classes ::: self,
children :::
branches ::: self-mastery

bookmarks: Instances - Definitions - Quotes - Chapters - Wordnet - Webgen


object:self-mastery
class:self


--- CONCEPTION
  added this note after recognizing my mind make a general low-end statement, like "that is dumb" on immediate reflection, incited by my current studies of MoM, I recognized the obviously implied projection of subjective opinion onto something and taking the thing to be the projection. And this triggered the remembrance of the need for mental mastery. which is a subset of self-mastery, and here we are.
  

see also :::

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now begins generated list of local instances, definitions, quotes, instances in chapters, wordnet info if available and instances among weblinks


OBJECT INSTANCES [0] - TOPICS - AUTHORS - BOOKS - CHAPTERS - CLASSES - SEE ALSO - SIMILAR TITLES

TOPICS
SEE ALSO


AUTH

BOOKS
The_Use_and_Abuse_of_History
The_Way_of_Perfection

IN CHAPTERS TITLE

IN CHAPTERS CLASSNAME

IN CHAPTERS TEXT
0.00_-_The_Book_of_Lies_Text
0.04_-_The_Systems_of_Yoga
0.05_-_Letters_to_a_Child
0.06_-_Letters_to_a_Young_Sadhak
0.10_-_Letters_to_a_Young_Captain
0_1961-05-23
05.01_-_Of_Love_and_Aspiration
07.35_-_The_Force_of_Body-Consciousness
09.04_-_The_Divine_Grace
1.010_-_Self-Control_-_The_Alpha_and_Omega_of_Yoga
1.01_-_The_Cycle_of_Society
1.02_-_The_7_Habits__An_Overview
10.33_-_On_Discipline
1.03_-_APPRENTICESHIP_AND_ENCULTURATION_-_ADOPTION_OF_A_SHARED_MAP
1.04_-_The_Gods_of_the_Veda
1.06_-_Man_in_the_Universe
1.06_-_On_Thought
1.06_-_Quieting_the_Vital
1.06_-_The_Ascent_of_the_Sacrifice_2_The_Works_of_Love_-_The_Works_of_Life
1.07_-_The_Ideal_Law_of_Social_Development
1.07_-_The_Process_of_Evolution
1.08_-_The_Four_Austerities_and_the_Four_Liberations
1.10_-_Aesthetic_and_Ethical_Culture
1.10_-_The_Three_Modes_of_Nature
1.10_-_The_Yoga_of_the_Intelligent_Will
1.1.2_-_Commentary
1.12_-_The_Office_and_Limitations_of_the_Reason
1.12_-_The_Significance_of_Sacrifice
1.16_-_The_Suprarational_Ultimate_of_Life
1.19_-_Equality
1.20_-_Equality_and_Knowledge
1.22_-_The_Problem_of_Life
1.2.4_-_Speech_and_Yoga
1.3.02_-_Equality__The_Chief_Support
1.69_-_Original_Sin
19.12_-_Of_The_Self
1929-05-19_-_Mind_and_its_workings,_thought-forms_-_Adverse_conditions_and_Yoga_-_Mental_constructions_-_Illness_and_Yoga
1951-01-15_-_Sincerity_-_inner_discernment_-_inner_light._Evil_and_imbalance._Consciousness_and_instruments.
1953-12-30
1954-03-03_-_Occultism_-_A_French_scientists_experiment
1954-05-05_-_Faith,_trust,_confidence_-_Insincerity_and_unconsciousness
1954-06-30_-_Occultism_-_Religion_and_vital_beings_-_Mothers_knowledge_of_what_happens_in_the_Ashram_-_Asking_questions_to_Mother_-_Drawing_on_Mother
1954-12-15_-_Many_witnesses_inside_oneself_-_Children_in_the_Ashram_-_Trance_and_the_waking_consciousness_-_Ascetic_methods_-_Education,_spontaneous_effort_-_Spiritual_experience
1956-06-27_-_Birth,_entry_of_soul_into_body_-_Formation_of_the_supramental_world_-_Aspiration_for_progress_-_Bad_thoughts_-_Cerebral_filter_-_Progress_and_resistance
1956-09-05_-_Material_life,_seeing_in_the_right_way_-_Effect_of_the_Supermind_on_the_earth_-_Emergence_of_the_Supermind_-_Falling_back_into_the_same_mistaken_ways
1956-12-05_-_Even_and_objectless_ecstasy_-_Transform_the_animal_-_Individual_personality_and_world-personality_-_Characteristic_features_of_a_world-personality_-_Expressing_a_universal_state_of_consciousness_-_Food_and_sleep_-_Ordered_intuition
1957-04-10_-_Sports_and_yoga_-_Organising_ones_life
1958-01-29_-_The_plan_of_the_universe_-_Self-awareness
1958-07-30_-_The_planchette_-_automatic_writing_-_Proofs_and_knowledge
2.02_-_On_Letters
2.02_-_The_Synthesis_of_Devotion_and_Knowledge
2.0_-_THE_ANTICHRIST
2.1.03_-_Man_and_Superman
2.10_-_Knowledge_by_Identity_and_Separative_Knowledge
2.13_-_On_Psychology
2.1.4.3_-_Discipline
2.1.4_-_The_Lower_Vital_Being
2.17_-_The_Progress_to_Knowledge_-_God,_Man_and_Nature
2.19_-_Out_of_the_Sevenfold_Ignorance_towards_the_Sevenfold_Knowledge
2.2.01_-_Work_and_Yoga
2.20_-_The_Lower_Triple_Purusha
2.21_-_Towards_the_Supreme_Secret
2.23_-_The_Core_of_the_Gita.s_Meaning
2.2.4_-_Taittiriya_Upanishad
2.25_-_The_Higher_and_the_Lower_Knowledge
2.26_-_Samadhi
2.27_-_Hathayoga
2.27_-_The_Gnostic_Being
2.28_-_The_Divine_Life
2.3.03_-_Integral_Yoga
2.4.3_-_Problems_in_Human_Relations
3.06_-_Charity
3.08_-_The_Thousands
3.1.02_-_Asceticism_and_the_Integral_Yoga
31.10_-_East_and_West
32.11_-_Life_and_Self-Control_(A_Letter)
3.2.1_-_Food
3.7.1.09_-_Karma_and_Freedom
3.7.2.04_-_The_Higher_Lines_of_Karma
4.01_-_Prayers_and_Meditations
4.03_-_Prayer_of_Quiet
4.04_-_Weaknesses
4.0_-_NOTES_TO_ZARATHUSTRA
4.11_-_The_Perfection_of_Equality
4.17_-_The_Action_of_the_Divine_Shakti
4.22_-_The_supramental_Thought_and_Knowledge
4.3.2_-_Attacks_by_the_Hostile_Forces
5.03_-_The_Divine_Body
7.07_-_The_Subconscient
7_-_Yoga_of_Sri_Aurobindo
the_Eternal_Wisdom

PRIMARY CLASS

self
SIMILAR TITLES
self-mastery

DEFINITIONS


TERMS STARTING WITH

SELF-MASTERY. ::: To be aware of one's central conscious- ness and to know the action of the forces is the first definite step towards self-mastery.


TERMS ANYWHERE

aisvarya. (T. dbang phyug; C. zizai; J. jizai; K. chajae 自在). In Sanskrit, lit. "sovereignty"; referring to the "self-mastery" or "autonomy" that is a product of religious training and/or related superknowledges (ABHIJNA) that are gained thereby, such as clairvoyance, clairaudience, telepathy, the ability to manifest transformation bodies, and erudition.

Asava (Sanskrit, Pali) Āsava [from the verbal root su to distill, make a decoction] A distilling or a decoction; a Buddhist term, difficult to render in European languages, signifying the distillation or decoction which the mind makes or produces from the impact upon it of outside energies or substances, whether these latter be thoughts or suggestions automatically arising and acting from outside upon us, or such as impinge upon the human consciousness from another consciousness striving to affect the former. Thus it corresponds in some respects to the Christian idea of temptation. Asava signifies attachments rising in the mind from the impact upon it of outside influences, and the ideas born of outside influences which intoxicate the mind, born in the mind or flowing into it and preventing its being held upon higher lines. Freedom from the asavas constitutes the essential of arhatship, which involves self-mastery in all its phases. The four asavas are enumerated in Southern Buddhism as 1) sensuousness and sensuality (kama); 2) hunger for life (bhava); 3) dreamy speculation (dittha); and 4) nescience (avijja).

Breath In the astral-vital organisms of living beings the breath is called prana, which also means “life.” This is not limited to the respiratory functions, but includes what physiologists might call nerve currents operating in all parts of the body, of which the pulmonary diastole and systole is only a particular manifestation. Hatha yoga deals with the study and use of these functions, but before such aspects of the lower knowledge can be profitably or even safely used, the learner must have acquired self-mastery, stability, and disinterestedness of motive.

:::   Equality means a quiet and unmoved mind and vital, it means not to be touched or disturbed by things that happen or things said or done to you, but to look at them with a straight look, free from the distortions created by personal feeling, and to try to understand what is behind them, why they happen, what is to be learnt from them, what is it in oneself which they are cast against and what inner profit or progress one can make out of them; it means self-mastery over the vital movements, — anger and sensitiveness and pride as well as desire and the rest, — not to let them get hold of the emotional being and disturb the inner peace, not to speak and act in the rush and impulsion of these things, always to act and speak out of a calm inner poise of the spirit.” *Letters on Yoga

Equality means a quiet and unmoved mind and vital, it means not to be touched or disturbed by things that happen or things said or done to you, but to look at them with a straight look, free from the distortions created by personal feeling, and to try to understand what is behind them, why they happen, what is to be learnt from them, what is it in oneself which they are cast against and what inner profit or progress one can make out of them; it means self-mastery over the vital movements,—anger and sensitiveness and pride as well as desire and the rest,—not to let them get hold of the emotional being and disturb the inner peace, not to speak and act in the rush and impulsion of these things, always to act and speak out of a calm inner poise of the spirit.” Letters on Yoga

Equality means a quiet and unmoved mind and vital, it means not to be touched or disturbed by things that happen or things satd or done to you, but to look at them with a straight look, free from the distortions created by personal feelings, and to try to understand what is behind them, why they happen, what is to be learnt from them, what is it in oneself which they are cast against and what inner profit or progress one can make out of them ; it means self-mastery over the vital movements,

Li: Propriety; code of proper conduct; rules of social contact; good manners; etiquett; mores; rituals; rites; ceremonials. In Confucius, it aims at true manhood (jen) through self-mastery, and central harmony (ho). "Propriety regulates and refines human feelings, giving them due allowance, so as to keep the people within bounds." It is "to determine human relationships, to settle suspicions and doubts, to distinguish similarity and difference, and to ascertain right and wrong." "The rules of propriety are rooted in Heaven, have their correspondences in Earth, and are applicable to spiritual beings." "Music unites, while rituals differentiate. . . . Music comes from the inside, while rituals come from the outside. Because music comes from the inside, it is characterized by quiet and calm. And because rituals come from the outside, they are characterized by formalism. . . . Truly great music shares the principles of harmony with the universe, and truly great ritualism shares the principles of distinction with the universe. Through the principles of harmony, order is restored in the physical world, and through the principles of distinction, we are enabled to offer sacrifices to Heaven and Earth. . . . Music expresses the harmony of the universe, while rituals express the order of the universe. Through harmony all things are influenced, and through order all things have a proper place. Music rises from Heaven, while rituals are patterned on Earth. . . ." (Early Confucianism.) "The code of propriety has three sources: Heaven and Earth gave birth to it -- this is a source; our ancestors made it fit the situation -- this is a source; the princes and teachers formed it -- this is a source." (Hsun Tzu, c 335-c 238 B.C.) -- W.T.C.

Pythagoreans The school founded at Crotona, Italy in the 6th century BC by Pythagoras of Samos. Pythagoras was an initiate not only into the Mysteries of his own native state, but also into those of the ancient Orient, where he had pursued extensive studies. His special work was to translate his esoteric knowledge into terms of the Grecian thought of that period. He shows the ultimate derivation of his wisdom and consequent teaching both by the content of his philosophical doctrines and by his insistence upon purity and self-mastery in life as a prime requisite to the attainment of wisdom.

Raja yoga ::: This is the first step only. Afterwards, the ordinary activities of the mind and sense must be entirely quieted in order that the soul may be free to ascend to higher states of consciousness and acquire the foundation for a perfect freedom and self-mastery. But Rajayoga does not forget that the disabilities of the ordinary mind proceed largely from its subjection to the reactions of the nervous system and the body. It adopts th
   refore from the Hathayogic system its devices of asana and pranayama, but reduces their multiple and elaborate forms in each case to one simplest and most directly effective process sufficient for its own immediate object. Thus it gets rid of the Hathayogic complexity and cumbrousness while it utilises the swift and powerful efficacy of its methods for the control of the body and the vital functions and for the awakening of that internal dynamism, full of a latent supernormal faculty, typified in Yogic terminology by the kundalinı, the coiled and sleeping serpent of Energy within. This done, the system proceeds to the perfect quieting of the restless mind and its elevation to a higher plane through concentration of mental force by the successive stages which lead to the utmost inner concentration or ingathered state of the consciousness which is called Samadhi. By Samadhi, in which the mind acquires the capacity of withdrawing from its limited waking activities into freer and higher states of consciousness, Rajayoga serves a double purpose. It compasses a pure mental action liberated from the confusions of the outer consciousness and passes thence to the higher supra-mental planes on which the individual soul enters into its true spiritual existence. But also it acquires the capacity of that free and concentrated energising of consciousness on its object which our philosophy asserts as the primary cosmic energy and the method of divine action upon the world. By this capacity the Yogin, already possessed of the highest supracosmic knowledge and experience in the state of trance, is able in the waking state to acquire directly whatever knowledge and exercise whatever mastery may be useful or necessary to his activities in the objective world. For the ancient system of Rajayoga aimed not only at Swarajya, self-rule or subjective empire, the entire control by the subjective consciousness of all the states and activities proper to its own domain, but included Samrajya as well, outward empire, the control by the subjective consciousness of its outer activities and environment.
   Ref: CWSA Vol. 23-24, Page: 36-37


SELF-MASTERY. ::: To be aware of one's central conscious- ness and to know the action of the forces is the first definite step towards self-mastery.

sin ::: “ Sin is the working of the lower nature for the crude satisfaction of its own ignorant, dull or violent rajasic and tamasic propensities in revolt against any high self-control and self-mastery of the nature by the spirit.” Essays on the Gita

Sri Aurobindo: " Sin is the working of the lower nature for the crude satisfaction of its own ignorant, dull or violent rajasic and tamasic propensities in revolt against any high self-control and self-mastery of the nature by the spirit.” *Essays on the Gita

Theosophy enjoins students to let psychic powers alone, until they develop normally and naturally in the progress of the student along the path of wisdom and self-mastery. The craze for psychic powers and attempts in their cultivation arise almost invariably out of ignorance of the existence in ourselves of far higher and more powerful forces which can always be employed with safety, and even profit, to the individual. These greater powers are those classed as spiritual and intellectual-aspirational — powers which ennoble and dignify man, containing in themselves capacities for amazing effects. Their use is always safe once they are understood and studied. By their side the psychic powers, attributes, and faculties are like the puny efforts of children to copy adults.

yati ::: one who practises self-mastery by yoga and austerity.



QUOTES [19 / 19 - 131 / 131]


KEYS (10k)

   9 Sri Aurobindo
   1 Theng-tse
   1 Talmud
   1 Nidhikama Sutta
   1 MOTHER MIRA
   1 Maximus the Confessor
   1 Maggima Nikaya
   1 Friedrich Nietzsche
   1 Dhammapada
   1 Buddha
   1 Plotinus

NEW FULL DB (2.4M)

   9 Sri Aurobindo
   9 Robin S Sharma
   8 Steven Pressfield
   7 Tara Westover
   5 Friedrich Nietzsche
   4 Stephen R Covey
   3 Timothy J Keller
   3 Stephen Covey
   3 Robin Sharma
   3 Gary Zukav
   3 Anonymous
   2 Tobias Wolff
   2 Tariq Ramadan
   2 Ryan Holiday
   2 Plotinus
   2 Patricia Aburdene
   2 Napoleon Hill
   2 David Goggins
   2 Bryant McGill
   2 Brendon Burchard

1:Self-mastery is the greatest conquest, it is the basis of all enduring happiness. ~ MOTHER MIRA,
2:By endeavor, diligence, discipline, and self-mastery, let the wise man make of himself an island that no flood can overwhelm. ~ Buddha,
3:When the soul has not self-mastery, one looks and sees not, listens and hears not. ~ Theng-tse, the Eternal Wisdom
4:The true treasure is self-mastery; it is the secret wealth which cannot perish. ~ Nidhikama Sutta, the Eternal Wisdom
5:Tranquillity is a sign of increasing self-mastery and purity. ~ Sri Aurobindo, The Synthesis Of Yoga, The Higher and the Lower Knowledge,
6:Never stop working on your statue until the divine glory of virtue shines out on you, until you see self-mastery enthroned upon its holy seat. ~ Plotinus, [T5],
7:The Divine in life is Power possessed of self-mastery, but also of mastery of His world. ~ Sri Aurobindo, The Human Cycle, The Suprarational Ultimate of Life,
8:Good is mastery of the body, good the mastery of the speech, good too the mastery of the thought, good the perfect self-mastery. ~ Maggima Nikaya, the Eternal Wisdom
9:A complete self-knowledge in all things and at all moments is the gift of the supramental gnosis and with it a complete self-mastery. ~ Sri Aurobindo, The Life Divine, The Gnostic Being,
10:The overcoming of the sex instinct and impulse is indeed binding on all who would attain to self-mastery and lead the spiritual life. ~ Sri Aurobindo, Essays in Philosophy and Yoga, The Divine Body,
11:Detachment begets love. Hope in God begets detachment. Endurance and long-suffering beget hope. Total self-mastery begets these. Fear of God begets self-mastery. And faith in the Lord begets fear ~ Maximus the Confessor, Centuries on Charity 1.2,
12:Man is obliged by a Power within him to be the labourer of a more or less conscious self-evolution that shall lead him to self-mastery and self-knowledge. ~ Sri Aurobindo, The Synthesis Of Yoga, The Supramental Thought and Knowledge,
13:ho is the Wise man? Whosoever is constantly learning something from one man or another. Who is the rich man? Whosoever is contented with his lot. Who is the strong man? Whosoever is capable of self-mastery. ~ Talmud, the Eternal Wisdom
14:Good is the mastery of the body, good the mastery of the speech, good too the mastery of the mind, good the perfect self-mastery. The disciple who is the master of himself, shall deliver his soul from every sorrow. ~ Dhammapada, the Eternal Wisdom
15:The aim of a human perfection must include, if it is to deserve the name, two things, self-mastery and a mastery of the surroundings; it must seek for them in the greatest degree of these powers which is at all attainable by our human nature. Man's urge of self-perfection is to be, in the ancient language, svarat and samrat, self-ruler and king.
   ~ Sri Aurobindo, The Synthesis Of Yoga,
16:The Gita has laid it down from the beginning that the very first precondition of the divine birth, the higher existence is the slaying of rajasic desire and its children, and that means the exclusion of sin. Sin is the working of the lower nature for the crude satisfaction of its own ignorant, dull or violent rajasic and tamasic propensities in revolt against any high self-control and self-mastery of the nature by the spirit. ~ Sri Aurobindo, Essays On The Gita,
17:The most spiritual men, as the strongest, find their happiness where others would find their downfall: in the labyrinth, in hardness towards oneself and others, in experiment; their delight lies in self-mastery: asceticism is with them nature, need, instinct. The difficult task they consider a privilege; to play with burdens that crush others, a recreation... Knowledge - a form of asceticism. - They are the most venerable kind of man: that does not exclude their being the cheerfullest, the kindliest. They rule not because they want to but because they are; they are not free to be second. - The second type: they are the guardians of the law, the keepers of order and security; they are the noble warriors, with the king above all as the highest formula of warrior, judge, and upholder of the law. ~ Friedrich Nietzsche, The Antichrist,
18:The greatest value of the dream-state of Samadhi lies, however, not in these more outward things, but in its power to open up easily higher ranges and powers of thought, emotion, will by which the soul grows in height, range and self-mastery. Especially, withdrawing from the distraction of sensible things, it can, in a perfect power of concentrated self-seclusion, prepare itself by a free reasoning, thought, discrimination or more intimately, more finally, by an ever deeper vision and identification, for access to the Divine, the supreme Self, the transcendent Truth, both in its principles and powers and manifestations and in its highest original Being. Or it can by an absorbed inner joy and emotion, as in a sealed and secluded chamber of the soul, prepare itself for the delight of union with the divine Beloved, the Master of all bliss, rapture and Ananda.
   ~ Sri Aurobindo, The Synthesis Of Yoga, Part Two: The Yoga of Integral Knowledge, Chapter 26, Samadhi, pg. 503,
19:The preliminary movement of Rajayoga is careful self-discipline by which good habits of mind are substituted for the lawless movements that indulge the lower nervous being. By the practice of truth, by renunciation of all forms of egoistic seeking, by abstention from injury to others, by purity, by constant meditation and inclination to the divine Purusha who is the true lord of the mental kingdom, a pure, clear state of mind and heart is established.
   This is the first step only. Afterwards, the ordinary activities of the mind and sense must be entirely quieted in order that the soul may be free to ascend to higher states of consciousness and acquire the foundation for a perfect freedom and self-mastery. But Rajayoga does not forget that the disabilities of the ordinary mind proceed largely from its subjection to the reactions of the nervous system and the body. It adopts therefore from the Hathayogic system its devices of asana and pranayama, but reduces their multiple and elaborate forms in each case to one simplest and most directly effective process sufficient for its own immediate object. Thus it gets rid of the Hathayogic complexity and cumbrousness while it utilises the swift and powerful efficacy of its methods for the control of the body and the vital functions and for the awakening of that internal dynamism, full of a latent supernormal faculty, typified in Yogic terminology by the kundalini, the coiled and sleeping serpent of Energy within. This done, the system proceeds to the perfect quieting of the restless mind and its elevation to a higher plane through concentration of mental force by the successive stages which lead to the utmost inner concentration or ingathered state of the consciousness which is called Samadhi.
   By Samadhi, in which the mind acquires the capacity of withdrawing from its limited waking activities into freer and higher states of consciousness, Rajayoga serves a double purpose. It compasses a pure mental action liberated from the confusions of the outer consciousness and passes thence to the higher supra-mental planes on which the individual soul enters into its true spiritual existence. But also it acquires the capacity of that free and concentrated energising of consciousness on its object which our philosophy asserts as the primary cosmic energy and the method of divine action upon the world. By this capacity the Yogin, already possessed of the highest supracosmic knowledge and experience in the state of trance, is able in the waking state to acquire directly whatever knowledge and exercise whatever mastery may be useful or necessary to his activities in the objective world.
   ~ Sri Aurobindo, The Synthesis Of Yoga, The Conditions of the Synthesis, The Systems of Yoga, 36,

*** WISDOM TROVE ***

1:Self knowledge is the stepping stop to self mastery. ~ robin-sharma, @wisdomtrove
2:The mastery of nature is vainly believed to be an adequate substitute for self mastery. ~ reinhold-niebuhr, @wisdomtrove
3:Time management requires self-discipline, self-mastery and self-control more than anything else. ~ brian-tracy, @wisdomtrove
4:Courage, hard work, self-mastery, and intelligent effort are all essential to successful life. ~ theodore-roosevelt, @wisdomtrove
5:Every experience is a positive experience if I view it as an opportunity for growth and self-mastery. ~ brian-tracy, @wisdomtrove
6:Never stop working on your statue until the divine glory of virtue shines out on you, until you see self-mastery enthroned upon its holy seat. ~ plotinus, @wisdomtrove
7:An interesting piece of work, freely chosen, which has the virtue of inducing concentration rather than fatigue, adds to the child's energies and mental capacities, and leads him to self-mastery. ~ maria-montessori, @wisdomtrove
8:There are no mistakes in life, only lessons. There is no such thing as a negative experience, only opportunities to grow, learn and advance along the road of self-mastery. From struggle comes strength. Even pain can be a wonderful teacher. ~ robin-sharma, @wisdomtrove
9:The most fully actualized people that I studied over ten years consistently pushed the envelope. These people consistently demanded far more of themselves every day than anyone else ever expected from them. These people raised their standards and committed themselves from their hearts to be the best they could be and to live a life of uncommon wonder. This is what self-mastery is all about. ~ robin-sharma, @wisdomtrove
10:Love is the ability to live your life with an empowered heart without attachment to the outcome, the ability within yourself to distinguish within yourself between love and fear and choose love regardless of what is going on inside yourself or outside. This is self-mastery or authentic power... that means you become clear, forgiving, humble and loving... you are grounded in harmony, cooperating, sharing and reverence for life. ~ gary-zukav, @wisdomtrove

