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object:the Divine Perfection
datecreated:2020-08-28
class:God


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

TOPICS

AUTH

BOOKS

IN CHAPTERS TITLE

IN CHAPTERS CLASSNAME

IN CHAPTERS TEXT
0.10_-_Letters_to_a_Young_Captain
1.02_-_The_Human_Soul
1.23_-_The_Double_Soul_in_Man
1.24_-_The_Advent_and_Progress_of_the_Spiritual_Age
1959-04-24
1960_05_18
1961_05_22?
1961-07-07
1961-12-16
1969_12_23
2.04_-_The_Divine_and_the_Undivine
2.22_-_Vijnana_or_Gnosis
3.4.1_-_The_Subconscient_and_the_Integral_Yoga
4.02_-_The_Integral_Perfection
4.05_-_The_Instruments_of_the_Spirit
4.10_-_The_Elements_of_Perfection
4.18_-_Faith_and_shakti
APPENDIX_I_-_Curriculum_of_A._A.
BOOK_I._--_PART_I._COSMIC_EVOLUTION
Liber

PRIMARY CLASS

God
SEE ALSO

SIMILAR TITLES
the Divine Perfection

DEFINITIONS



QUOTES [1 / 1 - 12 / 12]


KEYS (10k)

   1 Sri Aurobindo

NEW FULL DB (2.4M)

   5 James Allen

1: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, The Integral Perfection [618],

*** NEWFULLDB 2.4M ***

1:You would attain to the divine perfection. ~ Henry Wadsworth Longfellow
2:The true work of art is but a shadow of the divine perfection. ~ Michelangelo
3:The true work of art
is but a shadow of the divine perfection ~ Michelangelo Buonarroti
4:You will not dishonor the divine perfections by judgments unworthy of them, provided you never judge of Him by yourself, provided you do not ascribe to the Creator the imperfections and limitations of created beings. ~ Nicolas Malebranche
5:By the right choice and true application of thought, man ascends to the Divine Perfection; by the abuse and wrong application of thought, he descends below the level of the beast. Between these two extremes are all the grades of character, and man is their maker and master. ~ James Allen
6:By the right choice and true application of thought, man ascends to the Divine Perfection; by the abuse and wrong application of thought, he descends below the level of the beast. Between these two extremes are all the grades of character, and man is their maker and master. Of ~ James Allen
7:The law no passion can disturb. 'Tis void of desire and fear, lust and anger. 'Tis mens sine affectu, written reason, retaining some measure of the divine perfection. It does not enjoin that which pleases a weak, frail man, but, without any regard to persons, commands that which is good and punishes evil in all, whether rich or poor, high or low. ~ John Adams
8:Man is made or unmade by himself; in the armory of thought he forges the weapons by which he destroys himself. He also fashions the tools with which he builds for himself heavenly mansions of joy and strength and peace. By the right choice and true application of thought, man ascends to the Divine Perfection; by the abuse and wrong application of thought, he descends below the level of the beast. Between these two extremes are all the grades of character, and man is their maker and master. ~ James Allen
9:Man is made or unmade by himself; in the armoury of thought he forges the weapons by which he destroys himself; he also fashions the tools with which he builds for himself heavenly mansions of joy and strength and peace. By the right choice and true application of thought, man ascends to the Divine Perfection; by the abuse and wrong application of thought, he descends below the level of the beast. Between these two extremes are all the grades of character, and man is their maker and master. ~ James Allen
10:You are a perfect child of a divine Creator, and nothing about you is imperfect. The Creator, being perfect, does not create the imperfect. It is therefore humble—not arrogant—to accept the divine perfection of your true self. In any moment when you behaved imperfectly, you did not become imperfect; in that moment, you simply forgot your perfection. You simply forgot who you are. And when we cannot remember who we are, we have a harder time behaving like the person who in our heart we most long to be. ~ Marianne Williamson
11:A noble and Godlike character is not a thing of favour or chance, but is the natural result of continued effort in right thinking, the effect of long-cherished association with Godlike thoughts. An ignoble and bestial character, by the same process, is the result of the continued harbouring of grovelling thoughts. Man is made or unmade by himself; in the armoury of thought he forges the weapons by which he destroys himself; he also fashions the tools with which he builds for himself heavenly mansions of joy and strength and peace. By the right choice and true application of thought, man ascends to the Divine Perfection; by the abuse and wrong application of thought, he descends below the level of the beast. Between these two extremes are all the grades of character, and man is their maker and master. ~ James Allen
12: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, The Integral Perfection [618],

