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branches ::: aspire, inspire, spire

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object:spire
class:place
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--- OBJECT INSTANCES [0]


--- PRIMARY CLASS


building
place
structure

--- SEE ALSO


--- SIMILAR TITLES [1]


aspire
inspire
spire
select ::: Being, God, injunctions, media, place, powers, subjects,
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--- DICTIONARIES (in Dictionaries, in Quotes, in Chapters)


spire ::: poet. A structure or formation, such as a steeple, that tapers to a point at the top.

spired ::: imp. & p. p. --> of Spire ::: a. --> Having a spire; being in the form of a spire; as, a spired steeple.

spire ::: v. i. --> To breathe.
To shoot forth, or up in, or as if in, a spire. ::: n. --> A slender stalk or blade in vegetation; as, a spire grass or of wheat.
A tapering body that shoots up or out to a point in a

spired ::: imp. & p. p. --> of Spire ::: a. --> Having a spire; being in the form of a spire; as, a spired steeple.

spire ::: v. i. --> To breathe.
To shoot forth, or up in, or as if in, a spire. ::: n. --> A slender stalk or blade in vegetation; as, a spire grass or of wheat.
A tapering body that shoots up or out to a point in a

spire ::: poet. A structure or formation, such as a steeple, that tapers to a point at the top.


--- QUOTES [121 / 121 - 500 / 8697] (in Dictionaries, in Quotes, in Chapters)



KEYS (10k)

   56 Sri Aurobindo
   38 The Mother
   2 Manly P Hall
   2 M Alan Kazlev
   2
   1 William Shakespeare
   1 Swami Vivekananda
   1 Sri Chidananda
   1 S. I. Hayakawa
   1 SATM?
   1 Saint Bonaventure
   1 Rudolf Steiner
   1 Robert Browning
   1 Ralph Waldo Emerson
   1 Plato
   1 Max Planck
   1 Louis C K
   1 Lewis Carroll
   1 Ken Wilber
   1 Ken Wilber?
   1 Israel Regardie
   1 Isaac Newton
   1 Howard Gardner
   1 Emanuel Swedenborg
   1 Anthony Robbins
   1 Aaron Koblin

NEW FULL DB (2.4M)

   11 Simon Sinek
   6 Ralph Waldo Emerson
   6 Paulo Coelho
   4 Robert Kiyosaki
   4 Henry David Thoreau
   4 Anonymous
   3 The Mother
   3 T F Hodge
   3 Robert T Kiyosaki
   3 Plato
   3 Mason Cooley
   3 Bren Brown
   3 Bertrand Russell
   3 Ambrose Bierce
   2 Wayne W Dyer
   2 Wayne Dyer
   2 Viktor E Frankl
   2 Toba Beta
   2 Samuel Johnson
   2 Rolf Dobelli
   2 Roland Barthes
   2 Robin Sharma
   2 Robert Browning
   2 Rick Riordan
   2 Pierre Corneille
   2 Paloma Faith
   2 Og Mandino
   2 Mary Wollstonecraft Shelley
   2 Marcus Tullius Cicero
   2 Lolly Daskal
   2 Lisa Kessler
   2 John Milton
   2 John C Maxwell
   2 Joe Rogan
   2 J K Rowling
   2 Jean Paul Sartre
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   2 George Santayana
   2 George Foreman
   2 Ernest Agyemang Yeboah
   2 Eleanor Roosevelt
   2 Donald Knuth
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   2 Carl Jung
   2 Benjamin Disraeli
   2 Ben Harper

