~ Graham Greene,
119:The records made money, but I didn't get none. ~ Little Walter,
120:Use your ears to record and your eyes to video. ~ Robert Fripp,
121:All I want to do is sing on other people's records. ~ Neko Case,
122:A lot of that worked itself out in the recording. ~ David Byrne,
123:A lot of the songs I've recorded are songs I write. ~ Joan Jett,
124:I also tried to avoid doing obvious dance records. ~ Boy George,
125:I don't believe in having bands for solo records. ~ Mick Jagger,
126:I try to record music that people can relate to. ~ Jason Aldean,
127:Obama's record on climate issues is not all bad. ~ Jeff Goodell,
128:Recordar el presente es alargar más el tiempo. ~ Silvina Ocampo,
129:The idea that recording itself is an instrument. ~ Michael Snow,
130:When I run - you can see my record - I run to win. ~ Carl Lewis,
131:your stuff is not a record of your life—you are. ~ Francine Jay,
132:A song is a song and a hit record can change a life. ~ Rico Love,
133:Collecting records is, for many, beyond a hobby. ~ Henry Rollins,
134:For the record, I fuck even better than I kiss. ~ Deborah Bladon,
135:I can record auditions from my office in my home ~ Jason Marsden,
136:I don't, for the record, have a Tweety Bird fetish. ~ Brian Lamb,
137:I don't like recording studios - except my own, ~ Keith Jarrett,
138:I'm not gone remix a record I don't got no love for. ~ Meek Mill,
139:I tried to have more than one emotion on the record. ~ Neko Case,
140:It's always push and pull with a record company. ~ Mike McCready,
141:Money don't rule me, record companies don't rule me. ~ Link Wray,
142:Recording life is a poor substitute for living it. ~ Eric Weiner,
143:uno no puede recordar lo que nunca ha aprendido. ~ Deepak Chopra,
144:Every record is a portrait of the band at that time. ~ Jimmy Page,
145:For the record, I have ZERO investments in Russia. ~ Donald Trump,
146:For the record, I Iike Jay-Z. That's my opinion. ~ Noel Gallagher,
147:I don't believe in making a record and rushing it. ~ Hunter Hayes,
148:If your life's worth living, it's worth recording. ~ Tony Robbins,
149:in the record. People would quickly forget our reason ~ Lee Child,
150:It leaves a good legacy to have five records. ~ Theophilus London,
151:La llum, el recordatori visible de la llum invisible. ~ T S Eliot,
152:So I use a tape recorder a lot to record ideas. ~ John Frusciante,
153:«Te recordarán por las reglas que quebrantes», dijo ~ Phil Knight,
154:You know, I don't only play for the record books. ~ Roger Federer,
155:A proven leader always has a proven track record. ~ John C Maxwell,
156:At the end of the day, you're just phonograph records. ~ Tom Petty,
157:Chronicles are not explanatory of what they record. ~ Gilbert Ryle,
158:I don't release records to be anything but enjoyable. ~ John Lydon,
159:I'm always going to do that - record and make music. ~ Norah Jones,
160:La mariposa recordará por siempre que fue gusano ~ Mario Benedetti,
161:Roads are a record of those who have gone before. ~ Rebecca Solnit,
162:¿Sabes? Hay una rzón por la que podemos recordar ~ Cassandra Clare,
163:The music publishing I own is fabulous recording. ~ Paul McCartney,
164:The oldest written records known to us are Sumerian; ~ Will Durant,
165:Theres nothing like Nashville for making records. ~ Carol Channing,
166:We need to have our medical records put on the IT. ~ George W Bush,
167:Why keep a record when you can not keep a record? ~ Tilly Bagshawe,
168:You can only be lucky if you have a place to record. ~ Edwin Starr,
169:Así pues, ¿qué es mejor? ¡Recordar u olvidar? ~ Svetlana Alexievich,
170:History is a record of human nature in action. ~ James Carlos Blake,
171:I became fascinated with recording in an open room. ~ Daniel Lanois,
172:I had a dog that was so lazy, he had a prerecorded bark. ~ Jay Leno,
173:I havent had a big hit record in America since 1987. ~ Bonnie Tyler,
174:I like records. My favorite is Simon and Garfunkel. ~ Morgan Saylor,
175:I plan to stay in music. I plan to keep making records. ~ Joan Jett,
176:I record to my heart's content whatever I feel like. ~ Spencer Krug,
177:I sold my life to Capitol Records; it sucks. ~ Melissa Auf der Maur,
178:[I’ve] never written a thing without a record on. ~ John M Merriman,
179:I've sold my records outta shopping carts on the street. ~ GG Allin,
180:Just for the record: happiness is not bullshit. ~ Andrew Sean Greer,
181:Life is marvelous now because I have a tape recorder. ~ Olga Korbut,
182:Making every record is a process full of tough times. ~ Ezra Koenig,
183:The ultimate goal is to always break records. ~ Floyd Mayweather Jr,
184:What is history, indeed, but a record of change? ~ Jawaharlal Nehru,
185:You can't trust an artist that just makes good records. ~ Nick Cave,
186:Bought all the Beatle records, I sounded just like Paul. ~ Mac Davis,
187:For the record, Caro?" "Yeah?" "Hard as a fucking rock. ~ Robin York,
188:I applaud the effort it takes to put a record together. ~ John Lydon,
189:I buy records - vinyl. I have a record player at home. ~ Amber Heard,
190:I can take a three-year-old and make a hit record with him. ~ Dr Dre,
191:I have a recording that I did of instrumental songs. ~ Joanna Newsom,
192:It don't take me no three days to record no album. ~ John Lee Hooker,
193:Not everybody is gonna like every track on my record ever! ~ SonReal,
194:Porque recordarnos es lo único que podemos hacernos. ~ Elvira Sastre,
195:Record company execs eat their young, I swear to God. ~ Linda Barnes,
196:Se bebe para recordar y se escribe para olvidar. ~ Carlos Ruiz Zaf n,
197:The first record I bought with my own money was Rio. ~ Thomas Lennon,
198:There is no record in the Bible of a weak man falling. ~ Johnny Hunt,
199:When I was a kid, I had some Charles Lloyd records. ~ David Johansen,
200:Black Flag was formed in 1977. We first recorded in 1978. ~ Greg Ginn,
201:I constantly tour, even when I don't have a record out. ~ Teena Marie,
202:I did play every little note on the guitar on that record ~ Lita Ford,
203:I have a very poor record at multiple choice questions. ~ John Irving,
204:I think my records will always tend to be approachable. ~ Tom DeLonge,
205:I wrote silences; nights; I recorded the unnameable. ~ Arthur Rimbaud,
206:Poetry is not the record of an event: it is an event. ~ Robert Lowell,
207:There's something about live recordings now that's too hi-fi. ~ Feist,
208:The trouble with records is that they're too short. ~ Mahalia Jackson,
209:Writing helps us clarify our thoughts and record history; ~ Sam Barry,
210:A record co. is just a vehicle for public appearances. ~ Mickey Gilley,
211:History is nothing but assisted and recorded memory ~ George Santayana,
212:Nowadays people sell millions of records that can't sing. ~ Dee Snider,
213:Recordar puede ser tan doloroso cómo no recordar. ~ Elizabeth Chandler,
214:Recordemo-nos sempre de que sonhar é procurarmo-nos. ~ Fernando Pessoa,
215:There’s nothing as glamorous to me as a record store. ~ Paul McCartney,
216:The scratches in Yoko Ono records are moments of relief. ~ Albie Sachs,
217:When you make a great record, it's around forever. ~ Mickey Melchiondo,
218:A record is just a snapshot of where you are at any time. ~ Norah Jones,
219:History is nothing but assisted and recorded memory. ~ George Santayana,
220:I don't have to talk. My record speaks for itself. ~ Maurice Jones Drew,
221:I go by records and Bob Paisley is the No 1 manager ever! ~ Alan Hansen,
222:I'm competitive in that I would like to outsell my last record. ~ Ice T,
223:I needed to live, but I also needed to record what I lived. ~ Anais Nin,
224:I think people get mad because I make more direct records. ~ Kool Keith,
225:I wrote at the start that this was a record of hate,... ~ Graham Greene,
226:My only expenses are probably guitar strings and records. ~ Chris Isaak,
227:No matter what song I recorded or sang, I did it my way. ~ George Jones,
228:Records aren't selling anymore; people are burning music. ~ Tom DeLonge,
229:Since you’re his mate and all. And for the record, ewww. ~ Kresley Cole,
230:The act of multitrack recording is the act of arranging. ~ Quincy Jones,
231:The most that I can learn is in records that you burn. ~ Marilyn Manson,
232:The record shows, I took the blows . And did it my way. ~ Frank Sinatra,
233:The whole history of life is a record of cycles. ~ Ellsworth Huntington,
234:As long as it says Metallica on the record it's Metallica. ~ Lars Ulrich,
235:For the record, I’m in the midst of a penis panic attack. ~ Jandy Nelson,
236:I always knew I was a hit record just waiting to happen. ~ Oprah Winfrey,
237:If people stop liking my clothes, I'll make a record. ~ Stella McCartney,
238:I'm playing to the sort of people who like the same records. ~ Nick Lowe,
239:It's a trip to have a Greatest Hits record. It's a trip. ~ Lenny Kravitz,
240:Making records is not how it used to be! #stillwerking ~ Madonna Ciccone,
241:Nothing has really happened until it has been recorded. ~ Virginia Woolf,
242:Tendré que decirte que vas a morir y que nadie te recordará ~ John Green,
243:The kerosene record player is not a very efficient device. ~ Frank Zappa,
244:You can't make a record if you ain't got nothin' to say. ~ Willie Nelson,
245:I'm already in the (record) books three or four times. ~ Rickey Henderson,
246:I'm merely running some errands. This is now off the record. ~ Mark Twain,
247:I'm the ultimate record fan. I still go out and buy records. ~ Elton John,
248:Maybe we should all just listen to records and quit our jobs ~ Jack White,
249:My records don't go platinum or gold. I think they go cedar. ~ Dave Sitek,
250:Recuerda lo que valga la pena recordar. Ignora el resto ~ John Katzenbach,
251:«Se bebe para recordar y se escribe para olvidar.» —A ~ Carlos Ruiz Zaf n,
252:The day I run out of ideas is the day I stop making records. ~ John Lydon,
253:There haven't been many credible electronic covers records. ~ Martin Gore,
254:You don't have to look a certain way to have a hit record. ~ Bonnie Raitt,
255:Del pasado no tiene usted que recordar más que lo placentero ~ Jane Austen,
256:Every coach should be recording games to watch...use your VCR. ~ Don Meyer,
257:first recorded example of a man telling a woman to ‘shut up’; ~ Mary Beard,
258:For a Jewish guy, I've recorded a lot of Christmas albums. ~ Barry Manilow,
259:I got me a hit record and I ain't never made a cent from it. ~ Patsy Cline,
260:I'm just going to let my record in Congress speak for itself. ~ Grace Meng,
261:Just beat my record for most consecutive days without dying. ~ Bill Murray,
262:Most of the adventures recorded in this book really occurred; ~ Mark Twain,
263:Record contracts are just like - I'm gonna say the word, slavery. ~ Prince,
264:recorder takes things down. A historian makes things up. ~ Josiah Bancroft,
265:Recuerda lo que valga la pena recordar. Ignora el resto. ~ John Katzenbach,
266:The only thing the record companies put out now is 'Best of,' ~ Elton John,
267:There were records, but Oswald was not regarded as dangerous. ~ Jim Bishop,
268:Waylon Jennings and I had a lot of fun recording together. ~ Willie Nelson,
269:We always sold 4 or 5 million records no matter what we did. ~ Sammy Hagar,
270:What kind of heaven is that, you can’t have your records? ~ Michael Chabon,
271:When I record something, I'll take a drive and just listen ~ Aaron Neville,
272:Del pasado no tiene usted que recordar más que lo placentero. ~ Jane Austen,
273:For the record, you would've been my first one night stand. ~ Robin Bielman,
274:Forty-eight years is almost enough time to hold a record. ~ Larisa Latynina,
275:Have your friends collect your records and then change your number. ~ Gotye,
276:How many of us begin a new record with each day of our lives? ~ Bram Stoker,
277:I don't make my living making records. Maybe someday I will. ~ Dan Auerbach,
278:I go through a thousand songs to find ten for a new record. ~ Conway Twitty,
279:I'm just trying to make a good record that my fans will dig. ~ Kevin Fowler,
280:I'm selling more records on my own than I did on major labels. ~ Aimee Mann,
281:I was always concerned with making cool-sounding rock records. ~ A C Newman,
282:Life skills, like makeup and playing records and trapping boys. ~ Anonymous,
283:Mirrors are for misery, nothing more...they record decay. ~ Cristina Garc a,
284:Nobody's going to sell 10 million records by not working hard. ~ Daryl Hall,
285:Remember, your stuff is not a record of your life - you are. ~ Francine Jay,
286:The first song that I ever recorded was written by my mother. ~ Celine Dion,
287:The hand that records is also what makes everything unclear. ~ M T Anderson,
288:There's a lot about records that you cannot feel from a CD. ~ Anton Corbijn,
289:The Wreckoning is a darker song. But the record is positive ~ Taryn Manning,
290:I don't know how you keep the world record holder off your team. ~ Ryan Hall,
291:If people get to the end of the record, then that is a treat. ~ Gary Cherone,
292:If the next record is no better than Gish, then we've failed. ~ Billy Corgan,
293:I'm a performance artist first; I'm a recording artist second. ~ Erykah Badu,
294:I say I have a midlife crisis every time I start and finish a record. ~ Mika,
295:I think it was a natural step to start recording my own music. ~ McCoy Tyner,
296:It's a sad state when more people retweet than buy records. ~ Noel Gallagher,
297:I used to work in a record store. I'm kind of a record nerd. ~ Patrick Stump,
298:I will never do a record without some sense of responsibility. ~ Talib Kweli,
299:Making the record was tons of fun, the most fun I've ever had. ~ Iris DeMent,
300:My hair is naturally blonde... Just for the record. ~ Jace ~ Cassandra Clare,
301:My history is really playing live - not writing or recording. ~ Squarepusher,
302:No hay mayor dolor, que, en la miseria recordar el feliz tiempo, ~ Anonymous,
303:We recorded to document ourselves, not to sell a lot of records. ~ Stan Getz,
304:Women have been sexual slaves for most of recorded history. ~ Frederick Lenz,
305:Chasing records doesn't keep me on my bike. Happiness does. ~ Lance Armstrong,
306:Cuando recordamos que todos somos locos, la vida queda explicada ~ Mark Twain,
307:Even by the time I was four or five, I had Gene Autry records. ~ Robert Quine,
308:I get very deep into the writing and recording process. ~ Natasha Bedingfield,
309:I wasn't aware that Track Records were interested in the Bonzos. ~ Neil Innes,
310:Just for the record, how I feel right now is very terrific. ~ Chuck Palahniuk,
311:Little things can make such a big difference during recording. ~ Matt Cameron,
312:My original idea was to produce and not make records myself. ~ T Bone Burnett,
313:Pee like you’re trying to break the Guinness World Record. ~ Angela Cervantes,
314:Quien vive demasiado en el pasado, gasta su presente en recordar. ~ Anonymous,
315:recordar asusta, pero no recordar es aún más terrible». ~ Svetlana Alexievich,
316:Recorded music is more a marketing tool than a revenue source. ~ Irving Azoff,
317:Recording music is not really the healthiest thing for the body. ~ Alex Ebert,
318:Symbols are miracles we have recorded into language. ~ S Kelley Harrell M Div,
319:The past is whatever the records and the memories agree upon. ~ George Orwell,
320:Well, some people die and then they sell more records, go figure. ~ Tommy Lee,
321:you must begin by building a track record of finished tasks. ~ Steve Chandler,
322:Al recordar su sonrisa, no sé por qué, me duele el corazón. ~ Banana Yoshimoto,
323:For the record, I would have made a very lousy romance heroine. ~ Mari Mancusi,
324:If you can't win, make the one ahead of you break the record. ~ John McKeithen,
325:I love making records; I love making music; I love writing songs. ~ Barry Gibb,
326:I mean this record does not sound like somebody's maiden voyage. ~ George Duke,
327:I never really paid attention to sales until the second record. ~ Daniel Johns,
328:(Insert the sound of a record screeching to a halt here.) I’m ~ Sophia Amoruso,
329:I think with each record, I don't know ... they're like burdens. ~ Matt Shultz,
330:I write not to record what I think but to discover what I think ~ David Malouf,
331:Making a record is like painting a school bus with a toothbrush ~ Quincy Jones,
332:If history is a record of survivors, Poetry shelters other voices. ~ Susan Howe,
333:If you're not Jay-Z, a record leaking isn't going to affect you. ~ Bradford Cox,
334:I'm continuing to produce and will start a new record soon, as well. ~ Babyface,
335:It's hard to sell records when you can get it for free everywhere. ~ Jason Wade,
336:Just because a record has a groove don't make it in the groove. ~ Stevie Wonder,
337:Most of what has lived on Earth has left behind no record at all. ~ Bill Bryson,
338:My professional life has been a constant record of disillusion. ~ Harry Houdini,
339:Sometimes actors come in, you record them, and they do their role. ~ Walt Dohrn,
340:the den you were assigned.  We replayed your unit recordings and it ~ Sara King,
341:Becoming famous and selling a lot of records doesn't change a thing. ~ Macy Gray,
342:Doing justice to the work is your task, not setting a world record. ~ Seth Godin,
343:Don't Be Cruel is the greatest rock 'n' roll record ever made. ~ Jerry Lee Lewis,
344:Es importante recordar que todos tenemos magia dentro de nosotros. ~ J K Rowling,
345:I'd liked my first record, it was autobiographical and beautiful. ~ Lana Del Rey,
346:Is it so wrong, wanting to be at home with your record collection? ~ Nick Hornby,
347:I think the ultimate result of it is you can get inside the record. ~ Neil Young,
348:Maybe songs only need to be sung once, recorded, and passed along. ~ Ally Condie,
349:Records used to be documents, but now record companies want product. ~ Stan Getz,
350:Te he amado durante tanto tiempo que no puedo recordar no amarte. ~ Raine Miller,
351:The eye records. The eye takes vivid, unforgettable pictures. ~ John D MacDonald,
352:The most gratifying thing, with no question, is making records. ~ Roland Orzabal,
353:The release date is just one day, but the record is forever. ~ Bruce Springsteen,
354:A record deal doesn't make you an artist; you make yourself an artist ~ Lady Gaga,
355:Does history record any case in which the majority was right? ~ Robert A Heinlein,
356:He looked as if he was trying to set a new world record in being bored. ~ Jo Nesb,
357:I ain't never far away from a pencil and paper or a tape recorder. ~ Dolly Parton,
358:Invariably, guitar players that go solo make really bad records. ~ Richard Hawley,
359:I really know so little about recording, and I'm learning as I go. ~ James Mercer,
360:It's hard sometimes to capture magic when it comes to live records. ~ Josh Turner,
361:I've never had a huge collection of records; I've never been a beat digga. ~ El P,
362:Shadow, an app that asks users to record their dreams. ~ Seth Stephens Davidowitz,
363:Sixteen Tons was written eight years before I recorded it. ~ Tennessee Ernie Ford,
364:Songwriters tend to make records instead of talking to people. ~ Sharleen Spiteri,
365:Under Adverse conditions - some people break down,some break records ~ Shiv Khera,
366:After you've taken so much trouble to set up recorder, you ask me now? ~ E L James,
367:A record deal doesn't make you an artist; you make yourself an artist. ~ Lady Gaga,
368:[Donald Trump] has a long record of engaging in racist behavior. ~ Hillary Clinton,
369:I always want to make Strokes records and play Strokes shows. ~ Julian Casablancas,
370:I couldn't imagine recording a track and not being able to perform it. ~ Wretch 32,
371:I don't have to put out another rap record. I can do it at my casual pace. ~ Ice T,
372:I feel like B sides are always better, no matter whose record it is. ~ Alicia Keys,
373:I have no clue what my stats are. Records are for after the season. ~ Delmon Young,
374:I paint things as they are. I don't comment. I record. ~ Henri de Toulouse Lautrec,
375:It could be that this record set before you now is a fiction. ~ Jeanette Winterson,
376:Los libros están para recordarnos lo tontos y estúpidos que fuimos. ~ Ray Bradbury,
377:My unbeaten record and the 10 British Open wins have not been equalled. ~ Jahangir,
378:No hay mayor dolor, que, en la miseria recordar el feliz tiempo, ~ Dante Alighieri,
379:Remember the Bob Dylan rule: it's not just a record, it's a movement. ~ Seth Godin,
380:The housing market it at a record high that its never been at also. ~ Eric Bolling,
381:The more you release records, in some ways it takes pressure off you. ~ Craig Finn,
382:Today, conflicts and fatalities from conflicts are at a record low. ~ Hans Rosling,
383:Turning music into digital was just a con, a record-company con. ~ John Mellencamp,
384:Well, I had a record deal since I was 18, and it got me where I am. ~ Shelby Lynne,
385:When you record something, you never know who's going to hear it. ~ Kinky Friedman,
386:almost perfect attendance record. ~ The Church of Jesus Christ of Latter day Saints,
387:As we write, so we build: to keep a record of what matters to us. ~ Alain de Botton,
388:Certas pessoas ficam aborrecidas por lhes recordarem que existem. ~ Jostein Gaarder,
389:For the record, I hate skiing... and if you get killed doing it, GOOD. ~ Jim Norton,
390:For the record, you are knocking it out of the park with this speech. ~ Julie James,
391:Hardly a day goes by without me sticking on a Muddy Waters record. ~ Rory Gallagher,
392:If you don't have a record deal, you've got to be a record company. ~ Mary Gauthier,
393:I love Don Williams records. And old Ralph Stanley and Bill Monroe. ~ Dan Fogelberg,
394:I panic every time I put out a record. I think every artist does. ~ Madonna Ciccone,
395:I've actually always wanted to make something like an acoustic record. ~ Katy Perry,
396:I've had eighteen straight whiskies, I think that's the record . . . ~ Dylan Thomas,
397:I've just had eighteen straight whiskies. I think that's the record. ~ Dylan Thomas,
398:Marina me dijo una vez que sólo recordamos lo que nunca sucedió ~ Carlos Ruiz Zaf n,
399:No hay mayor dolor en el infortunio que recordar el tiempo feliz. ~ Dante Alighieri,
400:The best moments in life are not the kind many historians record. ~ James Lee Burke,
401:Try for a record of emotion, rather than a piece of topography. ~ Frederick H Evans,
402:You can't hold the record forever, and I know that. I'm not stupid. ~ Janet Jackson,
403:A great novel is the record of how a character fights with death. ~ James Scott Bell,
404:Any form of a winning record in the conference is an accomplishment. ~ Jordan Knight,
405:baldric; but he made a remark that seems worthy of record.  ~ Robert Louis Stevenson,
406:El cielo estrellado de la noche recordaba el espacio de la libertad. ~ Liliana Bodoc,
407:I don't want a record company, but I need one, unfortunately. ~ Melissa Auf der Maur,
408:I just to put out the best records I can and perform the best I can. ~ Dave Lombardo,
409:I'll keep making records until I don't have more ideas for records. ~ John Darnielle,
410:In the last 3,421 years of recorded history only 268 have seen no war. ~ Will Durant,
411:In the last 3,421 years of recorded history, only 268 have seen no war ~ Will Durant,
412:I see myself as the buffer between the band and the record company. ~ Jerry Harrison,
413:Marina me dijo una vez que sólo recordamos lo que nunca sucedió. ~ Carlos Ruiz Zaf n,
414:My songs always sound a lot better in person than they do on the record. ~ Bob Dylan,
415:Nature has certain mechanism to record all memories of every life being. ~ Toba Beta,
416:Revelations: A curious record of the visions of a drug addict. ~ George Bernard Shaw,
417:We're on record. We're part of the crusade. We're not backing down. ~ Julian Fantino,
418:What was the point of living through history if you didn't record it? ~ Tatjana Soli,
419:When I start working on an idea, I immediately record without judging it. ~ St Lucia,
420:You must wanna be in the Guinness Book of World Records as the dumbest. ~ Puff Daddy,
421:Anybody who's putting out records is probably not making money at it. ~ Alan Sparhawk,
422:Back before Napster and Spotify, we toured to promote record sales. ~ James McMurtry,
423:But when I record my next studio album, of course I'll do the lead vocals ~ Lita Ford,
424:God, peekôn. Noble, for the record, cuts like a blade to the heart.... ~ Kresley Cole,
425:History is not a suicide note -- it is a record of our survival. ~ Jeanette Winterson,
426:I definitely hope to continue to release records at an accelerated pace. ~ Craig Finn,
427:I don't know if I have enough guts to do a whole standard jazz record. ~ Gary Cherone,
428:If you don't understand hip-hop, you just have to see it being recorded. ~ Elton John,
429:I have a 41-year track record of investing excellence… what do you have? ~ Bill Gross,
430:I made the record that my life had me make. Each one is like a diary. ~ Lenny Kravitz,
431:I think that every record has its own life and a different sound. ~ Claudio Simonetti,
432:Literature doesn’t exactly have a strong mental-health track record. ~ Daniel Handler,
433:None of us can undo what we've done, or relive a life already recorded. ~ Mitch Albom,
434:None of us can undo what we’ve done, or relive a life already recorded. ~ Mitch Albom,
435:Once you write and record a song, it becomes everyone else's song. ~ Courtney Barnett,
436:Record covers helped me discover a lot of music that I wasn't aware of. ~ Martin Gore,
437:Record stores can't save your life. But they can give you a better one. ~ Nick Hornby,
438:Somos lo que recordamos o lo que nos recuerda. No somos mucho más. ~ Francisco Umbral,
439:Stevie Wonder's records introduced me to '70s soul when I was 12 or 13. ~ Alicia Keys,
440:That memory of making the record is a huge part of the record itself. ~ Joel Plaskett,
441:The highlight of my career? That's easy, Elvis recording one of my songs. ~ Bob Dylan,
442:The record producer is the music world's equivalent of a film director. ~ Phil Ramone,
443:The unconscious is the unwritten history of mankind from time unrecorded. ~ Carl Jung,
444:All empires eventually destroy themselves. That's the record of history. ~ Ralph Nader,
445:Being able to still make records is a privilege. I don't take it casually. ~ Tori Amos,
446:Brian Eno taught us how to use the Recording Studio as an instrument. ~ Jerry Harrison,
447:For the record, he who does fear death also dies only once, but whatever. ~ John Green,
448:I couldn't possibly have lived all the things that Ice-T on the records lived. ~ Ice T,
449:I'll write records until I'm dead. And then maybe even after that! ~ Alanis Morissette,
450:I'm always writing songs, and I've got a bunch that I want to record. ~ Paul McCartney,
451:It's weird. Prior to having my first record, Corey Hart was just my name. ~ Corey Hart,
452:I want the recording process to be a time in my life that I will remember. ~ Neko Case,
453:Love Comes Quickly is our favourite record ever, and it did really badly. ~ Chris Lowe,
454:Still for fun, I play the drums, but I don't do much recording with them. ~ Jan Hammer,
455:the female suspect, you said someone she’d counseled. You have her records? ~ J D Robb,
456:The first records I heard were from Dizzy Gillespie and people like that. ~ Bill Wyman,
457:The way campaign funds are distributed are all a matter of record. ~ Elizabeth Edwards,
458:We are not any safer through the bulk collection of all Americans' records. ~ Ted Cruz,
459:We have no school records because we’ve never set foot in a classroom. ~ Tara Westover,
460:What you are pleased to call Sufism is merely the record of past method. ~ Idries Shah,
461:When I'm acting I don't sing, and when I'm recording I'm not acting. ~ Jennifer Hudson,
462:When you're recording a TV show, you really feel like you're in a bubble. ~ Judy Greer,
463:You're only as good as your last record and you could get dropped. ~ Natalie Imbruglia,
464:Your photography is a record of your living, for anyone who really sees. ~ Paul Strand,
465:check DMV records, she thought with a sinking feeling. It was the most ~ Danielle Steel,
466:I always listen to records that I've been a part of with a grain of salt. ~ Jeff Tweedy,
467:I love the live cut part of making records the surprises are the prizes. ~ Shelby Lynne,
468:I'm all for bootlegging. A record costs $20 . . . who can afford that? ~ Chrissie Hynde,
469:I must have some sort of record in failing to get into the charts. ~ Anni Frid Lyngstad,
470:I only record songs that touch me in some way, ones that I can relate to. ~ Celine Dion,
471:I pause to record that I feel in extraordinary form. Delirium perhaps. ~ Samuel Beckett,
472:I started a recording studio. I started producing people and doing remixes. ~ James Iha,
473:I think we are coming to a new era where people will record much faster. ~ Andy Summers,
474:My recording career has luckily run the gamut of recording environments. ~ Matt Cameron,
475:Records became much cruder in the last 20 years. Let's put it that way. ~ Art Garfunkel,
476:The British invasion certainly made a lot of noise in the record industry. ~ Jeff Barry,
477:There's been not a dime spent on marketing for any record I've ever put out. ~ Skrillex,
478:They don't bother too much with the balance and things on blues records. ~ Maurice Gibb,
479:Avui els records eren millors que qualsevol realitat que pogués veure. ~ Stephenie Meyer,
480:Del pasado no tiene usted que recordar más que lo placentero." - Elizabeth ~ Jane Austen,
481:Every time I release an album my old record company releases another one. ~ Bonnie Tyler,
482:History has no record of a nation having adopted nonviolent resistance. ~ Mahatma Gandhi,
483:I am who I am and I say what I think. I'm not putting a face on for the record. ~ Eminem,
484:I guess to just keep playing music; to just keep outdoing the last record. ~ Brody Dalle,
485:I have a very strong record on the Environment in the United States Senate. ~ Dan Quayle,
486:I'm portable. I carry a laptop and a little recording studio on my back. ~ Abbie Cornish,
487:In every man's writings, the character of the writer must lie recorded. ~ Thomas Carlyle,
488:I still hold on to the idea that a record can really change the way I feel. ~ Dave Gahan,
489:I've always wanted the sound of Muddy Waters' early records - only louder ~ Eric Clapton,
490:Never ever waver. Be on record. Don't be on the wrong side of history. ~ Gary Vaynerchuk,
491:Virgin Records will probably release their own package sometime next year. ~ Paula Abdul,
492:You know, what can I say. If a relationship can't work out, make a record. ~ Miley Cyrus,
493:14‘Read your record. Today your own soul is enough to calculate your account. ~ Anonymous,
494:Hell, Justin and I even talking about recording a blues song sometime. ~ Hank Williams Jr,
495:I don't think Hank's home run record will ever be broken. There's no way. ~ David Justice,
496:I felt that the studio recording process makes you stand still too long. ~ Kiri Te Kanawa,
497:I have just had eighteen whiskeys in a row. I do believe that is a record. ~ Dylan Thomas,
498:I listen to my old records and I think, 'How did I ever get on the radio?' ~ Dolly Parton,
499:I love recording lines. It's like being an actor without having to really act. ~ Stan Lee,
500:I'm glad for the equaled record. However, the final numbers really count. ~ Fabio Capello,