*** NEWFULLDB 2.4M ***

1:Love is a practice of self-mastery. ~ Bryant McGill,
2:Patience is real self-mastery. ~ Richelle E Goodrich,
3:is self-mastery—the rule of the self, by ~ Tara Westover,
4:Self-mastery is the DNA of life mastery. ~ Robin S Sharma,
5:Self knowledge is the stepping stop to self mastery. ~ Robin Sharma,
6:Only in the crucible of self-mastery can freedom be smelted ~ Tariq Ramadan,
7:Self-knowledge is the stepping stone to self-mastery. Step ~ Robin S Sharma,
8:The cornerstone of effective leadership is self-mastery. ~ Patricia Aburdene,
9:Love is not about others; love is a practice of self-mastery. ~ Bryant McGill,
10:Most of us can make ourselves more free through self-mastery. ~ Eric Greitens,
11:Love is not about others; love is a practice of self-mastery. ~ Bryant H McGill,
12:rewards of the self—mastery, completion, competency, or consistency. ~ Nir Eyal,
13:Rulers are not anointed. They are created by the void of self-mastery. ~ T F Hodge,
14:Skill without self-mastery is hollow. A set of clever tricks, no more. ~ Victor Mil n,
15:To seize control over the laws of Mother Nature one must attain self-mastery. ~ Yehuda Berg,
16:Self-mastery is the greatest conquest, it is the basis of all enduring happiness. ~ The Mother,
17:When the soul has not self-mastery, one looks and sees not, listens and hears not. ~ Theng-tse,
18:The true treasure is self-mastery; it is the secret wealth which cannot perish. ~ Nidhikama Sutta,
19:the truly free individual is free only to the extent of his own self-mastery. ~ Steven Pressfield,
20:Self-mastery and self-discipline are the roots of good relationships with others. ~ Stephen R Covey,
21:Self-mastery and self-discipline are the foundation of good relationships with others. ~ Stephen Covey,
22:The mastery of nature is vainly believed to be an adequate substitute for self mastery. ~ Reinhold Niebuhr,
23:Courage, hard work, self-mastery, and intelligent effort are all essential to successful life. ~ Theodore Roosevelt,
24:If you aspire to self-mastery, [286] apply the antidotes to pride; If you aspire to overcome all obstacles, ~ Thupten Jinpa,
25:When Numa died, Rome by the twin disciplines of peace and war was as eminent for self-mastery as for military power. ~ Livy,
26:The ethos of redemption is realied in self-mastery, by means of temperance, that is, continence of desires. ~ Pope John Paul II,
27:...to see was not to control, that self-understanding was far short of self-mastery. He was afraid of himself. ~ Richard Wright,
28:True genius, in strategy or anywhere, lies in self-control, self-mastery, presence of mind, fluidity of thought. ~ Robert Greene,
29:Socrates demonstrated long ago, that the truly free individual is free only to the extent of his own self-mastery. ~ Steven Pressfield,
30:To not say the unkind or critical thing, particularly when provoked and/or fatigued, is a supreme kind of self-mastery. ~ Stephen R Covey,
31:Tranquillity is a sign of increasing self-mastery and purity. ~ Sri Aurobindo, The Synthesis Of Yoga, The Higher and the Lower Knowledge,
32:self-mastery is the goal of life, and controlling, bullying, or needing to fix others is a distraction from our true purpose. ~ Alan Cohen,
33:From having nursed alongside a variety of women, Lib knew that self-mastery counted for more than almost any other talent. She ~ Emma Donoghue,
34:There is no such thing as a negative experience, only opportunities to grow, learn and advance along the road of self-mastery. ~ Robin S Sharma,
35:Good is mastery of the body, good the mastery of the speech, good too the mastery of the thought, good the perfect self-mastery. ~ Maggima Nikaya,
36:Never stop working on your statue until the divine glory of virtue shines out on you, until you see self-mastery enthroned upon its holy seat. ~ Plotinus,
37:The Divine in life is Power possessed of self-mastery, but also of mastery of His world. ~ Sri Aurobindo, The Human Cycle, The Suprarational Ultimate of Life,
38:Never stop working on your statue until the divine glory of virtue shines out on you, until you see self-mastery enthroned upon its holy seat. ~ Plotinus, [T5],
39:Bottom line: If you lack an underlying commitment to self-mastery and growth, even the best theory won’t help you lead yourself or a team to success. ~ Anonymous,
40:positive liberty is self-mastery—the rule of the self, by the self. To have positive liberty, he explained, is to take control of one’s own mind; ~ Tara Westover,
41:The paradox seems to be, as Socrates demonstrated long ago, that the truly free individual is free only to the extent of his own self-mastery. ~ Steven Pressfield,
42:Without self-mastery, we are slaves to fear. With it, greatness and transcendence are ours. For this, we now declare: WE SHALL DEFEAT OUR DEMONS. ~ Brendon Burchard,
43:Self-control is like quietly walking through the trees and calmly trying to find your way out of the forest. Self-mastery is like being okay in the forest. ~ Joan Marques,
44:There is no such thing as a negative experience, only opportunities to grow, learn and advance along the road of self-mastery. From struggle comes strength. ~ Robin S Sharma,
45:lecturer tried to clarify. He said positive liberty is self-mastery—the rule of the self, by the self. To have positive liberty, he explained, is to take control of ~ Tara Westover,
46:A complete self-knowledge in all things and at all moments is the gift of the supramental gnosis and with it a complete self-mastery. ~ Sri Aurobindo, The Life Divine, The Gnostic Being,
47:But I have learned that self-mastery and the consistent care of one’s mind, body and soul are essential to finding one’s highest self and living the life of one’s dreams. ~ Robin S Sharma,
48:There are no mistakes in life, only lessons. There is no such thing as a negative experience, only opportunities to grow, learn and advance along the road of self-mastery. ~ Robin S Sharma,
49:Future strong is adventurous self-mastery. Unlocking your future by running toward the unknown, with the wondrous soul of a child and the drive of a force that will not be stopped. ~ Bill Jensen,
50:We will always need to work toward self-mastery and social prowess so that we can authentically express who we are and joyously seek what we desire of life. Let that be our work. ~ Brendon Burchard,
51:The overcoming of the sex instinct and impulse is indeed binding on all who would attain to self-mastery and lead the spiritual life. ~ Sri Aurobindo, Essays in Philosophy and Yoga, The Divine Body,
52:The battlefield is a perfect backdrop, but the Gita’s subject is the war within, the struggle for self-mastery that every human being must wage if he or she is to emerge from life victorious. ~ Anonymous,
53:The transformation toward eternal life is gradual. The heavy gross energy of body, mind, and spirit must first be purified and uplifted. When the energy ascends... then self mastery can be sought. ~ Laozi,
54:The best martial artist doesn't win fights, but avoids fights. Martial arts is a way of gaining basic self-mastery of your mind, body and emotions. It can also be very useful in combat situations. ~ Frederick Lenz,
55:An interesting piece of work, freely chosen, which has the virtue of inducing concentration rather than fatigue, adds to the child's energies and mental capacities, and leads him to self-mastery. ~ Maria Montessori,
56:Who is the Wise man? Whosoever is constantly learning something from one man or another. Who is the rich man? Whosoever is contented with his lot. Who is the strong man? Whosoever is capable of self-mastery. ~ Talmud,
57:The principle of fasting is taught in almost all major world religions as a means of developing a higher level of self-mastery and self-control, and also a deeper awareness of how really dependent we are. ~ Stephen Covey,
58:The battlefield is a perfect backdrop, but the Gita’s subject is the war within, the struggle for self-mastery that every human being must wage if he or she is to emerge from life victorious. THE ~ Krishna Dwaipayana Vyasa,
59:You can't have the fruits without the roots. It's the principle of sequencing: Private Victories proceed Public Victories. Self-mastery and self-discipline are the foundation of good relationships with others. ~ Stephen Covey,
60:If I accept the fact that my relationships are here to make me conscious, instead of happy, then my relationships become a wonderful self mastery tool that keeps realigning me with my higher purpose for living. ~ Eckhart Tolle,
61:Good is the mastery of the body, good the mastery of the speech, good too the mastery of the mind, good the perfect self-mastery. The disciple who is the master of himself, shall deliver his soul from every sorrow. ~ Dhammapada,
62:Socrates demonstrated long ago, that the truly free individual is free only to the extent of his own self-mastery. While those who will not govern themselves are condemned to find masters to govern over them. ~ Steven Pressfield,
63:Achieve self-mastery over your thoughts, and constantly direct them toward your goals and objectives. Learn to focus your attention on the goals that you want to achieve and on finding ways to achieve those goals. ~ Napoleon Hill,
64:Man is obliged by a Power within him to be the labourer of a more or less conscious self-evolution that shall lead him to self-mastery and self-knowledge. ~ Sri Aurobindo, The Synthesis Of Yoga, The Supramental Thought and Knowledge,
65:When we give up our goals and concentrate diligently on the practices of our lives, we increase self-mastery and move toward the invisible universe, toward Spirit, to receive the wonders and miracles the universe has to offer us. ~ Gerald Epstein,
66:There are no mistakes in life, only lessons. There is no such thing as a negative experience, only opportunities to grow, learn and advance along the road of self-mastery. From struggle comes strength. Even pain can be a wonderful teacher. ~ Robin Sharma,
67:The paradox seems to be, as Socrates demonstrated long ago, that the truly free individual is free only to the extent of his own self-mastery. While those who will not govern themselves are condemned to find masters to govern over them. ~ Steven Pressfield,
68:There are no mistakes in life, only lessons. There is no such thing as a negative experience, only opportunities to grow, learn and advance along the road of self-mastery. From struggle comes strength. Even pain can be a wonderful teacher. ~ Robin S Sharma,
69:Self-mastery calls for thorough familiarity with one's mental and emotional strengths. And it calls for sustaining a commitment to personal growth - the understanding of what makes you tick as an individual - as well as personal development. ~ Charles Garfield,
70:Lucid dreaming has considerable potential for promoting personal growth and self-development, enhancing self-confidence, improving mental and physical health, facilitating creative problem solving and helping you to progress on the path to self-mastery. ~ Stephen LaBerge,
71:positive liberty is self-mastery—the rule of the self, by the self. To have positive liberty, he explained, is to take control of one’s own mind; to be liberated from irrational fears and beliefs, from addictions, superstitions and all other forms of self-coercion. ~ Tara Westover,
72:For most of Western history, the primary and most valued characteristic of manhood was self-mastery. . . . A man who indulged in excessive eating, drinking, sleeping or sex—who failed to ‘rule himself’—was considered unfit to rule his household, much less a polity.  ~ Timothy J Keller,
73:He said positive liberty is self-mastery—the rule of the self, by the self. To have positive liberty, he explained, is to take control of one’s own mind; to be liberated from irrational fears and beliefs, from addictions, superstitions and all other forms of self-coercion. ~ Tara Westover,
74:Discipline comes through self control. This means that you must control all negative qualities. Before you can control conditions, you must first control yourself. Self-mastery is the hardest job you will ever tackle. If you do not conquer self, you will be conquered by self. ~ Napoleon Hill,
75:The most intelligent men, like the strongest, find their happiness where others would find only disaster: in the labyrinth, in being hard with themselves and with others, in effort; their delight is self-mastery; in them asceticism becomes second nature, a necessity, as instinct. ~ Friedrich Nietzsche,
76:Yoga is about self-mastery and the dedicated effort to haul your attention away from your endless brooding over the past and your nonstop worrying about the future so that you can seek, instead, a place of eternal presence from which you may regard yourself and your surroundings with poise. Only ~ Elizabeth Gilbert,
77:The lecturer tried to clarify. He said positive liberty is self-mastery—the rule of the self, by the self. To have positive liberty, he explained, is to take control of one’s own mind; to be liberated from irrational fears and beliefs, from addictions, superstitions and all other forms of self-coercion. ~ Tara Westover,
78:The lecturer tried to clarify. He said positive liberty is self-mastery—the rule of the self, by the self. To have positive liberty, he explained, is to take control of one’s own mind; to be liberated from irrational fears and beliefs, from addictions, superstitions and all other forms of self-coercion. I had ~ Tara Westover,
79:This willful, compulsive, moralistic approach to man’s transformation always obstructs it—for it still implies that very illusion of self-mastery which stands in the way. But it is just when I discover that I cannot surrender myself that I am surrendered; just when I find that I cannot accept myself that I am accepted. ~ Alan W Watts,
80:You will never have a greater or lesser dominion than that over yourself...the height of a man's success is gauged by his self-mastery; the depth of his failure by his self-abandonment. ...And this law is the expression of eternal justice. He who cannot establish dominion over himself will have no dominion over others. ~ Leonardo da Vinci,
81:I have learned that self-mastery and the consistent care of one's mind, body and soul are essential to finding one's highest self and living the life of one's dreams. How can you care for others if you cannot even care for yourself? How can you do good if you don't even feel good? I can't love you if I cannot love myself," he offered. ~ Anonymous,
82:Certainly I wouldn't be writing this book, on this subject, if living with freedom were easy. The paradox seems to be, as Socrates demonstrated long ago, that the truly free individual is free only to the extent of his own self-mastery. While those who will not govern themselves are condemned to find masters to govern over them. ~ Steven Pressfield,
83:Being human, we would expel from our lives physical pain and mental anguish and assure ourselves of continual ease and comfort, but if we were to close the doors upon sorrow and distress, we might be excluding our greatest friends and benefactors. Suffering can make saints of people as they learn patience, long-suffering, and self-mastery. ~ Spencer W Kimball,
84:It may be that the human race is not ready for freedom. The air of liberty may be too rarefied for us to breathe... The paradox seems to be, as Socrates demonstrated long ago, that the truly free individual is free only to the extent of his own self-mastery. While those who will not govern themselves are condemned to find masters to govern over them. ~ Steven Pressfield,
85:We can move gradually from total confusion, dominated by hatred and other mental poisons, to an intermediate stage of serenity, altruistic joy, and self-mastery before finally arriving at enlightenment, which will give us a true vision of phenomena's ultimate nature. At that point, knowledge functions with an immediate certitude that transcends discursive thought. ~ Matthieu Ricard,
86:In writing you work toward a result you won't see for years, and can't be sure you'll ever see. It takes stamina and self-mastery and faith. It demands those things of you, then gives them back with a little extra, a surprise to keep you coming. It toughens you and clears your head. I could feel it happening. I was saving my life with every word I wrote, and I knew it. ~ Tobias Wolff,
87:The aim of a human perfection must include, if it is to deserve the name, two things, self-mastery and a mastery of the surroundings; it must seek for them in the greatest degree of these powers which is at all attainable by our human nature. Man's urge of self-perfection is to be, in the ancient language, svarat and samrat, self-ruler and king.
   ~ Sri Aurobindo, The Synthesis Of Yoga,
88:The most fully actualized people that I studied over ten years consistently pushed the envelope. These people consistently demanded far more of themselves every day than anyone else ever expected from them. These people raised their standards and committed themselves from their hearts to be the best they could be and to live a life of uncommon wonder. This is what self-mastery is all about. ~ Robin Sharma,
89:Marriage and family life give us constant opportunities to deny ourselves for the sake of others. And yet self-denial is not a mask for self-contempt, but the necessary means for achieving self-mastery; for self-mastery makes possible our self-giving and self-fulfillment. Sin is not wanting too much, but settling for too little. It's settling for self-gratification rather than self-fulfillment. ~ Scott Hahn,
90:Freedom and happiness come from understanding - and working with - our limits. Begin at once a program of self-mastery. Stick with your purpose. Do not seek external approval. Do not worry about anything outside of your control. The only things you command are your thoughts and actions. We choose our response. Stop aspiring to be anyone other than your own best self: for that does fall within your control. ~ Epictetus,
91:The most intelligent men, like the strongest, find their happiness where others would find only disaster: in the labyrinth, in being hard with themselves and with others, in effort; their delight is in self-mastery; in them asceticism becomes second nature, a necessity, an instinct. They regard a difficult task as a privilege; it is to them a recreation to play with burdens that would crush all others. ~ Friedrich Nietzsche,
92:Keep in mind that it isn’t the one who has it in for you and takes a swipe that harms you, but rather the harm comes from your own belief about the abuse. So when someone arouses your anger, know that it’s really your own opinion fueling it. Instead, make it your first response not to be carried away by such impressions, for with time and distance self-mastery is more easily achieved.” —EPICTETUS, ENCHIRIDION, 20 ~ Ryan Holiday,
93:Love is the ability to live your life with an empowered heart without attachment to the outcome, the ability within yourself to distinguish within yourself between love and fear and choose love regardless of what is going on inside yourself or outside. This is self-mastery or authentic power...that means you become clear, forgiving, humble and loving... you are grounded in harmony, cooperating, sharing and reverence for life. ~ Gary Zukav,
94:As Washington, Adams, and Jefferson reached the cusp of adulthood, each exhibited a passion for independence. Each hungered for emancipation from the entanglements of childhood and sought to carve out an autonomous existence. The handmaiden to each young man's zeal for self-mastery was a propulsive ambition that drove him to yearn for more than his father had attained, for more even than his father had ever hoped to achieve. ~ John Ferling,
95:From Hinduism to the monotheisms through to Socrates, Plato and Aristotle, the common message is that we are all, naturally and potentially, inclined to reject the other, and to be intolerant and racist. Left to our own devices and our own emotions, we can be deaf, blind, dogmatic, closed and xenophobic: we are not born open-minded, respectful and pluralist. We become so through personal effort, education, self-mastery and knowledge. ~ Tariq Ramadan,
96:We’re dealing with a very dramatic and very fundamental paradigm shift here. You may try to lubricate your social interactions with personality techniques and skills, but in the process, you may truncate the vital character base. You can’t have the fruits without the roots. It’s the principle of sequencing: Private Victory precedes Public Victory. Self-mastery and self-discipline are the foundation of good relationships with others. ~ Stephen R Covey,
97:What if depression – reason’s failure to achieve self-mastery – is not the failure of reason but instead the result of reason? What if human reason works “too well,” and brings us to conclusions that are anathema to the existence of human beings? What we would have is a “cold rationalism,” shoring up the anthropocentric conceits of the philosophical endeavor, showing us an anonymous, faceless world impervious to our hopes and desires. ~ Eugene Thacker,
98:The only limits on your life are those that you set yourself.’ When you dare to get out of your circle of comfort and explore the unknown, you start to liberate your true human potential. This is the first step towards self-mastery and mastery over every other circumstance in your life. When you push beyond your limits, just as you did in this little demonstration, you unlock mental and physical reserves that you never thought you had. ~ Robin S Sharma,
99:The idea of duty, that recognition of something to be lived for beyond the mere satisfaction of self, is to the moral life what the addition of a great central ganglion is to animal life. No man can begin to mould himself on a faith or an idea without rising to a higher order of experience: a principle of subordination, of self-mastery, has been introduced into his nature; he is no longer a mere bundle of impressions, desires, and impulses. ~ George Eliot,
100:It may be that the human race is not ready for freedom. The air of liberty may be too rarefied for us to breathe. Certainly I wouldn't be writing this book, on this subject, if living with freedom were easy. The paradox seems to be, as Socrates demonstrated long ago, that the truly free individual is free only to the extent of his own self-mastery. While those who will not govern themselves are condemned to find masters to govern over them. ~ Steven Pressfield,
101:The Gita has laid it down from the beginning that the very first precondition of the divine birth, the higher existence is the slaying of rajasic desire and its children, and that means the exclusion of sin. Sin is the working of the lower nature for the crude satisfaction of its own ignorant, dull or violent rajasic and tamasic propensities in revolt against any high self-control and self-mastery of the nature by the spirit. ~ Sri Aurobindo, Essays On The Gita,
102:The challenge is: How can people gain control over the residues of past trauma and return to being masters of their own ship? Talking, understanding, and human connections help, and drugs can dampen hyperactive alarm systems. But we will also see that the imprints from the past can be transformed by having physical experiences that directly contradict the helplessness, rage, and collapse that are part of trauma, and thereby regaining self-mastery. ~ Bessel A van der Kolk,
103:lawyer, I used to snicker at all those people who worked at improving their inner and outer lives. ‘Get a life!’ I thought. But I have learned that self-mastery and the consistent care of one’s mind, body and soul are essential to finding one’s highest self and living the life of one’s dreams. How can you care for others if you cannot even care for yourself? How can you do good if you don’t even feel good? I can’t love you if I cannot love myself,” he offered. ~ Robin S Sharma,
104:Everyone is on the hunt for that simple action algorithm that nets maximum profit with the least amount of effort. There’s no denying this attitude may get you some of the trappings of success, if you’re lucky, but it will not lead to a calloused mind or self-mastery. If you want to master the mind and remove your governor, you’ll have to become addicted to hard work. Because passion and obsession, even talent, are only useful tools if you have the work ethic to back them up. ~ David Goggins,
105:Misfortune occurs or can occur to anyone, of any sort of character. The eudaimonic has more resources to avoid it (being in autonomous control of his appetites and assumptions) and more resources to deal with it if it occurs (being better able to put it in perspective and maintain his own evenness of self-mastery). Tragedy as a dramatic form is meant to foster the ethos of sophrosyne or moderation, "nothing to excess"; it nurtures a sense of distance from the dominant illusions and delusions that may infect even aristoi. ~ Kenny Smith,
106:Our culture has become hooked on the quick-fix, the life hack, efficiency. Everyone is on the hunt for that simple action algorithm that nets maximum profit with the least amount of effort. There’s no denying this attitude may get you some of the trappings of success, if you’re lucky, but it will not lead to a calloused mind or self-mastery. If you want to master the mind and remove your governor, you’ll have to become addicted to hard work. Because passion and obsession, even talent, are only useful tools if you have the work ethic to back them up. ~ David Goggins,
107:The aim of education is to develop resources in the child that will contribute to his well-being as long as life endures; to develop power of self-mastery that he may never be a slave to indulgence or other weaknesses, to develop [strong] manhood, beautiful womanhood that in every child and every youth may be found at least the promise of a friend, a companion, one who later may be fit for husband or wife, an exemplary father or a loving intelligent mother, one who can face life with courage, meet disaster with fortitude, and face death without fear. ~ David O McKay,
108:"Spirituality" in business sounds lofty. How practical is it? The answer is "very." There's a fundamental way in which Spirit and consciousness contribute to worldly success-and it has long been ignored. [. . .] As experts, authors and gurus often note, the game of business is to influence the external world. But here's the point: How can you control your environment if you can't even manage your own thoughts and emotions? In other words, how do you rule the world without first mastering yourself? The cornerstone of effective leadership is self-mastery. ~ Patricia Aburdene,
109:For most of Western history, the primary and most valued characteristic of manhood was self-mastery. . . . A man who indulged in excessive eating, drinking, sleeping or sex—who failed to ‘rule himself’—was considered unfit to rule his household, much less a polity. . . .” Lipton, a professor of history at SUNY Stony Brook, concluded, “In the face of recent revelations about the reckless and self-indulgent sexual conduct of so many of our elected officials, it may be worth recalling that sexual restraint rather than sexual prowess was once the measure of a man.”33 ~ Timothy J Keller,
110:In particular, it is said, the most masculine of men do not do well in marriage. It is argued that “a need for sexual conquest, female adulation, and illicit and risky liaisons seems to go along with drive, ambition, and confidence in the ‘alpha male.’” But Lipton argued that marriage was traditionally a place where males became truly masculine: “For most of Western history, the primary and most valued characteristic of manhood was self-mastery. . . . A man who indulged in excessive eating, drinking, sleeping or sex—who failed to ‘rule himself’—was considered unfit to rule his household, much less a polity. . . . ~ Timothy J Keller,
111:Never make a promise we will not keep. Make meaningful promises, resolutions and commitments to do better and to be better—and share these with a loved one. Use self-knowledge and be very selective about the promises we make. Consider promises as a measure of our integrity and faith in ourselves. Remember that our personal integrity or self-mastery is the basis for our success with others. One simple practice can propel you forward in your long-term quest for excellence and in your struggle for true maturity (courage balanced with consideration) and for integrity. It is this: Before every test of your new habit or ~ Stephen R Covey,
112:Of all the schools of patience and lucidity, creation is the most effective. It is also the staggering evidence of man's sole dignity: the dogged revolt against his condition, perseverance in an effort considered sterile. It calls for a daily effort, self-mastery, a precise estimate of the limits of truth, measure, and strength. It constitutes an ascesis. All that 'for nothing,' in order to repeat and mark time. But perhaps the great work of art has less importance in itself than in the ordeal it demands of a man and the opportunity it provides him of overcoming his phantoms and approaching a little closer to his naked reality. ~ Albert Camus,
113:A good actor,' said Sunay in a light theatrical tone, 'is a man who represents the sediment, the unexplored and unexplained powers that have drifted down the centuries. He takes the lessons he has gleaned and hides them deep inside himself. His self-mastery is awesome; never does he bare his heart; no one may know how powerful he is until he enters on to the stage. All his life, he travels down unfamiliar roads, to perform at the most out-of-the-way theatres in the most godforsaken town, and everywhere he goes, he searches for a voice that will grant him genuine freedom. If he is so fortunate as to find that voice, he must embrace it fearlessly and follow it to the end. ~ Orhan Pamuk,
114:In the very act of writing I felt pleased with what I did. There was the pleasure of having words come to me, and the pleasure of ordering them, re-ordering them, weighing one against another. Pleasure also in the imagination of the story, the feeling that it could mean something. Mostly I was glad to find out that I could write at all. In writing you work toward a result you won't see for years, and can't be sure you'll ever see. It takes stamina and self-mastery and faith. It demands those things of you, then gives them back with a little extra, a surprise to keep you coming. It toughens you and clears your head. I could feel it happening. I was saving my life with every word I wrote, and I knew it. ~ Tobias Wolff,
115:As power is given to man commensurate to his wisdom and understanding, it is not safe at the present time to reveal to the world at large the methods whereby entrance to the invisible world is possible. If this knowledge were given to selfish people unprepared for their responsibility, they would be able to destroy the universe, either through perversion or ignorance. In order to protect this sacred wisdom obstacles have been placed in the way of its attainment which only the sincere and courageous would be strong enough to overcome. Years of service, self-purification and self-mastery must be passed through before any candidate will be admitted to the path of wisdom. ~ Manly P Hall, What the Ancient Wisdom Expects of Its Disciples,
116:When we experience true compassion in our lives, our sense of separation between ourselves and others, all life, and the world, as well as within ourselves, disappears. Albert Einstein recognized the power of compassion in our lives, as well as the potential it holds to alleviate suffering. In his words, “Our task must be to free ourselves . . . by widening our circle of compassion to embrace all living creatures and the whole of nature in its beauty.”10 The fourteenth Dalai Lama carried this understanding from personal healing to global survival, stating, “I truly believe that compassion provides the basis of human survival.”11 The recognition of compassion’s role in our lives opens the door to the depths of our greatest self-mastery and the extraordinary experiences that make us human. ~ Gregg Braden,
117:The most spiritual men, as the strongest, find their happiness where others would find their downfall: in the labyrinth, in hardness towards oneself and others, in experiment; their delight lies in self-mastery: asceticism is with them nature, need, instinct. The difficult task they consider a privilege; to play with burdens that crush others, a recreation... Knowledge - a form of asceticism. - They are the most venerable kind of man: that does not exclude their being the cheerfullest, the kindliest. They rule not because they want to but because they are; they are not free to be second. - The second type: they are the guardians of the law, the keepers of order and security; they are the noble warriors, with the king above all as the highest formula of warrior, judge, and upholder of the law. ~ Friedrich Nietzsche, The Antichrist,
118:Such a man is altogether beyond our reach. He succeeded where we always fail. He had complete self-mastery. He never retaliated. He never grew resentful or irritable. He had such control of himself that, whatever others might think or say or do, he would deny himself and abandon himself to the will of God and the welfare of his fellow human beings. ‘I seek not to please myself,’ he said, and ‘I am not seeking glory for myself.’ As Paul wrote, ‘For Christ did not please himself.’ This utter disregard of self in the service of God and man is what the Bible calls love. There is no self-interest in love. The essence of love is self-sacrifice. Even the worst of us is adorned by an occasional flash of such nobility, but the life of Jesus radiated it with a never-fading incandescent glow. Jesus was sinless because he was selfless. Such selflessness is love. And God is love. ~ John R W Stott,
119:The greatest value of the dream-state of Samadhi lies, however, not in these more outward things, but in its power to open up easily higher ranges and powers of thought, emotion, will by which the soul grows in height, range and self-mastery. Especially, withdrawing from the distraction of sensible things, it can, in a perfect power of concentrated self-seclusion, prepare itself by a free reasoning, thought, discrimination or more intimately, more finally, by an ever deeper vision and identification, for access to the Divine, the supreme Self, the transcendent Truth, both in its principles and powers and manifestations and in its highest original Being. Or it can by an absorbed inner joy and emotion, as in a sealed and secluded chamber of the soul, prepare itself for the delight of union with the divine Beloved, the Master of all bliss, rapture and Ananda.
   ~ Sri Aurobindo, The Synthesis Of Yoga, Part Two: The Yoga of Integral Knowledge, Chapter 26, Samadhi, pg. 503,
120:It is also built sweetly through love and pleasure. When you have deep friendships with good people, you copy and then absorb some of their best traits. When you love a person deeply, you want to serve them and earn their regard. When you experience great art, you widen your repertoire of emotions. Through devotion to some cause, you elevate your desires and organize your energies. Moreover, the struggle against the weaknesses in yourself is never a solitary struggle. No person can achieve self-mastery on his or her own. Individual will, reason, compassion, and character are not strong enough to consistently defeat selfishness, pride, greed, and self-deception. Everybody needs redemptive assistance from outside—from family, friends, ancestors, rules, traditions, institutions, exemplars, and, for believers, God. We all need people to tell us when we are wrong, to advise us on how to do right, and to encourage, support, arouse, cooperate, and inspire us along the way. ~ David Brooks,
121:Eventually you will come to understand that love heals everything, and love is all there is.”
"An authentically powered person lives in love. Love is the energy of the soul. Love is what heals the personality. There is nothing that cannot be healed by love. There is nothing but love."
"Love is the ability to live your life with an empowered heart without attachment to the outcome, the ability within yourself to distinguish within yourself between love and fear and choose love regardless of what is going on inside yourself or outside. This is self-mastery or authentic power...that means you become clear, forgiving, humble and loving... you are grounded in harmony, cooperating, sharing and reverence for life."
"When you become completely loving and kind without fear and without thought of harming others, you graudate from the Earth school. That is when reincarnation ends."
"The journey from love to love. This is the journey all of us are on- what happens between the beginning and end of the journey is your life."
"Open to others as you would like them to open to you ~ Gary Zukav,
122:Eventually you will come to understand that love heals everything, and love is all there is.”
"An authentically powered person lives in love. Love is the energy of the soul. Love is what heals the personality. There is nothing that cannot be healed by love. There is nothing but love."
"Love is the ability to live your life with an empowered heart without attachment to the outcome, the ability within yourself to distinguish within yourself between love and fear and choose love regardless of what is going on inside yourself or outside. This is self-mastery or authentic power...that means you become clear, forgiving, humble and loving... you are grounded in harmony, cooperating, sharing and reverence for life."
"When you become completely loving and kind without fear and without thought of harming others, you graudate from the Earth school. That is when reincarnation ends."
"The journey from love to love. This is the journey all of us are on- what happens between teh beginning and end of the journey is your life."
"Open to others as you would like them to open to you. ~ Gary Zukav,
123:In short, one who loves the illusion of the good is eventually won over to actually loving the good. But how can love of the illusion of the good lead to love of the good itself? If one loves the illusion of the good and enacts this illusion in social intercourse, one might come to appreciate its worth and to love the good itself for its own sake. Correlatively, from the point of view of the spectator, loving the illusion of the good in others may make us act politely in order to become lovable, which leads us to exercise our self-mastery, control our passions, and, eventually, to love the good for its own sake. In this sense, paradoxically, by deceiving others through politeness and social pretence, we in fact deceive ourselves and transform our pragmatic, polite behavior into virtuous behavior: by deceiving others through the pretence of virtue, we foster civil society, and in doing so, deceive ourselves by transforming our pretense of virtue into a disposition for virtue itself. Does not this line of thought recall Pascal’s advice to non-believers who would like to believe, but cannot bring themselves to accomplish the leap of faith? “Kneel down, pray, act as if you believe, and belief will come by itself. ~ Slavoj i ek,
124:Where the strongest natures are to be sought. The ruin and degeneration of the solitary species is much greater and more terrible: they have the instincts of the herd, and the tradition of values, against them; their weapons of defence, their instincts of self-preservation, are from the beginning insufficiently strong and reliable — fortune must be peculiarly favourable to them if they are to prosper (they prosper best in the lowest ranks and dregs of society; if ye are seeking personalities it is there that ye will find them with much greater certainty than in the middle classes!)