1:What I aspired to be and was not, comforts me. ~ Robert Browning,
2:To aspire and to call for help are quite indispensable. ~ The Mother, Words Of The Mother II ,
3:What is God? God is the perfection that we must aspire to realise. ~ The Mother, Words Of The Mother II ,
4:Without indomitable Faith or inspired Wisdom no great cause can conquer. ~ Sri Aurobindo, Karmayogin In Either Case,
5:Daily we must aspire to conquer all mistakes, all obscurities, all ignorances. With my blessings ~ The Mother, Words Of The Mother II ,
6:I have a fundamental belief in the Bible as the Word of God, written by those who were inspired. I study the Bible daily. ~ Isaac Newton,
7:Let us constantly aspire to be a perfect instrument for the Divine's work. With my Blessings. ~ The Mother, Mantras Of The Mother 27 August,
8:Man, sole awake in an unconscious world,Aspires in vain to change the cosmic dream. ~ Sri Aurobindo, Savitri 03.04 - The Vision and the Boon,
9:Poet, who first with skill inspired did teachGreatness to our divine Bengali speech. ~ Sri Aurobindo, Collected Poems Madhusudan Dutt,
10:When an institution, organization, or nation loses its capacity to inspire high individual performance, its great days are over. ~ Howard Gardner,
11:All souls who aspire are always under my direct care. ~ The Mother, Words Of The Mother I The Mother With Letters On The Mother,
12:We aspire for a knowledge truly knowing, for a power truly powerful, for a love that truly loves. ~ The Mother, Words Of The Mother II 1.03 - The Divine and Man,
13:The Might that came upon the earth to bless,Has stayed on earth to suffer and aspire. ~ Sri Aurobindo, Savitri 02.04 - The Kingdoms of the Little Life,
14:The Might that came upon the earth to bless,Has stayed on earth to suffer and aspire. ~ Sri Aurobindo, Savitri 02.04 - The Kingdoms of the Little Life,
15:What is God? God is the perfection that we must aspire to realise. 8 November 1969 ~ The Mother, Words Of The Mother II "The Divine" and "Man" [17],
16:Friendship and love are indispensable notes in the harmony to which we aspire. ~ Sri Aurobindo, Letters on Yoga - IV Human Relations and the Spiritual Life,
17:Advance our standards, set upon our foes;Our ancient word of courage, fair Saint George,Inspire us with the spleen of fiery dragons! ~ William Shakespeare,
18:Spirits of darkness are going to inspire their human hosts to find a vaccine that will drive all inclination towards spirituality out of people's soul. ~ Rudolf Steiner,
19:Egoistic desire is not a law for the soul that seeks liberation or aspires to its own original god-nature. ~ Sri Aurobindo, The Synthesis Of Yoga 1.08 - The Supreme Will,
20:Mother, what is the difference between an ardent aspiration and a pulling down of force? It is the vital that pulls down and the psychic that aspires. ~ The Mother,
21:43. If God assigns to me my place in Hell, I do not know why I should aspire to Heaven. He knows best what is for my welfare. ~ Sri Aurobindo, Essays Divine And Human 4.1 - Jnana,
22:He heard the inspired sound of his own thoughtsRe-echoed in the vault of other minds; ~ Sri Aurobindo, Savitri The Yoga of the King,
23:All that transpires on earth and all beyondAre parts of an illimitable planThe One keeps in his heart and knows alone. ~ Sri Aurobindo, Savitri 01.04 - The Secret Knowledge,
24:An inspired Knowledge sat enthroned withinWhose seconds illumined more than reason’s years: ~ Sri Aurobindo, Savitri The Yoga of the King,
25:We ought to be in a constant state of aspiration, but when we cannot aspire let us pray with the simplcity of a child. With my blessings. ~ The Mother, Mantras Of The Mother 25 July,
26:Jnanam is more than philosophy, it is the inspired and direct knowledge which comes of what our ancients called drishti, spiritual sight. ~ Sri Aurobindo, Karmayogin In Either Case,
27:You are here to contact your soul, and that is why you live. Aspire persistently and try to silence your mind. The aspiration must come from the heart. ~ The Mother, Words Of The Mother II ,
28:Pain is the hand of Nature sculpturing menTo greatness: an inspired labour chiselsWith heavenly cruelty an unwilling mould. ~ Sri Aurobindo, Savitri 06.02 - The Way of Fate and the Problem of Pain,
29:A veil is kept, something is still held back,Lest, captives of the beauty and the joy,Our souls forget to the Highest to aspire. ~ Sri Aurobindo, Savitri 02.02 - The Kingdom of Subtle Matter,
30:I aspire for the higher life from above the head; but I always feel strained in the middle part of the forehead. What should I do? Do not strain yourself. ~ The Mother, Words Of The Mother II ,
31:Everything good or true that the angels inspire in us is God's, so God is constantly talking to us. He talks very differently, though, to one person than to another. ~ Emanuel Swedenborg, Secrets of Heaven ,
32:Suffocated by the shallowness of the human nature we aspire to the knowledge that truly knows, the power that truly can, the love that truly loves. ~ The Mother, Words Of The Mother II "The Divine" and "Man",
33:The Grace and the help are always there for all who aspire for them and their power is limitless when received with faith and confidence. ~ The Mother, Words Of The Mother II Faith in the Divine Grace and Help,
34:Aspire for your will to be one with the Divine will, concentrate in the heart and be plastic to whatever experience comes, neither forcing nor resisting any spiritual experience ~ Sri Aurobindo, Letters On Yoga - I ,
35:Turn your emotions towards the Divine, aspire for their purification; they will then become a help on the way and no longer a cause of suffering. ~ Sri Aurobindo, Letters on Yoga - II Bhakti,
36:Turn your emotions towards the Divine, aspire for their purification; they will then become a help on the way and no longer a cause of suffering. ~ Sri Aurobindo, Letters on Yoga - II Bhakti,
37:At the beginning of each far-spread planePervading with her power the cosmic sunsShe reigns, inspirer of its multiple worksAnd thinker of the symbol of its scene. ~ Sri Aurobindo, Savitri 02.14 - The World-Soul,
38:It is the conflict in you between what is attached to ordinary life and what aspires for the divine life. It is up to you to choose which is the strongest in you and to act accordingly. ~ The Mother, Words Of The Mother II ,
39:One has only to aspire sincerely and keep oneself as open as possible to the Mother's Force. Then whatever difficulties come, they will be overcome-it may take some time, but the result issue. ~ Sri Aurobindo, Letters On Yoga - II ,
40:Awaken the psychic in you, let the inner being come out and replace the ego, then the latent power also will become effective. You can then do the work and the service to which you aspire. ~ Sri Aurobindo, Letters On Himself And The Ashram ,
41:It is from the Divine that a sadhak receives peace, a peace quite independent from outward circumstances. Turn more towards the Divine, aspire for the real inner peace and you will get enough peace to carry on your work without disturbance. ~ SATM?,
42:Make of us the hero warriors we aspire to become. May we fight successfully the great battle of the future that is to be born, against the past that seeks to endure, so that the new things may manifest and we be ready to receive them. ~ The Mother, On Education ,
43:In the region of politics faith is the result of imagination working in the light of history; it takes its stand on reason and experience and aspires into the future from the firm ground of the past. ~ Sri Aurobindo, Bande Mataram - I The Leverage of Faith,
44:But it is in itself a secondary aim[transcending the ego]; to find, know and possess the Divine existence, consciousness and nature and to live in it for the Divine is our true aim and the one perfection to which we must aspire. ~ Sri Aurobindo, The Synthesis Of Yoga ,
45:As climbs a storeyed temple-tower to heavenBuilt by the aspiring soul of man to liveNear to his dream of the Invisible.Infinity calls to it as it dreams and climbs;Its spire touches the apex of the world; ~ Sri Aurobindo, Savitri 02.01 - The World-Stair,
46:New scientific ideas never spring from a communal body, however organized, but rather from the head of an individually inspired researcher who struggles with his problems in lonely thought and unites all his thought on one single point which is his whole world for the moment. ~ Max Planck,
47:our worth lies only in the measure of our effort to exceed ourselves, and to exceed ourselves is to attain the Divine. Human mediocrity is intolerable. We aspire for a knowledge truly knowing, for a power truly powerful, for a love that truly loves. ~ The Mother, Words Of The Mother II ,
48:To want to be a superman is a mistake, it only swells the ego. One can aspire for the Divine to bring about the supramental transformation, but that also should not be done till the being has become psychic and spiritualised by the descent of the Mother's peace, force, light and purity. ~ Sri Aurobindo, Letters On Yoga - II ,
49:But not the utter vision and delight.A veil is kept, something is still held back,Lest, captives of the beauty and the joy,Our souls forget to the Highest to aspire.In that fair subtle realm behind our ownThe form is all, and physical gods are kings. ~ Sri Aurobindo, Savitri 02.02 - The Kingdom of Subtle Matter,
50:To be a man, discipline is indispensable. Without discipline one is only an animal. One begins to be a man only when one aspires to a higher and truer life and when one accepts a discipline of transformation. For this one must start by mastering one's lower nature and its desires. ~ The Mother, Words Of The Mother II ,
51:The life you lead conceals the light you are.Immortal Powers sweep flaming past your doors;Far-off upon your tops the god-chant soundsWhile to exceed yourselves thought's trumpets call,Heard by a few, but fewer dare aspire,The nympholepts of the ecstasy and the blaze. ~ Sri Aurobindo, Savitri 04.03 - The Call to the Quest,
52:THOU whom we must know, understand, realise, absolute Consciousness, eternal Law, Thou who guidest and illuminest us, who movest and inspirest us, grant that these weak souls may be strengthened and those who fear be reassured. To Thee I entrust them, even as I entrust to Thee our entire destiny. ~ The Mother, Prayers And Meditations 127,
53:Be absolutely convinced that everything that happens, happens in order to give us precisely the lesson we needed, and if we are sincere in the sadhana, the lesson should be accepted with joy and gratitude. For one who aspires to the divine life, what can the actions of a blind and ignorant humanity matter to him? ~ The Mother, Words Of The Mother II ,
54:Every soul is engaged in a great work-the labor of personal liberation from the state of ignorance. The world is a great prison; its bars are the Unknown. And each is a prisoner until, at last, he earns the right to tear these bars from their moldering sockets, and pass, illuminated and inspired into the darkness, which becomes lighted by that presence ~ Manly P Hall,
55:They say an elephant never forgets. Well, you are not an elephant. Take notes, constantly. Save interesting thoughts, quotations, films, technologies...the medium doesn't matter, so long as it inspires you. When you're stumped, go to your notes like a wizard to his spellbook. Mash those thoughts together. Extend them in every direction until they meet. ~ Aaron Koblin,
56:Who cares for your bhakti and mukti? Who cares what your scriptures say? I will go into a thousand hells cheerfully if I can rouse my countrymen, immersed in tamas, to stand on their own feet and be men inspired with the spirit of karma-yoga. I am a follower only of he or she who serves and helps others without caring for his own bhakti and mukti! ~ Swami Vivekananda,
57:Sincerity means more than mere honesty. It means that you mean what you say, feel what you profess, are earnest in your will. As the sadhak aspires to be an instrument of the Divine and one with the Divine, sincerity in him means that he is really in earnest in his aspiration and refuses all other will or impulse except the Divine's. ~ Sri Aurobindo, Letters On Yoga - II ,
58:Let us not believe that it is enough to read without unction, to speculate without devotion, to investigate without wonder, to observe without joy, to act without godly zeal, to know without love, to understand without humility, to strive without divine grace, or to reflect as a mirror without divinely inspired wisdom. ~ Saint Bonaventure, The Journey of the Mind into God / Feast Day July 15th ,
59:As one becomes proficient in the work of the Order and one's insight and understanding develops, it will become apparent that all of these methods may be tied together and unified to become a magical engine by means of which the Mountain of Initiation may be scaled and the Kingdom of Heaven reached, so that man aspires to God and God aspires to man. ~ Israel Regardie, The Complete Golden Dawn System of Magic ,
60:All human beings are full of ego. If you want to change, you must be very quiet and always aspire for a higher consciousness to come down into you in which there is not the ego. When it comes down, the real change will come. But you must be quiet within, not worried and restless - you must open confidently to the Mother's Force and let it work in you. ~ Sri Aurobindo, Letters On Yoga - IV Ego and Its forms,
61:Some dislike prayer; if they entered deep into their heart, they would find it was pride — worse than that, vanity. And then there are those who have no aspiration, they try and they cannot aspire; it is because they do not have the flame of the will, it is because they do not have the flame of humility. Both are needed. There must be a very great humility and a very great will to change one’s Karma. ~ The Mother,
62:Every soul is engaged in a great work-the labor of personal liberation from the state of ignorance. The world is a great prison; its bars are the Unknown. And each is a prisoner until, at last, he earns the right to tear these bars from their moldering sockets, and pass, illuminated and inspired into the darkness, which becomes lighted by that presence ~ Manly P Hall, The Lost Keys of Freemasonry: Or the Secret of Hiram Abiff ,
63:There is also a third kind of madness, which is possession by the Muses, enters into a delicate and virgin soul, and there inspiring frenzy, awakens lyric....But he, who, not being inspired and having no touch of madness in his soul, comes to the door and thinks he will get into the temple by the help of art--he, I say, and his poetry are not admitted; the sane man is nowhere at all when he enters into rivalry with the madman. ~ Plato,
64:As humans, we waste the shit out of our words. It's sad. We use words like "awesome" and "wonderful" like they're candy. It was awesome? Really? It inspired awe? It was wonderful? Are you serious? It was full of wonder? You use the word "amazing" to describe a goddamn sandwich at Wendy's. What's going to happen on your wedding day, or when your first child is born? How will you describe it? You already wasted "amazing" on a fucking sandwich. ~ Louis C K,
65:In your nature there are many obstacles, chiefly a great activity of the outward-going mind and a thick crust of the impure lower Prakriti that covers the heart and the vital being. Quieting of the mind and purification of the nature are what you must have before you can fulfil your aim. Aspire for these two things first; ask for them constantly from above. You will not be able to achieve them by your own unaided effort. ~ Sri Aurobindo, Letters On Yoga - II Purity,
66:He points out that one of the really tough things is figuring out what questions to ask, Musk said. Once you figure out the question, then the answer is relatively easy. I came to the conclusion that really we should aspire to increase the scope and scale of human consciousness in order to better understand what questions to ask. The teenage Musk then arrived at his ultralogical mission statement. The only thing that makes sense to do is strive for greater collective enlightenment ~ ,
67:Death is not a way to succeed in sadhana. If you die in that way [suicide], you will only have the same difficulties again with probably less favourable circumstances.The way to succeed in sadhana is to refuse to be discouraged, to aspire simply and sincerely so that the Mother's force may work in you and bring down what is above. No man ever succeeded in this sadhana by his own merit. To become open and plastic to the Mother is the one thing needed. ~ Sri Aurobindo, Letters On Yoga - IV ,
68:As in a mystic and dynamic dance A priestess of immaculate ecstasies Inspired and ruled from Truth's revealing vault Moves in some prophet cavern of the gods A heart of silence in the hands of joy Inhabited with rich creative beats A body like a parable of dawn That seemed a niche for veiled divinity Or golden temple-door to things beyond. Immortal rhythms swayed in her time-born steps; Her look, her smile awoke celestial sense Even in earth-stuff, and their intense delight Poured a supernal beauty on men's lives. ~ Sri Aurobindo, Savitri 01.02 - The Issue,
69:the soul's seemingly magical influence ::: If you have within you a psychic being sufficiently awake to watch over you, to prepare your path, it can draw towards you things which help you, draw people, books, circumstances, all sorts of little coincidences which come to you as though brought by some benevolent will and give you an indication, a help, a support to take decisions and turn you in the right direction. But once you have taken this decision, once you have decided to find the truth of your being, once you start sincerely on the road, everything seems to conspire to help you to advance, ~ The Mother, Questions And Answers 1950-1951 ,
70:Mother, if there is a part in one's nature that does not open, what is the method of aspiring so that this part may open?You may aspire that this part may open - let the part that is open aspire for the other to open. It will open after a certain time; one must continue, persist. That is the only thing to do. There is something that does not want it, an acute resistance there, which does not want it. It is like a stubborn child: "I don't want it, I shall remain what I am, I won't move."... It does not say, "I am pleased with myself", because it does not dare. But the truth is it is quite self-satisfied, it does not budge. ~ The Mother, Question and Answers Volume-6,
71:Don't confuse having no violence in your heart with having no violence in the real world, if required. Your duty may or may not include violence, but let us not forget that there are indeed occasions where violence ends violence or, I should say, reflecting the messiness and microscopically incremental nature of Eros: there are occasions where violence replaces a grosser violence with a subtler violence, a lesser devil on the way to a vaguely greater good. The Zen-inspired code of the Samurai warrior is still as good a guide as any: the best fight is not to fight; the real sword is no sword-but if you think that means a Samurai warrior never used his sword, you are tad naive, I fear. ~ Ken Wilber?,
72:the essential conditions for the growth of the psychic ::: In order to strengthen the contact and aid, if possible, the development of the conscious psychic personality, one should, while concentrating, turn towards it, aspire to know it and feel it, open oneself to receive its influence, and take great care, each time that one receives an indication from it, to follow it very scrupulously and sincerely. To live in a great aspiration, to take care to become inwardly calm and remain so always as far as possible, to cultivate a perfect sincerity in all the activities of one's being - these are the essential conditions for the growth of the psychic being. ~ The Mother, Some Answers From The Mother ,
73:It is in the silence of the mind that the strongest and freest action can come, e.g. the writing of a book, poetry, inspired speech etc. When the mind is active it interferes with the inspiration, puts in its own small ideas which get mixed up with the inspiration or starts something from a lower level or simply stops the inspiration altogether by bubbling up with all sorts of mere mental suggestions. So also intuitions or action etc. can come more easily when the ordinary inferior movement of the mind is not there. It is also in the silence of the mind that it is easiest for knowledge to come from within or above, from the psychic or from the higher consciousness. ~ Sri Aurobindo, Letters On Yoga - IV ,
74:The highest truth, the integral self-knowledge is not to be gained by this self-blinded leap into the Absolute but by a patient transit beyond the mind into the Truth-consciousness where the Infinite can be known, felt, seen, experienced in all the fullness of its unending riches. And there we discover this Self that we are to be not only a static tenuous vacant Atman but a great dynamic Spirit individual, universal and transcendent. That Self and Spirit cannot be expressed by the mind's abstract generalisations; all the inspired descriptions of the seers and mystics cannot exhaust its contents and its splendours. ~ Sri Aurobindo, The Synthesis Of Yoga The Integral Knowledge,
75:The vital can rise to the head in two ways - one to cloud the mind with the vital impulses, the other to aspire and join with the higher Consciousness. If you noticed the aspiration, it was evidently the latter movement. It is true that for the external vital an outer discipline is necessary for the purification, otherwise it remains restless and fanciful and at the mercy of its own impulses - so that no basis can be built there for a quiet and abiding higher consciousness to remain firmly. The attitude you have taken for the work is of course the best one and, applying it steadily, the progress you feel was bound to come and is sure to increase. ~ Sri Aurobindo, Letters On Yoga - IV The Vital Being and Sadhana,
76:As if from Matter's plinth and viewless base To a top as viewless, a carved sea of worlds Climbing with foam-maned waves to the Supreme Ascended towards breadths immeasurable; It hoped to soar into the Ineffable's reign: A hundred levels raised it to the Unknown. So it towered up to heights intangible And disappeared in the hushed conscious Vast As climbs a storeyed temple-tower to heaven Built by the aspiring soul of man to live Near to his dream of the Invisible. Infinity calls to it as it dreams and climbs; Its spire touches the apex of the world; Mounting into great voiceless stillnesses It marries the earth to screened eternities. ~ Sri Aurobindo, Savitri 02.01 - The World-Stair,
77:Although our fallen minds forget to climb, Although our human stuff resists or breaks, She keeps her will that hopes to divinise clay; Failure cannot repress, defeat o'erthrow; Time cannot weary her nor the Void subdue, The ages have not made her passion less; No victory she admits of Death or Fate. Always she drives the soul to new attempt; Always her magical infinitude Forces to aspire the inert brute elements; As one who has all infinity to waste, She scatters the seed of the Eternal's strength On a half-animate and crumbling mould, Plants heaven's delight in the heart's passionate mire, Pours godhead's seekings into a bare beast frame, Hides immortality in a mask of death. ~ Sri Aurobindo, Savitri ,
78:Trump himself is a nothing, an empty vessel for cosmic forces to work through. Even on The Apprentice (which I used to enjoy) I remember he gave the guy who won a tour of his apartment, it was the tackiest thing you'd ever seen. Cluttered with gold furnishings so there was no space anywhere. The guy, who obviously worshipped Trump, asked who inspired him. So there he was, looking up to wait to hear some pearl of wisdom. And the Orange Clown just made some meaningless narcissistic comment about himself. It actually felt embarrassing (but not to Trump who simply isn't conscious of such things). It proves that even before his dementia he always was empty and vacuous. His ghost writer said Trump was the most evil human being he'd ever met. ~ M Alan Kazlev, ,
79:It is the Divine in the inconscient who aspires for the Divine in the consciousness. That is to say, without the Divine there would be no aspiration; without the consciousness hidden in the inconscient, there would be no possibility of changing the inconscience to consciousness. But because at the very heart of the inconscient there is the divine Consciousness, you aspire, and necessarily - this is what he says - automatically, mechanically, the sacrifice is made. And this is why when one says, "It is not you who aspire, it is the Divine, it is not you who make progress, it is the Divine, it is not you who are conscious, it is the Divine" - these are not mere words, it is a fact. And it is simply your ignorance and your unconsciousness which prevent you from realising it. (Meditation) ~ The Mother, Questions And Answers 1956 ,
80:Calm, even if it seems at first only a negative thing, is so difficult to attain, that to have it at all must be regarded as a great step in advance. "In reality, calm is not a negative thing, it is the very nature of the Sat-Purusha and the positive foundation of the divine consciousness. Whatever else is aspired for and gained, this must be kept. Even Knowledge, Power, Ananda, if they come and do not find this foundation, are unable to remain and have to withdraw until the divine purity and peace of the Sat-Purusha are permanently there. "Aspire for the rest of the divine consciousness, but with a calm and deep aspiration. It can be ardent as well as calm, but not impatient, restless or full of rajasic eagerness. "Only in the quiet mind and being can the supramental Truth build its true creation." ~ The Mother, Questions And Answers 1954 ,
81:the central notion of the Veda ::: The sense of the first two verses is clear enough when we know Saraswati to be that power of the Truth which we call inspiration. Inspiration from the Truth purifies by getting rid of all falsehood, for all sin according to the Indian idea is merely falsehood, wrongly inspired emotion, wrongly directed will and action. The central idea of life and ourselves from which we start is a falsehood and all else is falsified by it. Truth comes to us as a light, a voice, compelling a change of thought, imposing a new discernment of ourselves and all around us. Truth of thought creates truth of vision and truth of vision forms in us truth of being, and out of truth of being (satyam) flows naturally truth of emotion, will and action. This is indeed the central notion of the Veda. ~ Sri Aurobindo, The Secret Of The Veda ,
82: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. ~ Sri Aurobindo, The Life Divine 1.06 - Man in the Universe,
83:I have said that from a young age children should be taught to respect good health, physical strength and balance. The great importance of beauty must also be emphasised. A young child should aspire for beauty, not for the sake of pleasing others or winning their admiration, but for the love of beauty itself; for beauty is the ideal which all physical life must realise. Every human being has the possibility of establishing harmony among the different parts of his body and in the various movements of the body in action. Every human body that undergoes a rational method of culture from the very beginning of its existence can realise its own harmony and thus become fit to manifest beauty. When we speak of the other aspects of an integral education, we shall see what inner conditions are to be fulfilled so that this beauty can one day be manifested. ~ The Mother, On Education 1.03 - Physical Education,
84:My deepest debt in this book is to the General Semantics ('non-Aristotelian system') of Alfred Korzybski. I have also drawn heavily upon the works of other contributors to semantic thought: especially C. K. Ogden and I. A. Richards, Thorstein Veblen, Edward Sapir, Leonard Bloomfield, Karl R. Popper, Thurman Arnold, Jerome Frank, Jean Piaget, Charles Morris, Wendell Johnson, Irving J. Lee, Ernst Cassirer, Anatol Rapoport, Stuart Chase. I am also deeply indebted to the writings of numerous psychologists and psychiatrists with one or another of the dynamic points of view inspired by Sigmund Freud: Karl Menninger, Trigant Burrow, Carl Rogers, Kurt Lewin, N. R. F. Maier, Jurgen Ruesch, Gregory Bateson, Rudolf Dreikurs, Milton Rokeach. I have also found extremely helpful the writings of cultural anthropologists, especially those of Benjamin Lee Whorf, Ruth Benedict, Clyde Kluckhohn, Leslie A. White, Margaret Mead, Weston La Barre. ~ S. I. Hayakawa,
85:Solitude, the safeguard of mediocrity, is to genius the stern friend, the cold, obscure shelter where moult the wings which will bear it farther than suns and stars. He who should inspire and lead his race must be defended from travelling with the souls of other men, from living, breathing, reading, and writing in the daily, time-worn yoke of their opinions. "In the morning, - solitude;" said Pythagoras; that Nature may speak to the imagination, as she does never in company, and that her favorite may make acquaintance with those divine strengths which disclose themselves to serious and abstracted thought. 'Tis very certain that Plato, Plotinus, Archimedes, Hermes, Newton, Milton, Wordsworth, did not live in a crowd, but descended into it from time to time as benefactors: and the wise instructor will press this point of securing to the young soul in the disposition of time and the arrangements of living, periods and habits of solitude. ~ Ralph Waldo Emerson,
86:Turn your thoughts now, and lift up your thoughts to a devout and joyous contemplation on sage Vyasa and Vasishtha, on Narda and Valmiki. Contemplate on the glorious Lord Buddha, Jesus the Christ, prophet Mohammed, the noble Zoroaster (Zarathushtra), Lord Mahavira, the holy Guru Nanak. Think of the great saints and sages of all ages, like Yajnavalkya, Dattatreya, Sulabha and Gargi, Anasooya and Sabari, Lord Gauranga, Mirabai, Saint Theresa and Francis of Assisi. Remember St. Augustine, Jallaludin Rumi, Kabir, Tukaram, Ramdas, Ramakrishna Paramhamsa, Vivekananda and Rama Tirtha. Adore in thy heart the sacred memory of Mahatma Gandhi, sage Ramana Maharishi, Aurobindo Ghosh, Gurudev Sivananda and Swami Ramdas. They verily are the inspirers of humanity towards a life of purity, goodness and godliness. Their lives, their lofty examples, their great teachings constitute the real wealth and greatest treasure of mankind today. ~ Sri Chidananda, Advices On Spiritual Living ,
87:The Vedic poets regarded their poetry as mantras, they were the vehicles of their own realisations and could become vehicles of realisation for others. Naturally, these mostly would be illuminations, not the settled and permanent realisation that is the goal of Yoga - but they could be steps on the way or at least lights on the way. Many have such illuminations, even initial realisations while meditating on verses of the Upanishads or the Gita. Anything that carries the Word, the Light in it, spoken or written, can light this fire within, open a sky, as it were, bring the effective vision of which the Word is the body. In all ages spiritual seekers have expressed their aspirations or their experiences in poetry or inspired language and it has helped themselves and others. Therefore there is nothing absurd in my assigning to such poetry a spiritual or psychic value and effectiveness to poetry of a psychic or spiritual character. ~ Sri Aurobindo, Letters On Yoga - II ,
88:an all-inclusive concentration is required for an Integral Yoga ::: Concentration is indeed the first condition of any Yoga, but it is an all-receiving concentration that is the very nature of the integral Yoga. A separate strong fixing of the thought, of the emotions or of the will on a single idea, object, state, inner movement or principle is no doubt a frequent need here also; but this is only a subsidiary helpful process. A wide massive opening, a harmonised concentration of the whole being in all its parts and through all its powers upon the One who is the All is the larger action of this Yoga without which it cannot achieve its purpose. For it is the consciousness that rests in the One and that acts in the All to which we aspire; it is this that we seek to impose on every element of our being and on every movement of our nature. This wide and concentrated totality is the essential character of the sadhana and its character must determine its practice. ~ Sri Aurobindo, The Synthesis Of Yoga ,
89:fruits of the release ::: For even before complete purification, if the strings of the egoistic heart and mind are already sufficiently frayed and loosened, the Jiva can by a sudden snapping of the main cords escape, ascending like a bird freed into the spaces or widening like a liberated flood into the One and Infinite. There is first a sudden sense of a cosmic consciousness, a casting of oneself into the universal; from that universality one can aspire more easily to the Transcendent. There is a pushing back and rending or a rushing down of the walls that imprisoned our conscious being; there is a loss of all sense of individuality and personality, of all placement in ego, a person definite and definable, but only consciousness, only existence, only peace or bliss; one becomes immortatlity, becomes eternity, becomes infinity. All that is left of the personal soul is a hymn of peace and freedom and bliss vibrating somewhere in the Eternal. ~ Sri Aurobindo, The Synthesis Of Yoga 2.09 - The Release from the Ego,
90:There is nothing unintelligible in what I say about strength and Grace. Strength has a value for spiritual realisation, but to say that it can be done by strength only and by no other means is a violent exaggeration. Grace is not an invention, it is a face of spiritual experience. Many who would be considered as mere nothings by the wise and strong have attained by Grace; illiterate, without mental power or training, without "strength" of character or will, they have yet aspired and suddenly or rapidly grown into spiritual realisation, because they had faith or because they were sincere. ... Strength, if it is spiritual, is a power for spiritual realisation; a greater power is sincerity; the greatest power of all is Grace. I have said times without number that if a man is sincere, he will go through in spite of long delay and overwhelming difficulties. I have repeatedly spoken of the Divine Grace. I have referred any number of times to the line of the Gita: "I will deliver thee from all sin and evil, do not grieve." ~ Sri Aurobindo, Letters On Yoga - II ,
91:But a time will come when you will feel more and more that you are the instrument and not the worker. For first by the force of your devotion your contact with the Divine Mother will become so intimate that at all times you will have only to concentrate and to put everything into her hands to have her present guidance, her direct command or impulse, the sure indication of the thing to be done and the way to do it and the result. And afterwards you will realise that the divine Shakti not only inspires and guides, but initiates and carries out your works; all your movements are originated by her, all your powers are hers, mind, life and body are conscious and joyful instruments of her action, means for her play, moulds for her manifestation in the physical universe. There can be no more happy condition than this union and dependence; for this step carries you back beyond the border-line from the life of stress and suffering in the ignorance into the truth of your spiritual being, into its deep peace and its intense Ananda. ~ Sri Aurobindo, The Mother With Letters On The Mother 12,
92:It is necessary to observe and know the wrong movements in you; for they are the source of your trouble and have to be persistently rejected if you are to be free.But do not be always thinking of your defects and wrong movements. Concentrate more upon what you are to be, on the ideal, with the faith that, since it is the goal before you, it must and will come.To be always observing faults and wrong movements brings depression and discourages the faith. Turn your eyes more to the coming Light and less to any immediate darkness. Faith, cheerfulness, confidence in the ultimate victory are the things that help, - they make the progress easier and swifter. Make more of the good experiences that come to you; one experience of the kind is more important than the lapses and failures. When it ceases, do not repine or allow yourself to be discouraged, but be quiet within and aspire for its renewal in a stronger form leading to still deeper and fuller experience. Aspire always, but with more quietude, opening yourself to the Divine simply and wholly. ~ Sri Aurobindo, Letters On Yoga - IV ,
93:Do not be over-eager for experience, - for experiences you can always get, having once broken the barrier between the physical mind and the subtle planes. What you have to aspire for most is the improved quality of the recipient consciousness in you - discrimination in the mind, the unattached impersonal Witness look on all that goes on in you and around you, purity in the vital, calm equanimity, enduring patience, absence of pride and the sense of greatness - and more especially, the development of the psychic being in you - surrender, self-giving, psychic humility, devotion. It is a consciousness made up of these things, cast in this mould that can bear without breaking, stumbling or deviation into error the rush of lights, powers and experiences from the supraphysical planes. An entire perfection in these respects is hardly possible until the whole nature from the highest mind to the subconscient physical is made one in the light that is greater than Mind; but a sufficient foundation and a consciousness always self-observant, vigilant and growing in these things is indispensable - for perfect purification is the basis of the perfect siddhi. ~ ,
94:Find That Something ::: We can, simply by a sincere aspiration, open a sealed door in us and find... that Something which will change the whole significance of life, reply to all our questions, solve all our problems and lead us to the perfection we aspire for without knowing it, to that Reality which alone can satisfy us and give us lasting joy, equilibrium, strength, life. All have heard it - Oh! there are even some here who are so used to it that for them it seems to be the same thing as drinking a glass of water or opening a window to let in the sunlight.... We have tried a little, but now we are going to try seriously! The starting-point: to want it, truly want it, to need it. The next step: to think, above all, of that. A day comes, very quickly, when one is unable to think of anything else. That is the one thing which counts. And then... One formulates one's aspiration, lets the true prayer spring up from one's heart, the prayer which expresses the sincerity of the need. And then... well, one will see what happens. Something will happen. Surely something will happen. For each one it will take a different form. ~ The Mother, Questions And Answers 1957-1958 ,
95:Therefore the age of intuitive knowledge, represented by the early Vedantic thinking of the Upanishads, had to give place to the age of rational knowledge; inspired Scripture made room for metaphysical philosophy, even as afterwards metaphysical philosophy had to give place to experimental Science. Intuitive thought which is a messenger from the superconscient and therefore our highest faculty, was supplanted by the pure reason which is only a sort of deputy and belongs to the middle heights of our being; pure reason in its turn was supplanted for a time by the mixed action of the reason which lives on our plains and lower elevations and does not in its view exceed the horizon of the experience that the physical mind and senses or such aids as we can invent for them can bring to us. And this process which seems to be a descent, is really a circle of progress. For in each case the lower faculty is compelled to take up as much as it can assimilate of what the higher had already given and to attempt to re-establish it by its own methods. By the attempt it is itself enlarged in its scope and arrives eventually at a more supple and a more ample selfaccommodation to the higher faculties. ~ Sri Aurobindo, TLD 1.08-13 ,
96:Aspiration in everyone, no matter who it is, has the same poweR But the effect of this aspiration is different. For aspiration is aspiration: if you have aspiration, in itself it has a power. Only, this aspiration calls down an answer, and this answer, the effect, which is the result of the aspiration, depends upon each one, for it depends upon his receptivity. I know many people of this kind: they say, "Oh! but I aspire all the time and still I receive nothing." It is impossible that they should receive nothing, in the sense that the answer is sure to come. But it is they who do not receive. The answer comes but they are not receptive, so they receive nothing.. . . When you have an aspiration, a very active aspiration, your aspiration is going to do its work. It is going to call down the answer to what you aspire foR But if, later, you begin to think of something else or are not attentive or receptive, you do not even notice that your aspiration has received an answer. This happens very frequently. So people tell you: "I aspire and I don't receive anything, I get no answer!" Yes, you do have an answer but you are not aware of it, because you continue to be active in this way, like a mill turning all the time. ~ The Mother, Questions And Answers 1954 ,
97:Raise Your StandardsAny time you sincerely want to make a change, the first thing you must do is to raise your standards. When people ask me what really changed my life eight years ago, I tell them that absolutely the most important thing was changing what I demanded of myself. I wrote down all the things I would no longer accept in my life, all the things I would no longer tolerate, and all the things that I aspired to becoming.Think of the far-reaching consequences set in motion by men and women who raised their standards and acted in accordance with them, deciding they would tolerate no less. History chronicles the inspiring examples of people like Leonardo da Vinci, Abraham Lincoln, Helen Keller, Mahatma Gandhi, Martin Luther King, Jr., Rosa Parks, Albeit Einstein, Cesar Chavez, Soichiro Honda, and many others who took the magnificently powerful step of raising their standards. The same power that was available to them is available to you, if you have the courage to claim it. Changing an organization, acompany, a country-or a world-begins with the simple step of changing yourself.STEP TWOChange Your Limiting Beliefs ~ Anthony Robbins, How to take Immediate Control of Your Mental Emotional Physical and Financial Destiny ,
98:Sweet Mother, Just as there is a methodical progression of exercises for mental and physical education, isn't there a similar method to progress towards Sri Aurobindo's yoga? It should vary with each individual. Could you make a step-by-step programme for me to follow daily?The mechanical regularity of a fixed programme is indispensable for physical, mental and vital development; but this mechanical rigidity has little or no effect on spiritual development where the spontaneity of an absolute sincerity is indispensable. Sri Aurobindo has written very clearly on this subject. And what he has written on it has appeared in The Synthesis Of Yoga. However, as an initial help to set you on the path, I can tell you: (1) that on getting up, before starting the day, it is good to make an offering of this day to the Divine, an offering of all that one thinks, all that one is, all that one will do; (2) and at night, before going to sleep, it is good to review the day, taking note of all the times one has forgotten or neglected to make an offering of one's self or one's action, and to aspire or pray that these lapses do not recur. This is a minimum, a very small beginning - and it should increase with the sincerity of your consecration. 31 March 1965 ~ The Mother, Some Answers From The Mother ,
99:the joy of progress ::: It is the will for progress and self-purification which lights the [psychic] fire. The will for progress. Those who have a strong will, when they turn it towards spiritual progress and purification, automatically light the fire within themselves. And each defect one wants to cure or each progress one wants to make - if all that is thrown into the fire, it burns with a new intensity. And this is not an image, it is a fact in the subtle physical. One can feel the warmth of the flame, one can see in the subtle physical the light of the flame. And when there is something in the nature which prevents one from advancing and one throws it into this fire, it begins to burn and the flame becomes more intense....How can one feel sweetness and joy when one is in difficulty?Exactly, when the difficulty is egoistic or personal, if one makes an offering of it and throws it into the fire of purification, one immediately feels the joy of progress. If one does it sincerely, at once there is a welling up of joy. That is obviously what ought to be done instead of despairing and lamenting. If one offers it up and aspires sincerely for transformation and purification, one immediately feels joy springing up in the depths of the heart. Even when the difficulty is a great sorrow, one may do this with much success. One realises that behind the sorrow, no matter how intense it may be, there is divine joy. ~ The Mother,