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


   34 Occultism
   22 Philosophy
   6 Yoga
   6 Integral Yoga
   3 Christianity
   2 Hinduism
   1 Kabbalah
   1 Buddhism

   31 Aleister Crowley
   21 Sri Aurobindo
   18 Aldous Huxley
   12 The Mother
   5 Satprem
   4 Swami Vivekananda
   4 Friedrich Nietzsche
   4 Carl Jung
   3 Jorge Luis Borges
   2 Swami Krishnananda
   2 Sri Ramakrishna
   2 Saint Teresa of Avila
   2 Saint Augustine of Hippo
   2 Patanjali
   2 Nolini Kanta Gupta
   2 Jorge Luis Borges

   20 Liber ABA
   18 The Perennial Philosophy
   17 Magick Without Tears
   12 Savitri
   11 The Mothers Agenda
   9 The Synthesis Of Yoga
   9 The Life Divine
   8 The Blue Cliff Records
   7 The Bible
   6 The Secret Doctrine
   5 Sri Aurobindo or the Adventure of Consciousness
   5 Letters On Yoga I
   5 Essays Divine And Human
   4 Talks
   4 Aion
   4 A Garden of Pomegranates - An Outline of the Qabalah
   3 Walden
   3 Twilight of the Idols
   3 The Gospel of Sri Ramakrishna
   3 The Divine Comedy
   3 The Confessions of Saint Augustine
   3 The 7 Habits of Highly Effective People
   3 Essays In Philosophy And Yoga
   3 Agenda Vol 1
   2 Words Of Long Ago
   2 The Study and Practice of Yoga
   2 The Hero with a Thousand Faces
   2 Talks With Sri Aurobindo
   2 Selected Fictions
   2 Raja-Yoga
   2 Patanjali Yoga Sutras
   2 On Education
   2 Knowledge of the Higher Worlds
   2 Book of Certitude
   2 Beating the Cloth Drum Letters of Zen Master Hakuin

0.02_-_Topographical_Note, #Agenda Vol 1, #The Mother, #Integral Yoga
  Mother would be seated in this rather medieval-looking chair with its high, carved back, her feet on a little tabouret, while we sat on the floor, on a slightly faded carpet, conquered and seduced, revolted and never satisfied - but nevertheless, very interested. Treasures, never noted down, were lost until, with the cunning of the Sioux, we succeeded in making Mother consent to the presence of a tape recorder. But even then, and for a long time thereafter, She carefully made us erase or delete in our notes all that concerned Her rather too personally - sometimes we disobeyed Her.
  It was only in 1958 that we began having the first tape-recorded conversations, which, properly speaking, constitute Mother's Agenda. But even then, many of these conversations were lost or only partly noted down. Or else we considered that our own words should not figure in these notes and we carefully omitted all our questions - which was absurd. At that time, no one - neither Mother, nor ourself - knew that this was 'the Agenda' and that we were out to explore the 'Great Passage.'
  Only gradually did we become aware of the true nature of these meetings. Furthermore, we were constantly on the road, so much so that there are sizable gaps in the text. In fact, for seven years,

0.03_-_The_Threefold_Life, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
  When the gulf between actual life and the temperament of the thinker is too great, we see as the result a sort of withdrawing of the Mind from life in order to act with a greater freedom in its own sphere. The poet living among his brilliant visions, the artist absorbed in his art, the philosopher thinking out the problems of the intellect in his solitary chamber, the scientist, the scholar caring only for their studies and their experiments, were often in former days, are even now not unoften the Sannyasins of the intellect. To the work they have done for humanity, all its past bears record.

0.06_-_1956, #Agenda Vol 1, #The Mother, #Integral Yoga
  Then I felt that I was beginning to mentalize things. In a way, I was afraid of recording too well what was happening, and I held myself out to you in silence and in love, for it seemed to me that the experience could be an obstacle, a stopping place, whereas one must always go farther. Then it seemed that you were there - I did not see you exactly, but I felt, I felt that you were smiling at me as from behind a veil. The distribution ended all too soon, and then I had a class. But even this morning, a kind of joyous confidence in my heart remains with me, and the need to express my infinite gratitude, my love. I belong to you, Mother, with my body, my life, my mind.

0.07_-_1957, #Agenda Vol 1, #The Mother, #Integral Yoga
  Undated 195738
  38The following conversation was noted from memory. At this time the conversations were not yet tape-recorded, and
  Satprem, alas, felt it proper to eliminate all personal issues so that only the 'teaching' would remain. The 'serious decision' in question concerns leaving the Ashram.
  There is more than a bond with those whom I have accepted as disciples, those to whom I have said 'yes' - there is an emanation of myself. Whenever necessary, this emanation notifies me as to what is happening. In fact, I know constantly, but all these things are not registered in my active memory, otherwise I would be flooded - the physical consciousness acts as a filter: things are recorded on a subtle plane and remain there in the latent state, rather like music that is silently recorded, and when I need to know something with my physical consciousness, I plug into this subtle plane and the tape starts playing. Then I can see things, their evolution and the present result.
  December 21, 1957
  The other day you told me that in order to know things, you plug into the subtle plane, and there it all unrolls as on a tape recorder. How does this work, exactly?
  There is a whole gradation of planes of consciousness, from the physical consciousness to my radiant consciousness at the very highest level, that which knows the Will of the Supreme. I keep all these planes of consciousness in front of me, working simultaneously, coordinatedly, and I am acting on each plane, gathering the information proper to each plane, so as to have the integral truth of things. Thus, when I have a decision to make in regard to one of you, I plug into you directly from that level of the supreme consciousness which sees the deep truth of your being. But at the same time, my decision is shaped, as it were, by the information given to me by the other planes of consciousness and particularly by the physical consciousness, which acts as a recorder.
  This physical consciousness records all it sees, all your reactions, your thoughts, all the facts - without preference, without prejudice, without persona] will. Nothing escapes it. Its work is almost mechanical. Therefore I know what to tell or to ask you according to the integral truth of your being and its present possibilities. Ordinarily, in the normal man, the physical consciousness does not see things as they are, for three reasons: because of ignorance, because of preference, and because of an egoistic will. You color what you see, eliminate what displeases you. In short, you see only what you desire to see.
  Now, I recently had a very striking experience: a discrepancy occurred between my physical consciousness and the consciousness of the world. In some instances decisions made in the Light and the Truth produced unexpected results, upheavals in the consciousness of others that were neither foreseen nor desired, and I did not understand. No matter how hard I tried, I could not understand - and I emphasize this word 'understand.' At last, I had to leave my highest consciousness and pull myself down into the physical consciousness to find out what was happening. And there, in my head, I saw what appeared to be a little cell bursting, and suddenly I understood: the recording had been defective. The physical consciousness had neglected to register certain of your lower reactions. It could not have been through preference or through personal will
  (these things were eliminated from my consciousness long, long ago). But I saw that this most material consciousness was already completely permeated with the transforming supramental truth,
  In the external consciousness, the impersonal and mechanical recording of what is happening and of what are the people and things that comprise both the field of action and the limitations imposed upon this action. The recording is innately automatic and mechanical, without any kind of evaluation, as objective as possible.

