TERMS STARTING WITH
TERMS ANYWHERE
"But our more difficult problem is to liberate the true Person and attain to a divine manhood which shall be the pure vessel of a divine force and the perfect instrument of a divine action. Step after step has to be firmly taken; difficulty after difficulty has to be entirely experienced and entirely mastered. Only the Divine Wisdom and Power can do this for us and it will do all if we yield to it in an entire faith and follow and assent to its workings with a constant courage and patience.” The Synthesis of Yoga
“But our more difficult problem is to liberate the true Person and attain to a divine manhood which shall be the pure vessel of a divine force and the perfect instrument of a divine action. Step after step has to be firmly taken; difficulty after difficulty has to be entirely experienced and entirely mastered. Only the Divine Wisdom and Power can do this for us and it will do all if we yield to it in an entire faith and follow and assent to its workings with a constant courage and patience.” The Synthesis of Yoga
"For it is only the few who can make the past Teacher and his teaching, the past Incarnation and his example and influence a living force in their lives. For this need also the Hindu discipline provides in the relation of the Guru and the disciple. The Guru may sometimes be the Incarnation or World-Teacher; but it is sufficient that he should represent to the disciple the divine wisdom, convey to him something of the divine ideal or make him feel the realised relation of the human soul with the Eternal.” The Synthesis of Yoga*
“For it is only the few who can make the past Teacher and his teaching, the past Incarnation and his example and influence a living force in their lives. For this need also the Hindu discipline provides in the relation of the Guru and the disciple. The Guru may sometimes be the Incarnation or World-Teacher; but it is sufficient that he should represent to the disciple the divine wisdom, convey to him something of the divine ideal or make him feel the realised relation of the human soul with the Eternal.” The Synthesis of Yoga
"In our errors is the substance of a truth which labours to reveal its meaning to our groping intelligence. The human intellect cuts out the error and the truth with it and replaces it by another half-truth half-error; but the Divine Wisdom suffers our mistakes to continue until we are able to arrive at the truth hidden and protected under every false cover.” The Synthesis of Yoga
“In our errors is the substance of a truth which labours to reveal its meaning to our groping intelligence. The human intellect cuts out the error and the truth with it and replaces it by another half-truth half-error; but the Divine Wisdom suffers our mistakes to continue until we are able to arrive at the truth hidden and protected under every false cover.” The Synthesis of Yoga
One of the mahatmas referring to the guardianship of the divine wisdom, wrote: “For countless generations hath the adept builded a fane of imperishable rocks, a giant’s Tower of Infinite Thought, wherein the Titan dwelt, and will yet, if need be, dwell alone, emerging from it but at the end of every cycle, to invite the elect of mankind to co-operate with him and help in his turn enlighten superstitious man. And we will go on in that periodical work of ours; we will not allow ourselves to be baffled in our philanthropic attempts until that day when the foundations of a new continent of thought are so firmly built that no amount of opposition and ignorant malice guided by the Brethren of the Shadow will be found to prevail” (ML 51). See also THEOSOPHICAL SOCIETY
Sephiroth: A Hebrew term for “the mystical and organically related hierarchy of the ten creative powers emanating from God, constituting, according to the kabalistic system, the foundation of the existence of the world.” (M. Buber: Tales of the Hasidim.) The ten Sephiroth are: 1. The Divine Crown (Kether); 2. The Divine Wisdom (Hokhmah); 3. The Intelligence of God (Binah); 4. The Divine Love or Mercy (Hesed); 5. The Divine Power of judgment and retribution (Gevurah or Din); 6. The Divine Compassion (Rahamin) which mediates between God’s Power of judgment and His Mercy; 7. The Lasting Endurance or Firmness of God (Netsah); 8. God’s Majesty or Splendor (Hod); 9. The Foundation of all active forces in God (Yesod); 10. The Kingdom of God (Malkhuth), which the Zohar usually describes as the mystical archetype of Israel’s community. (The above terms are based on the interpretations given by G. G. Scholem in Major Trends in Jewish Mysticism. Other authorities occasionally adopt different terminologies. Thus, the fourth of the Sephiroth is frequently called Tiphereth, Beauty.)