100:It is, then, in the highest mind of thought and light and will or it is in the inner heart of deepest feeling and emotion that we must first centre our consciousness, -in either of them or, if we are capable, in both together,- and use that as our leverage to lift the nature wholly towards the Divine. The concentration of an enlightened thought, will and heart turned in unison towards one vast goal of our knowledge, one luminous and infinite source of our action, one imperishable object of our emotion is the starting-point of the Yoga. And the object of our seeking must be the very fount of the Light which is growing in us, the very origin of the Force which we are calling to move our members. our one objective must be the Divine himself to whom, knowingly or unknowingly, something always aspires in our secret nature. There must be a large, many-sided yet single concentration of the thought on the idea, the perception, the vision, the awakening touch, the souls realisation of the one Divine. There must be a flaming concentration of the heart on the All and Eternal -and, when once we have found him, a deep plunging and immersion in the possession and ecstasy of the All-Beautiful. There must be a strong and immovable concentration of the will on the attainment and fulfilment of all that the Divine is and a free and plastic opening of it to all that he intends to manifest in us. This is the triple way of the Yoga. ~ Sri Aurobindo, The Synthesis Of Yoga The Yoga of Divine Works,
101:the aim of our yoga ::: The aim set before our Yoga is nothing less than to hasten this supreme object of our existence here. Its process leaves behind the ordinary tardy method of slow and confused growth through the evolution of Nature. For the natural evolution is at its best an uncertain growth under cover, partly by the pressure of the environment, partly by a groping education and an ill-lighted purposeful effort, an only partially illumined and half-automatic use of opportunities with many blunders and lapses and relapses; a great portion of it is made up of apparent accidents and circumstances and vicissitudes, - though veiling a secret divine intervention and guidance. In Yoga we replace this confused crooked crab-motion by a rapid, conscious and self-directed evolution which is planned to carry us, as far as can be, in a straight line towards the goal set before us. In a certain sense it may be an error to speak of a goal anywhere in a progression which may well be infinite. Still we can conceive of an immediate goal, an ulterior objective beyond our present achievement towards which the soul in man can aspire. There lies before him the possibility of a new birth; there can be an ascent into a higher and wider plane of being and its descent to transform his members. An enlarged and illumined consciousness is possible that shall make of him a liberated spirit and a perfected force - and, if spread beyond the individual, it might even constitute a divine humanity or else a new, a supramental and therefore a superhuman race. It is this new birth that we make our aim: a growth into a divine consciousness is the whole meaning of our Yoga, an integral conversion to divinity not only of the soul but of all the parts of our nature. ~ Sri Aurobindo, The Synthesis Of Yoga Self-Surrender in Works - The Way of the Gita,
102:mastering the lower self and leverage for the march towards the Divine ::: In proportion as he can thus master and enlighten his lower self, he is man and no longer an animal. When he can begin to replace desire altogether by a still greater enlightened thought and sight and will in touch with the Infinite, consciously subject to a diviner will than his own, linked to a more universal and transcendent knowledge, he has commenced the ascent towards tile superman; he is on his upward march towards the Divine. It is, then, in the highest mind of thought and light and will or it is in the inner heart of deepest feeling and emotion that we must first centre our consciousness, -- in either of them or, if we are capable, in both together, -- and use that as our leverage to lift the nature wholly towards the Divine. The concentration of an enlightened thought, will and heart turned in unison towards one vast goal of our knowledge, one luminous and infinite source of our action, one imperishable object of our emotion is the starting-point of the Yoga. And the object of our seeking must be the very fount of the Light which is growing in us, the very origin of the Force which we are calling to move our members. Our one objective must be the Divine himself to whom, knowingly or unknowingly, something always aspires in our secret nature. There must be a large, many-sided yet single concentration of the thought on the idea, the perception, the vision, the awakening touch, the soul's realisation of the one Divine. There must be a flaming concentration of the heart on the All and Eternal and, when once we have found him, a deep plunging and immersion in the possession and ecstasy of the All-Beautiful. There must be a strong and immovable concentration of the will on the attainment and fulfilment of all that the Divine is and a free and plastic opening of it to all that he intends to manifest in us. This is the triple way of the Yoga. ~ Sri Aurobindo, The Synthesis Of Yoga 1.02 - Self-Consecration,
103:... The first opening is effected by a concentration in the heart, a call to the Divine to manifest within us and through the psychic to take up and lead the whole nature. Aspiration, prayer, bhakti, love, surrender are the main supports of this part of the sadhana - accompanied by a rejection of all that stands in the way of what we aspire for. The second opening is effected by a concentration of the consciousness in the head (afterwards, above it) and an aspiration and call and a sustained will for the descent of the divine Peace, Power, Light, Knowledge, Ananda into the being - the Peace first or the Peace and Force together. Some indeed receive Light first or Ananda first or some sudden pouring down of knowledge. With some there is first an opening which reveals to them a vast infinite Silence, Force, Light or Bliss above them and afterwards either they ascend to that or these things begin to descend into the lower nature. With others there is either the descent, first into the head, then down to the heart level, then to the navel and below and through the whole body, or else an inexplicable opening - without any sense of descent - of peace, light, wideness or power or else a horizontal opening into the cosmic consciousness or, in a suddenly widened mind, an outburst of knowledge. Whatever comes has to be welcomed - for there is no absolute rule for all, - but if the peace has not come first, care must be taken not to swell oneself in exultation or lose the balance. The capital movement however is when the Divine Force or Shakti, the power of the Mother comes down and takes hold, for then the organisation of the consciousness begins and the larger foundation of the Yoga. The result of the concentration is not usually immediate - though to some there comes a swift and sudden outflowering; but with most there is a time longer or shorter of adaptation or preparation, especially if the nature has not been prepared already to some extent by aspiration and tapasya. ... ~ Sri Aurobindo, The Mother With Letters On The Mother ,
104:Many men think and write through inspiration. From where does it come?Many! That is indeed a wonderful thing. I did not think there have been so many.... So?Poets, when they write poems...Ah! Inspirations come from very many different places. There are inspirations that may be very material, there are inspirations that may be vital, there are inspirations that come from all kinds of mental planes, and there are very, very rare inspirations that come from the higher mind or from a still higher region. All inspirations do not come from the same place. Hence, to be inspired does not necessarily mean that one is a higher be- ing.... One may be inspired also to do and say many stupid things!What does "inspired" mean?It means receiving something which is beyond you, which was not within you; to open yourself to an influence which is outside your individual conscious being.Indeed, one can have also an inspiration to commit a murder! In countries where they decapitate murderers, cut off their heads, this causes a very brutal death which throws out the vital being, not allowing it the time to decompose for coming out of the body; the vital being is violently thrown out of the body, with all its impulses; and generally it goes and lodges itself in one of those present there, men half horrified, half with a kind of unhealthy curiosity. That makes the opening and it enters within. Statistics have proved that most young murderers admit that the impulse came to them when they were present at the death of another murderer. It was an "inspiration", but of a detestable kind.Fundamentally it is a moment of openness to something which was not within your personal consciousness, which comes from outside and rushes into you and makes you do something. This is the widest formula that can be given.Now, generally, when people say: "Oh! he is an inspired poet", it means he has received something from high above and expressed it in a remarkable manneR But one should rather say that his inspiration is of a high quality. ~ The Mother, Questions And Answers 1953 ,
105:There I waited day and night for the voice of God within me, to know what He had to say to me, to learn what I had to do. In this seclusion the earliest realisation, the first lesson came to me. I remembered then that a month or more before my arrest, a call had come to me to put aside all activity, to go in seclusion and to look into myself, so that I might enter into closer communion with Him. I was weak and could not accept the call. My work was very dear to me and in the pride of my heart I thought that unless I was there, it would suffer or even fail and cease; therefore I would not leave it. It seemed to me that He spoke to me again and said, The bonds you had not the strength to break, I have broken for you, because it is not my will nor was it ever my intention that that should continue. I have had another thing for you to do and it is for that I have brought you here, to teach you what you could not learn for yourself and to train you for my work. Then He placed the Gita in my hands. His strength entered into me and I was able to do the sadhana of the Gita. I was not only to understand intellectually but to realise what Sri Krishna demanded of Arjuna and what He demands of those who aspire to do His work, to be free from repulsion and desire, to do work for Him without the demand for fruit, to renounce self-will and become a passive and faithful instrument in His hands, to have an equal heart for high and low, friend and opponent, success andfailure, yet not to do His work negligently. I realised what the Hindu religion meant. We speak often of the Hindureligion, of the Sanatan Dharma, but few of us really know what that religion is. Other religions are preponderatingly religions of faith and profession, but the Sanatan Dharma is life itself; it is a thing that has not so much to be believed as lived. This is the Dharma that for the salvation of humanity was cherished in the seclusion of this peninsula from of old. It is to give this religion that India is rising. She does not rise as other countries do, for self or when she is strong, to trample on the weak. She is rising to shed the eternal light entrusted to her over the world. India has always existed for humanity and not for herself and it is for humanity and not for herself that she must be great. ~ Sri Aurobindo, Karmayogin ,
106:Thus the eternal paradox and eternal truth of a divine life in an animal body, an immortal aspiration or reality inhabiting a mortal tenement, a single and universal consciousness representing itself in limited minds and divided egos, a transcendent, indefinable, timeless and spaceless Being who alone renders time and space and cosmos possible, and in all these the higher truth realisable by the lower term, justify themselves to the deliberate reason as well as to the persistent instinct or intuition of mankind. Attempts are sometimes made to have done finally with questionings which have so often been declared insoluble by logical thought and to persuade men to limit their mental activities to the practical and immediate problems of their material existence in the universe; but such evasions are never permanent in their effect. Mankind returns from them with a more vehement impulse of inquiry or a more violent hunger for an immediate solution. By that hunger mysticism profits and new religions arise to replace the old that have been destroyed or stripped of significance by a scepticism which itself could not satisfy because, although its business was inquiry, it was unwilling sufficiently to inquire. The attempt to deny or stifle a truth because it is yet obscure in its outward workings and too often represented by obscurantist superstition or a crude faith, is itself a kind of obscurantism. The will to escape from a cosmic necessity because it is arduous, difficult to justify by immediate tangible results, slow in regulating its operations, must turn out eventually to have been no acceptance of the truth of Nature but a revolt against the secret, mightier will of the great Mother. It is better and more rational to accept what she will not allow us as a race to reject and lift it from the sphere of blind instinct, obscure intuition and random aspiration into the light of reason and an instructed and consciously self-guiding will. And if there is any higher light of illumined intuition or self-revealing truth which is now in man either obstructed and inoperative or works with intermittent glancings as if from behind a veil or with occasional displays as of the northern lights in our material skies, then there also we need not fear to aspire. For it is likely that such is the next higher state of consciousness of which Mind is only a form and veil, and through the splendours of that light may lie the path of our progressive self-enlargement into whatever highest state is humanity's ultimate resting-place. ~ Sri Aurobindo, The Life Divine 1.01 - The Human Aspiration,
107:How can one become conscious of Divine Love and an instrument of its expression? First, to become conscious of anything whatever, you must will it. And when I say "will it", I don't mean saying one day, "Oh! I would like it very much", then two days later completely forgetting it. To will it is a constant, sustained, concentrated aspiration, an almost exclusive occupation of the consciousness. This is the first step. There are many others: a very attentive observation, a very persistent analysis, a very keen discernment of what is pure in the movement and what is not. If you have an imaginative faculty, you may try to imagine and see if your imagination tallies with reality. There are people who believe that it is enough to wake up one day in a particular mood and say, "Ah! How I wish to be conscious of divine Love, how I wish to manifest divine Love...." Note, I don't know how many millions of times one feels within a little stirring up of human instinct and imagines that if one had at one's disposal divine Love, great things could be accomplished, and one says, "I am going to try and find divine Love and we shall see the result." This is the worst possible way. Because, before having even touched the very beginning of realisation you have spoilt the result. You must take up your search with a purity of aspiration and surrender which in themselves are already difficult to acquire. You must have worked much on yourself only to be ready to aspire to this Love. If you look at yourself very sincerely, very straight, you will see that as soon as you begin to think of Love it is always your little inner tumult which starts whirling. All that aspires in you wants certain vibrations. It is almost impossible, without being far advanced on the yogic path, to separate the vital essence, the vital vibration from your conception of Love. What I say is founded on an assiduous experience of human beings. Well, for you, in the state in which you are, as you are, if you had a contact with pure divine Love, it would seem to you colder than ice, or so far-off, so high that you would not be able to breathe; it would be like the mountain-top where you would feel frozen and find it difficult to breathe, so very far would it be from what you normally feel. Divine Love, if not clothed with a psychic or vital vibration, is difficult for a human being to perceive. One can have an impression of grace, of a grace which is something so far, so high, so pure, so impersonal that... yes, one can have the feeling of grace, but it is with difficulty that one feels Love. ~ The Mother, Questions And Answers 1950-1951 ,
108:10000 ::: The Only Way Out:... Once you have no more desires, no more attachments, once you have given up all necessity of receiving a reward from human beings, whoever they are - knowing that the only reward that is worth getting is the one that comes from the Supreme and that never fails - once you give up attachment to all exterior beings and things, you at once feel in your heart this Presence, this Force, this Grace that is always with you. And there is no other remedy. It's the only remedy, for everybody without exception. To all those who suffer, for the same thing that has to be said: all suffering is the sign that the surrender is not total. Then, when you feel in you a 'bang' like that, instead of saying, 'Oh, this is bad' or 'This circumstance is difficult,' you say, 'My surrender is not perfect.' Then it's all right. And then you feel the Grace that helps you and leads you, and you go on. And one day you emerge into that peace that nothing can trouble.You answer to all the contrary forces, the contrary movements, the attacks, the misunderstandings, the bad wills, with the same smile that comes from full confidence in the Divine Grace. And that is the only way out, there is no other.But where to get such a strength? Within you. The Divine Presence is in you. It is in you. You look for it outside; look inside. It is in you. The Presence is there. You want the appreciation of others to get strength - you will never get it. The strength is in you. If you want, you can aspire for what seems to you the supreme goal, supreme light, supreme knowledge, supreme love. But it is in you - otherwise you would never be able to contact it. If you go deep enough inside you, you will find it there, like a flame that is always burning straight up. And don't believe that it is difficult to do. It is because the look is always turned outside that you don't feel the Presence. But if, instead of looking outside for support, you concentrate and you pray - inside, to the supreme knowledge - to know at each moment what is to be done, the way to do it, and if you give all you are, all you do in order to acquire perfection, you will feel that the support is always there, always guiding, showing the way. And if there is a difficulty, then instead of wanting to fight, you hand it over, hand it over to the supreme wisdom to deal with it - to deal with all the bad wills, all the misunderstandings, all the bad reactions. If you surrender completely, it is no more your concern: it's the concern of the Supreme who takes it up and knows better than anybody else what is to be done. That is the only way out, only way out. There, my child ~ The Mother, Words Of The Mother III ,
109:To Know How To Suffer IF AT any time a deep sorrow, a searing doubt or an intense pain overwhelms you and drives you to despair, there is an infallible way to regain calm and peace. In the depths of our being there shines a light whose brilliance is equalled only by its purity; a light, a living and conscious portion of a universal godhead who animates and nourishes and illumines Matter, a powerful and unfailing guide for those who are willing to heed his law, a helper full of solace and loving forbearance towards all who aspire to see and hear and obey him. No sincere and lasting aspiration towards him can be in vain; no strong and respectful trust can be disappointed, no expectation ever deceived. My heart has suffered and lamented, almost breaking beneath a sorrow too heavy, almost sinking beneath a pain too strong.... But I have called to thee, O divine comforter, I have prayed ardently to thee, and the splendour of thy dazzling light has appeared to me and revived me. As the rays of thy glory penetrated and illumined all my being, I clearly perceived the path to follow, the use that can be made of suffering; I understood that the sorrow that held me in its grip was but a pale reflection of the sorrow of the earth, of this abysm of suffering and anguish. Only those who have suffered can understand the suffering of others; understand it, commune with it and relieve it. And I understood, O divine comforter, sublime Holocaust, that in order to sustain us in all our troubles, to soothe all our pangs, thou must have known and felt all the sufferings of earth and man, all without exception. How is it that among those who claim to be thy worshippers, some regard thee as a cruel torturer, as an inexorable judge witnessing the torments that are tolerated by thee or even created by thy own will? No, I now perceive that these sufferings come from the very imperfection of Matter which, in its disorder and crudeness, is unfit to manifest thee; and thou art the very first to suffer from it, to bewail it, thou art the first to toil and strive in thy ardent desire to change disorder into order, suffering into happiness, discord into harmony. Suffering is not something inevitable or even desirable, but when it comes to us, how helpful it can be! Each time we feel that our heart is breaking, a deeper door opens within us, revealing new horizons, ever richer in hidden treasures, whose golden influx brings once more a new and intenser life to the organism on the brink of destruction. And when, by these successive descents, we reach the veil that reveals thee as it is lifted, O Lord, who can describe the intensity of Life that penetrates the whole being, the radiance of the Light that floods it, the sublimity of the Love that transforms it for ever! ~ The Mother, Words Of Long Ago 1.05 - To Know How To Suffer,
110:How can one awaken his Yoga-shakti?It depends on this: when one thinks that it is the most important thing in his life. That's all.Some people sit in meditation, concentrate on the base of the vertebral column and want it very much to awake, but that's not enough. It is when truly it becomes the most important thing in one's life, when all the rest seems to have lost all taste, all interest, all importance, when one feels within that one is born for this, that one is here upon earth for this, and that it is the only thing that truly counts, then that's enough.One can concentrate on the different centres; but sometimes one concentrates for so long, with so much effort, and has no result. And then one day something shakes you, you feel that you are going to lose your footing, you have to cling on to something; then you cling within yourself to the idea of union with the Divine, the idea of the divine Presence, the idea of the transformation of the consciousness, and you aspire, you want, you try to organise your feelings, movements, impulses around this. And it comes.Some people have recommended all kinds of methods; probably these were methods which had succeeded in their case; but to tell the truth, one must find one's own method, it is only after having done the thing that one knows how it should be done, not before.If one knows it beforehand, one makes a mental construction and risks greatly living in his mental construction, which is an illusion; because when the mind builds certain conditions and then they are realised, there are many chances of there being mostly pure mental construction which is not the experience itself but its image. So for all these truly spiritual experiences I think it is wiser to have them before knowing them. If one knows them, one imitates them, one doesn't have them, one imagines oneself having them; whereas if one knows nothing - how things are and how they ought to happen, what should happen and how it will come about - if one knows nothing about all this, then by keeping very still and making a kind of inner sorting out within one's being, one can suddenly have the experience, and then later knows what one has had. It is over, and one knows how it has to be done when one has done it - afterwards. Like that it is sure.One may obviously make use of his imagination, imagine the Kundalini and try to pull it upwards. But one can also tell himself tales like this. I have had so many instances of people who described their experiences to me exactly as they are described in books, knowing all the words and putting down all the details, and then I asked them just a little question like that, casually: that if they had had the experience they should have known or felt a certain thing, and as this was not in the books, they could not answer. ~ The Mother, Questions And Answers 1955 211-212,
111:The modern distinction is that the poet appeals to the imagination and not to the intellect. But there are many kinds of imagination; the objective imagination which visualises strongly the outward aspects of life and things; the subjective imagination which visualises strongly the mental and emotional impressions they have the power to start in the mind; the imagination which deals in the play of mental fictions and to which we give the name of poetic fancy; the aesthetic imagination which delights in the beauty of words and images for their own sake and sees no farther. All these have their place in poetry, but they only give the poet his materials, they are only the first instruments in the creation of poetic style. The essential poetic imagination does not stop short with even the most subtle reproductions of things external or internal, with the richest or delicatest play of fancy or with the most beautiful colouring of word or image. It is creative, not of either the actual or the fictitious, but of the more and the most real; it sees the spiritual truth of things, - of this truth too there are many gradations, - which may take either the actual or the ideal for its starting-point. The aim of poetry, as of all true art, is neither a photographic or otherwise realistic imitation of Nature, nor a romantic furbishing and painting or idealistic improvement of her image, but an interpretation by the images she herself affords us, not on one but on many planes of her creation, of that which she conceals from us, but is ready, when rightly approached, to reveal. This is the true, because the highest and essential aim of poetry; but the human mind arrives at it only by a succession of steps, the first of which seems far enough from its object. It begins by stringing its most obvious and external ideas, feelings and sensations of things on a thread of verse in a sufficient language of no very high quality. But even when it gets to a greater adequacy and effectiveness, it is often no more than a vital, an emotional or an intellectual adequacy and effectiveness. There is a strong vital poetry which powerfully appeals to our sensations and our sense of life, like much of Byron or the less inspired mass of the Elizabethan drama; a strong emotional poetry which stirs our feelings and gives us the sense and active image of the passions; a strong intellectual poetry which satisfies our curiosity about life and its mechanism, or deals with its psychological and other "problems", or shapes for us our thoughts in an effective, striking and often quite resistlessly quotable fashion. All this has its pleasures for the mind and the surface soul in us, and it is certainly quite legitimate to enjoy them and to enjoy them strongly and vividly on our way upward; but if we rest content with these only, we shall never get very high up the hill of the Muses. ~ Sri Aurobindo, The Future Poetry ,
112:Something happened to you before you were born, and this is what it was: STAGE ONE: THE CHIKHAI The events of the 49-day Bardo period are divided into three major stages, the Chikhai, the Chonyid, and the Sidpa (in that order). Immediately following physical death, the soul enters the Chikhai, which is simply the state of the immaculate and luminous Dharmakaya, the ultimate Consciousness, the BrahmanAtman. This ultimate state is given, as a gift, to all individuals: they are plunged straight into ultimate reality and exist as the ultimate Dharmakaya. "At this moment," says the Bardo Thotrol, "the first glimpsing of the Bardo of the Clear Light of Reality, which is the Infallible Mind of the Dharmakaya, is experienced by all sentient beings.''110 Or, to put it a different way, the Thotrol tells us that "Thine own consciousness, shining, void, and inseparable from the Great Body of Radiance, hath no birth, nor death, and is the Immutable Light-Buddha Amitabha. Knowing this is sufficient. Recognizing the voidness of thine own intellect to be Buddhahood ... is to keep thyself in the Divine Mind."110 In short, immediately following physical death, the soul is absorbed in and as the ultimate-causal body (if we may treat them together). Interspersed with this brief summary of the Bardo Thotrol, I will add my commentaries on involution and on the nature of the Atman project in involution. And we begin by noting that at the start of the Bardo experience, the soul is elevated to the utter heights of Being, to the ultimate state of Oneness-that is, he starts his Bardo career at the top. But, at the top is usually not where he remains, and the Thotrol tells us why. In Evans-Wentz's words, "In the realm of the Clear Light [the highest Chikhai stage] the mentality of a person . . . momentarily enjoys a condition of balance, of perfect equilibrium, and of [ultimate] oneness. Owing to unfamiliarity with such a state, which is an ecstatic state of non-ego, of [causal] consciousness, the . . . average human being lacks the power to function in it; karmic propensities becloud the consciousness-principle with thoughts of personality, of individualized being, of dualism, and, losing equilibrium, the consciousness-principle falls away from the Clear Light." The soul falls away from the ultimate Oneness because "karmic propensities cloud consciousness"-"karmic propensities'' means seeking, grasping, desiring; means, in fact, Eros. And as this Erosseeking develops, the state of perfect Oneness starts to "break down" (illusorily). Or, from a different angle, because the individual cannot stand the intensity of pure Oneness ("owing to unfamiliarity with such a state"), he contracts away from it, tries to ''dilute it," tries to extricate himself from Perfect Intensity in Atman. Contracting in the face of infinity, he turns instead to forms of seeking, desire, karma, and grasping, trying to "search out" a state of equilibrium. Contraction and Eros-these karmic propensities couple and conspire to drive the soul away from pure consciousness and downwards into multiplicity, into less intense and less real states of being. ~ Ken Wilber, The Atman Project ,
113:At it's narrowest (although this is a common and perhaps the official position; need to find ref in What is Enlightenment) "integral", "turquois" (Spiral Dynamics), and "second tier" (ditto) are all synonms, and in turn are equivalent to Wilber IV / AQAL/Wilber V "Post-metaphysical" AQAL. This is the position that "Integral = Ken Wilber". It constitutes a new philosophical school or meme-set, in the tradition of charismatic spiritual teachers of all ages, in which an articulate, brilliant, and popular figure would arise, and gather a following around him- or her-self. After the teacher passes on, their teaching remains through books and organisations dedicated to perpetuating that teaching; although without the brilliant light of the Founder, things generally become pretty stultifying, and there is often little or no original development. Even so, the books themselves continue to inspire, and many people benefit greatly from these tecahings, and can contact the original Light of the founders to be inspired by them on the subtle planes. Some late 19th, 20th, and early 21st century examples of such teachers, known and less well-known, are Blavatsky, Theon, Steiner, Aurobindo, Gurdjieff, Crowley, Alice Bailey, Carl Jung, Ann Ree Colton, and now Ken Wilber. Also, many popular gurus belong in this category. It could plausibly be suggested that the founders of the great world religions started out no different, but their teaching really caught on n a big way....At its broadest then, the Integral Community includes not only Wilber but those he cites as his influences and hold universal and evolutionary views or teachings, as well as those who, while influenced by him also differ somewhat, and even those like Arthur M Young that Wilber has apparently never heard of. Nevertheless, all share a common, evolutionary, "theory of everything" position, and, whilst they may differ on many details and even on many major points, taken together they could be considered a wave front for a new paradigm, a memetic revolution. I use the term Daimon of the Integral Movement to refer to the spiritual being or personality of light that is behind and working through this broader movement.Now, this doesn't mean that this daimon is necessarily a negative entity. I see a lot of promise, a lot of potential, in the Integral Approach. From what I feel at the moment, the Integral Deva is a force and power of good.But, as with any new spiritual or evolutionary development, there is duality, in that there are forces that hinder and oppose and distort, as well as forces that help and aid in the evolution and ultimate divinisation of the Earth and the cosmos. Thus even where a guru does give in the dark side (as very often happens with many gurus today) there still remains an element of Mixed Light that remains (one finds this ambiguity with Sai Baba, with Da Free John, and with Rajneesh); and we find this same ambiguity with the Integral Community regarding what seems to me a certain offputting devotional attitude towards Wilber himself. The light will find its way, regardless. However, an Intregral Movement that is caught up in worship of and obedience to an authority figure, will not be able to achieve what a movement unfettered by such shackles could. ~ M Alan Kazlev, Kheper Ken Wilber,
114:There walled apart by its own innernessIn a mystical barrage of dynamic lightHe saw a lone immense high-curved world-pileErect like a mountain-chariot of the GodsMotionless under an inscrutable sky.As if from Matter's plinth and viewless baseTo a top as viewless, a carved sea of worldsClimbing with foam-maned waves to the SupremeAscended towards breadths immeasurable;It hoped to soar into the Ineffable's reign:A hundred levels raised it to the Unknown.So it towered up to heights intangibleAnd disappeared in the hushed conscious VastAs climbs a storeyed temple-tower to heavenBuilt by the aspiring soul of man to liveNear to his dream of the Invisible.Infinity calls to it as it dreams and climbs;Its spire touches the apex of the world;Mounting into great voiceless stillnessesIt marries the earth to screened eternities.Amid the many systems of the OneMade by an interpreting creative joyAlone it points us to our journey backOut of our long self-loss in Nature's deeps;Planted on earth it holds in it all realms:It is a brief compendium of the Vast.This was the single stair to being's goal.A summary of the stages of the spirit,Its copy of the cosmic hierarchiesRefashioned in our secret air of selfA subtle pattern of the universe.It is within, below, without, above.Acting upon this visible Nature's schemeIt wakens our earth-matter's heavy dozeTo think and feel and to react to joy;It models in us our diviner parts,Lifts mortal mind into a greater air,Makes yearn this life of flesh to intangible aims,Links the body's death with immortality's call:Out of the swoon of the InconscienceIt labours towards a superconscient Light.If earth were all and this were not in her,Thought could not be nor life-delight's response:Only material forms could then be her guestsDriven by an inanimate world-force.Earth by this golden superfluityBore thinking man and more than man shall bear;This higher scheme of being is our causeAnd holds the key to our ascending fate;It calls out of our dense mortalityThe conscious spirit nursed in Matter's house.The living symbol of these conscious planes,Its influences and godheads of the unseen,Its unthought logic of Reality's actsArisen from the unspoken truth in things,Have fixed our inner life's slow-scaled degrees.Its steps are paces of the soul's returnFrom the deep adventure of material birth,A ladder of delivering ascentAnd rungs that Nature climbs to deity.Once in the vigil of a deathless gazeThese grades had marked her giant downward plunge,The wide and prone leap of a godhead's fall.Our life is a holocaust of the Supreme.The great World-Mother by her sacrificeHas made her soul the body of our state;Accepting sorrow and unconsciousnessDivinity's lapse from its own splendours woveThe many-patterned ground of all we are.An idol of self is our mortality.Our earth is a fragment and a residue;Her power is packed with the stuff of greater worldsAnd steeped in their colour-lustres dimmed by her drowse;An atavism of higher births is hers,Her sleep is stirred by their buried memoriesRecalling the lost spheres from which they fell.Unsatisfied forces in her bosom move;They are partners of her greater growing fateAnd her return to immortality;They consent to share her doom of birth and death;They kindle partial gleams of the All and driveHer blind laborious spirit to composeA meagre image of the mighty Whole.The calm and luminous Intimacy within ~ Sri Aurobindo, Savitri 02.01 - The World-Stair,
115:In the process of this change there must be by the very necessity of the effort two stages of its working. First, there will be the personal endeavour of the human being, as soon as he becomes aware by his soul, mind, heart of this divine possibility and turns towards it as the true object of life, to prepare himself for it and to get rid of all in him that belongs to a lower working, of all that stands in the way of his opening to the spiritual truth and its power, so as to possess by this liberation his spiritual being and turn all his natural movements into free means of its self-expression. It is by this turn that the self-conscious Yoga aware of its aim begins: there is a new awakening and an upward change of the life motive. So long as there is only an intellectual, ethical and other self-training for the now normal purposes of life which does not travel beyond the ordinary circle of working of mind, life and body, we are still only in the obscure and yet unillumined preparatory Yoga of Nature; we are still in pursuit of only an ordinary human perfection. A spiritual desire of the Divine and of the divine perfection, of a unity with him in all our being and a spiritual perfection in all our nature, is the effective sign of this change, the precursory power of a great integral conversion of our being and living. By personal effort a precursory change, a preliminary conversion can be effected; it amounts to a greater or less spiritualising of our mental motives, our character and temperament, and a mastery, stilling or changed action of the vital and physical life. This converted subjectivity can be made the base of some communion or unity of the soul in mind with the Divine and some partial reflection of the divine nature in the mentality of the human being. That is as far as man can go by his unaided or indirectly aided effort, because that is an effort of mind and mind cannot climb beyond itself permanently: at most it arises to a spiritualised and idealised mentality. If it shoots up beyond that border, it loses hold of itself, loses hold of life, and arrives either at a trance of absorption or a passivity. A greater perfection can only be arrived at by a higher power entering in and taking up the whole action of the being. The second stage of this Yoga will therefore be a persistent giving up of all the action of the nature into the hands of this greater Power, a substitution of its influence, possession and working for the personal effort, until the Divine to whom we aspire becomes the direct master of the Yoga and effects the entire spiritual and ideal conversion of the being. Two rules there are that will diminish the difficulty and obviate the danger. One must reject all that comes from the ego, from vital desire, from the mere mind and its presumptuous reasoning incompetence, all that ministers to these agents of the Ignorance. One must learn to hear and follow the voice of the inmost soul, the direction of the Guru, the command of the Master, the working of the Divine Mother. Whoever clings to the desires and weaknesses of the flesh, the cravings and passions of the vital in its turbulent ignorance, the dictates of his personal mind unsilenced and unillumined by a greater knowledge, cannot find the true inner law and is heaping obstacles in the way of the divine fulfilment. Whoever is able to detect and renounce those obscuring agencies and to discern and follow the true Guide within and without will discover the spiritual law and reach the goal of the Yoga. A radical and total change of consciousness is not only the whole meaning but, in an increasing force and by progressive stages, the whole method of the integral Yoga. ~ Sri Aurobindo, The Synthesis Of Yoga The Yoga of Self-Perfection,
116:The perfect supramental action will not follow any single principle or limited rule.It is not likely to satisfy the standard either of the individual egoist or of any organised group-mind. It will conform to the demand neither of the positive practical man of the world nor of the formal moralist nor of the patriot nor of the sentimental philanthropist nor of the idealising philosopher. It will proceed by a spontaneous outflowing from the summits in the totality of an illumined and uplifted being, will and knowledge and not by the selected, calculated and standardised action which is all that the intellectual reason or ethical will can achieve. Its sole aim will be the expression of the divine in us and the keeping together of the world and its progress towards the Manifestation that is to be. This even will not be so much an aim and purpose as a spontaneous law of the being and an intuitive determination of the action by the Light of the divine Truth and its automatic influence. It will proceed like the action of Nature from a total will and knowledge behind her, but a will and knowledge enlightened in a conscious supreme Nature and no longer obscure in this ignorant Prakriti. It will be an action not bound by the dualities but full and large in the spirit's impartial joy of existence. The happy and inspired movement of a divine Power and Wisdom guiding and impelling us will replace the perplexities and stumblings of the suffering and ignorant ego. If by some miracle of divine intervention all mankind at once could be raised to this level, we should have something on earth like the Golden Age of the traditions, Satya Yuga, the Age of Truth or true existence. For the sign of the Satya Yuga is that the Law is spontaneous and conscious in each creature and does its own works in a perfect harmony and freedom. Unity and universality, not separative division, would be the foundation of the consciousness of the race; love would be absolute; equality would be consistent with hierarchy and perfect in difference; absolute justice would be secured by the spontaneous action of the being in harmony with the truth of things and the truth of himself and others and therefore sure of true and right result; right reason, no longer mental but supramental, would be satisfied not by the observation of artificial standards but by the free automatic perception of right relations and their inevitable execution in the act. The quarrel between the individual and society or disastrous struggle between one community and another could not exist: the cosmic consciousness imbedded in embodied beings would assure a harmonious diversity in oneness. In the actual state of humanity, it is the individual who must climb to this height as a pioneer and precursor. His isolation will necessarily give a determination and a form to his outward activities that must be quite other than those of a consciously divine collective action. The inner state, the root of his acts, will be the same; but the acts themselves may well be very different from what they would be on an earth liberated from ignorance. Nevertheless his consciousness and the divine mechanism of his conduct, if such a word can be used of so free a thing, would be such as has been described, free from that subjection to vital impurity and desire and wrong impulse which we call sin, unbound by that rule of prescribed moral formulas which we call virtue, spontaneously sure and pure and perfect in a greater consciousness than the mind's, governed in all its steps by the light and truth of the Spirit. But if a collectivity or group could be formed of those who had reached the supramental perfection, there indeed some divine creation could take shape; a new earth could descend that would be a new heaven, a world of supramental light could be created here amidst the receding darkness of this terrestrial ignorance. ~ Sri Aurobindo, The Synthesis Of Yoga 1.07 - Standards of Conduct and Spiritual Freedom,