When the dispute between ranks and classes, which aims at equality of rights, is almost settled, the fight will begin against the solitary person. (In a certain sense the latter can maintain and develop himself most easily in a democratic society: there where the coarser means of defence are no longer necessary, and a certain habit of order, honesty, justice, trust, is already a general condition.) The strongest must be most tightly bound, most strictly watched, laid in chains and supervised: this is the instinct of the herd. To them belongs a régime of self-mastery, of ascetic detachment, of 'duties' consisting in exhausting work, in which one can no longer call one's soul one's own. ~ Friedrich Nietzsche,
125:Except to the most avid seekers of wisdom, Stoicism is either unknown or misunderstood. Indeed, it would be hard to find a word dealt a greater injustice at the hands of the English language than “Stoic.” To the average person, this vibrant, action-oriented, and paradigm-shifting way of living has become shorthand for “emotionlessness.” Given the fact that the mere mention of philosophy makes most nervous or bored, “Stoic philosophy” on the surface sounds like the last thing anyone would want to learn about, let alone urgently need in the course of daily life. What a sad fate for a philosophy that even one of its occasional critics, Arthur Schopenhauer, would describe as “the highest point to which man can attain by the mere use of his faculty of reason.” Our goal with this book is to restore Stoicism to its rightful place as a tool in the pursuit of self-mastery, perseverance, and wisdom: something one uses to live a great life, rather than some esoteric field of academic inquiry. Certainly, many of history’s great minds not only understood Stoicism for what it truly is, they sought it out: George Washington, Walt Whitman, Frederick the Great, Eugène Delacroix, Adam Smith, Immanuel Kant, Thomas Jefferson, Matthew Arnold, Ambrose Bierce, Theodore Roosevelt, William Alexander Percy, Ralph Waldo Emerson. Each read, studied, quoted, or admired the Stoics. ~ Ryan Holiday,
126:Know What You Believe What are your values today with regard to your work and your career? Do you believe in the values of integrity, hard work, dependability, creativity, cooperation, initiative, ambition, and getting along well with people? People who live these values in their work are vastly more successful and more highly esteemed than people who do not. What are your values with regard to your family? Do you believe in the importance of unconditional love, continuous encouragement and reinforcement, patience, forgiveness, generosity, warmth, and attentiveness? People who practice these values consistently with the important people in their lives are much happier than people who do not. What are your values with regard to money and financial success? Do you believe in the importance of honesty, industry, thrift, frugality, education, excellent performance, quality, and persistence? People who practice these values are far more successful in their financial lives than those who do not, and they achieve their financial goals far faster as well. What about your health? Do you believe in the importance of self-discipline, self-mastery, and self-control with regard to diet, exercise, and rest? Do you set high standards for health and fitness and then work every day to live up to those standards? People who practice these values live longer, healthier lives than people who do not. ~ Brian Tracy,
127:Masochism is more widespread than we realize because it takes an attenuated form. The basic dynamism is as follows: a human being sees something bad which is coming as inevitable. There is no way he can halt the process; he is helpess. This sense of helplessness generates a need to gain some control over the impending pain -- any kind of control will do. This makes sense; the subjective feeling of helplessness is more painful than the impending misery. So the person seizes control over the situation in the only way open to him: he connives to bring on the impending misery; he hastens it. This activity on his part promotes the false impression that he enjoys pain. Not so. It is simply that he cannot any longer endure the helplessness or the supposed helplessness. But in the process of gaining control over the inevitable misery he becomes, automatically, anhedonic. Anhedonia sets in stealthily. Over the years it takes control of him. For example, he learns to defer gratification; this is a step in the dismal process of anhedonia. In learning to defer he gratification he experiences a sense of self-mastery; he has become stoic, disciplined; he does not give way to impulse. He has "control". Control over himself in terms of his impulses and control over the external situation. He is a controlled and controlling person. Pretty soon he has branched out and is controlling other people, as part of the situation. He becomes a manipulator. Of course, he is not conciousily aware of this; all he intends to do is lessen his own sense of impotence. But in his task of lessening this sense, he insidiously overpowers the freedom of others. Yet, he dervies no pleasure from this, no positive psychological gain; all his gains are essential negative. ~ Philip K Dick,
128:It is not Manu but nature that sets off in one class those who are chiefly intellectual, in another those who are marked by muscular strength and temperament, and in a third those who are distinguished in neither one way or the other, but show only mediocrity—the last-named represents the great majority, and the first two the select. The superior caste—I call it the fewest—has, as the most perfect, the privileges of the few: it stands for happiness, for beauty, for everything good upon earth. Only the most intellectual of men have any right to beauty, to the beautiful; only in them can goodness escape being weakness. Pulchrum est paucorum hominum:[30] goodness is a privilege. Nothing could be more unbecoming to them than uncouth manners or a pessimistic look, or an eye that sees ugliness—or indignation against the general aspect of things. Indignation is the privilege of the Chandala; so is pessimism. “The world is perfect”—so prompts the instinct of the intellectual, the instinct of the man who says yes to life. “Imperfection, whatever is inferior to us, distance, the pathos of distance, even the Chandala themselves are parts of this perfection.” The most intelligent men, like the strongest, find their happiness where others would find only disaster: in the labyrinth, in being hard with themselves and with others, in effort; their delight is in self-mastery; in them asceticism becomes second nature, a necessity, an instinct. They regard a difficult task as a privilege; it is to them a recreation to play with burdens that would crush all others.... Knowledge—a form of asceticism.—They are the most honourable kind of men: but that does not prevent them being the most cheerful and most amiable. They rule, not because they want to, but because they are; they are not at liberty to play second. ~ Friedrich Nietzsche,
129:The other mind entity is what we call the impartial observer. This mind of present-moment awareness stands outside the preprogrammed physiological determinants and is alive to the present. It works through the brain but is not limited to the brain. It may be dormant in many of us, but it is never completely absent. It transcends the automatic functioning of past-conditioned brain circuits. ‘In the end,...I conclude that there is no good evidence… that the brain alone can carry out the work that the mind does.”
Knowing oneself comes from attending with compassionate curiosity to what is happening within.
Methods for gaining self-knowledge and self-mastery through conscious awareness strengthen the mind’s capacity to act as its own impartial observer. Among the simplest and most skilful of the meditative techniques taught in many spiritual traditions is the disciplined practice of what Buddhists call ‘bare attention’. Nietzsche called Buddha ‘that profound physiologist’ and his teachings less a religion than a ‘kind of hygiene’...’ Many of our automatic brain processes have to do with either wanting something or not wanting something else – very much the way a small child’s mental life functions. We are forever desiring or longing, or judging and rejecting. Mental hygiene consists of noticing the ebb and flow of all those automatic grasping or rejecting impulses without being hooked by then. Bare attention is directed not only toward what’s happening on the outside, but also to what’s taking place on the inside.
‘Be at least interested in your reactions as in the person or situation that triggers them.’... In a mindful state one can choose to be aware of the ebb and flow of emotions and thought patterns instead of brooding on their content. Not ‘he did this to me therefore I’m suffering’ but ‘I notice that feelings of resentment and a desire for vengeance keep flooding my mind.’... ‘Bare Attention is the clear and single-minded awareness of what actually happens to us and in us at the successive moments of perception,’... ‘It is called ‘Bare’ because it attends just to the bare facts of a perception as presented either through the five physical senses of through the mind without reacting to them. ~ Gabor Mat,
130:The preliminary movement of Rajayoga is careful self-discipline by which good habits of mind are substituted for the lawless movements that indulge the lower nervous being. By the practice of truth, by renunciation of all forms of egoistic seeking, by abstention from injury to others, by purity, by constant meditation and inclination to the divine Purusha who is the true lord of the mental kingdom, a pure, clear state of mind and heart is established.
   This is the first step only. Afterwards, the ordinary activities of the mind and sense must be entirely quieted in order that the soul may be free to ascend to higher states of consciousness and acquire the foundation for a perfect freedom and self-mastery. But Rajayoga does not forget that the disabilities of the ordinary mind proceed largely from its subjection to the reactions of the nervous system and the body. It adopts therefore from the Hathayogic system its devices of asana and pranayama, but reduces their multiple and elaborate forms in each case to one simplest and most directly effective process sufficient for its own immediate object. Thus it gets rid of the Hathayogic complexity and cumbrousness while it utilises the swift and powerful efficacy of its methods for the control of the body and the vital functions and for the awakening of that internal dynamism, full of a latent supernormal faculty, typified in Yogic terminology by the kundalini, the coiled and sleeping serpent of Energy within. This done, the system proceeds to the perfect quieting of the restless mind and its elevation to a higher plane through concentration of mental force by the successive stages which lead to the utmost inner concentration or ingathered state of the consciousness which is called Samadhi.
   By Samadhi, in which the mind acquires the capacity of withdrawing from its limited waking activities into freer and higher states of consciousness, Rajayoga serves a double purpose. It compasses a pure mental action liberated from the confusions of the outer consciousness and passes thence to the higher supra-mental planes on which the individual soul enters into its true spiritual existence. But also it acquires the capacity of that free and concentrated energising of consciousness on its object which our philosophy asserts as the primary cosmic energy and the method of divine action upon the world. By this capacity the Yogin, already possessed of the highest supracosmic knowledge and experience in the state of trance, is able in the waking state to acquire directly whatever knowledge and exercise whatever mastery may be useful or necessary to his activities in the objective world.
   ~ Sri Aurobindo, The Synthesis Of Yoga, The Conditions of the Synthesis, The Systems of Yoga, 36,
131:We began before words, and we will end beyond them.
It sometimes seems to me that our days are poisoned with too many words. Words said and not meant. Words said ‘and’ meant. Words divorced from feeling. Wounding words. Words that conceal. Words that reduce. Dead words.

If only words were a kind of fluid that collects in the ears, if only they turned into the visible chemical equivalent of their true value, an acid, or something curative – then we might be more careful. Words do collect in us anyway. They collect in the blood, in the soul, and either transform or poison people’s lives. Bitter or thoughtless words poured into the ears of the young have blighted many lives in advance. We all know people whose unhappy lives twist on a set of words uttered to them on a certain unforgotten day at school, in childhood, or at university.

We seem to think that words aren’t things. A bump on the head may pass away, but a cutting remark grows with the mind. But then it is possible that we know all too well the awesome power of words – which is why we use them with such deadly and accurate cruelty.

We are all wounded inside one way or other. We all carry unhappiness within us for some reason or other. Which is why we need a little gentleness and healing from one another. Healing in words, and healing beyond words. Like gestures. Warm gestures. Like friendship, which will always be a mystery. Like a smile, which someone described as the shortest distance between two people.

Yes, the highest things are beyond words.

That is probably why all art aspires to the condition of wordlessness. When literature works on you, it does so in silence, in your dreams, in your wordless moments. Good words enter you and become moods, become the quiet fabric of your being. Like music, like painting, literature too wants to transcend its primary condition and become something higher. Art wants to move into silence, into the emotional and spiritual conditions of the world. Statues become melodies, melodies become yearnings, yearnings become actions.

When things fall into words they usually descend. Words have an earthly gravity. But the best things in us are those that escape the gravity of our deaths. Art wants to pass into life, to lift it; art wants to enchant, to transform, to make life more meaningful or bearable in its own small and mysterious way. The greatest art was probably born from a profound and terrible silence – a silence out of which the greatest enigmas of our life cry: Why are we here? What is the point of it all? How can we know peace and live in joy? Why be born in order to die? Why this difficult one-way journey between the two mysteries?

Out of the wonder and agony of being come these cries and questions and the endless stream of words with which to order human life and quieten the human heart in the midst of our living and our distress.

The ages have been inundated with vast oceans of words. We have been virtually drowned in them. Words pour at us from every angle and corner. They have not brought understanding, or peace, or healing, or a sense of self-mastery, nor has the ocean of words given us the feeling that, at least in terms of tranquility, the human spirit is getting better.

At best our cry for meaning, for serenity, is answered by a greater silence, the silence that makes us seek higher reconciliation.

I think we need more of the wordless in our lives. We need more stillness, more of a sense of wonder, a feeling for the mystery of life. We need more love, more silence, more deep listening, more deep giving. ~ Ben Okri,

IN CHAPTERS [88/88]



   47 Integral Yoga
   2 Philosophy
   2 Occultism
   2 Education
   1 Thelema


   59 Sri Aurobindo
   23 The Mother
   8 Nolini Kanta Gupta
   2 Satprem
   2 Friedrich Nietzsche
   2 Aleister Crowley
   2 A B Purani


   18 The Synthesis Of Yoga
   7 The Life Divine
   7 Essays On The Gita
   5 The Human Cycle
   5 Letters On Yoga IV
   4 Essays In Philosophy And Yoga
   3 Words Of Long Ago
   3 Some Answers From The Mother
   3 Questions And Answers 1957-1958
   3 Questions And Answers 1956
   3 Questions And Answers 1954
   3 Letters On Yoga II
   2 Twilight of the Idols
   2 Questions And Answers 1929-1931
   2 On Education
   2 Kena and Other Upanishads
   2 Evening Talks With Sri Aurobindo
   2 Essays Divine And Human
   2 Collected Works of Nolini Kanta Gupta - Vol 07
   2 Collected Works of Nolini Kanta Gupta - Vol 04


0.00 - The Book of Lies Text, #The Book of Lies, #Aleister Crowley, #Philosophy
    The self-mastery of Percivale became the Self-
     masturbatery of the Bourgeois.

0.04 - The Systems of Yoga, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
  This is the first step only. Afterwards, the ordinary activities of the mind and sense must be entirely quieted in order that the soul may be free to ascend to higher states of consciousness and acquire the foundation for a perfect freedom and self-mastery.
  But Rajayoga does not forget that the disabilities of the ordinary mind proceed largely from its subjection to the reactions of the nervous system and the body. It adopts therefore from the Hathayogic system its devices of asana and pran.ayama, but reduces their multiple and elaborate forms in each case to one simplest and most directly effective process sufficient for its own immediate object. Thus it gets rid of the Hathayogic complexity and cumbrousness while it utilises the swift and powerful efficacy of its methods for the control of the body and the vital functions and for the awakening of that internal dynamism, full of a latent supernormal faculty, typified in Yogic terminology by the kun.d.alin, the coiled and sleeping serpent of Energy within. This done, the system proceeds to the perfect quieting of the restless mind and its elevation to a higher plane through concentration of mental force by the successive stages which lead to the utmost inner concentration or ingathered state of the consciousness which is called Samadhi.

0.05 - Letters to a Child, #Some Answers From The Mother, #The Mother, #Integral Yoga
  It is through work and self-mastery that one can find happiness and peace.
  23 March 1935

0.06 - Letters to a Young Sadhak, #Some Answers From The Mother, #The Mother, #Integral Yoga
  It is not with severity but with self-mastery that children are
  controlled.

0.10 - Letters to a Young Captain, #Some Answers From The Mother, #The Mother, #Integral Yoga
  One can find in everything a chance to progress in consciousness and self-mastery. And this effort for progress immediately
  makes the thing interesting, no matter what it is.
  --
  In order to achieve self-mastery, should one follow the
  method of "widening the consciousness"?

0 1961-05-23, #Agenda Vol 02, #The Mother, #Integral Yoga
   (Mother reviews some earlier Questions and Answers. In one of themdated November 14, 1956someone had asked if mastery over circumstances depended on self-mastery, citing the case of Vivekananda, who was said to possess great mastery over circumstances even though he could not master his own anger.)
   I never knew Vivekananda. I only know what I have heard or read about him, but that isnt what I call knowing. So I cant say anything, and above all I dont want to seem to give credence to all the gossip that has been spread about him. I have had no personal contact with him, neither in the physical nor elsewherenot with him personally. Naturally I could if I made an effort, but.

05.01 - Of Love and Aspiration, #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
   Of Love Ananda is the soul, self-mastery the head, and purity the foundation.
   The human approaches to the Divine are dangerous. Seek God in God's ways.

07.35 - The Force of Body-Consciousness, #Collected Works of Nolini Kanta Gupta - Vol 03, #Nolini Kanta Gupta, #Integral Yoga
   There is a state of consciousness in which you perceive that the effect of things, circumstances, movements, all the activities of life upon yourself depends almost exclusively upon your attitude towards them. You become then conscious, conscious to the extent of realising that things in themselves are neither good nor bad, they are so only in relation to ourselves: their effect, I say, depends entirely upon the way in which we regard these things. If we take, for example, a circumstance as a gift from God, as a divine Grace, as an outcome of the total harmony, it will help us to become more conscious and truer and stronger. The same identical circumstance, if we take it differently, as a blow of Fate, as a bad force wishing us harm, becomes, on the contrary, a damper on our consciousness, it saps our strength, brings obscurity, creates disharmony. And yet in either case it is altogether the same circumstance. I would like you to have the experience and make the experiment. For your ideal is to be master of yourselves. But not that only. You should not only be master of your own selves, but master of the circumstances of your life, the circumstances, at least, that immediately surround you and concern you. You must note further that it is an experience that is not confined to the mind alone: it need not happen in your head only, it may and indeed must continue into the body. Certainly, this is a realisation needing great labour, much concentration and self-mastery: you have to force the consciousness into the body, into dense Matter. It is the attitude of the body that will in the end determine everything: shocks and contacts of the outside world will change its nature according to the way in which they are received by the body. And if you attain perfection in that line, you can become even master of accidents. Such a thing is possible, not only possible, but it is bound to happen, for it is a forward step in man's progress. First of all, you have to realise the power in your mind to the extent that it can act upon circumstances and change their effect upon you. Then the power can descend into Matter, into the substance, the cells of your body and endow the body with this capacity of control over things outside and around you.
   There is nothing impossible in the world. We ourselves put the bar: always we say, this is possible, that is impossible, one can do this, one cannot do that. Sometimes we admit a thing to be possible but ask who would do it, so it is impossible and so on. Like slaves, like prisoners we bind ourselves to our limits. You call it common sense, but it is a stupid, narrow and ignorant sense; it does not truly know the laws of life. The laws of life are not what we think them to be, what our mind or intellect conceives them to be; they are quite otherwise.

09.04 - The Divine Grace, #Collected Works of Nolini Kanta Gupta - Vol 04, #Nolini Kanta Gupta, #Integral Yoga
   I wish you all to have this experience. For when you have it, you become master of yourself, not only master of yourself, but master of the circumstances of your life, at least so far as they concern you personally. And that depends exclusively on the attitude that you take. It is not an experience that passes through your head (it may begin there); it is an experience that may happen even in your body. Its completion however needs much labour for concentration, self-mastery, for driving the consciousness into Matter. The result of a shock received by the body from outside will vary according to the manner in which the body receives it. And the body can be so perfected in this line that you become master of accidents.
   This power some have, fully developed and realised in the mind, the power, namely, to act upon the outer circumstances so that they are altogether changed when they act upon you. This power can come down into matter, into the physical substance itself, in the cells of the body and give to the body the same control over surrounding things. That is sure to come. This opens before you fresh horizons; it is one step on the way towards transformation.

1.01 - The Cycle of Society, #The Human Cycle, #Sri Aurobindo, #Integral Yoga
  This typal stage creates the great social ideals which remain impressed upon the human mind even when the stage itself is passed. The principal active contri bution it leaves behind when it is dead is the idea of social honour; the honour of the Brahmin which resides in purity, in piety, in a high reverence for the things of the mind and spirit and a disinterested possession and exclusive pursuit of learning and knowledge; the honour of the Kshatriya which lives in courage, chivalry, strength, a certain proud self-restraint and self-mastery, nobility of character and the obligations of that nobility; the honour of the Vaishya which maintains itself by rectitude of dealing, mercantile fidelity, sound production, order, liberality and philanthropy; the honour of the Shudra which gives itself in obedience, subordination, faithful service, a disinterested attachment. But these more and more cease to have a living root in the clear psychological idea or to spring naturally out of the inner life of the man; they become a convention, though the most noble of conventions. In the end they remain more as a tradition in the thought and on the lips than a reality of the life.
  For the typal passes naturally into the conventional stage. The conventional stage of human society is born when the external supports, the outward expressions of the spirit or the ideal become more important than the ideal, the body or even the clothes more important than the person. Thus in the evolution of caste, the outward supports of the ethical fourfold order,birth, economic function, religious ritual and sacrament, family custom,each began to exaggerate enormously its proportions and its importance in the scheme. At first, birth does not seem to have been of the first importance in the social order, for faculty and capacity prevailed; but afterwards, as the type fixed itself, its maintenance by education and tradition became necessary and education and tradition naturally fixed themselves in a hereditary groove. Thus the son of a Brahmin came always to be looked upon conventionally as a Brahmin; birth and profession were together the double bond of the hereditary convention at the time when it was most firm and faithful to its own character. This rigidity once established, the maintenance of the ethical type passed from the first place to a secondary or even a quite tertiary importance. Once the very basis of the system, it came now to be a not indispensable crown or pendent tassel, insisted upon indeed by the thinker and the ideal code-maker but not by the actual rule of society or its practice. Once ceasing to be indispensable, it came inevitably to be dispensed with except as an ornamental fiction. Finally, even the economic basis began to disintegrate; birth, family custom and remnants, deformations, new accretions of meaningless or fanciful religious sign and ritual, the very scarecrow and caricature of the old profound symbolism, became the riveting links of the system of caste in the iron age of the old society. In the full economic period of caste the priest and the Pundit masquerade under the name of the Brahmin, the aristocrat and feudal baron under the name of the Kshatriya, the trader and money-getter under the name of the Vaishya, the half-fed labourer and economic serf under the name of the Shudra. When the economic basis also breaks down, then the unclean and diseased decrepitude of the old system has begun; it has become a name, a shell, a sham and must either be dissolved in the crucible of an individualist period of society or else fatally affect with weakness and falsehood the system of life that clings to it. That in visible fact is the last and present state of the caste system in India.

1.02 - The 7 Habits An Overview, #The 7 Habits of Highly Effective People, #Stephen Covey, #unset
  That's why Habits 1, 2, and 3 in the following chapters deal with self-mastery. They move a person from dependence to independence. They are the "Private Victories," the essence of character growth.
  Private Victories precede Public Victories. You can't invert that process anymore than you can harvest a crop before you plant it. It's Inside-Out.

10.33 - On Discipline, #Collected Works of Nolini Kanta Gupta - Vol 04, #Nolini Kanta Gupta, #Integral Yoga
   But obedience to a person is in the last analysis a symbolsymbol of obedience to a principle. The person signifies and embodies a principle, a law to which we render our obedience. In normal life it is these principles or laws that demand our obedience. These laws or rules are meant for the welfare of collective living and therefore individuals are expected to restrain or forego their personal impulses, their so-called liberties in order to live together in harmony. Discipline is meant exactly to control one's personal idiosyncrasies, place them under the yoke of the common collective law. All laws or rules that make for a harmonious collective living, that is, social or national welfare, are limbs of discipline. By submitting himself to such a process of self-abnegation the individual gains in self-control and self-mastery. But there are rules and rules, laws and laws. For that depends on the ideal or the purpose set before oneself. If the purpose is narrow, limited, superficial, the rules are necessarily likewise, and although effective in a particular field, they have a restricting, even deadening effect on the consciousness of the individual. If discipline means obedience, the obedience must be to a larger and higher law, and the perfect discipline will come only from obedience to the highest law.
   The heart of discipline then is the effort to surmount oneself. Instead of a lower self following the law of an inferior consciousness one is to rise to a higher level of consciousness and a greater law of being. Discipline thus is only another term for tapasy, replacing the lower law gradually by a higher and higher law.