The Divine Love, unlike the human, is deep and vast and silent ; one must become quiet and wide to be aware of it and reply to it. He must make it his whole object to be surrender- ed so that he may become a vessel and instrument — leaving it to the Divine Wisdom and Love to All him with what is needed.
The term occult has noble, but largely forgotten origins. It properly defines anything which is undisclosed, concealed, or not easily perceived. Early theologians, for example, spoke of “the occult judgment of God,” while “occult philosopher” was a designation for the pre-Renaissance scientist who sought the unseen causes regulating nature’s phenomena. In astronomy, the term is still used when one stellar body “occults” another by passing in front of it, temporarily hiding it from view. Writing a century ago, when the word had not acquired today’s mixed connotations, H.P. Blavatsky defined occultism as “altruism pure and simple” — the divine wisdom or hidden theosophy within all religions.
Tiamat (Chaldean) Chaldean serpent, slain by Bel, the chief deity. The tale is repeated in the later Babylonian account, with the exception that Marduk or Merodach (producer of the world) replaces Bel. The mythologic serpent, described as the imbodiment of evil both physical and moral, was enormous (300 miles long), it moved in undulations 6 miles in height. When Marduk finally slew Tiamat he split the monster into two halves, using one as a covering of the heavens, so that the upper waters would not come down. Tiamat is cognate with the Babylonian tiamtu, tamtu, “the ocean,” rendered Thalatth by Berosus in his Chaldean cosmogony. There is here likewise the reference to the waters of wisdom, the divine wisdom and the lower wisdom of manifestation.
to whom the angels revealed the divine wisdom.”
KEYS (10k)
2 Ramakrishna
2 Sri Ramakrishna
2 Sri Aurobindo
1 Baha ullah
1 The Mother
1 Maimonides
NEW FULL DB (2.4M)
7 Maimonides
5 Sri Ramakrishna
4 Juan de la Cruz
3 Sri Aurobindo
1:In accordance with the divine wisdom, genesis can only take place through destruction. ~ Maimonides, #KEYS
2:Any final recoil from the physical life must be a turning away from the completeness of the divine Wisdom and a renunciation of its aim in earthly manifestation. ~ Sri Aurobindo, The Synthesis Of Yoga, The Three Steps of Nature, #KEYS
3:So long as one has not become-as simple as a child, one cannot expect the divine illumination. Forget all the knowledge of the world that you have acquired and become as ignorant as a child; then you shall attain to the divine wisdom. ~ Sri Ramakrishna, #KEYS
4:When the water of the fetid pool and the glorious Ganges shall appear to thy eyes as one, when the Sound of the flute and the clamour of this crowd shall have no longer any difference to thy ear, then shalt thou attain to the divine Wisdom, ~ Sri Ramakrishna, #KEYS
5:So long as one has not become-as simple as a child, one cannot expect the divine illumination. Forget all the knowledge of the world that you have acquired and become as ignorant as a child; then you shall attain to the divine wisdom. ~ Ramakrishna, the Eternal Wisdom #KEYS
6:When the water of the fetid pool and the glorious Ganges shall appear to thy eyes as one, when the Sound of the flute and the clamour of this crowd shall have no longer any difference to thy ear, then shalt thou attain to the divine Wisdom, ~ Ramakrishna, the Eternal Wisdom #KEYS
7:In this state he will submit to destiny, making no more of disorder than of order. Death gives him a comprehension of immortality; he sees with the spiritual eye the mystery of resurrection in men and things and his heart makes him feel the divine wisdom in these infinite manifestations. ~ Baha ullah, the Eternal Wisdom #KEYS
8:The surest way towards this integral fulfilment is to find the Master of the secret who dwells within us, open ourselves constantly to the divine Power which is also the divine Wisdom and Love and trust to it to effect the conversion. But it is difficult for the egoistic consciousness to do this at all at the beginning. And, if done at all, it is still difficult to do it perfectly and in every strand of our nature. It is difficult at first because our egoistic habits of thought, of sensation, of feeling block up the avenues by which we can arrive at the perception that is needed. It is difficult afterwards because the faith, the surrender, the courage requisite in this path are not easy to the ego-clouded soul.