117:What is the exact way of feeling that we belong to the Divine and that the Divine is acting in us? You must not feel with your head (because you may think so, but that's something vague); you must feel with your sense-feeling. Naturally one begins by wanting it with the mind, because that is the first thing that understands. And then one has an aspiration here (pointing to the heart), with a flame which pushes you to realise it. But if you want it to be truly the thing, well, you must feel it. You are doing something, suppose, for example, you are doing exercises, weight-lifting. Now suddenly without your knowing how it happened, suddenly you have the feeling that there is a force infinitely greater than you, greater, more powerful, a force that does the lifting for you. Your body becomes something almost non-existent and there is this Something that lifts. And then you will see; when that happens to you, you will no longer ask how it should be done, you will know. That does happen. It depends upon people, depends upon what dominates in their being. Those who think have suddenly the feeling that it is no longer they who think, that there is something which knows much better, sees much more clearly, which is infinitely more luminous, more conscious in them, which organises the thoughts and words; and then they write. But if the experience is complete, it is even no longer they who write, it is that same Thing that takes hold of their hand and makes it write. Well, one knows at that moment that the little physical person is just a tiny insignificant tool trying to remain as quiet as possible in order not to disturb the experience. Yes, at no cost must the experience be disturbed. If suddenly you say: "Oh, look, how strange it is!"... How can we reach that state? Aspire for it, want it. Try to be less and less selfish, but not in the sense of becoming nice to other people or forgetting yourself, not that: have less and less the feeling that you are a person, a separate entity, something existing in itself, isolated from the rest. And then, above all, above all, it is that inner flame, that aspiration, that need for the light. It is a kind of - how to put it? - luminous enthusiasm that seizes you. It is an irresistible need to melt away, to give oneself, to exist only in the Divine. At that moment you have the experience of your aspiration. But that moment should be absolutely sincere and as integral as possible; and all this must occur not only in the head, not only here, but must take place everywhere, in all the cells of the body. The consciousness integrally must have this irresistible need.... The thing lasts for some time, then diminishes, gets extinguished. You cannot keep these things for very long. But then it so happens that a moment later or the next day or some time later, suddenly you have the opposite experience. Instead of feeling this ascent, and all that, this is no longer there and you have the feeling of the Descent, the Answer. And nothing but the Answer exists. Nothing but the divine thought, the divine will, the divine energy, the divine action exists any longer. And you too, you are no longer there. That is to say, it is the answer to our aspiration. It may happen immediately afterwards - that is very rare but may happen. If you have both simultaneously, then the state is perfect; usually they alternate; they alternate more and more closely until the moment there is a total fusion. Then there is no more distinction. I heard a Sufi mystic, who was besides a great musician, an Indian, saying that for the Sufis there was a state higher than that of adoration and surrender to the Divine, than that of devotion, that this was not the last stage; the last stage of the progress is when there is no longer any distinction; you have no longer this kind of adoration or surrender or consecration; it is a very simple state in which one makes no distinction between the Divine and oneself. They know this. It is even written in their books. It is a commonly known condition in which everything becomes quite simple. There is no longer any difference. There is no longer that kind of ecstatic surrender to "Something" which is beyond you in every way, which you do not understand, which is merely the result of your aspiration, your devotion. There is no difference any longer. When the union is perfect, there is no longer any difference. Is this the end of self-progress? There is never any end to progress - never any end, you can never put a full stop there. ~ The Mother,
118:It is natural from the point of view of the Yoga to divide into two categories the activities of the human mind in its pursuit of knowledge. There is the supreme supra-intellectual knowledge which concentrates itself on the discovery of the One and Infinite in its transcendence or tries to penetrate by intuition, contemplation, direct inner contact into the ultimate truths behind the appearances of Nature; there is the lower science which diffuses itself in an outward knowledge of phenomena, the disguises of the One and Infinite as it appears to us in or through the more exterior forms of the world-manifestation around us. These two, an upper and a lower hemisphere, in the form of them constructed or conceived by men within the mind's ignorant limits, have even there separated themselves, as they developed, with some sharpness.... Philosophy, sometimes spiritual or at least intuitive, sometimes abstract and intellectual, sometimes intellectualising spiritual experience or supporting with a logical apparatus the discoveries of the spirit, has claimed always to take the fixation of ultimate Truth as its province. But even when it did not separate itself on rarefied metaphysical heights from the knowledge that belongs to the practical world and the pursuit of ephemeral objects, intellectual Philosophy by its habit of abstraction has seldom been a power for life. It has been sometimes powerful for high speculation, pursuing mental Truth for its own sake without any ulterior utility or object, sometimes for a subtle gymnastic of the mind in a mistily bright cloud-land of words and ideas, but it has walked or acrobatised far from the more tangible realities of existence. Ancient Philosophy in Europe was more dynamic, but only for the few; in India in its more spiritualised forms, it strongly influenced but without transforming the life of the race.... Religion did not attempt, like Philosophy, to live alone on the heights; its aim was rather to take hold of man's parts of life even more than his parts of mind and draw them Godwards; it professed to build a bridge between spiritual Truth and the vital and material human existence; it strove to subordinate and reconcile the lower to the higher, make life serviceable to God, Earth obedient to Heaven. It has to be admitted that too often this necessary effort had the opposite result of making Heaven a sanction for Earth's desires; for, continually, the religious idea has been turned into an excuse for the worship and service of the human ego. Religion, leaving constantly its little shining core of spiritual experience, has lost itself in the obscure mass of its ever extending ambiguous compromises with life: in attempting to satisfy the thinking mind, it more often succeeded in oppressing or fettering it with a mass of theological dogmas; while seeking to net the human heart, it fell itself into pits of pietistic emotionalism and sensationalism; in the act of annexing the vital nature of man to dominate it, it grew itself vitiated and fell a prey to all the fanaticism, homicidal fury, savage or harsh turn for oppression, pullulating falsehood, obstinate attachment to ignorance to which that vital nature is prone; its desire to draw the physical in man towards God betrayed it into chaining itself to ecclesiastic mechanism, hollow ceremony and lifeless ritual. The corruption of the best produced the worst by that strange chemistry of the power of life which generates evil out of good even as it can also generate good out of evil. At the same time in a vain effort at self-defence against this downward gravitation, Religion was driven to cut existence into two by a division of knowledge, works, art, life itself into two opposite categories, the spiritual and the worldly, religious and mundane, sacred and profane; but this defensive distinction itself became conventional and artificial and aggravated rather than healed the disease.... On their side Science and Art and the knowledge of Life, although at first they served or lived in the shadow of Religion, ended by emancipating themselves, became estranged or hostile, or have even recoiled with indifference, contempt or scepticism from what seem to them the cold, barren and distant or unsubstantial and illusory heights of unreality to which metaphysical Philosophy and Religion aspire. For a time the divorce has been as complete as the one-sided intolerance of the human mind could make it and threatened even to end in a complete extinction of all attempt at a higher or a more spiritual knowledge. Yet even in the earthward life a higher knowledge is indeed the one thing that is throughout needful, and without it the lower sciences and pursuits, however fruitful, however rich, free, miraculous in the abundance of their results, become easily a sacrifice offered without due order and to false gods; corrupting, hardening in the end the heart of man, limiting his mind's horizons, they confine in a stony material imprisonment or lead to a final baffling incertitude and disillusionment. A sterile agnosticism awaits us above the brilliant phosphorescence of a half-knowledge that is still the Ignorance. ~ Sri Aurobindo, The Synthesis Of Yoga The Ascent of the Sacrifice - 1,
119:Mother, how to change one's consciousness? Naturally, there are many ways, but each person must do it by the means accessible to him; and the indication of the way usually comes spontaneously, through something like an unexpected experience. And for each one, it appears a little differently. For instance, one may have the perception of the ordinary consciousness which is extended on the surface, horizontally, and works on a plane which is simultaneously the surface of things and has a contact with the superficial outer side of things, people, circumstances; and then, suddenly, for some reason or other - as I say for each one it is different - there is a shifting upwards, and instead of seeing things horizontally, of being at the same level as they are, you suddenly dominate them and see them from above, in their totality, instead of seeing a small number of things immediately next to yourself; it is as though something were drawing you above and making you see as from a mountain-top or an aeroplane. And instead of seeing each detail and seeing it on its own level, you see the whole as one unity, and from far above. There are many ways of having this experience, but it usually comes to you as if by chance, one fine day. Or else, one may have an experience which is almost its very opposite but which comes to the same thing. Suddenly one plunges into a depth, one moves away from the thing one perceived, it seems distant, superficial, unimportant; one enters an inner silence or an inner calm or an inward vision of things, a profound feeling, a more intimate perception of circumstances and things, in which all values change. And one becomes aware of a sort of unity, a deep identity which is one in spite of the diverse appearances. Or else, suddenly also, the sense of limitation disappears and one enters the perception of a kind of indefinite duration beginningless and endless, of something which has always been and always will be. These experiences come to you suddenly in a flash, for a second, a moment in your life, you don't know why or how.... There are other ways, other experiences - they are innumerable, they vary according to people; but with this, with one minute, one second of such an existence, one catches the tail of the thing. So one must remember that, try to relive it, go to the depths of the experience, recall it, aspire, concentrate. This is the startingpoint, the end of the guiding thread, the clue. For all those who are destined to find their inner being, the truth of their being, there is always at least one moment in life when they were no longer the same, perhaps just like a lightning-flash - but that is enough. It indicates the road one should take, it is the door that opens on this path. And so you must pass through the door, and with perseverance and an unfailing steadfastness seek to renew the state which will lead you to something more real and more total. Many ways have always been given, but a way you have been taught, a way you have read about in books or heard from a teacher, does not have the effective value of a spontaneous experience which has come without any apparent reason, and which is simply the blossoming of the soul's awakening, one second of contact with your psychic being which shows you the best way for you, the one most within your reach, which you will then have to follow with perseverance to reach the goal - one second which shows you how to start, the beginning.... Some have this in dreams at night; some have it at any odd time: something one sees which awakens in one this new consciousness, something one hears, a beautiful landscape, beautiful music, or else simply a few words one reads, or else the intensity of concentration in some effort - anything at all, there are a thousand reasons and thousands of ways of having it. But, I repeat, all those who are destined to realise have had this at least once in their life. It may be very fleeting, it may have come when they were very young, but always at least once in one's life one has the experience of what true consciousness is. Well, that is the best indication of the path to be followed. One may seek within oneself, one may remember, may observe; one must notice what is going on, one must pay attention, that's all. Sometimes, when one sees a generous act, hears of something exceptional, when one witnesses heroism or generosity or greatness of soul, meets someone who shows a special talent or acts in an exceptional and beautiful way, there is a kind of enthusiasm or admiration or gratitude which suddenly awakens in the being and opens the door to a state, a new state of consciousness, a light, a warmth, a joy one did not know before. That too is a way of catching the guiding thread. There are a thousand ways, one has only to be awake and to watch. First of all, you must feel the necessity for this change of consciousness, accept the idea that it is this, the path which must lead to the goal; and once you admit the principle, you must be watchful. And you will find, you do find it. And once you have found it, you must start walking without any hesitation. Indeed, the starting-point is to observe oneself, not to live in a perpetual nonchalance, a perpetual apathy; one must be attentive. ~ The Mother, Questions And Answers 1956 ,
120:It does not matter if you do not understand it - Savitri, read it always. You will see that every time you read it, something new will be revealed to you. Each time you will get a new glimpse, each time a new experience; things which were not there, things you did not understand arise and suddenly become clear. Always an unexpected vision comes up through the words and lines. Every time you try to read and understand, you will see that something is added, something which was hidden behind is revealed clearly and vividly. I tell you the very verses you have read once before, will appear to you in a different light each time you re-read them. This is what happens invariably. Always your experience is enriched, it is a revelation at each step. But you must not read it as you read other books or newspapers. You must read with an empty head, a blank and vacant mind, without there being any other thought; you must concentrate much, remain empty, calm and open; then the words, rhythms, vibrations will penetrate directly to this white page, will put their stamp upon the brain, will explain themselves without your making any effort. Savitri alone is sufficient to make you climb to the highest peaks. If truly one knows how to meditate on Savitri, one will receive all the help one needs. For him who wishes to follow this path, it is a concrete help as though the Lord himself were taking you by the hand and leading you to the destined goal. And then, every question, however personal it may be, has its answer here, every difficulty finds its solution herein; indeed there is everything that is necessary for doing the Yoga.*He has crammed the whole universe in a single book.* It is a marvellous work, magnificent and of an incomparable perfection. You know, before writing Savitri Sri Aurobindo said to me, WIKI am impelled to launch on a new adventure; I was hesitant in the beginning, but now I am decided. Still, I do not know how far I shall succeed. I pray for help.* And you know what it was? It was - before beginning, I warn you in advance - it was His way of speaking, so full of divine humility and modesty. He never... *asserted Himself*. And the day He actually began it, He told me: WIKI have launched myself in a rudderless boat upon the vastness of the Infinite.* And once having started, He wrote page after page without intermission, as though it were a thing already complete up there and He had only to transcribe it in ink down here on these pages. In truth, the entire form of Savitri has descended "en masse" from the highest region and Sri Aurobindo with His genius only arranged the lines - in a superb and magnificent style. Sometimes entire lines were revealed and He has left them intact; He worked hard, untiringly, so that the inspiration could come from the highest possible summit. And what a work He has created! Yes, it is a true creation in itself. It is an unequalled work. Everything is there, and it is put in such a simple, such a clear form; verses perfectly harmonious, limpid and eternally true. My child, I have read so many things, but I have never come across anything which could be compared with Savitri. I have studied the best works in Greek, Latin, English and of course French literature, also in German and all the great creations of the West and the East, including the great epics; but I repeat it, I have not found anywhere anything comparable with Savitri. All these literary works seems to me empty, flat, hollow, without any deep reality - apart from a few rare exceptions, and these too represent only a small fraction of what Savitri is. What grandeur, what amplitude, what reality: it is something immortal and eternal He has created. I tell you once again there is nothing like in it the whole world. Even if one puts aside the vision of the reality, that is, the essential substance which is the heart of the inspiration, and considers only the lines in themselves, one will find them unique, of the highest classical kind. What He has created is something man cannot imagine. For, everything is there, everything. It may then be said that Savitri is a revelation, it is a meditation, it is a quest of the Infinite, the Eternal. If it is read with this aspiration for Immortality, the reading itself will serve as a guide to Immortality. To read Savitri is indeed to practice Yoga, spiritual concentration; one can find there all that is needed to realise the Divine. Each step of Yoga is noted here, including the secret of all other Yogas. Surely, if one sincerely follows what is revealed here in each line one will reach finally the transformation of the Supramental Yoga. It is truly the infallible guide who never abandons you; its support is always there for him who wants to follow the path. Each verse of Savitri is like a revealed Mantra which surpasses all that man possessed by way of knowledge, and I repeat this, the words are expressed and arranged in such a way that the sonority of the rhythm leads you to the origin of sound, which is OM. My child, yes, everything is there: mysticism, occultism, philosophy, the history of evolution, the history of man, of the gods, of creation, of Nature. How the universe was created, why, for what purpose, what destiny - all is there. You can find all the answers to all your questions there. Everything is explained, even the future of man and of the evolution, all that nobody yet knows. He has described it all in beautiful and clear words so that spiritual adventurers who wish to solve the mysteries of the world may understand it more easily. But this mystery is well hidden behind the words and lines and one must rise to the required level of true consciousness to discover it. All prophesies, all that is going to come is presented with the precise and wonderful clarity. Sri Aurobindo gives you here the key to find the Truth, to discover the Consciousness, to solve the problem of what the universe is. He has also indicated how to open the door of the Inconscience so that the light may penetrate there and transform it. He has shown the path, the way to liberate oneself from the ignorance and climb up to the superconscience; each stage, each plane of consciousness, how they can be scaled, how one can cross even the barrier of death and attain immortality. You will find the whole journey in detail, and as you go forward you can discover things altogether unknown to man. That is Savitri and much more yet. It is a real experience - reading Savitri. All the secrets that man possessed, He has revealed, - as well as all that awaits him in the future; all this is found in the depth of Savitri. But one must have the knowledge to discover it all, the experience of the planes of consciousness, the experience of the Supermind, even the experience of the conquest of Death. He has noted all the stages, marked each step in order to advance integrally in the integral Yoga. All this is His own experience, and what is most surprising is that it is my own experience also. It is my sadhana which He has worked out. Each object, each event, each realisation, all the descriptions, even the colours are exactly what I saw and the words, phrases are also exactly what I heard. And all this before having read the book. I read Savitri many times afterwards, but earlier, when He was writing He used to read it to me. Every morning I used to hear Him read Savitri. During the night He would write and in the morning read it to me. And I observed something curious, that day after day the experiences He read out to me in the morning were those I had had the previous night, word by word. Yes, all the descriptions, the colours, the pictures I had seen, the words I had heard, all, all, I heard it all, put by Him into poetry, into miraculous poetry. Yes, they were exactly my experiences of the previous night which He read out to me the following morning. And it was not just one day by chance, but for days and days together. And every time I used to compare what He said with my previous experiences and they were always the same. I repeat, it was not that I had told Him my experiences and that He had noted them down afterwards, no, He knew already what I had seen. It is my experiences He has presented at length and they were His experiences also. It is, moreover, the picture of Our joint adventure into the unknown or rather into the Supermind. These are experiences lived by Him, realities, supracosmic truths. He experienced all these as one experiences joy or sorrow, physically. He walked in the darkness of inconscience, even in the neighborhood of death, endured the sufferings of perdition, and emerged from the mud, the world-misery to breathe the sovereign plenitude and enter the supreme Ananda. He crossed all these realms, went through the consequences, suffered and endured physically what one cannot imagine. Nobody till today has suffered like Him. He accepted suffering to transform suffering into the joy of union with the Supreme. It is something unique and incomparable in the history of the world. It is something that has never happened before, He is the first to have traced the path in the Unknown, so that we may be able to walk with certitude towards the Supermind. He has made the work easy for us. Savitri is His whole Yoga of transformation, and this Yoga appears now for the first time in the earth-consciousness. And I think that man is not yet ready to receive it. It is too high and too vast for him. He cannot understand it, grasp it, for it is not by the mind that one can understand Savitri. One needs spiritual experiences in order to understand and assimilate it. The farther one advances on the path of Yoga, the more does one assimilate and the better. No, it is something which will be appreciated only in the future, it is the poetry of tomorrow of which He has spoken in The Future Poetry. It is too subtle, too refined, - it is not in the mind or through the mind, it is in meditation that Savitri is revealed. And men have the audacity to compare it with the work of Virgil or Homer and to find it inferior. They do not understand, they cannot understand. What do they know? Nothing at all. And it is useless to try to make them understand. Men will know what it is, but in a distant future. It is only the new race with a new consciousness which will be able to understand. I assure you there is nothing under the blue sky to compare with Savitri. It is the mystery of mysteries. It is a *super-epic,* it is super-literature, super-poetry, super-vision, it is a super-work even if one considers the number of lines He has written. No, these human words are not adequate to describe Savitri. Yes, one needs superlatives, hyperboles to describe it. It is a hyper-epic. No, words express nothing of what Savitri is, at least I do not find them. It is of immense value - spiritual value and all other values; it is eternal in its subject, and infinite in its appeal, miraculous in its mode and power of execution; it is a unique thing, the more you come into contact with it, the higher will you be uplifted. Ah, truly it is something! It is the most beautiful thing He has left for man, the highest possible. What is it? When will man know it? When is he going to lead a life of truth? When is he going to accept this in his life? This yet remains to be seen. My child, every day you are going to read Savitri; read properly, with the right attitude, concentrating a little before opening the pages and trying to keep the mind as empty as possible, absolutely without a thought. The direct road is through the heart. I tell you, if you try to really concentrate with this aspiration you can light the flame, the psychic flame, the flame of purification in a very short time, perhaps in a few days. What you cannot do normally, you can do with the help of Savitri. Try and you will see how very different it is, how new, if you read with this attitude, with this something at the back of your consciousness; as though it were an offering to Sri Aurobindo. You know it is charged, fully charged with consciousness; as if Savitri were a being, a real guide. I tell you, whoever, wanting to practice Yoga, tries sincerely and feels the necessity for it, will be able to climb with the help of Savitri to the highest rung of the ladder of Yoga, will be able to find the secret that Savitri represents. And this without the help of a Guru. And he will be able to practice it anywhere. For him Savitri alone will be the guide, for all that he needs he will find Savitri. If he remains very quiet when before a difficulty, or when he does not know where to turn to go forward and how to overcome obstacles, for all these hesitations and incertitudes which overwhelm us at every moment, he will have the necessary indications, and the necessary concrete help. If he remains very calm, open, if he aspires sincerely, always he will be as if lead by the hand. If he has faith, the will to give himself and essential sincerity he will reach the final goal. Indeed, Savitri is something concrete, living, it is all replete, packed with consciousness, it is the supreme knowledge above all human philosophies and religions. It is the spiritual path, it is Yoga, Tapasya, Sadhana, in its single body. Savitri has an extraordinary power, it gives out vibrations for him who can receive them, the true vibrations of each stage of consciousness. It is incomparable, it is truth in its plenitude, the Truth Sri Aurobindo brought down on the earth. My child, one must try to find the secret that Savitri represents, the prophetic message Sri Aurobindo reveals there for us. This is the work before you, it is hard but it is worth the trouble. - 5 November 1967 ~ The Mother, Sweet Mother The Mother to Mona Sarkar,
121:One little picture in this book, the Magic Locket, was drawn by 'Miss Alice Havers.' I did not state this on the title-page, since it seemed only due, to the artist of all these (to my mind) wonderful pictures, that his name should stand there alone.The descriptions, of Sunday as spent by children of the last generation, are quoted verbatim from a speech made to me by a child-friend and a letter written to me by a lady-friend.The Chapters, headed 'Fairy Sylvie' and 'Bruno's Revenge,' are a reprint, with a few alterations, of a little fairy-tale which I wrote in the year 1867, at the request of the late Mrs. Gatty, for 'Aunt Judy's Magazine,' which she was then editing.It was in 1874, I believe, that the idea first occurred to me of making it the nucleus of a longer story.As the years went on, I jotted down, at odd moments, all sorts of odd ideas, and fragments of dialogue, that occurred to me--who knows how?--with a transitory suddenness that left me no choice but either to record them then and there, or to abandon them to oblivion. Sometimes one could trace to their source these random flashes of thought--as being suggested by the book one was reading, or struck out from the 'flint' of one's own mind by the 'steel' of a friend's chance remark but they had also a way of their own, of occurring, a propos of nothing --specimens of that hopelessly illogical phenomenon, 'an effect without a cause.' Such, for example, was the last line of 'The Hunting of the Snark,' which came into my head (as I have already related in 'The Theatre' for April, 1887) quite suddenly, during a solitary walk: and such, again, have been passages which occurred in dreams, and which I cannot trace to any antecedent cause whatever. There are at least two instances of such dream-suggestions in this book--one, my Lady's remark, 'it often runs in families, just as a love for pastry does', the other, Eric Lindon's badinage about having been in domestic service.And thus it came to pass that I found myself at last in possession of a huge unwieldy mass of litterature--if the reader will kindly excuse the spelling --which only needed stringing together, upon the thread of a consecutive story, to constitute the book I hoped to write. Only! The task, at first, seemed absolutely hopeless, and gave me a far clearer idea, than I ever had before, of the meaning of the word 'chaos': and I think it must have been ten years, or more, before I had succeeded in classifying these odds-and-ends sufficiently to see what sort of a story they indicated: for the story had to grow out of the incidents, not the incidents out of the story I am telling all this, in no spirit of egoism, but because I really believe that some of my readers will be interested in these details of the 'genesis' of a book, which looks so simple and straight-forward a matter, when completed, that they might suppose it to have been written straight off, page by page, as one would write a letter, beginning at the beginning; and ending at the end.It is, no doubt, possible to write a story in that way: and, if it be not vanity to say so, I believe that I could, myself,--if I were in the unfortunate position (for I do hold it to be a real misfortune) of being obliged to produce a given amount of fiction in a given time,--that I could 'fulfil my task,' and produce my 'tale of bricks,' as other slaves have done. One thing, at any rate, I could guarantee as to the story so produced--that it should be utterly commonplace, should contain no new ideas whatever, and should be very very weary reading!This species of literature has received the very appropriate name of 'padding' which might fitly be defined as 'that which all can write and none can read.' That the present volume contains no such writing I dare not avow: sometimes, in order to bring a picture into its proper place, it has been necessary to eke out a page with two or three extra lines : but I can honestly say I have put in no more than I was absolutely compelled to do.My readers may perhaps like to amuse themselves by trying to detect, in a given passage, the one piece of 'padding' it contains. While arranging the 'slips' into pages, I found that the passage was 3 lines too short. I supplied the deficiency, not by interpolating a word here and a word there, but by writing in 3 consecutive lines. Now can my readers guess which they are?A harder puzzle if a harder be desired would be to determine, as to the Gardener's Song, in which cases (if any) the stanza was adapted to the surrounding text, and in which (if any) the text was adapted to the stanza.Perhaps the hardest thing in all literature--at least I have found it so: by no voluntary effort can I accomplish it: I have to take it as it come's is to write anything original. And perhaps the easiest is, when once an original line has been struck out, to follow it up, and to write any amount more to the same tune. I do not know if 'Alice in Wonderland' was an original story--I was, at least, no conscious imitator in writing it--but I do know that, since it came out, something like a dozen storybooks have appeared, on identically the same pattern. The path I timidly explored believing myself to be 'the first that ever burst into that silent sea'--is now a beaten high-road: all the way-side flowers have long ago been trampled into the dust: and it would be courting disaster for me to attempt that style again.Hence it is that, in 'Sylvie and Bruno,' I have striven with I know not what success to strike out yet another new path: be it bad or good, it is the best I can do. It is written, not for money, and not for fame, but in the hope of supplying, for the children whom I love, some thoughts that may suit those hours of innocent merriment which are the very life of Childhood; and also in the hope of suggesting, to them and to others, some thoughts that may prove, I would fain hope, not wholly out of harmony with the graver cadences of Life.If I have not already exhausted the patience of my readers, I would like to seize this opportunity perhaps the last I shall have of addressing so many friends at once of putting on record some ideas that have occurred to me, as to books desirable to be written--which I should much like to attempt, but may not ever have the time or power to carry through--in the hope that, if I should fail (and the years are gliding away very fast) to finish the task I have set myself, other hands may take it up.First, a Child's Bible. The only real essentials of this would be, carefully selected passages, suitable for a child's reading, and pictures. One principle of selection, which I would adopt, would be that Religion should be put before a child as a revelation of love--no need to pain and puzzle the young mind with the history of crime and punishment. (On such a principle I should, for example, omit the history of the Flood.) The supplying of the pictures would involve no great difficulty: no new ones would be needed : hundreds of excellent pictures already exist, the copyright of which has long ago expired, and which simply need photo-zincography, or some similar process, for their successful reproduction. The book should be handy in size with a pretty attractive looking cover--in a clear legible type--and, above all, with abundance of pictures, pictures, pictures!Secondly, a book of pieces selected from the Bible--not single texts, but passages of from 10 to 20 verses each--to be committed to memory. Such passages would be found useful, to repeat to one's self and to ponder over, on many occasions when reading is difficult, if not impossible: for instance, when lying awake at night--on a railway-journey --when taking a solitary walk-in old age, when eyesight is failing or wholly lost--and, best of all, when illness, while incapacitating us for reading or any other occupation, condemns us to lie awake through many weary silent hours: at such a time how keenly one may realise the truth of David's rapturous cry "O how sweet are thy words unto my throat: yea, sweeter than honey unto my mouth!"I have said 'passages,' rather than single texts, because we have no means of recalling single texts: memory needs links, and here are none: one may have a hundred texts stored in the memory, and not be able to recall, at will, more than half-a-dozen--and those by mere chance: whereas, once get hold of any portion of a chapter that has been committed to memory, and the whole can be recovered: all hangs together.Thirdly, a collection of passages, both prose and verse, from books other than the Bible. There is not perhaps much, in what is called 'un-inspired' literature (a misnomer, I hold: if Shakespeare was not inspired, one may well doubt if any man ever was), that will bear the process of being pondered over, a hundred times: still there are such passages--enough, I think, to make a goodly store for the memory.These two books of sacred, and secular, passages for memory--will serve other good purposes besides merely occupying vacant hours: they will help to keep at bay many anxious thoughts, worrying thoughts, uncharitable thoughts, unholy thoughts. Let me say this, in better words than my own, by copying a passage from that most interesting book, Robertson's Lectures on the Epistles to the Corinthians, Lecture XLIX. "If a man finds himself haunted by evil desires and unholy images, which will generally be at periodical hours, let him commit to memory passages of Scripture, or passages from the best writers in verse or prose. Let him store his mind with these, as safeguards to repeat when he lies awake in some restless night, or when despairing imaginations, or gloomy, suicidal thoughts, beset him. Let these be to him the sword, turning everywhere to keep the way of the Garden of Life from the intrusion of profaner footsteps."Fourthly, a "Shakespeare" for girls: that is, an edition in which everything, not suitable for the perusal of girls of (say) from 10 to 17, should be omitted. Few children under 10 would be likely to understand or enjoy the greatest of poets: and those, who have passed out of girlhood, may safely be left to read Shakespeare, in any edition, 'expurgated' or not, that they may prefer: but it seems a pity that so many children, in the intermediate stage, should be debarred from a great pleasure for want of an edition suitable to them. Neither Bowdler's, Chambers's, Brandram's, nor Cundell's 'Boudoir' Shakespeare, seems to me to meet the want: they are not sufficiently 'expurgated.' Bowdler's is the most extraordinary of all: looking through it, I am filled with a deep sense of wonder, considering what he has left in, that he should have cut anything out! Besides relentlessly erasing all that is unsuitable on the score of reverence or decency, I should be inclined to omit also all that seems too difficult, or not likely to interest young readers. The resulting book might be slightly fragmentary: but it would be a real treasure to all British maidens who have any taste for poetry.If it be needful to apologize to any one for the new departure I have taken in this story--by introducing, along with what will, I hope, prove to be acceptable nonsense for children, some of the graver thoughts of human life--it must be to one who has learned the Art of keeping such thoughts wholly at a distance in hours of mirth and careless ease. To him such a mixture will seem, no doubt, ill-judged and repulsive. And that such an Art exists I do not dispute: with youth, good health, and sufficient money, it seems quite possible to lead, for years together, a life of unmixed gaiety--with the exception of one solemn fact, with which we are liable to be confronted at any moment, even in the midst of the most brilliant company or the most sparkling entertainment. A man may fix his own times for admitting serious thought, for attending public worship, for prayer, for reading the Bible: all such matters he can defer to that 'convenient season', which is so apt never to occur at all: but he cannot defer, for one single moment, the necessity of attending to a message, which may come before he has finished reading this page,' this night shalt thy soul be required of thee.'The ever-present sense of this grim possibility has been, in all ages, 1 an incubus that men have striven to shake off. Few more interesting subjects of enquiry could be found, by a student of history, than the various weapons that have been used against this shadowy foe. Saddest of all must have been the thoughts of those who saw indeed an existence beyond the grave, but an existence far more terrible than annihilation--an existence as filmy, impalpable, all but invisible spectres, drifting about, through endless ages, in a world of shadows, with nothing to do, nothing to hope for, nothing to love! In the midst of the gay verses of that genial 'bon vivant' Horace, there stands one dreary word whose utter sadness goes to one's heart. It is the word 'exilium' in the well-known passageOmnes eodem cogimur, omniumVersatur urna serius ociusSors exitura et nos in aeternumExilium impositura cymbae.Yes, to him this present life--spite of all its weariness and all its sorrow--was the only life worth having: all else was 'exile'! Does it not seem almost incredible that one, holding such a creed, should ever have smiled?And many in this day, I fear, even though believing in an existence beyond the grave far more real than Horace ever dreamed of, yet regard it as a sort of 'exile' from all the joys of life, and so adopt Horace's theory, and say 'let us eat and drink, for to-morrow we die.'We go to entertainments, such as the theatre--I say 'we', for I also go to the play, whenever I get a chance of seeing a really good one and keep at arm's length, if possible, the thought that we may not return alive. Yet how do you know--dear friend, whose patience has carried you through this garrulous preface that it may not be your lot, when mirth is fastest and most furious, to feel the sharp pang, or the deadly faintness, which heralds the final crisis--to see, with vague wonder, anxious friends bending over you to hear their troubled whispers perhaps yourself to shape the question, with trembling lips, "Is it serious?", and to be told "Yes: the end is near" (and oh, how different all Life will look when those words are said!)--how do you know, I say, that all this may not happen to you, this night?And dare you, knowing this, say to yourself "Well, perhaps it is an immoral play: perhaps the situations are a little too 'risky', the dialogue a little too strong, the 'business' a little too suggestive.I don't say that conscience is quite easy: but the piece is so clever, I must see it this once! I'll begin a stricter life to-morrow." To-morrow, and to-morrow, and tomorrow!"Who sins in hope, who, sinning, says,'Sorrow for sin God's judgement stays!'Against God's Spirit he lies; quite stops Mercy with insult; dares, and drops,Like a scorch'd fly, that spins in vainUpon the axis of its pain,Then takes its doom, to limp and crawl,Blind and forgot, from fall to fall."Let me pause for a moment to say that I believe this thought, of the possibility of death--if calmly realised, and steadily faced would be one of the best possible tests as to our going to any scene of amusement being right or wrong. If the thought of sudden death acquires, for you, a special horror when imagined as happening in a theatre, then be very sure the theatre is harmful for you, however harmless it may be for others; and that you are incurring a deadly peril in going. Be sure the safest rule is that we should not dare to live in any scene in which we dare not die.But, once realise what the true object is in life--that it is not pleasure, not knowledge, not even fame itself, 'that last infirmity of noble minds'--but that it is the development of character, the rising to a higher, nobler, purer standard, the building-up of the perfect Man--and then, so long as we feel that this is going on, and will (we trust) go on for evermore, death has for us no terror; it is not a shadow, but a light; not an end, but a beginning!One other matter may perhaps seem to call for apology--that I should have treated with such entire want of sympathy the British passion for 'Sport', which no doubt has been in by-gone days, and is still, in some forms of it, an excellent school for hardihood and for coolness in moments of danger.But I am not entirely without sympathy for genuine 'Sport': I can heartily admire the courage of the man who, with severe bodily toil, and at the risk of his life, hunts down some 'man-eating' tiger: and I can heartily sympathize with him when he exults in the glorious excitement of the chase and the hand-to-hand struggle with the monster brought to bay. But I can but look with deep wonder and sorrow on the hunter who, at his ease and in safety, can find pleasure in what involves, for some defenceless creature, wild terror and a death of agony: deeper, if the hunter be one who has pledged himself to preach to men the Religion of universal Love: deepest of all, if it be one of those 'tender and delicate' beings, whose very name serves as a symbol of Love--'thy love to me was wonderful, passing the love of women'--whose mission here is surely to help and comfort all that are in pain or sorrow!'Farewell, farewell! but this I tellTo thee, thou Wedding-Guest!He prayeth well, who loveth wellBoth man and bird and beast.He prayeth best, who loveth bestAll things both great and small;For the dear God who loveth us,He made and loveth all.' ~ Lewis Carroll, Sylvie and Bruno ,