01.02_-_The_Issue, #Savitri, #Sri Aurobindo, #Integral Yoga
    Her life's broad highways and its sweet bypaths
    Lay mapped to her sun-clear recording view,
    From the bright country of her childhood's days

01.03_-_The_Yoga_of_the_King_The_Yoga_of_the_Souls_Release, #Savitri, #Sri Aurobindo, #Integral Yoga
  Tissue and nerve were turned to sensitive chords,
  records of lustre and ecstasy; it made
  The body's means the spirit's acolytes.
  The inspired body of the mystic Truth.
  A recorder of the inquiry of the gods,
  Spokesman of the silent seeings of the Supreme,
  Time's secrets were to him an oft-read book;
  The records of the future and the past
  Outlined their excerpts on the etheric page.

01.05_-_The_Yoga_of_the_King_The_Yoga_of_the_Spirits_Freedom_and_Greatness, #Savitri, #Sri Aurobindo, #Integral Yoga
    There in a hidden chamber closed and mute
    Are kept the record graphs of the cosmic scribe,
    And there the tables of the sacred Law,

02.05_-_The_Godheads_of_the_Little_Life, #Savitri, #Sri Aurobindo, #Integral Yoga
  This seeming driver of her wheel of works
  Missioned to motive and record her drift
  And fix its law on her inconstant powers,
  Only of their small task's routine aware
  And busy with the record in our cells,
  Concealed in the subliminal secrecies
  Pieced from sensation's fanciful traveller's tale,
  Or caught on the film of the recording brain,
  A figment or circumstance in cosmic sleep.
  To Science the giantess, measurer of her field,
  As she pores on the record of her close survey
  And mathematises her huge external world,

02.08_-_The_World_of_Falsehood,_the_Mother_of_Evil_and_the_Sons_of_Darkness, #Savitri, #Sri Aurobindo, #Integral Yoga
  Then by the Angel of the Vigil Tower
  A name is struck from the recording book;
  A flame that sang in Heaven sinks quenched and mute;
  There waiting its hour the future lay unknown,
  There is the record of the vanished stars.
  There in the slumber of the cosmic Will

02.11_-_The_Kingdoms_and_Godheads_of_the_Greater_Mind, #Savitri, #Sri Aurobindo, #Integral Yoga
  Prolonging their resonance through the listening years,
  Companion and recorder of his march
  Crossing a brilliant tract of thought and life

03.02_-_The_Gradations_of_Consciousness_The_Gradation_of_Planes, #The Integral Yoga, #Sri Aurobindo, #Integral Yoga
  The physical is not the only world; there are others that we become aware of through dream records, through the subtle senses, through influences and contacts, through imagination, intuition and vision. There are worlds of a larger subtler life than ours, vital worlds; worlds in which Mind builds its own forms and figures, mental worlds; psychic worlds which are the soul's home; others above with which we have little contact. In each of us there is a mental plane of consciousness, a psychic, a vital, a subtle physical as well as the gross physical and material plane.

03.03_-_The_House_of_the_Spirit_and_the_New_Creation, #Savitri, #Sri Aurobindo, #Integral Yoga
  Compelled by the ignorant Power to play its part
  And to record her inconclusive tale,
  The mystery of her inconscient plan

04.03_-_The_Call_to_the_Quest, #Savitri, #Sri Aurobindo, #Integral Yoga
  Traversed the echoing passages of his brain
  And left its stamp on the recording cells.
  "O Force-compelled, Fate-driven earth-born race,

06.01_-_The_Word_of_Fate, #Savitri, #Sri Aurobindo, #Integral Yoga
  The word I have spoken can never be erased,
  It is written in the record book of God.

07.02_-_The_Parable_of_the_Search_for_the_Soul, #Savitri, #Sri Aurobindo, #Integral Yoga
  Invaded by the impromptus of the unseen,
  Helpless records the accidents of Time,
  The involuntary turns and leaps of life.

07.06_-_Nirvana_and_the_Discovery_of_the_All-Negating_Absolute, #Savitri, #Sri Aurobindo, #Integral Yoga
  A vanishing vestige like a violet trace,
  A faint record merely of a self now past,
  She was a point in the unknowable.

10.04_-_The_Dream_Twilight_of_the_Earthly_Real, #Savitri, #Sri Aurobindo, #Integral Yoga
  And every thought takes up its destined place
  recorded in the memory of the world.

1.009_-_Perception_and_Reality, #The Study and Practice of Yoga, #Swami Krishnananda, #Yoga
  The masters, whose records we have in such scriptures as the Upanishads, for example, tell us that there is a cosmic mystery behind this operation of individuality namely, the diversification of the Comic Principle. We cannot ask as to why it happened, because the intellect is interfering here. We are asking the reason why the intellect is there at all, and why individuality is there at all. That question cannot be asked because this intellect is an effect of individuality, and now we are trying to find the cause thereof. "Unbridled intellect is an obstacle," says Sankara in his commentary on the Brahma Sutras, because the intellect will insist that there is diversity. It will oblige us to accept that individuality is real, objects are real, our relationships to them must be real, and so forth. So we should not take the advice of the intellect hereafter. The mystery of cosmic manifestation, which is the diversification of the cosmic principle, is regarded as the controlling principle behind the existence and the functioning of the individual.

1.00a_-_Introduction, #Magick Without Tears, #Aleister Crowley, #Philosophy
  When you talk of the "actual record" of the "Being called Jesus Christ," I don't know what you mean. I am not aware of the existence of any such record. I know a great many legends, mostly borrowed from previous legends of a similar character.

1.00_-_Gospel, #The Gospel of Sri Ramakrishna, #Sri Ramakrishna, #Hinduism
  Gaddhar was seven years old when his father died. This incident profoundly affected him. For the first time the boy realized that life on earth was impermanent. Unobserved by others, he began to slip into the mango orchard or into one of the cremation grounds, and he spent hours absorbed in his own thoughts. He also became more helpful to his mother in the discharge of her household duties. He gave more attention to reading and hearing the religious stories recorded in the Purns. And he became interested in the wandering monks and pious pilgrims who would stop at Kmrpukur on their way to Puri. These holy men, the custodians of India's spiritual heritage and the living witnesses of the ideal of renunciation of the world and all-absorbing love of God, entertained the little boy with stories from the Hindu epics, stories of saints and prophets, and also stories of their own adventures. He, on his part, fetched their water and fuel and served them in various ways. Meanwhile, he was observing their meditation and worship.
  Sri Ramakrishna welcomed the visitor with great respect, described to her his experiences and visions, and told her of people's belief that these were symptoms of madness. She listened to him attentively and said: "My son, everyone in this world is mad. Some are mad for money, some for creature comforts, some for name and fame; and you are mad for God." She assured him that he was passing through the almost unknown spiritual experience described in the scriptures as Mah-bhva, the most exalted rapture of divine love. She told him that this extreme exaltation had been described as manifesting itself through nineteen physical symptoms, including the shedding of tears, a tremor of the body, horripilation, perspiration, and a burning sensation. The Bhakti scriptures, she declared, had recorded only two instances of the experience, namely, those of Sri Rdh and Sri Chaitanya.
  This is a unique experience in the recorded spiritual history of the world.
  About spirituality in general the following were his conclusions : First, he was firmly convinced that all religions are true, that every doctrinal system represents a path to God. He had followed all the main paths and all had led him to the same goal. He was the first religious prophet recorded in history to preach the harmony of religions.
  Mahendranth Gupta, known as "M.", arrived at Dakshinewar in February 1882. He belonged to the Brhmo Samj and was headmaster of the Vidysgar High School at ymbazr, Calcutta. At the very first sight the Master recognized him as one of his "marked" disciples. Mahendra recorded in his diary Sri Ramakrishna's conversations with his devotees. These are the first directly recorded words, in the spiritual history of the world, of a man recognized as belonging in the class of Buddha and Christ. The present volume is a translation of this diary. Mahendra was instrumental, through his personal contacts, in spreading the Master's message among many young and aspiring souls.

1.00_-_Gospel_Preface, #The Gospel of Sri Ramakrishna, #Sri Ramakrishna, #Hinduism
  IN THE HISTORY of the arts, genius is a thing of very rare occurrence. Rarer still, however, are the competent reporters and recorders of that genius. The world has had many hundreds of admirable poets and philosophers; but of these hundreds only a very few have had the fortune to attract a Boswell or an Eckermann.
  When we leave the field of art for that of spiritual religion, the scarcity of competent reporters becomes even more strongly marked. Of the day-to-day life of the great theocentric saints and contemplatives we know, in the great majority of cases, nothing whatever. Many, it is true, have recorded their doctrines in writing, and a few, such as St. Augustine, Suso and St. Teresa, have left us autobiographies of the greatest value.
  But, all doctrinal writing is in some measure formal and impersonal, while the autobiographer tends to omit what he regards as trifling matters and suffers from the further disadvantage of being unable to say how he strikes other people and in what way he affects their lives. Moreover, most saints have left neither writings nor self-portraits, and for knowledge of their lives, their characters and their teachings, we are forced to rely upon the records made by their disciples who, in most cases, have proved themselves singularly incompetent as reporters and biographers. Hence the special interest attaching to this enormously detailed account of the daily life and conversations of Sri Ramakrishna.
  "M", as the author modestly styles himself, was peculiarly qualified for his task. To a reverent love for his master, to a deep and experiential knowledge of that master's teaching, he added a prodigious memory for the small happenings of each day and a happy gift for recording them in an interesting and realistic way. Making good use of his natural gifts and of the circumstances in which he found himself, "M" produced a book unique, so far as my knowledge goes, in the literature of hagiography. No other saint has had so able and indefatigable a Boswell. Never have the small events of a contemplative's daily life been described with such a wealth of intimate detail. Never have the casual and unstudied utterances of a great religious teacher been set down with so minute a fidelity. To Western readers, it is true, this fidelity and this wealth of detail are sometimes a trifle disconcerting; for the social, religious and intellectual frames of reference within which Sri Ramakrishna did his thinking and expressed his feelings were entirely Indian. But after the first few surprises and bewilderments, we begin to find something peculiarly stimulating and instructive about the very strangeness and, to our eyes, the eccentricity of the man revealed to us in "M's" narrative. What a scholastic philosopher would call the "accidents" of Ramakrishna's life were intensely Hindu and therefore, so far as we in the West are concerned, unfamiliar and hard to understand; its "essence", however, was intensely mystical and therefore universal. To read through these conversations in which mystical doctrine alternates with an unfamiliar kind of humour, and where discussions of the oddest aspects of Hindu mythology give place to the most profound and subtle utterances about the nature of Ultimate Reality, is in itself a liberal, education in humility, tolerance and suspense of judgment. We must be grateful to the translator for his excellent version of a book so curious and delightful as a biographical document, so precious, at the same time, for what it teaches us of the life of the spirit.
  The Gospel of Sri Ramakrishna is the English translation of the Sri Sri Rmakrishna Kathmrita, the conversations of Sri Ramakrishna with his disciples, devotees, and visitors, recorded by Mahendranth Gupta, who wrote the book under the pseudonym of "M." The conversations in Bengali fill five volumes, the first of which was published in 1897 and the last shortly after M.'s death in 1932. Sri Ramakrishna Math, Madras, has published in two volumes an English translation of selected chapters from the monumental Bengali work. I have consulted these while preparing my translation.
  M., one of the intimate disciples of Sri Ramakrishna, was present during all the conversations recorded in the main body of the book and noted them down in his diary.
  They therefore have the value of almost stenographic records. In Appendix A are given several conversations which took place in the absence of M., but of which he received a first-hand record from persons concerned. The conversations will bring before the reader's mind an intimate picture of the Master's eventful life from March 1882 to April 24, 1886, only a few months before his passing away. During this period he came in contact chiefly with English-educated Benglis; from among them he selected his disciples and the bearers of his message, and with them he shared his rich spiritual experiences.
  May this translation of the first book of its kind in the religious history of the world, being the record of the direct words of a prophet, help stricken humanity to come nearer to the Eternal Verity of life and remove dissension and quarrel from among the different faiths!
  The recorder of the Gospel
  This epoch-making event of his life came about in a very strange way. M. belonged to a joint family with several collateral members. Some ten years after he began his career as an educationist, bitter quarrels broke out among the members of the family, driving the sensitive M. to despair and utter despondency. He lost all interest in life and left home one night to go into the wide world with the idea of ending his life. At dead of night he took rest in his sister's house at Baranagar, and in the morning, accompanied by a nephew Siddheswar, he wandered from one garden to another in Calcutta until Siddheswar brought him to the Temple Garden of Dakshineswar where Sri Ramakrishna was then living. After spending some time in the beautiful rose gardens there, he was directed to the room of the Paramahamsa, where the eventful meeting of the Master and the disciple took place on a blessed evening (the exact date is not on record) on a Sunday in March 1882. As regards what took place on the occasion, the reader is referred to the opening section of the first chapter of the Gospel.
  It looks as if M. was brought to the world by the Great Master to record his words and transmit them to posterity. Swami Sivananda, a direct disciple of the Master and the second President of the Ramakrishna Math and Mission, says on this topic: "Whenever there was an interesting talk, the Master would call Master Mahashay if he was not in the room, and then draw his attention to the holy words spoken. We did not know then why the Master did so. Now we can realise that this action of the Master had an important significance, for it was reserved for Master Mahashay to give to the world at large the sayings of the Master." ( Vednta Kesari Vol. XIX P 141.) Thanks to M., we get, unlike in the case of the great teachers of the past, a faithful record with date, time, exact report of conversations, description of concerned men and places, references to contemporary events and personalities and a hundred other details for the last four years of the Master's life (1882-'86), so that no one can doubt the historicity of the Master and his teachings at any time in the future.

1.00_-_Main, #Book of Certitude, #Baha u llah, #Baha i
  Should the deceased be survived by none of those whose names have been recorded by the Pen of the Most High, his estate shall, in its entirety, revert to the aforementioned Seat that it may be expended on that which is prescribed by God. He, verily, is the Ordainer, the Omnipotent.
  God hath prescribed matrimony unto you. Beware that ye take not unto yourselves more wives than two. Whoso contenteth himself with a single partner from among the maidservants of God, both he and she shall live in tranquillity. And he who would take into his service a maid may do so with propriety. Such is the ordinance which, in truth and justice, hath been recorded by the Pen of Revelation. Enter into wedlock, O people, that ye may bring forth one who will make mention of Me amid My servants. This is My bidding unto you; hold fast to it as an assistance to yourselves.
  It is forbidden you to trade in slaves, be they men or women. It is not for him who is himself a servant to buy another of God's servants, and this hath been prohibited in His Holy Tablet. Thus, by His mercy, hath the commandment been recorded by the Pen of justice. Let no man exalt himself above another; all are but bondslaves before the Lord, and all exemplify the truth that there is none other God but Him. He, verily, is the All-Wise, Whose wisdom encompasseth all things.
  Be watchful lest the concerns and preoccupations of this world prevent you from observing that which hath been enjoined upon you by Him Who is the Mighty, the Faithful. Be ye the embodiments of such steadfastness amidst mankind that ye will not be kept back from God by the doubts of those who disbelieved in Him when He manifested Himself, invested with a mighty sovereignty. Take heed lest ye be prevented by aught that hath been recorded in the Book from hearkening unto this, the Living Book, Who proclaimeth the truth: "Verily, there is no God but Me, the Most Excellent, the All-Praised." Look ye with the eye of equity upon Him Who hath descended from the heaven of Divine will and power, and be not of those who act unjustly.

1.00_-_Preliminary_Remarks, #Liber ABA, #Aleister Crowley, #Philosophy


  THIS book is intentionally "not" the work of Frater Perdurabo. Experience shows that his writing is too concentrated, too abstruse, too occult, for ordinary minds to apprehend. It is thought that this record of disjointed fragments of his casual conversation may prove alike more intelligible and more convincing, and at least provide a preliminary study which will enable the student to attack his real work from a standpoint of some little general knowledge and understanding of his ideas, and of the form in which he figures them.

1.00_-_The_Constitution_of_the_Human_Being, #Theosophy, #Rudolf Steiner, #Occultism
  The thought thus expressed by Goethe directs attention to three kinds of things. First, the objects concerning which information continually flows to man through the doors of his senses, those that he touches, smells, tastes, hears, and sees. Second, the impressions which these make on him, and which record themselves as his pleasure and displeasure, his
   p. 11

1.01_-_Economy, #Walden, and On The Duty Of Civil Disobedience, #Henry David Thoreau, #Philosophy
  The man who independently plucked the fruits when he was hungry is become a farmer; and he who stood under a tree for shelter, a housekeeper. We now no longer camp as for a night, but have settled down on earth and forgotten heaven. We have adopted Christianity merely as an improved method of _agri_-culture. We have built for this world a family mansion, and for the next a family tomb. The best works of art are the expression of mans struggle to free himself from this condition, but the effect of our art is merely to make this low state comfortable and that higher state to be forgotten. There is actually no place in this village for a work of _fine_ art, if any had come down to us, to stand, for our lives, our houses and streets, furnish no proper pedestal for it. There is not a nail to hang a picture on, nor a shelf to receive the bust of a hero or a saint. When I consider how our houses are built and paid for, or not paid for, and their internal economy managed and sustained, I wonder that the floor does not give way under the visitor while he is admiring the gewgaws upon the mantel-piece, and let him through into the cellar, to some solid and honest though earthy foundation. I cannot but perceive that this so called rich and refined life is a thing jumped at, and I do not get on in the enjoyment of the _fine_ arts which adorn it, my attention being wholly occupied with the jump; for I remember that the greatest genuine leap, due to human muscles alone, on record, is that of certain wandering Arabs, who are said to have cleared twenty-five feet on level ground. Without factitious support, man is sure to come to earth again beyond that distance. The first question which I am tempted to put to the proprietor of such great impropriety is, Who bolsters you? Are you one of the ninety-seven who fail, or of the three who succeed? Answer me these questions, and then perhaps I may look at your bawbles and find them ornamental. The cart before the horse is neither beautiful nor useful. Before we can adorn our houses with beautiful objects the walls must be stripped, and our lives must be stripped, and beautiful housekeeping and beautiful living be laid for a foundation: now, a taste for the beautiful is most cultivated out of doors, where there is no house and no housekeeper.
  I have scarcely heard of a truer sacrament, that is, as the dictionary defines it, outward and visible sign of an inward and spiritual grace, than this, and I have no doubt that they were originally inspired directly from Heaven to do thus, though they have no biblical record of the revelation.
  Our manners have been corrupted by communication with the saints. Our hymn-books resound with a melodious cursing of God and enduring him forever. One would say that even the prophets and redeemers had rather consoled the fears than confirmed the hopes of man. There is nowhere recorded a simple and irrepressible satisfaction with the gift of life, any memorable praise of God. All health and success does me good, however far off and withdrawn it may appear; all disease and failure helps to make me sad and does me evil, however much sympathy it may have with me or I with it. If, then, we would indeed restore mankind by truly Indian, botanic, magnetic, or natural means, let us first be as simple and well as Nature ourselves, dispel the clouds which hang over our own brows, and take up a little life into our pores. Do not stay to be an overseer of the poor, but endeavor to become one of the worthies of the world.