IN CHAPTERS



   9 Integral Yoga
   2 Occultism


   12 Sri Aurobindo
   7 The Mother
   3 Satprem


   4 The Synthesis Of Yoga
   3 On Thoughts And Aphorisms
   2 The Life Divine
   2 Agenda Vol 02


0.10 - Letters to a Young Captain, #Some Answers From The Mother, #The Mother, #Integral Yoga
  ought to disappear, one must strongly feel one’s unworthiness
  and incapacity to express the Divine Perfection.
  The two states of consciousness should be simultaneous and

1.02 - The Human Soul, #The Interior Castle or The Mansions, #Saint Teresa of Avila, #Christianity
  
    1. Effects of mortal sin. 2. It prevents the soul's gaining merit. 3. The soul compared to a tree. 4. Disorder of the soul in mortal sin. 5. Vision of a sinful soul. 6. Profit of realizing these lessons. 7. Prayer. 8. Beauty of the Castle. 9. Self-knowledge 10. Gained by meditating on the Divine Perfections. 11. Advantages of such meditation. 12. Christ should be our model. 13. The devil entraps beginners. 14. Our strength must come from God. 15. Sin blinds the soul. 16. Worldliness. 17. The world in the cloister. 18. Assaults of the devil. 19. Examples of the devil's arts. 20. Perfection consists in charity. 21. Indiscreet zeal. 22. Danger of detraction.
  