*** NEWFULLDB 2.4M ***

1:Choose To Be Inspired. ~ Joe Rogan,
2:Creativity inspires me. ~ Tasha Smith,
3:I aspire to be useful. ~ Anthony Foxx,
4:Love really inspires me. ~ Erica Tazel,
5:To a dusty shelf we aspire. ~ A S Byatt,
6:I'm always being inspired . ~ Boy George,
7:Sacredness inspires respect. ~ Toba Beta,
8:Be inspired but not proud. ~ B K S Iyengar,
9:Constraint inspires creativity ~ Biz Stone,
10:Every woman inspires me. ~ Roberto Cavalli,
11:Sunshine always inspires me. ~ Judith Hill,
12:Who aspires must down as low ~ John Milton,
13:Wordsworth-inspired painting, ~ Ella James,
14:O execrable son! so to aspire ~ John Milton,
15:I'm inspired to inspire others. ~ Tito Ortiz,
16:Write when inspired, write to inspire ~ Ollie,
17:Ambition aspires to descend ~ Pierre Corneille,
18:Happiness inspires productivity. ~ Shawn Achor,
19:I like men-inspired outfits. ~ Elizabeth Olsen,
20:Live well - respire frequently. ~ Gene Simmons,
21:WE SHALL INSPIRE GREATNESS. ~ Brendon Burchard,
22:I'm very inspired by past music. ~ Adam Lambert,
23:Inspire the Vocal Brass, Inspire; ~ John Dryden,
24:I refuse to make uninspired music. ~ Ben Harper,
25:Beauty can inspire miracles. ~ Benjamin Disraeli,
26:It's been up to me to inspire me. ~ Eric Clapton,
27:I want to inspire, and be inspired. ~ Sam Mendes,
28:One is inspired only in solitude. ~ Gary Gilmore,
29:To make art you need to be inspired. ~ Greg Lake,
30:Meanness does not inspire loyalty. ~ John Grisham,
31:Whatever inspires you fires you. ~ Geoff Thompson,
32:Asparagus inspires gentle thoughts. ~ Charles Lamb,
33:Fill ev'ry glass, for wine inspires us, ~ John Gay,
34:Only poetry inspires poetry. ~ Ralph Waldo Emerson,
35:Respirer Paris, cela conserve l'âme. ~ Victor Hugo,
36:The Bible is common-sense inspired. ~ Rees Howells,
37:My family and my friends inspire me. ~ Italia Ricci,
38:Apple inspires. Apple starts with Why. ~ Simon Sinek,
39:Blank paper has always inspired me. ~ Daniel Handler,
40:Like Zidane I want to inspire the kids ~ Eden Hazard,
41:Vampires inspire screams, not squees. ~ Kevin Hearne,
42:Blank pages inspire me with terror. ~ Margaret Atwood,
43:Desire inspires us to be our very best. ~ Lynn Cullen,
44:Energy motivates but charisma inspires. ~ Simon Sinek,
45:I aspired to be extremely sophisticated. ~ Linda Hunt,
46:I was definitely inspired by Madonna. ~ Ariana Grande,
47:It is the heart which inspires eloquence. ~ Quintilian,
48:I've always been inspired by Japanese style. ~ Rihanna,
49:Wisdom ain't a virtue I ever aspired to. ~ Moira Young,
50:A lot of things inspire me - especially pain. ~ Yoshiki,
51:Aspire not to have more, but to be more. ~ Oscar Romero,
52:Do more than just exist; create to inspire! ~ T F Hodge,
53:I aspired to be the better me of my future. ~ Toba Beta,
54:I was very, very inspired [by movies]. ~ Sergei Polunin,
55:The best practice is inspired by theory. ~ Donald Knuth,
56:The best theory is inspired by practice. ~ Donald Knuth,
57:Two friends, two bodies with one soul inspired. ~ Homer,
58:I’m honored if I can inspire somebody else. ~ Demi Moore,
59:Necessity inspires the fatal thought. ~ Vittorio Alfieri,
60:The human condition itself inspires me. ~ Nathan Parsons,
61:When you're inspired you attract abundance. ~ Wayne Dyer,
62:Ah Love! could you and I with him conspire ~ Omar Khayyam,
63:and keep only those things that inspire joy. ~ Marie Kond,
64:Do I inspire you?"
"Every single day. ~ Colleen Hoover,
65:Exploration by real people inspires us. ~ Stephen Hawking,
66:Great leaders inspire greatness in others. ~ Lolly Daskal,
67:I don't want to impress, I want to inspire. ~ Keith Urban,
68:I hope I inspire children to make films. ~ Martin Freeman,
69:I think that just being alive inspires me. ~ Laura Ramsey,
70:Music: what so many sentences aspire to be. ~ Mary Oliver,
71:Teaching is the ability to inspire learning. ~ Nick Saban,
72:The great ambition of women is to inspire love. ~ Moliere,
73:The universe conspires to help the dreamer ~ Paulo Coelho,
74:And thou my minde aspire to higher things; ~ Philip Sidney,
75:Any moment now, China was about to perspire. ~ Derek Landy,
76:Books are for nothing but to inspire ~ Ralph Waldo Emerson,
77:DIG Deep—get deliberate, inspired, and going. ~ Bren Brown,
78:Every day I am inspired by what's possible. ~ Maynard Webb,
79:What man has done, man can aspire to do. ~ Jerry Pournelle,
80:Artists are inspired by blank canvases. ~ Stephanie Perkins,
81:Don't write to impress. Write to inspire. ~ Giuseppe Bianco,
82:I want to do stories that inspire people. ~ Naturi Naughton,
83:I agree to, or rather aspire to, my doom. ~ Pierre Corneille,
84:I went to glam shows and was inspired by Bowie. ~ Jay Gordon,
85:Some people inspire us more than others do. ~ John C Maxwell,
86:To Desire is to Obtain to Aspire is to Achieve ~ James Allen,
87:All great men are partially inspired. ~ Marcus Tullius Cicero,
88:Genius inspires resentment. A sad fact of life. ~ Eoin Colfer,
89:Leadership is the ability to lift and inspire. ~ Paul Dietzel,
90:All tedious research is worth one inspired moment. ~ Uta Hagen,
91:Aspire o perfume do café fresco que invade a casa, ~ Anonymous,
92:Aspire to be a hero than merely appear one. ~ Baltasar Graci n,
93:Death inspires me like a dog inspires a rabbit. ~ Tyler Joseph,
94:Don't cater to the audience. Inspire the audience. ~ Ken Danby,
95:I am easily inspired by measurable progress... ~ Conor Grennan,
96:Nothing inspires forgiveness quite like revenge. ~ Scott Adams,
97:Quality storytelling inspires quality dialogue. ~ Robert McKee,
98:Shall he who soars, inspired by loftier views, ~ George Crabbe,
99:To desire is to obtain; to aspire is to achieve. ~ James Allen,
100:A leader must inspire or his team will expire. ~ Orrin Woodward,
101:Art challenges technology, technology inspires art. ~ Anonymous,
102:I’m not really a nerd; I only aspire to be one. ~ Gillian Flynn,
103:I wanted to inspire fear and fearful admiration. ~ Katie Heaney,
104:Lasting change cannot be forced, only inspired ~ Kao Kalia Yang,
105:People who are following their dreams inspire me. ~ Dayna Devon,
106:True leaders inspire people to a bigger vision. ~ Carmine Gallo,
107:Who taught that heaven-directed spire to rise? ~ Alexander Pope,
108:Words may inspire but only action creates change. ~ Simon Sinek,
109:a visiting congressman from Ohio. Inspired by the ~ Daniel Silva,
110:Don't give to get. Give to inspire others to give. ~ Simon Sinek,
111:I've always been inspired by beautiful interiors. ~ Aerin Lauder,
112:Seize the day. Well, I aspire to that anyway. ~ Joely Richardson,
113:That little green drink inspired hallucination is right! ~ Rocko,
114:The universe has always conspired to fuck me up. ~ Tom Spanbauer,
115:What I aspired to be and was not, comforts me. ~ Robert Browning,
116:Don't bury your failures, let them inspire you. ~ Robert Kiyosaki,
117:I could never leave my home.... It inspires me a lot. ~ Fela Kuti,
118:It was patriotism, not communism, that inspired me. ~ Ho Chi Minh,
119:Music definitely inspires my design all the time. ~ Lenny Kravitz,
120:The presence of real love in the world inspires me. ~ Krishna Das,
121:What inspires a poem for me is usually a moment. ~ Sherman Alexie,
122:When I'm learning something, I am truly inspired. ~ Ruthie Foster,
123:I am inspired when I see goodness in other people. ~ Tricia Helfer,
124:I can turn on the radio right now and be inspired. ~ Courtney Love,
125:I get to know my regular fans, and they inspire me. ~ Paloma Faith,
126:It's nice when they say I inspire them, it inspires me ~ Lita Ford,
127:My team and I live by 3 words: RELATE. LOVE. INSPIRE ~ Mike Posner,
128:Teachers are to inspire; librarians are to fulfill. ~ Ray Bradbury,
129:Thou dost conspire against thy friend, Iago, ~ William Shakespeare,
130:To Inspire People to Do the Things That Inspire Them ~ Simon Sinek,
131:Change, create, inspire. Dreams really do work. ~ John Paul DeJoria,
132:Failure defeats losers, failure inspires winners. ~ Robert Kiyosaki,
133:Gracious behavior can inspire others to do the same. ~ James Runcie,
134:I'm inspired by challenges. My life was always like this. ~ Romario,
135:Not all people who inspire devotion are monsters. ~ Kristin Cashore,
136:People who have little, but much joy, inspire me. ~ Candace Cameron,
137:son, do not aspire for wealth and labor not only to be ~ Og Mandino,
138:Spires whose "silent finger points to heaven." ~ William Wordsworth,
139:Strange things conspire when one tries to cheat fate ~ Rick Riordan,
140:to inspire people to do the things that inspire them— ~ Simon Sinek,
141:When you can inspire a muse, you've got it going on. ~ Lisa Kessler,
142:You should work your hardest to inspire your inspirations ~ Mod Sun,
143:ASPIRE TO INSPIRE BEFORE YOU EXPIRE. —MRS. MIRACLE ~ Debbie Macomber,
144:Don’t worry about being good…. Aspire to be authentic. ~ Yann Martel,
145:Follow the dream, work hard, inspire and be inspired. ~ Nathan Sykes,
146:I make a movie because it's something that inspires me. ~ Tony Scott,
147:Quotes are nothing but inspiration for the uninspired ~ Richard Kemp,
148:Strange things conspire when one tries to cheat fate. ~ Rick Riordan,
149:The movie I end up with is the movie I aspired to make. ~ Doug Liman,
150:To aspire and to call for help are quite indispensable. ~ The Mother,
151:We do not aspire to communal life but to a life apart. ~ Max Stirner,
152:What is life but a series of inspired follies. ~ George Bernard Shaw,
153:Women never cease to impress and inspire me. ~ Diane von Furstenberg,
154:You will get no where if you do not inspire people. ~ Georges Doriot,
155:Aspire rather to be a hero than merely appear one. ~ Baltasar Gracian,
156:Courage is a scorner of things which inspire fear. ~ Seneca the Elder,
157:Envisioning perfection inhibits more than it inspires. ~ Dana K White,
158:Everyone has the power to inspire and serve the world. ~ Lolly Daskal,
159:Failure defeats losers, failure inspires winners. ~ Robert T Kiyosaki,
160:Failure inspires winners. Failure defeats losers. ~ Robert T Kiyosaki,
161:Get informed. Get outraged. Get inspired. Get active. ~ Anita Roddick,
162:I don't need to be inspired any longer, just supported. ~ Kurt Cobain,
163:If a man constantly aspires is he not elevated? ~ Henry David Thoreau,
164:If a man constantly aspires is he not elevated. ~ Henry David Thoreau,
165:I guess I'm inspired by other people who are successful. ~ April Rose,
166:I know the Bible is inspired because it inspires me. ~ Dwight L Moody,
167:I'm inspired by music. Sometimes more than I want to be. ~ Ben Savage,
168:I would say music, film, and talented people inspire me. ~ Mpho Koaho,
169:Leaders inspire the people around them to become better. ~ Jim George,
170:My passion for music has always inspired my designs. ~ Tommy Hilfiger,
171:New York is a great place to feel inspired all the time. ~ Dave Gahan,
172:Some disappointments honor those who inspire them ~ Carlos Ruiz Zaf n,
173:The more you inspire, the more people will inspire you. ~ Simon Sinek,
174:There is no zeal blinder than that which is inspired ~ Henry Fielding,
175:The Universe Conspires....to get what you truly desire ~ Paulo Coelho,
176:When wombats do inspire/I strike my disused lyre ~ Christina Rossetti,
177:Whilst some people inspire, others conspire! ~ Ernest Agyemang Yeboah,
178:@ All souls who aspire are always under my direct care. - ~ The Mother,
179:Always aspire to become the next you, not someone else ~ Prabal Gurung,
180:Arrête toi. Lève la tête. Regarde par la fenêtre. Respire. ~ Anonymous,
181:Basketball is just a platform for me to inspire people. ~ Kevin Durant,
182:Boxing is the sport to which all other sports aspire. ~ George Foreman,
183:Closed minds do not inspire faith, courage, and belief ~ Napoleon Hill,
184:Conspiracy is always inspired by conspirators ~ Ernest Agyemang Yeboah,
185:Genius is not inspired. Inspiration is perspiration. ~ Thomas A Edison,
186:I aspire to be that, to be a voice of reason one day. ~ Drew Barrymore,
187:I'm inspired by having fun; I'm inspired by people. ~ Laura Bell Bundy,
188:I'm inspired by my family, especially my mother. ~ LaDainian Tomlinson,
189:I've never really [written] something that was inspired. ~ Wyclef Jean,
190:When people are inspired, they don't need motivation. ~ Thomas Leonard,
191:Ambition is the way in which a vulgar man aspires. ~ Henry Ward Beecher,
192:A movement only exists when people are inspired to move, ~ Simon Sinek,
193:If I see something that inspires me, I'll dress like it. ~ Paloma Faith,
194:I'm not the kind of guy that inspires madness in people. ~ Ryan Kwanten,
195:Inspire them to want so much more than what's normal. ~ Craig Groeschel,
196:Leaders inspire us because they bring out the best in us. ~ Umair Haque,
197:The Rosary is a priceless treasure inspired by God. ~ Louis de Montfort,
198:To be brief is almost a condition of being inspired. ~ George Santayana,
199:We’re all just trying to live the lives we aspire to. ~ Jenna Woginrich,
200:What was the duty of the teacher if not to inspire? ~ Bharati Mukherjee,
201:When I'm inspired, I jot things down and put them in a pile. ~ Yoko Ono,
202:You need to be able to SHARE IDEAS, INSPIRE and MOTIVATE ~ Vivek Wadhwa,
203:But the pursuit of wealth would not inspire passion. ~ Mary Alice Monroe,
204:Death is as light as a feather, duty heavier than a spire. ~ Jim Butcher,
205:Every virtuous act is inspired by a dark secret. ~ Gregory David Roberts,
206:Excellence is praised.” “Praise inspires excellence. ~ Kristen Heitzmann,
207:I don't aspire to be a good man. I aspire to be a whole man. ~ Carl Jung,
208:If you don't dance, for heaven's sake, you cannot aspire. ~ Mimi Weddell,
209:I haven't got one or two people that I aspired to be like. ~ Ruth Wilson,
210:Muses had a way of killing those whom they inspired. ~ Katherine Neville,
211:panic inspires gross errors in judgement (Kinsey Millhone) ~ Sue Grafton,
212:Physical pain inspires the worst kind of helplessness. ~ Hiromi Kawakami,
213:Simple and intuitive design is what inspires and drives me. ~ Dave Morin,
214:The boss inspires fear; the leader inspires enthusiasm. ~ John C Maxwell,
215:Time, it transpires, is not so good at telling after all. ~ Claire North,
216:All art constantly aspires towards the condition of music. ~ Walter Pater,
217:Art strives for structure, and aspires for magnificence. ~ George Bellows,
218:Half truths were a wonderful way to inspire credibility. ~ David Baldacci,
219:He aspires to rule my Barony, yet he cannot rule himself. ~ Frank Herbert,
220:I am not a designer that buys vintage to be inspired. ~ Olivier Theyskens,
221:If I cannot inspire love, I will cause fear ~ Mary Wollstonecraft Shelley,
222:If you want to inspire the world, first inspire yourself. ~ Scooter Braun,
223:I'm inspired by the resilience of people around the world. ~ Kathy Calvin,
224:I suppose I love this life, in spire of my clenched fist. ~ Andrea Gibson,
225:Mountaintops inspire leaders but valleys mature them. ~ Winston Churchill,
226:No one is so cowardly that Love could not inspire him to heroism. ~ Plato,
227:Nothing inspires people more than reckless acts of courage. ~ Bear Grylls,
228:Positively Inspired Man of Purpose; my style is P.I.M.P.'ish. ~ T F Hodge,
229:Right now, musically I'm inspired by everyday people. ~ Pharrell Williams,
230:Shall Earth no more inspire thee, Thou lonely dreamer now? ~ Emily Bronte,
231:Society indeed conspires to keep you ball and chained. ~ Douglas Coupland,
232:The world turns because Man is inspired to better himself ~ Wayne Wignall,
233:Vivienne Westwood really inspires me. I love her punk ethos. ~ Charli XCX,
234:We give advice, we do not inspire conduct. ~ Francois de La Rochefoucauld,
235:Words can INSPIRE and words can DESTROY. Choose YOURS well ~ Robin Sharma,
236:You aspire to great things? Begin with the little ones. ~ Saint Augustine,
237:A girl should have two things: a smile, and a guy who inspires it. ~ Drake,
238:Crow is C++ microframework for web. (inspired by Python Flask) ~ Anonymous,
239:Had he already inspired a passion in some stranger’s heart? ~ Edmund White,
240:"I don’t aspire to be a good man. I aspire to be a whole man." ~ Carl Jung,
241:If I cannot inspire love, I will cause fear! ~ Mary Wollstonecraft Shelley,
242:If men of genius only knew what love their works inspire! ~ Hector Berlioz,
243:I love working with people who are inspired and obsessive. ~ Nicole Kidman,
244:it is better to inspire a reform than to enforce it. ~ Catherine the Great,
245:Kind? How boring that would be. I aspire to be wicked. ~ George R R Martin,
246:Love inspires, illummines, designates and leads the way. ~ Mary Baker Eddy,
247:My first love was reading, which inspired me to write. ~ Joyce Carol Oates,
248:My grandmother is the person who inspires me the most. ~ Victoria Azarenka,
249:My music, my songs are 100 percent inspired by girl power. ~ Paulina Rubio,
250:The events of the day inspired me to become a lawyer. ~ Christopher Darden,
251:The poet is he who inspires, rather than he who is inspired. ~ Paul Eluard,
252:This is the kind of work I've aspired to my whole career. ~ Treat Williams,
253:we must inspire innovation, rather than demand compliance. ~ George Couros,
254:We're inspired by groups who always try to change and get better. ~ Eyedea,
255:You can’t command commitment; you have to inspire it. You ~ James M Kouzes,
256:I get inspired at different times and in different ways. ~ Rick Springfield,
257:I think that's the whole point of music - to inspire people. ~ Reeve Carney,
258:Laurent could inspire homicidal tendencies simply by breathing. ~ C S Pacat,
259:Show enough regret, and your refusal will inspire gratitude. ~ Mason Cooley,
260:The person who aspires to be a Bhakta must be cheerful. ~ Swami Vivekananda,
261:You can't inspire people if you are going to be uninspiring. ~ Robert Reich,
262:Children with special needs inspire a very, very special love. ~ Sarah Palin,
263:Great leaders, in contrast, are able to inspire people to act. ~ Simon Sinek,
264:...he inspired women to want to cuddle him and then lick him. ~ Mia Sheridan,
265:I do believe God inspired and worked on everyone's heart. ~ Laurieann Gibson,
266:If becoming your most extraordinary self doesn't inspire you, ~ Debbie Ford,
267:If you aspire to be a sparrow you will never be an eagle! ~ Stephen Richards,
268:I should be so lucky to be a misfit. I aspire to be a misfit. ~ Claire Danes,
269:Jane Austen is the pinnacle to which all other authors aspire. ~ J K Rowling,
270:Listening to great music and art inspires me and recharges me. ~ Alicia Keys,
271:Misfortune, no less than happiness, inspires us to dream. ~ Honore de Balzac,
272:My imagination has always been inspired by nature’s vision ~ Gregory Colbert,
273:Nothing really came, everything was like inspired by something. ~ Jhene Aiko,
274:Osho's books inspire me to meditate. They give me peace of mind. ~ Kapil Dev,
275:She didn’t hate cussing, she hated uninspired cussing. She ~ Michael Anderle,
276:The good life is inspired by love and guided by knowledge ~ Bertrand Russell,
277:Vision animates, inspires, transforms purpose into action. ~ Warren G Bennis,
278:What you aspire to on a sitcom is the feeling of live comedy. ~ John Lithgow,
279:When you are in-spirit (inspired) you have no need for the ego. ~ Wayne Dyer,
280:Aspire to the regions where oneness has its dominion. ~ Fo-shu-hing-tsan-king,
281:Franklin said once in one of his inspired flights of malignity-- ~ Mark Twain,
282:Il est des déceptions qui honorent celui qui les inspire. ~ Carlos Ruiz Zaf n,
283:I still believe in the power of the word, that words inspire. ~ Joni Mitchell,
284:Jet was very busy. I've been inspired by a lot of his movies. ~ Jason Statham,
285:Leinster House does not inspire the brightest ideas. ~ Lord Edward FitzGerald,
286:My lies were as hideous as the monster that had inspired them ~ Gaston Leroux,
287:PITY, n. A failing sense of exemption, inspired by contrast. ~ Ambrose Bierce,
288:Pun: A form of wit, to which wise men stoop and fools aspire ~ Ambrose Bierce,
289:Real inspired acting is never DOING, it is always HAPPENING ~ Michael Chekhov,
290:Small ideas that turn into big ideas - that really inspires me. ~ Wiz Khalifa,
291:Something about Christmas decorations inspired delinquency. ~ Rafael Yglesias,
292:They say love inspires. Guess what inspires more? An enemy. ~ Donna Lynn Hope,
293:To be inspired is the ultimate antidote to existential despair. ~ Jason Silva,
294:When you're on your path, the universe will conspire to help you ~ Bren Brown,
295:While victims condemn change, leaders grow inspired by change. ~ Robin Sharma,
296:All the people who knock me down, only inspire me to do better. ~ Selena Gomez,
297:Desperate men are easy to inspire but difficult to reassure. ~ Barry S Strauss,
298:Documentaries have always inspired me in narrative filmmaking. ~ Griffin Dunne,
299:doesn’t inspire a great deal of interest. The Grandspire was our ~ Ed McDonald,
300:I'm constantly exposing myself to art and that inspires me. ~ Dominic Monaghan,
301:I'm just inspired by different people, friends around me. ~ Nicola Formichetti,
302:I seem to always inspire a strong reaction one way or the other. ~ Nathan Lane,
303:It's very exciting to work with people who inspire you. ~ Jennifer Jason Leigh,
304:I want women to have all the opportunities that they aspire to. ~ Nancy Pelosi,
305:My vision is to inspire others to find purpose and happiness. ~ Tiffany Alvord,
306:Nature is made to conspire with spirit to emancipate us. ~ Ralph Waldo Emerson,
307:Poetry is the work of the bard and of the people who inspire him. ~ Jose Marti,
308:Selfishness is one of the qualities apt to inspire love. ~ Nathaniel Hawthorne,
309:The quality of wit inspires more admiration than confidence ~ George Santayana,
310:There is incredible power in the arts to inspire and influence. ~ Julie Taymor,
311:When you are homeless, the whole world conspires against you... ~ Jos N Harris,
312:when you’re on your path, the universe will conspire to help you. ~ Bren Brown,
313:You get one life. Live it in a way that it inspires someone. ~ Robert Kiyosaki,
314:ANTIPATHY, n. The sentiment inspired by one's friend's friend. ~ Ambrose Bierce,
315:Christian love must be chased after, aspired to, and practiced. ~ Gary L Thomas,
316:Desperation is sometimes as powerful an inspirer as genius. ~ Benjamin Disraeli,
317:...discovering Antarctica, its penguin kings and icy spires... ~ Marianne Moore,
318:Don't aspire to make a living, aspire to make a difference. ~ Denzel Washington,
319:Greatness inspires envy, envy engenders spite, spite spawns lies. ~ J K Rowling,
320:He who aspires to be a serious wine drinker must drink claret. ~ Samuel Johnson,
321:He who is highly esteemed is not easily conspired against; ~ Niccol Machiavelli,
322:Inspired intellect must endure all kinds of ghastly education. ~ Paul Delaroche,
323:I've always been inspired by a lot of work coming out of the UK ~ Saul Williams,
324:Nothing gets me more excited and inspired than something new. ~ Annie Wersching,
325:Our culture is revered and it inspires people all around the globe. ~ Pam Grier,
326:Paper remains the standard to which digital media can only aspire. ~ Leah Price,
327:People doing what they love and doing it well always inspires me. ~ Mateus Ward,
328:Shift your perspective ... customize a mirror quote to inspire! ~ Bobbie Thomas,
329:sometimes feeling like an empty room is what inspires u to fill it. ~ Jomny Sun,
330:The good God would not inspire unattainable desires. ~ Saint Therese of Lisieux,
331:The two things that constantly inspired me were books and travel. ~ Patti Smith,
332:To all the boys who inspired this album: You should've known. ;) ~ Taylor Swift,
333:When writing, aspire to sell your words by weight, not by volume. ~ Al Boudreau,
334:Why can’t our job here on earth be simply to inspire each other? ~ Graham Joyce,
335:You never know what events are going to transpire to get you home. ~ Og Mandino,
336:All beings aspire to happiness, therefore envelop all in thy love. ~ Mahavantara,
337:Everything we release with Tool is inspired by our music. ~ Maynard James Keenan,
338:Faith is loyalty to some inspired teacher, some spiritual hero. ~ Thomas Carlyle,
339:I did not aspire to become the world's only virgin with pubic lice. ~ John Green,
340:I do not aspire to advise my sovereign in her choice of servants. ~ Evelyn Waugh,
341:I think honesty is the most heroic quality one can aspire to. ~ Daniel Radcliffe,
342:I think what inspires me or what keeps me inspired is my curiosity. ~ Lela Loren,
343:Jay-Z's my favorite rapper, but why can't I aspire to be better than him? ~ Wale,
344:Laughter is what spills over the edge of an inspired life. ~ Mary Anne Radmacher,
345:Leaders inspire. They aren't assigned leadership. They command it. ~ Phil McGraw,
346:Learning was the only distinction to which she thought to aspire. ~ D H Lawrence,
347:Mighty to inspire new hopes, and able to drown the bitterness of cares. ~ Horace,
348:No man not inspired can make a good speech without preparation. ~ Daniel Webster,
349:People inspire me. Curiosity inspires me. Mystery inspires me. ~ Mariana Klaveno,
350:The mission statement provides the WHY that inspires the HOW. ~ Charles Garfield,
351:The purpose of society is to inspire humanity, not tame them ~ Devdutt Pattanaik,
352:This lifestyle is not about deprivation. It's about living inspired. ~ Gene Baur,
353:what we love should inspire us who we love should inspire our strength ~ R H Sin,
354:Any book which inspires us to lead a better life is a good book. ~ Fulton J Sheen,
355:Because I move around among people I get inspired by the people. ~ Junaid Jamshed,
356:Bernie Sanders has inspired millions of people in this country. ~ Viggo Mortensen,
357:Good actions can strengthen ourselves and inspire good actions to others. ~ Plato,
358:I never aspired to be anything. What I've done is beyond my wildest. ~ Clive Owen,
359:I urge you to be challenged and inspired by what you do not know. ~ Michael J Fox,
360:Live a Lie' is inspired by recent combinations found in dubstep. ~ Dhani Harrison,
361:Opinions which justify cruelty are inspired by cruel impulses. ~ Bertrand Russell,
362:The good life is one inspired by love and guided by knowledge. ~ Bertrand Russell,
363:... the grand tour is just the inspired man's way of heading home. ~ Paul Theroux,
364:Well…Shit.” They were, as last words go, not terribly inspired. But ~ Ari Marmell,
365:when you want something, the whole universe conspires to help you. ~ Paulo Coelho,
366:who as though inspired with divine utterance sings salutary verses: Life ~ Seneca,
367:Words can inspire and words can destroy. Choose your words well. ~ Robin S Sharma,
368:All the effort in the world won't matter if you're not inspired. ~ Chuck Palahniuk,
369:Although all poets aspire to be birds, no bird aspires to be a poet. ~ Mary Ruefle,
370:Aspire to be the man you pretend to be when you're trying to get laid. ~ Joe Rogan,
371:But KISS inspired me personally to pick up a guitar and go for it. ~ Mike McCready,
372:By turns our purity inspires and our impurity casts us down. ~ Henry David Thoreau,
373:Employees represent an opportunity to inspire not a burden to carry. ~ Simon Sinek,
374:English sense has toiled, but Hindoo wisdom never perspired. ~ Henry David Thoreau,
375:Great leaders inspire people to have confidence in themselves. ~ Eleanor Roosevelt,
376:I don’t aspire to rule the world. I just want to rule my world. ~ G J Walker Smith,
377:I'm continuing to do what I can to empower and inspire other women. ~ Camila Alves,
378:It's amazing how life conspires to set you up with what you need. ~ Rachel Kushner,
379:I would like to inspire a lot of people to be active and give back. ~ Bonnie Raitt,
380:Just wanted to inspire my teammates. Obviously, I didn't do enough. ~ LeBron James,
381:Man matures through work which inspires him to difficult good. ~ Pope John Paul II,
382:My role is to coach, encourage, inspire, motivate, and help people. ~ Debbi Fields,
383:Sometimes it's the people you can't help who inspire you the most. ~ Melinda Gates,
384:The dead can only inspire; it is the living who must aspire. ~ Syed Hussein Alatas,
385:The drummer; he inspired me to play like no one else I have ever met. ~ Chet Baker,
386:The truth-that love is the highest goal to which man can aspire. ~ Viktor E Frankl,
387:We can always redeem the man who aspires and strives. ~ Johann Wolfgang von Goethe,
388:We need to become energy independent or at least aspire to that. ~ Thomas Friedman,
389:When I see a beautiful piece of art, it inspires me to be creative. ~ Laura Prepon,
390:When you have an inspired thought, you must trust it and act on it. ~ Rhonda Byrne,
391:Be Inspired. . .Life is One Big Possibility--Make It Happen! ~ Kimberly Ranee Hicks,
392:Good actions give strength to ourselves and inspire good actions in others. ~ Plato,
393:If you wanna help, inspire, uplift, don't point the blame and talk down. ~ Kid Cudi,
394:I think people are learning to actually aspire to be objectified. ~ Christina Ricci,
395:It’s OK to be envious – but only of the person you aspire to become. ~ Rolf Dobelli,
396:Let gratitude for the past inspire us with trust for the future. ~ Francois Fenelon,
397:Let us not aspire to four-year goals but rather forty-year goals. ~ Michael Skolnik,
398:Mr. Persichetti was a night nurse at the state hospital, inspired ~ Alice McDermott,
399:The Muses inspire art and pretend not to notice when Mammon buys it. ~ Mason Cooley,
400:The things that inspire people to think are what keeps a film alive. ~ Ben Wheatley,
401:We will never outrun the nagging of original divinely inspired purpose. ~ T F Hodge,
402:When you breathe, you inspire, and when you do not breathe, you expire. ~ Confucius,
403:When you have a steady job you're more inspired to broaden yourself. ~ Bette Midler,
404:A good leader inspires people to have confidence in the leader, ~ Eleanor Roosevelt,
405:All-powerful god, who am I but the fear that I inspire in others? ~ Jean Paul Sartre,
406:Aspire, break bounds. Endeavor to be good, and better still, best. ~ Robert Browning,
407:A writer is rarely so well inspired as when he talks about himself. ~ Anatole France,
408:Everything inspires me; sometimes I think I see things others don’t. ~ Norman Foster,
409:Forgiveness does not mean I approve of or condone what transpired. ~ Sharon E Rainey,
410:Goals. There's not telling what you can do when you get inspired by them. ~ Jim Rohn,
411:If I'm inspired and music inspires me, then I will continue to play it. ~ Ben Harper,
412:I love you because the entire universe conspired to help me find you. ~ Paulo Coelho,
413:India must learn to live before she can aspire to die for humanity. ~ Mahatma Gandhi,
414:Individual self-transcendence collectively inspires humanity at large. ~ Sri Chinmoy,
415:Love is the attempt to form a friendship inspired by beauty. ~ Marcus Tullius Cicero,
416:Love is the ultimate and the highest goal to which man can aspire. ~ Viktor E Frankl,
417:Love should be that person that inspires you to be a better person. ~ Angelina Jolie,
418:the best education consists not in being taught but in being inspired, ~ Neel Burton,
419:The ocean inspires me because there's the energy of the water moving. ~ Brett Dennen,
420:Tibetan Buddhism, has inspired me and accelerated my understanding of life. ~ Jet Li,
421:We lived in Chicago, but the music we were inspired by was from D. C. ~ Fred Armisen,
422:When you're a fashion photographer, you must inspire a dream. ~ Patrick Demarchelier,
423:You know why conductors live so long? Because we perspire so much. ~ John Barbirolli,
424:You're a strong guy."
He shot her a crooked grin. "You inspire me. ~ Lisa Kessler,
425:A lot of my friends inspire my style, and they dont even know it. ~ Theophilus London,
426:ANES  (ANES)  AWNS  (AWNS)  n.s. The spires or beards of corn. Dict. ~ Samuel Johnson,
427:A true artist is not one who is inspired, but one who inspires others. ~ Salvador Dal,
428:For winners, losing inspires them. For losers, losing defeats them. ~ Robert Kiyosaki,
429:Growing up, I got inspired by the history of the place,” Jobs said. ~ Walter Isaacson,
430:I am inspired by the appearance of a bohemian of the new millennium. ~ John Malkovich,
431:I believe the universe conspires to give you everything you desire. ~ Phylicia Rashad,
432:It's okay to be envious - but only of the person you aspire to become. ~ Rolf Dobelli,
433:I've never been motivated by money. My peers and colleagues inspire me. ~ Robin Chase,
434:Life is a spell so exquisite that everything conspires to break it. ~ Emily Dickinson,
435:Normal is not something to aspire to, it's something to get away from. ~ Jodie Foster,
436:People tell us they have been inspired by our music to do great things. ~ James Young,
437:There's something about an underdog that really inspires the unexceptional. ~ Unknown,
438:There wasn't much as a kid that inspired me in what I did as an adult. ~ George Lucas,
439:Today is a great day to make amazing things happen,’ or ‘Aspire Higher. ~ Dan Skinner,
440:You have to aspire to everything to have hopes of doing something. ~ Jean Paul Sartre,
441:Young girls giggle with nervous delight at the erections they inspire. ~ Mason Cooley,
442:A true artist is not one who is inspired, but one who inspires others. ~ Salvador Dali,
443:don't perspire while conducting - only the audience should get warm. ~ Richard Strauss,
444:Friendship inspires and enriches the lives of those who come together. ~ Vimala Thakar,
445:Heaven and earth, advantages and obstacles, conspire to educate genius. ~ Henry Fuseli,
446:I don't shop. I buy things that inspire me, that give me emotion. ~ Giambattista Valli,
447:Inspire (from the Latin inspirare) means to breathe life into another. ~ Stephen Covey,
448:La littérature ne permet pas de marcher mais elle permet de respirer. ~ Roland Barthes,
449:Let us constantly aspire to be a perfect instrument for the Divine's work ~ The Mother,
450:Man may aspire to virtue, but he cannot reasonably aspire to truth. ~ Nicolas Chamfort,
451:Network Spinal Analysis inspires us to trust the healing power within. ~ Deepak Chopra,
452:New York has inspired more remarkable music than any other city I can think of. ~ Moby,
453:The actor in me always wants to link himself to a leader who's inspired. ~ Chris Bauer,
454:We are most often inspired and motivated by fallacy rather than logic. ~ M F Moonzajer,
455:Young people want someone to tell them the truth. They want to be inspired. ~ Ted Cruz,
456:Add energy, inspire hope, and blow the coals into a useful flame. ~ Ralph Waldo Emerson,
457:A smile, like the poet's muse,
Inspires passion in the lover's heart ~ Alex Z Moores,
458:assisting others to stay inspired and have contented and peaceful lives. ~ Wayne W Dyer,
459:Can’t help it. You inspire the naughty. You’re that kind of beautiful. ~ Laurelin Paige,
460:Companies with a strong sense of WHY are able to inspire their employees. ~ Simon Sinek,
461:Fashion isn't interesting when it comes from an uninspired place. ~ Christian Louboutin,
462:For winners, losing inspires them. For losers, losing defeats them. ~ Robert T Kiyosaki,
463:I am not a yogi yet, but I aspire to have more balance in my life. ~ Baratunde Thurston,
464:La littérature ne permet pas de marcher, mais elle permet de respirer. ~ Roland Barthes,
465:So much of the art of film is to do less. To aspire to do less. ~ Francis Ford Coppola,
466:The art challenges the technology, and the technology inspires the art. ~ John Lasseter,
467:Those who are inspired by a model other than Nature, labor in vain. ~ Leonardo da Vinci,
468:What inspires you, what excites you when you wake up in the morning? ~ Jennifer Aniston,
469:which traditionally aspires to advance virtue by laying vice bare. ~ Fyodor Dostoyevsky,
470:Art in the classroom not only spurs creativity, it also inspires learning. ~ Mickey Hart,
471:Frumious. Anything that inspires its own adjective is a force to be feared. ~ A G Howard,
472:I know I want to help people and inspire people. That's my purpose in life. ~ Ethan Zohn,
473:I'm inspired by my faith of course, and all the different people around me. ~ Laura Bush,
474:I think I was always inspired by seeing a problem, and finding a solution. ~ Donna Karan,
475:I was inspired by [Michelangelo] Antonioni's Red Desert - very big and moody. ~ Lykke Li,
476:I was inspired to write children's books, but without blood and gore. ~ Stanley Williams,
477:I would worry if I wasn't coming up with ideas, if I wasn't inspired. ~ Lucinda Williams,
478:Once you make a decision, the whole universe conspires to make it happen. ~ Paulo Coelho,
479:Scouting rises within you and inspires you to put forth your best. ~ Juliette Gordon Low,
480:So, I love you because the entire universe conspired to help me find you. ~ Paulo Coelho,
481:Teachers inspire the smallest hearts to grow big enough to change the world. ~ Paula Fox,
482:True love always makes a man better, no matter what woman inspires it. ~ Alexandre Dumas,
483:What inspires me is when I see something and I say, "I can do that too!" ~ Signe Baumane,
484:America needs young people to be inspired to choose sacrifice over greed. ~ Jesse Jackson,
485:Be Inspired not just within your heart & mind - but, also within your Soul. ~ Eleesha,
486:create space for others to be inspired and to achieve their own greatness. ~ Wayne W Dyer,
487:Goethe: “At the moment of commitment, the universe conspires to assist you. ~ Aspen Matis,
488:good writing inspires me to write and bad writing provokes me to write. ~ Scott Nicholson,
489:Great minds against themselves conspire, and shun the cure they most desire. ~ Nahum Tate,
490:I guess, there are always people that you latch onto that really inspire you. ~ Kate Nash,
491:Love will be an impulse that will inspire and ruin in equal measure. ~ Neil Gaiman,
492:NYC, You Inspire Me to never stop exploring the endless possibilities of food. ~ Mike Lee,
493:Once you make a decision, the universe conspires to make it happen. ~ Ralph Waldo Emerson,
494:One of my goals is to inspire everyone I meet to become a better person. ~ George Foreman,
495:She's an amazing dog and really inspired everything that's in this book. ~ Gloria Estefan,
496:Success is causing the world around you to aspire to your inspiration. ~ Chris Oyakhilome,
497:The Columbia is lost, but the dreams that inspired its crew remain with us. ~ Dick Cheney,
498:There are certain things I do because I am creatively inspired and artistic. ~ Damon Dash,
499:The truly inspired priest is the man or woman with the big brain. It ~ Arthur Conan Doyle,
500:You need someone who can inspire you to be what you know you can be ~ Ralph Waldo Emerson,

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



100

   23 Occultism
   21 Philosophy
   10 Integral Yoga
   9 Yoga
   6 Christianity
   2 Integral Theory
   2 Hinduism
   1 Buddhism


   59 Sri Aurobindo
   20 Aleister Crowley
   15 Aldous Huxley
   13 The Mother
   10 Sri Ramakrishna
   7 Swami Vivekananda
   6 Satprem
   6 Friedrich Nietzsche
   5 Saint Augustine of Hippo
   4 Thubten Chodron
   4 Jorge Luis Borges
   3 Sri Ramana Maharshi
   3 Saint Teresa of Avila
   2 Nolini Kanta Gupta
   2 Jorge Luis Borges


   31 Savitri
   25 The Synthesis Of Yoga
   20 The Life Divine
   16 Letters On Yoga II
   15 The Perennial Philosophy
   13 The Gospel of Sri Ramakrishna
   13 Magick Without Tears
   13 Essays On The Gita
   11 The Mothers Agenda
   10 Words Of The Mother II
   10 The Secret Of The Veda
   10 Liber ABA
   10 Essays In Philosophy And Yoga
   7 The Mother With Letters On The Mother
   7 Letters On Yoga III
   7 Hymns to the Mystic Fire
   6 The Confessions of Saint Augustine
   6 Sri Aurobindo or the Adventure of Consciousness
   5 Walden
   5 Twilight of the Idols
   5 The Secret Doctrine
   5 Talks
   5 Knowledge of the Higher Worlds
   4 Words Of Long Ago
   4 Letters On Yoga I
   4 Isha Upanishad
   4 How to Free Your Mind - Tara the Liberator
   4 Essays Divine And Human
   4 Bhakti-Yoga
   3 Words Of The Mother III
   3 The Lotus Sutra
   3 The Bible
   3 Kena and Other Upanishads
   3 Collected Poems
   3 Agenda Vol 1
   3 A Garden of Pomegranates - An Outline of the Qabalah
   2 The Way of Perfection
   2 The 7 Habits of Highly Effective People
   2 Talks With Sri Aurobindo
   2 Selected Fictions
   2 Raja-Yoga


00.01_-_The_Mother_on_Savitri, #Sweet Mother - Harmonies of Light, #The Mother, #Integral Yoga
  
  My child, every day you are going to read Savitri; read properly, with the right attitude, concentrating a little before opening the pages and trying to keep the mind as empty as possible, absolutely without a thought. The direct road is through the heart. I tell you, if you try to really concentrate with this aspiration you can light the flame, the psychic flame, the flame of purification in a very short time, perhaps in a few days. What you cannot do normally, you can do with the help of Savitri. Try and you will see how very different it is, how new, if you read with this attitude, with this something at the back of your consciousness; as though it were an offering to Sri Aurobindo. You know it is charged, fully charged with consciousness; as if Savitri were a being, a real guide. I tell you, whoever, wanting to practice Yoga, tries sincerely and feels the necessity for it, will be able to climb with the help of Savitri to the highest rung of the ladder of Yoga, will be able to find the secret that Savitri represents. And this without the help of a Guru. And he will be able to practice it anywhere. For him Savitri alone will be the guide, for all that he needs he will find Savitri. If he remains very quiet when before a difficulty, or when he does not know where to turn to go forward and how to overcome obstacles, for all these hesitations and incertitudes which overwhelm us at every moment, he will have the necessary indications, and the necessary concrete help. If he remains very calm, open, if he aspires sincerely, always he will be as if lead by the hand. If he has faith, the will to give himself and essential sincerity he will reach the final goal.
  

0.02_-_The_Three_Steps_of_Nature, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
  
  But in order that we may be wisely guided in our effort, we must know, first, the general principle and purpose underlying this separative impulse and, next, the particular utilities upon which the method of each school of Yoga is founded. For the general principle we must interrogate the universal workings of Nature herself, recognising in her no merely specious and illusive activity of a distorting Maya, but the cosmic energy and working of God Himself in His universal being formulating and inspired by a vast, an infinite and yet a minutely selective
  Wisdom, prajna prasr.ta puran. of the Upanishad, Wisdom that went forth from the Eternal since the beginning. For the particular utilities we must cast a penetrative eye on the different methods of Yoga and distinguish among the mass of their details the governing idea which they serve and the radical force which gives birth and energy to their processes of effectuation.

0.03_-_The_Threefold_Life, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
  
  It is for man to know her meaning, no longer misunderstanding, vilifying or misusing the universal Mother and to aspire always by her mightiest means to her highest ideal.
  

0.04_-_1951-1954, #Agenda Vol 1, #The Mother, #Integral Yoga
   majority of young people here have come because it was promised them that they would be present at the Hour of Realization - but they just don't remember it! (Mother laughs) I have already said several times that when you come down on earth, you fall on your head, which leaves you a little dazed! (laughter) It's a pity, but after all, you don't have to remain dazed all your lives, do you?
  You should go deep within yourselves and there find the immortal consciousness - then you can see very well, you can very clearly remember the circumstances in which you ... you aspired to be here for the Hour of the Work's realization.
  

0.05_-_1955, #Agenda Vol 1, #The Mother, #Integral Yoga
  
  I am not so absurdly pretentious as to blame the divine, nor yourself - and I remain quite convinced that all this is my own fault. Undoubtedly I have not known how to surrender totally in some part of myself, or I do not aspire enough or know how to 'open' myself as needed. Also, I should rely entirely upon the divine to take care of my progress and not be concerned about the absence of experiences. I have therefore asked myself why I am so far away from the true attitude, the genuine opening, and I see two main reasons: on the one hand, the difficulties inherent in my
  14Mahakali: the eternal Mother in her warrior aspect, She who severs the heads of the demons.
  --
  
  Sweet Mother, my experience is over. Will you allow me to return to the Ashram towards the middle of next week? There is no more struggle or conflict in me, it is my entire being, right down to the physical, that needs you, that wants to return and aspires to serve you - joyfully, peacefully.
  
  And not only do I aspire to serve you, but also to fight against these dark, ignorant and deceptive forces so as to be worthy of your Light, the true Light of my being. I see no other meaning for my life, for all life.
  

0.05_-_The_Synthesis_of_the_Systems, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
  But, for practical purposes, there is a real distinction. The lower
  Nature, that which we know and are and must remain so long as the faith in us is not changed, acts through limitation and division, is of the nature of Ignorance and culminates in the life of the ego; but the higher Nature, that to which we aspire, acts by unification and transcendence of limitation, is of the nature of Knowledge and culminates in the life divine. The passage from the lower to the higher is the aim of Yoga; and this passage
  
  --
  
  Nor would the integrality to which we aspire be real or even possible, if it were confined to the individual. Since our divine perfection embraces the realisation of ourselves in being, in life and in love through others as well as through ourselves, the extension of our liberty and of its results in others would be the inevitable outcome as well as the broadest utility of our liberation and perfection. And the constant and inherent attempt of such an extension would be towards its increasing and ultimately complete generalisation in mankind.
  

0.06_-_1956, #Agenda Vol 1, #The Mother, #Integral Yoga
  So when an answer has been given to every question, what place remains for the work of art?
  When all is metamorphosized through Transcendence, what place remains for artistic metamorphosis? When all is supreme harmony, can this harmony be expressed otherwise than through silence, a smile, a radiance or 'inspired' poetry - of which Sri Aurobindo is the sole example; even so, his poetry is not drawn from the human level, it surpasses the human, it issues from elsewhere.
  
  --
  
  But really, this attitude ... this rather overly commercial attitude, is usually not very profitable. If you have difficulties and you sincerely aspire, it is likely that the difficulties will diminish. Let us hope so.
  
  --
  July 29, 195632
  O Thou who art always there - present in all I do, all I am - not for repose do I aspire, but for THY
  INTEGRAL VICTORY.

01.02_-_The_Issue, #Savitri, #Sri Aurobindo, #Integral Yoga
    A priestess of immaculate ecstasies
    Inspired and ruled from Truth's revealing vault
    Moves in some prophet cavern of the gods,

01.03_-_The_Yoga_of_the_King_The_Yoga_of_the_Souls_Release, #Savitri, #Sri Aurobindo, #Integral Yoga
  Into the immobile ocean of his calm.
  He heard the inspired sound of his own thoughts
  Re-echoed in the vault of other minds;
  --
  His spirit's stillness helped the toiling world.
  Inspired by silence and the closed eyes' sight
  His force could work with a new luminous art
  --
  Approached him from the unreachable Secrecy.
  An inspired Knowledge sat enthroned within
  Whose seconds illumined more than reason's years:
  --
  The high black wall hiding superconscience,
  She broke in with inspired speech for scythe
  And plundered the Unknowable's vast estate.
  --
  Transmitting gave to prophet and to seer
  The inspired body of the mystic Truth.
  A recorder of the inquiry of the gods,

01.03_-_Yoga_and_the_Ordinary_Life, #The Integral Yoga, #Sri Aurobindo, #Integral Yoga
  
  There are many ways of opening to this Divine consciousness or entering into it. My way which I show to others is by a constant practice to go inward into oneself, to open by aspiration to the Divine and once one is conscious of it and its action to give oneself to It entirely. This self-giving means not to ask for anything but the constant contact or union with the Divine Consciousness, to aspire for its peace, power, light and felicity, but to ask nothing else and in life and action to be its instrument only for whatever work it gives one to do in the world. If one can once open and feel the Divine Force, the
  Power of the Spirit working in the mind and heart and body, the rest is a matter of remaining faithful to It, calling for it always, allowing it to do its work when it comes and rejecting every other and inferior Force that belongs to the lower consciousness and the lower nature.

01.04_-_The_Secret_Knowledge, #Savitri, #Sri Aurobindo, #Integral Yoga
  Or overleap this matted hedge of sense.
  All that transpires on earth and all beyond
  Are parts of an illimitable plan
  --
  His being is a mirror vast of hers:
  Active, inspired by her he speaks and moves;
  His deeds obey her heart's unspoken demands:

01.05_-_The_Yoga_of_the_King_The_Yoga_of_the_Spirits_Freedom_and_Greatness, #Savitri, #Sri Aurobindo, #Integral Yoga
    Peopled with voices and with visages
    Aspired in a crescendo of the Gods
    From Matter's abysses to the Spirit's peaks.