1.01_-_Foreward, #Hymns to the Mystic Fire, #Sri Aurobindo, #Integral Yoga
  of which the Indians themselves had no memory or tradition and
  of which there is no record in their epic or classical literature.
  That was the general aspect of the ancient worship in Greece, Rome, India and among other ancient peoples. But in all these countries these gods began to assume a higher, a psychological function; Pallas Athene who may have been originally a Dawn-Goddess springing in flames from the head of Zeus, the Sky-God, Dyaus of the Veda, has in classical Greece a higher function and was identified by the Romans with their Minerva, the Goddess of learning and wisdom; similarly, Saraswati, a river Goddess, becomes in India the goddess of wisdom, learning and the arts and crafts: all the Greek deities have undergone a change in this direction - Apollo, the Sun-God, has become a god of poetry and prophecy, Hephaestus the Fire-God a divine smith, god of labour. In India the process was arrested half-way, and the Vedic Gods developed their psychological functions but retained more fixedly their external character and for higher purposes gave place to a new pantheon. They had to give precedence to Puranic deities who developed out of the early company but assumed larger cosmic functions, Vishnu, Rudra, Brahma - developing from the Vedic Brihaspati, or Brahmanaspati, - Shiva, Lakshmi, Durga. Thus in India the change in the gods was less complete, the earlier deities became the inferior divinities of the Puranic pantheon and this was largely due to the survival of the Rig Veda in which their psychological and their external functions co-existed and are both given a powerful emphasis; there was no such early literary record to maintain the original features of the Gods of Greece and Rome.

1.01_-_Historical_Survey, #A Garden of Pomegranates - An Outline of the Qabalah, #Israel Regardie, #Occultism
   most precious, because it has been found to be the most convenient system yet discovered of classifying the phe- nomena of the Universe and recording their relations, whereof the proof is the limitless possibilities for analytic and synthetic thought which follow the adoption of this schema.
  This statement is altogether without foundation in fact, for a careful perusal of the books of the Old Testament, the Talmud, and other well-known Rabbinical records which have come down to us, indicate that there the early monumental bases of the Qabalah may be found.
  The Qabalistic doctrine admittedly is not explicit there, but analysis reveals it to be tacitly assumed, and the many cryptic remarks of several of the more important Rabbis can have no particle of meaning without the implication of a mystical philosophy cherished and venerated in their hearts, and affecting the whole of their teaching.
  Jewish prophetic and mystical Schools of great proficiency and possessing much recondite knowledge in Biblical times, such as that of Samuel, the Essenes, and Philo, yet the first
  Qabalistic school of which we have any accurate public record was known as the School of Gerona in Spain (the twelfth century a.d.), so-called because its founder Isaac the Blind and many of his disciples were born there. Of the founder of the School practically nothing is known.
  Two of his students were Rabbi Azariel and Rabbi Ezra.

1.01_-_SAMADHI_PADA, #Patanjali Yoga Sutras, #Swami Vivekananda, #Hinduism
  who are competent, the Yogis always mean the Rishis, or the
  Seers of the thoughts recorded in the Scriptures the Vedas.
  According to them, the only proof of the Scriptures is that

1.01_-_THAT_ARE_THOU, #The Perennial Philosophy, #Aldous Huxley, #Philosophy
  Two of the recorded anecdotes about this Sufi saint deserve to be quoted here. When Bayazid was asked how old he was, he replied, Four years. They said, How can that be? He answered, I have been veiled from God by the world for seventy years, but I have seen Him during the last four years. The period during which one is veiled does not belong to ones life. On another occasion someone knocked at the saints door and cried, Is Bayazid here? Bayazid answered, Is anybody here except God?
  All this sheds some lightdim, it is true, and merely inferentialon the problem of the perennialness of the Perennial Philosophy. In India the scriptures were regarded, not as revelations made at some given moment of history, but as eternal gospels, existent from everlasting to everlasting, inasmuch as coeval with man, or for that matter with any other kind of corporeal or incorporeal being possessed of reason. A similar point of view is expressed by Aristotle, who regards the fundamental truths of religion as everlasting and indestructible. There have been ascents and falls, periods (literally roads around or cycles) of progress and regress; but the great fact of God as the First Mover of a universe which partakes of His divinity has always been recognized. In the light of what we know about prehistoric man (and what we know amounts to nothing more than a few chipped stones, some paintings, drawings and sculptures) and of what we may legitimately infer from other, better documented fields of knowledge, what are we to think of these traditional doctrines? My own view is that they may be true. We know that born contemplatives in the realm both of analytic and of integral thought have turned up in fair numbers and at frequent intervals during recorded history. There is therefore every reason to suppose that they turned up before history was recorded. That many of these people died young or were unable to exercise their talents is certain. But a few of them must have survived. In this context it is highly significant that, among many contemporary primitives, two thought-patterns are foundan exoteric pattern for the unphilosophic many and an esoteric pattern (often monotheistic, with a belief in a God not merely of power, but of goodness and wisdom) for the initiated few. There is no reason to suppose that circumstances were any harder for prehistoric men than they are for many contemporary savages. But if an esoteric monotheism of the kind that seems to come natural to the born thinker is possible in modern savage societies, the majority of whose members accept the sort of polytheistic philosophy that seems to come natural to men of action, a similar esoteric doctrine might have been current in prehistoric societies. True, the modern esoteric doctrines may have been derived from higher cultures. But the significant fact remains that, if so derived, they yet had a meaning for certain members of the primitive society and were considered valuable enough to be carefully preserved. We have seen that many thoughts are unthinkable apart from an appropriate vocabulary and frame of reference. But the fundamental ideas of the Perennial Philosophy can be formulated in a very simple vocabulary, and the experiences to which the ideas refer can and indeed must be had immediately and apart from any vocabulary whatsoever. Strange openings and theophanies are granted to quite small children, who are often profoundly and permanently affected by these experiences. We have no reason to suppose that what happens now to persons with small vocabularies did not happen in remote antiquity. In the modern world (as Vaughan and Traherne and Wordsworth, among others, have told us) the child tends to grow out of his direct awareness of the one Ground of things; for the habit of analytical thought is fatal to the intuitions of integral thinking, whether on the psychic or the spiritual level. Psychic preoccupations may be and often are a major obstacle in the way of genuine spirituality. In primitive societies now (and, presumably, in the remote past) there is much preoccupation with, and a widespread talent for, psychic thinking. But a few people may have worked their way through psychic into genuinely spiritual experiencejust as, even in modern industrialized societies, a few people work their way out of the prevailing preoccupation with matter and through the prevailing habits of analytical thought into the direct experience of the spiritual Ground of things.

1.01_-_The_Highest_Meaning_of_the_Holy_Truths, #The Blue Cliff Records, #Yuanwu Keqin, #Zen
  year discrepancy, why is it said that the two met? This must be
  a mistake in the tradition. As to what is recorded in tradition, I
  will not discuss this matter now. All that's important is to

1.02_-_The_Ultimate_Path_is_Without_Difficulty, #The Blue Cliff Records, #Yuanwu Keqin, #Zen
  eyebrows,' 'raising the staff, the whisk, or the gavel,' gestures
  frequently met with in Ch'an records as replies to questions, or

1.02_-_To_Zen_Monks_Kin_and_Koku, #Beating the Cloth Drum Letters of Zen Master Hakuin, #Hakuin Ekaku, #Zen
   been much improvement in living conditions for some time afterward. Hakuin's primary focus in the first decade of his incumbency was his own post-satori practice, although the records mention a small number of students, mostly villagers from Hara, who were coming to him for instruction at this time.
  In view of how vigorously Hakuin dedicated himself to such teaching activity during his sixties and seventies-in one two-year period, for example, he visited and taught at twenty-five different temples
  -it is interesting to find him here at the age of forty-three, at the start of his teaching career, showing such reluctance to accept a teaching assignment. Evidently, Hakuin did not lecture at the request of another temple until eight years after this. His text was the Blue Cliff record.

1.03_-_Hieroglypics_Life_and_Language_Necessarily_Symbolic, #Magick Without Tears, #Aleister Crowley, #Philosophy
  Even so, as so often pointed out, all we do is to "record the behaviour of our instruments." Nor are we much better off when we've done it; for our symbol, referring as it does to a phenomenon unique in itself, and not to be apprehended by another, can mean nothing to one's neighbors. What happens, of course, is that similar, though not identical, Point-Events happen to many of us, and so we are able to construct a symbolic language. My memory of the mysterious Reality resembles yours sufficiently to induce us to agree that both belong to the same class.

1.03_-_Master_Ma_is_Unwell, #The Blue Cliff Records, #Yuanwu Keqin, #Zen

1.03_-_PERSONALITY,_SANCTITY,_DIVINE_INCARNATION, #The Perennial Philosophy, #Aldous Huxley, #Philosophy
  The will is free and we are at liberty to identify our being either exclusively with our selfness and its interests, regarded as independent of indwelling Spirit and transcendent Godhead (in which case we shall be passively damned or actively fiendish), or exclusively with the divine within us and without (in which case we shall be saints), or finally with self at one moment or in one context and with spiritual not-self at other moments and in other contexts (in which case we shall be average citizens, too theocentric to be wholly lost, and too egocentric to achieve enlightenment and a total deliverance). Since human craving can never be satisfied except by the unitive knowledge of God and since the mind-body is capable of an enormous variety of experiences, we are free to identify ourselves with an almost infinite number of possible objectswith the pleasures of gluttony, for example, or intemperance, or sensuality; with money, power or fame; with our family, regarded as a possession or actually an extension and projection of our own selfness; with our goods and chattels, our hobbies, our collections; with our artistic or scientific talents; with some favourite branch of knowledge, some fascinating special subject; with our professions, our political parties, our churches; with our pains and illnesses; with our memories of success or misfortune, our hopes, fears and schemes for the future; and finally with the eternal Reality within which and by which all the rest has its being. And we are free, of course, to identify ourselves with more than one of these things simultaneously or in succession. Hence the quite astonishingly improbable combination of traits making up a complex personality. Thus a man can be at once the craftiest of politicians and the dupe of his own verbiage, can have a passion for brandy and money, and an equal passion for the poetry of George Meredith and under-age girls and his mother, for horse-racing and detective stories and the good of his countrythe whole accompanied by a sneaking fear of hell-fire, a hatred of Spinoza and an unblemished record for Sunday church-going. A person born with one kind of psycho-physical constitution will be tempted to identify himself with one set of interests and passions, while a person with another kind of temperament will be tempted to make very different identifications. But these temptations (though extremely powerful, if the constitutional bias is strongly marked) do not have to be succumbed to; people can and do resist them, can and do refuse to identify themselves with what it would be all too easy and natural for them to be; can and do become better and quite other than their own selves. In this context the following brief article on How Men Behave in Crisis (published in a recent issue of Harpers Magazine) is highly significant. A young psychiatrist, who went as a medical observer on five combat missions of the Eighth Air Force in England says that in times of great stress and danger men are likely to react quite uniformly, even though under normal circumstances, they differ widely in personality. He went on one mission, during which the B-17 plane and crew were so severely damaged that survival seemed impossible. He had already studied the on the ground personalities of the crew and had found that they represented a great diversity of human types. Of their behaviour in crisis he reported:
  In the West, the mystics went some way towards liberating Christianity from its unfortunate servitude to historic fact. (or, to be more accurate, to those various mixtures of contemporary record with subsequent inference and phantasy, which have, at different epochs, been accepted as historic fact). From the writings of Eckhart, Tauler and Ruysbroeck, of Boehme, William Law and the Quakers, it would be possible to extract a spiritualized and universalized Christianity, whose narratives should refer, not to history as it was, or as someone afterwards thought it ought to be, but to processes forever unfolded in the heart of man. But unfortunately the influence of the mystics was never powerful enough to bring about a radical Mahayanist revolution in the West. In spite of them, Christianity has remained a religion in which the pure Perennial Philosophy has been overlaid, now more, now less, by an idolatrous preoccupation with events and things in timeevents and things regarded not merely as useful means, but as ends, intrinsically sacred and indeed divine. Moreover such improvements on history as were made in the course of centuries were, most imprudently, treated as though they themselves were a part of historya procedure which put a powerful weapon into the hands of Protestant and, later, of Rationalist controversialists. How much wiser it would have been to admit the perfectly avowable fact that, when the sternness of Christ the Judge had been unduly emphasized, men and women felt the need of personifying the divine compassion in a new form, with the result that the figure of the Virgin, mediatrix to the mediator, came into increased prominence. And when, in course of time, the Queen of Heaven was felt to be too awe-inspiring, compassion was re-personified in the homely figure of St. Joseph, who thus became methator to the methatrix to the methator. In exactly the same way Buddhist worshippers felt that the historic Sakyamuni, with his insistence on recollectedness, discrimination and a total dying to self as the principal means of liberation, was too stern and too intellectual. The result was that the love and compassion which Sakyamuni had also inculcated came to be personified in Buddhas such as Amida and Maitreyadivine characters completely removed from history, inasmuch as their temporal career was situated somewhere in the distant past or distant future. Here it may be remarked that the vast numbers of Buddhas and Bodhisattvas, of whom the Mahayanist theologians speak, are commensurate with the vastness of their cosmology. Time, for them, is beginningless, and the innumerable universes, every one of them supporting sentient beings of every possible variety, are born, evolve, decay and the, only to repeat the same cycleagain and again, until the final inconceivably remote consummation, when every sentient being in all the worlds shall have won to deliverance out of time into eternal Suchness or Buddhahood This cosmological background to Buddhism has affinities with the world picture of modern astronomyespecially with that version of it offered in the recently published theory of Dr. Weiszcker regarding the formation of planets. If the Weiszcker hypothesis is correct, the production of a planetary system would be a normal episode in the life of every star. There are forty thousand million stars in our own galactic system alone, and beyond our galaxy other galaxies, indefinitely. If, as we have no choice but to believe, spiritual laws governing consciousness are uniform throughout the whole planet-bearing and presumably life-supporting universe, then certainly there is plenty of room, and at the same time, no doubt, the most agonizing and desperate need, for those innumerable redemptive incarnations of Suchness, upon whose shining multitudes the Mahayanists love to dwell.

1.03_-_Questions_and_Answers, #Book of Certitude, #Baha u llah, #Baha i
  ANSWER: If the brother be descended from the father he shall receive his share of the inheritance in the prescribed measure recorded in the Book; but if he be descended from the mother, he shall receive only two thirds of his entitlement, the remaining third reverting to the House of Justice.
  ANSWER: That which hath been revealed in the Kitab-i-Aqdas concerneth a different Obligatory Prayer. Some years ago a number of the ordinances of the Kitab-i-Aqdas including that Obligatory Prayer were, for reasons of wisdom, The Tablet containing the three Obligatory Prayers now in use recorded separately and sent away together with other sacred writings, for the purposes of preservation and protection. Later these three Obligatory Prayers were revealed.
  ANSWER: A person hath full jurisdiction over his property. If he is able to discharge the Huququ'llah, and is free of debt, then all that is recorded in his will, and any declaration or avowal it containeth, shall be acceptable. God, verily, hath permitted him to deal with that which He hath bestowed upon him in whatever manner he may desire.
  ANSWER: Since God, exalted be His glory, doth not favour divorce, nothing was revealed on this issue. However, from the beginning of the separation until the end of one year, two people or more must remain informed as witnesses; if, by the end, there is no reconciliation, divorce taketh place. This must be recorded in the registry by the religious judicial officer of the city appointed by the Trustees of the House of Justice. Observance of this procedure is essential lest those that are possessed of an understanding heart be saddened.

1.03_-_Reading, #Walden, and On The Duty Of Civil Disobedience, #Henry David Thoreau, #Philosophy
  The student may read Homer or schylus in the Greek without danger of dissipation or luxuriousness, for it implies that he in some measure emulate their heroes, and consecrate morning hours to their pages. The heroic books, even if printed in the character of our mother tongue, will always be in a language dead to degenerate times; and we must laboriously seek the meaning of each word and line, conjecturing a larger sense than common use permits out of what wisdom and valor and generosity we have. The modern cheap and fertile press, with all its translations, has done little to bring us nearer to the heroic writers of antiquity. They seem as solitary, and the letter in which they are printed as rare and curious, as ever. It is worth the expense of youthful days and costly hours, if you learn only some words of an ancient language, which are raised out of the trivialness of the street, to be perpetual suggestions and provocations. It is not in vain that the farmer remembers and repeats the few Latin words which he has heard. Men sometimes speak as if the study of the classics would at length make way for more modern and practical studies; but the adventurous student will always study classics, in whatever language they may be written and however ancient they may be. For what are the classics but the noblest recorded thoughts of man? They are the only oracles which are not decayed, and there are such answers to the most modern inquiry in them as Delphi and Dodona never gave. We might as well omit to study Nature because she is old. To read well, that is, to read true books in a true spirit, is a noble exercise, and one that will task the reader more than any exercise which the customs of the day esteem. It requires a training such as the athletes underwent, the steady intention almost of the whole life to this object. Books must be read as deliberately and reservedly as they were written. It is not enough even to be able to speak the language of that nation by which they are written, for there is a memorable interval between the spoken and the written language, the language heard and the language read. The one is commonly transitory, a sound, a tongue, a dialect merely, almost brutish, and we learn it unconsciously, like the brutes, of our mothers. The other is the maturity and experience of that; if that is our mother tongue, this is our father tongue, a reserved and select expression, too significant to be heard by the ear, which we must be born again in order to speak. The crowds of men who merely _spoke_ the
  Greek and Latin tongues in the middle ages were not entitled by the accident of birth to _read_ the works of genius written in those languages; for these were not written in that Greek or Latin which they knew, but in the select language of literature. They had not learned the nobler dialects of Greece and Rome, but the very materials on which they were written were waste paper to them, and they prized instead a cheap contemporary literature. But when the several nations of Europe had acquired distinct though rude written languages of their own, sufficient for the purposes of their rising literatures, then first learning revived, and scholars were enabled to discern from that remoteness the treasures of antiquity. What the Roman and Grecian multitude could not _hear_, after the lapse of ages a few scholars
  What does our Concord culture amount to? There is in this town, with a very few exceptions, no taste for the best or for very good books even in English literature, whose words all can read and spell. Even the college-bred and so called liberally educated men here and elsewhere have really little or no acquaintance with the English classics; and as for the recorded wisdom of mankind, the ancient classics and Bibles, which are accessible to all who will know of them, there are the feeblest efforts any where made to become acquainted with them. I know a woodchopper, of middle age, who takes a French paper, not for news as he says, for he is above that, but to keep himself in practice, he being a Canadian by birth; and when I ask him what he considers the best thing he can do in this world, he says, beside this, to keep up and add to his English. This is about as much as the college bred generally do or aspire to do, and they take an English paper for the purpose. One who has just come from reading perhaps one of the best
  English books will find how many with whom he can converse about it? Or suppose he comes from reading a Greek or Latin classic in the original, whose praises are familiar even to the so called illiterate; he will find nobody at all to speak to, but must keep silence about it. Indeed, there is hardly the professor in our colleges, who, if he has mastered the difficulties of the language, has proportionally mastered the difficulties of the wit and poetry of a Greek poet, and has any sympathy to impart to the alert and heroic reader; and as for the sacred Scriptures, or Bibles of mankind, who in this town can tell me even their titles? Most men do not know that any nation but the Hebrews have had a scripture. A man, any man, will go considerably out of his way to pick up a silver dollar; but here are golden words, which the wisest men of antiquity have uttered, and whose worth the wise of every succeeding age have assured us of;and yet we learn to read only as far as Easy Reading, the primers and class-books, and when we leave school, the Little Reading, and story books, which are for boys and beginners; and our reading, our conversation and thinking, are all on a very low level, worthy only of pygmies and manikins.