1.04 - The Gods of the Veda, #Vedic and Philological Studies, #Sri Aurobindo, #Integral Yoga
  Indra and Varuna are called to give victory, because both of them are samrat. The words samrat & swarat have in Veda an ascertained philosophical sense.One is swarat when, having self-mastery & self-knowledge, & being king over his whole system, physical, vital, mental & spiritual, free in his being, [one] is able to guide entirely the harmonious action of that being. Swarajya is spiritual Freedom. One is Samrat when one is master of the laws of being, ritam, rituh, vratani, and can therefore control all forces & creatures. Samrajya is divine Rule resembling the power of God over his world. Varuna especially is Samrat, master of the Law which he follows, governor of the heavens & all they contain, Raja Varuna, Varuna the King as he is often styled by Sunahshepa and other Rishis. He too, like Indra & Agni & the Visvadevas, is an upholder & supporter of mens actions, dharta charshaninam. Finally in the fifth sloka a distinction is drawn between Indra and Varuna of great importance for our purpose. The Rishi wishes, by their protection, to rise to the height of the inner Energies (yuvaku shachinam) and have the full vigour of right thoughts (yuvaku sumatinam) because they give then that fullness of inner plenty (vajadavnam) which is the first condition of enduring calm & perfection & then he says, Indrah sahasradavnam, Varunah shansyanam kratur bhavati ukthyah. Indra is the master-strength, desirable indeed, (ukthya, an object of prayer, of longing and aspiration) of one class of those boons (vara, varyani) for which the Rishis praise him, Varuna is the master-strength, equally desirable, of another class of these Vedic blessings. Those which Indra brings, give force, sahasram, the forceful being that is strong to endure & strong to overcome; those that attend the grace of Varuna are of a loftier & more ample description, they are shansya. The word shansa is frequently used; it is one of the fixed terms of Veda. Shall we translate it praise, the sense most suitable to the ritual explanation, the sense which the finally dominant ritualistic school gave to so many of the fixed terms of Veda? In that case Varuna must be urushansa, because he is widely praised, Agni narashansa because he is strongly praised or praised by men,ought not a wicked or cruel man to be nrishansa because he is praised by men?the Rishis call repeatedly on the gods to protect their praise, & Varuna here must be master of things that are praiseworthy. But these renderings can only be accepted, if we consent to the theory of the Rishis as semi-savage poets, feeble of brain, vague in speech, pointless in their style, using language for barbaric ornament rather than to express ideas. Here for instance there is a very powerful indicated contrast, indicated by the grammatical structure, the order & the rhythm, by the singular kratur bhavati, by the separation of Indra & Varuna who have hitherto been coupled, by the assignment of each governing nominative to its governed genitive and a careful balanced order of words, first giving the master Indra then his province sahasradavnam, exactly balancing them in the second half of the first line the master Varuna & then his province shansyanam, and the contrast thus pointed, in the closing pada of the Gayatri all the words that in their application are common at once to all these four separated & contrasted words in the first line. Here is no careless writer, but a style careful, full of economy, reserve, point, force, and the thought must surely correspond. But what is the contrast forced on us with such a marshalling of the stylists resources? That Indras boons are force-giving, Varunas praiseworthy, excellent, auspicious, what you will? There is not only a pointless contrast, but no contrast at all. No, shansa & shansya must be important, definite, pregnant Vedic terms expressing some prominent idea of the Vedic system. I shall show elsewhere that shansa is in its essential meaning self-expression, the bringing out of our sat or being that which is latent in it and manifesting it in our nature, in speech, in our general impulse & action. It has the connotation of self-expression, aspiration, temperament, expression of our ideas in speech; then divulgation, publication, praiseor in another direction, cursing. Varuna is urushansa because he is the master of wide self-expression, wide aspirations, a wide, calm & spacious temperament, Agni narashansa because he is master of strong self-expression, strong aspirations, a prevailing, forceful & masterful temperament;nrishansa had originally the same sense, but was afterwards diverted to express the fault to which such a temper is prone,tyranny, wrath & cruelty; the Rishis call to the gods to protect their shansa, that which by their yoga & yajna they have been able to bring out in themselves of being, faculty, power, joy,their self-expression. Similarly, shansya here means all that belongs to self-expression, all that is wide, noble, ample in the growth of a soul. It will follow from this rendering that Indra is a god of force, Varuna rather a god of being and as it appears from other epithets, of being when it is calm, noble, wide, self-knowing, self-mastering, moving freely in harmony with the Law of things because it is aware of that Law and accepts it. In that acceptance is his mighty strength; therefore is he even more than the gods of force the king, the giver of internal & external victory, rule, empire, samrajya to his votaries. This is Varuna.
  We see the results & the conditions of the action ofVaruna in the four remaining verses. By their protection we have safety from attack, sanema, safety for our shansa, our rayah, our radhas, by the force of Indra, by the protecting greatness of Varuna against which passion & disturbance cast themselves in vain, only to be destroyed. This safety & this settled ananda or delight, we use for deep meditation, ni dhimahi, we go deep into ourselves and the object we have in view in our meditation is prarechanam, the Greek katharsis, the cleansing of the system mental, bodily, vital, of all that is impure, defective, disturbing, inharmonious. Syad uta prarechanam! In this work of purification we are sure to be obstructed by the powers that oppose all healthful change; but Indra & Varuna are to give us victory, jigyushas kritam. The final result of the successful purification is described in the eighth sloka. The powers of the understanding, its various faculties & movements, dhiyah, delivered from self-will & rebellion, become obedient to Indra & Varuna; obedient to Varuna, they move according to the truth & law, the ritam; obedient to Indra they fulfil with that passivity in activity, which we seek by Yoga, all the works to which mental force can apply itself when it is in harmony with Varuna & the ritam. The result is sharma, peace. Nothing is more remarkable in the Veda than the exactness with which hymn after hymn describes with a marvellous simplicity & lucidity the physical & psychological processes through which Indian Yoga proceeds. The process, the progression, the successive movements of the soul here described are exactly what the Yogin experiences today so many thousands of years after the Veda was revealed. No wonder, it is regarded as eternal truth, not the expression of any particular mind, not paurusheya but impersonal, divine & revealed.

1.06 - Man in the Universe, #The Life Divine, #Sri Aurobindo, #Integral Yoga
  7:Life and mind awaken to the sense of this want in the form of a striving and seeking ignorance and a troubled and baffled desire which are the first steps towards self-knowledge and selffulfilment. But where then is the kingdom of their self-fulfilling? It comes to them by the exceeding of themselves. Beyond life and mind we recover consciously in its divine truth that which the balance of material Nature grossly represented, - a tranquillity which is neither inertia nor a sealed trance of consciousness but the concentration of an absolute force and an absolute selfawareness, and an action of immeasurable energy which is at the same time an out-thrilling of ineffable bliss because its every act is the expression, not of a want and an ignorant straining, but of an absolute peace and self-mastery. In that attainment our ignorance realises the light of which it was a darkened or a partial reflection; our desires cease in the plenitude and fulfilment towards which even in their most brute material forms they were an obscure and fallen aspiration.
  8:The universe and the individual are necessary to each other in their ascent. Always indeed they exist for each other and profit by each other. Universe is a diffusion of the divine All in infinite Space and Time, the individual its concentration within limits of Space and Time. Universe seeks in infinite extension the divine totality it feels itself to be but cannot entirely realise; for in extension existence drives at a pluralistic sum of itself which can neither be the primal nor the final unit, but only a recurring decimal without end or beginning. Therefore it creates in itself a self-conscious concentration of the All through which it can aspire. In the conscious individual Prakriti turns back to perceive Purusha, World seeks after Self; God having entirely become Nature, Nature seeks to become progressively God.

1.06 - On Thought, #Words Of Long Ago, #The Mother, #Integral Yoga
  Setting aside this well-being, rejecting pain, dead to both joy and suffering, he attained the state of most pure and perfect self-mastery and serenity which constitute the fourth dhma.
  Then the great and magnificent King left the chamber of the Great Collection and, entering the golden chamber, sat upon a seat of silver. He beheld the world in a thought of love and his love went forth to the four regions in turn; and then with his heart full of love, with a love growing without end or limit, he enfolded the vast world, in its entirety, to its very ends.

1.06 - Quieting the Vital, #Sri Aurobindo or the Adventure of Consciousness, #Satprem, #Integral Yoga
  depending on the degree of our mastery, neutralize the pain by disconnecting the consciousness from that area. The key to mastery is always silence, at every level, because silence enables us to discern the vibrations, and to discern them is to be able to act upon them. This has countless practical applications, and hence countless opportunities for progress. Ordinary everyday life (which is ordinary only for those who live it ordinarily) becomes an extraordinary field of experience and handling of vibrations, which is why Sri Aurobindo always wanted his yoga to encompass it. It is very easy to live isolated in a flawless illusion of self-mastery.
  This power of silence or inner immobility has even more significant applications, for our own psychological life. The vital is not only a place of many troubles and perturbations, it is also the source of a great energy; we must therefore try to separate the life energy from its complications, without separating ourselves from life.

1.06 - The Ascent of the Sacrifice 2 The Works of Love - The Works of Life, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
   aware of in himself and finds all around him and has to struggle and combat incessantly to be rid of their grip and dislodge the long-entrenched mastery they have exercised over his own being as over the environing human existence. The difficulty is great; for their hold is so strong, so apparently invincible that it justifies the disdainful dictum which compares human nature to a dog's tail, - for, straighten it never so much by force of ethics, religion, reason or any other redemptive effort, it returns in the end always to the crooked curl of Nature. And so great is the vim, the clutch of that more agitated Life-Will, so immense the peril of its passions and errors, so subtly insistent or persistently invasive, so obstinate up to the very gates of Heaven the fury of its attack or the tedious obstruction of its obstacles that even the saint and the Yogin cannot be sure of their liberated purity or their trained self-mastery against its intrigue or its violence. All labour to straighten out this native crookedness strikes the struggling will as a futility; a flight, a withdrawal to happy Heaven or peaceful dissolution easily finds credit as the only wisdom and to find a way not to be born again gets established as the only remedy for the dull bondage or the poor shoddy delirium or the blinded and precarious happiness and achievement of earthly existence.
  A remedy yet there should be and is, a way of redress and a chance of transformation for this troubled vital nature; but for that the cause of deviation must be found and remedied at the heart of Life itself and in its very principle, since Life too is a power of the Divine and not a creation of some malignant

1.07 - The Ideal Law of Social Development, #The Human Cycle, #Sri Aurobindo, #Integral Yoga
  The object of all society should be, therefore, and must become, as man grows conscious of his real being, nature and destiny and not as now only of a part of it, first to provide the conditions of life and growth by which individual Man,not isolated men or a class or a privileged race, but all individual men according to their capacity, and the race through the growth of its individuals may travel towards this divine perfection. It must be, secondly, as mankind generally more and more grows near to some figure of the Divine in life and more and more men arrive at it,for the cycles are many and each cycle has its own figure of the Divine in man,to express in the general life of mankind, the light, the power, the beauty, the harmony, the joy of the Self that has been attained and that pours itself out in a freer and nobler humanity. Freedom and harmony express the two necessary principles of variation and oneness,freedom of the individual, the group, the race, coordinated harmony of the individuals forces and of the efforts of all individuals in the group, of all groups in the race, of all races in the kind, and these are the two conditions of healthy progression and successful arrival. To realise them and to combine them has been the obscure or half-enlightened effort of mankind throughout its history,a task difficult indeed and too imperfectly seen and too clumsily and mechanically pursued by the reason and desires to be satisfactorily achieved until man grows by self-knowledge and self-mastery to the possession of a spiritual and psychical unity with his fellow-men. As we realise more and more the right conditions, we shall travel more luminously and spontaneously towards our goal and, as we draw nearer to a clear sight of our goal, we shall realise better and better the right conditions. The Self in man enlarging light and knowledge and harmonising will with light and knowledge so as to fulfil in life what he has seen in his increasing vision and idea of the Self, this is mans source and law of progress and the secret of his impulse towards perfection.
  Mankind upon earth is one foremost self-expression of the universal Being in His cosmic self-unfolding; he expresses, under the conditions of the terrestrial world he inhabits, the mental power of the universal existence. All mankind is one in its nature, physical, vital, emotional, mental and ever has been in spite of all differences of intellectual development ranging from the poverty of the Bushman and negroid to the rich cultures of Asia and Europe, and the whole race has, as the human totality, one destiny which it seeks and increasingly approaches in the cycles of progression and retrogression it describes through the countless millenniums of its history. Nothing which any individual race or nation can triumphantly realise, no victory of their self-aggrandisement, illumination, intellectual achievement or mastery over the environment, has any permanent meaning or value except in so far as it adds something or recovers something or preserves something for this human march. The purpose which the ancient Indian scripture offers to us as the true object of all human action, lokasa

1.07 - The Process of Evolution, #Essays In Philosophy And Yoga, #Sri Aurobindo, #Integral Yoga
  Sayama is unseasonable and would be fruitless when a force, quality or tendency is in its infancy or vigour, before it has had the enjoyment and full activity which is its due. When once a thing is born it must have its youth, growth, enjoyment, life and final decay and death; when once an impetus has been given by Prakriti to her creation, she insists that the velocity shall spend itself by natural exhaustion before it shall cease. To arrest the growth or speed unseasonably by force is nigraha, which can be effective for a time but not in perpetuity. It is said in the Gita that all things are ruled by their nature, to their nature they return and nigraha or repression is fruitless. What happens then is that the thing untimely slain by violence is not really dead, but withdraws for a time into the Prakriti which sent it forth, gathers an immense force and returns with extraordinary violence ravening for the rightful enjoyment which it was denied. We see this in the attempts we make to get rid of our evil saskras or associations when we first tread the path of Yoga. If anger is a powerful element in our nature, we may put it down for a time by sheer force and call it self-control, but eventually unsatisfied Nature will get the better of us and the passion return upon us with astonishing force at an unexpected moment. There are only two ways by which we can effectively get the better of the passion which seeks to enslave us. One is by substitution, replacing it whenever it rises by the opposite quality, anger by thoughts of forgiveness, love or forbearance, lust by meditation on purity, pride by thoughts of humility and our own defects or nothingness; this is the method of Rajayoga, but it is a difficult, slow and uncertain method; for both the ancient traditions and the modern experience of Yoga show that men who had attained for long years the highest self-mastery have been suddenly surprised by a violent return of the thing they thought dead or for ever subject. Still this substitution, slow though it be, is one of the commonest methods of Nature and it is largely by this means, often unconsciously or half-consciously used, that the character of a man changes and develops from life to life or even in the bounds of a single lifetime. It does not destroy things in their seed and the seed which is not reduced to ashes by Yoga is always capable of sprouting again and growing into the complete and mighty tree. The second method is to give bhoga or enjoyment to the passion so as to get rid of it quickly. When it is satiated and surfeited by excessive enjoyment, it becomes weak and spent and a reaction ensues which establishes for a time the opposite force, tendency or quality. If that moment is seized by the Yogin for nigraha, the nigraha so repeated at every suitable opportunity becomes so far effective as to reduce the strength and vitality of the vtti sufficiently for the application of the final sayama. This method of enjoyment and reaction is also a favourite and universal method of Nature, but it is never complete in itself and, if applied to permanent forces or qualities, tends to establish a see-saw of opposite tendencies, extremely useful to the operations of Prakriti but from the point of view of self-mastery useless and inconclusive. It is only when this method is followed up by the use of sayama that it becomes effective. The Yogin regards the vtti merely as a play of Nature with which he is not concerned and of which he is merely the spectator; the anger, lust or pride is not his, it is the universal Mothers and she works it and stills it for her own purposes. When, however, the vtti is strong, mastering and unspent, this attitude cannot be maintained in sincerity and to try to hold it intellectually without sincerely feeling it is mithycra, false discipline or hypocrisy. It is only when it is somewhat exhausted by repeated enjoyment and coercion that Prakriti or Nature at the comm and of the soul or Purusha can really deal with her own creation. She deals with it first by vairgya in its crudest form of disgust, but this is too violent a feeling to be permanent; yet it leaves its mark behind in a deep-seated wish to be rid of its cause, which survives the return and temporary reign of the passion. Afterwards its return is viewed with impatience but without any acute feeling of intolerance. Finally supreme indifference or udsnat is gained and the final going out of the tendency by the ordinary process of Nature is watched in the true spirit of the sayam who has the knowledge that he is the witnessing soul and has only to dissociate himself from a phenomenon for it to cease. The highest stage leads either to mukti in the form of laya or disappearance, the vtti vanishing altogether and for good, or else to another kind of freedom when the soul knows that it is Gods ll and leaves it to Him whether He shall throw out the tendency or use it for His own purposes. This is the attitude of the Karmayogin who puts himself in Gods hands and does work for His sake only, knowing that it is Gods force that works in him. The result of that attitude of self-surrender is that the Lord of all takes charge and according to the promise of the Gita delivers His servant and lover from all sin and evil, the vttis working in the bodily machine without affecting the soul and working only when He raises them up for His purposes. This is nirliptat, the state of absolute freedom within the ll.
  The law is the same for the mass as for the individual. The process of human evolution has been seen by the eye of inspired observation to be that of working out the tiger and the ape. The forces of cruelty, lust, mischievous destruction, pain-giving, folly, brutality, ignorance were once rampant in humanity, they had full enjoyment; then by the growth of religion and philosophy they began in periods of satiety such as the beginning of the Christian era in Europe to be partly replaced, partly put under control. As is the law of such things, they have always reverted again with greater or less virulence and sought with more or less success to re-establish themselves. Finally in the nineteenth century it seemed for a time as if some of these forces had, for a time at least, exhausted themselves and the hour for sayama and gradual dismissal from the evolution had really arrived. Such hopes always recur and in the end they are likely to bring about their own fulfilment, but before that happens another recoil is inevitable. We see plenty of signs of it in the reeling back into the beast which is in progress in Europe and America behind the fair outside of Science, progress, civilisation and humanitarianism, and we are likely to see more signs of it in the era that is coming upon us. A similar law holds in politics and society. The political evolution of the human race follows certain lines of which the most recent formula has been given in the watchwords of the French Revolution, freedom, equality and brotherhood. But the forces of the old world, the forces of despotism, the forces of traditional privilege and selfish exploitation, the forces of unfraternal strife and passionate self-regarding competition are always struggling to reseat themselves on the thrones of the earth. A determined movement of reaction is evident in many parts of the world and nowhere perhaps more than in England which was once one of the self-styled champions of progress and liberty. The attempt to go back to the old spirit is one of those necessary returns without which it cannot be so utterly exhausted as to be blotted out from the evolution. It rises only to be defeated and crushed again. On the other hand the force of the democratic tendency is not a force which is spent but one which has not yet arrived, not a force which has had the greater part of its enjoyment but one which is still vigorous, unsatisfied and eager for fulfilment. Every attempt to coerce it in the past reacted eventually on the coercing force and brought back the democratic spirit fierce, hungry and unsatisfied, joining to its fair motto of Liberty, Equality and Fraternity the terrible addition or Death. It is not likely that the immediate future of the democratic tendency will satisfy the utmost dreams of the lover of liberty who seeks an anarchist freedom, or of the lover of equality who tries to establish a socialistic dead level, or of the lover of fraternity who dreams of a world-embracing communism. But some harmonisation of this great ideal is undoubtedly the immediate future of the human race. On the old forces of despotism, inequality and unbridled competition, after they have been once more overthrown, a process of gradual sayama will be performed by which what has remained of them will be regarded as the disappearing vestiges of a dead reality and without any further violent coercion be transformed slowly and steadily out of existence.

1.08 - The Four Austerities and the Four Liberations, #On Education, #The Mother, #Integral Yoga
  In work too there is an austerity. It consists in not having any preferences and in doing everything one does with interest. For one who wants to grow in self-perfection, there are no great or small tasks, none that are important or unimportant; all are equally useful for one who aspires for progress and self-mastery. It is said that one only does well what one is interested in doing. This is true, but it is truer still that one can learn to find interest in everything one does, even in what appear to be the most insignificant chores. The secret of this attainment lies in the urge towards self-perfection. Whatever occupation or task falls to your lot, you must do it with a will to progress; whatever one does, one must not only do it as best one can but strive to do it better and better in a constant effort for perfection. In this way everything without exception becomes interesting, from the most material chore to the most artistic and intellectual work. The scope for progress is infinite and can be applied to the smallest thing.
  This leads us quite naturally to liberation in action. For, in ones action, one must be free from all social conventions, all moral prejudices. However, this does not mean that one should lead a life of licence and dissoluteness. On the contrary, one imposes on oneself a rule that is far stricter than all social rules, for it tolerates no hypocrisy and demands a perfect sincerity. Ones entire physical activity should be organised to help the body to grow in balance and strength and beauty. For this purpose, one must abstain from all pleasure-seeking, including sexual pleasure. For every sexual act is a step towards death. That is why from the most ancient times, in the most sacred and secret schools, this act was prohibited to every aspirant towards immortality. The sexual act is always followed by a longer or shorter period of unconsciousness that opens the door to all kinds of influences and causes a fall in consciousness. But if one wants to prepare oneself for the supramental life, one must never allow ones consciousness to slip into laxity and inconscience under the pretext of pleasure or even of rest and relaxation. One should find relaxation in force and light, not in darkness and weakness. Continence is therefore the rule for all those who aspire for progress. But especially for those who want to prepare themselves for the supramental manifestation, this continence must be replaced by a total abstinence, achieved not by coercion and suppression but by a kind of inner alchemy, as a result of which the energies that are normally used in the act of procreation are transmuted into energies for progress and integral transformation. It is obvious that for the result to be total and truly beneficial, all sexual impulses and desires must be eliminated from the mental and vital consciousness as well as from the physical will. All radical and durable transformation proceeds from within outwards, so that the external transformation is the normal, almost inevitable result of this process.
  --
  Finally, crowning all the others, comes the physical liberation or liberation from the law of material cause and effect. By a total self-mastery, one is no longer a slave of Natures laws which make men act according to subconscious or semi-conscious impulses and maintain them in the rut of ordinary life. With this liberation one can decide in full knowledge the path to be taken, choose the action to be accomplished and free oneself from all blind determinism, so that nothing is allowed to intervene in the course of ones life but the highest will, the truest knowledge, the supramental consciousness.
  Bulletin, August 1953

1.10 - Aesthetic and Ethical Culture, #The Human Cycle, #Sri Aurobindo, #Integral Yoga
  Republican Romebefore it was touched and finally taken captive by conquered Greecestands out in relief as one of the most striking psychological phenomena of human history. From the point of view of human development it presents itself as an almost unique experiment in high and strong character-building divorced as far as may be from the sweetness which the sense of beauty and the light which the play of the reason brings into character and uninspired by the religious temperament; for the early Roman creed was a superstition, a superficial religiosity and had nothing in it of the true religious spirit. Rome was the human will oppressing and disciplining the emotional and sensational mind in order to arrive at the self-mastery of a definite ethical type; and it was this self-mastery which enabled the Roman republic to arrive also at the mastery of its environing world and impose on the nations its public order and law. All supremely successful imperial nations have had in their culture or in their nature, in their formative or expansive periods, this predominance of the will, the character, the impulse to self-discipline and self-mastery which constitutes the very basis of the ethical tendency. Rome and Sparta like other ethical civilisations had their considerable moral deficiencies, tolerated or deliberately encouraged customs and practices which we should call immoral, failed to develop the gentler and more delicate side of moral character, but this is of no essential importance. The ethical idea in man changes and enlarges its scope, but the kernel of the true ethical being remains always the same,will, character, self-discipline, self-mastery.
  Its limitations at once appear, when we look back at its prominent examples. Early Rome and Sparta were barren of thought, art, poetry, literature, the larger mental life, all the amenity and pleasure of human existence; their art of life excluded or discouraged the delight of living. They were distrustful, as the exclusively ethical man is always distrustful, of free and flexible thought and the aesthetic impulse. The earlier spirit of republican Rome held at arms length as long as possible the Greek influences that invaded her, closed the schools of the Greek teachers, banished the philosophers, and her most typical minds looked upon the Greek language as a peril and Greek culture as an abomination: she felt instinctively the arrival at her gates of an enemy, divined a hostile and destructive force fatal to her principle of living. Sparta, though a Hellenic city, admitted as almost the sole aesthetic element of her deliberate ethical training and education a martial music and poetry, and even then, when she wanted a poet of war, she had to import an Athenian. We have a curious example of the repercussion of this instinctive distrust even on a large and aesthetic Athenian mind in the utopian speculations of Plato who felt himself obliged in his Republic first to censure and then to banish the poets from his ideal polity. The end of these purely ethical cultures bears witness to their insufficiency. Either they pass away leaving nothing or little behind them by which the future can be attracted and satisfied, as Sparta passed, or they collapse in a revolt of the complex nature of man against an unnatural restriction and repression, as the early Roman type collapsed into the egoistic and often orgiastic licence of later republican and imperial Rome. The human mind needs to think, feel, enjoy, expand; expansion is its very nature and restriction is only useful to it in so far as it helps to steady, guide and streng then its expansion. It readily refuses the name of culture to those civilisations or periods, however noble their aim or even however beautiful in itself their order, which have not allowed an intelligent freedom of development.
  --
  This insufficiency of the aesthetic view of life becomes yet more evident when we come down to its other great example, Italy of the Renascence. The Renascence was regarded at one time as pre-eminently a revival of learning, but in its Mediterranean birth-place it was rather the efflorescence of art and poetry and the beauty of life. Much more than was possible even in the laxest times of Hellas, aesthetic culture was divorced from the ethical impulse and at times was even anti-ethical and reminiscent of the licence of imperial Rome. It had learning and curiosity, but gave very little of itself to high thought and truth and the more finished achievements of the reason, although it helped to make free the way for philosophy and science. It so corrupted religion as to provoke in the ethically minded Teutonic nations the violent revolt of the Reformation, which, though it vindicated the freedom of the religious mind, was an insurgence not so much of the reason,that was left to Science,but of the moral instinct and its ethical need. The subsequent prostration and loose weakness of Italy was the inevitable result of the great defect of its period of fine culture, and it needed for its revival the new impulse of thought and will and character given to it by Mazzini. If the ethical impulse is not sufficient by itself for the development of the human being, yet are will, character, self-discipline, self-mastery indispensable to that development. They are the backbone of the mental body.
  Neither the ethical being nor the aesthetic being is the whole man, nor can either be his sovereign principle; they are merely two powerful elements. Ethical conduct is not the whole of life; even to say that it is three-fourths of life is to indulge in a very doubtful mathematics. We cannot assign to it its position in any such definite language, but can at best say that its kernel of will, character and self-discipline are almost the first condition for human self-perfection. The aesthetic sense is equally indispensable, for without that the self-perfection of the mental being cannot arrive at its object, which is on the mental plane the right and harmonious possession and enjoyment of the truth, power, beauty and delight of human existence. But neither can be the highest principle of the human order. We can combine them; we can enlarge the sense of ethics by the sense of beauty and delight and introduce into it to correct its tendency of hardness and austerity the element of gentleness, love, amenity, the hedonistic side of morals; we can steady, guide and streng then the delight of life by the introduction of the necessary will and austerity and self-discipline which will give it endurance and purity. These two powers of our psychological being, which represent in us the essential principle of energy and the essential principle of delight,the Indian terms are more profound and expressive, Tapas and Ananda,2can be thus helped by each other, the one to a richer, the other to a greater self-expression. But that even this much reconciliation may come about they must be taken up and enlightened by a higher principle which must be capable of understanding and comprehending both equally and of disengaging and combining disinterestedly their purposes and potentialities. That higher principle seems to be provided for us by the human faculty of reason and intelligent will. Our crowning capacity, it would seem to be by right the crowned sovereign of our nature.