02.01_-_The_World-Stair, #Savitri, #Sri Aurobindo, #Integral Yoga
      Infinity calls to it as it dreams and climbs;
    Its spire touches the apex of the world;
    Mounting into great voiceless stillnesses
  --
    Concealed behind our momentary steps,
    Inspires our ascent to viewless heights
    As once the abysmal leap to earth and life.

02.02_-_The_Kingdom_of_Subtle_Matter, #Savitri, #Sri Aurobindo, #Integral Yoga
  Its intercession with the eternal Ray
  Inspires our transient earth's brief-lived attempts
  At beauty and the perfect shape of things.
  --
  A radiance of a golden artifice,
  A masterpiece of inspired device and rule,
  Her forms hide what they house and only mime
  --
  Lest, captives of the beauty and the joy,
  Our souls forget to the Highest to aspire.
  In that fair subtle realm behind our own

02.03_-_The_Glory_and_the_Fall_of_Life, #Savitri, #Sri Aurobindo, #Integral Yoga
  Remembering its forgotten self and right,
  It yearned to know, to aspire, to enjoy, to live.
  Life heard the call and left her native light.

02.04_-_The_Kingdoms_of_the_Little_Life, #Savitri, #Sri Aurobindo, #Integral Yoga
  The Might that came upon the earth to bless,
  Has stayed on earth to suffer and aspire.
  The infant laugh that rang through time is hushed:
  --
  In this bound thinking's narrow leadership
  Tied to the soil, inspired by common things,
  Attached to a confined familiar world,

02.05_-_The_Godheads_of_the_Little_Life, #Savitri, #Sri Aurobindo, #Integral Yoga
  This master-spring of a delicate enginery,
  Aspired to enlighten its user and refine
  Lifting to a vision of the indwelling Power

02.06_-_The_Kingdoms_and_Godheads_of_the_Greater_Life, #Savitri, #Sri Aurobindo, #Integral Yoga
  The divinity of a symbol universe.
  This realm inspires us with our vaster hopes;
  Its forces have made landings on our globe,
  --
  Here fallen, a slave of death and ignorance,
  To things deathless she is driven to aspire
  And moved to know even the Unknowable.
  --
  A pilgrimage sets out to the divine Light.
  For even Ignorance there aspires to know
  And shines with the lustre of a distant star;
  --
  Hold her incarnate in their daily acts
  And fill their thoughts with her inspired voice
  And shape their lives into her breathing form,
  --
  Yet every new departure seems the last,
  Inspired evangel, theory's ultimate peak,
  Proclaiming a panacea for all Time's ills

02.08_-_The_World_of_Falsehood,_the_Mother_of_Evil_and_the_Sons_of_Darkness, #Savitri, #Sri Aurobindo, #Integral Yoga
  In all things she sought their slumbering mystic truth,
  The unspoken Word that inspires unconscious forms;
  She groped in his deeps for an invisible Law,

02.10_-_The_Kingdoms_and_Godheads_of_the_Little_Mind, #Savitri, #Sri Aurobindo, #Integral Yoga
  Lifting her beautiful and miraculous head,
  She conspired with inspiration's sister brood
  To fill thought's skies with glimmering nebulae.
  --
  In her eyes however darkly fringed was lit
  The Archangel's gaze who knows inspired his acts
  And shapes a world in its far-seeing flame.

02.11_-_The_Kingdoms_and_Godheads_of_the_Greater_Mind, #Savitri, #Sri Aurobindo, #Integral Yoga
  Assenting to his nature and his will,
  She sanctions and inspires his words and acts
  Prolonging their resonance through the listening years,

02.12_-_The_Heavens_of_the_Ideal, #Savitri, #Sri Aurobindo, #Integral Yoga
  Deserting the boundary of things achieved,
  Aspired the strong discoverer, tireless Thought,
  Revealing at each step a luminous world.
  --
  The mighty kingdoms of the deathless Flame
  Aspired to reach the Being's absolutes.
  Out of the sorrow and darkness of the world,

02.14_-_The_World-Soul, #Savitri, #Sri Aurobindo, #Integral Yoga
  Pervading with her power the cosmic suns
  She reigns, inspirer of its multiple works
  And thinker of the symbol of its scene.

03.02_-_The_Adoration_of_the_Divine_Mother, #Savitri, #Sri Aurobindo, #Integral Yoga
  All aims in her were lost, then found in her;
  His base was gathered to one pointing spire.
  This was a seed cast into endless Time.

03.03_-_The_House_of_the_Spirit_and_the_New_Creation, #Savitri, #Sri Aurobindo, #Integral Yoga
  Infallible, leaping from eternity,
  The moment's thought inspired the passing act.
  A word, a laughter, sprang from Silence' breast,

03.04_-_The_Vision_and_the_Boon, #Savitri, #Sri Aurobindo, #Integral Yoga
  Man, sole awake in an unconscious world,
  Aspires in vain to change the cosmic dream.
  Arrived from some half-luminous Beyond
  --
  The aeons ever repeat their changeless round,
  The cycles all rebuild and ever aspire.
  All we have done is ever still to do.

04.01_-_The_Birth_and_Childhood_of_the_Flame, #Savitri, #Sri Aurobindo, #Integral Yoga
  Always her magical infinitude
  Forces to aspire the inert brute elements;
  As one who has all infinity to waste,
  --
  A magic passion trembles in its blooms,
  Its boughs aspire in hushed felicity.
  An occult godhead of this beauty is cause,

04.02_-_The_Growth_of_the_Flame, #Savitri, #Sri Aurobindo, #Integral Yoga
  Her name ran murmuring on the lips of men
  Exalted and sweet like an inspired verse
  Struck from the epic lyre of rumour's winds

04.03_-_The_Call_to_the_Quest, #Savitri, #Sri Aurobindo, #Integral Yoga
  While to exceed yourselves thought's trumpets call,
  Heard by a few, but fewer dare aspire,
  The nympholepts of the ecstasy and the blaze.
  --
  Self-bound in the pastures of death she dreams of life,
  Self-racked with the pains of hell aspires to joy,
  And builds to hope her altars of despair,
  --
  The poets lend their voice to outward dreams,
  A homeless fire inspires the prophet tongues.
  Heaven's flaming lights descend and back return,

04.04_-_The_Quest, #Savitri, #Sri Aurobindo, #Integral Yoga
  Her austere regions and her musing depths,
  Her impersonal reaches lonely and inspired
  And the mightinesses of her rapture haunts.
  --
  Intuitive knowledge leaping into speech,
  Seized, vibrant, kindling with the inspired word,
  Hearing the subtle voice that clothes the heavens,

06.02_-_The_Way_of_Fate_and_the_Problem_of_Pain, #Savitri, #Sri Aurobindo, #Integral Yoga
  A part author of the cosmic tragedy,
  His will conspires with death and time and fate.
  
  --
  Pain is the hand of Nature sculpturing men
  To greatness: an inspired labour chisels
  With heavenly cruelty an unwilling mould.
  --
  Lean for thy soul's support on Heaven's strength,
  Turn towards high Truth, aspire to love and peace.
  
  --
  A vast intention has brought two souls close
  And love and death conspire towards one great end.
  

07.02_-_The_Parable_of_the_Search_for_the_Soul, #Savitri, #Sri Aurobindo, #Integral Yoga
  He saw his being's unrealised vastnesses,
  He aspired and housed the nascent demigod.
  

07.04_-_The_Triple_Soul-Forces, #Savitri, #Sri Aurobindo, #Integral Yoga
  A charm restoring hope in failing hearts
  Aspired the harmony of her puissant voice:
  "O Savitri, I am thy secret soul.

07.06_-_Nirvana_and_the_Discovery_of_the_All-Negating_Absolute, #Savitri, #Sri Aurobindo, #Integral Yoga
  And looked for life and love and passionate truth,
  Aspired to heaven or embraced the world
  Or led the fancy like a fleeting moon

09.01_-_Towards_the_Black_Void, #Savitri, #Sri Aurobindo, #Integral Yoga
  "O mortal, turn back to thy transient kind;
  Aspire not to accompany Death to his home,
  As if thy breath could live where Time must die.

09.02_-_The_Journey_in_Eternal_Night_and_the_Voice_of_the_Darkness, #Savitri, #Sri Aurobindo, #Integral Yoga
  "Hast thou god-wings or feet that tread my stars,
  Frail creature with the courage that aspires,
  Forgetting thy bounds of thought, thy mortal role?
  --
  And Death made answer to the human soul:
  "What is thy hope? to what dost thou aspire?
  This is thy body's sweetest lure of bliss,

10.02_-_The_Gospel_of_Death_and_Vanity_of_the_Ideal, #Savitri, #Sri Aurobindo, #Integral Yoga
  And love no gleaming angel from the skies;
  If they aspire beyond earth's dullard air,
  Arriving sunwards with frail waxen wings,

10.04_-_The_Dream_Twilight_of_the_Earthly_Real, #Savitri, #Sri Aurobindo, #Integral Yoga
  The Silence bears the Eternal's great dumb seal,
  His light inspires the eternal Word;
  He is the Immobile's deep and deathless hush,

1.00b_-_INTRODUCTION, #The Perennial Philosophy, #Aldous Huxley, #Philosophy
  
  In India two classes of scripture are recognized: the Shruti, or inspired writings which
  are their own authority, since they are the product of immediate insight into ultimate
  --
  know at first hand what they are talking about. Consequently it may be regarded as
  being itself a form of inspired and self-validating Shrutiand this in a much higher
  degree than many of the writings now included in the Biblical canon.

1.00_-_Foreword, #Magick Without Tears, #Aleister Crowley, #Philosophy
  
    "One genius, inspired of the gods, suggested recently that the riddle might be solved somewhat on the old and well-tried lines of 'Dr. Brewer's Guide to Science'; i.e., by having aspirants write to the Master asking questions, the kind of problem that naturally comes into the mind of any sensible enquirer, and getting his answer in the form of a letter. 'What is it?' 'Why should I bother my head about it?' 'What are its principles?' 'What use is it?' 'How do I begin?', and the like.
  

1.00_-_Gospel, #The Gospel of Sri Ramakrishna, #Sri Ramakrishna, #Hinduism
  
  Rmkumr could hardly understand the import of his young brother's reply. He described in bright colours the happy and easy life of scholars in Calcutta society. But Gaddhar intuitively felt that the scholars, to use one of his own vivid illustrations, were like so many vultures, soaring high on the wings of their uninspired intellect, with their eyes fixed on the charnel-pit of greed and lust. So he stood firm and Rmkumr had to give way.
  
  --
  
  The temple garden stands directly on the east bank of the Ganges. The northern section of the land and a portion to the east contain an orchard, flower gardens, and two small reservoirs. The southern section is paved with brick and mortar. The visitor arriving by boat ascends the steps of an imposing bathing-Ght, which leads to the Chndni, a roofed terrace, on either side of which stand in a row six temples of iva. East of the terrace and the iva temples is a large court, paved, rectangular in shape, and running north and south. Two temples stand in the centre of this court, the larger one, to the south and facing south, being dedicated to Kli, and the smaller one, facing the Ganges, to Radhknta, that is, Krishna, the Consort of Rdh. Nine domes with spires surmount the temple of Kli, and before it stands the spacious Natmandir, or music hall, the terrace of which is supported by stately pillars. At the northwest and southwest corners of the temple compound are two Nahabats, or music towers, from which music flows at different times of day, especially at sunup, noon, and sundown, when the worship is performed in the temples. Three sides of the paved courtyard -all except the west - are lined with rooms set apart for kitchens, store-rooms, dining-rooms, and quarters for the temple staff and guests. The chamber in the northwest angle, just beyond the last of the iva temples, is of special interest to us; for here Sri Ramakrishna was to spend a considerable part of his life. To the west of this chamber is a semicircular porch overlooking the river. In front of the porch runs a footpath, north and south, and beyond the path is a large garden and, below the garden, the Ganges. The orchard to the north of the buildings contains the Panchavati, the banyan, and the bel-tree, associated with Sri Ramakrishna's spiritual practices. Outside and to the north of the temple compound proper is the Kuthi, or bungalow, used by members of Rni Rsmani's family visiting the garden. And north of the temple garden, separated from it by a high wall, is a powder-magazine belonging to the British Government.
  
  --
  
  Therefore the Deity is bathed and clothed and decked with ornaments. He is fed and put to sleep. He is propitiated with hymns, songs, and prayers. And there are appropriate rites connected with all these functions. For instance, to secure for himself external purity, the priest bathes himself in holy water and puts on a holy cloth. He purifies the mind and the sense organs by appropriate meditations. He fortifies the place of worship against evil forces by drawing around it circles of fire and water. He awakens the different spiritual centres of the body and invokes the Supreme Spirit in his heart. Then he transfers the Supreme Spirit to the image before him and worships the image, regarding it no longer as clay or stone, but as the embodiment of Spirit, throbbing with Life and Consciousness. After the worship the Supreme Spirit is recalled from the image to Its true sanctuary, the heart of the priest. The real devotee knows the absurdity of worshipping the Transcendental Reality with material articles - clothing That which pervades the whole universe and the beyond, putting on a pedestal That which cannot be limited by space, feeding That which is disembodied and incorporeal, singing before That whose glory the music of the spheres tries vainly to proclaim. But through these rites the devotee aspires to go ultimately beyond rites and rituals, forms and names, words and praise, and to realize God as the All-pervading Consciousness.
  

1.00_-_INTRODUCTION, #Sri Aurobindo or the Adventure of Consciousness, #Satprem, #Integral Yoga
  most probably, we will remain silent. Indeed, we do not want to deceive ourselves with words; we want to start from what we have,
  right where we are, with our cloddy shoes and the little ray of sunshine on the good days; such is our simplehearted faith. We see that the world around us is not so great, and we aspire for it to change,
  but we have become wary of universal panaceas, of movements,

1.01_-_Economy, #Walden, and On The Duty Of Civil Disobedience, #Henry David Thoreau, #Philosophy
  
  I have scarcely heard of a truer sacrament, that is, as the dictionary defines it, outward and visible sign of an inward and spiritual grace, than this, and I have no doubt that they were originally inspired directly from Heaven to do thus, though they have no biblical record of the revelation.
  

1.01_-_Foreward, #Hymns to the Mystic Fire, #Sri Aurobindo, #Integral Yoga
  N ANCIENT times the Veda was revered as a sacred book
  of wisdom, a great mass of inspired poetry, the work of
  Rishis, seers and sages, who received in their illumined minds
  --
  
  For it is a fact that the tradition of a secret meaning and a mystic wisdom couched in the Riks of the ancient Veda was as old as the Veda itself. The Vedic Rishis believed that their Mantras were inspired from higher hidden planes of consciousness and contained this secret knowledge. The words of the Veda could only be known in their true meaning by one who was himself a seer or mystic; from others the verses withheld their hidden knowledge. In one of Vamadeva's hymns in the fourth Mandala (IV.3.16) the Rishi describes himself as one illumined expressing through his thought and speech words of guidance, "secret words" - nin.ya vacamsi - "seer-wisdoms that utter their inner meaning to the seer" - kavyani kavaye nivacana. The Rishi Dirghatamas speaks of the Riks, the Mantras of the Veda, as existing "in a supreme ether, imperishable and immutable in which all the gods are seated", and he adds "one who knows not That what shall he do with the Rik?" (I.164.39) He further alludes to four planes from which the speech issues, three of them hidden in the secrecy while the fourth is human, and from there comes the ordinary word; but the word and thought of the Veda belongs to the higher planes (I.164.45).
  
  --
  
  understood the Rig Veda and justifies their belief in the inspired
  knowledge of their forerunners. "There is a Truth covered by a
  --
  of the Truth, satyasrutah., and the knowledge received by this
  hearing as Sruti. It is in this sense of inspiration or inspired
  knowledge that we can take it in the esoteric meaning of the

1.01_-_How_is_Knowledge_Of_The_Higher_Worlds_Attained?, #Knowledge of the Higher Worlds, #Rudolf Steiner, #Occultism
   p. 31
   student in such moments must not merely indulge in feelings; he must not have indefinite sensations in his soul. That would only hinder him from reaching true spiritual knowledge. His thoughts must be clear, sharp and definite, and he will be helped in this if he does not cling blindly to the thoughts that rise within him. Rather must he permeate himself with the lofty thoughts by which men already advanced and possessed of the spirit were inspired at such moments. He should start with the writings which themselves had their origin in just such revelation during meditation. In the mystic, gnostic and spiritual scientific literature of today the student will find such writings, and in them the material for his meditation. The seekers of the spirit have themselves set down in such writings the thoughts of the divine science which the Spirit has directed his messengers to proclaim to the world.
  

1.01_-_Introduction, #The Lotus Sutra, #Anonymous, #Various
  This Bodhisattva Varaprabha was made the teacher for the Buddha
  Candrasryapradpas eight princes. Varaprabha led and inspired them and caused them to be rm in highest, complete enlightenment.
  After paying homage to innumerable hundreds of thousands of myriads of kois of buddhas, all these princes attained the path of the buddhas.
  --
  All of the eight princes
  Led and inspired by Varaprabha,
  Became rmly established

1.01_-_MAXIMS_AND_MISSILES, #Twilight of the Idols, #Friedrich Nietzsche, #Philosophy
  If a man knows the wherefore of his existence, then the manner of it
  can take care of itself. Man does not aspire to happiness; only the
  Englishman does that.

1.01_-_Our_Demand_and_Need_from_the_Gita, #Essays On The Gita, #Sri Aurobindo, #Integral Yoga
  HE WORLD abounds with scriptures sacred and profane, with revelations and half-revelations, with religions and philosophies, sects and schools and systems. To these the many minds of a half-ripe knowledge or no knowledge at all attach themselves with exclusiveness and passion and will have it that this or the other book is alone the eternal Word of
  God and all others are either impostures or at best imperfectly inspired, that this or that philosophy is the last word of the reasoning intellect and other systems are either errors or saved only by such partial truth in them as links them to the one true philosophical cult. Even the discoveries of physical Science have been elevated into a creed and in its name religion and spirituality banned as ignorance and superstition, philosophy as frippery and moonshine. And to these bigoted exclusions and vain wranglings even the wise have often lent themselves, misled by some spirit of darkness that has mingled with their light and overshadowed it with some cloud of intellectual egoism or spiritual pride. Mankind seems now indeed inclined to grow a little modester and wiser; we no longer slay our fellows in the name of God's truth or because they have minds differently trained or differently constituted from ours; we are less ready to curse and revile our neighbour because he is wicked or presumptuous enough to differ from us in opinion; we are ready even to admit that Truth is everywhere and cannot be our sole monopoly; we are beginning to look at other religions and philosophies for the truth and help they contain and no longer merely in order to damn them as false or criticise what we conceive to be their errors. But we are still apt to declare that our truth gives us the supreme knowledge which other religions or philosophies
  
  --
  
  There have been other syntheses in the long history of Indian thought. We start with the Vedic synthesis of the psychological being of man in its highest flights and widest rangings of divine knowledge, power, joy, life and glory with the cosmic existence of the gods, pursued behind the symbols of the material universe into those superior planes which are hidden from the physical sense and the material mentality. The crown of this synthesis was in the experience of the Vedic Rishis something divine, transcendent and blissful in whose unity the increasing soul of man and the eternal divine fullness of the cosmic godheads meet perfectly and fulfil themselves. The Upanishads take up this crowning experience of the earlier seers and make it their starting-point for a high and profound synthesis of spiritual knowledge; they draw together into a great harmony all that had been seen and experienced by the inspired and liberated knowers of the Eternal throughout a great and fruitful period of spiritual seeking. The
  Gita starts from this Vedantic synthesis and upon the basis of its essential ideas builds another harmony of the three great means and powers, Love, Knowledge and Works, through which the soul of man can directly approach and cast itself into the Eternal.

1.01_-_SAMADHI_PADA, #Patanjali Yoga Sutras, #Swami Vivekananda, #Hinduism
  perception, inference, and the words of an Apta. I cannot
  translate this word into English. It is not the word inspired,
  because that comes from outside, while this comes from

1.01_-_THAT_ARE_THOU, #The Perennial Philosophy, #Aldous Huxley, #Philosophy
  
  The wise say that this threefold way is like an iron chain, binding the feet of him who aspires to escape from the prison-house of this world. He who frees himself from the chain achieves Deliverance.
  

1.01_-_The_Human_Aspiration, #The Life Divine, #Sri Aurobindo, #Integral Yoga
  
  5:Thus the eternal paradox and eternal truth of a divine life in an animal body, an immortal aspiration or reality inhabiting a mortal tenement, a single and universal consciousness representing itself in limited minds and divided egos, a transcendent, indefinable, timeless and spaceless Being who alone renders time and space and cosmos possible, and in all these the higher truth realisable by the lower term, justify themselves to the deliberate reason as well as to the persistent instinct or intuition of mankind. Attempts are sometimes made to have done finally with questionings which have so often been declared insoluble by logical thought and to persuade men to limit their mental activities to the practical and immediate problems of their material existence in the universe; but such evasions are never permanent in their effect. Mankind returns from them with a more vehement impulse of inquiry or a more violent hunger for an immediate solution. By that hunger mysticism profits and new religions arise to replace the old that have been destroyed or stripped of significance by a scepticism which itself could not satisfy because, although its business was inquiry, it was unwilling sufficiently to inquire. The attempt to deny or stifle a truth because it is yet obscure in its outward workings and too often represented by obscurantist superstition or a crude faith, is itself a kind of obscurantism. The will to escape from a cosmic necessity because it is arduous, difficult to justify by immediate tangible results, slow in regulating its operations, must turn out eventually to have been no acceptance of the truth of Nature but a revolt against the secret, mightier will of the great Mother It is better and more rational to accept what she will not allow us as a race to reject and lift it from the sphere of blind instinct, obscure intuition and random aspiration into the light of reason and an instructed and consciously self-guiding will. And if there is any higher light of illumined intuition or self-revealing truth which is now in man either obstructed and inoperative or works with intermittent glancings as if from behind a veil or with occasional displays as of the northern lights in our material skies, then there also we need not fear to aspire. For it is likely that such is the next higher state of consciousness of which Mind is only a form and veil, and through the splendours of that light may lie the path of our progressive self-enlargement into whatever highest state is humanity's ultimate resting-place.
  

1.01_-_The_Ideal_of_the_Karmayogin, #Essays In Philosophy And Yoga, #Sri Aurobindo, #Integral Yoga
  Essays from the Karmayogin
   religion that will purify our heart and inspire our action in the struggle.
  
  --
  The European sets great store by machinery. He seeks to renovate humanity by schemes of society and systems of government; he hopes to bring about the millennium by an act of
  Parliament. Machinery is of great importance, but only as a working means for the spirit within, the force behind. The nineteenth century in India aspired to political emancipation, social renovation, religious vision and rebirth, but it failed because it adopted Western motives and methods, ignored the spirit, history and destiny of our race and thought that by taking over
  

1.01_-_The_True_Aim_of_Life, #Words Of The Mother II, #The Mother, #Integral Yoga
  You are here to contact your soul, and that is why you live.
  Aspire persistently and try to silence your mind. The aspiration
  must come from the heart.

1.01_-_Who_is_Tara, #How to Free Your Mind - Tara the Liberator, #Thubten Chodron, #unset
  In this story, we again see Tara as a person, one with a miraculous birth.
  This legend can inspire us not to lose faith in the arduous process of beneting beings. Such patience and perseverance are necessary for as we know,
  ignorant beings such as we are at present often do the opposite of what
  --
  Tara is an emanation of bliss and emptiness. Within the sphere of emptinessthe absence of inherent existenceblissful wisdom realizing emptiness appears in the form of Tara. By appearing in this physical form of Tara,
  the wisdom of bliss and emptiness of all Buddhas inspires us to cultivate constructive attitudes and actions. By understanding the symbolic meaning of
  Taras physical characteristics, we gain condence in and are moved to follow
  --
  the fully enlightened body and mind of a Buddha. When we visualize Tara and
  regard her as the resultant Tara that we will become, we are inspired to train
  our mind in the path leading to this result. Lets examine how the practice of

1.02.4.2_-_Action_and_the_Divine_Will, #Isha Upanishad, #Sri Aurobindo, #Integral Yoga
  And the nature of the two united is an illuminated Devotion
  which accepts, aspires to and fulfils God in the human existence.
  3 Atmavan.

1.02_-_Meditating_on_Tara, #How to Free Your Mind - Tara the Liberator, #Thubten Chodron, #unset
  Visualizing Tara and contemplating the symbolisms of her body help us
  to cultivate respect for virtuous qualities and inspire us to develop those qualities ourselves. The purpose of doing the Tara practice is not to worship Tara.
  Tara is a fully enlightened Buddha; she doesnt need our worship or offerings. We dont do these practices for the sake of the enlightened beings, to
  --
  compassion for all sentient beings, the altruistic intention, or bodhichitta,
  inspires us to seek full enlightenment, the total purication of mind and complete development of our positive qualities and potentials. The wisdom realizing emptiness penetrates into the deeper mode of existence of all persons
  and phenomena. As the direct antidote to the ignorance which misapprehends the nature of reality, this wisdom is what actually puries our mind.

1.02_-_Self-Consecration, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
  
  15:Concentration is indeed the first condition of any Yoga, but it is an all-receiving concentration that is the very nature of the integral Yoga. A separate strong fixing of the thought, of the emotions or of the will on a single idea, object, state, inner movement or principle is no doubt a frequent need here also; but this is only a subsidiary helpful process. A wide massive opening, a harmonised concentration of the whole being in all its parts and through all its powers upon the One who is the All is the larger action of this Yoga without which it cannot achieve its purpose. For it is the consciousness that rests in the One and that acts in the All to which we aspire; it is this that we seek to impose on every element of our being and on every movement of our nature. This wide and concentrated totality is the essential character of the sadhana and its character must determine its practice.
  
  --
  
  18:It is, then, in the highest mind of thought and light and will or it is in the inner heart of deepest feeling and emotion that we must first centre our consciousness, -- in either of them or, if we are capable, in both together, -- and use that as our leverage to lift the nature wholly towards the Divine. The concentration of an enlightened thought, will and heart turned in unison towards one vast goal of our knowledge, one luminous and infinite source of our action, one imperishable object of our emotion is the starting-point of the Yoga. And the object of our seeking must be the very fount of the Light which is growing in us, the very origin of the Force which we are calling to move our members. Our one objective must be the Divine himself to whom, knowingly or unknowingly, something always aspires in our secret nature. There must be a large, many-sided yet single concentration of the thought on the idea, the perception, the vision, the awakening touch, the soul's realisation of the one Divine. There must be a flaming concentration of the heart on the All and Eternal and, when once we have found him, a deep plunging and immersion in the possession and ecstasy of the All-Beautiful. There must be a strong and immovable concentration of the will on the attainment and fulfilment of all that the Divine is and a free and plastic opening of it to all that he intends to manifest in us. This is the triple way of the Yoga.
  

1.02_-_Skillful_Means, #The Lotus Sutra, #Anonymous, #Various
  They will never accept it.
  And again riputra addressed the Buddha, saying: O Bhagavat! Please explain it! Please explain it! In this assembly there are people like me and others, numbering into the hundreds of thousands of myriads of kois of beings, who have been led and inspired by the buddhas in their former existences. Such people will certainly trust, believe, and accept it. And they will benet, prot, and receive solace from it for a very long time.
  Thereupon riputra spoke these verses to elaborate on what he meant:
  --
  Because the Buddha in former existences
  Led and inspired such people.
  All of them will attentively listen and accept,
  --
  Because the Buddha Bhagavats appear in this world for one great purpose alone. O riputra! Now I will explain why I said that the Buddha Bhagavats appear in this world for only one great purpose.
  The Buddha Bhagavat appear in this world to cause sentient beings to aspire toward purity and the wisdom and insight of the buddhas. They appear in this world to manifest the wisdom and insight of the buddhas to sentient beings. They appear in this world to cause sentient beings to attain the wisdom and insight of a buddhas enlightenment. They appear in this world in order to cause sentient beings to enter the path of the wisdom and insight of a buddha.
  O riputra! For this one great reason alone the buddhas have appeared in this world.
  
  The Buddha addressed riputra, saying: The Buddha Tathgatas lead and inspire only bodhisattvas. All the acts of a buddha are always for one purpose. The buddhas manifest their wisdom and insight solely to inspire sentient beings to enlightenment.
  O riputra! A Tathgata teaches sentient beings the Dharma only through the single buddha vehicle. There is no other, neither a second nor a third.
  --
  O riputra! All the Buddha Bhagavats of the present, in immeasurable hundreds of thousands of myriads of kois of buddha worlds of the ten directions, teach the Dharma to sentient beings using incalculable and innumerable skillful means with various explanations and illustrations to benet many of them and cause them to feel at peace. These Dharmas are all of the single buddha vehicle. All the sentient beings who hear the Dharma from these buddhas will ultimately attain omniscience.
  O riputra! These buddhas lead and inspire only bodhisattvas, because they want to teach sentient beings with the wisdom and insight of the Buddha, to enlighten sentient beings with the wisdom and insight of the Buddha, and to cause sentient beings to enter the path of the wisdom and insight of the
  Buddha.
  --
  I would be ungenerous
  If I were to lead and inspire even a single person
  Through an inferior vehicle,
  --
  That I made in the past.
  I will lead and inspire all sentient beings
  And cause them to enter the path of the buddhas.
  --
  Taught the Dharma of the single vehicle,
  Led and inspired immeasurable sentient beings,
  And enabled them to enter the path of the buddhas.
  --
  
  I lead and inspire the bodhisattvas
  Only with the path of the single vehicle;

1.02_-_The_Philosophy_of_Ishvara, #Bhakti-Yoga, #Swami Vivekananda, #Hinduism
  
  We shall now try to understand what the great representative of the Advaita School has to say on the point. We shall see how the Advaita system maintains all the hopes and aspirations of the dualist intact, and at the same time propounds its own solution of the problem in consonance with the high destiny of divine humanity. Those who aspire to retain their individual mind even after liberation and to remain distinct will have ample opportunity of realising their aspirations and enjoying the blessing of the qualified Brahman. These are they who have been spoken of in the Bhgavata Purna thus: "O king, such are the, glorious qualities of the Lord that the sages whose only pleasure is in the Self, and from whom all fetters have fallen off, even they love the Omnipresent with the love that is for love's sake." These are they who are spoken of by the Snkhyas as getting merged in nature in this cycle, so that, after attaining perfection, they may come out in the next as lords of world-systems. But none of these ever becomes equal to God (Ishvara). Those who attain to that state where there is neither creation, nor created, nor creator, where there is neither knower, nor knowable, nor knowledge, where there is neither I, nor thou, nor he, where there is neither subject, nor object, nor relation, "there, who is seen by whom?" such persons have gone beyond everything to "where words cannot go nor mind", gone to that which the Shrutis declare as "Not this, not this"; but for those who cannot, or will not reach this state, there will inevitably remain the triune vision of the one undifferentiated Brahman as nature, soul, and the interpenetrating sustainer of both Ishvara. So, when Prahlda forgot himself, he found neither the universe nor its cause; all was to him one Infinite, undifferentiated by name and form; but as soon as he remembered that he was Prahlada, there was the universe before him and with it the Lord of the universe "the Repository of an infinite number of blessed qualities". So it was with the blessed Gopis. So long as they had lost sense of their own personal identity and individuality, they were all Krishnas, and when they began again to think of Him as the One to be worshipped, then they were Gopis again, and immediately Bhakti, then, can be directed towards Brahman, only in His personal aspect.
  

1.02_-_The_Stages_of_Initiation, #Knowledge of the Higher Worlds, #Rudolf Steiner, #Occultism
  
  The would-be initiate must bring with him a certain measure of courage and fearlessness. He must positively go out of his way to find opportunities for developing these virtues. His training should provide for their systematic cultivation. In this respect, life itself is a good school-possibly the best school. The student must learn to look danger calmly in the face and try to overcome difficulties unswervingly. For instance, when in the presence of some peril, he must swiftly come to the conviction that fear is of no possible use; I must not feel afraid; I must only think of what is to be done. And he must improve to the extent of feeling, upon occasions which formerly inspired him with fear, that to be frightened, to be disheartened, are things that are out of the question as far as his own inmost self is concerned. By self-discipline in this direction, quite definite qualities are develop which are necessary for initiation into the higher mysteries. Just as man requires nervous force in his physical being in order to use his physical sense, so also he
   p. 75

1.02_-_To_Zen_Monks_Kin_and_Koku, #Beating the Cloth Drum Letters of Zen Master Hakuin, #Hakuin Ekaku, #Zen
  
  MY HUMBLEST APPRECIATION for the letter Brother Rai recently delivered to me containing your request to conduct a lecture meeting on the Beyond Comprehension Sutra, together with the list of expected participants. While I seriously doubt you can rely on a shuffling jackass to perform like a thorough-bred stallion, or hope for an old crow to start caroling like a celestial phoenix, I am nonetheless sincerely grateful that you even remembered this boorish rustic and thought it worthwhile to make a sincere effort to assist in his upbringing. I have no doubt that you were inspired by a deep aspiration to promote the teaching of the Dharma.
  