1.03_-_.REASON._IN_PHILOSOPHY, #Twilight of the Idols, #Friedrich Nietzsche, #Philosophy
  slight changes of movement as the spectroscope would be unable to
  record. Our scientific triumphs at the present day extend precisely
  so far as we have accepted the evidence of our senses,--as we have

1.03_-_Supernatural_Aid, #The Hero with a Thousand Faces, #Joseph Campbell, #Mythology
  The old woman asked his help for Kyazimba. The chieftain
  blessed the man and sent him home. And it is recorded that he
  lived in prosperity ever after.

1.03_-_To_Layman_Ishii, #Beating the Cloth Drum Letters of Zen Master Hakuin, #Hakuin Ekaku, #Zen
  This letter is perhaps the earliest written enunciation of these themes, preceding by almost a decade their initial appearance in print, in Talks Introductory to Lectures on the record of Hsi-keng
  (1743). Several passages in the present letter appear almost verbatim in the printed version of the
   e [Wild] fox slobber (koen, or yako-enda) is generally poison, used by Hakuin with a positive connotation for the "turning words" used by Zen teachers. For a recipe for making it, see Hakuin's
  Precious Mirror Cave (244). f Hakuin loosely paraphrases a statement in the Comprehensive records of Yun-men (Yun-men kuang-lu). An early Chinese commentary on this apprises us of the fact that warm excrement produced during the summer months has an especially foul smell. g The Dragon Gate is a three-tiered waterfall cut through the mountains of Lung-men to open up a passage for the Yellow River. It was said that on the third day of the third month, when peach trees are in flower, carp that succeeded in scaling this waterfall turned into dragons. h Compendium of the Five Lamps, ch. 1. Also Case 41 in the Gateless Barrier. i Compendium of the Five Lamps, ch. 3. j Based on lines in a verse by Yuan-wu K'o-ch'in: "I venerate the Sixth Patriarch, an authentic old
  Buddha who manifested himself in the human world as a good teacher for eighty lifetimes in order to help others" (cited in Trei's Snake Legs for Kaien-fusetsu, 21v). k The head monk in Huang-po's assembly at this time is not identified in the standard accounts of this episode in record of Lin-chi and records of the Lamp. He is given as Chen Tsun-su (Mu-chou Taotsung, n.d.) in some other accounts. In none of the versions does he utter such words directly to Linchi. l A winged tiger would be even more formidable. m In the record of Lin-chi account (also Blue Cliff record, Case 11), the head monk in Huang-po's assembly tells Lin-chi to ask Huang-po about the essential meaning of the Buddha Dharma. He goes to
  Huang-po three times, each time receiving blows, and he decides to leave the temple. The head monk tells Huang-po, "That young fellow who's been coming to you [Lin-chi] is a real Dharma vessel. If he comes and tells you he's going to leave, please use your expedient means in dealing with him. I'm sure that if he can continue to bore his way through, he will become a great tree that will provide cool shade to all the world." Huang-po suggests to Lin-chi that he might visit Ta-yu. At Ta-yu's temple,
  Lin-chi explained why he had left Huang-po, adding that he wasn't sure whether he was at fault or not. Ta-yu said, "Huang-po spared no effort. He treated you with utmost tenderness and grandmotherly kindness. Why do you talk about fault and no fault?" Lin-chi suddenly experienced enlightenment, and said, "There's not much to Huang-po's Dharma." Lin-chi returned to Huang-po and related what had happened at Ta-yu's place. Huang-po said, "I'd like to get hold of that fellow and give him a good dose of my stick!" n "One day Hsuan-sha took up a traveling pouch and left his temple to complete his training by visiting others teachers around the country. On the way down the mountain, he struck his toe hard on a rock. Blood appeared, but amid the intense pain he had an abrupt self-realization. 'This body does not exist. Where is the pain coming from?' he said, and promptly returned to Hsueh-feng" (Essentials of
  Successive records of the Lamp, ch. 23). o This generally follows the account in Compendium of the Five Lamps, ch. 9. p Tao-wu Yuan-chih (769-835) and his student Chien-yuan went to pay their respects to someone who had passed away. Chien-yuan rapped on the coffin and said, "Living or dead?" Tao-wu replied,
  "I won't say living. I won't say dead." "Why won't you say?" asked Chien-yuan. "I won't say,"
   replied Tao-wu. On their way back to the temple, Chien-yuan said, "If you don't say it right this minute, I'm going to hit you." "Hit me if you like," said Tao-wu. "I won't say living, I won't say dead." Chien-yuan hit him. When they were back at the temple, Tao-wu told Chien-yuan that the temple supervisor would give him a beating if he found out what he had done, and suggested that he go away for a while. Chien-yuan left and studied under Master Shih-shuang, attaining a realization upon hearing him repeat the words, "I won't say, I won't say" (records of the Lamp, ch. 15. Also
  Blue Cliff record, Case 55). q These are some of the eighteen types of questions Zen students are said to ask their teachers. This is a formulation by Fen-yang (947-1024) in The Eye of Men and Gods. r Free up the cicada's wings . Although a similar expression is used in the Book of Latter Han to describe a lord showing great partiality to a favorite, here it refers to the statement made earlier about a teacher ruining a student's chances by stepping in to help the student prematurely. s Two of eight difficult places or situations (hachinan) in which it is difficult for people to encounter a Buddha, hear him preach the Dharma, and attain liberation: Uttarakuru, the continent to the north of
  Mount Sumeru, because inhabitants enjoy lives of interminable pleasure; and being enthralled in the worldly wisdom and skillful words (sechibens) of secular life. Dried buds and dead seeds (shge haishu) is a term of reproach directed at followers of the Two Vehicles, who are said to have no possibility for attaining complete enlightenment. t In the system of koan study that developed in later Hakuin Zen, hosshin or Dharmakaya koans are used in the beginning stages of practice (see Zen Dust, 46-50). The lines Hakuin quotes here are not found in the Poems of Han-shan (Han-shan shih). They are attributed to Han-shan in Compendium of the Five Lamps (ch. 15, chapter on Tung-shan Mu-ts'ung): "The master ascended the teaching seat and said, 'Han-shan said that "Red dust dances at the bottom of the well. / White waves rise on the mountain peaks. / The stone woman gives birth to a stone child. / Fur on the tortoise grows longer by the day." If you want to know the Bodhi-mind, all you have to do is to behold these sights.'" The lines are included in a Japanese edition of the work published during Hakuin's lifetime. u The Ten Ox-herding Pictures are a series of illustrations, accompanied by verses, showing the Zen student's progress to final enlightenment. The Five Ranks, comprising five modes of the particular and universal, are a teaching device formulated by Tung-shan of the Sto tradition. v records of the Lamp, ch. 10. w Liu Hsiu (first century) was a descendant of Western Han royalty who defeated the usurper Wang
  Mang and established the Eastern Han dynasty. Emperor Su Tsung (eighth century) regained the throne that his father had occupied before being been driven from power. x Wang Mang (c. 45 BC-23 AD) , a powerful official of the Western Han dynasty, and rebellious
   mon) Trei explains the Zen terms "gains you half" (literally, "raises it up halfway") and "gaining it all" as follows: "'Raising it totally up' refers to grasping the treasury of the Buddha's true Dharma eye and making it one's own activity. 'Raising it partially up' refers to not having yet achieved this total attainment; to having achieved only half, or only one tenth" (hoz, 7:157-58). aa No source has been found for this quotation; it may have been written by Hakuin. bb "If you cease your mind from its constant strivings, you are no different from the Buddhas and patriarchs. You want to grasp the Buddhas and patriarchs, but you yourself, the person listening to my teaching at this moment, are the Buddha-patriarch" (see record of Lin-chi, 23).
  1. The following story appears in records of the Lamp: "Asked by a monk, 'How should a monk comport himself throughout the twenty-four hours?' Ts'ao-shan replied, 'As if passing through a region filled with poisonous insects (ku), not letting a single drop of water pass his lips.'"
  Understanding of this dialogue requires an explanation of the meanings attached to the word ku
  (translated "poisonous insects"). In Tso-chuan (Tso's Narrative), the oldest of the Chinese narrative histories, we read: "Chao-meng asked, 'What is the meaning of the word ku?' The physician answered, 'It refers to anything that causes excess, agitation, delusion, or trouble. The ideograph ku represents a jar filled with insects. The grub that insinuates its way into grain stock is also a destructive ku insect. In the Book of Changes, women who seduce men and the wind that topples trees in the mountains are also described as ku.'" The word also occurs in the records of the Sung master Hsu-t'ang: "There was a custom in the Fu-chien District prevalent since the T'ang dynasty of throwing various insects such as venomous snakes, lizards, and spiders together, waiting until only one of them remained alive, and then mixing its venom and blood into a potion to ward off evil spirits or to kill people by casting a magic spell on them" (Dictionary of Zen Sayings, 121). In the Yuan dynasty medical treatise I-fang tai ch'eng lun: "It is said that people living in the mountain fastnesses of Min-kuang put three kinds of poisonous insects into a container and bury it in the ground on the fifth day of the fifth month. They allow the insects to devour each other until only one remains, called a ku.
   burners lying forgotten in the back of an old mausoleum; and if later they do decide they want to attain the Way, they spend all their time in silent sitting. Such people are dead otters this year, they're dead otters next year, and fifteen years later, with white hair and yellow teeth, bad eyes and failing ears, they're still dead otters. Should one of them later acquire students and the students followed their teacher's instructions obediently, accepting silent sitting as ultimate and devoting themselves to practicing it, then if five of them get together and practiced, you would have five dead otters; if there were eight, you would have eight dead otters. Not only would they never be able to benefit others, but they would never be able to save themselves either. No matter how many years they spent sitting silently like this in weed-infested nooks and corners, they would always remain incapable of breaking out of the dark cavern of their old views" (A record of Sendai's Comments on the Poems of Cold Mountain, ch. 1, 61-62).
  4. Box-shrub Zen. The growth of the box tree or shrub (tsuge no ki) is so slow that it was said to sometimes cease growing altogether, and to even shrink in size during intercalary years. Ta-hui uses the term to describe students who not only cease making headway in their practice, but by attaching to satori actually regress (Ta-hui's General Talks, ch. 2). Carry the day roughly paraphrases the expression "bare the left arm," referring to a gesture that is made to show one has been won over and will support another's cause. "Marquis Chou Po, before setting out to subjugate the Lu family, issued an order to his army, saying, 'Those who are for the Lu family bare their right arms, those for the Liu family bare their left arms!' They all bared their left arms, and he was able to launch an attack and gain the upper hand" (records of the Grand Historian, 280).
  At the words, Hsuan-tse attained great enlightenment (records of the Lamp, ch. 17).

1.04_-_GOD_IN_THE_WORLD, #The Perennial Philosophy, #Aldous Huxley, #Philosophy
  Every individual being, from the atom up to the most highly organized of living bodies and the most exalted of finite minds may be thought of, in Ren Gunons phrase, as a point where a ray of the primordial Godhead meets one of the differentiated, creaturely emanations of that same Godheads creative energy. The creature, as creature, may be very far from God, in the sense that it lacks the intelligence to discover the nature of the divine Ground of its being. But the creature in its eternal essenceas the meeting place of creatureliness and primordial Godheadis one of the infinite number of points where divine Reality is wholly and eternally present. Because of this, rational beings can come to the unitive knowledge of the divine Ground, non-rational and inanimate beings may reveal to rational beings the fulness of Gods presence within their material forms. The poets or the painters vision of the divine in nature, the worshippers awareness of a holy presence in the sacrament, symbol or imagethese are not entirely subjective. True, such perceptions cannot be had by all perceivers, for knowledge is a function of being; but the thing known is independent of the mode and nature of the knower. What the poet and painter see, and try to record for us, is actually there, waiting to be apprehended by anyone who has the right kind of faculties. Similarly, in the image or the sacramental object the divine Ground is wholly present. Faith and devotion prepare the worshippers mind for perceiving the ray of Godhead at its point of intersection with the particular fragment of matter before him. Incidentally, by being worshipped, such symbols become the centres of a field of force. The longings, emotions and imaginations of those who kneel and, for generations, have knelt before the shrine create, as it were, an enduring vortex in the psychic medium, so that the image lives with a secondary, inferior divine life projected on to it by its worshippers, as well as with the primary divine life which, in common with all other animate and inanimate beings, it possesses in virtue of its relation to the divine Ground. The religious experience of sacramentalists and image worshippers may be perfectly genuine and objective; but it is not always or necessarily an experience of God or the Godhead. It may be, and perhaps in most cases it actually is, an experience of the field of force generated by the minds of past and present worshippers and projected on to the sacramental object where it sticks, so to speak, in a condition of what may be called second-hand objectivity, waiting to be perceived by minds suitably attuned to it. How desirable this kind of experience really is will have to be discussed in another section. All that need be said here is that the iconoclasts contempt for sacraments and symbols, as being nothing but mummery with stocks and stones is quite unjustified.
  That Nirvana and Samsara are one is a fact about the nature of the universe; but it is a fact which cannot be fully realized or directly experienced, except by souls far advanced in spirituality. For ordinary, nice, unregenerate people to accept this truth by hearsay, and to act upon it in practice, is merely to court disaster. All the dismal story of antinomianism is there to warn us of what happens when men and women make practical applications of a merely intellectual and unrealized theory that all is God and God is all. And hardly less depressing than the spectacle of antinomianism is that of the earnestly respectable well-rounded life of good citizens who do their best to live sacramentally, but dont in fact have any direct acquaintance with that for which the sacramental activity really stands. Dr. Oman, in his The Natural and the Supernatural, writes at length on the theme that reconciliation to the evanescent is revelation of the eternal; and in a recent volume, Science, Religion and the Future, Canon Raven applauds Dr. Oman for having stated the principles of a theology, in which there could be no ultimate antithesis between nature and grace, science and religion, in which, indeed, the worlds of the scientist and the theologian are seen to be one and the same. All this is in full accord with Taoism and Zen Buddhism and with such Christian teachings as St. Augustines Ama et fac quod vis and Father Lallemants advice to theocentric contemplatives to go out and act in the world, since their actions are the only ones capable of doing any real good to the world. But what neither Dr. Oman nor Canon Raven makes sufficiently clear is that nature and grace, Samsara and Nirvana, perpetual perishing and eternity, are really and experientially one only to persons who have fulfilled certain conditions. Fac quod vis in the temporal worldbut only when you have learnt the infinitely difficult art of loving God with all your mind and heart and your neighbor as yourself. If you havent learnt this lesson, you will either be an antinomian eccentric or criminal or else a respectable well-rounded-lifer, who has left himself no time to understand either nature or grace. The Gospels are perfectly clear about the process by which, and by which alone, a man may gain the right to live in the world as though he were at home in it: he must make a total denial of selfhood, submit to a complete and absolute mortification. At one period of his career, Jesus himself seems to have undertaken austerities, not merely of the mind, but of the body. There is the record of his forty days fast and his statement, evidently drawn from personal experience, that some demons cannot be cast out except by those who have fasted much as well as prayed. (The Cur dArs, whose knowledge of miracles and corporal penance was based on personal experience, insists on the close correlation between severe bodily austerities and the power to get petitionary prayer answered in ways that are sometimes supernormal.) The Pharisees reproached Jesus because he came eating and drinking, and associated with publicans and sinners; they ignored, or were unaware of, the fact that this apparently worldly prophet had at one time rivalled the physical austerities of John the Baptist and was practising the spiritual mortifications which he consistently preached. The pattern of Jesus life is essentially similar to that of the ideal sage, whose career is traced in the Oxherding Pictures, so popular among Zen Buddhists. The wild ox, symbolizing the unregenerate self, is caught, made to change its direction, then tamed and gradually transformed from black to white. Regeneration goes so far that for a time the ox is completely lost, so that nothing remains to be pictured but the full-orbed moon, symbolizing Mind, Suchness, the Ground. But this is not the final stage. In the end, the herdsman comes back to the world of men, riding on the back of his ox. Because he now loves, loves to the extent of being identified with the divine object of his love, he can do what he likes; for what he likes is what the Nature of Things likes. He is found in company with wine-bibbers and butchers; he and they are all converted into Buddhas. For him, there is complete reconciliation to the evanescent and, through that reconciliation, revelation of the eternal. But for nice ordinary unregenerate people the only reconciliation to the evanescent is that of indulged passions, of distractions submitted to and enjoyed. To tell such persons that evanescence and eternity are the same, and not immediately to qualify the statement, is positively fatalfor, in practice, they are not the same except to the saint; and there is no record that anybody ever came to sanctity, who did not, at the outset of his or her career, behave as if evanescence and eternity, nature and grace, were profoundly different and in many respects incompatible. As always, the path of spirituality is a knife-edge between abysses. On one side is the danger of mere rejection and escape, on the other the danger of mere acceptance and the enjoyment of things which should only be used as instruments or symbols. The versified caption which accompanies the last of the Oxherding Pictures runs as follows.

1.04_-_KAI_VALYA_PADA, #Patanjali Yoga Sutras, #Swami Vivekananda, #Hinduism
  cloud of virtue. All the great prophets of the world whom
  history has recorded had this. They had found the whole

1.04_-_Religion_and_Occultism, #Words Of The Mother III, #The Mother, #Integral Yoga
  So far, nobody has been able to read the future correctly. There are three reasons for the failure. First, the astrologers do not know how to read the future properly. Secondly, the horoscope is always incorrectly made unless a man is a mathematical genius. And even for such a person it is very difficult to make a correct horoscope. Thirdly, when people say that the stars in this or that house at the time of birth rule your life, they are quite wrong. The stars under which you are born are only
  tape-recorders of physical conditions. They do not rule the future of the soul. There is something beyond, which rules the stars themselves and everything else. The soul belongs to this
  Supreme Being. And if it is doing Yoga, then all the more it should never believe in the power of the stars or in any other power.

1.04_-_Te_Shan_Carrying_His_Bundle, #The Blue Cliff Records, #Yuanwu Keqin, #Zen

1.04_-_The_Paths, #A Garden of Pomegranates - An Outline of the Qabalah, #Israel Regardie, #Occultism
  Blavatsky writes : " Every Cosmogony from the earliest to the latest is based upon, interlinked with, and most closely related to, numerals and geometrical figures. . . .
  Hence we find numbers and figures used as an expression and a record of thought in every archaic scripture." Ginsburg, referring to the Hebrew Alphabet, states : " Since the letters have no absolute value - nor can they be used as mere forms, but serve as the medium between essence and forms, and like words, assume the relation of form to the real essence, and of essence to the embryo and unexpressed

1.04_-_The_Self, #Aion, #Carl Jung, #Psychology
  modern people who have never heard of them, but are widely
  disseminated in the historical records of many peoples and many
  epochs. Their significance as symbols of unity and totality is

1.04_-_The_Silent_Mind, #Sri Aurobindo or the Adventure of Consciousness, #Satprem, #Integral Yoga
  upon the material and terrestrial experience. 33 The only solution is therefore to practice silencing the mind just where it is seemingly the most difficult: on the street, in the subway, at work, everywhere.
  Instead of going through Grand Central Station four times a day like someone hounded and forever in a rush, we can walk there consciously, as a seeker. Instead of living haphazardly, dispersed in a multitude of thoughts, which not only lack any excitement but are also as exhausting as a broken record, we can gather the scattered threads of our consciousness and work on ourselves at every moment. Then life begins to become surprisingly exciting, because the least little circumstance becomes an opportunity for victory; we are focused; we are going somewhere instead of going nowhere.
  For yoga is not a way of doing but of being.