1.10 - The Three Modes of Nature, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
  If we call in rajas again to correct this error and bid it ally itself to sattwa and by their united agency endeavour to get rid of the dark principle, we find that we have elevated our action, but that there is again subjection to rajasic eagerness, passion, disappointment, suffering, anger. These movements may be more exalted in their scope and spirit and action than before, but they are not the peace, the freedom, the power, the self-mastery
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1.10 - The Yoga of the Intelligent Will, #Essays On The Gita, #Sri Aurobindo, #Integral Yoga
  Therefore, says the Gita, it is this Purusha, this supreme cause of our subjective life which we have to understand and become aware of by the intelligence; in that we have to fix our will. So holding our lower subjective self in Nature firmly poised and stilled by means of the greater really conscient self, we can destroy the restless ever-active enemy of our peace and self-mastery, the mind's desire.
  For evidently there are two possibilities of the action of the intelligent will. It may take its downward and outward orientation towards a discursive action of the perceptions and the will in the triple play of Prakriti, or it may take its upward and inward orientation towards a settled peace and equality in the calm and immutable purity of the conscious silent soul no longer subject to the distractions of Nature. In the former alternative the subjective being is at the mercy of the objects of sense, it lives in the outward contact of things. That life is the life of desire. For the senses excited by their objects create a restless or often violent disturbance, a strong or even headlong outward movement towards the seizure of these objects and their enjoyment, and they carry away the sense-mind, "as the winds carry away a ship upon the sea"; the mind subjected to the emotions, passions, longings, impulsions awakened by this outward movement of the senses carries away similarly the intelligent will, which loses therefore its power of calm discrimination and mastery. Subjection of the soul to the confused play
  --
  Certainly self-discipline, self-control is never easy. All intelligent human beings know that they must exercise some control over themselves and nothing is more common than this advice to control the senses; but ordinarily it is only advised imperfectly and practised imperfectly in the most limited and insufficient fashion. Even, however, the sage, the man of clear, wise and discerning soul who really labours to acquire complete self-mastery finds himself hurried and carried away by the senses. That is because the mind naturally lends itself to the senses; it observes the objects of sense with an inner interest, settles upon them and makes them the object of absorbing thought for the intelligence and of strong interest for the will. By that attachment comes, by attachment desire, by desire distress, passion and anger when the desire is not satisfied or is thwarted or opposed, and by passion the soul is obscured, the intelligence and will forget to see and be seated in the calm observing soul; there is a fall from the memory of one's true self, and by that lapse the intelligent will is also obscured, destroyed even. For, for the time being, it no longer exists to our memory of ourselves, it disappears in a cloud of passion; we become passion, wrath, grief and cease to be self and intelligence and will. This then must be prevented
  The Yoga of the Intelligent Will
  --
  Yoga with something which is higher than itself and in which calm and self-mastery are inherent. And this Yoga can only arrive at its success by devoting, by consecrating, by giving up the whole self to the Divine, "to Me", says Krishna; for the Liberator is within us, but it is not our mind, nor our intelligence, nor our personal will, - they are only instruments. It is the Lord in whom, as we are told in the end, we have utterly to take refuge.
  And for that we must at first make him the object of our whole being and keep in soul-contact with him. This is the sense of the phrase "he must sit firm in Yoga, wholly given up to Me"; but as yet it is the merest passing hint after the manner of the

1.1.2 - Commentary, #Kena and Other Upanishads, #Sri Aurobindo, #Integral Yoga
  it is said, the practice of self-mastery, action and the subdual
  of the sense-life to the power of the Spirit. In other words, life
  --
  of mastery which brings it nearer to the absolute self-mastery
  and all-mastery of the supreme Soul seated in the knowledge.
  --
  works in the world as a means of preparation and self-mastery
  is admitted, yet a final passing away into the infinite heavenly

1.12 - The Office and Limitations of the Reason, #The Human Cycle, #Sri Aurobindo, #Integral Yoga
  The individual and social progress of man has been thus a double movement of self-illumination and self-harmonising with the intelligence and the intelligent will as the intermediaries between his soul and its works. He has had to bring out numberless possibilities of self-understanding, self-mastery, self-formation out of his first crude life of instincts and impulses; he has been constantly impelled to convert that lower animal or half-animal existence with its imperfect self-conscience into the stuff of intelligent being, instincts into ideas, impulses into ordered movements of an intelligent will. But as he has to proceed out of ignorance into knowledge by a slow labour of self-recognition and mastery of his surroundings and his material and as his intelligence is incapable of seizing comprehensively the whole of himself in knowledge, unable to work out comprehensively the mass of his possibilities in action, he has had to proceed piecemeal, by partial experiments, by creation of different types, by a constant swinging backward and forward between the various possibilities before him and the different elements he has to harmonise.
  It is not only that he has to contrive continually some new harmony between the various elements of his being, physical, vitalistic, practical and dynamic, aesthetic, emotional and hedonistic, ethical, intellectual, but each of them again has to arrive at some order of its own disparate materials. In his ethics he is divided by different moral tendencies, justice and charity, self-help and altruism, self-increase and self-abnegation, the tendencies of strength and the tendencies of love, the moral rule of activism and the moral rule of quietism. His emotions are necessary to his development and their indulgence essential to the outflowering of his rich humanity; yet is he constantly called upon to coerce and deny them, nor is there any sure rule to guide him in the perplexity of this twofold need. His hedonistic impulse is called many ways by different fields, objects, ideals of self-satisfaction. His aesthetic enjoyment, his aesthetic creation forms for itself under the stress of the intelligence different laws and forms; each seeks to impose itself as the best and the standard, yet each, if its claim were allowed, would by its unjust victory impoverish and imprison his faculty and his felicity in its exercise. His politics and society are a series of adventures and experiments among various possibilities of autocracy, monarchism, military aristocracy, mercantile oligarchy, open or veiled plutocracy, pseudo-democracy of various kinds, bourgeois or proletarian, individualistic or collectivist or bureaucratic, socialism awaiting him, anarchism looming beyond it; and all these correspond to some truth of his social being, some need of his complex social nature, some instinct or force in it which demands that form for its effectuation. Mankind works out these difficulties under the stress of the spirit within it by throwing out a constant variation of types, types of character and temperament, types of practical activity, aesthetic creation, polity, society, ethical order, intellectual system, which vary from the pure to the mixed, from the simple harmony to the complex; each and all of these are so many experiments of individual and collective self-formation in the light of a progressive and increasing knowledge. That knowledge is governed by a number of conflicting ideas and ideals around which these experiments group themselves: each of them is gradually pushed as far as possible in its purity and again mixed and combined as much as possible with others so that there may be a more complex form and an enriched action. Each type has to be broken in turn to yield place to new types and each combination has to give way to the possibility of a new combination. Through it all there is growing an accumulating stock of self-experience and self-actualisation of which the ordinary man accepts some current formulation conventionally as if it were an absolute law and truth,often enough he even thinks it to be that,but which the more developed human being seeks always either to break or to enlarge and make more profound or subtle in order to increase or make room for an increase of human capacity, perfectibility, happiness.

1.12 - The Significance of Sacrifice, #Essays On The Gita, #Sri Aurobindo, #Integral Yoga
   which comes by sacrifice, by self-dedication, by self-mastery, by the giving up of one's lower impulses to a greater and higher aim.
  "They who enjoy the nectar of immortality left over from the sacrifice attain to the eternal Brahman." Sacrifice is the law of the world and nothing can be gained without it, neither mastery here, nor the possession of heavens beyond, nor the supreme possession of all; "this world is not for him who doeth not sacrifice, how then any other world?" Therefore all these and many other forms of sacrifice have been "extended in the mouth of the Brahman," the mouth of that Fire which receives all offerings; they are all means and forms of the one great Existence in activity, means by which the action of the human being can be offered up to That of which his outward existence is a part and with which his inmost self is one. They are "all born of work"; all proceed from and are ordained by the one vast energy of the Divine which manifests itself in the universal karma and makes all the cosmic activity a progressive offering to the one

1.16 - The Suprarational Ultimate of Life, #The Human Cycle, #Sri Aurobindo, #Integral Yoga
  The first mark of the suprarational, when it intervenes to take up any portion of our being, is the growth of absolute ideals; and since life is Being and Force and the divine state of being is unity and the Divine in force is God as Power taking possession, the absolute vital ideals must be of that nature. Nowhere are they wanting. If we take the domestic and social life of man, we find hints of them there in several forms; but we need only note, however imperfect and dim the present shapes, the strivings of love at its own self-finding, its reachings towards its absolute the absolute love of man and woman, the absolute maternal or paternal, filial or fraternal love, the love of friends, the love of comrades, love of country, love of humanity. These ideals of which the poets have sung so persistently, are not a mere glamour and illusion, however the egoisms and discords of our instinctive, infrarational way of living may seem to contradict them. Always crossed by imperfection or opposite vital movements, they are still divine possibilities and can be made a first means of our growth into a spiritual unity of being with being. Certain religious disciplines have understood this truth, have taken up these relations boldly and applied them to our souls communion with God; and by a converse process they can, lifted out of their present social and physical formulas, become for us, not the poor earthly things they are now, but deep and beautiful and wonderful movements of God in man fulfilling himself in life. All the economic development of life itself takes on at its end the appearance of an attempt to get rid of the animal squalor and bareness which is what obligatory poverty really means, and to give to man the divine ease and leisure of the gods. It is pursued in a wrong way, no doubt, and with many ugly circumstances, but still the ideal is darkly there. Politics itself, that apparent game of strife and deceit and charlatanism, can be a large field of absolute idealisms. What of patriotism,never mind the often ugly instincts from which it starts and which it still obstinately preserves,but in its aspects of worship, self-giving, discipline, self-sacrifice? The great political ideals of man, monarchy, aristocracy, democracy, apart from the selfishnesses they serve and the rational and practical justifications with which they arm themselves, have had for their soul an ideal, some half-seen truth of the absolute and have carried with them a worship, a loyalty, a loss of self in the idea which have made men ready to suffer and die for them. War and strife themselves have been schools of heroism; they have preserved the heroic in man, they have created the katriys tyaktajvit of the Sanskrit epic phrase, the men of power and courage who have abandoned their bodily life for a cause; for without heroism man cannot grow into the Godhead; courage, energy and strength are among the very first principles of the divine nature in action. All this great vital, political, economic life of man with its two powers of competition and cooperation is stumbling blindly forward towards some realisation of power and unity,in two divine directions, therefore. For the Divine in life is Power possessed of self-mastery, but also of mastery of His world, and man and mankind too move towards conquest of their world, their environment. And again the Divine in fulfilment here is and must be oneness, and the ideal of human unity however dim and far off is coming slowly into sight. The competitive nation-units are feeling, at times, however feebly as yet, the call to cast themselves into a greater unified cooperative life of the human race.
  No doubt all is still moving, however touched by dim lights from above, on a lower half rational half infrarational level, clumsily, coarsely, in ignorance of itself and as yet with little nobility of motive. All is being worked out very crudely by the confused clash of life-forces and the guidance of ideas that are half-lights of the intellect, and the means proposed are too mechanical and the aims too material; they miss the truth that the outer life-result can only endure if it is founded on inner realities. But so life in the past has moved always and must at first move. For life organises itself at first round the ego-motive and the instinct of ego-expansion is the earliest means by which men have come into contact with each other; the struggle for possession has been the first crude means towards union, the aggressive assertion of the smaller self the first step towards a growth into the larger self. All has been therefore a half-ordered confusion of the struggle for life corrected by the need and instinct of association, a struggle of individuals, clans, tribes, parties, nations, ideas, civilisations, cultures, ideals, religions, each affirming itself, each compelled into contact, association, strife with the others. For while Nature imposes the ego as a veil behind which she labours out the individual manifestation of the spirit, she also puts a compulsion on it to grow in being until it can at last expand or merge into a larger self in which it meets, harmonises with itself, comprehends in its own consciousness, becomes one with the rest of existence. To assist in this growth Life-Nature throws up in itself ego-enlarging, ego-exceeding, even ego-destroying instincts and movements which combat and correct the smaller self-affirming instincts and movements,she enforces on her human instrument impulses of love, sympathy, self-denial, self-effacement, self-sacrifice, altruism, the drive towards universality in mind and heart and life, glimmerings of an obscure unanimism that has not yet found thoroughly its own true light and motive-power. Because of this obscurity these powers, unable to affirm their own absolute, to take the lead or dominate, obliged to compromise with the demands of the ego, even to become themselves a form of egoism, are impotent also to bring harmony and transformation to life. Instead of peace they seem to bring rather a sword; for they increase the number and tension of conflict of the unreconciled forces, ideas, impulses of which the individual human consciousness and the life of the collectivity are the arena. The ideal and practical reason of man labours to find amidst all this the right law of life and action; it strives by a rule of moderation and accommodation, by selection and rejection or by the dominance of some chosen ideas or powers to reduce things to harmony, to do consciously what Nature through natural selection and instinct has achieved in her animal kinds, an automatically ordered and settled form and norm of their existence. But the order, the structure arrived at by the reason is always partial, precarious and temporary. It is disturbed by a pull from below and a pull from above. For these powers that life throws up to help towards the growth into a larger self, a wider being, are already reflections of something that is beyond reason, seeds of the spiritual, the absolute. There is the pressure on human life of an Infinite which will not allow it to rest too long in any formulation,not at least until it has delivered out of itself that which shall be its own self-exceeding and self-fulfilment.

1.19 - Equality, #Essays On The Gita, #Sri Aurobindo, #Integral Yoga
  It is the spiritual nature of the equality enjoined, high and universal in its character and comprehension, which gives its distinctive note to the teaching of the Gita in this matter. For otherwise the mere teaching of equality in itself as the most desirable status of the mind, feelings and temperament in which we rise superior to human weakness, is by no means peculiar to the Gita. Equality has always been held up to admiration as the philosophic ideal and the characteristic temperament of the sages. The Gita takes up indeed this philosophic ideal, but carries it far beyond into a higher region where we find ourselves breathing a larger and purer air. The Stoic poise, the philosophic poise of the soul are only its first and second steps of ascension out of the whirl of the passions and the tossings of desire to a serenity and bliss, not of the Gods, but of the Divine himself in his supreme self-mastery. The Stoic equality, making character its pivot, founds itself upon self-mastery by austere endurance; the happier and serener philosophic equality prefers self-mastery by knowledge, by detachment, by a high intellectual indifference seated above the disturbances to which our nature is prone, udasnavad asnah., as the Gita expresses it; there is also the religious or Christian equality which is a perpetual kneeling or a prostrate resignation and submission to the will of God. These are the three steps and means towards divine peace, heroic endurance, sage indifference, pious resignation, titiks.a, udasnata, namas or nati. The Gita takes them all in its large synthetic manner and weaves them into its upward soul-movement, but it gives to each a profounder root, a larger outlook, a more universal and transcendent significance. For to each it gives the values of the spirit, its power of spiritual being beyond the strain of character, beyond the difficult poise of the understanding, beyond the stress of the emotions.
  The ordinary human soul takes a pleasure in the customary disturbances of its nature-life; it is because it has this pleasure and because, having it, it gives a sanction to the troubled play of the lower nature that the play continues perpetually; for the
  --
  - it must have above it the sattwic vision of knowledge, at its root the aim at self-realisation and in its steps the ascent to the divine Nature. A Stoic discipline which merely crushed down the common affections of our human nature, - although less dangerous than a tamasic weariness of life, unfruitful pessimism and sterile inertia, because it would at least increase the power and self-mastery of the soul, - would still be no unmixed good, since it might lead to insensibility and an inhuman isolation without giving the true spiritual release. The Stoic equality is justified as an element in the discipline of the Gita because it can be associated with and can help to the realisation of the free immutable Self in the mobile human being, param dr.s.t.va, and to status in that new self-consciousness, es.a brahm sthitih..
  "Awakening by the understanding to the Highest which is beyond even the discerning mind, put force on the self by the self to make it firm and still, and slay this enemy who is so hard to assail, Desire." Both the tamasic recoil of escape and the rajasic movement of struggle and victory are only justified when they look beyond themselves through the sattwic principle to the self-knowledge which legitimises both the recoil and the struggle.
  The pure philosopher, the thinker, the born sage not only relies upon the sattwic principle in him as his ultimate justification, but uses it from the beginning as his instrument of self-mastery.
  He starts from the sattwic equality. He too observes the transitoriness of the material and external world and its failure to satisfy the desires or to give the true delight, but this causes in him no grief, fear or disappointment. He observes all with an eye of tranquil discernment and makes his choice without repulsion or perplexity. "The enjoyments born of the touches of things are

1.20 - Equality and Knowledge, #Essays On The Gita, #Sri Aurobindo, #Integral Yoga
  The Stoic knowledge is that of the soul's power of self-mastery by fortitude, an equality attained by a struggle with one's nature, maintained by a constant vigilance and control against its natural rebellions: it gives a noble peace, an austere happiness, but not the supreme joy of the liberated self living not by a rule, but in the pure, easy, spontaneous perfection of its divine being, so that "however it may act and live, it acts and lives
  Equality and Knowledge

1.22 - The Problem of Life, #The Life Divine, #Sri Aurobindo, #Integral Yoga
  7:From the data we have now before us we can see that the difficulties which arise from the imperfect poise of Consciousness and Force in man in his present status of mind and life are principally three. First, he is aware only of a small part of his own being: his surface mentality, his surface life, his surface physical being is all that he knows and he does not know even all of that; below is the occult surge of his subconscious and his subliminal mind, his subconscious and his subliminal life-impulses, his subconscious corporeality, all that large part of himself which he does not know and cannot govern, but which rather knows and governs him. For, existence and consciousness and force being one, we can only have some real power over so much of our existence as we are identified with by self-awareness; the rest must be governed by its own consciousness which is subliminal to our surface mind and life and body. And yet, the two being one movement and not two separate movements, the larger and more potent part of ourselves must govern and determine in the mass the smaller and less powerful; therefore we are governed by the subconscient and subliminal even in our conscious existence and in our very self-mastery and self-direction we are only instruments of what seems to us the Inconscient within us.
  8:This is what the old wisdom meant when it said that man imagines himself to be the doer of the work by his free will, but in reality Nature determines all his works and even the wise are compelled to follow their own Nature. But since Nature is the creative force of consciousness of the Being within us who is masked by His own inverse movement and apparent denial of Himself, they called that inverse creative movement of His consciousness the Maya or Illusion-Power of the Lord and said that all existences are turned as upon a machine through His Maya by the Lord seated within the heart of all existences. It is evident then that only by man so far exceeding mind as to become one in self-awareness with the Lord can he become master of his own being. And since this is not possible in the inconscience or in the subconscient itself, since profit cannot come by plunging down into our depths back towards the Inconscient, it can only be by going inward where the Lord is seated and by ascending into that which is still superconscient to us, into the Supermind, that this unity can be wholly established. For there in the higher and divine Maya is the conscious knowledge, in its law and truth, of that which works in the subconscient by the lower Maya under the conditions of the Denial which seeks to become the Affirmation. For this lower Nature works out what is willed and known in that higher Nature. The Illusion-Power of the divine knowledge in the world which creates appearances is governed by the Truth-Power of the same knowledge which knows the truth behind the appearances and keeps ready for us the Affirmation towards which they are working. The partial and apparent Man here will find there the perfect and real Man capable of an entirely self-aware being by his full unity with that Self-existent who is the omniscient lord of His own cosmic evolution and procession.

1.2.4 - Speech and Yoga, #Letters On Yoga IV, #Sri Aurobindo, #Integral Yoga
  That is not the way. Absolute silence and looseness of talk are two extremes; neither is good. I have seen many people practising maunavrata, but afterwards they are just as talkative as before. It is self-mastery you must get.
  ***

1.3.02 - Equality The Chief Support, #Letters On Yoga II, #Sri Aurobindo, #Integral Yoga
  Equality means a quiet and unmoved mind and vital; it means not to be touched or disturbed by things that happen or things said or done to you but to look at them with a straight look, free from the distortions created by personal feeling, and to try to understand what is behind them, why they happen, what is to be learnt from them, what is it in oneself which they are cast against and what inner profit or progress one can make out of them; it means self-mastery over the vital movements, anger and sensitiveness and pride as well as desire and the rest, not to let them get hold of the emotional being and disturb the inner peace, not to speak and act in the rush and impulsion of these things, always to act and speak out of a calm inner poise of the spirit. It is not easy to have this equality in any full and perfect measure, but one should always try more and more to make it the basis of one's inner state and outer movements.
  Equality means another thing - to have an equal view of men and their nature and acts and the forces that move them; it helps one to see the truth about them by pushing away from the mind all personal feeling in one's seeing and judgment and even all mental bias. Personal feeling always distorts and makes one see in men's actions, not only the actions themselves, but things behind them which, more often than not, are not there. Misunderstanding and misjudgment which could have been avoided are the result; things of small consequence assume

1.69 - Original Sin, #Magick Without Tears, #Aleister Crowley, #Philosophy
    The self-mastery of Percivale became the Self-Masturbatery of the Bourgeois.
    Vir-tus has become "virtue."

19.12 - Of The Self, #Collected Works of Nolini Kanta Gupta - Vol 05, #Nolini Kanta Gupta, #Integral Yoga
   One's own self is one's master. Which other can be the master? By self-mastery one attains a mastery that is rarely achieved.
   [5]

1929-05-19 - Mind and its workings, thought-forms - Adverse conditions and Yoga - Mental constructions - Illness and Yoga, #Questions And Answers 1929-1931, #The Mother, #Integral Yoga
  This is a knowledge of great importance, if it is given along with the secret of its right use. Self-discipline and self-mastery are the secret; the secret is to find in oneself the source of the Truth and that constant government of the Divine Will which can alone give to each formation its full power and its integral and harmonious realisation. Men generally form thoughts without knowing how these formations move and act. Formed in this state of confusion and ignorance, they clash with one another and create an impression of strain and effort and fatigue and the feeling that you are cutting your way through a multitude of obstacles. These conditions of ignorance and incoherence set in motion a confused conflict in which the strongest and the most enduring forms will have victory over the others.
  There is one thing certain about the mind and its workings; it is that you can understand only what you already know in your own inner self. What strikes you in a book is what you have already experienced deep within you. Men find a book or a teaching very wonderful and often you hear them say, That is exactly what I myself feel and know, but I could not bring it out or express it as well as it is expressed here. When men come across a book of true knowledge, each finds himself there, and at every new reading he discovers things that he did not see in it at first; it opens to him each time a new field of knowledge that had till then escaped him in it. But that is because it reaches layers of knowledge that were waiting for expression in the subconscious in him; the expression has now been given by somebody else and much better than he could himself have done it. But, once expressed, he immediately recognises it and feels that it is the truth. The knowledge that seems to come to you from outside is only an occasion for bringing out the knowledge that is within you.

1951-01-15 - Sincerity - inner discernment - inner light. Evil and imbalance. Consciousness and instruments., #Questions And Answers 1950-1951, #The Mother, #Integral Yoga
  If in your mind you go over the various movements and reactions of the day like one repeating indefinitely the same thing, you will not progress. If this reviewing is to make you progress, you must find something within you in whose light you yourself can be your own judge, something which represents for you the best part of yourself, which has some light, some goodwill and which precisely is in love with progress. Place that before you and, first of all, pass across it as at a cinema all that you have done, all that you have felt, your impulses, your thoughts, etc.; then try to coordinate them, that is, find out why this has followed that. And look at the luminous screen that is before you: certain things pass across it well, without throwing a shadow; others, on the contrary, throw a little shadow; others yet cast a shadow altogether black and disagreeable. You must do this very sincerely, as though you were playing a game: under such circumstances I did such and such a thing, feeling like this and thinking in this way; I have before me my ideal of knowledge and self-mastery, well, was this act in keeping with my ideal or not? If it was, it would not leave any shadow on the screen, which would remain transparent, and one would not have to worry about it. If it is not in conformity, it casts a shadow. Why has it left this shadow? What was there in this act that was contrary to the will to self-knowledge and self-mastery? Most often you will find that it corresponds to unconsciousness then you file it among unconscious things and resolve that next time you will try to be conscious before doing anything. But in other cases you will see that it was a nasty little egoism, quite black, which had come to distort your action or your thought. Then you place this egoism before your light and ask yourself: Why has it the right to make me act like that, think like that? And instead of accepting any odd explanation you must search and you will find in a corner of your being something which thinks and says, Ah, no, I shall accept everything but that. You will see that it is a petty vanity, a movement of self-love, an egoistic feeling hidden somewhere, a hundred things. Then you take a good look at these things in the light of your ideal: Is cherishing this movement in conformity with my seeking and the realisation of my ideal or not? I put this little dark corner in front of the light until the light enters into it and it disappears. Then the comedy is over. But the comedy of your whole day is not finished yet, you know, for there are many things which have to pass thus before the light. But if you continue this game for truly it is a game, if you do this sincerely I assure you that in six months you will not recognise yourself, you will say to yourself, What? I was like that! It is impossible!
  You may be five years old or twenty, fifty or sixty and yet transform yourself in this way by putting everything before this inner light. You will see that the elements which do not conform with your ideal are not generally elements which you have to throw wholly out of yourself (there are very few of this kind); they are simply things not in their place. If you organise everythingyour feelings, your thoughts, your impulses, etc,around the psychic centre which is the inner light, you will see that all inner disorder will change into a luminous order.

1953-12-30, #Questions And Answers 1953, #The Mother, #Integral Yoga
   Ah! that depends on their state of consciousness, it depends on the state of their psychic formation. If the psychic being is completely formed, if it has reached the perfection of its being and is free to reincarnate or not, it has also the capacity of choosing. But I believe I have explained that to you already. They dont have a physical sight like ours so long as they are not in a body. So, evidently, they look for a body which is adapted and fit to express them, but they must give its share to the material inconscience, if it may be put thus, and to the necessity to adapt themselves to the most material laws of the body. So, from the point of view of the psychic, the choice of the place where one is born is important, it is more than an insignificant detail. But there are so many things that cant be foreseen. For instance, one chooses an environment, a country, a certain type of family, one tries to see the nature of the likely parents, one asks for certain already well-developed qualities in them and a sufficient self-mastery. But all this is not enough if one does not carry in oneself a sufficient dynamism to overcome the obstacles. So, all things considered, this is not enormously important. Anyhow, even at the best, even if the parents have collaborated consciously, there is an enormous mass of the subconscient and the yet lower inconscient which from time to time rises again to the surface, gets stirred up, damages the work, makes calmness and silence indispensable. Always, always a preparation is needed, even if one has chosena long preparation. Not to speak of the phenomenon of being half-stunned at the moment of birth, the descent into the body, which often lasts for a very long time before one can escape from it completely.
   Some children are wicked. Is it because their parents did not aspire for them?

1954-03-03 - Occultism - A French scientists experiment, #Questions And Answers 1954, #The Mother, #Integral Yoga
  We have subtle senses; even as we have a physical body, we have other more subtle bodies which also have senses, and much more refined senses, much more precise and much more powerful than our physical senses. But naturally, as it is not customary in modern education to work in these domains, these things generally escape our ordinary knowledge. Yet children spontaneously live a great deal in this domain. They see things which are as real for them as physical things, they speak about them and they are usually told that they are stupid because they speak of things others dont see but which are as true for them, as tangible and real as what can be seen by everyone. Their dreams have an intensity and a capital importance in their life, and it is only with intensive mental growth that those capacities diminish. Now, there are people who have the good luck to be born with a spontaneous development, with inner sees, and nothing can prevent them from remaining awake. If these people meet in good time someone who can help them in a methodical development, they can become very interesting instruments for the study and discovery of this occult world. In all ages there have been initiatory schools, which took up these particularly talented people and educated them in this kind of science. These schools were always more or less secret or hidden, for ordinary men are quite intolerant of those capacities which are beyond them and disturb them. But there were fine periods in human history when these schools were recognised and much appreciated and respected, as in ancient Egypt, ancient Chaldea, ancient India, and even partially in Greece and Rome. There were always schools of initiation, even in mediaeval Europe, but there they had to be very carefully hidden, for they were pursued and persecuted by the official Christian religion, and if perchance it was discovered that such and such men or women were practising these occult sciences, they were tied to the stake and burnt alive as sorcerers! In our times this knowledge is almost lost; there are only a very few people who have it; but with mental growth the intolerance also has gone. People dont like these things very muchthey are disturbed, annoyed by them but still they are obliged to admit that these things are not crimes and people practising occultism are no longer burnt at the stake or imprisoned. Only, there are many people who claim to know but there are very few who do know. In any case, before entering upon this study, one must have, as I told you at the beginning, a very great self-mastery, must have attained a kind of abnegation, a self-forgetfulness, an egolessness, a disinterestedness and see of sacrifice which enables one to practise this without any danger. For, if you keep all egoistic or passionate movements, full of desires, you are sure, in the practice of this science, to meet with accidents which may have fatal consequences. As I said at the beginning, the absolutely indispensable condition is to have an intrepidity which does not allow any fear to enter into you. For this has been very often said, and it is quite true, that when you enter the invisible realm, the first things you meet are literally terrifying. If you have no fear, there is no danger, but the least fear puts you into danger. So, before anybody at all was allowed to practise this science, for a very long time, sometimes for years, the novice was submitted to a discipline, which gave him the assurance that he could practise it without experiencing the least fear and without any danger. That is why, my children, I have never spoken to you about it. This article was not specially for you the Bulletin goes to the whole world and it can reach here and there people who are prepared. But still, because it is written, I am telling you about it this evening, and I tell you that if anyone among you feels a special inclination, possesses special faculties and is ready to overcome every weakness, all egoism and all fear, I am ready to help him on the way and reveal these secrets to him. Voil!
  Now, you will have to be a little more mature for me to undertake this task.

1954-05-05 - Faith, trust, confidence - Insincerity and unconsciousness, #Questions And Answers 1954, #The Mother, #Integral Yoga
  There is a state in which one realises that the effect of things, circumstances, all the movements and actions of life on the consciousness depends almost exclusively upon ones attitude to these things. There is a moment when one becomes sufficiently conscious to realise that things in themselves are truly neither good nor bad: they are this only in relation to us; their effect on us depends absolutely upon the attitude we have towards them. The same thing, identically the same, if we take it as a gift of God, as a divine grace, as the result of the full Harmony, helps us to become more conscious, stronger, more true, while if we take itexactly the very same circumstanceas a blow from fate, as a bad force wanting to affect us, this constricts us, weighs us down and takes away from us all consciousness and strength and harmony. And the circumstance in itself is exactly the sameof this, I should like you all to have the experience, for when you have it, you become master of yourself. Not only master of yourself but, in what concerns you, master of the circumstances of your life. And this depends exclusively upon the attitude you take; it is not an experience that occurs in the head, though it begins there, but an experience which can occur in the body itself. So much so, thatwell, it is a realisation which naturally asks for a lot of work, concentration, self-mastery, consciousness pushed into Matter, but as a result, in accordance with the way the body receives shocks from outside, the effect may be different. And if you attain perfection in that field, you become master of accidents. I hope this will happen. It is possible. It is not only possible; it is certain. Only it is just one step forward. That is, this power you havealready fully and formidably realised in the mindto act upon circumstances to the extent of changing them totally in their action upon you, that power can descend into Matter, into the physical substance itself, the cells of the body, and give the same power to the body in relation to the things around it.
  This is not a faith, it is a certitude that comes from experience.