1.02_-_Where_I_Lived,_and_What_I_Lived_For, #Walden, and On The Duty Of Civil Disobedience, #Henry David Thoreau, #Philosophy
  
  Every morning was a cheerful invitation to make my life of equal simplicity, and I may say innocence, with Nature herself. I have been as sincere a worshipper of Aurora as the Greeks. I got up early and bathed in the pond; that was a religious exercise, and one of the best things which I did. They say that characters were engraven on the bathing tub of king Tching-thang to this effect: Renew thyself completely each day; do it again, and again, and forever again. I can understand that. Morning brings back the heroic ages. I was as much affected by the faint hum of a mosquito making its invisible and unimaginable tour through my apartment at earliest dawn, when I was sitting with door and windows open, as I could be by any trumpet that ever sang of fame. It was Homers requiem; itself an Iliad and Odyssey in the air, singing its own wrath and wanderings. There was something cosmical about it; a standing advertisement, till forbidden, of the everlasting vigor and fertility of the world. The morning, which is the most memorable season of the day, is the awakening hour. Then there is least somnolence in us; and for an hour, at least, some part of us awakes which slumbers all the rest of the day and night. Little is to be expected of that day, if it can be called a day, to which we are not awakened by our Genius, but by the mechanical nudgings of some servitor, are not awakened by our own newly-acquired force and aspirations from within, accompanied by the undulations of celestial music, instead of factory bells, and a fragrance filling the airto a higher life than we fell asleep from; and thus the darkness bear its fruit, and prove itself to be good, no less than the light. That man who does not believe that each day contains an earlier, more sacred, and auroral hour than he has yet profaned, has despaired of life, and is pursuing a descending and darkening way. After a partial cessation of his sensuous life, the soul of man, or its organs rather, are reinvigorated each day, and his Genius tries again what noble life it can make. All memorable events, I should say, transpire in morning time and in a morning atmosphere. The Vedas say, All intelligences awake with the morning. Poetry and art, and the fairest and most memorable of the actions of men, date from such an hour. All poets and heroes, like Memnon, are the children of Aurora, and emit their music at sunrise. To him whose elastic and vigorous thought keeps pace with the sun, the day is a perpetual morning. It matters not what the clocks say or the attitudes and labors of men. Morning is when I am awake and there is a dawn in me. Moral reform is the effort to throw off sleep.
  

1.03_-_A_Parable, #The Lotus Sutra, #Anonymous, #Various
  I will turn the wheel of the highest Dharma
  And lead and inspire the bodhisattvas.
  At that time the Buddha said to riputra: I will now reveal to you before the great assembly of devas, humans, rmaas, and brahmans that in the past, in the presence of two hundred thousand kois of buddhas, I led and inspired you constantly for the sake of the highest path. You have followed my instructions for a long time. Because I led you with skillful means, you were born in my Dharma.
  O riputra! In the past I inspired you to seek the buddha path. Yet just now you had completely forgotten this and considered yourself to have attained nirvana. Now, because I want you to remember the path that you practiced according to your original vow in the past, I will teach the rvakas the Mahayana sutra called the Lotus Sutra, the instruction for the bodhisattvas and treasured lore of the buddhas.
  O riputra! In the future after immeasurable, limitless, and inconceivable kalpas, you will have paid homage to thousands of myriads of kois of buddhas, preserved the True Dharma, and mastered the path practiced by the bodhisattvas. You will become a buddha called Padmaprabha, a Tathgata, Arhat, Completely Enlightened, Perfect in Knowledge and Conduct,
  --
  Your land will be called Viraja. Its earth will be level and pure, ornamented, peaceful, and rich. The devas and humans will prosper. The earth will be made of lapis lazuli with a well-planned network of roads like a chessboard bordered with golden cords. Rows of seven-jeweled trees, which are always full of owers and fruits, will line the borders of these roads. The
  Tathgata Padmaprabha will also lead and inspire sentient beings by means of the three vehicles.
  O riputra! When that buddha appears, even though his will not be a troubled world, he will teach the three vehicles because of his original vow.
  --
  Such mahasattvas as these
  Will be led and inspired by the Buddha Padmaprabha.
  When this buddha becomes a prince
  --
  At that time riputra said this to the Buddha: O Bhagavat! I now have no further doubts. I have received the prediction of the highest supreme enlightenment in the presence of the Buddha.
  When all those twelve hundred who have attained complete mental discipline were still under training in the past, the Buddha constantly led and inspired them, saying: My teaching overcomes birth, old age, illness, and death and it leads to nirvana. Both those who were still in training and those who were not thought that they were free from false views about the self, existence and nonexistence, and declared that they had attained nirvana.
  Yet now, in the presence of the Bhagavat, they have heard what they have never heard before and have fallen into doubt.
  --
  With his great mercy and compassion he incessantly and indefatigably seeks the welfare of all beings and benets them all.
  The Tathgata appears in the triple world, which is like a decaying old house on re, to rescue sentient beings from the re of birth, old age, illness, and death, anxiety, sorrow, suffering, distress, delusion, blindness, and the three poisons of greed, hatred, and ignorance. Thus he leads and inspires sentient beings and causes them to attain highest, complete enlightenment.
  The Tathgatas see all sentient beings burning in the re of birth, old age, illness, and death, anxiety, sorrow, suffering, and distress. Because of the desires of the ve senses and the desire for monetary prot they also experience various kinds of suffering. Because of their attachment and pursuits they experience various kinds of suffering in the present; and in the future they will suffer in the states of existence of hell, animals, and hungry ghosts (pretas). If they are born in the heavens or in the human world they will experience a variety of sorrows such as suffering from poverty and destitution, separation from loved ones, or suffering from encounters with those they dislike.
  --
  Whom the Buddha Bhagavats
  Lead and inspire with skillful means
  Are all bodhisattvas.

1.03_-_Hymns_of_Gritsamada, #Hymns to the Mystic Fire, #Sri Aurobindo, #Integral Yoga
  
    3. O Fire, aspired to by our mind, putting forth today thy power do sacrifice to the gods, O thou who wast of old before aught that is human. Bring to us the unfallen host of the Life-Gods; and you, O Powers, sacrifice to Indra where he sits on the seat of our altar.
  
  --
  
    6. O Messenger, O youngest Power, come at our word for him who aspires to thee and craves for thy safeguard; arrive, O Priest of the call, strong for sacrifice.
  

1.03_-_Reading, #Walden, and On The Duty Of Civil Disobedience, #Henry David Thoreau, #Philosophy
  
  However much we may admire the orators occasional bursts of eloquence, the noblest written words are commonly as far behind or above the fleeting spoken language as the firmament with its stars is behind the clouds. _There_ are the stars, and they who can may read them. The astronomers forever comment on and observe them. They are not exhalations like our daily colloquies and vaporous breath. What is called eloquence in the forum is commonly found to be rhetoric in the study. The orator yields to the inspiration of a transient occasion, and speaks to the mob before him, to those who can _hear_ him; but the writer, whose more equable life is his occasion, and who would be distracted by the event and the crowd which inspire the orator, speaks to the intellect and health of mankind, to all in any age who can
  _understand_ him.
  --
  
  What does our Concord culture amount to? There is in this town, with a very few exceptions, no taste for the best or for very good books even in English literature, whose words all can read and spell. Even the college-bred and so called liberally educated men here and elsewhere have really little or no acquaintance with the English classics; and as for the recorded wisdom of mankind, the ancient classics and Bibles, which are accessible to all who will know of them, there are the feeblest efforts any where made to become acquainted with them. I know a woodchopper, of middle age, who takes a French paper, not for news as he says, for he is above that, but to keep himself in practice, he being a Canadian by birth; and when I ask him what he considers the best thing he can do in this world, he says, beside this, to keep up and add to his English. This is about as much as the college bred generally do or aspire to do, and they take an English paper for the purpose. One who has just come from reading perhaps one of the best
  English books will find how many with whom he can converse about it? Or suppose he comes from reading a Greek or Latin classic in the original, whose praises are familiar even to the so called illiterate; he will find nobody at all to speak to, but must keep silence about it. Indeed, there is hardly the professor in our colleges, who, if he has mastered the difficulties of the language, has proportionally mastered the difficulties of the wit and poetry of a Greek poet, and has any sympathy to impart to the alert and heroic reader; and as for the sacred Scriptures, or Bibles of mankind, who in this town can tell me even their titles? Most men do not know that any nation but the Hebrews have had a scripture. A man, any man, will go considerably out of his way to pick up a silver dollar; but here are golden words, which the wisest men of antiquity have uttered, and whose worth the wise of every succeeding age have assured us of;and yet we learn to read only as far as Easy Reading, the primers and class-books, and when we leave school, the Little Reading, and story books, which are for boys and beginners; and our reading, our conversation and thinking, are all on a very low level, worthy only of pygmies and manikins.
  --
  
  I aspire to be acquainted with wiser men than this our Concord soil has produced, whose names are hardly known here. Or shall I hear the name of Plato and never read his book? As if Plato were my townsman and I never saw him,my next neighbor and I never heard him speak or attended to the wisdom of his words. But how actually is it? His Dialogues, which contain what was immortal in him, lie on the next shelf, and yet
  I never read them. We are underbred and low-lived and illiterate; and in this respect I confess I do not make any very broad distinction between the illiterateness of my townsman who cannot read at all, and the illiterateness of him who has learned to read only what is for children and feeble intellects. We should be as good as the worthies of antiquity, but partly by first knowing how good they were. We are a race of tit-men, and soar but little higher in our intellectual flights than the columns of the daily paper.

1.03_-_Self-Surrender_in_Works_-_The_Way_of_The_Gita, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
  
  The aim set before our Yoga is nothing less than to hasten this supreme object of our existence here. Its process leaves behind the ordinary tardy method of slow and confused growth through the evolution of Nature. For the natural evolution is at its best an uncertain growth under cover, partly by the pressure of the environment, partly by a groping education and an ill-lighted purposeful effort, an only partially illumined and half-automatic use of opportunities with many blunders and lapses and relapses; a great portion of it is made up of apparent accidents and circumstances and vicissitudes, - though veiling a secret divine intervention and guidance. In Yoga we replace this confused crooked crab-motion by a rapid, conscious and self-directed evolution which is planned to carry us, as far as can be, in a straight line towards the goal set before us. In a certain sense it may be an error to speak of a goal anywhere in a progression which may well be infinite. Still we can conceive of an immediate goal, an ulterior objective beyond our present achievement towards which the soul in man can aspire. There lies before him the possibility of a new birth; there can be an ascent into a higher and wider plane of being and its descent to transform his members. An enlarged and illumined consciousness is possible that shall make of him a liberated spirit and a perfected force - and, if spread beyond the individual, it might even constitute a divine humanity or else a new, a supramental and therefore a superhuman race. It is this new birth that we make our aim: a growth into a divine consciousness is the whole meaning of our Yoga, an integral conversion to divinity not only of the soul but of all the parts of our nature.
  

1.03_-_Some_Practical_Aspects, #Knowledge of the Higher Worlds, #Rudolf Steiner, #Occultism
   p. 112
   the silent activity of woodland creatures and insects. Yet no city-dweller should fail to give to the organs of his soul and spirit, as they develop, the nurture that comes from the inspired teachings of spiritual research. If our eyes cannot follow the woods in their mantel of green every spring, day by day, we should instead open our soul to the glorious teachings of the Bhagavad Gita, or of St. John's Gospel, or of St. Thomas Kempis, and to the descriptions resulting from spiritual science. There are many ways to the summit of insight, but much depends on the right choice. The spiritually experienced could say much concerning these paths, much that might seem strange to the uninitiated. Someone, for instance, might be very far advanced on the path; he might be standing, so to speak, at the very entrance of sight and hearing with soul and spirit; he is then fortunate enough to make a journey over the calm or maybe tempestuous ocean, and a veil falls away from the eyes of his soul; suddenly he becomes a seer. Another is also so far advanced that this veil only needs to be loosened; this occurs through some stroke of destiny. On another this stroke might well have had the effect
   p. 113

1.03_-_Tara,_Liberator_from_the_Eight_Dangers, #How to Free Your Mind - Tara the Liberator, #Thubten Chodron, #unset
  arise in our mind. This reduces any embellishment we may have regarding our
  own qualities and inspires us to put energy into our spiritual practice so that
  we may emulate the Three Jewels. Physically lying on the ground with our
  --
  Second, although all beings who have become Tara are free from limitations from their side to help others, they are not omnipotent. They can
  teach, guide, and inspire us only to the extent that we are receptive. One of
  the purposes of reciting these and similar verses is to open our minds and
  --
  beings equally, the more Tara can inuence us. The greater our wisdom
  understanding the ultimate nature, the more Tara can inspire us to deepen
  our realizations.

1.03_-_The_Divine_and_Man, #Words Of The Mother II, #The Mother, #Integral Yoga
  What is God?
  God is the perfection that we must aspire to realise.
  
  --
  
  We aspire for a knowledge truly knowing, for a power truly powerful, for a love that truly loves.
  
  *
  Suffocated by the shallowness of the human nature we aspire to the knowledge that truly knows, the power that truly can, the love that truly loves.
  

1.03_-_The_Human_Disciple, #Essays On The Gita, #Sri Aurobindo, #Integral Yoga
  
  The rest of Arjuna's questions and utterances proceed from the same temperament and character. When he is told that once the soul-state is assured there need be no apparent change in the action, he must act always by the law of his nature, even if the act itself seem faulty and deficient compared with that of another law than his own, he is troubled. The nature! but what of this sense of sin in the action with which he is preoccupied? is it not this very nature which drives men as if by force and even against their better will into sin and guilt? His practical intelligence is baffled by Krishna's assertion that it was he who in ancient times revealed to Vivasvan this Yoga, since lost, which he is now again revealing to Arjuna, and by his demand for an explanation he provokes the famous and oft-quoted statement of Avatarhood and its mundane purpose. He is again perplexed by the words in which Krishna continues to reconcile action and renunciation of action and asks once again for a decisive statement of that which is the best and highest, not this "mingled" word. When he realises fully the nature of the Yoga which he is bidden to embrace, his pragmatic nature accustomed to act from mental will and preference and desire is appalled by its difficulty and he asks what is the end of the soul which attempts and fails, whether it does not lose both this life of human activity and thought and emotion which it has left behind and the Brahmic consciousness to which it aspires and falling from both perish like a dissolving cloud?
  When his doubts and perplexities are resolved and he knows that it is the Divine which must be his law, he aims again and always at such clear and decisive knowledge as will guide him practically to this source and this rule of his future action. How
  --
  
  To such a disciple the Teacher of the Gita gives his divine teaching. He seizes him at a moment of his psychological development by egoistic action when all the mental, moral, emotional values of the ordinary egoistic and social life of man have collapsed in a sudden bankruptcy, and he has to lift him up out of this lower life into a higher consciousness, out of ignorant attachment to action into that which transcends, yet originates and orders action, out of ego into Self, out of life in mind, vitality and body into that higher nature beyond mind which is the status of the Divine. He has at the same time to give him that for which he asks and for which he is inspired to seek by the guidance within him, a new Law of life and action high above the insufficient rule of the ordinary human existence with its endless conflicts and oppositions, perplexities and illusory certainties, a higher Law by which the soul shall be free from this bondage of works and yet powerful to act and conquer in the vast liberty of its divine being. For the action must be performed, the world must fulfil its cycles and the soul of the human being must not turn back in ignorance from the work it is here to do. The whole course of the teaching of the Gita is determined and directed, even in its widest wheelings, towards the fulfilment of these three objects.
  

1.04_-_Descent_into_Future_Hell, #The Red Book Liber Novus, #unset, #Philosophy
  89. The theme of divine madness has a long history. Its 10c1. .\s Classicus was Socrates's discussion of it in the Phaedrus: madness, provided it comes as a gift of heaven, is the channel by which we receive the greatest blessings (Plato, Phaedrus and Letters VII and VIII, tr. W Hamilton
  [London: Penguin, 1986], p. 46, line 244). Socrates distinguished four types of divine madness: (I) inspired divination, such as by the prophetess at Delphi; (2) instances in which individuals, when ancient sins have given rise to troubles, have prophesied and incited to prayer and worship; (3) possession by the Muses, since the technically skilled untouched by the madness of the Muses will never be a good poet; and (4) the lover. In the Renaissance, the theme of divine madness was talcen up by the Neoplatonists such as Ecino and by humanists such as Erasmus. Erasmus's discussion is particularly important, as it fuses the classical Platonic conception with Christianity.
  
  For Erasmus, Christianity was the highest type of inspired madness. Like Plato, Erasmus
  

1.04_-_GOD_IN_THE_WORLD, #The Perennial Philosophy, #Aldous Huxley, #Philosophy
  
  It is in the literature of Mahayana and especially of Zen Buddhism that we find the best account of the psychology of the man for whom Samsara and Nirvana, time and eternity, are one and the same. More systematically perhaps than any other religion, the Buddhism of the Far East teaches the way to spiritual Knowledge in its fulness as well as in its heights, in and through the world as well as in and through the soul. In this context we may point to a highly significant fact, which is that the incomparable landscape painting of China and Japan was essentially a religious art, inspired by Taoism and Zen Buddhism; in Europe, on the contrary, landscape painting and the poetry of nature worship were secular arts which arose when Christianity was in decline, and derived little or no inspiration from Christian ideals.
  

1.04_-_Hymns_of_Bharadwaja, #Hymns to the Mystic Fire, #Sri Aurobindo, #Integral Yoga
  2. And now strong for sacrifice, thou hast taken thy session in
  the seat of aspiration, one aspired to, a flamen of the call, an
  imparter of the impulse. Men, building the godheads, have
  --
   rZyt s\dO 4
  4. Travellers with surrender to the plane of the godhead, seekers of inspired knowledge, they won an inviolate inspiration,
  

1.04_-_The_Crossing_of_the_First_Threshold, #The Hero with a Thousand Faces, #Joseph Campbell, #Mythology
  into the sacred zone of the universal source. At Lykaion was an
  oracle, presided over by the nymph Erato, whom Pan inspired,
  as Apollo the prophetess at Delphi. And Plutarch numbers the
  --
  Cybele, the Bacchic frenzy of Dionysos, the poetic frenzy in
  spired by the Muses, the warrior frenzy of the god Ares (=Mars),
  and, fiercest of all, the frenzy of love, as illustrations of that di

1.04_-_The_Paths, #A Garden of Pomegranates - An Outline of the Qabalah, #Israel Regardie, #Occultism
  This Path leads from Yesod to Tipharas, the sphere of 0 the Sun. The Angel of the Tarot, would typify the Holy
  Guardian Angel to whom man aspires. The keynote of the astrological sign, the arrow pointing heavenwards, is
  Aspiration, and the sigil of the Sun and the gilt triangle over the heart of the Angel, all point to the object of aspiration, representing Asar-Un-Nefer, man made perfect.

1.04_-_The_Silent_Mind, #Sri Aurobindo or the Adventure of Consciousness, #Satprem, #Integral Yoga
  would normally mean a long labour and be seized, even at the outset,
  by a rapid intervention or manifestation of Silence with an effect out of all proportion to the means used at the beginning. One commences with a method, but the work it taken up by a Grace from above, from That to which one aspires or an irruption of the infinitudes of the Spirit. It was in this last way that I myself came by the mind's absolute silence, unimaginable to me before I had its actual experience. 31 This is a most important point indeed. For we might think that these yogic experiences are all very nice and interesting, but that they are far beyond our ordinary human grasp; how could we, such as we are, ever get there? Our mistake is in judging with our present self possibilities that belong to another self. By the simple fact of setting out on the path, the yoga automatically awakens a whole range of latent faculties and invisible forces that far exceed the possibilities of our outer being and can do for us things that we are normally incapable of doing: One had to have the passage clear between the outer mind and something in the inner being . . . for they (the Yogic consciousness and its powers) are already there within you,32 and the best way of "clearing"
  the passage is to silence the mind. We do not know who we are, and still less what we are capable of.

1.05_-_Adam_Kadmon, #A Garden of Pomegranates - An Outline of the Qabalah, #Israel Regardie, #Occultism
  
  The first Sephirah, Keser - the Crown, is not included generally in this particular method ; or when it is, is simply called God, or the goal of life to which a man aspires for union.
  

1.05_-_Buddhism_and_Women, #Tara - The Feminine Divine, #Bokar Rinpoche, #Buddhism
  not hesitate to sincerely advise her, for her own good,
  to aspire to a male existence in a future rebirth.
  Other examples of this way of thinking can be
  --
  hips and dressed in simple cotton clothes. The respect
  they inspired was such that people prostrated and
  recited prayers when they passed. When the nuns

1.05_-_CHARITY, #The Perennial Philosophy, #Aldous Huxley, #Philosophy
  
  Our present economic, social and international arrangements are based, in large measure, upon organized lovelessness. We begin by lacking charity towards Nature, so that instead of trying to co-operate with Tao or the Logos on the inanimate and subhuman levels, we try to dominate and exploit, we waste the earths mineral resources, ruin its soil, ravage its forests, pour filth into its rivers and poisonous fumes into its air. From lovelessness in relation to Nature we advance to lovelessness in relation to arta lovelessness so extreme that we have effectively killed all the fundamental or useful arts and set up various kinds of mass production by machines in their place. And of course this lovelessness in regard to art is at the same time a lovelessness in regard to the human beings who have to perform the fool-proof and grace-proof tasks imposed by our mechanical art-surrogates and by the interminable paper work connected with mass production and mass distribution. With mass-production and mass-distribution go mass-financing, and the three have conspired to expropriate ever-increasing numbers of small owners of land and productive equipment, thus reducing the sum of freedom among the majority and increasing the power of a minority to exercise a coercive control over the lives of their fellows. This coercively controlling minority is composed of private capitalists or governmental bureaucrats or of both classes of bosses acting in collaborationand, of course, the coercive and therefore essentially loveless nature of the control remains the same, whether the bosses call themselves company directors or civil servants. The only difference between these two kinds of oligarchical rulers is that the first derive more of their power from wealth than from position within a conventionally respected hierarchy, while the second derive more power from position than from wealth. Upon this fairly uniform groundwork of loveless relationships are imposed others, which vary widely from one society to another, according to local conditions and local habits of thought and feeling. Here are a few examples: contempt and exploitation of coloured minorities living among white majorities, or of coloured majorities governed by minorities of white imperialists; hatred of Jews, Catholics, Free Masons or of any other minority whose language, habits, appearance or religion happens to differ from those of the local majority. And the crowning superstructure of uncharity is the organized lovelessness of the relations between state and sovereign statea lovelessness that expresses itself in the axiomatic assumption that it is right and natural for national organizations to behave like thieves and murderers, armed to the teeth and ready, at the first favourable opportunity, to steal and kill. (Just how axiomatic is this assumption about the nature of nationhood is shown by the history of Central America. So long as the arbitrarily delimited territories of Central America were called provinces of the Spanish colonial empire, there was peace between their inhabitants. But early in the nineteenth century the various administrative districts of the Spanish empire broke from their allegiance to the mother country and decided to become nations on the European model. Result: they immediately went to war with one another. Why? Because, by definition, a sovereign national state is an organization that has the right and duty to coerce its members to steal and kill on the largest possible scale.)
  

1.05_-_Hymns_of_Bharadwaja, #Hymns to the Mystic Fire, #Sri Aurobindo, #Integral Yoga
  
    2. And now strong for sacrifice, thou hast taken thy session in the seat of aspiration, one aspired to, a flamen of the call, an imparter of the impulse. Men, building the godheads, have grown conscious of thee, the chief and first, and followed to a mighty treasure.
  
  --
  
    4. Travellers with surrender to the plane of the godhead, seek-ers of inspired knowledge, they won an inviolate inspiration, they held the sacrificial Names and had delight in thy happy vision.
  
  --
  
    11. O thou who art filled with inspiration and a passer of barriers, O thou who hast extended earth and heaven by the wideness of thy light and thy inspired discoveries of knowledge, shine wider yet in us with thy large and solid and opulent amassings, O Fire.
  
  --
  
    2. Men who see aspire to thee with the word and the sacrifice. To thee comes the all-seeing Horse that crosses the mid-world, the Horse that no wolf tears.
  
  --
  
    7. Now art thou here in men, one to be aspired to and a beloved guest; for thou art like one delightful and adorable in the city and as if our son and a traveller of the triple world.
  
  --
  
    2. The Fire is the thinker and knower, the Fire is a mightiest disposer of works and a seer. To Fire the priest of the invocation the peoples of men aspire in their sacrifices.
  
  --
  4. Now has the Bringer of the Treasure with his horses of
  swiftness aspired to thee for a twofold bliss; he has sacrificed
  in the sacrifices to the king of sacrifice.
  --
   7
  7. Men deeply meditating aspire to thee that the godheads may
  come to them; mortals they aspire to the God in the sacrifice.
  
  --
  12. O God, O Fire, thou illuminest towards us a wide light of
  inspired knowledge and the vastness of a perfect force.
  
  --
  46. Let the mortal who would serve with his works the God in
  the advent, aspire bringing his offering to the Fire in the Rite
  of the Path; let him with uplifted23 hands and with obeisance

1.05_-_Morality_and_War, #Words Of The Mother III, #The Mother, #Integral Yoga
  *
  I disapprove totally of violence. Each act of violence is a step back on the path leading to the goal to which we aspire.
  

1.05_-_Some_Results_of_Initiation, #Knowledge of the Higher Worlds, #Rudolf Steiner, #Occultism
  
  The fifth requirement is impartiality toward everything that life brings. In this connection we speak of faith and trust. The student meets every human being and every creature with this trust, and lets it inspire his every action. Upon hearing some information, he never says to himself: "I don't believe it; it contradicts my present opinions." He is far rather ready to test and rectify his views and opinions. He ever remains receptive for everything that confronts him, and he
   p. 151

1.05_-_The_Ascent_of_the_Sacrifice_-_The_Psychic_Being, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
     In accordance with the triple character of the sacrifice we may divide works too into a triple order, the works of Knowledge, the works of Love, the works of the Will-in-Life, and see how this more plastic spiritual rule applies to each province and effects the transition from the lower to the higher nature.
     It is natural from the point of view of the Yoga to divide into two categories the activities of the human mind in its pursuit of knowledge. There is the supreme supra-intellectual knowledge which concentrates itself on the discovery of the One and Infinite in its transcendence or tries to penetrate by intuition, contemplation, direct inner contact into the ultimate truths behind the appearances of Nature; there is the lower science which diffuses itself in an outward knowledge of phenomena, the disguises of the One and Infinite as it appears to us in and through the more exterior forms of the world-manifestation around us. These two, an upper and a lower hemisphere, in the form of them constructed or conceived by men within the mind's ignorant limits, have even there separated themselves, as they developed, with some sharpness.... Philosophy, sometimes spiritual or at least intuitive, sometimes abstract and intellectual, sometimes intellectualising spiritual experience or supporting with a logical apparatus the discoveries of the spirit, has claimed always to take the fixation of ultimate Truth as its province. But even when it did not separate itself on rarefied metaphysical heights from the knowledge that belongs to the practical world and the pursuit of ephemeral objects, intellectual Philosophy by its habit of abstraction has seldom been a power for life. It has been sometimes powerful for high speculation, pursuing mental Truth for its own sake without any ulterior utility or object, sometimes for a subtle gymnastic of the mind in a mistily bright cloud-land of words and ideas, but it has walked or acrobatised far from the more tangible realities of existence. Ancient Philosophy in Europe was more dynamic, but only for the few; in India in its more spiritualised forms, it strongly influenced but without transforming the life of the race.... Religion did not attempt, like Philosophy, to live alone on the heights; its aim was rather to take hold of man's parts of life even more than his parts of mind and draw them Godwards; it professed to build a bridge between spiritual Truth and the vital and material existence; it strove to subordinate and reconcile the lower to the higher, make life serviceable to God, Earth obedient to Heaven. It has to be admitted that too often this necessary effort had the opposite result of making Heaven a sanction for Earth's desires; for continually the religious idea has been turned into an excuse for the worship and service of the human ego. Religion, leaving constantly its little shining core of spiritual experience, has lost itself in the obscure mass of its ever extending ambiguous compromises with life: in attempting to satisfy the thinking mind, it more often succeeded in oppressing or fettering it with a mass of theological dogmas; while seeking to net the human heart, it fell itself into pits of pietistic emotionalism and sensationalism; in the act of annexing the vital nature of man to dominate it, it grew itself vitiated and fell a prey to all the fanaticism, homicidal fury, savage or harsh turn for oppression, pullulating falsehood, obstinate attachment to ignorance to which that vital nature is prone; its desire to draw the physical in man towards God betrayed it into chaining itself to ecclesiastic mechanism, hollow ceremony and lifeless ritual. The corruption of the best produced the worst by that strange chemistry of the power of life which generates evil out of good even as it can also generate good out of evil. At the same time in a vain effort at self-defence against this downward gravitation. Religion was driven to cut existence into two by a division of knowledge, works, art, life itself into two opposite categories, the spiritual and the worldly, religious and mundane, sacred and profane; but this' defensive distinction itself became conventional and artificial and aggravated rather than healed the disease.... On the other side. Science and Art and the knowledge of life, although at first they served or lived in the shadow of Religion, ended by emancipating themselves, became estranged or hostile, or have even recoiled with indifference, contempt or scepticism from what seem to them the cold, barren and distant or unsubstantial and illusory heights of unreality to which metaphysical Philosophy and Religion aspire. For a time the divorce has been as complete as the one-sided intolerance of the human mind could make it and threatened even to end in a complete extinction of all attempt at a higher or a more spiritual knowledge. Yet even in the earthward life a higher knowledge is indeed the one thing that is throughout needful, and without it the lower sciences and pursuits, however fruitful, however rich, free, miraculous in the abundance of their results, become easily a sacrifice offered without due order and to false gods; corrupting, hardening in the end the heart of man, limiting his mind's horizons, they confine in a stony material imprisonment or lead to a final baffling incertitude and disillusionment. A sterile agnosticism awaits us above the brilliant phosphorescence of a half-knowledge that is still the Ignorance.
     A Yoga turned towards an all-embracing realisation of the Supreme will not despise the works or even the dreams, if dreams they are, of the Cosmic Spirit or shrink from the splendid toil and many-sided victory which he has assigned to himself In the human creature. But its first condition for this liberality is that our works in the world too must be part of the sacrifice offered to the Highest and to none else, to the Divine shakti and to no other Power, in the right spirit and with the right knowledge, by the free soul and not by the hypnotised bondslave of material Nature. If a division of works has to be made, it is between those that are nearest to the heart of the sacred flame and those that are least touched or illumined by it because they are more at a distance, or between the fuel that burns strongly or brightly and the logs that if too thickly heaped on the altar may impede the ardour of the fire by their damp, heavy and diffused abundance. But otherwise, apart from this division, all activities of knowledge that seek after or express Truth are in themselves rightful materials for a complete offering; none ought necessarily to be excluded from the wide framework of the divine life. The mental and physical sciences which examine into the laws and forms and processes of things, those which concern the life of men and animals, the social, political, linguistic and historical and those which seek to know and control the labours and activities by which man subdues and utilises his world and environment, and the noble and beautiful Arts which are at once work and knowledge, -- for every well-made and significant poem, picture, statue or building is an act of creative knowledge, a living discovery of the consciousness, a figure of Truth, a dynamic form of mental and vital self-expression or world-expressions-all that seeks, all that finds, all that voices or figures is a realisation of something of the play of the Infinite and to that extent can be made a means of God-realisation or of divine formation. But the Yogin has to see that it is no longer done as part of an ignorant mental life; it can be accepted by him only if by the feeling, the remembrance, the dedication within it, it is turned into a movement of the spiritual consciousness and becomes a part of its vast grasp of comprehensive illuminating knowledge.