~ Sri Aurobindo, The Synthesis Of Yoga, [63] [T7],#KEYS
9:Truly speaking, I have no opinion. According to a vision of truth, everything is still terribly mixed, a more or less favourable combination of light and darkness, truth and falsehood, knowledge and ignorance, and so long as decisions are made and action is undertaken according to opinions, it will always be like that.
We want to give the example of an action that is undertaken in accordance with a vision of truth, but unfortunately we are still very far from realising this ideal, and even if the vision of truth expresses itself, it is immediately distorted in its implementation.
So, in the present state of affairs, it is impossible to say, "This is true and that is false, this leads us away from the goal and that brings us nearer the goal."
Everything can be used for the progress to be made; everything can be useful if we know how to use it.
The important thing is never to lose sight of the ideal we want to realise and to make use of all circumstances in view of this goal.
And finally, it is always better not to make an arbitrary decision for or against things, and to watch the unfolding of events with the impartiality of a witness, relying on the Divine Wisdom which will decide for the best and do what is necessary. 29 July 1961 ~ The Mother, Words Of The Mother I, [T8],#KEYS
*** WISDOM TROVE ***
1:So long as one does not become simple like a child, one does not get divine illumination. Forget all the worldly knowledge that thou hast acquired and become as a child, and then will thou get the divine wisdom. ~ sri-ramakrishna, @wisdomtrove 2:Place your mind in a reverential state, and meditate upon the grandeur of the Universal Mind, and open yourself to the inflow of the Divine Wisdom, which will fill you with illuminating wisdom, and then let the same flow out from you to your brothers and sisters whom you love and would help. ~ william-walker-atkinson, @wisdomtrove 3:All religions have some truth in them, but none has the whole truth; all are created in time and finally decline and perish. Mahomed himself never pretended that the Koran was the last message of God and there would be no other. God and Truth outlast these religions and manifest themselves anew in whatever way or form the Divine Wisdom chooses. ~ sri-aurobindo, @wisdomtrove *** NEWFULLDB 2.4M ***
1:It is human misery and not pleasure which contains the secret of the divine wisdom. ~ Simone Weil, #NFDB
2:In accordance with the divine wisdom, genesis can only take place through destruction. ~ Maimonides, #NFDB
3:In accordance with the divine wisdom, genesis can only take place through destruction. ~ Maimonides, #NFDB
4:Indeed, men who have either quaffed or even tasted the liberal arts penetrate with their aid far more deeply
into the secrets of the divine wisdom." - John Calvin ~ John Calvin,#NFDB
5:Any final recoil from the physical life must be a turning away from the completeness of the divine Wisdom and a renunciation of its aim in earthly manifestation. ~ Sri Aurobindo, The Synthesis Of Yoga, The Three Steps of Nature, #NFDB
6:So long as one does not become simple like a child, one does not get divine illumination. Forget all the worldly knowledge that thou hast acquired and become as a child, and then will thou get the divine wisdom. ~ Sri Ramakrishna, #NFDB
7:So long as one has not become-as simple as a child, one cannot expect the divine illumination. Forget all the knowledge of the world that you have acquired and become as ignorant as a child; then you shall attain to the divine wisdom. ~ Sri Ramakrishna, #NFDB
8:So long as one has not become-as simple as a child, one cannot expect the divine illumination. Forget all the knowledge of the world that you have acquired and become as ignorant as a child; then you shall attain to the divine wisdom. ~ Sri Ramakrishna, #NFDB
9:When the water of the fetid pool and the glorious Ganges shall appear to thy eyes as one, when the Sound of the flute and the clamour of this crowd shall have no longer any difference to thy ear, then shalt thou attain to the divine Wisdom, ~ Sri Ramakrishna, #NFDB
10:When the water of the fetid pool and the glorious Ganges shall appear to thy eyes as one, when the Sound of the flute and the clamour of this crowd shall have no longer any difference to thy ear, then shalt thou attain to the divine Wisdom, ~ Sri Ramakrishna, #NFDB
11:Faith keeps the soul at a holy distance from these infinite depths of the divine wisdom, where it profits more by reverence and holy fear than any can do by their utmost attempt to draw nigh unto that inaccessible light wherein these glories of the divine nature do dwell. ~ John Owen, #NFDB