1954-06-30 - Occultism - Religion and vital beings - Mothers knowledge of what happens in the Ashram - Asking questions to Mother - Drawing on Mother, #Questions And Answers 1954, #The Mother, #Integral Yoga
  In this life? That depends upon what one wants to do. You mean in the life of yoga? Not at all necessary. And besides, as he says, there are many who are not gifted, who dont have the faculty. Lots of people, as soon as they have the least experience, the least experience, for instance when they just begin to come out of their body, are panic-stricken, and this indeed is something very difficult to cure. It can be cured if one has a strong will and a great self-mastery. But many people are not able to dissociate their states of being. If they dissociate them, something goes wrong, their body suffers; while there are others who go out, take a walk, return. For them this is quite natural. Usually, those who are interested in thisunless it is only a kind of mental curiosityare also gifted. They may not know it but they can be taught. But these things have to be practised with precaution. For instance I am going to give you an example: as soon as one goes out of the body, no matter how slightly, and even just mentally, well, that part of the mind which controls the functioning goes out; and the automatic side of the mind which makes or produces movements or glandular secretions, that whole automatic side, you see, remain without the protection and control of the conscious, thinking part. Well, in the atmosphere there are always numerous little entities, very tiny, usually originating from human disintegrations, which are like physical microbes, some kind of microbes of the vital. They are more visible and have a will of their own. One cant say they are wicked but they are full of mischief. They like to have a good time and enjoy themselves at peoples expense. So, as soon as they see that you are not sufficiently protected, they get hold of the automatic mind and bring upon you all sorts of quite unpleasant thingsas, for example, some people swallow their tongue when in a trance; this suffocates them if they dont take care. Others bite their tongue; sometimes this hurts very badly. All sorts of things like this may happen to youwhich means that normally you should never enter into a trance without having somebody nearby to watch over you, and not only watch just physically but watch with the conscious power of preventing these little entities from getting hold of your nervous centres which are not protected by the conscious Presence. This is a general rule. There are greater dangers than that. When one goes out of the body materially and nothing but the contact of a link remain, you understand, it is a kind of link like a thread of light joining the being that has gone out with the one that remain behindif this link is protected, nothing happen. But if it is not protected, there may be adverse forces, not only full of mischief but with much ill-will also, which could come and cut it. And then, once it is cut, you may try as hard as you like, but you cannot get back into the body.
  One dies?

1954-12-15 - Many witnesses inside oneself - Children in the Ashram - Trance and the waking consciousness - Ascetic methods - Education, spontaneous effort - Spiritual experience, #Questions And Answers 1955, #The Mother, #Integral Yoga
  Mother, for self-mastery are not the ascetic methods useful sometimes?
  No! You cure nothing. You only give yourself the illusion that you have progressed, but you cure nothing. The proof is that if you stop your ascetic methods, the thing is even stronger than before; it comes back with a vengeance. It depends upon what you call ascetic methods. If it is not to indulge in satisfying all your desires, this indeed is not asceticism, it is common see. It is something else. Ascetic methods are things like repeated fasting, compelling yourself to endure the cold... in fact, to torture your body a little. This indeed gives you only a spiritual pride, nothing more. It masters nothing at all. It is infinitely easier. People do it because it is very easy, it is simple. Just because the pride is quite satisfied and the vanity can get puffed up, it becomes very easy. One makes a great demonstration of his ascetic virtues, and so considers himself an extremely important personage, and that helps him to endure many things.

1956-06-27 - Birth, entry of soul into body - Formation of the supramental world - Aspiration for progress - Bad thoughts - Cerebral filter - Progress and resistance, #Questions And Answers 1956, #The Mother, #Integral Yoga
  But still, simply, the working of the consciousness, simply a certain self-mastery, a control over ones body, a direct knowledge of things, a capacity of identification and a clear visioninstead of that hazy and vague sight which sees only the mere appearances that are so deceptive, so unreal, so fossiliseda more direct perception, an inner perception, this ought to be able to come and come quickly if one has prepared oneself.
  Simply to have that feeling that the air one breathes is more living, the strength one has more lasting. And instead of always groping like a blind man to know what should be done, to have a clear, precise, inner intimation: it is thisnot that: this.

1956-09-05 - Material life, seeing in the right way - Effect of the Supermind on the earth - Emergence of the Supermind - Falling back into the same mistaken ways, #Questions And Answers 1956, #The Mother, #Integral Yoga
    A principle of dark and dull inertia is at its [lifes] base; all are tied down by the body and its needs and desires to a trivial mind, petty desires and emotions, an insignificant repetition of small worthless functionings, needs, cares, occupations, pains, pleasures that lead to nothing beyond themselves and bear the stamp of an ignorance that knows not its own why and whither. This physical mind of inertia believes in no divinity other than its small earth-gods; it aspires perhaps to a greater fort, order, pleasure, but asks for no uplifting and no spiritual deliverance. At the centre we meet a stronger Will of life with a greater gusto, but it is a blinded Daemon, a perverted spirit and exults in the very elements that make of life a striving turmoil and an unhappy imbroglio. It is a soul of human or Titanic desire clinging to the garish colour, disordered poetry, violent tragedy or stirring melodrama of the mixed flux of good and evil, joy and sorrow, light and darkness, heady rapture and bitter torture. It loves these things and would have more and more of them or, even when it suffers and cries out against them, can accept or joy in nothing else; it hates and revolts against higher things and in its fury would trample, tear or crucify any diviner Power that has the presumption to offer to make life pure, luminous and happy and snatch from its lips the fiery brew of that exciting mixture. Another Will-in-Life there is that is ready to follow the ameliorating ideal Mind and is allured by its offer to extract some harmony, beauty, light, nobler order out of life, but this is a smaller part of the vital nature and can be easily overpowered by its more violent or darker duller yoke-comrades; nor does it readily lend itself to a call higher than that of the Mind unless that call defeats itself, as Religion usually does, by lowering its demand to conditions more intelligible to our obscure vital nature. All these forces the spiritual seeker grows aware of in himself and finds all around him and has to struggle and combat incessantly to be rid of their grip and dislodge the long-entrenched mastery they have exercised over his own being as over the environing human existence. The difficulty is great; for their hold is so strong, so apparently invincible that it justifies the disdainful dictum which pares human nature to a dogs tail,for, straighten it never so much by force of ethics, religion, reason or any other redemptive effort, it returns in the end always to the crooked curl of Nature. And so great is the vim, the clutch of that more agitated Life-Will, so immense the peril of its passions and errors, so subtly insistent or persistently invasive, so obstinate up to the very gates of Heaven the fury of its attack or the tedious obstruction of its obstacles that even the saint and the Yogin cannot be sure of their liberated purity or their trained self-mastery against its intrigue or its violence.
    Sri Aurobindo, The Synthesis of Yoga, SABCL, Vol. 20, pp. 160-61

1956-12-05 - Even and objectless ecstasy - Transform the animal - Individual personality and world-personality - Characteristic features of a world-personality - Expressing a universal state of consciousness - Food and sleep - Ordered intuition, #Questions And Answers 1956, #The Mother, #Integral Yoga
  But this requires a great self-mastery and the realisation of what Sri Aurobindo says in this last paragraph, that is, instead of remaining below, subject to the laws of Nature, dominated by these laws and compelled to submit to them, failing which one is completely unbalanced, one becomes the master, one looks at these things from above, knows the truth of these things and imposes it upon the body which should normally accept it without any difficulty.
  Anything else on the same subject?

1957-04-10 - Sports and yoga - Organising ones life, #Questions And Answers 1957-1958, #The Mother, #Integral Yoga
  It is from this aspect that the problem should be seen, the aspect of self-mastery, of control, of the endurance which will not allow your personal condition to react on your group-work or collective action. To forget oneself is one of the most essential conditions for being a true leader: to have no selfish interests, to want nothing for oneself, to consider only the good of the group, of the whole, the totality that depends on one; to act only with that aim in mind, without wanting any personal profit from ones action.
  A leader of a small group can thus become a perfect leader for a large group, for a nation, and prepare himself for a collective role. It is a training-ground of great importance, and that is truly what we have attempted and are continuing to try out here: to give to everyone as soon as possible a responsibility, big or small, so that he learns to become a true leader.

1958-01-29 - The plan of the universe - Self-awareness, #Questions And Answers 1957-1958, #The Mother, #Integral Yoga
  And in fact, this perhaps is the reason why things dont always go well. For if they went according to a normal, usual rhythm, one would never be conscious of what one is doing; one would do it by habit, automatically, spontaneously, without thinking, and would not watch what one is doing, and so one would never be able to acquire self-mastery. It would be something, a vague consciousness in the background expressing itself without your even watching what you are doing, and which would make you act; and then if there came along some strange or unknown current of force, it could make you do anything at all, without your even noticing the process by which it makes you act. And in fact that is what does happen.
  It is only when one is fully conscious of the process, when one knows how life works, the movement of life and the process of life, that one can begin to have control; otherwise at first one doesnt even think at all of having any control; but if unpleasant things occur, if, for instance, you do something which has unfortunate consequences and you tell yourself, Oh! But I should stop doing that, then, at that moment, you realise that there is a whole technique of how to live which is necessary to be able to control your life! Otherwise one is a kind of more or less coordinated medley of actions and reactions, of movements and impulses, and one doesnt know at all how things happen. This is what is developed in the being by shocks, frictions, all the apparent disorders of life, and what forms the consciousness in very small children. A small child is altogether unconscious, and only gradually, very gradually, does he begin to grow aware of things. But unless they take special care, people live almost their whole life without even knowing how they do it! They are not aware of it.

1958-07-30 - The planchette - automatic writing - Proofs and knowledge, #Questions And Answers 1957-1958, #The Mother, #Integral Yoga
  One can, if one has the knowledge, the control, the power, the ability to go into a certain state of passivityone can very easily lend ones hand to someone, deliberately, knowing who it is and acting on a higher plane, but that already demands a great consciousness and a great self-mastery, which is not within everybodys reach. One must have quite a considerable inner development to be able to see whom one is dealing with on a particular plane and willingly lend oneself to the experiment with full knowledge of what one is doing and without losing ones control. Not everybody can play with that. But to work the planchette, one only has to delude oneself enough for it to start working!
  What you are telling us now, Motherdoes it form part of the occult sciences?

2.02 - On Letters, #Evening Talks With Sri Aurobindo, #unset, #Zen
   There are many kinds of visions. Some visions are only images, some are forms taken by our vital desires, or they are images of mental thoughts. Often they are our own creations; they do not correspond to any Truth. True visions are very rare and they can't be completely understood unless one has the right discernment and great purity in the being. I would like all people interested in our Yoga to understand this thing. Such visions as they have been seeing obviously show that they are creations of their vital desires that have taken form. Such visions have no value whatever from the point of view of Sadhana. In Yoga one has to be prepared for dry work which is very necessary: the purification of the entire being and then the discipline of self-mastery and self-control. He must reject those false visions. He must aspire for some more solid things.
   There was reference made to Sri Aurobindo about the marriage of a disciples sister.

2.02 - The Synthesis of Devotion and Knowledge, #Essays On The Gita, #Sri Aurobindo, #Integral Yoga
  The Gita has laid it down from the beginning that the very first precondition of the divine birth, the higher existence is the slaying of rajasic desire and its children, and that means the exclusion of sin. Sin is the working of the lower nature for the crude satisfaction of its own ignorant, dull or violent rajasic and tamasic propensities in revolt against any high self-control and self-mastery of the nature by the spirit. And in order to get rid of this crude compulsion of the being by the lower Prakriti in its inferior modes we must have recourse to the highest mode of that
  Prakriti, the sattwic, which is seeking always for a harmonious light of knowledge and for a right rule of action. The Purusha, the soul within us which assents in Nature to the varying impulse of the gunas, has to give its sanction to that sattwic impulse and that sattwic will and temperament in our being which seeks after such a rule. The sattwic will in our nature has to govern us and not the rajasic and tamasic will. This is the meaning of all high reason in action as of all true ethical culture; it is the law of

2.0 - THE ANTICHRIST, #Twilight of the Idols, #Friedrich Nietzsche, #Philosophy
  and others, in endeavour; their delight is self-mastery: with them
  asceticism becomes a second nature, a need, an instinct They regard

2.1.03 - Man and Superman, #Essays Divine And Human, #Sri Aurobindo, #Integral Yoga
  Matter and it is impelled by the divine impulse within it to the evolution of God through the increasing manifestation of consciousness and conscious power which must culminate in a perfect and infinite self-knowledge, self-mastery and self-delight.
  By the involution we mean a self-concealing of the Divine in a

2.10 - Knowledge by Identity and Separative Knowledge, #The Life Divine, #Sri Aurobindo, #Integral Yoga
   which our utilisation of knowledge and power should be turned and made effective. This is worsened by the imperfection of our self-knowledge which, such as it is, meagre and pitifully insufficient, is of our surface only, of our apparent phenomenal self and nature and not of our true self and the true meaning of our existence. Self-knowledge and self-mastery are wanting in the user, wisdom and right will in his use of world-power and world-knowledge.
  It is evident that our state on the surface is indeed a state of knowledge, so far as it goes, but a limited knowledge enveloped and invaded by ignorance and, to a very large extent, by reason of its limitation, itself a kind of ignorance, at best a mixed knowledge-ignorance. It could not be otherwise since our awareness of the world is born of a separative and surface observation with only an indirect means of cognition at its disposal; our knowledge of ourselves, though more direct, is stultified by its restriction to the surface of our being, by an ignorance of our true self, the true sources of our nature, the true motive-forces of our action. It is quite evident that we know ourselves with only a superficial knowledge, - the sources of our consciousness and thought are a mystery; the true nature of our mind, emotions, sensations is a mystery; our cause of being and our end of being, the significance of our life and its activities are a mystery: this could not be if we had a real self-knowledge and a real world-knowledge.

2.13 - On Psychology, #Evening Talks With Sri Aurobindo, #unset, #Zen
   Sri Aurobindo: The Indian ascetic idea of torturing the body is not exactly the same as the Christian idea of suffering. They don't want self-purification through suffering. They have the idea of self-mastery, that the body shall do what the spirit wants it to do. That is the idea behind asceticism. self-mastery has been the trend of Indian thought all along its spiritual development. Even Buddha, when he started, had the idea of uprooting suffering and evil from the world. Only, he said that you can't achieve it here in this world unless you go to Nirvana. The Indian ascetic self-torture was done in the violent Asuric way and by self-will trying to master the body by throwing great vital force upon it. There was also a certain contempt for the body and for the limitations which the physical being imposed upon the spirit. It was a violent revolt against that bondage.
   Disciple: The Christian idea is "Blessed are those that mourn, for they shall be comforted." Perhaps they are rewarded in heaven in proportion to their suffering.

2.1.4.3 - Discipline, #On Education, #The Mother, #Integral Yoga
  It is not with severity but with self-mastery that children are controlled.
  ***

2.1.4 - The Lower Vital Being, #Letters On Yoga IV, #Sri Aurobindo, #Integral Yoga
  All these suggestions are very familiar, and they are always the same both in expression and substance. The reactions too are always the same and their very nature is sufficient to show the source from which they come,disappointment of unsatisfied desire, despondency, discontent, unhappiness, the sense of grievance and injustice, revolt, a fall to tamas and inertia (because the vital being refuses participation in the spiritual effort unless its egoistic demands are conceded), dryness, dullness, cessation of the sadhana. The same phrases even are repeated,no life in this existence, suffocation, limitation, air-tight compartments; and all this simply means that the lower vital natureor some part of itis in revolt and wants something else than the divine Truth and the tapasya that leads to the supramental change. It refuses to give up ego and desire and claim and demand or to accept a true self-giving and surrender, while yet it feels the pressure on it to transform itself into an instrument of the divine life. It is this pressure that it calls suffocation. The refusal to let it expand its desires and make a big place for itself it calls limitation of the being. The calm, purity, collected silence which are the basis of the tapasya for the supramental change,this is what it stigmatises as no life. Right rule and insistence on self-denial and self-mastery and restraint from claim and demand are what it calls air-tight compartments. And the worst suggestions and most dangerous deception come when this spirit of demand and desire is dissimulated in a spiritual garb and takes a form which makes it seem to the sadhak a part of the Yoga.
  There is only one way of escape from this siege of the lower vital nature. It is the entire rejection of all egoistic vital demand, claim and desire and the replacement of the dissatisfied vital urge by the purity of psychic aspiration. Not the satisfaction of these vital clamours nor, either, an ascetic retirement is the true solution, but the surrender of the vital being to the Divine and a single-minded consecration to the supreme Truth into which desire and demand cannot enter. For the nature of the supreme Truth is Light and Ananda, and where desire and demand are there can be no Ananda.

2.17 - The Progress to Knowledge - God, Man and Nature, #The Life Divine, #Sri Aurobindo, #Integral Yoga
  Directed towards Nature and the cosmos, it may take upon itself the figure of self-knowledge, self-mastery - in the mental and vital sense - and mastery of the world in which we find ourselves: directed towards God, it may take also this figure but in a higher spiritual sense of world and self, or it may assume that other, so familiar and decisive to the religious mind, the seeking for an individual salvation whether in heavens beyond or by a separate immergence in a supreme Self or a supreme Non-Self, - beatitude or Nirvana. Throughout, however, it is the individual who is seeking individual self-knowledge and the aim of his separate existence, with all the rest, even altruism and the love and service of mankind, self-effacement or selfannihilation, thrown in - with whatever subtle disguises - as helps and means towards that one great preoccupation of his realised individuality. This may seem to be only an expanded egoism, and the separative ego would then be the truth of man's being persistent in him to the end or till at last he is liberated from it by his self-extinction in the featureless eternity of the Infinite. But there is a deeper secret behind which justifies his individuality and its demand, the secret of the spiritual and eternal individual, the Purusha.
  It is because of the spiritual Person, the Divinity in the individual, that perfection or liberation - salvation, as it is called in the West - has to be individual and not collective; for whatever perfection of the collectivity is to be sought after, can come only by the perfection of the individuals who constitute it. It is because the individual is That, that to find himself is his great necessity. In his complete surrender and self-giving to the Supreme it is he who finds his perfect self-finding in a perfect self-offering. In the abolition of the mental, vital, physical ego, even of the spiritual ego, it is the formless and limitless Individual that has the peace and joy of its escape into its own infinity. In the experience that he is nothing and no one, or everything and everyone, or the One which is beyond all things and absolute, it is the Brahman in the individual that effectuates this stupendous merger or this marvellous joining, Yoga, of its eternal unit of being with its vast all-comprehending or supreme all-transcending unity of eternal existence. To get beyond the ego is imperative, but one cannot get beyond the self - except by finding it supremely, universally. For the self is not the ego; it is one with the All and the One and in finding it it is the All and the One that we discover in our self: the contradiction, the separation disappears, but the self, the spiritual reality remains, united with the One and the All by that delivering disappearance.

2.19 - Out of the Sevenfold Ignorance towards the Sevenfold Knowledge, #The Life Divine, #Sri Aurobindo, #Integral Yoga
  For immortality in its fundamental sense does not mean merely some kind of personal survival of the bodily death; we are immortal by the eternity of our self-existence without beginning or end, beyond the whole succession of physical births and deaths through which we pass, beyond the alternations of our existence in this and other worlds: the spirit's timeless existence is the true immortality. There is, no doubt, a secondary meaning of the word which has its truth; for, corollary to this true immortality, there exists a perpetual continuity of our temporal existence and experience from life to life, from world to world after the dissolution of the physical body: but this is a natural consequence of our timelessness which expresses itself here as a perpetuity in eternal Time. The realisation of timeless immortality comes by the knowledge of self in the Non-birth and Non-becoming and of the changeless spirit within us: the realisation of time-immortality comes by the knowledge of self in the Birth and Becoming and is translated into a sense of the persistent identity of the soul through all changes of mind and life and body; this too is not a mere survival, it is timelessness translated into the Time manifestation. By the first realisation we become free from obscuring subjection to the chain of birth and death, that supreme object of so many Indian disciplines; by the second realisation added to the first we are able to possess freely, with right knowledge, without ignorance, without bondage by the chain of our actions, the experiences of the spirit in its successions of time-eternity. A realisation of timeless existence by itself might not include the truth of that experience of persistent self in eternal Time; a realisation of survival of death by itself might still give room for a beginning or end to our existence. But, in either realisation truly envisaged as side and other side of one truth, to exist consciously in eternity and not in the bondage of the hour and the succession of the moments is the substance of the change: so to exist is a first condition of the divine consciousness and the divine life. To possess and govern from that inner eternity of being the course and process of the becoming is the second, the dynamic condition with, as its practical outcome, a spiritual self-possession and self-mastery. These changes are possible only by a withdrawal from our absorbing material preoccupation, - that does not necessitate a rejection or neglect of the life in the body, - and a constant living on the inner and higher planes of the mind and the spirit. For the heightening of our consciousness into its spiritual principle is effectuated by an ascent and a stepping back inward - both these movements are essential - out of our transient life from moment to moment into the eternal life of our immortal consciousness; but with it there comes also a widening of our range of consciousness and field of action in time and a taking up and a higher use of our mental, our vital, our corporeal existence. There arises a knowledge of our being, no longer as a consciousness dependent on the body, but as an eternal spirit which uses all the worlds and all lives for various self-experience; we see it to be a spiritual entity possessed of a continuous soul-life perpetually developing its activities through successive physical existences, a being determining its own becoming. In that knowledge, not ideative but felt in our very substance, it becomes possible to live, not as slaves of a blind Karmic impulsion, but as masters - subject only to the Divine within us - of our being and nature.
  At the same time we get rid of the egoistic ignorance; for so long as we are at any point bound by that, the divine life must either be unattainable or imperfect in its self-expression. For the ego is a falsification of our true individuality by a limiting selfidentification of it with this life, this mind, this body: it is a separation from other souls which shuts us up in our own individual experience and prevents us from living as the universal individual: it is a separation from God, our highest Self, who is the one Self in all existences and the divine Inhabitant within us. As our consciousness changes into the height and depth and wideness of the spirit, the ego can no longer survive there: it is too small and feeble to subsist in that vastness and dissolves into it; for it exists by its limits and perishes by the loss of its limits. The being breaks out of its imprisonment in a separated individuality, becomes universal, assumes a cosmic consciousness in which it identifies itself with the self and spirit, the life, the mind, the body of all beings. Or it breaks out upward into a supreme pinnacle and infinity and eternity of self-existence independent of its cosmic or its individual existence. The ego collapses, losing its wall of separation, into the cosmic immensity; or it falls into nothingness, unable to brea the in the heights of the spiritual ether. If something of its movements remains by habit of Nature, yet these also fall away and are replaced by a new impersonalpersonal seeing, feeling, action. This disappearance of the ego does not bring with it the destruction of our true individuality, our spiritual existence, for that was always universal and one with the Transcendence; but there is a transformation which replaces the separative ego by the Purusha, a conscious face and figure of the universal being and a self and power of the transcendent Divine in cosmic Nature.

2.2.01 - Work and Yoga, #Letters On Yoga II, #Sri Aurobindo, #Integral Yoga
  There is of course also the ascetic ideal which is necessary for many and has its place in the spiritual order. I would myself say that no man can be spiritually complete if he cannot live ascetically or follow a life as bare as the barest anchorites. Obviously, greed for wealth and money-making has to be absent from his nature as much as greed for food or any other greed and all attachment to these things must be renounced from his consciousness. But I do not regard the ascetic way of living as indispensable to spiritual perfection or as identical with it. There is the way of spiritual self-mastery and the way of spiritual self-giving and surrender to the Divine, abandoning ego and desire even in the midst of action or of any kind of work or all kinds of work demanded from us by the Divine. If it were not so, there would not have been great spiritual men like Janaka or Vidura in India and even there would have been no Krishna or else Krishna would have been not the Lord of Brindavan and Mathura and Dwarka or a prince and warrior or the charioteer of Kurukshetra, but only one more great anchorite. The Indian scriptures and Indian tradition, in the Mahabharata and elsewhere, make room both for the spirituality of the renunciation of life and for the spiritual life of action. One cannot say that one only is the Indian tradition and that the acceptance of life and works of all kinds, sarvakarmi, is un-Indian, European or Western and unspiritual.
  ***

2.20 - The Lower Triple Purusha, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
  A more developed humanity allows us to make a better and freer use of all the capacities and experiences that we derive from the vital and mental planes of being, to lean more for support upon these hidden planes, be less absorbed by the physical and to govern and modify the original nature of the physical being by greater vital forces and powers from the desire-world and greater and subtler mental forces and powers from the psychical and intellectual planes. By this development we are able to rise to higher altitudes of the intermediary existence between death and rebirth and to make a better and more rapid use of rebirth itself for a yet higher mental and spiritual development. But even so, in the physical being which still determines the greater part of our waking self, we act without definite consciousness of the worlds or planes which are the sources of our action. We are aware indeed of the life-plane and mind-plane of the physical being, but not of the life-plane and mind-plane proper or of the superior and larger vital and mental being which we are behind the veil of our ordinary consciousness. It is only at a high stage of development that we become aware of them and even then, ordinarily, only at the back of the action of our mentalised physical nature; we do not actually live on those planes, for if we did we could very soon arrive at the conscious control of the body by the life-power and of both by the sovereign mind; we should then be able to determine our physical and mental life to a very large extent by our will and knowledge as masters of our being and with a direct action of the mind on the life and body. By Yoga this power of transcending the physical self and taking possession of the higher selves may to a greater or less degree be acquired through a heightened and widened self-consciousness and self-mastery.
  This may be done, on the side of Purusha, by drawing back from the physical self and its preoccupation with physical nature and through concentration of thought and will raising oneself into the vital and then into the mental self. By doing so we can become the vital being and draw up the physical self into that new consciousness, so that we are only aware of the body, its nature and its actions as secondary circumstances of the Life-soul which we now are, used by it for its relations with the material world. A certain remoteness from physical being and then a superiority to it; a vivid sense of the body being a mere instrument or shell and easily detachable; an extraordinary effectivity of our desires on our physical being and life-environment; a great sense of power and ease in manipulating and directing the vital energy of which we now become vividly conscious, for its action is felt by us concretely, subtly physical in relation to the body, sensible in a sort of subtle density as an energy used by the mind; all awareness of the life-plane in us above the physical and knowledge and contact with the beings of the desire-world; a coming into action of new powers, -- what are usually called occult-powers or Siddhis; a close sense of and sympathy with the Life-soul in the world and a knowledge or sensation of the emotions, desires, vital impulses of others, these are some of the signs of this new consciousness gained by Yoga.