1.05_-_Buddhism_and_Women, #Tara - The Feminine Divine, #Bokar Rinpoche, #Buddhism
  women appear; some well-known whose lives are
  recorded in written texts; others whose names are only
  momentarily engraved in memory; and others who
  illustrated themselves by profound spiritual
  accomplishments even if history has not recorded their
  names. Their rank was then equal to that of men. They

1.05_-_CHARITY, #The Perennial Philosophy, #Aldous Huxley, #Philosophy
  Feelings, as we have seen, may be of service as motives of charity; but charity as charity has its beginning in the willwill to peace and humility in oneself, will to patience and kindness towards ones fellow creatures, will to that disinterested love of God which asks nothing and refuses nothing. But the will can be strengthened by exercise and confirmed by perseverance. This is very clearly brought out in the following recorddelightful for its Boswellian vividnessof a conversation between the young Bishop of Belley and his beloved friend and master, Franois de Sales.

1.05_-_Christ,_A_Symbol_of_the_Self, #Aion, #Carl Jung, #Psychology
  23 Irenaeus (Adversus haereses, II, 5, 1) records the Gnostic teaching that when
  Christ, as the demiurgic Logos, created his mother's being, he "cast her out of

1.05_-_Dharana, #Liber ABA, #Aleister Crowley, #Philosophy
  6:For the first week it may seem rather amusing, and you may even imagine you are progressing; but as the practice teaches you what you are doing, you will apparently get worse and worse.
  7:Please understand that in doing this practice you are supposed to be seated in Asana, and to have note-book and pencil by your side, and a watch in front of you. You are not to practise at first for more than ten minutes at a time, so as to avoid risk of overtiring the brain. In fact you will probably find that the whole of your willpower is not equal to keeping to a subject at all for so long as three minutes, or even apparently concentrating on it for so long as three seconds, or three-fifths of one second. By "keeping to it at all" is meant the mere attempt to keep to it. The mind becomes so fatigued, and the object so incredibly loathsome, that it is useless to continue for the time being. In Frater P.'s record we find that after daily practice for six months, meditations of four minutes and less are still being recorded.
  8:The student is supposed to count the number of times that his thought wanders; this he can do on his fingers or on a string of beads.
  9:If these breaks seem to become more frequent instead of less frequent, the student must not be discourage; this is partially caused by his increased accuracy of observation. In exactly the same way, the introduction of vaccination resulted in an apparent increase in the number of cases of smallpox, the reason being that people began to tell the truth about the disease instead of faking.
  10:Soon, however, the control will improve faster than the observation. When this occurs the improvement will become apparent in the record. Any variation will probably be due to accidental circumstances; for example, one night your may be very tired when you start; another night you may have headache or indigestion. You will do well to avoid practising at such times.
  11:We will suppose, then, that you have reached the stage when your average practice on one subject is about half an hour, and the average number of breaks between ten and twenty. One would suppose that this implied that during the periods between the breaks one was really concentrated, but this is not the case. The mind is flickering, although imperceptibly. However, there may be sufficient real steadiness even at this early stage to cause some very striking phenomena, of which the most marked is one which will possibly make you think that you have gone to sleep. Or, it may seem quite inexplicable, and in any case will disgust you with yourself. You will completely forget who you are, what you are, and what you are doing. A similar phenomenon sometimes happens when one is half awake in the morning, and one cannot think what town one is living in. The similarity of these two things is rather significant. It suggests that what is really happening is that you are waking up from the sleep which men call waking, the sleep whose dreams are life.

1.05_-_Hsueh_Feng's_Grain_of_Rice, #The Blue Cliff Records, #Yuanwu Keqin, #Zen

1.05_-_Mental_Education, #On Education, #The Mother, #Integral Yoga
  For that, to attention and concentration should be added observation, precise recording and faithfulness of memory. This faculty of observation can be developed by varied and spontaneous exercises, making use of every opportunity that presents itself to keep the child's thought wakeful, alert and prompt. The growth of the understanding should be stressed much more than that of memory. One knows well only what one has understood. Things learnt by heart, mechanically, fade away little by little and finally disappear; what is understood is never forgotten. Moreover, you must never refuse to explain to a child the how and the why of things. If you cannot do it yourself, you must direct the child to those who are qualified to answer or point out to him some books that deal with the question. In this way you will progressively awaken in the child the taste for true study and the habit of making a persistent effort to know.
  For this purpose, it is good to set apart some time every day when one can quietly go over one's thoughts and put one's synthesis in order. Once the habit is acquired, you can maintain control over your thoughts even during work and action, allowing only those which are useful for what you are doing to come to the surface. Particularly, if you have continued to cultivate the power of concentration and attention, only the thoughts that are needed will be allowed to enter the active external consciousness and they then become all the more dynamic and effective. And if, in the intensity of concentration, it becomes necessary not to think at all, all mental vibration can be stilled and an almost total silence secured. In this silence one can gradually open to the higher regions of the mind and learn to record the inspirations that come from there.

1.06_-_MORTIFICATION,_NON-ATTACHMENT,_RIGHT_LIVELIHOOD, #The Perennial Philosophy, #Aldous Huxley, #Philosophy
  Mortification is not, as many people seem to imagine, a matter, primarily, of severe physical austerities. It is possible that, for certain persons in certain circumstances, the practice of severe physical austerities may prove helpful in advance towards mans final end. In most cases, however, it would seem that what is gained by such austerities is not liberation, but something quite differentthe achievement of psychic powers. The ability to get petitionary prayer answered, the power to heal and work other miracles, the knack of looking into the future or into other peoples mindsthese, it would seem, are often related in some kind of causal connection with fasting, watching and the self-infliction of pain. Most of the great theocentric saints and spiritual teachers have admitted the existence of supernormal powers, only, however, to deplore them. To think that such Siddhis, as the Indians call them, have anything to do with liberation is, they say, a dangerous illusion. These things are either irrelevant to the main issue of life, or, if too much prized and attended to, an obstacle in the way of spiritual advance. Nor are these the only objections to physical austerities. Carried to extremes, they may be dangerous to healthand without health the steady persistence of effort required by the spiritual life is very difficult of achievement. And being difficult, painful and generally conspicuous, physical austerities are a standing temptation to vanity and the competitive spirit of record breaking. When thou didst give thyself up to physical mortification, thou wast great, thou wast admired. So writes Suso of his own experiencesexperiences which led him, just as Gautama Buddha had been led many centuries before, to give up his course of bodily penance. And St. Teresa remarks how much easier it is to impose great penances upon oneself than to suffer in patience, charity and humbleness the ordinary everyday crosses of family life (which did not prevent her, incidentally, from practising, to the very day of her death, the most excruciating forms of self-torture. Whether these austerities really helped her to come to the unitive knowledge of God, or whether they were prized and persisted in because of the psychic powers they helped to develop, there is no means of determining).
  Acton, the learned Catholic historian, was of opinion that all great men are bad; Rumi, the Persian poet and mystic, thought that to seek for union with God while occupying a throne was an undertaking hardly less senseless than looking for camels among the chimney pots. A slightly more optimistic note is sounded by St. Franois de Sales, whose views on the matter were recorded by his Boswellizing disciple, the young Bishop of Belley.

1.06_-_Psychic_Education, #On Education, #The Mother, #Integral Yoga
  The role of the teacher is to put the child upon the right road to his own perfection and encourage him to follow it watching, suggesting, helping, but not imposing or interfering. The best method of suggestion is by personal example, daily conversation, and books read from day-to-day.
  These books should contain, for younger students, the loftiest examples of the past, given not as moral lessons but as things of supreme human interest, and for elder students, the great thoughts of great souls, the passages of literature which can set fire to the highest emotions and prompt the highest ideals and aspirations, the records of history and biography which exemplify the living of those great thoughts, noble emotions and inspiring ideals.
  Opportunity should be given to students to emulate in action the deeper and nobler impulses which rise within them.

1.06_-_Quieting_the_Vital, #Sri Aurobindo or the Adventure of Consciousness, #Satprem, #Integral Yoga
  formation unwind itself from beginning to end, like a gramophone record.60 It is up to us to decide whether we want to "go along" or not.
  There are thousands of possible experiences, a whole world of observations. But the essential discovery we make is that there is very little of "us" in all this, except a habit of response.61 As long as, out of ignorance, we falsely identify with the vital vibrations, we cannot expect to change anything in our nature, except through amputation;

1.06_-_THE_FOUR_GREAT_ERRORS, #Twilight of the Idols, #Friedrich Nietzsche, #Philosophy
  result of this need is that something known or already experienced, and
  recorded in the memory, is posited as the cause. The new factor, that
  which has not been experienced and which is unfamiliar, is excluded

1.06_-_Yun_Men's_Every_Day_is_a_Good_Day, #The Blue Cliff Records, #Yuanwu Keqin, #Zen

1.07_-_Hui_Ch'ao_Asks_about_Buddha, #The Blue Cliff Records, #Yuanwu Keqin, #Zen

1.07_-_Samadhi, #Liber ABA, #Aleister Crowley, #Philosophy
  16:Other authors are inclined to suggest that Samadhi results from meditating on subjects that are in themselves worthy. For example, Vivekananda says: "Think of any holy subject\:" and explains this as follows: "This does not mean any wicked subject."(!)
  17:Frater P. would not like to say definitely whether he ever got Dhyana from common objects. He gave up the practice after a few months, and meditated on the Cakkras, etc. Also his Dhyana became so common that he gave up recording it. But if he wished to do it this minute he would choose something to excite his "godly fear," or "holy awe," or "wonderment." footnote: It is rather a breach of the scepticism which is the basis of our system to admit that anything can be in any way better than another. Do it thus: "A., is a thing that B. thinks 'holy.' It is natural therefore for B. to meditate on it." Get rid of the ego, observe all your actions as if they were another's, and you will avoid ninety-nine percent. of the troubles that await you. There is no apparent reason why Dhyana should not occur when thinking of any common object of the seashore, such as a blue pig; but Frater P.'s constant reference to this as the usual object of his meditation need not be taken "au pied de la lettre." His records of meditation contain no reference to this remarkable animal.
  18:It will be a good thing when organized research has determined the conditions of Samadhi; but in the meantime there seems no particular objection to our following tradition, and using the same objects of meditation as our predecessors, with the single exception which we shall note in due course.

1.07_-_Standards_of_Conduct_and_Spiritual_Freedom, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
  12:It is not actually known that in any primitive times man lived to himself or with only his mate as do some of the animals. All record of him shows him to us as a social animal, not an isolated body and spirit. The law of the pack has always overridden his individual law of self-development; he seems always to have been born, to have lived, to have been formed as a unit in a mass. But logically and naturally from the psychological viewpoint the law of personal need and desire is primary, the social law comes in as a secondary and usurping power. Man has in him two distinct master impulses, the individualistic and the communal, a personal life and a social life, a personal motive of conduct and a social motive of conduct. The possibility of their opposition and the attempt to find their equation lie at the very roots of human civilisation and persist in other figures when he has passed beyond the vital animal into a highly individualised mental and spiritual progress.

1.07_-_The_Continuity_of_Consciousness, #Knowledge of the Higher Worlds, #Rudolf Steiner, #Occultism
  Now, the student must realize at this stage of development that he is dealing with separate and more or less isolated spiritual experiences. He should therefore beware of constructing out of them a complete whole or even a connected system of knowledge. In this case, all manner of fantastic ideas and conceptions would be mixed into the soul-world, and a world might thus easily be constructed which had nothing to do with the real spiritual world. The student must continually practice self-control. The right thing to do is to strive for an ever clearer conception of the isolated real experiences, and to await the spontaneous arrival of new experiences which will connect themselves, as though of their own accord, with those already recorded. By virtue of the power of the spiritual world into which he has now found his way, and through continued application to his prescribed exercises, the student experiences an
   p. 213

1.07_-_TRUTH, #The Perennial Philosophy, #Aldous Huxley, #Philosophy
  In practice words are used for other purposes than for making statements about facts. Very often they are used rhetorically, in order to arouse the passions and direct the will towards some course of action regarded as desirable. And sometimes, too, they are used poeticallythat is to say, they are used in such a way that, besides making a statement about real or imaginary things and events, and besides appealing rhetorically to the will and the passions, they cause the reader to be aware that they are beautiful. Beauty in art or nature is a matter of relationships between things not in themselves intrinsically beautiful. There is nothing beautiful, for example, about the vocables, time, or syllable. But when they are used in such a phrase as to the last syllable of recorded time, the relationship between the sound of the component words, between our ideas of the things for which they stand, and between the overtones of association with which each word and the phrase as a whole are charged, is apprehended, by a direct and immediate intuition, as being beautiful.
  Wait a minute, he said presently, Id better just leave a record of some kind, in case I have trouble with Buddha. He plucked a hair and blew on it with magic breath, crying, Change! It changed at once into a writing brush charged with heavy ink, and at the base of the central pillar he wrote, The Great Sage Equal to Heaven reached this place. Then, to mark his disrespect, he relieved nature at the bottom of the first pillar, and somersaulted back to where he had come from. Standing on Buddhas palm, he said, Well, Ive gone and come back. You can go and tell the Jade Emperor to hand over the palaces of Heaven.

1.080_-_Pratyahara_-_The_Return_of_Energy, #The Study and Practice of Yoga, #Swami Krishnananda, #Yoga
  In this withdrawal of the consciousness from its movement along the lines of the senses, what happens is, it returns to the source from where it started. It will be difficult for one to distinguish between the senses and the mind at this moment. The senses and the mind become one. Here, the mind becomes powerful because when we turn off all the lights, turn off all the fans, and all the expenditure of electric energy is cut off on account of the turning off of all the switches, we see that the power station feels the surge immediately. The energy returns to the power station because we have turned off all the switches; there is no expenditure of energy. All the sources of the external movement of energy are severed on account of the turning off of the switches; naturally, the energy has to increase at the source, and we will see the indication of the increase in kilowatts recorded in the meters of the power station. The engineer in the power station will find out that people have turned off all the switches, because consumption of energy has gone down.

1.08_-_RELIGION_AND_TEMPERAMENT, #The Perennial Philosophy, #Aldous Huxley, #Philosophy
  Primitive Buddhism is no less predominantly cerebrotonic than primitive Christianity, and so is Vedanta, the metaphysical discipline which lies at the heart of Hinduism. Confucianism, on the contrary, is a mainly viscerotonic systemfamilial, ceremonious and thoroughly this-worldly. And in Mohammedanism we find a system which incorporates strongly somatotonic elements. Hence Islams black record of holy wars and persecutionsa record comparable to that of later Christianity, after that religion had so far compromised with unregenerate somatotonia as to call its ecclesiastical organization the Church Militant.

1.08_-_Summary, #Liber ABA, #Aleister Crowley, #Philosophy
  He may select any practices that he prefers, but in any case must keep an exact record, so that he may discover the relation of cause and effect in his working, and so that the A.'.A.'. may judge of his progress, and direct his further studies.

1.08_-_The_Historical_Significance_of_the_Fish, #Aion, #Carl Jung, #Psychology
  connection we might also mention the "one and only fish" (eU
  ixovos IxOvs) recorded in the "Happenings in Persia." 67

1.08_-_The_Ladder, #A Garden of Pomegranates - An Outline of the Qabalah, #Israel Regardie, #Occultism
  His Karmic record - the Magi-
  The methods adopted by the Qabalah extend to the world a new science, providing an enormous field of investigation for all who care to undertake it. The man of science will discover unclassified phenomena to record and analyse.
  To the philosopher new states of consciousness will be dis- closed ; states which, because of the very path he has been pursuing, have hitherto been barred from his examination.

1.09_-_Concentration_-_Its_Spiritual_Uses, #Raja-Yoga, #Swami Vivkenanda, #unset
  The idea is that we have to get our knowledge of ordinary objects by direct perception, and by inference therefrom, and from testimony of people who are competent. By "people who are competent," the Yogis always mean the Rishis, or the Seers of the thoughts recorded in the scriptures the Vedas. According to them, the only proof of the scriptures is that they were the testimony of competent persons, yet they say the scriptures cannot take us to realisation. We can read all the Vedas, and yet will not realise anything, but when we practise their teachings, then we attain to that state which realises what the scriptures say, which penetrates where neither reason nor perception nor inference can go, and where the testimony of others cannot avail. This is what is meant by the aphorism.

1.09_-_Sleep_and_Death, #Sri Aurobindo or the Adventure of Consciousness, #Satprem, #Integral Yoga
  automatically alerted. We will only need to stop in the middle of the sleep, repeat the event two or three times to ourselves to record it, then go back in again.
  In this enormous field of experience we can stress only a few general practical points, which may strike the seeker at the beginning of his investigation. First, a clear distinction must be drawn between ordinary subconscious dreams and actual experiences. Experiences are not dreams, though we are in the habit of mixing them together; they are real events, on one plane or another, in which we have participated. They are distinguished from ordinary dreams by their striking intensity: any event in the outer physical world, however exceptional, seems dull next to them. They leave a deep impression in us, and the memory of them is more vivid than any physical memory,

1.09_-_The_Guardian_of_the_Threshold, #Knowledge of the Higher Worlds, #Rudolf Steiner, #Occultism
  [paragraph continues] They assume an independent form which thou canst see even as thou beholdest the stones and plants of the outer world. And . . . I am that very being who shaped my body out of thy good and evil achievements. My spectral form is woven out of thine own life's record. Till now thou hast borne me invisibly within thee, and it was well that this was so; for the wisdom of thy destiny, though concealed from thee, could thus work within thee, so that the hideous stains on my form should be blotted out. Now that I have come forth from within thee, that concealed wisdom, too, has departed from thee. It will pay no further heed to thee; it will leave the work in thy hands alone. I must become a perfect and glorious being, or fall a prey to corruption; and should this occur, I would drag thee also down with me into a dark and corrupt world. If thou wouldst avoid this, then thine own wisdom must become great enough to undertake the task of that other, concealed wisdom, which has departed from thee. As a form visible to thyself I will never for an instant leave thy side, once thou hast crossed my Threshold. And in future, whenever thou dost act or think wrongly thou wilt straightway perceive thy guilt
   p. 235

1.09_-_The_Pure_Existent, #The Life Divine, #Sri Aurobindo, #Integral Yoga
  6:But this is infinity with regard to Time and Space, an eternal duration, interminable extension. The pure Reason goes farther and looking in its own colourless and austere light at Time and Space points out that these two are categories of our consciousness, conditions under which we arrange our perception of phenomenon. When we look at existence in itself, Time and Space disappear. If there is any extension, it is not a spatial but a psychological extension; if there is any duration, it is not a temporal but a psychological duration; and it is then easy to see that this extension and duration are only symbols which represent to the mind something not translatable into intellectual terms, an eternity which seems to us the same all-containing ever-new moment, an infinity which seems to us the same all-containing all-pervading point without magnitude. And this conflict of terms, so violent, yet accurately expressive of something we do perceive, shows that mind and speech have passed beyond their natural limits and are striving to express a Reality in which their own conventions and necessary oppositions disappear into an ineffable identity.
  7:But is this a true record? May it not be that Time and Space so disappear merely because the existence we are regarding is a fiction of the intellect, a fantastic Nihil created by speech, which we strive to erect into a conceptual reality? We regard again that Existence-in-itself and we say, No. There is something behind the phenomenon not only infinite but indefinable. Of no phenomenon, of no totality of phenomena can we say that absolutely it is. Even if we reduce all phenomena to one fundamental, universal irreducible phenomenon of movement or energy, we get only an indefinable phenomenon. The very conception of movement carries with it the potentiality of repose and betrays itself as an activity of some existence; the very idea of energy in action carries with it the idea of energy abstaining from action; and an absolute energy not in action is simply and purely absolute existence. We have only these two alternatives, either an indefinable pure existence or an indefinable energy in action and, if the latter alone is true, without any stable base or cause, then the energy is a result and phenomenon generated by the action, the movement which alone is. We have then no Existence, or we have the Nihil of the Buddhists with existence as only an attribute of an eternal phenomenon, of Action, of Karma, of Movement. This, asserts the pure reason, leaves my perceptions unsatisfied, contradicts my fundamental seeing, and therefore cannot be. For it brings us to a last abruptly ceasing stair of an ascent which leaves the whole staircase without support, suspended in the Void.
  8:If this indefinable, infinite, timeless, spaceless Existence is, it is necessarily a pure absolute. It cannot be summed up in any quantity or quantities, it cannot be composed of any quality or combination of qualities. It is not an aggregate of forms or a formal substratum of forms. If all forms, quantities, qualities were to disappear, this would remain. Existence without quantity, without quality, without form is not only conceivable, but it is the one thing we can conceive behind these phenomena.