1.23 - The Double Soul in Man, #The Life Divine, #Sri Aurobindo, #Integral Yoga
  10:The true soul secret in us - subliminal, we have said, but the word is misleading, for this presence is not situated below the threshold of waking mind, but rather burns in the temple of the inmost heart behind the thick screen of an ignorant mind, life and body, not subliminal but behind the veil, - this veiled psychic entity is the flame of the Godhead always alight within us, inextinguishable even by that dense unconsciousness of any spiritual self within which obscures our outward nature. It is a flame born out of the Divine and, luminous inhabitant of the Ignorance, grows in it till it is able to turn it towards the Knowledge. It is the concealed Witness and Control, the hidden Guide, the Daemon of Socrates, the inner light or inner voice of the mystic. It is that which endures and is imperishable in us from birth to birth, untouched by death, decay or corruption, an indestructible spark of the Divine. Not the unborn Self or Atman, for the Self even in presiding over the existence of the individual is aware always of its universality and transcendence, it is yet its deputy in the forms of Nature, the individual soul, caitya purus.a, supporting mind, life and body, standing behind the mental, the vital, the subtle-physical being in us and watching and profiting by their development and experience. These other person-powers in man, these beings of his being, are also veiled in their true entity, but they put forward temporary personalities which compose our outer individuality and whose combined superficial action and appearance of status we call ourselves: this inmost entity also, taking form in us as the psychic Person, puts forward a psychic personality which changes, grows, develops from life to life; for this is the traveller between birth and death and between death and birth, our nature parts are only its manifold and changing vesture. The psychic being can at first exercise only a concealed and partial and indirect action through the mind, the life and the body, since it is these parts of Nature that have to be developed as its instruments of self-expression, and it is long confined by their evolution. Missioned to lead man in the Ignorance towards the light of the Divine Consciousness, it takes the essence of all experience in the Ignorance to form a nucleus of soul-growth in the nature; the rest it turns into material for the future growth of the instruments which it has to use until they are ready to be a luminous instrumentation of the Divine. It is this secret psychic entity which is the true original Conscience in us deeper than the constructed and conventional conscience of the moralist, for it is this which points always towards Truth and Right and Beauty, towards Love and Harmony and all that is a divine possibility in us, and persists till these things become the major need of our nature. It is the psychic personality in us that flowers as the saint, the sage, the seer; when it reaches its full strength, it turns the being towards the Knowledge of Self and the Divine, towards the supreme Truth, the supreme Good, the supreme Beauty, Love and Bliss, the divine heights and largenesses, and opens us to the touch of spiritual sympathy, universality, oneness. On the contrary, where the psychic personality is weak, crude or ill-developed, the finer parts and movements in us are lacking or poor in character and power, even though the mind may be forceful and brilliant, the heart of vital emotions hard and strong and masterful, the life-force dominant and successful, the bodily existence rich and fortunate and an apparent lord and victor. It is then the outer desire-soul, the pseudo-psychic entity, that reigns and we mistake its misinterpretations of psychic suggestion and aspiration, its ideas and ideals, its desires and yearnings for true soul-stuff and wealth of spiritual experience.7 If the secret psychic Person can come forward into the front and, replacing the desire-soul, govern overtly and entirely and not only partially and from behind the veil this outer nature of mind, life and body, then these can be cast into soul images of what is true, right and beautiful and in the end the whole nature can be turned towards the real aim of life, the supreme victory, the ascent into spiritual existence.
  11:But it might seem then that by bringing this psychic entity, this true soul in us, into the front and giving it there the lead and rule we shall gain all the fulfilment of our natural being that we can seek for and open also the gates of the kingdom of the Spirit. And it might well be reasoned that there is no need for any intervention of a superior Truth-Consciousness or principle of Supermind to help us to attain to the divine status or the Divine Perfection. Yet, although the psychic transformation is one necessary condition of the total transformation of our existence, it is not all that is needed for the largest spiritual change. In the first place, since this is the individual soul in Nature, it can open to the hidden diviner ranges of our being and receive and reflect their light and power and experience, but another, a spiritual transformation from above is needed for us to possess our self in its universality and transcendence. By itself the psychic being at a certain stage might be content to create a formation of truth, good and beauty and make that its station; at a farther stage it might become passively subject to the worldself, a mirror of the universal existence, consciousness, power, delight, but not their full participant or possessor. Although more nearly and thrillingly united to the cosmic consciousness in knowledge, emotion and even appreciation through the senses, it might become purely recipient and passive, remote from mastery and action in the world; or, one with the static self behind the cosmos, but separate inwardly from the world-movement, losing its individuality in its Source, it might return to that Source and have neither the will nor the power any further for that which was its ultimate mission here, to lead the nature also towards its divine realisation. For the psychic being came into Nature from the Self, the Divine, and it can turn back from Nature to the silent Divine through the silence of the Self and a supreme spiritual immobility. Again, an eternal portion of the Divine,8 this part is by the law of the Infinite inseparable from its Divine Whole, this part is indeed itself that Whole, except in its frontal appearance, its frontal separative self-experience; it may awaken to that reality and plunge into it to the apparent extinction or at least the merging of the individual existence. A small nucleus here in the mass of our ignorant Nature, so that it is described in the Upanishad as no bigger than a man's thumb, it can by the spiritual influx enlarge itself and embrace the whole world with the heart and mind in an intimate communion or oneness. Or it may become aware of its eternal Companion and elect to live for ever in His presence, in an imperishable union and oneness as the eternal lover with the eternal Beloved, which of all spiritual experiences is the most intense in beauty and rapture. All these are great and splendid achievements of our spiritual self-finding, but they are not necessarily the last end and entire consummation; more is possible.
  12:For these are achievements of the spiritual mind in man; they are movements of that mind passing beyond itself, but on its own plane, into the splendours of the Spirit. Mind, even at its highest stages far beyond our present mentality, acts yet in its nature by division; it takes the aspects of the Eternal and treats each aspect as if it were the whole truth of the Eternal Being and can find in each its own perfect fulfilment. Even it erects them into opposites and creates a whole range of these opposites, the Silence of the Divine and the divine Dynamis, the immobile Brahman aloof from existence, without qualities, and the active Brahman with qualities, Lord of existence, Being and Becoming, the Divine Person and an impersonal pure Existence; it can then cut itself away from the one and plunge itself into the other as the sole abiding Truth of existence. It can regard the Person as the sole Reality or the Impersonal as alone true; it can regard the Lover as only a means of expression of eternal Love or love as only the self-expression of the Lover; it can see beings as only personal powers of an impersonal Existence or impersonal existence as only a state of the one Being, the Infinite Person. Its spiritual achievement, its road of passage towards the supreme aim will follow these dividing lines. But beyond this movement of spiritual Mind is the higher experience of the supermind Truth-Consciousness; there these opposites disappear and these partialities are relinquished in the rich totality of a supreme and integral realisation of eternal Being. It is this that is the aim we have conceived, the consummation of our existence here by an ascent to the supramental Truth-Consciousness and its descent into our nature. The psychic transformation after rising into the spiritual change has then to be completed, integralised, exceeded and uplifted by a supramental transformation which lifts it to the summit of the ascending endeavour.