2.21 - Towards the Supreme Secret, #Essays On The Gita, #Sri Aurobindo, #Integral Yoga
  Its seeing of itself is centred in the ego idea, its principle of action is desire born of ego, and the knot of ego is attachment to the objects of the mind and sense and the life's desire. The inevitable constant result of all these things is bondage, settled subjection to a lower control, absence of self-mastery, absence of selfknowledge. The other greater power and presence is discovered to be nature and being of the pure spirit unconditioned by ego, that which is called in Indian philosophy self and impersonal Brahman. Its principle is an infinite and an impersonal existence one and the same in all: and, since this impersonal existence is without ego, without conditioning quality, without desire, need or stimulus, it is immobile and immutable; eternally the same, it regards and supports but does not share or initiate the action of the universe. The soul when it throws itself out into active
  Nature is the Gita's Kshara, its mobile or mutable Purusha; the same soul gathered back into pure silent self and essential spirit is the Gita's Akshara, immobile or immutable Purusha.
  --
  One must become an understanding unattached in all things, asakta-buddhih. sarvatra. Then all desire passes away from the soul in its silence; it is free from all longings, vigata-spr.hah.. That brings with it or it makes possible the subjection of our lower and the possession of our higher self, a possession dependent on complete self-mastery, secured by a radical victory and conquest over our mobile nature, jitatma. And all this amounts to an absolute inner renunciation of the desire of things, sannyasa.
  Renunciation is the way to this perfection and the man who has thus inwardly renounced all is described by the Gita as the true Sannyasin. But because the word usually signifies as well an outward renunciation or sometimes even that alone, the Teacher uses another word, tyaga, to distinguish the inward from the outward withdrawal and says that Tyaga is better than

2.23 - The Core of the Gita.s Meaning, #Essays On The Gita, #Sri Aurobindo, #Integral Yoga
   satisfactions and self-realisation. The mind of man is not only a vital and physical, but an intellectual, aesthetic, ethical, psychic, emotional and dynamic intelligence, and in the sphere of each of its tendencies its highest and strongest nature is to strain towards some absolute of them which the frame of life will not allow it to capture wholly and embody and make here entirely real. The mental absolute of our aspiration remains as a partly grasped shining or fiery ideal which the mind can make inwardly very present to itself, inwardly imperative on its effort, and can even effectuate partly, but not compel all the facts of life into its image. There is thus an absolute, a high imperative of intellectual truth and reason sought for by our intellectual being; there is an absolute, an imperative of right and conduct aimed at by the ethical conscience; there is an absolute, an imperative of love, sympathy, compassion, oneness yearned after by our emotional and psychic nature; there is an absolute, an imperative of delight and beauty quivered to by the aesthetic soul; there is an absolute, an imperative of inner self-mastery and control of life laboured after by the dynamic will; all these are there together and impinge upon the absolute, the imperative of possession and pleasure and safe embodied existence insisted on by the vital and physical mind. And the human intelligence, since it is not able to realise entirely any of these things, much less all of them together, erects in each sphere many standards and dharmas, standards of truth and reason, of right and conduct, of delight and beauty, of love, sympathy and oneness, of self-mastery and control, of selfpreservation and possession and vital efficiency and pleasure, and tries to impose them on life. The absolute shining ideals stand far above and beyond our capacity and rare individuals approximate to them as best they can: the mass follow or profess to follow some less magnificent norm, some established possible and relative standard. Human life as a whole undergoes the attraction and yet rejects the ideal. Life resists in the strength of some obscure infinite of its own and wears down or breaks down any established mental and moral order. And this must be either because the two are quite different and disparate though meeting and interacting principles or because mind has not the
  The Core of the Gita's Meaning

2.2.4 - Taittiriya Upanishad, #Kena and Other Upanishads, #Sri Aurobindo, #Integral Yoga
  May the Brahmacharins attain self-mastery. Swaha!
  May the Brahmacharins attain to peace of soul. Swaha!
  --
  of Veda; self-mastery with the study and teaching of Veda. Peace
  of soul with the study and teaching of Veda. The household fires

2.25 - The Higher and the Lower Knowledge, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
  None of these things can be done by the methods of the lower knowledge. It is true that here also they have a preparing action, but up to a certain point and to a certain degree of intensity only, and it is where their action ceases that the action of Yoga takes up our growth into the Divine and finds the means to complete it. All pursuit of knowledge, if not vitiated by a too earthward tendency, tends to refine, to subtilise, to purify the being. In proportion as we become more mental, we attain to a subtler action of our whole nature which becomes more apt to reflect and receive higher thoughts, a purer will, a less physical truth, more inward influences. The power of ethical knowledge and the ethical habit of thought and will to purify is obvious. Philosophy not only purifies the reason and predisposes it to the contact of the universal and the infinite, but tends to stabilise the nature and create the tranquillity of the sage; and tranquillity is a sign of increasing self-mastery and purity. The preoccupation with universal beauty even in its aesthetic forms has an intense power for refining and subtilising the nature, and at its highest it is a great force for purification. Even the scientific habit of mind and the disinterested preoccupation with cosmic law and truth not only refine the reasoning and observing faculty, but have, when not counteracted by other tendencies, a steadying, elevating and purifying influence on the mind and moral nature which has not been sufficiently noticed.
  The concentration of the mind and the training of the will towards the reception of the truth and living in the truth is rise an evident result, a perpetual necessity of these pursuits; and at the end or in their highest intensities they may and do lead first to an intellectual, then to a reflective perception of the divine Reality which may culminate in a sort of preliminary identification with it. But all this cannot go beyond a certain point. The systematic purification of the whole being for an integral reflection and taking in of the divine reality can only be done by the special methods of Yoga. Its absolute concentration has to take the place of the dispersed concentrations of the lower knowledge; the vague and ineffective identification which is all the lower knowledge can bring, has to be replaced by the complete, intimate, imperative and living union which Yoga brings.

2.26 - Samadhi, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
  The greatest value of the dream-state of Samadhi lies, however, not in these more outward things, but in its power to open up easily higher ranges and powers of thought, emotion, will by which the soul grows in height, range and self-mastery. Especially, withdrawing from the distraction of sensible things, it can, in a perfect power of concentrated self-seclusion, prepare itself by a free reasoning, thought, discrimination or more intimately, more finally, by an ever deeper vision and identification, for access to the Divine, the supreme Self, the transcendent Truth, both in its principles and powers and manifestations and in its highest original Being. Or it can by an absorbed inner joy and emotion, as in a sealed and secluded chamber of the soul, prepare itself for the delight of union with the divine Beloved, the Master of all bliss, rapture and Ananda.
  For the integral Yoga this method of Samadhi may seem to have the disadvantage that when it ceases, the thread is broken and the soul returns into the distraction and imperfection of the outward life, with only such an elevating effect upon that outer life as the general memory of these deeper experiences may produce. But this gulf, this break is not inevitable. In the first place, it is only in the untrained psychic being that the experiences of the trance are a blank to the waking mind; as it becomes the master of its Samadhi, it is able to pass without any gulf of oblivion from the inner to the outer waking. Secondly, when this has been once done, what is attained in the inner state, becomes easier to acquire by the waking consciousness and to turn into the normal experience, powers, mental status of the waking life. The subtle mind which is normally eclipsed by the insistence of the physical being, becomes powerful even in the waking state, until even there the enlarging man is able to live in his several subtle bodies as well as in his physical body, to be aware of them and in them, to use their senses, faculties, powers, to dwell in possession .of supra-physical truth, consciousness and experience.

2.27 - Hathayoga, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
  There are almost as many ways of arriving at Samadhi as there are different paths of Yoga. Indeed so great is the importance attached to it, not only as a supreme means of arriving at the highest consciousness, but as the very condition and status of that highest consciousness itself, in which alone it can be completely possessed and enjoyed while we are in the body, that certain disciplines of Yoga look as if they were only ways of arriving at Samadhi. All Yoga is in its nature an attempt and an arriving at unity with the Supreme, -- unity with the being of the Supreme, unity with the consciousness of the Supreme, unity with the bliss of the Supreme, -- or, if we repudiate the idea of absolute unity, at least at some kind of union, even If it be only for the soul to live in one status and periphery of being with the Divine, salokya, or in a sort of indivisible proximity, samipya. This can only be gained by rising to a higher level and intensity of consciousness than our ordinary mentality possesses. Samadhi, as we have seen, offers itself as the natural status of such a higher level and greater intensity. It assumes naturally a great importance in the Yoga of knowledge, because there it is the very principle of its method and its object to raise the mental consciousness into a clarity and concentrated power by which it can become entirely aware of, lost in, identified with true being. But there are two great disciplines in which it becomes of an even greater importance. To these two systems, to Rajayoga and Hathayoga, we may as well now turn; for in spite of the wide difference of their methods from that of the path of knowledge, they have this same principle as their final justification. At the same time, it will not be necessary for us to do more than regard the spirit of their gradations in passing; for in a synthetic and integral Yoga they take a secondary importance; their aims have indeed to be included, but their methods can either altogether be dispensed with or Hathayoga is a powerful, but difficult and onerous system whose whole principle of action is founded on an intimate connection between the body and the soul. The body is the key, the body the secret both of bondage and of release, of animal weakness and of divine power, of the obscuration of the mind and soul and of their illumination, of subjection to pain and limitation and of self-mastery, of death and of immortality. The body is not to the Hathayogin a mere mass of living matter, but a mystic bridge between the spiritual and the physical being; one has even seen an ingenious exegete of the Hathayogic discipline explain the Vedantic symbol OM as a figure of this mystic human body. Although, however, he speaks always of the physical body and makes that the basis of his practices, he does not view it with the eye of the anatomist or physiologist, but describes and explains it in language which always looks back to the subtle body behind the physical system. In fact the whole aim of the Hathayogin may be summarised from our point of view, though he would not himself put it in that language, as an attempt by fixed scientific processes to give to the soul in the physical body the power, the light, the purity, the freedom, the ascending scales of spiritual experience which would naturally be open to it, if it dwelt here in the subtle and the developed causal vehicle.
  To speak of the processes of Hathayoga as scientific may seem strange to those who associate the idea of science only with the superficial phenomena of the physical universe apart from all that is behind them; but they are equally based on definite experience of laws and their workings and give, when rightly practised, their well-tested results. In fact, Hathayoga is, in its own way, a system of knowledge; but while the proper Yoga of knowledge is a philosophy of being put into spiritual practice, a psychological system, this is a science of being, a psycho-physical system. Both produce physical, psychic and spiritual results; but because they stand at different poles of the same truth, to one the psycho-physical results are of small importance, the pure psychic and spiritual alone matter, and even the pure psychic are only accessories of the spiritual which absorb all the attention; m the other the physical is of Immense importance, the psychical a considerable fruit, the spiritual the highest and consummating result, but it seems for a long time a thing postponed and remote, so great arid absorbing is the attention which the body demands. It must not be forgotten, however, that both do arrive at the same end. Hathayoga, also, is a path, though by a long, difficult and meticulous movement, dunhkam aptume, to the Supreme.
  --
  It is the sign of a constant inability of the body to hold even the limited life-energy that enters into or is generated in it, and consequently of a general dissipation of this Pranic force with a quite subordinate element of ordered and well-economised activity. Moreover, in the consequent interchange and balancing between the movement and interaction of the vital energies normally at work in the body and their interchange with those which act upon it from outside, whether the energies of others or of the general Pranic force variously active in the environment, there is a constant precarious balancing and adjustment which may at any moment go wrong. Every obstruction, every defect, every excess, every lesion creates impurities and disorders. Nature manages it all well enough for her own purposes, when left to herself; but the moment the blundering mind and will of the human being interfere with her habits and her vital instincts and intuitions, especially when they create false or artificial habits, a still more precarious order and frequent derangement become the rule of the being. Yet this interference is inevitable, since man lives not for the purposes of the vital Nature in him alone, but for higher purposes which she had not contemplated in her first balance and to which she has with difficulty to adjust her operations. Therefore the first necessity of a greater status or action is to get rid of this disordered restlessness, to still the activity and to regulate it. The Hathayogin has to bring about an abnormal poise of status and action of the body and the life-energy, abnormal not in the direction of greater disorder, but of superiority and self-mastery.
  The first object of the immobility of the Asana is to get rid of the restlessness imposed on the body and to force it to hold the Pranic energy instead of dissipating and squandering it. The experience in the practice of Asana is not that of a cessation and diminution of energy by inertia, but of a great increase, inpouring, circulation of force. The body, accustomed to work off superfluous energy by movement, is at first ill able to bear this increase and this retained inner action and betrays it by violent tremblings; afterwards it habituates itself and, when the Asana is conquered, then it finds as much ease m the posture, however originally difficult or unusual to it, as in its easiest attitudes sedentary or recumbent. It becomes increasingly capable of holding whatever amount of increased vital energy is brought to bear upon it without needing to spill it out in movement, and this increase is so enormous as to seem illimitable, so that the body of the perfected Hathayogin is capable of feats of endurance, force, unfatigued expenditure of energy of which the normal physical powers of man at their highest would be incapable. For it is not only able to hold and retain this energy, but to bear its possession of the physical system and its more complete movement through it. The life-energy, thus occupying and operating in a powerful, unified movement on the tranquil and passive body, freed from the restless balancing between the continent power and the contained, becomes a much greater and more effective force. In fact, it seems then rather to contain and possess and use the body than to be contained, possessed and used by it, -- just as the restless active mind seems to seize on and use irregularly and imperfectly whatever spiritual force comes into it, but the tranquillised mind is held, possessed and used by the spiritual force.

2.27 - The Gnostic Being, #The Life Divine, #Sri Aurobindo, #Integral Yoga
  A complete self-knowledge in all things and at all moments is the gift of the supramental gnosis and with it a complete self-mastery, not merely in the sense of control of Nature but in the sense of a power of perfect self-expression in Nature.
  Whatever knowledge of self there would be, would be perfectly embodied in the will of the self, the will perfectly embodied in the action of the self; the result would be the self's complete dynamic self-formulation in its own nature. In the lower grades of gnostic being, there would be a limitation of self-expression according to the variety of the nature, a limited perfection in order to formulate some side, element or combined harmony of elements of some Divine Totality, a restricted selection of powers from the cosmic figure of the infinitely manifold One. But in the supramental being this need of limitation for perfection would The Gnostic Being disappear; the diversity would not be secured by limitation but by a diversity in the power and hue of the Supernature: the same whole of being and the same whole of nature would express themselves in an infinitely diverse fashion; for each being would be a new totality, harmony, self-equation of the One Being. What would be expressed in front or held behind at any moment would depend not on capacity or incapacity, but on the dynamic self-choice of the Spirit, its delight of self-expression, on the truth of the Divine's will and joy of itself in the individual and, subordinately, on the truth of the thing that had to be done through the individual in the harmony of the totality. For the complete individual is the cosmic individual, since only when we have taken the universe into ourselves - and transcended it - can our individuality be complete.
  --
  A supramental gnostic individual will be a spiritual Person, but not a personality in the sense of a pattern of being marked out by a settled combination of fixed qualities, a determined character; he cannot be that since he is a conscious expression of the universal and the transcendent. But neither can his being be a capricious impersonal flux throwing up at random waves of various form, waves of personality as it pours through Time. Something like this may be felt in men who have no strong centralising Person in their depths but act from a sort of confused multipersonality according to whatever element in them becomes prominent at the time; but the gnostic consciousness is a consciousness of harmony and self-knowledge and self-mastery and would not present such a disorder. There are, indeed, varying notions of what constitutes personality and what constitutes character. In one view personality is regarded as a fixed structure of recognisable qualities expressing a power of being; but another idea distinguishes personality and character, personality as a flux of self-expressive or sensitive and responsive being, character as a formed fixity of Nature's structure.
  But flux of nature and fixity of nature are two aspects of being neither of which, nor indeed both together, can be a definition of personality. For in all men there is a double element, the unformed though limited flux of being or Nature out of which personality is fashioned and the personal formation out of that flux. The formation may become rigid and ossify or it may remain sufficiently plastic to change constantly and develop; but it develops out of the formative flux, by a modification or enlargement or remoulding of the personality, not, ordinarily, by an abolition of the formation already made and the substitution of a new form of being, - this can only occur in an abnormal turn or a supernormal conversion. But besides this flux and this fixity there is also a third and occult element, the Person behind of whom the personality is a self-expression; the Person puts forward the personality as his role, character, persona, in the present act of his long drama of manifested existence. But the Person is larger than his personality, and it may happen that this inner largeness overflows into the surface formation; the result is a self-expression of being which can no longer be described The Gnostic Being by fixed qualities, normalities of mood, exact lineaments, or marked out by any structural limits. But neither is it a mere indistinguishable, quite amorphous and unseizable flux: though its acts of nature can be characterised but not itself, still it can be distinctively felt, followed in its action, it can be recognised, though it cannot easily be described; for it is a power of being rather than a structure. The ordinary restricted personality can be grasped by a description of the characters stamped on its life and thought and action, its very definite surface building and expression of self; even if we may miss whatever was not so expressed, that might seem to detract little from the general adequacy of our understanding, because the element missed is usually little more than an amorphous raw material, part of the flux, not used to form a significant part of the personality. But such a description would be pitifully inadequate to express the Person when its Power of Self within manifests more amply and puts forward its hidden daemonic force in the surface composition and the life. We feel ourselves in presence of a light of consciousness, a potency, a sea of energy, can distinguish and describe its free waves of action and quality, but not fix itself; and yet there is an impression of personality, the presence of a powerful being, a strong, high or beautiful recognisable Someone, a Person, not a limited creature of Nature but a Self or Soul, a Purusha. The gnostic Individual would be such an inner Person unveiled, occupying both the depths - no longer selfhidden - and the surface in a unified self-awareness; he would not be a surface personality partly expressive of a larger secret being, he would be not the wave but the ocean: he would be the Purusha, the inner conscious Existence self-revealed, and would have no need of a carved expressive mask or persona.

2.28 - The Divine Life, #The Life Divine, #Sri Aurobindo, #Integral Yoga
  94: It is almost universally supposed that spiritual life must necessarily be a life of ascetic spareness, a pushing away of all that is not absolutely needed for the bare maintenance of the body; and this is valid for a spiritual life which is in its nature and intention a life of withdrawal from life. Even apart from that ideal, it might be thought that the spiritual turn must always make for an extreme simplicity, because all else would be a life of vital desire and physical self-indulgence. But from a wider standpoint this is a mental standard based on the law of the Ignorance of which desire is the motive; to overcome the Ignorance, to delete the ego, a total rejection not only of desire but of all the things that can satisfy desire may intervene as a valid principle. But this standard or any mental standard cannot be absolute nor can it be binding as a law on the consciousness that has arisen above desire; a complete purity and self-mastery would be in the very grain of its nature and that would remain the same in poverty or in riches: for if it could be shaken or sullied by either, it would not be real or would not be complete. The one rule of the gnostic life would be the self-expression of the Spirit, the will of the Divine Being; that will, that self-expression could manifest through extreme simplicity or through extreme complexity and opulence or in their natural balance, - for beauty and plenitude, a hidden sweetness and laughter in things, a sunshine and gladness of life are also powers and expressions of the Spirit. In all directions the Spirit within determining the law of the nature would determine the frame of the life and its detail and circumstance. In all there would be the same plastic principle; a rigid standardisation, however necessary for the mind's arrangement of things, could not be the law of the spiritual life. A great diversity and liberty of self-expression based on an underlying unity might well become manifest; but everywhere there would be harmony and truth of order.
  95: A life of gnostic beings carrying the evolution to a higher supramental status might fitly be characterised as a divine life; for it would be a life in the Divine, a life of the beginnings of a spiritual divine light and power and joy manifested in material Nature. That might be described, since it surpasses the mental human level, as a life of spiritual and supramental supermanhood. But this must not be confused with past and present ideas of supermanhood; for supermanhood in the mental idea consists of an overtopping of the normal human level, not in kind but in degree of the same kind, by an enlarged personality, a magnified and exaggerated ego, an increased power of mind, an increased power of vital force, a refined or dense and massive exaggeration of the forces of the human Ignorance; it carries also, commonly implied in it, the idea of a forceful domination over humanity by the superman. That would mean a supermanhood of the Nietzschean type; it might be at its worst the reign of the "blonde beast" or the dark beast or of any and every beast, a return to barbaric strength and ruthlessness and force: but this would be no evolution, it would be a reversion to an old strenuous barbarism. Or it might signify the emergence of the Rakshasa or Asura out of a tense effort of humanity to surpass and transcend itself, but in the wrong direction. A violent and turbulent exaggerated vital ego satisfying itself with a supreme tyrannous or anarchic strength of self-fulfilment would be the type of a Rakshasic supermanhood: but the giant, the ogre or devourer of the world, the Rakshasa, though he still survives, belongs in spirit to the past; a larger emergence of that type would be also a retrograde evolution. A mighty exhibition of an overpowering force, a self-possessed, self-held, even, it may be, an ascetically self-restrained mind-capacity and life-power, strong, calm or cold or formidable in collected vehemence, subtle, dominating, a sublimation at once of the mental and vital ego, is the type of the Asura. But earth has had enough of this kind in her past and its repetition can only prolong the old lines; she can get no true profit for her future, no power of self-exceeding, from the Titan, the Asura: even a great or supernormal power in it could only carry her on larger circles of her old orbit. But what has to emerge is something much more difficult and much more simple; it is a self-realised being, a building of the spiritual self, an intensity and urge of the soul and the deliverance and sovereignty of its light and power and beauty, - not an egoistic supermanhood seizing on a mental and vital domination over humanity, but the sovereignty of the Spirit over its own instruments, its possession of itself and its possession of life in the power of the spirit, a new consciousness in which humanity itself shall find its own self-exceeding and self-fulfilment by the revelation of the divinity that is striving for birth within it. This is the sole true supermanhood and the one real possibility of a step forward in evolutionary Nature.

2.3.03 - Integral Yoga, #Essays Divine And Human, #Sri Aurobindo, #Integral Yoga
  Knowledge, not to blot out joy but to renounce human pleasure for a divine griefless beatitude, not to give up but to transform all world-nature and world-existence into a power of the Truth of the Divine Existence. Asceticism is not the final condition or characteristic means of this Yoga, although it does not exclude, whenever that is needful ascetic self-mastery or ascetic endeavour.
  To become one in our absolute being with the ineffable Divine and in the manifestation a free movement of his being, power, consciousness and self-realising joy, to grow into a divine Truthconsciousness beyond mind, into a Light beyond all human or earthly lights, into a Power to which the greatest strengths of men are a weakness, into the wisdom of an infallible gnosis and the mastery of an unerring and unfailing divinity of Will, into a Bliss beside which all human pleasure is as the broken reflection of a candle-flame to the all-pervading splendour of an imperishable sun, but all this not for our own sake [but] for the pleasure of the Divine Beloved, this is the goal and the crown of the supramental path of Yoga.

2.4.3 - Problems in Human Relations, #Letters On Yoga IV, #Sri Aurobindo, #Integral Yoga
  As to X and Y, I entirely disapprove of Ys action. Violence and blows are out of place in the Yoga. It is not by these means or by any physical or external impulsion or pressure that sadhana can be enforced but only by a psychic or other inner influence. On the other hand X ought to be less undisciplined and to put a curb on his temper which seems to be much too fiery; but he must do it himself by his own will, recognising that self-control and self-mastery are necessary even in the ordinary life and still more necessaryquite indispensablein Yoga.
  ***

3.06 - Charity, #Words Of Long Ago, #The Mother, #Integral Yoga
  And once more we see that all the lines of human progress converge on the same necessity: self-mastery, dying to oneself in order to be born into the new and true life.
  To the extent that we outgrow the habit of referring everything to ourselves, we can exercise a truly effective charity, a charity one with love.

3.08 - The Thousands, #Questions And Answers 1929-1931, #The Mother, #Integral Yoga
  There is also an interesting reflection, that a victory over oneself is the only victory which is truly safe from the intervention of any god or power of Nature or any instrument of evil. If you have gained self-mastery on one point, that goes beyond the reach of any intervention even from the very highest powers, whether they are gods of the Overmind or any anti-divine powers in the world.
  The opening text says that a single word that gives you peace is worth more than thousands of words that have no meaningthis anybody can understand but it is also said that the word that gives you peace is worth more than thousands of words that can satisfy the mental activity but have no psychological effect on your being.

3.1.02 - Asceticism and the Integral Yoga, #Letters On Yoga II, #Sri Aurobindo, #Integral Yoga
  I may say that I am not responsible for your loss of zest in the vital. This vairagya, or loss of zest, as you have yourself said, began before you came here. I have indeed laid some stress on the conquest of sex, for obvious reasons; but I have hardly laid a compulsory stress on anything else. Certainly, I have not encouraged you to lose joy in vital creativeness; I have only held up the ideal of turning it towards the Divine and away from the ego. To keep the vital full of life and energy and to trust mainly to the inner growth and the descent of a higher consciousness for a change, using the will too but for self-mastery, not for suppression, but for subordination of the lower to the higher, has been my teaching. The turn to vairagya, to tapasya of an ascetic kind was the impulse of something in your own nature; it insisted on its necessity just as a part of the vital insisted on its opposite: even it condemned my suggestion of something less grim and strenuous as an easy-going absence of aspiration etc. I do not say that vairagya and tapasya are not ways to reach the Divine, but done like that they are painful ways and long; if one takes them, one must be determined and go through. For one part to push all zest out of the vital and for the other to regret and say, why did I ever do it, will never do. And it is in this kind of tapasya that perfection or at least perfect purification is demanded before there can be any realisation. I have never said that for my Yoga; the only thing I insist upon is some faith, inner surrender and opening of oneself to receive,not absolute, but just sufficient. Experience has to begin long before perfect purification and from experience to experience one comes to realisation and through realisation to more and more perfection; anything that can be called real perfection can only come at the end. But there is something in you that is impatient of gradualness, of small mercies; its motto seems to be all or nothing.
  ***

31.10 - East and West, #Collected Works of Nolini Kanta Gupta - Vol 07, #Nolini Kanta Gupta, #Integral Yoga
   The East in its natural bent has aspired for the Divine, the Infinite, the Eternal. She has sought for and found the Supreme which is unity in diversity and which maintains its identity in the midst of multitudinous variables. The dynamic West has understood well, too well, the restless movements of life, its conflicts, its hustle-bustle, its hurly-burly, its diversity and it always runs after something new, ever new. The East wants the Truth beyond the senses, direct realisation and spiritual vision. The West wants Reason, Intellect, the analytic and discursive faculty. Both seem to be wholly taken up - almost eaten up - with their own ideals. Therefore they have secured benefit as well as incurred loss. The East realised the Self, hence she is great and supreme in that way. But at the same time, she lacks in a rich earthly mind that makes for richness, opulence, success in life. The aspirant of the East has endeavoured to acquire mastery over himself, but has failed to see that the mastery over the world is the true fulfilment of one's own self-mastery. The West is particularly concerned with the body. So she has come by the vast material prospect of an infinite variety. But for want of the firm basis of the Self behind the body all her acquisitions are but temporary, and have ended in an external glamour. No doubt, she has created the joy of life, but in the absence of the conscious knowledge of the Self, this joy has not culminated in the bliss divine. The West seeks to dominate the world by force and violence and by exercising her power through external means. She has not the patience or the wisdom to realise that the achievement of unity within one's self is the first necessity and absolute condition, that alone can give a total fulfilment in a perfect contentment. The East has discovered the foundation of Truth. She has not thought it necessary to build a broad-based outward edifice of delight on it, while the West has always tried to build a vast earthly palace, but where? On the shifting sands. The West has become prosperous in life, accepting outward forms without number, but she lacks in the intimate high seriousness. The East is profound with her realisation, but in life she is or has become a destitute.
   In this new epoch our aspiration should be for the self-realisation of the East and for this we have first to realise the basic reality of all things and constantly live therein, but not by severing ourselves from the world and its objects. We shall not remain satisfied with the realisation of the Formless alone, because each and every manifestation of the formless Self can yield some special kind of delight and fulfilment. This truth we need must be learnt from the West. Also we have to learn that this limited delight too does not really belong to the finite, it is derived from the Infinite and has its final fulfilment in the Infinite. We are not going to merge everything into the indeterminate Eternal, but we shall enrich the delight we experience in the Formless Divine by the perception of the same and equal Divinity in all the diverse forms and objects in the manifestation. We do not propose to lose the earthly joy in the bliss of the indeterminate Absolute. We shall give full importance to every one of the infinite activities of life, but like the West we shall not consider any of them, in their present make-up, as the one thing needful. We shall see the supreme Being surrounded with all His powers and beauties. The ten-armed Goddess Durga will spread out her ten arms in ten different directions.