1.1.05_-_The_Siddhis, #Essays Divine And Human, #Sri Aurobindo, #Integral Yoga
  Siddhis, but recognised them as a part, though not the most important part of Yogic accomplishment, and used them with an abundant and unhesitating vigour. They are recognised in our sacred books, formally included in Yoga by so devotional a Purana as the Bhagawat, noted and some of their processes carefully tabled by Patanjali. Even in the midnight of the Kali great Siddhas and saints have used them more sparingly, but with power and effectiveness. It would be difficult for many of them to do otherwise than use the siddhis since by the very fact of their spiritual elevation, these powers have become not exceptional movements, but the ordinary processes of their thought and action. It is by the use of the siddhis that the Siddhas sitting on the mountains help the world out of the heart of their solitude and silence. Jesus Christ made the use of the siddhis a prominent feature of his pure, noble and spiritual life, nor did he hesitate to communicate them to his disciples - the laying of hands, the healing of the sick, the ashirvada, the abhishap, the speaking with many tongues were all given to them. The day of Pentecost is still kept holy by the Christian Church. Joan of Arc used her siddhis to liberate France. Socrates had his siddhis, some of them of a very material nature. Men of great genius are usually born with some of them and use them unconsciously. Even in natures far below the power and clarity of genius we see their occasional or irregular operation. The West, always avid of knowledge, is struggling, sadly hampered by misuse and imposture, to develop them and gropes roughly for the truth about them in the phenomena of hypnotism, clairvoyance, telepathy, vouched for by men and women of great intellectuality and sincerity. Returning
  Eastwards, where only their right practice has been understood, the lives of our saints northern and southern are full of the record of Siddhis. Sri Ramakrishna, whose authority is quoted against
  Essays Divine and Human
   them, not only made inward use of them but manifested them with no inconsiderable frequency in His lila. I see nothing in this long record immoral, dangerous or frivolous. But because
  Europe looks with scorn and incredulity on these "miracles" and this "magic", we too must needs be ashamed of them, hustle them into the background and plead that only a few charlatans and followers of false paths profess their use. But as for us, we are men of intellect and spirituality, ascetics, devotees, self-deniers,

1.10_-_GRACE_AND_FREE_WILL, #The Perennial Philosophy, #Aldous Huxley, #Philosophy
  In this context we may mention those sudden theophanies which are sometimes vouchsafed to children and sometimes to adults, who may be poets or Philistines, learned or unsophisticated, but who have this in common, that they have done nothing at all to prepare for what has happened to them. These gratuitous graces, which have inspired much literary and pictorial art, some splendid and some (where inspiration was not seconded by native talent) pathetically inadequate, seem generally to belong to one or other of two main classessudden and profoundly impressive perception of ultimate Reality as Love, Light and Bliss, and a no less impressive perception of it as dark, awe-inspiring and inscrutable Power. In memorable forms, Wordsworth has recorded his own experience of both these aspects of the divine Ground.
  To think of God as mere Power, and not also, at the same time as Power, Love and Wisdom, comes quite naturally to the ordinary, unregenerate human mind. Only the totally selfless are in a position to know experimentally that, in spite of everything, all will be well and, in some way, already is well. The philosopher who denies divine providence, says Rumi, is a stranger to the perception of the saints. Only those who have the perception of the saints can know all the time and by immediate experience that divine Reality manifests itself as a Power that is loving, compassionate and wise. The rest of us are not yet in a spiritual position to do more than accept their findings on faith. If it were not for the records they have left behind, we should be more inclined to agree with Job and the primitives.

1.10_-_On_our_Knowledge_of_Universals, #The Problems of Philosophy, #Bertrand Russell, #Philosophy
  The other point is more interesting, and of more philosophical importance. It is, that we may sometimes know a general proposition in cases where we do not know a single instance of it. Take such a case as the following: We know that any two numbers can be multiplied together, and will give a third called their _product_. We know that all pairs of integers the product of which is less than 100 have been actually multiplied together, and the value of the product recorded in the multiplication table. But we also know that the number of integers is infinite, and that only a finite number of pairs of integers ever have been or ever will be thought of by human beings. Hence it follows that there are pairs of integers which never have been and never will be thought of by human beings, and that all of them deal with integers the product of which is over 100. Hence we arrive at the proposition:
  'All products of two integers, which never have been and never will be thought of by any human being, are over 100.' Here is a general proposition of which the truth is undeniable, and yet, from the very nature of the case, we can never give an instance; because any two numbers we may think of are excluded by the terms of the proposition.

1.10_-_The_Yoga_of_the_Intelligent_Will, #Essays On The Gita, #Sri Aurobindo, #Integral Yoga
   out of these the power which seizes the discriminations of objects, sense-mind or Manas, - we must record the Indian names because the corresponding English words are not real equivalents. As a tertiary evolution out of sense-mind we have the specialising organic senses, ten in number, five of perception, five of action; next the powers of each sense of perception, sound, form, scent, etc., which give their value to objects for the mind and make things what they are to our subjectivity, - and, as the substantial basis of these, the primary conditions of the objects of sense, the five elements of ancient philosophy or rather elementary conditions of Nature, panca bhuta, which constitute objects by their various combination.

1.11_-_Woolly_Pomposities_of_the_Pious_.Teacher., #Magick Without Tears, #Aleister Crowley, #Philosophy
  Observe, I pray, the paramount importance of memory. From one point of view (bless your heart!) you are nothing at all but a bundle of memories. When you say "this is happening now," you are a falsifier of God's sacred truth! When I say "I see a horse", the truth is that "I record in those terms my private hieroglyphic interpretation of the unknown and unknowable phenomenon (or 'point-event') which has more or less recently taken place at the other end of my system of receiving impressions."

1.12_-_Brute_Neighbors, #Walden, and On The Duty Of Civil Disobedience, #Henry David Thoreau, #Philosophy
  The more you think of it, the less the difference. And certainly there is not the fight recorded in Concord history, at least, if in the history of America, that will bear a moments comparison with this, whether for the numbers engaged in it, or for the patriotism and heroism displayed. For numbers and for carnage it was an Austerlitz or
  Dresden. Concord Fight! Two killed on the patriots side, and Luther
  Kirby and Spence tell us that the battles of ants have long been celebrated and the date of them recorded, though they say that Huber is the only modern author who appears to have witnessed them. neas
  Sylvius, say they, after giving a very circumstantial account of one contested with great obstinacy by a great and small species on the trunk of a pear tree, adds that This action was fought in the pontificate of Eugenius the Fourth, in the presence of Nicholas
  Pistoriensis, an eminent lawyer, who related the whole history of the battle with the greatest fidelity. A similar engagement between great and small ants is recorded by Olaus Magnus, in which the small ones, being victorious, are said to have buried the bodies of their own soldiers, but left those of their giant enemies a prey to the birds.

1.12_-_Independence, #Raja-Yoga, #Swami Vivkenanda, #unset
  When the Yogi has attained to this discrimination, all the powers mentioned in the last chapter come to him, but the true Yogi rejects them all. Unto him comes a peculiar knowledge, a particular light, called the Dharma-megha, the cloud of virtue. All the great prophets of the world whom history has recorded had this. They had found the whole foundation of knowledge within themselves. Truth to them had become real. Peace and calmness, and perfect purity became their own nature, after they had given up the vanities of powers.

1.12_-_TIME_AND_ETERNITY, #The Perennial Philosophy, #Aldous Huxley, #Philosophy
  In the modern world the gods to whom human sacrifice is offered are personifications, not of Nature, but of mans own, home-made political ideals. These, of course, all refer to events in timeactual events in the past or the present, fancied events in the future. And here it should be noted that the philosophy which affirms the existence and the immediate realizableness of eternity is related to one kind of political theory and practice; the philosophy which affirms that what goes on in time is the only reality, results in a different kind of theory and justifies quite another kind of political practice. This has been clearly recognized by Marxist writers,* who point out that when Christianity is mainly preoccupied with events in time, it is a revolutionary religion, and that when, under mystical influences, it stresses the Eternal Gospel, of which the historical or pseudo-historical facts recorded in Scripture are but symbols, it becomes politically static and reactionary.
  This Marxian account of the matter is somewhat oversimplified. It is not quite true to say that all theologies and philosophies whose primary concern is with time, rather than eternity, are necessarily revolutionary. The aim of all revolutions is to make the future radically different from and better than the past. But some time-obsessed philosophies are primarily concerned with the past, not the future, and their politics are entirely a matter of preserving or restoring the status quo and getting back to the good old days. But the retrospective time-worshippers have one thing in common with the revolutionary devotees of the bigger and better future; they are prepared to use unlimited violence to achieve their ends. It is here that we discover the essential difference between the politics of eternity-philosophers and the politics of time-philosophers. For the latter, the ultimate good is to be found in the temporal worldin a future, where everyone will be happy because all are doing and thinking something either entirely new and unprecedented or, alternatively, something old, traditional and hallowed. And because the ultimate good lies in time, they feel justified in making use of any temporal means for achieving it. The Inquisition burns and tortures in order to perpetuate a creed, a ritual and an ecclesiastico-politico-financial organization regarded as necessary to mens eternal salvation. Bible-worshipping Protestants fight long and savage wars, in order to make the world safe for what they fondly imagine to be the genuinely antique Christianity of apostolic times. Jacobins and Bolsheviks are ready to sacrifice millions of human lives for the sake of a political and economic future gorgeously unlike the present. And now all Europe and most of Asia has had to be sacrificed to a crystal-gazers vision of perpetual Co-Prosperity and the Thousand-Year Reich. From the records of history it seems to be abundantly clear that most of the religions and philosophies which take time too seriously are correlated with political theories that inculcate and justify the use of large-scale violence. The only exceptions are those simple Epicurean faiths, in which the reaction to an all too real time is Eat, drink and be merry, for tomorrow we die. This is not a very noble, nor even a very realistic kind of morality. But it seems to make a good deal more sense than the revolutionary ethic: Die (and kill), for tomorrow someone else will eat, drink and be merry. In practice, of course, the prospect even of somebody elses future merriment is extremely precarious. For the process of wholesale dying and killing creates material, social and psychological conditions that practically guarantee the revolution against the achievement of its beneficent ends.

1.13_-_SALVATION,_DELIVERANCE,_ENLIGHTENMENT, #The Perennial Philosophy, #Aldous Huxley, #Philosophy
  In the theologies of the various religions, salvation is also regarded as a deliverance out of folly, evil and misery into happiness, goodness and wisdom. But political and economic means are held to be subsidiary to the cultivation of personal holiness, to the acquiring of personal merit and to the maintenance of personal faith in some divine principle or person having power, in one way or another, to forgive and sanctify the individual soul. Moreover the end to be achieved is not regarded as existing in some Utopian future period, beginning, say, in the twenty-second century or perhaps even a little earlier, if our favourite politicians remain in power and make the right laws; the end exists in heaven. This last phrase has two very different meanings. For what is probably the majority of those who profess the great historical religions, it signifies and has always signified a happy posthumous condition of indefinite personal survival, conceived of as a reward for good behaviour and correct belief and a compensation for the miseries inseparable from life in a body. But for those who, within the various religious traditions, have accepted the Perennial Philosophy as a theory and have done their best to live it out in practice, heaven is something else. They aspire to be delivered out of separate selfhood in time and into eternity as realized in the unitive knowledge of the divine Ground. Since the Ground can and ought to be unitively known in the present life (whose ultimate end and purpose is nothing but this knowledge), heaven is not an exclusively posthumous condition. He only is completely saved who is delivered here and now. As to the means to salvation, these are simultaneously ethical, intellectual and spiritual and have been summed up with admirable clarity and economy in the Buddhas Eightfold Path. Complete deliverance is conditional on the following: first, Right Belief in the all too obvious truth that the cause of pain and evil is craving for separative, ego-centred existence, with its corollary that there can be no deliverance from evil, whether personal or collective, except by getting rid of such craving and the obsession of I, me, mine"; second, Right Will, the will to deliver oneself and others; third, Right Speech, directed by compassion and charity towards all sentient beings; fourth, Right Action, with the aim of creating and maintaining peace and good will; fifth, Right Means of Livelihood, or the choice only of such professions as are not harmful, in their exercise, to any human being or, if possible, any living creature; sixth, Right Effort towards Self-control; seventh, Right Attention or Recollectedness, to be practised in all the circumstances of life, so that we may never do evil by mere thoughtlessness, because we know not what we do"; and, eighth, Right Contemplation, the unitive knowledge of the Ground, to which recollectedness and the ethical self-naughting prescribed in the first six branches of the Path give access. Such then are the means which it is within the power of the human being to employ in order to achieve mans final end and be saved. Of the means which are employed by the divine Ground for helping human beings to reach their goal, the Buddha of the Pali scriptures (a teacher whose dislike of footless questions is no less intense than that of the severest experimental physicist of the twentieth century) declines to speak. All he is prepared to talk about is sorrow and the ending of sorrowthe huge brute fact of pain and evil and the other, no less empirical fact that there is a method, by which the individual can free himself from evil and do something to diminish the sum of evil in the world around him. It is only in Mahayana Buddhism that the mysteries of grace are discussed with anything like the fulness of treatment accorded to the subject in the speculations of Hindu and especially Christian theology. The primitive, Hinayana teaching on deliverance is simply an elaboration of the Buddhas last recorded words: Decay is inherent in all component things. Work out your own salvation with diligence. As in the well-known passage quoted below, all the stress is upon personal effort.

1.14_-_Bibliography, #Aion, #Carl Jung, #Psychology
  . Memories, Dreams, Reflections. recorded and edited by

1.14_-_The_Secret, #Sri Aurobindo or the Adventure of Consciousness, #Satprem, #Integral Yoga

The Great Passage

  The last steps of the descent take place beyond the subconscient, in our evolutionary past, in our former, prehistorical consciousness, at the level where, for the first time in the world, life emerged from what seemed to be death; that is, at the border between the material inconscient and the physical consciousness the witness and residue of that original birth in our body. The organs and cells of our body have their own type of highly organized, efficient consciousness, which knows how to choose, to receive or to reject, and which can be manipulated once we have reached a sufficient yogic development. If it were merely a question of improving life's present conditions, the ordinary yogic consciousness would be enough: extension of life at will, immunity against diseases, and even a lasting youth are but some of the frequent results of that discipline. But, as we have said, we seek to change life, not just to improve its facade. Beneath our present physical consciousness lies a physical subconscient, the product of life's evolution in Matter, which keeps a record of all the old habits of life, of which the worst is the habit of dying its reflexes, its fears, its contractions, and above all its habits of closure, as if it had retained the memory of the many protective shells it had to build around itself in order to protect its growth. In the very depths of this physical subconscient, where every form of consciousness or memory seems to die out, one reaches the bedrock, the initial Shell, the underlying Death from which life wrenched itself free. It is something very hard and very vast, so vast and so hard that the Vedic rishis called it "the infinite rock." This is the Inconscient. It is a wall or perhaps a door.

1.15_-_Sex_Morality, #Magick Without Tears, #Aleister Crowley, #Philosophy
  However, quite recently I issued an Encyclical to the Faithful with the attractive title of Artemis Iota, and I propose that we read this into the record, to save trouble, and because it gives a list of practically all the classics that you ought to read. Also, it condenses information and advice to "beginners," with due reference to the positive injunctions given in The Book of the Law.

1.15_-_SILENCE, #The Perennial Philosophy, #Aldous Huxley, #Philosophy
  The twentieth century is, among other things, the Age of Noise. Physical noise, mental noise and noise of desirewe hold historys record for all of them. And no wonder; for all the resources of our almost miraculous technology have been thrown into the current assault against silence. That most popular and influential of all recent inventions, the radio, is nothing but a conduit through which pre-fabricated din can flow into our homes. And this din goes far deeper, of course, than the ear-drums. It penetrates the mind, filling it with a babel of distractionsnews items, mutually irrelevant bits of information, blasts of corybantic or sentimental music, continually repeated doses of drama that bring no catharsis, but merely create a craving for daily or even hourly emotional enemas. And where, as in most countries, the broadcasting stations support themselves by selling time to advertisers, the noise is carried from the ears, through the realms of phantasy, knowledge and feeling to the egos central core of wish and desire. Spoken or printed, broadcast over the ether or on wood-pulp, all advertising copy has but one purposeto prevent the will from ever achieving silence. Desirelessness is the condition of deliverance and illumination. The condition of an expanding and technologically progressive system of mass production is universal craving. Advertising is the organized effort to extend and intensify cravingto extend and intensify, that is to say, the workings of that force, which (as all the saints and teachers of all the higher religions have always taught) is the principal cause of suffering and wrong-doing and the greatest obstacle between the human soul and its divine Ground.