1.24 - The Advent and Progress of the Spiritual Age, #The Human Cycle, #Sri Aurobindo, #Integral Yoga
  
  For the way that humanity deals with an ideal is to be satisfied with it as an aspiration which is for the most part left only as an aspiration, accepted only as a partial influence. The ideal is not allowed to mould the whole life, but only more or less to colour it; it is often used even as a cover and a plea for things that are diametrically opposed to its real spirit. Institutions are created which are supposed, but too lightly supposed to embody that spirit and the fact that the ideal is held, the fact that men live under its institutions is treated as sufficient. The holding of an ideal becomes almost an excuse for not living according to the ideal; the existence of its institutions is sufficient to abrogate the need of insisting on the spirit that made the institutions. But spirituality is in its very nature a thing subjective and not mechanical; it is nothing if it is not lived inwardly and if the outward life does not flow out of this inward living. Symbols, types, conventions, ideas are not sufficient. A spiritual symbol is only a meaningless ticket, unless the thing symbolised is realised in the spirit. A spiritual convention may lose or expel its spirit and become a falsehood. A spiritual type may be a temporary mould into which spiritual living may flow, but it is also a limitation and may become a prison in which it fossilises and perishes. A spiritual idea is a power, but only when it is both inwardly and outwardly creative. Here we have to enlarge and to deepen the pragmatic principle that truth is what we create, and in this sense first, that it is what we create within us, in other words, what we become. Undoubtedly, spiritual truth exists eternally beyond independent of us in the heavens of the spirit; but it is of no avail for humanity here, it does not become truth of earth, truth of life until it is lived. the Divine Perfection is always there above us; but for man to become divine in consciousness and act and to live inwardly and outwardly the divine life is what is meant by spirituality; all lesser meanings given to the word are inadequate fumblings or impostures.
  

1959-04-24, #Agenda Vol 01, #unset, #Kabbalah
  
   the Divine Perfection is always there above us; but for man to become divine in consciousness and act and to live inwardly and outwardly the divine life is what is meant by spirituality; all lesser meanings given to the word are inadequate fumblings or impostures.1
  

1960 05 18, #On Thoughts And Aphorisms, #The Mother, #Integral Yoga
  
   All who aspire for the Divine Perfection know that the blows which the Lord deals us in His infinite love and grace are the surest and quickest way to make us progress. And the harder the blows the more they feel the greatness of the divine Love.
  

1961 05 22?, #On Thoughts And Aphorisms, #The Mother, #Integral Yoga
  
   Our very way of thinking is wrong. The believers, the faithful, all of themparticularly in the Westwhen they speak of God, think of Him as something else, they think that He cannot be weak, ugly or imperfect they think wrongly, they divide, they separate. It is subconscious, unreflecting thought; they are in the habit of thinking like this instinctively; they do not watch themselves thinking. For example, when they speak of perfection in a general way, they see or feel or postulate precisely the sum-total of everything they consider to be virtuous, divine, beautiful, admirable but it is not that at all! Perfection is something which lacks nothing. the Divine Perfection is the Divine in His entirety, which lacks nothing. the Divine Perfection is the Divine as a whole, from whom nothing has been taken awayso it is just the opposite! For the moralists divine perfection means all the virtues that they represent.
  

1961-07-07, #Agenda Vol 02, #unset, #Kabbalah
  
   All the believers, all the faithful (those from the West in particular) think in terms of something else when they speak of GodHe cannot be weak, ugly, imperfect, He is something immaculate but this is wrong thinking. They are dividing, separating. For subconscious thought (I mean thinking without reflecting, instinctively, out of habit, without observing oneself thinking), what is generally considered perfection is precisely what is seen or felt or postulated as being virtuous, divine, beautiful, admirable but its not that at all! Perfection means something in which nothing is missing. the Divine Perfection is a totality. the Divine Perfection is the Divine in his wholeness, with nothing left out. the Divine Perfection is the whole of the Divine, with nothing subtracted from it. For the moralists it is the exact opposite: divine perfection is nothing but the virtues they stand for!
  