12:In accordance with the divine wisdom, genesis can only take place through destruction, and without destruction of the individual members of the species the species themselves would not exist permanently. Thus the true kindness, and beneficence, and goodness of God is clear. ~ Maimonides, #NFDB
13:In this state he will submit to destiny, making no more of disorder than of order. Death gives him a comprehension of immortality; he sees with the spiritual eye the mystery of resurrection in men and things and his heart makes him feel the divine wisdom in these infinite manifestations. ~ Baha ullah, #NFDB
14:In accordance with the divine wisdom, genesis can only take place through destruction, and without destruction of the individual members of the species the species themselves would not exist permanently. Thus the true kindness, and beneficence, and goodness of God is clear. ~ Maimonides, Guide for the Perplexed (c. 1190), #NFDB
15:Dear Lord, I submit my body to You, the health of every cell, organ and tissue. I acknowledge You alone as my wonderful, divine Creator. Only You have the divine wisdom to bring my body back to health and wholeness. I place myself in Your hands, and I choose now to trust in Your unfailing love. I receive Your healing power. In Jesus’ name, amen. ~ Don Colbert, #NFDB
16:All religions have some truth in them, but none has the whole truth; all are created in time and finally decline and perish. Mahomed himself never pretended that the Koran was the last message of God and there would be no other. God and Truth outlast these religions and manifest themselves anew in whatever way or form the Divine Wisdom chooses. ~ Sri Aurobindo, #NFDB
17:This must be our belief when we have a correct knowledge of our own self, and comprehend the true nature of everything; we must be content, and not trouble our mind with seeking a certain final cause for things that have none, or have no other final cause but their own existence, which depends on the Will of God, or, if you prefer, on the Divine Wisdom. ~ Maimonides, #NFDB
18:The Divine Wisdom, the true Theosophy... is not, as some think, a diluted version of Hinduism, or Buddhism, or Taoism, or of any special religion. It is Esoteric Christianity as truly as it is Esoteric Buddhism, and belongs equally to all religions, exclusively to none. Foreword ~ Annie Besant, [Esoteric Christianity: Or, The Lesser Mysteries by Annie Besant], (1914), #NFDB
19:This must be our belief when we have a correct knowledge of our own self, and comprehend the true nature of everything; we must be content, and not trouble our mind with seeking a certain final cause for things that have none, or have no other final cause but their own existence, which depends on the Will of God, or, if you prefer, on the Divine Wisdom. ~ Maimonides, Guide for the Perplexed (c. 1190), #NFDB
20:This is the state of all creatures, whether men or angels; as they make not themselves, so they enjoy nothing from themselves; if they are great, it must be only as great receivers of the gifts of God; their power can only be so much of the divine power acting in them; their wisdom can be only so much of the divine wisdom shining within them; and their light and glory, only so much of the light and glory of God shining upon them. ~ William Law, #NFDB
21:And so, especially in any work you do for God, abide in Jesus as your wisdom. "We are created in Christ Jesus unto good works, which God bath before ordained that we should walk in them"; let all fear or doubt lest we should not know exactly what these works are, be put far away. In Christ we are created for them: He will show us what they are, and how to do them. Cultivate the habit of rejoicing in the assurance that the divine wisdom is guiding you, even where you do not yet see the way. ~ Andrew Murray, #NFDB
22:But it may be asked: Why does the soul call the divine light, which enlightens the soul and purges it of its ignorances, the dark night? I reply, that the divine wisdom is, for two reasons, not night and darkness only, but pain and torment also to the soul. The first is, the divine wisdom is so high that it transcends the capacity of the soul, and therefore is, in that respect, darkness. The second reason is based on the meanness and impurity of the soul, and in that respect the divine wisdom is painful to it, afflictive and dark also. ~ Juan de la Cruz, #NFDB