32.11 - Life and Self-Control (A Letter), #Collected Works of Nolini Kanta Gupta - Vol 07, #Nolini Kanta Gupta, #Integral Yoga
   There are two approaches to life: one is to follow the lead of the senses, to enrich life as much as possible by giving them full play and acquiring means for their satisfaction; the other is to move away from their range to a region inward or upward. Those who have taken to this path are unanimous that this path leads to the realm of supreme Peace, Light and Truth and that in fact the real character of life, its true fulfilment lie in this realm. In their view the sense-world is a world of deformations, narrow and full of impurities. Its material resources, however rich and vast, are really worth little. But man has also his inner senses which can help him to return to his home in the infinite Vast as a child of Immortality. This is the real sense of self-mastery: instead of swimming down the sense-current, one must swim back in the opposite direction. Instead of slipping down from the source of life one has to climb up into it.
   You may ask: to what good? Suppose, one goes beyond the sphere of life to Vaikuntha, to Heaven, attains Nirvana and gets merged in the Brahman; in that case life is lost. And it is really what has happened in India. There has been no dearth of saints, seers and Avatars. But they live in their own worlds. The dwellers on our realistic plane are poor, distressed and miserable. True, there is a class of men who are not in the least perturbed at this state of things. Time was when from the mouth of a daughter of India rose the ringing voice:

3.2.1 - Food, #Letters On Yoga IV, #Sri Aurobindo, #Integral Yoga
  If these [practices of self-control] are done as moral virtues, they need not bring a spiritual state. It is only when they are observed as a spiritual discipline that they helpmost of them, at least. A man may eat little and have no spirituality but if he practises it as a means of self-mastery to get rid of the greed of food, then it helps.
  ***

3.7.1.09 - Karma and Freedom, #Essays In Philosophy And Yoga, #Sri Aurobindo, #Integral Yoga
  This obedience is forcibly imposed on the lower ignorant creation. But thinking man who experiences increasingly from generation to generation and from life to life the nature of things and develops reflective knowledge and the sense of his soul in Nature, delivers in her a power of initiating will. He is not bound to her set actualities; he can refuse assent, and the thing in Nature to which it is refused goes on indeed for a time and produces its results by impetus of Karma, but as it runs, it loses power and falls into impotence and desuetude. He can do more, he can comm and a new action and orientation of his nature. The assent was a manifestation of the power of the soul as giver of the sanction, anumant, but this is a power of the soul as active lord of the nature, vara. Then Nature still insists more or less on her old habitual way by reason of her past impetus or the right of previous sanctions and may even, in proportion as she is unaccustomed to control, resist and call in hostile powers, our own creations, the children of our past willings; then is there a battle in the house of our being between the lord and his spouse or between old and new nature and a defeat of the soul or its victory. And this is certainly a freedom, but only a relative freedom, and even the greatest mental self-mastery a relative and precarious thing at the best. This liberty when we look down at it from a higher station, is not well distinguishable from a lightened bondage.
  The mental being in us can be a learner in the school of freedom, not a perfect adept. A real freedom comes when we get away from the mind into the life of the spirit, from personality to the Person, from Nature to the lord of Nature. There again the first liberty is a passive power; it is of the nature of an assent; it is an observing and essential liberty in which the active part of the being is an instrument of the supreme Spirit and its universal action. But the assent is to the will of the Spirit and not to the mechanical force of Nature, and there is thrown on the mind the freedom of the spirits light and purity and a right knowledge of relations and a clear detached assent to the divine workings. But if man would have too a freedom of power, of participation, of companionship as the son of God in a greater divine control, he must then not only get back from mind, but must stand, in his thought and will even, above the levels of mentality and find there a station of leverage, a spiritual pou st,2 whence he can sovereignly move the world of his being. Such a station of consciousness there is in our supramental ranges. When the soul is one with the Supreme and with the universal not only in essence of consciousness and spiritual truth of being, but in expressive act too of consciousness and being, when it enjoys an initiating and relating truth of spiritual will and knowledge and the souls overflowing delight in God and existence, when it is admitted to the spirits fullness of assent to self and its creative liberty, its strain of an eternal joy in self-existence and self-manifestation, Karma itself becomes a rhythm of freedom and birth a strain of immortality.3

3.7.2.04 - The Higher Lines of Karma, #Essays In Philosophy And Yoga, #Sri Aurobindo, #Integral Yoga
  The third movement of mind labours to bring the soul of man out of the tangle of the vital and mental forces and opens to him a field in which the mind raises itself, raises at least the head of its thought and will, above the vital demands and standards and there at that top of its activities, whatever its other concessions to the lower Karma, lives for the sake of the true values, the true demands of a mental being, even though one imprisoned in a body and set to wrestle with the conditions of life in a material universe. The innate demand of the mental being is for mental experience, for the minds manifold strengths, its capacities, joys, growth, perfections, and for these things for their own sake because of the inevitable satisfaction they give to his nature,the demand of the intellect for truth and knowledge, the demand of the ethical mind for right and good, the demand of the aesthetic mind for beauty and delight of beauty, the demand of the emotional mind for love and the joy of relation with our fellow-beings, the demand of the will for self-mastery and mastery of things and the world and our existence. And the values which the mental being holds for supreme and effective are the values of truth and knowledge, of right and good, of beauty and aesthetic delight, of love and emotional joy, of mastery and inner lordship. It is these things that he seeks to know and follow, to possess, discover, enjoy, increase. It is for this great adventure that he came into the world, to walk hardily through the endless fields they offer to him, to experiment, to dare, to test the utmost limit of each capacity and follow each possibility and its clue to the end as well as to observe in each its at present discovered law and measure. Here as in the other fields, as in the vital and physical, so in his mental provinces, it is the appointed work of his intelligence and will to know and master through an always enlarging experience the conditions of an increasing light and power and right and truth and joy and beauty and wideness, and not only to discover the Truth and the Law and set up a system and an order, but to enlarge continually its lines and boundaries. And therefore in these fields, as in life, man, the mental being, cannot stop short too long in the partial truth of an established system and a temporary mistaken for an eternal orderhere least, because as he advances he is always tempted still farther forward until he realises that he is a seeker of the infinite and a power of the absolute. His base here plunges into the obscure infinite of life and matter; but his head rises towards the luminous infinite of the spirit.
  The third movement of the mental energy carries it therefore into its own native field and kingdom above the pressing subjection to the lowering and limiting claim of a vital and physical Karma. It is true that his lower being remains subject to the law of life and of the body, and it is true also that he must strive either to find in life or to bring into the world around him some law of truth, of right and good, of beauty, of love and joy, of the minds will and mastery, for it is by that effort that he is man and not the animal and without it he cannot find his true satisfaction in living. But two things he has more and more to feel and to realise, first, that life and matter follow their own law and not, in mans sense of it at least, a moral, a rational, a mentally determined aesthetic or other mind order, and if he wishes to introduce any such thing into them, he must himself here create it, transcending the physical and the vital law and discovering another and a better, and secondly, that the more he follows these things for their own sake, the more he discovers their true form, svarpa, and develops their force to prevail upon and lift up life into an air of higher nature. In other words he passes from the practical pursuit of a serviceable knowledge, morality, aesthesis, force of emotion and will-power,serviceable for his vital aims, for life as it first is,to an ideal pursuit of these things and the transformation of life into the image of his ideal. This he is unable indeed as yet to realise and is obliged to rest on balance and compromise, because he has not found the whole reconciling secret of that which lies beyond his ideals. But it is as he pursues them in their purity, for their own imperative innate demand and attraction, on the line of their trend to their own infinite and absolute that he gets nearer in his total experience to the secret. There is so a chance of his discovering that as the beauty and irrefragable order of life and matter are due to the joy of the Infinite in life and in matter and the fidelity of the Force here at work to the hidden knowledge and will and idea of the Self and Spirit in them, so there is within his own hidden self, his own vast and covert spirit a secret of the Infinites self-knowledge, will, joy, love and delight, mastery, right and truth of joy and action by which his own greater life rising above the vital and mental limitations can discover an infinite perfection and beauty and delight in itself and spontaneous irrefragable order.

4.01 - Prayers and Meditations, #Words Of Long Ago, #The Mother, #Integral Yoga
  There are innumerable categories of successful people; these categories are determined by the greater or lesser breadth, nobility, complexity, purity and luminosity of their ideal. One may succeed as a rag-picker or succeed as master of the world or even as a perfect ascetic; in all three cases, although on very different levels, it is ones more or less integral and extensive self-mastery which makes the success possible.
  On the other hand, there is only one way of being a failure; and that happens to the greatest, to the most sovereign intelligence, as well as to the smallest, the most limited, to all those who are unable to subordinate the sensation of the present moment to the ideal they wish to achieve, but without having the strength to take up the pathidentical for all in nature if not in extent and complexity that leads to this achievement.

4.03 - Prayer of Quiet, #The Interior Castle or The Mansions, #Saint Teresa of Avila, #Christianity
  8.: In order to treat of the prayer of recollection, I passed over in silence the effects and symptoms to be found in souls thus favoured by God. Divine consolations evidently cause a dilation or enlargement of the soul that may be compared to water flowing from a spring into a basin which has no outlet, but is so constructed as to increase in size and proportion to the quantity poured into it. God seems to work the same effect by this prayer, besides giving many other marvellous graces, so preparing and disposing the soul to contain all He intends to give it. After interior sweetness and dilation the soul is not so restrained as formerly in God's service, but possesses much more liberty of spirit. It is no longer distressed by the terror of hell, for though more anxious than ever not to offend God, it has lost servile fear and feels sure that one day it will possess its Lord. It does not dread the loss of health by austerities;38' believing that there is nothing it could not do by His grace, it is more desirous than before of doing penance. Greater indifference is felt for sufferings because faith being stronger, it trusts that if borne for God He will give the grace to endure them patiently. Indeed, such a one at times even longs for trials, having a most ardent desire to do something for His sake. As the soul better understands the Divine Majesty, it realizes more vividly its own baseness. Divine consolation shows it how vile are earthly pleasures; by gradually withdrawing from them, it gains greater self-mastery. In short, its virtues are increased and it will not cease to advance in perfection, unless it turns back and offends God. Should it act thus, it would lose everything, however high the state it may have reached.
  9.: It is not to be supposed that all these effects are produced merely by God's having shown these favours once or twice. They must be received continually, for it is on their frequent reception that the whole welfare of the soul depends. I strongly urge those who have reached this state to avoid most carefully all occasions of offending God.39' The soul is not yet fully established in virtue, but is like a new-born babe first feeding at its mother's breast:40' if it leaves her, what can it do but die? I greatly fear that when a soul to whom God has granted this favour discontinues prayer, except under urgent necessity, it will, unless it returns to the practice at once, go from bad to worse.

4.0 - NOTES TO ZARATHUSTRA, #Twilight of the Idols, #Friedrich Nietzsche, #Philosophy
  call the heroes of self-mastery good;
  People call the absolute friend of truth good-, but they also call him
  --
  All virtue and all self-mastery has only one purpose: that of preparing
  for the rule!

4.11 - The Perfection of Equality, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
  But even a human perfection cannot dispense with equality as one of its chief elements and even its essential atmosphere. The aim of a human perfection must include, if it is to deserve the name, two things, self-mastery and a mastery of the surroundings; it must seek for them in the greatest degree of these powers which is at all attainable by our human nature. Man's urge of self-perfection is to be, in the ancient language, svarat and samrat, self-ruler and king. But to be self-ruler is not possible for him if he is subject to the attack of the lower nature, to the turbulence of grief and joy, to the violent touches of pleasure and pain, to the tumult of his emotions and passions, to the bondage of his personal likings and dislikings, to the strong chains of desire and attachment, to the narrowness of a personal and emotionally preferential judgment and opinion, to all the hundred touches of his egoism and its pursuing stamp on his thought, feeling and action. All these things are the slavery to the lower self which the greater "I" in man must put under his feet if he is to be king of his own nature. To surmount them is the condition of self-rule; but of that surmounting again equality is the condition and the essence of the movement. To be quite free from all these things, -- if possible, or at least to be master of and superior to them, -- is equality. Farther, one who is not self-ruler, cannot be master of his surroundings. The knowledge, the will, the harmony which is necessary for this outward mastery, can come only as a crown of the inward conquest. It belongs to the self-possessing soul and mind which follows with a disinterested equality the Truth, the Right, the universal Largeness to which alone this mastery is possible, -- following always the great ideal they present to our imperfection, while it understands and makes a full allowance too for all that seems to conflict with them and stand in the way of their manifestation. This rule is true even on the levels of our actual human mentality, where we can only get a limited perfection. But the ideal of Yoga takes up this aim of Swarajya and Samrajya and puts it on the larger spiritual basis. There it gets its full power, opens to the diviner degrees of the spirit; for it is by oneness with the Infinite, by a spiritual power acting upon finite things, that some highest integral perfection of our being and nature finds its own native foundation.
  A perfect equality not only of the self, but in the nature is a condition of the Yoga of self-perfection. The first obvious step to it will be the conquest of our emotional and vital being, for here are the sources of greatest trouble, the most rampant forces of inequality and subjection, the most insistent claim of our imperfection. The equality of these parts of our nature comes by purification and freedom. We might say that equality is the very sign of liberation. To be free from the domination of the urge of vital desire and the stormy mastery of the soul by the passions is to have a calm and equal heart and a life-principle governed by the large and even view of a universal spirit. Desire is the impurity of the Prana, the life-principle, and its chain of bondage. A free Prana means a content and satisfied life-soul which fronts the contact of outward things without desire and receives them with an equal response; delivered, uplifted above the servile duality of liking and disliking, indifferent to the urgings of pleasure and pain, not excited by the pleasant, not troubled and overpowered by the unpleasant, not clinging with attachment to the touches it prefers or violently repelling those for which it has an aversion, it will be opened to a greater system of values of experience. All that comes to it from the world with menace or with solicitation, it will refer to the higher principles, to a reason and heart in touch with or changed by the light and calm joy of the spirit. Thus quieted, mastered by the spirit and no longer trying to impose its own mastery on the deeper and finer soul in us, this life-soul will be itself spiritualised and work as a clear and noble instrument of the diviner dealings of the spirit with things. There is no question here of an ascetic killing of the life-impulse and its native utilities and functions; not its killing is demanded, but its transformation. The function of the Prana is enjoyment, but the real enjoyment of existence is an inward spiritual Ananda, not partial and troubled like that of our vital, emotional or mental pleasure, degraded as they are now by the predominance of the physical mind, but universal, profound, a massed concentration of spiritual bliss possessed in a calm ecstasy of self and all existence. Possession is its function, by possession comes the soul's enjoyment of things, but this is the real possession, a thing large and inward, not dependent on the outward seizing which makes us subject to what we seize. All outward possession and enjoyment will be only an occasion of a satisfied and equal play of the spiritual Ananda with the forms and phenomena of its own world-being. The egoistic possession, the making things our own in the sense of the ego's claim on God and beings and the world, parigraha, must be renounced in order that this greater thing, this large, universal and perfect life, may come. Tyaktena bhunjithan, by renouncing the egoistic sense of desire and possession, the soul enjoys divinely its self and the universe.

4.17 - The Action of the Divine Shakti, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
  It has been seen that a most effective way of purification is for the mental Purusha to draw back, to stand as the passive witness and observe and know himself and the workings of Nature in the lower, the normal being; but this must be combined, for perfection, with a will to raise the purified nature into the higher spiritual being. When that is done, the Purusha is no longer only a witness, but also the master of his prakriti, isvara. At first it may not be apparent how this ideal of active self-mastery can be reconciled with the apparently opposite ideal of self-surrender and of becoming the assenting instrument of the divine shakti. But in fact on the spiritual plane there is no difficulty. The Jiva cannot really become master except in proportion as he arrives at oneness with the Divine who is his supreme Self. And in that oneness and in his unity with the universe he is one too in the universal self with the will that directs all the operations of Nature. But more directly, less transcendentally, in his individual action too, he is a portion of the Divine and participates in the mastery over his nature of that to which he has surrendered himself. Even as instrument, he is not a mechanical but a conscious instrument. On the Purusha side of him he is one with the Divine and participates in the divine mastery of the Ishwara. On the nature side of him he is in his universality one with the power of the Divine, while in his individual natural being he is an instrument of the universal divine shakti, because the individualised power is there to fulfil the purpose of the universal Power. The Jiva, as has been seen, is the meeting-place of the play of the dual aspect of the Divine, prakriti and Purusha, and in the higher spiritual consciousness he becomes simultaneously one with both these aspects, and there he takes up and combines all the divine relations created by their interaction. This it is that makes possible the dual attitude.
  There is however a possibility of arriving at this result without the passage through the passivity of the mental Purusha, by a more persistently and predominantly kinetic Yoga. Or there may be a combination of both the methods, alternations between them and an ultimate fusion. And here the problem of spiritual action assumes a more simple form. In this kinetic movement there are three stages. In the first the Jiva is aware of the supreme shakti, receives the power into himself and uses it under her direction, with a certain sense of being the subordinate doer, a sense of minor responsibility in the action, -- even at first, it may be, a responsibility for the result; but that disappears, for the result is seen to be determined by the higher Power, and only the action is felt to be partly his own. The Sadhaka then feels that it is he who is thinking, willing, doing, but feels too the divine shakti or prakriti behind driving and shaping all his thought, will, feeling and action: the individual energy belongs in a way to him, but is still only a form and an instrument of the universal divine Energy. The Master of the Power may be hidden from him for a time by the action of the shakti, or he may be aware of the Ishwara sometimes or continually manifest to him. In the latter case there are three things present to his consciousness, himself as the servant of the Ishwara, the shakti behind as a great Power supplying the energy, shaping the action, formulating the results, the Ishwara above determining by his will the whole action.

4.22 - The supramental Thought and Knowledge, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
  A second difference that we experience is a greater and a spontaneous harmony and unity. All consciousness is one, but in action it takes on many movements and each of these fundamental movements has many forms and processes. The forms and processes of the mind consciousness are marked by a disturbing and perplexing division and separateness of the mental energies and movements in which the original unity of the conscious mind does not at all or only distractedly appears. Constantly we find in our mentality a conflict or else a confusion and want of combination between different thoughts or a patched up combination and the same phenomenon applies to the various movements of our will and desire and to our emotions and feelings. Again our thought and our will and our feeling are not in a state of natural harmony and unison with each other, but act in their separate power even when they have to act together and frequently in conflict or to some degree at variance. There is too an unequal development of one at the expense of another. The mind is a thing of discords in which some kind of practical arrangement rather than a satisfying concord is established for the purposes of life. The reason tries to arrive at a better arrangement, aims at a better control, a rational or an ideal harmony, and in this attempt it is a delegate or substitute of the supermind and is trying to do what only the supermind can do in its own right: but actually it is not able wholly to control the rest of the being and there is usually a considerable difference between the rational or ideal harmony we create in our thoughts and the movement of the life. Even at the best the arrangement made by the reason has always in it something of artificiality and imposition, for in the end there are only two spontaneous harmonic movements, that of the life, inconscient or largely subconscient, the harmony that we find in the animal creation and in lower Nature, and that of the spirit. The human condition is a stage of transition, effort and imperfection between the one and the other, between the natural and the ideal or spiritual life and it is full of uncertain seeking and disorder. It is not that the mental being cannot find or rather construct some kind of relative harmony of its own, but that it cannot render it stable because it is under the urge of the spirit. Man is obliged by a Power within him to be the labourer of a more or less conscious self-evolution that shall lead him to self-mastery and self-knowledge.
  The supermind in its action is, on the contrary, a thing of unity and harmony and inherent order. At first when the pressure from above falls on the mentality, this is not realised and even a contrary phenomenon may for a time appear. That is due to several causes. First, there may be a disturbance, even a derangement created by impact of the greater hardly measurable power on an inferior consciousness which is not capable of responding to it organically or even perhaps, of bearing the pressure. The very fact of the simultaneous and yet uncoordinated activity of two quite different forces, especially if the mind insists on its own way, if it tries obstinately or violently to profit by the supermind instead of giving itself up to it and its purpose, if it is not sufficiently passive and obedient to the higher guidance, may lead to a great excitation of power but also an increased disorder. It is for this reason that a previous preparation and long purification, the more complete the better, and a tranquillising and ordinarily a passivity of the mind calmly and strongly open to the spirit are necessities of the Yoga.

4.3.2 - Attacks by the Hostile Forces, #Letters On Yoga IV, #Sri Aurobindo, #Integral Yoga
  The main obstacle in your sadhana has been a weak part in the vital which does not know how to bear suffering or disappointment or delay or temporary failure. When these things come, it winces away from them, revolts, cries out, makes a scene within, calls in despondency, despair, unbelief, darkness of the mind, denialbegins to think of abandonment of the effort or death as the only way out of its trouble. It is the very opposite of that equanimity, fortitude, self-mastery which is always recommended as the proper attitude of the Yogi. This has been seized upon by the forces adverse to the sadhana with their usual cleverness to prevent you from making the steady and finally decisive progress which would put all the trouble behind you. Their method is very simple. You make the effort and get perhaps some of these experiences which are not decisive but which if continued and followed up may lead to something decisive or at least you begin to have that peace, poise and hopefulness which are the favourable condition for progressprovided they can be kept steady. Immediately they give a blow to that part of the vitalor arrange things so that it shall get a blow or what it thinks to be a blow and sets it in motion with its round of sadness, suffering, outcry and despair. It clouds the mind with its sorrow and then gets that clouded mind to find justifications for its attitudeit has established a fixed formation, a certain round of ideas, arguments, feelings which it always repeats like a mechanism that once set in motion goes its round till it stops or something intervenes to stop it. This justification by the mind gives it strength to assert itself and remain or, when thrown back, to recur. For if these reasonings were not there, you would at once see the situation and disengage yourself from it or at any rate would perceive that such a course of feeling and conduct is not worthy of you and draw back from it at its very inception. But as it is you have to spend days getting out of the phase and getting back into your normal self. Then when you are back to your right walk and stature they wait a little and strike again and the whole thing repeats itself with a mechanical regularity. It takes time, steadfast endeavour, long continued aspiration and a calm perseverance to get anywhere in Yoga; that time you do not give yourself because of these recurrent swingings away from the right attitude. It is not vanity or intellectual questioning that is the real obstacle they are only impedimenta,but they could well be overcome or one could pass beyond in spite of them if this part of the vital were not there or were not so strong to intervene. If I have many times urged upon you equanimity, steadfast patience, cheerfulness or whatever is contrary to this spirit, it is because I wanted you to recover your true inner vital self and get rid of this intruder. If you give it rein, it is extremely difficult to get on to anywhere. It must go,its going is much more urgently required than the going of the intellectual doubt.
  How you got to this condition is another matter. When you came it was not apparent and for a long time did not manifest itself. When Mother first saw you in the verandah of the old house she said, That is a man with a large and strong vital and it was true, nor do I think it has at all gone, but you have pushed it to the back and it turns up only when you are in good condition. The other, this small vital which is taking so much space now, must have been there but latent, perhaps because you had had a strong and successful life and it had no occasion to be active. But at a certain moment here it began to be impatient for immediate results, to fret at the amount of tapasya or effort to control its habits and indulgences and the absence of immediate return for the trouble. At a later stage it has tried to justify and prolong itself by appealing to your penchant for the Vaishnava attitude. But the emotional outbreaks of the Vaishnavaor such impulses as Vivekanandas pryopaveanaspring from a tremendous one-minded, one-hearted passion for the Divine or for the goal which tries to throw itself headlong forward at any cost. It was another part of your vital that would have liked to take that attitude, but this smaller part prevented it and brought in a confusion and a mixture which was rather used by the adverse forces to turn you away from belief in or hope of the goal. This confusion of mind and vital you must get rid ofyou must call in the true reason and the higher vital to cast out these movements. A higher reason must refuse to listen to its self-justifications and tell it that nothing, however plausible, can justify these motives in a sadhak; your higher vital must refuse to accept them, telling it, I do not want these alien things; I do not recognise them as part of myself or my nature.

5.03 - The Divine Body, #Essays In Philosophy And Yoga, #Sri Aurobindo, #Integral Yoga
  The difficulty is dual, psychological and corporeal: the first is the effect of the unregenerated animality upon the life, especially by the insistence of the bodys gross instincts, impulses, desires; the second is the outcome of our corporeal structure and organic instrumentation imposing its restrictions on the dynamism of the higher divine nature. The first of these two difficulties is easier to deal with and conquer; for here the will can intervene and impose on the body the power of the higher nature. Certain of these impulses and instincts of the body have been found especially harmful by the spiritual aspirant and weighed considerably in favour of an ascetic rejection of the body. Sex and sexuality and all that springs from sex and testifies to its existence had to be banned and discarded from the spiritual life, and this, though difficult, is not at all impossible and can be made a cardinal condition for the spiritual seeker. This is natural and unescapable in all ascetic practice and the satisfaction of this condition, though not easy at first to fulfil, becomes after a time quite feasible; the overcoming of the sex instinct and impulse is indeed binding on all who would attain to self-mastery and lead the spiritual life. A total mastery over it is essential for all spiritual seekers, the eradication of it for the complete ascetic. This much has to be recognised and not diminished in its obligatory importance and its principle.
  But all recognition of the sex principle, as apart from the gross physical indulgence of the sex impulse, could not be excluded from a divine life upon earth; it is there in life, plays a large part and has to be dealt with, it cannot simply be ignored, merely suppressed or held down or put away out of sight. In the first place, it is in one of its aspects a cosmic and even a divine principle: it takes the spiritual form of the Ishwara and the Shakti and without it there could be no world-creation or manifestation of the world-principle of Purusha and Prakriti which are both necessary for the creation, necessary too in their association and interchange for the play of its psychological working and in their manifestation as soul and Nature fundamental to the whole process of the Lila. In the divine life itself an incarnation or at least in some form a presence of the two powers or their initiating influence through their embodiments or representatives would be indispensable for making the new creation possible. In its human action on the mental and vital level sex is not altogether an undivine principle; it has its nobler aspects and idealities and it has to be seen in what way and to what extent these can be admitted into the new and larger life. All gross animal indulgence of sex desire and impulse would have to be eliminated; it could only continue among those who are not ready for the higher life or not yet ready for a complete spiritual living. In all who aspired to it but could not yet take it up in its fullness sex will have to be refined, submit to the spiritual or psychic impulse and a control by the higher mind and the higher vital and shed all its lighter, frivolous or degraded forms and feel the touch of the purity of the ideal. Love would remain, all forms of the pure truth of love in higher and higher steps till it realised its highest nature, widened into universal love, merged into the love of the Divine. The love of man and woman would also undergo that elevation and consummation; for all that can feel a touch of the ideal and the spiritual must follow the way of ascent till it reaches the divine Reality. The body and its activities must be accepted as part of the divine life and pass under this law; but, as in the other evolutionary transitions, what cannot accept the law of the divine life cannot be accepted and must fall away from the ascending nature.

7.07 - The Subconscient, #Words Of The Mother II, #The Mother, #Integral Yoga
  About accidents: can one say that unconsciousness and disharmonious vibrations attract accidents and that the mistake is never one-sided? This is why it would be better, after an accident, to stop driving for a time, until one has made great progress in self-mastery and in consciousness.
  This should be done and it is indispensable to enlighten ones subconscient.

7 - Yoga of Sri Aurobindo, #unset, #Arthur C Clarke, #Fiction
  concentration and self-mastery: you have to force the
  consciousness into the body, into dense Matter. It is the

the Eternal Wisdom, #unset, #Arthur C Clarke, #Fiction
  4) When the soul has not self-mastery, one looks and sees not, listens and hears not. ~ Theng-tse
  5) Is one, indeed, master of himself when he follows his own caprices? ~ Farid-ud-din-attar
  --
  4) Good is mastery of the body, good the mastery of the speech, good too the mastery of the thought, good the perfect self-mastery. ~ Maggima Nikaya
  5) Good is the mastery of the body, good the mastery of the speech, good too the mastery of the mind, good the perfect self-mastery. The disciple who is the master of himself, shall deliver his soul from every sorrow. ~ Dhammapada
  6) The true treasure is self-mastery; it is the secret wealth which cannot perish. ~ Nidhikama Sutta
  7) Life is not short if it is filled. The way to fill it is to compel the soul to enjoy its own wealth and to become its own master. ~ Seneca
  --
  22)Who is the Wise man? Whosoever is constantly learning something from one man or another. Who is the rich man? Whosoever is contented with his lot. Who is the strong man? Whosoever is capable of self-mastery. ~ Talmud
  23) If holiness can be compared to any other quality, it is only to strength. ~ Meng-Tse

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