   From the true standpoint, the Divine Perfection is the whole (Mother makes a global gesture), and the fact that within this whole nothing can be missing is precisely what makes it perfect.1 Consequently, perfection means that each thing is in its place, exactly what it should be, and that relationships among things are also exactly what they should be.
  

1961-12-16, #Agenda Vol 02, #unset, #Kabbalah
  
   So to calm the body I took a pencil and wrote: My being thirsts. (to tell the truth, I wanted to write this body thirsts) for perfection, not this human perfection(I should tell you that all the things I am translating are simultaneously accompanied by a set of external circumstances OBVIOUSLY arranged in detail to illustrate the translation: a whole set of quite unpleasant circumstances, besides, serving simultaneously as backdrop and illustration. Thats what brought on the anguish). This body thirsts for perfection, not this human perfection which is the perfection of the ego (it was so clear to me that everything human beings conceive of as perfection is simply the ego wanting to magnify itself for its own greater glory) not this human perfection which is the perfection of the ego and bars the way to the Divine Perfection, but that one perfection (these repeated perfections are deliberate: its like a litany) but that one perfection which has the POWER to manifest upon earth the eternal Truth.
  
  --
  
   We thirst for perfection, not this human perfection which is the perfection of the ego and bars the way to the Divine Perfection, but that ONE perfection which has the power to manifest upon Earth the eternal Truth.1
  

1969 12 23, #On Thoughts And Aphorisms, #The Mother, #Integral Yoga
  
   The best way to achieve this is to direct ones whole aspiration towards the Divine Perfection, to give oneself to it without reserve and to rely on That alone for all satisfaction.
  

2.04 - The Divine and the Undivine, #The Life Divine, #Sri Aurobindo, #Integral Yoga
   rejection of them or acceptance; it extracts a divine meaning and use from our most poignant sufferings, difficulties, misfortunes.
  Nothing but this All-Delight could dare or bear to impose such experiences on itself or on us; nothing else could turn them thus to its own utility and our spiritual profit. So too nothing but an inalienable harmony of being inherent in an inalienable unity of being would throw out so many harshest apparent discords and yet force them to its purpose so that in the end they are unable to do anything else but to serve and secure, and even themselves change into elements that constitute, a growing universal rhythm and ultimate harmony. At every turn it is the divine Reality which we can discover behind that which we are yet compelled by the nature of the superficial consciousness in which we dwell to call undivine and in a sense are right in using that appellation; for these appearances are a veil over the Divine Perfection, a veil necessary for the present, but not at all the true and complete figure.
  But even when we thus regard the universe, we cannot and ought not to dismiss as entirely and radically false and unreal the values that are given to it by our own limited human consciousness. For grief, pain, suffering, error, falsehood, ignorance, weakness, wickedness, incapacity, non-doing of what should be done and wrong-doing, deviation of will and denial of will, egoism, limitation, division from other beings with whom we should be one, all that makes up the effective figure of what we call evil, are facts of the world-consciousness, not fictions and unrealities, although they are facts whose complete sense or true value is not that which we assign to them in our ignorance.