1.05_-_The_True_Doer_of_Works, #The Mother With Letters On The Mother, #Sri Aurobindo, #Integral Yoga
  2:Until you are capable of this complete dynamic identification, you have to regard yourself as a soul and body created for her service, one who does all for her sake. Even if the idea of the separate worker is strong in you and you feel that it is you who do the act, yet it must be done for her. All stress of egoistic choice, all hankering after personal profit, all stipulation of selfregarding desire must be extirpated from the nature. There must be no demand for fruit and no seeking for reward; the only fruit for you is the pleasure of the Divine Mother and the fulfilment of her work, your only reward a constant progression in divine consciousness and calm and strength and bliss. The joy of service and the joy of inner growth through works is the sufficient recompense of the selfless worker.
  3:But a time will come when you will feel more and more that you are the instrument and not the worker. For first by the force of your devotion your contact with the Divine Mother will become so intimate that at all times you will have only to concentrate and to put everything into her hands to have her present guidance, her direct command or impulse, the sure indication of the thing to be done and the way to do it and the result. And afterwards you will realise that the divine Shakti not only inspires and guides, but initiates and carries out your works; all your movements are originated by her, all your powers are hers, mind, life and body are conscious and joyful instruments of her action, means for her play, moulds for her manifestation in the physical universe. There can be no more happy condition than this union and dependence; for this step carries you back beyond the border-line from the life of stress and suffering in the ignorance into the truth of your spiritual being, into its deep peace and its intense Ananda.
  4:While this transformation is being done it is more than ever necessary to keep yourself free from all taint of the perversions of the ego. Let no demand or insistence creep in to stain the purity of the self-giving and the sacrifice. There must be no attachment to the work or the result, no laying down of conditions, no claim to possess the Power that should possess you, no pride of the instrument, no vanity or arrogance. Nothing in the mind or in the vital or physical parts should be suffered to distort to its own use or seize for its own personal and separate satisfaction the greatness of the forces that are acting through you. Let your faith, your sincerity, your purity of aspiration be absolute and pervasive of all the planes and layers of the being; then every disturbing element and distorting influence will progressively fall away from your nature.

1.05_-_To_Know_How_To_Suffer, #Words Of Long Ago, #The Mother, #Integral Yoga
  IF AT any time a deep sorrow, a searing doubt or an intense pain overwhelms you and drives you to despair, there is an infallible way to regain calm and peace.
     In the depths of our being there shines a light whose brilliance is equalled only by its purity; a light, a living and conscious portion of a universal godhead who animates and nourishes and illumines Matter, a powerful and unfailing guide for those who are willing to heed his law, a helper full of solace and loving forbearance towards all who aspire to see and hear and obey him. No sincere and lasting aspiration towards him can be in vain; no strong and respectful trust can be disappointed, no expectation ever deceived.
     My heart has suffered and lamented, almost breaking beneath a sorrow too heavy, almost sinking beneath a pain too strong.... But I have called to thee, O divine comforter, I have prayed ardently to thee, and the splendour of thy dazzling light has appeared to me and revived me.

1.06_-_Agni_and_the_Truth, #The Secret Of The Veda, #Sri Aurobindo, #Integral Yoga
  
  Let us now follow instead the opposite principle and give their full psychological value to the words of the inspired text.
  
  Kratu means in Sanskrit work or action and especially work in the sense of the sacrifice; but it means also power or strength
  (the Greek kratos) effective of action. Psychologically this power effective of action is the will. The word may also mean mind or intellect and Sayana admits thought or knowledge as a possible sense for kratu. Sravas means literally hearing and from this primary significance is derived its secondary sense, "fame". But, psychologically, the idea of hearing leads up in Sanskrit to another sense which we find in sravan.a, sruti, sruta, - revealed knowledge, the knowledge which comes by inspiration. Dr.s.t.i and sruti, sight and hearing, revelation and inspiration are the two chief powers of that supra-mental faculty which belongs to the old Vedic idea of the Truth, the Ritam. The word sravas is not recognised by the lexicographers in this sense, but it is accepted in the sense of a hymn, - the inspired word of the
  Veda. This indicates clearly that at one time it conveyed the idea of inspiration or of something inspired, whether word or knowledge. This significance, then, we are entitled to give it, provisionally at least, in the present passage; for the other sense of fame is entirely incoherent and meaningless in the context.
  
  --
  
  Psychologically, then, we may take Agni to be the divine will perfectly inspired by divine Wisdom, and indeed one with it,
  

1.06_-_Dhyana_and_Samadhi, #Raja-Yoga, #Swami Vivkenanda, #unset
  
  The Yogi says there is a great danger in stumbling upon this state. In a good many cases there is the danger of the brain being deranged, and, as a rule, you will find that all those men, however great they were, who had stumbled upon this superconscious state without understanding it, groped in the dark, and generally had, along with their knowledge, some quaint superstition. They opened themselves to hallucinations. Mohammed claimed that the Angel Gabriel came to him in a cave one day and took him on the heavenly horse, Harak, and he visited the heavens. But with all that, Mohammed spoke some wonderful truths. If you read the Koran, you find the most wonderful truths mixed with superstitions. How will you explain it? That man was inspired, no doubt, but that inspiration was, as it were, stumbled upon. He was not a trained Yogi, and did not know the reason of what he was doing. Think of the good Mohammed did to the world, and think of the great evil that has been done through his fanaticism! Think of the millions massacred through his teachings, mothers bereft of their children, children made orphans, whole countries destroyed, millions upon millions of people killed!
  
  So we see this danger by studying the lives of great teachers like Mohammed and others. Yet we find, at the same time, that they were all inspired. Whenever a prophet got into the superconscious state by heightening his emotional nature, he brought away from it not only some truths, but some fanaticism also, some superstition which injured the world as much as the greatness of the teaching helped. To get any reason out of the mass of incongruity we call human life, we have to transcend our reason, but we must do it scientifically, slowly, by regular practice, and we must cast off all superstition. We must take up the study of the superconscious state just as any other science. On reason we must have to lay our foundation, we must follow reason as far as it leads, and when reason fails, reason itself will show us the way to the highest plane. When you hear a man say, "I am inspired," and then talk irrationally, reject it. Why? Because these three states instinct, reason, and superconsciousness, or the unconscious, conscious, and superconscious states belong to one and the same mind. There are not three minds in one man, but one state of it develops into the others. Instinct develops into reason, and reason into the transcendental consciousness; therefore, not one of the states contradicts the others. Real inspiration never contradicts reason, but fulfils it. Just as you find the great prophets saying, "I come not to destroy but to fulfil," so inspiration always comes to fulfil reason, and is in harmony with it.
  

1.06_-_Hymns_of_Parashara, #Hymns to the Mystic Fire, #Sri Aurobindo, #Integral Yoga
  4. None can impair the ways of thy workings when for these
  gods15 thou hast created inspired knowledge. This is thy
  work that yoked with the Gods, thy equals, thou hast smitten,16 that thou hast scattered the powers of evil.
  --
  conquer the plenitude from the foe in our battles29 holding
  our part in the Gods for inspired knowledge.
  
  --
  7. O Fire, in thee praying for right-thinking, the masters of
  sacrifice set31 inspired knowledge in heaven: they made night
  and dawn of different forms and joined together the black
  --
  strength to control with firm yoke thy riches, holding in thee
  the inspired knowledge enjoyed by the gods.32
  

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.
  9:On the other hand it is by means of the universe that the individual is impelled to realise himself. Not only is it his foundation, his means, his field, the stuff of the divine Work; but also, since the concentration of the universal Life which he is takes place within limits and is not like the intensive unity of Brahman free from all conception of bound and term, he must necessarily universalise and impersonalise himself in order to manifest the divine All which is his reality. Yet is he called upon to preserve, even when he most extends himself in universality of consciousness, a mysterious transcendent something of which his sense of personality gives him an obscure and egoistic representation. Otherwise he has missed his goal, the problem set to him has not been solved, the divine work for which he accepted birth has not been done.

1.06_-_MORTIFICATION,_NON-ATTACHMENT,_RIGHT_LIVELIHOOD, #The Perennial Philosophy, #Aldous Huxley, #Philosophy
  
  Happy is the man who, by continually effacing all images and through introversion and the lifting up of his mind to God, at last forgets and leaves behind all such hindrances. For by such means only, he operates inwardly, with his naked, pure, simple intellect and affections, about the most pure and simple object, God. Therefore see that thy whole exercise about God within thee may depend wholly and only on that naked intellect, affection and will. For indeed, this exercise cannot be discharged by any bodily organ, or by the external senses, but only by that which constitutes the essence of manunderstanding and love. If, therefore, thou desirest a safe stair and short path to arrive at the end of true bliss, then, with an intent mind, earnestly desire and aspire after continual cleanness of heart and purity of mind. Add to this a constant calm and tranquillity of the senses, and a recollecting of the affections of the heart, continually fixing them above. Work to simplify the heart, that being immovable and at peace from any invading vain phantasms, thou mayest always stand fast in the Lord within thee, to that degree as if thy soul had already entered the always present now of eternitythat is, the state of the deity. To mount to God is to enter into oneself. For he who so mounts and enters and goes above and beyond himself, he truly mounts up to God. The mind must then raise itself above itself and say, He who above all I need is above all I know. And so carried into the darkness of the mind, gathering itself into that all-sufficient good, it learns to stay at home and with its whole affection it cleaves and becomes habitually fixed in the supreme good within. Thus continue, until thou becomest immutable and dost arrive at that true life which is God Himself, perpetually, without any vicissitude of space or time, reposing in that inward quiet and secret mansion of the deity.
  
  --
  
  As I did not understand this reply, he went on to say, Those who are bound by obedience are usually subject to one superior only. But those who are themselves superiors have a wider field for obedience, even while they command; for if they bear in mind that it is God who has placed them over other men, and gives them the rule they have, they will exercise it out of obedience to God, and thus, even while commanding, they will obey. Moreover there is no position so high but that it is subject to a spiritual superior in what concerns the conscience and the soul. But there is a yet higher point of obedience to which all superiors may aspire, even that to which St. Paul alludes, when he says, Though I be free from all men, yet have I made myself servant unto all. It is by such universal obedience to everyone that we become all things to all men; and serving everyone for Our Lords sake, we esteem all to be our superiors.
  
  --
  
  We see, then, that a great man can be goodgood enough even to aspire to unitive knowledge of the divine Groundprovided that, while exercising power, he fulfills two conditions. First, he must deny himself all the personal advantages of power and must practise the patience and recollectedness without which there cannot be love either of man or God. And, second, he must realize that the accident of possessing temporal power does not give him spiritual authority, which belongs only to those seers, living or dead, who have achieved a direct insight into the Nature of Things. A society, in which the boss is mad enough to believe himself a prophet, is a society doomed to destruction. A viable society is one in which those who have qualified themselves to see indicate the goals to be aimed at, while those whose business it is to rule respect the authority and listen to the advice of the seers. In theory, at least, all this was well understood in India and, until the Reformation, in Europe, where no position was so high but that it was subject to a spiritual superior in what concerned the conscience and the soul. Unfortunately the churches tried to make the best of both worldsto combine spiritual authority with temporal power, wielded either directly or at one remove, from behind the throne. But spiritual authority can be exercised only by those who are perfectly disinterested and whose motives are therefore above suspicion. An ecclesiastical organization may call itself the Mystical Body of Christ; but if its prelates are slave-holders and the rulers of states, as they were in the past, or if the corporation is a large-scale capitalist, as is the case today, no titles, however honorific, can conceal the fact that, when it passes judgment, it does so as an interested party with some political or economic axe to grind. True, in matters which do not directly concern the temporal powers of the corporation, individual churchmen can be, and have actually proved themselves, perfectly disinterestedconsequently can possess, and have possessed, genuine spiritual authority. St. Philip Neris is a case in point. Possessing absolutely no temporal power, he yet exercised a prodigious influence over sixteenth-century Europe. But for that influence, it may be doubted whether the efforts of the Council of Trent to reform the Roman church from within would have met with much success.
  

1.06_-_The_Ascent_of_the_Sacrifice_2_The_Works_of_Love_-_The_Works_of_Life, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
  
  This physical mind of inertia believes in no divinity other than its own small earth-gods; it aspires perhaps to a greater comfort, 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 this mixed flux of good and evil, joy and sorrow, light and darkness, heady rapture and bitter torture.
  
  --
  
  The light it sheds illuminates the other parts of the nature which, for want of any better guidance than their own confused and groping powers, have been wandering in the rounds of the Ignorance; it gives to mind the intrinsic feeling of the thoughts and perceptions, to life the infallible sense of the movements that are misled or misleading and those that are well-inspired; something like a quiet oracle from within discloses the causes of our stumblings, warns in time against their repetition, extracts from experience and intuition the law, not rigid but plastic, of a just direction for our acts, a right stepping, an accurate impulse. A will is created that becomes more in consonance with evolving Truth rather than with the circling and dilatory mazes of a seeking Error. A determined orientation towards the greater Light to be, a soul-instinct, a psychic tact and insight into the true substance, motion and intention of things, coming always nearer and nearer to a spiritual vision, to a knowledge by inner contact, inner sight and even identity, begin to replace the superficial keenness of mental judgment and the eager graspings of the life-force. The works of Life right themselves, escape from confusion, substitute for the artificial or legal order imposed by the intellect and for the arbitrary rule of desire the guidance of the soul's inner insight, enter into the profound paths of the
  Spirit. Above all, the psychic being imposes on life the law of the sacrifice of all its works as an offering to the Divine and the Eternal. Life becomes a call to that which is beyond Life; its every smallest act enlarges with the sense of the Infinite.

1.06_-_The_Transformation_of_Dream_Life, #Knowledge of the Higher Worlds, #Rudolf Steiner, #Occultism
  
  The highest achievement of a clairvoyant who has attained the degree of vision described above is that in which the astral counter-effects of animal and human impulses and passions are revealed to him. A loving action is accompanied by quite a different astral concomitant from one inspired by hate. Senseless desire gives rise to an ugly astral counterpart, while a feeling evoked by a high ideal creates one that is beautiful. These astral images are but faintly perceptible during physical life, for their strength is diminished by life in the physical world. The desire for an object, for example, produces a counterpart of this sort in addition to the semblance of the desire itself in the astral world. If, however, the object be attained and the desire satisfied, or if, at any rate, the possibility of satisfaction is forthcoming, the corresponding image will show but faintly. It only attains its full force after the death of the individual human being, when the soul in accordance with her nature still harbors such desires, but can no longer satisfy them, because the object and the physical organ are both lacking. The gourmand, for instance, will still retain, after death, the desire to please his palate; but there is
   p. 201

1.06_-_Wealth_and_Government, #Words Of The Mother III, #The Mother, #Integral Yoga
  4
  World Union, founded in November 1958, is a charitable society primarily working for human unity and world peace on a spiritual foundation and is inspired in its work by Sri Aurobindos book The Ideal of Human Unity.
  

1.07_-_A_Song_of_Longing_for_Tara,_the_Infallible, #How to Free Your Mind - Tara the Liberator, #Thubten Chodron, #unset
  is qualied and who is not, being concerned about their own happiness and the eight worldly concerns. Since I can no longer trust
  friends of this degenerate age, you are my principal guru. Inspire me,
  Divine Mother, essence of love. Arouse the great power of your compassion and think of me.
  --
  body and my life millions of times without difculty to each sentient
  being. Inspire me to be able to develop this kind of compassion to
  benet all.
  --
  errors of extremes.
  Inspire me to practice as a bodhisattva, turning away from what is
  worldly, dedicating all my virtues to teaching living beings, never for
  --
  the depth of the diamond vehicle with the strong wish to practice
  the two stages. Inspire me to attain enlightenment quickly for the
  benet of all.
  --
  offerings and requests to Guru Rinpoche, Padmasambhava. This little rinpoche asked my friend, Why do we request the Buddha over and over again
  Please grant me blessings and inspire me?
  My friend replied, When you want a snack, do you ask your mother or
  --
  they became exist inherently. They exist dependent upon causes and conditions, parts, and the mind that conceives and labels them.
  Thinking of Buddhas and bodhisattvas as beings can inspire us, because
  it reminds us that we can become like them. There are different ways of seeing them, and when we see them as beings with a conventional self, its
  --
  manage the universe.
  We cant say, Tara, please inspire me to develop love and compassion
  and, in the meantime, Im going to tell this guy off because hes making so
  much noise while Im praying to you. When we request, Inspire my mind,
  were also saying to ourselves, Having love and compassion is important. I
  --
  I once asked His Holiness, How does requesting the Buddhas to bless
  and inspire our minds work? Can they inspire and bless us? His Holiness
  said that the Buddhas worked very hard to cultivate the path and attain special spiritual qualities that others dont possess, so they should be able to do
  things that ordinary beings cant. If we visualized President Roosevelt and
  prayed to him, could he bless and inspire our mind? From his side, has he
  eliminated all obstacles to beneting beings? Has he developed full compas-
  --
  very nonchalant and said, I dont know if it was Tara, as if it didnt matter.
  In other words, if you have a vision and it inspires you in your practice
  because you feel close to the Buddha, thats benecial. If you have a vision
  --
  worldly concerns. Since I can no longer trust friends of this degenerate age,
  you are my principal guru. Inspire me, Divine Mother, essence of love. Arouse
  the great power of your compassion and think of me.
  --
  Teachings in Asia are organized in this way, and the joy is infectious. Whenever I attend teachings there, I think of the kindness of the benefactors and
  dedicate for their well-being and enlightenment. Their generosity inspires
  me to practice.
  --
  describes how to become a more qualied disciple.
  When we say to Tara, you are my principal guru, it means that the wisdom of the Buddha is our principal guru. Inspire me, Divine Mother, essence
  of love. Arouse the great power of your compassion and think of me. Here,
  --
  be there with Tara. Tara is sitting there with her hand stretched out. This is
  symbolicshe extends her hand, wanting to teach us and inspire us. But usually we say, Im busy today. Ive got to take the kids to soccer and nish a
  project at work. Reciting this verse helps us to change our minds and to see
  --
  these self-centered thoughts so that I will be able to give my body and my life
  millions of times without difculty to each sentient being. Inspire me to be
  able to develop this kind of compassion to benet all.
  It may seem impossible to aspire to be able to give our own body and life
  
  --
  that sentient beings are countless, such an aspiration seems out of sight. But
  isnt it wonderful to aspire for virtuous things that are out of sight? Doesnt
  just allowing such noble aspirations in your mind uplift you? Even though it
  --
  enlighten all sentient beings by yourself alone are too fantastic! How can you
  aspire for things that are so unrealistic and impractical? I told him that I
  love these aspirations because they open me to innite potential. They create so much space in my mind. I dont expect myself to be able to fulll these
  --
  remain for an ocean of eons in the Avici hells for the sake of one sentient
  being, inspire me to complete the far-reaching joyous effort to strive with
  compassion for supreme enlightenment and not be discouraged, I couldnt
  --
  Verse 11: Bodhichitta
  Inspire me to practice as a bodhisattva, turning away from what is worldly,
  dedicating all my virtues to teaching living beings, never for even one instant
  --
  For me, these three are expressed in verses 9, 10, and 11 respectively.
  In this verse, we generate bodhichitta and aspire to practice as a bodhisattva, turning away from what is worldly. What prevents bodhisattvas from
  being stained by the world? Their wisdom realizing emptiness ensures the
  --
  bodhisattvas remain involved in the world, they dont get excited about these
  things. Why? Because they aspire for higher goals, greater happiness, and lasting peace.
  A few years back, Bishop Tutu visited Seattle University to receive an
  --
  His Holinesss Deity Yoga and Tantra in Tibet.
  If you have already received tantric vows, aspire to keep them purely,
  without a careless mind. If you havent, aspire to receive them and keep them
  purely in the future. Whatever vows we have, we work to keep them with a
  --
  denitely keep the vows without any transgressions, we wouldnt need to
  take them. So even though we cannot keep them perfectly, we aspire to train
  our mind and practice according to them. We might break the vows, and
  --
  depth of the diamond vehicle with a strong wish to practice the two stages.
  Inspire me to attain enlightenment quickly for the benet of all.
  
  --
  yoga tantra consists of two stages, the generation stage and the completion
  stage. Inspire me to attain enlightenment quickly for the benet of all. By
  practicing simply on the outside while inwardly intensely practicing the
  --
  people who had wisdom.
  Why should we aspire to be reborn in a pure land after death? All the conditions there are conducive for practice, so attaining realizations comes more
  easily. Everything in the environment reminds us of the Dharma, so we will
  --
  Sometimes we pray to be reborn with a precious human life and at other
  times in a pure land such as Tushita, Sukhavati, or Akanishta. In the Six-Session Guru Yoga we aspire to be reborn in Shambhala. You may wonder: Why
  do we pray for so many different rebirths in these various places? Were covering all our bases!
  --
  place where I can be of great benet to sentient beings.
  Interestingly, bodhisattvas aspire, May I be reborn in the hell realms to
  benet the sentient beings there. Are we able to pray for that? We may be
  --
  beings. Still, were unable to follow the Conquerors teachings in a perfect
  way. Here we admit our own fallibility. While we aspire to practice the Buddhas teachings, we acknowledge that our practice is incomplete. We are com-
  
  --
  us to benet sentient beings most effectively. The kindness others have
  shown us inspires us to practice because from the depths of our heart we feel
  connected to others and want to help them.
  --
  have shown us, get in touch with our deep aspiration to become a Buddha,
  and yet frankly admit our limitationsthat sometimes were lazy, rationalize our harmful actions, neglect our precepts, or are rude. Still, we aspire to
  do better. We have condence in ourselves that we can enhance our good
  --
  Dharma. With great compassion, wishing all sentient beings to be free from
  all obscurations and sufferings and to have all joy and bliss, we aspire that
  they may meet, have faith in, and practice the Dharma. Through this, may

1.07_-_Standards_of_Conduct_and_Spiritual_Freedom, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
  
  25:The later religions endeavour to fix the type of a supreme truth of conduct, erect a system and declare God's law through the mouth of Avatar or prophet. These systems, more powerful and dynamic than the dry ethical idea, are yet for the most part no more than idealistic glorifications of the moral principle sanctified by religious emotion and the label of a superhuman origin. Some, like the extreme Christian ethic, are rejected by Nature because they insist unworkably on an impracticable absolute rule. Others prove in the end to be evolutionary compromises and become obsolete in the march of Time. The true divine law, unlike these mental counterfeits, cannot be a system of rigid ethical determinations that press into their cast-iron moulds all our life-movements. The Law divine is truth of life and truth of the spirit and must take up with a free living plasticity and inspire with the direct touch of its eternal light each step of our action and all the complexity of our life issues. It must act not as a rule and formula but as an enveloping and penetrating conscious presence that determines all our thoughts, activities, feelings, impulsions of will by its infallible power and knowledge.
  
  --
  
  30:The perfect supramental action will not follow any single principle or limited rule. It is not likely to satisfy the standard either of the individual egoist or of any organised group-mind. It will conform to the demand neither of the positive practical man of the world nor of the formal moralist nor of the patriot nor of the sentimental philanthropist nor of the idealising philosopher. It will proceed by a spontaneous outflowing from the summits in the totality of an illumined and uplifted being, will and knowledge and not by the selected, calculated and standardised action which is all that the intellectual reason or ethical will can achieve. Its sole aim will be the expression of the divine in us and the keeping together of the world and its progress towards the Manifestation that is to be. This even will not be so much an aim and purpose as a spontaneous law of the being and an intuitive determination of the action by the Light of the divine Truth and its automatic influence. It will proceed like the action of Nature from a total will and knowledge behind her, but a will and knowledge enlightened in a conscious supreme Nature and no longer obscure in this ignorant Prakriti. It will be an action not bound by the dualities but full and large in the spirit's impartial joy of existence. The happy and inspired movement of a divine Power and Wisdom guiding and impelling us will replace the perplexities and stumblings of the suffering and ignorant ego.
  

1.07_-_TRUTH, #The Perennial Philosophy, #Aldous Huxley, #Philosophy
  
  Didst thou ever descry a glorious eternity in a winged moment of time? Didst thou ever see a bright infinite in the narrow point of an object? Then thou knowest what spirit meansthe spire-top, whither all things ascend harmoniously, where they meet and sit contented in an unfathomed Depth of Life.
  

1.080_-_Pratyahara_-_The_Return_of_Energy, #The Study and Practice of Yoga, #Swami Krishnananda, #Yoga
  
  Svaviaya asaprayoge cittasya svarpnukra iva indriy pratyhra (II.54). When this significance or value in the object of meditation is properly recognised, there is an automatic disconnection of the senses from their objects. The vehicle of the object is severed from its relation with the engine, which is the senses, and then the objects will not move, because there is no movement of the senses in respect of the objects. Vavisaya asamprayoge is the term used in the sutra defining pratyahara, which is the beginning step of the central court of yoga. It is the severance of the senses from contact with objects, which is something very strange indeed, because it is not easy to understand the meaning of contact. Contact is different from the union that is the aim of yoga. The ultimate purpose of yoga is a kind of merger of consciousness in the object which it contemplates. That is the true union that is aspired for. But the senses, when they contemplate an object, are not supposed to be in union with the object; this is the difference. If the senses are in union, what is it that we are trying to do by severing them from the objects? There is no union of the senses with their object when they are contacting it.
  
  --
  
  The union that is aspired for in yoga is not of this nature. Therefore, inasmuch as union is not achieved in the contact of senses with objects, the defect, which is the cause of this repulsion and the mistaken satisfaction that arises on account of this contact, is to be recognised. For this purpose the senses have to first be weaned back from the objects. This process is called pratyahara.
  

1.08_-_Adhyatma_Yoga, #Amrita Gita, #Swami Sivananda Saraswati, #Hinduism
  
  57. Control the senses and the mind. Burn all desires. Aspire fervently and intensely. Kill fear and anger. You will attain Liberation or the Final Beatitude.
  

1.08_-_The_Depths_of_the_Divine, #Sex Ecology Spirituality, #Ken Wilber, #Philosophy
  This new depth, this new within, which is a new beyond, utterly transcends nature, utterly embraces nature, and is thus embodied in nature, as perhaps Aurobindo explained most forcefully:
  Its first effect has been the liberation of life and mind out of Matter; its last effect has been to assist the emergence of a spiritual consciousness, a spiritual will and spiritual sense of existence in the terrestrial being so that he is no longer solely preoccupied with his outermost life or with mental pursuits and interests, but has learned to look within, to discover his inner being, his spiritual self, to aspire to overpass [negate and preserve] earth and her limitations. As he grows more and more inward, his boundaries mental [noospheric], vital [biospheric], and spiritual begin to broaden, the bonds that held life, mind, soul to their first limitations loosen or snap, and man the mental being begins to have a glimpse of a larger kingdom of self and world closed to the first earth-life.
  If he makes the inward movement which his own highest vision has held up before him as his greatest spiritual necessity, then he will find there in his inner being a larger consciousness, a larger life. An action from within and an action from above can overcome the predominance of the material formula, diminish and finally put an end to the power of the Inconscience, substitute Spirit for Matter as his conscious foundation of being and liberate its higher powers to their complete and characteristic expression in the life of the soul embodied in Nature.42

1.08_-_The_Methods_of_Vedantic_Knowledge, #The Life Divine, #Sri Aurobindo, #Integral Yoga
  12:For if we examine carefully, we shall find that Intuition is our first teacher. Intuition always stands veiled behind our mental operations. Intuition brings to man those brilliant messages from the Unknown which are the beginning of his higher knowledge. Reason only comes in afterwards to see what profit it can have of the shining harvest. Intuition gives us that idea of something behind and beyond all that we know and seem to be which pursues man always in contradiction of his lower reason and all his normal experience and impels him to formulate that formless perception in the more positive ideas of God, Immortality, Heaven and the rest by which we strive to express it to the mind. For Intuition is as strong as Nature herself from whose very soul it has sprung and cares nothing for the contradictions of reason or the denials of experience. It knows what is because it is, because itself it is of that and has come from that, and will not yield it to the judgment of what merely becomes and appears. What the Intuition tells us of, is not so much Existence as the Existent, for it proceeds from that one point of light in us which gives it its advantage, that sometimes opened door in our own self-awareness. Ancient Vedanta seized this message of the Intuition and formulated it in the three great declarations of the Upanishads, "I am He", "Thou art That, O Swetaketu", "All this is the Brahman; this Self is the Brahman".
  13:But Intuition by the very nature of its action in man, working as it does from behind the veil, active principally in his more unenlightened, less articulate parts, served in front of the veil, in the narrow light which is our waking conscience, only by instruments that are unable fully to assimilate its messages, - Intuition is unable to give us the truth in that ordered and articulated form which our nature demands. Before it could effect any such completeness of direct knowledge in us, it would have to organise itself in our surface being and take possession there of the leading part. But in our surface being it is not the Intuition, it is the Reason which is organised and helps us to order our perceptions, thoughts and actions. Therefore the age of intuitive knowledge, represented by the early Vedantic thinking of the Upanishads, had to give place to the age of rational knowledge; inspired Scripture made room for metaphysical philosophy, even as afterwards metaphysical philosophy had to give place to experimental Science. Intuitive thought which is a messenger from the superconscient and therefore our highest faculty, was supplanted by the pure reason which is only a sort of deputy and belongs to the middle heights of our being; pure reason in its turn was supplanted for a time by the mixed action of the reason which lives on our plains and lower elevations and does not in its view exceed the horizon of the experience that the physical mind and senses or such aids as we can invent for them can bring to us. And this process which seems to be a descent, is really a circle of progress. For in each case the lower faculty is compelled to take up as much as it can assimilate of what the higher had already given and to attempt to re-establish it by its own methods. By the attempt it is itself enlarged in its scope and arrives eventually at a more supple and a more ample selfaccommodation to the higher faculties. Without this succession and attempt at separate assimilation we should be obliged to remain under the exclusive domination of a part of our nature while the rest remained either depressed and unduly subjected or separate in its field and therefore poor in its development. With this succession and separate attempt the balance is righted; a more complete harmony of our parts of knowledge is prepared.
  14:We see this succession in the Upanishads and the subsequent Indian philosophies. The sages of the Veda and Vedanta relied entirely upon intuition and spiritual experience. It is by an error that scholars sometimes speak of great debates or discussions in the Upanishad. Wherever there is the appearance of a controversy, it is not by discussion, by dialectics or the use of logical reasoning that it proceeds, but by a comparison of intuitions and experiences in which the less luminous gives place to the more luminous, the narrower, faultier or less essential to the more comprehensive, more perfect, more essential. The question asked by one sage of another is "What dost thou know?", not "What dost thou think?" nor "To what conclusion has thy reasoning arrived?" Nowhere in the Upanishads do we find any trace of logical reasoning urged in support of the truths of Vedanta. Intuition, the sages seem to have held, must be corrected by a more perfect intuition; logical reasoning cannot be its judge.
  15:And yet the human reason demands its own method of satisfaction. Therefore when the age of rationalistic speculation began, Indian philosophers, respectful of the heritage of the past, adopted a double attitude towards the Truth they sought. They recognised in the Sruti, the earlier results of Intuition or, as they preferred to call it, of inspired Revelation, an authority superior to Reason. But at the same time they started from Reason and tested the results it gave them, holding only those conclusions to be valid which were supported by the supreme authority. In this way they avoided to a certain extent the besetting sin of metaphysics, the tendency to battle in the clouds because it deals with words as if they were imperative facts instead of symbols which have always to be carefully scrutinised and brought back constantly to the sense of that which they represent. Their speculations tended at first to keep near at the centre to the highest and profoundest experience and proceeded with the united consent of the two great authorities, Reason and Intuition. Nevertheless, the natural trend of Reason to assert its own supremacy triumphed in effect over the theory of its subordination. Hence the rise of conflicting schools each of which founded itself in theory on the Veda and used its texts as a weapon against the others. For the highest intuitive Knowledge sees things in the whole, in the large and details only as sides of the indivisible whole; its tendency is towards immediate synthesis and the unity of knowledge. Reason, on the contrary, proceeds by analysis and division and assembles its facts to form a whole; but in the assemblage so formed there are opposites, anomalies, logical incompatibilities, and the natural tendency of Reason is to affirm some and to negate others which conflict with its chosen conclusions so that it may form a flawlessly logical system. The unity of the first intuitional knowledge was thus broken up and the ingenuity of the logicians was always able to discover devices, methods of interpretation, standards of varying value by which inconvenient texts of the Scripture could be practically annulled and an entire freedom acquired for their metaphysical speculation.
  16:Nevertheless, the main conceptions of the earlier Vedanta remained in parts in the various philosophical systems and efforts were made from time to time to recombine them into some image of the old catholicity and unity of intuitional thought. And behind the thought of all, variously presented, survived as the fundamental conception, Purusha, Atman or Sad Brahman, the pure Existent of the Upanishads, often rationalised into an idea or psychological state, but still carrying something of its old burden of inexpressible reality. What may be the relation of the movement of becoming which is what we call the world to this absolute Unity and how the ego, whether generated by the movement or cause of the movement, can return to that true Self, Divinity or Reality declared by the Vedanta, these were the questions speculative and practical which have always occupied the thought of India.

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