1.15_-_The_Supreme_Truth-Consciousness, #The Life Divine, #Sri Aurobindo, #Integral Yoga
  11:But the Supermind possesses and acts always, fundamentally, on this truth of unity which to the mind is only a secondary or acquired possession and not the very grain of its seeing. Supermind sees the universe and its contents as itself in a single indivisible act of knowledge, an act which is its life, which is the very movement of its self-existence. Therefore this comprehensive divine consciousness in its aspect of Will does not so much guide or govern the development of cosmic life as consummate it in itself by an act of power which is inseparable from the act of knowledge and from the movement of self-existence, is indeed one and the same act. For we have seen that universal force and universal consciousness are one - cosmic force is the operation of cosmic consciousness. So also divine Knowledge and divineWill are one; they are the same fundamental movement or act of existence.
  12:This indivisibility of the comprehensive Supermind which contains all multiplicity without derogating from its own unity, is a truth upon which we have always to insist, if we are to understand the cosmos and get rid of the initial error of our analytic mentality. A tree evolves out of the seed in which it is already contained, the seed out of the tree; a fixed law, an invariable process reigns in the permanence of the form of manifestation which we call a tree. The mind regards this phenomenon, this birth, life and reproduction of a tree, as a thing in itself and on that basis studies, classes and explains it. It explains the tree by the seed, the seed by the tree; it declares a law of Nature. But it has explained nothing; it has only analysed and recorded the process of a mystery. Supposing even that it comes to perceive a secret conscious force as the soul, the real being of this form and the rest as merely a settled operation and manifestation of that force, still it tends to regard the form as a separate existence with its separate law of nature and process of development. In the animal and in man with his conscious mentality this separative tendency of the Mind induces it to regard itself also as a separate existence, the conscious subject, and other forms as separate objects of its mentality. This useful arrangement, necessary to life and the first basis of all its practice, is accepted by the mind as an actual fact and thence proceeds all the error of the ego.
  13:But the Supermind works otherwise. The tree and its process would not be what they are, could not indeed exist, if it were a separate existence; forms are what they are by the force of the cosmic existence, they develop as they do as a result of their relation to it and to all its other manifestations. The separate law of their nature is only an application of the universal law and truth of all Nature; their particular development is determined by their place in the general development. The tree does not explain the seed, nor the seed the tree; cosmos explains both and God explains cosmos. The Supermind, pervading and inhabiting at once the seed and the tree and all objects, lives in this greater knowledge which is indivisible and one though with a modified and not an absolute indivisibility and unity. In this comprehensive knowledge there is no independent centre of existence, no individual separated ego such as we see in ourselves; the whole of existence is to its self-awareness an equable extension, one in oneness, one in multiplicity, one in all conditions and everywhere. Here the All and the One are the same existence; the individual being does not and cannot lose the consciousness of its identity with all beings and with the One Being; for that identity is inherent in supramental cognition, a part of the supramental self-evidence.

1.16_-_On_Concentration, #Magick Without Tears, #Aleister Crowley, #Philosophy
  There is only one method to adopt in such circumstances as those of the Aspirant to Magick and Yoga: the method of Science. Trial and error. You must observe. That implies, first of all, that you must learn to observe. And you must record your observations. No circumstance of life is, or can be irrelevant. "He that is not with me is against me." In all these letters you will find only two things: either I tell you what is bad for you, or what is good for you. But I am not you; I don't know every detail of your life, every trick of your thought. You must do ninety percent of the work for yourself. Whether it is love, or your daily avocation, or diet, or friends, or amusement, or anything else, you must find out what helps you to your True Will and what hinders; cherish the one and eschew the other.

1.17_-_Astral_Journey_Example,_How_to_do_it,_How_to_Verify_your_Experience, #Magick Without Tears, #Aleister Crowley, #Philosophy
  Confidence being thus established, you inquire why he as appeared to you at this time and at this place; and the answer to this question is of course your original idea, that is to say, he is presenting to you in other terms that "mountainous Fugue" which invoked him. You listen to him with attention, make such enquiries as seem good to you, and record the proceedings.

1.17_-_The_Transformation, #Sri Aurobindo or the Adventure of Consciousness, #Satprem, #Integral Yoga
  Second Phase The Body The second phase began in 1926 and continued until 1940. It was a phase of individual work on the body and in the subconscient. Up to this point, we have all the clues to achieve the supramental change of consciousness ourselves, and we know the basic principle of transformation. It is Agni "who does the work," says the Rig Veda.
  (I.1.5) But how, practically, is Agni going to change Matter? We cannot yet say; we know only some bits here and there. If we knew the process, says the Mother, it would already be done. All the other realizations have been meticulously recorded by the Indian traditions;
  we know all the methods for attaining Nirvana; realizing the cosmic Spirit; finding the soul; conquering gravity, hunger, cold, sleep and illnesses; leaving one's body at will; or prolonging life. Everyone can achieve these feats; the way is well charted, and the stages have been described by the seers or the Hindu shastras for thousands of years. It is merely a question of discipline and patience and proper timing. But the transformation is something no one has ever done, an entirely unknown journey, like traveling through a country that does not yet exist. Perhaps it is something equivalent to what happened when the first mental forms began to emerge in the world of Matter and Life.
  we will make a first discovery. We will encounter a major obstacle,
  which is always also a major help in the work of transformation, since on all the planes, every opposition we meet is precisely matched to the force required to take a further step forward; it is both the dead weight and the trigger. We had already isolated, beneath our thinking mind, a "vital mind" that finds wonderful justifications for all our desires and impulses, and then a "physical mind" that repeats the same incidents a thousand times over like a broken record. But there is a deeper layer still, a mental bedrock, as it were, that Sri Aurobindo calls the cellular mind. This is actually a mind of the cells or of groups of cells, very similar to the physical mind in its inexhaustible capacity for repeating the same old refrains, but not limited to the brain area or to the mechanical grinding of bits of thought; it is everywhere in the body,
  like millions of little voices one can easily hear once the other mental layers have been clarified. It ceaselessly churns out not the debris of our conscious activities but of all our sensory impressions; all it takes is for a group of cells to be struck once by an impression (a fear, a shock, or an illness), and they will begin repeating their fear, their contraction, the particular tendency toward disorder, or the memory of their illness. It is a gregarious, absurd mental process that spreads from one cell to the next, quivering and quivering everywhere,
  Mother's own work in the body refer to Mother's Agenda (her own recorded account to Satprem from 1951 to 1973).

1.18_-_FAITH, #The Perennial Philosophy, #Aldous Huxley, #Philosophy
  The fourth kind of faith is the thing which is commonly called religious faith. The usage is justifiable, not because the other kinds of faith are not fundamental in religion just as they are in secular affairs, but because this willed assent to propositions which are known to be unverifiable occurs in religion, and only in religion, as a characteristic addition to faith as trust, faith in authority and faith in unverified but verifiable propositions. This is the kind of faith which, according to Christian theologians, justifies and saves. In its extreme and most uncompromising form, such a doctrine can be very dangerous. Here, for example, is a passage from one of Luthers letters. Esto peccator, et pecca fortiter; sed fortius crede et gaude in Christo, qui victor est peccati, mortis et mundi. Peccandum est quam diu sic sumus; vita haec non est habitatio justitiae. ("Be a sinner and sin strongly; but yet more strongly believe and rejoice in Christ, who is the conqueror of sin, death and the world. So long as we are as we are, there must be sinning; this life is not the dwelling place of righteousness.") To the danger that faith in the doctrine of justification by faith may serve as an excuse for and even an invitation to sin must be added another danger, namely, that the faith which is supposed to save may be faith in propositions not merely unverifiable, but repugnant to reason and the moral sense, and entirely at variance with the findings of those who have fulfilled the conditions of spiritual insight into the Nature of Things. This is the acme of faith, says Luther in his De Servo Arbitrio, to believe that God who saves so few and condemns so many, is merciful; that He is just who, at his own pleasure, has made us necessarily doomed to damnation, so that He seems to delight in the torture of the wretched and to be more deserving of hate than of love. If by any effort of reason I could conceive how God, who shows so much anger and harshness, could be merciful and just, there would be no need of faith. Revelation (which, when it is genuine, is simply the record of the immediate experience of those who are pure enough in heart and poor enough in spirit to be able to see God) says nothing at all of these hideous doctrines, to which the will forces the quite naturally and rightly reluctant intellect to give assent. Such notions are the product, not of the insight of saints, but of the busy phantasy of jurists, who were so far from having transcended selfness and the prejudices of education that they had the folly and presumption to interpret the universe in terms of the Jewish and Roman law with which they happened to be familiar. Woe unto you lawyers, said Christ. The denunciation was prophetic and for all time.

1.19_-_GOD_IS_NOT_MOCKED, #The Perennial Philosophy, #Aldous Huxley, #Philosophy
  In the past the nations of Christendom persecuted in the name of their faith, fought religious wars and undertook crusades against infidels and heretics; today they have ceased to be Christian in anything but name, and the only religion they profess is some brand of local idolatry, such as nationalism, state-worship, boss-worship and revolutionism. From these fruits of (among other things) historic Christianity, what inferences can we draw as to the nature of the tree? The answer has already been given in the section on Time and Eternity. If Christians used to be persecutors and are now no longer Christians, the reason is that the Perennial Philosophy incorporated in their religion was overlaid by wrong beliefs that led inevitably, since God is never mocked, to wrong actions. These wrong beliefs had one element in commonnamely, an overvaluation of happenings in time and an undervaluation of the everlasting, timeless fact of eternity. Thus, belief in the supreme importance for salvation of remote historical events resulted in bloody disputes over the interpretation of the not very adequate and often conflicting records. And belief in the sacredness, nay, the actual divinity, of the ecclesiastico-politico-financial organizations, which developed after the fall of the Roman Empire, not only added bitterness to the all too human struggles for their control, but served to rationalize and justify the worst excesses of those who fought for place, wealth and power within and through the Church. But this is not the whole story. The same overvaluation of events in time, which once caused Christians to persecute and fight religious wars, led at last to a wide-spread indifference to a religion that, in spite of everything, was still in part preoccupied with eternity. But nature abhors a vacuum, and into the yawning void of this indifference there flowed the tide of political idolatry. The practical consequences of such idolatry, as we now see, are total war, revolution and tyranny.

1.19_-_The_Third_Bolgia_Simoniacs._Pope_Nicholas_III._Dante's_Reproof_of_corrupt_Prelates., #The Divine Comedy, #Dante Alighieri, #Christianity
  Dost thou stand there already, Boniface?
  By many years the record lied to me.
  Art thou so early satiate with that wealth,

1.20_-_TANTUM_RELIGIO_POTUIT_SUADERE_MALORUM, #The Perennial Philosophy, #Aldous Huxley, #Philosophy
  Turning to God without turning from self"the formula is absurdly simple; and yet, simple as it is, it explains all the follies and iniquities committed in the name of religion. Those who turn to God without turning from themselves are tempted to evil in several characteristic and easily recognizable ways. They are tempted, first of all, to practice magical rites, by means of which they hope to compel God to answer their petitions and, in general, to serve their private or collective ends. All the ugly business of sacrifice, incantation and what Jesus called vain repetition is a product of this wish to treat God as a means to indefinite self-aggrandisement, rather than as an end to be reached through total self-denial. Next, they are tempted to use the name of God to justify what they do in pursuit of place, power and wealth. And because they believe themselves to have divine justification for their actions, they proceed, with a good conscience, to perpetrate abominations, which nature, left to itself, would be ashamed to own. Throughout recorded history, an incredible sum of mischief has been done by ambitious idealists, self-deluded by their own verbiage and a lust for power, into a conviction that they were acting for the highest good of their fellow men. In the past, the justification for such wickedness was God or the Church, or the True Faith"; today idealists kill and torture and exploit in the name of the Revolution, the New Order, the World of the Common Man, or simply the Future. Finally there are the temptations which arise, when the falsely religious begin to acquire the powers which are the fruit of their pious and magical practices. For, let there be no mistake, sacrifice, incantation and vain repetition actually do produce fruits, especially when practised in conjunction with physical austerities. Men who turn towards God without turning away from themselves do not, of course, reach God; but if they devote themselves energetically enough to their pseudo-religion, they will get results. Some of these results are doubtless the product of auto-suggestion. (It was through vain repetition that Cou got his patients to cure themselves of their diseases.) Others are due, apparently, to that something not ourselves in the psychic mediumthat something which makes, not necessarily for righteousness, but always for power. Whether this something is a piece of secondhand objectivity, projected into the medium by the individual worshipper and his fellows and predecessors; whether it is a piece of first-hand objectivity, corresponding, on the psychic level, to the data of the material universe; or whether it is a combination of both these things, it is impossible to determine. All that need be said in this place is that people who turn towards God without turning from themselves often seem to acquire a knack of getting their petitions answered and sometimes develop considerable supernormal powers, such as those of psychic healing and extra-sensory perception. But, it may be asked: Is it necessarily a good thing to be able to get ones petitions answered in the way one wants them to be? And how far is it spiritually profitable to be possessed of these miraculous powers? These are questions which were considered in the section on Prayer and will be further discussed in the chapter on The Miraculous.

1.21_-_Chih_Men's_Lotus_Flower,_Lotus_Leaves, #The Blue Cliff Records, #Yuanwu Keqin, #Zen

1.23_-_THE_MIRACULOUS, #The Perennial Philosophy, #Aldous Huxley, #Philosophy
  The Sufis regard miracles as veils intervening between the soul and God. The masters of Hindu spirituality urge their disciples to pay no attention to the siddhis, or psychic powers, which may come to them unsought, as a by-product of one-pointed contemplation. The cultivation of these powers, they warn, distracts the soul from Reality and sets up insurmountable obstacles in the way of enlightenment and deliverance. A similar attitude is taken by the best Buddhist teachers, and in one of the Pali scriptures there is an ancedote recording the Buddhas own characteristically dry comment on a prodigious feat of levitation performed by one of his disciples. This, he said, will not conduce to the conversion of the unconverted, nor to the advantage of the converted. Then he went back to talking about deliverance.

1.240_-_Talks_2, #unset, #Sri Aurobindo, #Integral Yoga
  There is no use asking about the work of Isvara and the rest. Some ask why Siva went naked in Daruka forest and spoiled the chastity of the rishis wives.
  The puranas which record this incident have also said that Siva had previously saved the Devas and the universe by consuming the poison halahala at the time of churning the ocean of milk. He, who could save the world from the deadly poison and lead the sages to emancipation, had also wandered nude amongst their women. Their actions are incomprehensible to ordinary intellects. One must be a
  Jnani to understand a Jnani or Isvara.
  There was some reference to the extract from the Modern Psychological
  Review, wondering if any instruments could be of use in detecting the Heart-centre and if proper subjects were available for recording the experience of the adepts in the spiritual path, and so on. Others were speaking. Sri Bhagavan said: In the incident mentioned in the book Self-Realization that I became unconscious and symptoms of death supervened, I was all along aware. I could feel the action of the physical heart stopped and equally the action of the Heart-centre unimpaired. This state lasted about a quarter of an hour.
  We asked if it was true that some disciples have had the privilege of feeling
  USA. When one of the party went to thank him he was nowhere to be found.
  The incident is recorded so as to leave an impression of a miracle happening in favour of Baba. The passage was read out to Sri

1.24_-_RITUAL,_SYMBOL,_SACRAMENT, #The Perennial Philosophy, #Aldous Huxley, #Philosophy
  It is hardly necessary to add that this process of conscious sacramentalization can be applied only to such actions as are not intrinsically evil. Somewhat unfortunately, the Gita was not originally published as an independent work, but as a theological digression within an epic poem; and since, like most epics, the Mahabharata is largely concerned with the exploits of warriors, it is primarily in relation to warfare that the Gitas advice to act with non-attachment and for Gods sake only is given. Now, war is accompanied and followed, among other things, by a widespread dissemination of anger and hatred, pride, cruelty and fear. But, it may be asked, is it possible (the Nature of Things being what it is) to sacramentalize actions, whose psychological by-products are so completely God-eclipsing as are these passions? The Buddha of the Pali scriptures would certainly have answered this question in the negative. So would the Lao Tzu of the Tao Teh King. So would the Christ of the Synoptic Gospels. The Krishna of the Gita (who is also, by a kind of literary accident, the Krishna of the Mahabharata) gives an affirmative answer. But this affirmative answer, it should be remembered, is hedged around with limiting conditions. Non-attached slaughter is recommended only to those, who are warriors by caste, and to whom warfare is a duty and vocation. But what is duty or dharma for the Kshatriya is adharma and forbidden to the Brahman; nor is it any part of the normal vocation or caste duty of the mercantile and labouring classes. Any confusion of castes, any assumption by one man of another mans vocation and duties of state, is always, say the Hindus, a moral evil and a menace to social stability. Thus, it is the business of the Brahmans to fit themselves to be seers, so that they may be able to explain to their fellow men the nature of the universe, of mans last end and of the way to liberation. When solthers or administrators, or usurers, or manufacturers or workers usurp the functions of the Brahmans and formulate a philosophy of life in accordance with their variously distorted notions of the universe, then society is thrown into confusion. Similarly, confusion reigns when the Brahman, the man of non-coercive spiritual authority, assumes the coercive power of the Kshatriya, or when the Kshatriyas job of ruling is usurped by bankers and stock jobbers, or finally when the warrior castes dharma of fighting is imposed, by conscription, on Brahman, Vaisya and Sudra alike. The history of Europe during the later Middle Ages and Renaissance is largely a history of the social confusions that arises when large numbers of those who should be seers abandon spiritual authority in favour of money and political power. And contemporary history is the hideous record of what happens when political bosses, businessmen or class-conscious proletarians assume the Brahmans function of formulating a philosophy of life; when usurers dictate policy and debate the issues of war and peace; and when the warriors caste duty is imposed on all and sundry, regardless of psycho-physical make-up and vocation.

1.25_-_Fascinations,_Invisibility,_Levitation,_Transmutations,_.Kinks_in_Time., #Magick Without Tears, #Aleister Crowley, #Philosophy
  The only experience I have of anything of this sort was when I was in Pacific waters, mostly at Honolulu or in Nippon. I was practising Astral projection. A sister of the Order who lived in Hong Kong helped me. I was to visit her, and the token of perfect success was to be that I should knock a vase off the mantel-piece. We appointed certain days and hours with some awkwardness, as my time-distance from her was constantly growing shorter for me to pay my visit. We got some remarkable results; our records of the interview used to tally with surprising accuracy; but the vase remained intact!
  A little over four years later in the meantime we had met and worked at Magick together we resumed these experiments in a somewhat different form. The success was much greater; but though I could move her, and even any objects which she was touching, I could make no impression on inanimate objects at a distance from her. The behaviour of her dogs, and of her cat, was very curious and interesting. Strangest of all, there appeared those "kinks in Time" which profane science is just beginning to discuss. Example: on one occasion our records of an "interview" agreed with quite extraordinary precision; but, on comparing notes, it was found that owing to some stupid miscalculation of mine, it was all over in Hong Kong some hours before I had started from Honolulu! Again, don't ask me why, or how, or anything!

1.27_-_CONTEMPLATION,_ACTION_AND_SOCIAL_UTILITY, #The Perennial Philosophy, #Aldous Huxley, #Philosophy
  At this point it is worth remarking parenthetically that God is by no means the only possible object of contemplation. There have been and still are many philosophic, aesthetic and scientific contemplatives. One-pointed concentration on that which is not the highest may become a dangerous form of idolatry. In a letter to Hooker, Darwin wrote that it is a cursed evil to any man to become so absorbed in any subject as I am in mine. It is an evil because such one-pointedness may result in the more or less total atrophy of all but one side of the mind Darwin himself records that in later life he was unable to take the smallest interest in poetry, art or religion. Professionally, in relation to his chosen specialty, a man may be completely mature. Spiritually and sometimes even ethically, in relation to God and his neighbours, he may be hardly more than a foetus.

1.27_-_Structure_of_Mind_Based_on_that_of_Body, #Magick Without Tears, #Aleister Crowley, #Philosophy
  It is the old, old story. When the Buddha was making experiments and recording the results, he was on safe ground: when he started to theorize, committing (incidentally) innumerable logical crimes in the process, he is no better a guesser than the Arahat next door, or for the matter of that, the Arahat's Lady Char.

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