2.22 - Vijnana or Gnosis, #unset, #Rabbi Moses Luzzatto, #Kabbalah
  
  This is the first summit which enters into the Divine Perfection, sadharmaya, sadrsya; for all the rest only look up to it or catch some rays of its significance. The highest heights of mind or of overmind come still within the belt of a mitigated ignorance; they can refract a divine Light but not pass it on in undiminished power to our lower members. For so long as we are within the triple stratum of mind, life and body, our active nature continues to work in the force of the ignorance even when the soul in Mind possesses something of the knowledge. And even if the soul were to reflect or to represent all the largeness of the knowledge in its mental consciousness, it would be unable to mobilise it rightly in force of action. The truth in its action might greatly increase, but it would still be pursued by a limitation, still condemned to a divisibility which would prevent it from working integrally in the power of the infinite. The power of a divinely illumined mind may be immense compared with ordinary powers, but it will still be subject to incapacity and there can be no perfect correspondence between the force of the effective will and the light of the idea which inspires it. The infinite Presence may be there in status, but dynamis of the operations of nature still belongs to the lower prakriti, must follow its triple modes of working and cannot give any adequate form to the greatness within it. This is the tragedy of ineffectivity, of the hiatus between ideal and effective will, of our constant incapacity to work out in living form and action the truth we feel in our inner consciousness that pursues all the aspiration of mind and life towards the divinity behind them. But the vijnana or gnosis is not only truth but truth-power, it is the very working of the infinite and divine nature; it is the divine knowledge one with the divine will in the force and delight of a spontaneous and luminous and inevitable self-fulfilment. By the gnosis, then, we change our human into a divine nature.
  

3.4.1 - The Subconscient and the Integral Yoga, #Letters On Yoga IV, #Sri Aurobindo, #Integral Yoga
  
  This review of the past is a very good sign, for it usually comes when there is a preparation of the physical consciousness and subconscient for change. One has not to regret the stumbles of the past but look with a quiet eye and understand, for all came the stumbles includedas part of the necessary experience by which the being learns and advances through error to the Light and through the imperfections of Nature towards the Divine Perfection.
  ***

4.02 - The Integral Perfection, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
  
  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.
  

4.05 - The Instruments of the Spirit, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
  
  Thus the proper function of the life, the vital force, is enjoyment and possession, both of them perfectly legitimate, because the Spirit created the world for Ananda, enjoyment and possession of the many by the One, of the One by the many and of the many too by the many; but, -- this is an instance of the first kind of defect, -- the separative ignorance gives to it the wrong form of desire and craving which vitiates the whole enjoyment and possession and imposes on it its opposites, want and suffering. Again, because mind is entangled in life from which it evolves, this desire and craving get into the action of the mental will and knowledge; that makes the will a will of craving, a force of desire instead of a rational will and a discerning force of intelligent effectuation, and it distorts the judgment and reason so that we judge and reason according to our desires and prepossessions and not with the disinterested impartiality of a pure judgment and the rectitude of a reason which seeks only to distinguish truth and understand rightly the objects of its workings. That is an example of immixture. These two kinds of defect, wrong form of action and illegitimate mixture of action, are not limited to these signal instances, but belong to each instrument and to each combination of their functionings. They pervade the whole economy of our nature. They are fundamental defects of our lower instrumental nature, and if we can set them right, we shall get our instrumental being into a state of purity, enjoy the clarity of a pure will, a pure heart of emotion, a pure enjoyment of our vitality, a pure body. That will be a preliminary, a human perfection, but it can be made the basis and open out in its effort of self-attainment into the greater, the Divine Perfection.
  

4.10 - The Elements of Perfection, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
  
  But so long as this development takes place only on the highest level of our normal nature, we may have a reflected and limited image of perfection translated into the lower terms of the soul in mind, life and body, but not the possession of the Divine Perfection in the highest terms possible to us of the divine Idea and its Power. That is to be found beyond these lower principles in the supramental gnosis; therefore the next step of perfection will be the evolution of the mental into the gnostic being. This evolution is effected by a breaking beyond the mental limitation, a stride upward into the next higher plane or region of our being hidden from us at present by the shining lid of the mental reflections and a conversion of all that we are into the terms of this greater consciousness. In the gnosis itself, vijnana, there are several gradations which open at their highest into the full and infinite Ananda. The gnosis once effectively called into action will progressively take up all the terms of intelligence, will, sense-mind, heart, the vital and sensational being and translate them by a luminous and harmonising conversion into a unity of the truth, power and delight of a divine existence. It will lift into that light and force and convert into their own highest sense our whole intellectual, volitional, dynamic, ethical, aesthetic, sensational, vital and physical being. It has the power also of overcoming physical limitations and developing a more perfect and divinely instrumental body. Its light opens up the fields of the superconscient and darts its rays and pours its luminous flood into the subconscient and enlightens its obscure hints and withheld secrets. It admits us to a greater light of the Infinite than is reflected in the paler luminosity even of the highest mentality. While it perfects the individual soul and nature in the sense of a diviner existence and makes a full harmony of the diversities of our being, it founds all its action upon the Unity from which it proceeds and takes up everything into that Unity. Personality and impersonality, the two eternal aspects of existence, are made one by its action in the spiritual being and Nature body of the Purushottama.
  

4.18 - Faith and shakti, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
  
  And yet faith is necessary throughout and at every step because it is a needed assent of the soul and without this assent there can be no progress. Our faith must first be abiding in the essential truth and principles of the Yoga, and even if this is clouded in the intellect, despondent in the heart, outwearied and exhausted by constant denial and failure in the desire of the vital mind, there must be something in the innermost soul which clings and returns to it, otherwise we may fall on the path or abandon it from weakness and inability to bear temporary defeat, disappointment, difficulty and peril. In the Yoga as in life it is the man who persists unwearied to the last in the face of every defeat and disillusionment and of all confronting, hostile and contradicting events and powers who conquers in the end and finds his faith justified because to the soul and shakti in man nothing is impossible. And even a blind and ignorant faith is a better possession than the sceptical doubt which turns its back on our spiritual possibilities or the constant carping of the narrow pettily critical uncreative intellect, asuya, which pursues our endeavour with a paralysing incertitude. The seeker of the integral Yoga must however conquer both these imperfections. The thing to which he has given his assent and set his mind and heart and will to achieve, the Divine Perfection of the whole human being, is apparently an impossibility to the normal intelligence, since it is opposed to the actual facts of life and will for long be contradicted by immediate experience, as happens with all far-off and difficult ends, and it is denied too by many who have spiritual experience but believe that our present nature is the sole possible nature of man in the body and that it is only by throwing off the earthly life or even all individual existence that we can arrive at either a heavenly perfection or the release of extinction. In the pursuit of such an aim there will for long be plenty of ground for the objections, the carpings, asuya, of that ignorant but persistent criticising reason which founds itself plausibly on the appearances of the moment, the stock of ascertained fact and experience, refuses to go beyond and questions the validity of all indices and illuminations that point forward; and if he yields to these narrow suggestions, he will either not arrive or be seriously tampered and long delayed in his journey. On the other hand, ignorance and blindness in the faith are obstacles to a large success, invite much disappointment and disillusionment, fasten on false finalities and prevent advance to greater formulations of truth and perfection. The shakti in her workings will strike ruthlessly at all forms of ignorance and blindness and all even that trusts wrongly and superstitiously in her, and we must be prepared to abandon a too persistent attachment to forms of faith and cling to the saving reality alone. A great and wide spiritual and intelligent faith, intelligent with the intelligence of that larger reason which assents to high possibilities, is the character of the sraddha needed for the integral Yoga.
  

APPENDIX I - Curriculum of A. A., #Liber ABA, #Aleister Crowley, #Occultism
    Liber XLIX. (49) [] - Collected writings of Jack Parsons, The
    Liber XLIX. (49) [] - Shi Yi Chien. ::: An account of the Divine Perfection illustrated by the seven-fold permutation of the Dyad. Unpublished.
    Liber LI. (51) [] - The Lost Continent. ::: An account of the continent of Atlantis: the manners and customs, magical rites and opinions of its people, together with a true account of the catastrophe, so called, which ended in its disappearance. Unpublished.

BOOK I. -- PART I. COSMIC EVOLUTION, #The Secret Doctrine, #H P Blavatsky, #Theosophy
  Atlanteans, who handed it over to their Cyclopes, the "Sons of Cycles" or of the "Infinite," from whom
  the name passed to the still later generations of Gnostic priests. "It is owing to the Divine Perfection
  [[Footnote continued on next page]]

Liber, #unset, #Rabbi Moses Luzzatto, #Kabbalah
  @Liber XLIX. (49) [] - Collected writings of Jack Parsons, The ::: Io Pan!
  Liber XLIX. (49) [] - Shi Yi Chien. ::: An account of the Divine Perfection illustrated by the seven-fold permutation of the Dyad. Unpublished.
  Liber LI. (51) [] - The Lost Continent. ::: An account of the continent of Atlantis: the manners and customs, magical rites and opinions of its people, together with a true account of the catastrophe, so called, which ended in its disappearance. Unpublished.

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