23:Tracing the progress of mankind in the ascending path of civilization, and moral and intellectual culture, our fathers found that the divine ordinance of government, in every stage of the ascent, was adjustable on principles of common reason to the actual condition of a people, and always had for its objects, in the benevolent councils of the divine wisdom, the happiness, the expansion, the security, the elevation of society, and the redemption of man. They sought in vain for any title of authority of man over man, except of superior capacity and higher morality. ~ William M Evarts, #NFDB
24:UNDERSTANDING I am constantly increasing my understanding. I am teachable. Every day I open my awareness a little more to the Divine Wisdom within me. I am glad to be alive and so grateful for the good that has come to me. Life, to me, is an education. Every day I open my mind and my heart, as a child does, and I discover new insights, new people, new viewpoints, and new ways to understand what’s happening around me and within me. My human mind may not always understand at first. Understanding seems to require lots of love and patience. My new mental skills are really helping me feel more at ease with all the changes in this incredible school of life here on Planet Earth. ~ Louise L Hay, #NFDB
25:On the contrary, Muslims see all communities, Muslim and non-Muslim alike, to have been chosen by God, given their own sacred institutions and rites, and held responsible to Him. The role Muslims have always envisaged for themselves in the arena of human history as the “middle community” does not mean that other human collectivities do not have their own God-ordained roles to play. Nothing is further from Islam’s traditional understanding of itself than being God’s chosen people, unless one expands this claim to say that all ummahs, or communities, are God’s chosen people, each brought into this world to perform a function in accordance with the Divine Wisdom and Will. ~ Seyyed Hossein Nasr, #NFDB
26:When a man reflects on these things, studies all these created beings, from the angels and spheres down to human beings and so on, and realizes the divine wisdom manifested in them all, his love for God will increase, his soul will thirst, his very flesh will yearn to love God. He will be filled with fear and trembling, as he becomes conscious of his lowly condition, poverty, and insignificance, and compares himself with any of the great and holy bodies; still more when he compares himself with any one of the pure forms that are incorporeal and have never had association with any corporeal substance. He will then realize that he is a vessel full of shame, dishonor, and reproach, empty and deficient. ~ Maimonides, Mishneh Torah (c. 1180), #NFDB
27:The surest way towards this integral fulfilment is to find the Master of the secret who dwells within us, open ourselves constantly to the divine Power which is also the divine Wisdom and Love and trust to it to effect the conversion. But it is difficult for the egoistic consciousness to do this at all at the beginning. And, if done at all, it is still difficult to do it perfectly and in every strand of our nature. It is difficult at first because our egoistic habits of thought, of sensation, of feeling block up the avenues by which we can arrive at the perception that is needed. It is difficult afterwards because the faith, the surrender, the courage requisite in this path are not easy to the ego-clouded soul.
~ Sri Aurobindo, The Synthesis Of Yoga, [63] [T7],#NFDB
28:This, then, is that disguise which the soul says it puts on in the night of faith on the secret ladder; and these are the three colors of it, namely, a certain most fitting disposition for its union with God in its three powers, memory, understanding, and will. Faith blinds the understanding, and empties it of all natural intelligence, and thereby disposes it for union with the divine wisdom. Hope empties the memory and withdraws it from all created things which can possess it; for as St. Paul says, “Hope that is seen is not hope.”17 Thus the memory is withdrawn from all things on which it might dwell in this life, and is fixed on what the soul hopes to possess. Hope in God alone, therefore, purely disposes the memory according to the measure of the emptiness it has wrought for union with Him. ~ Juan de la Cruz, #NFDB
29:So in the library there are also books containing falsehoods. ...”
“Monsters exist because they are part of the divine plan, and in the horrible features of those same monsters the power of the Creator is revealed. And by divine plan, too, there exist also books by wizards, the cabalas of the Jews, the fables of pagan poets, the lies of the infidels. It was the firm and holy conviction of those who founded the abbey and sustained it over the centuries that even in books of falsehood, to the eyes of the sage reader, a pale reflection of the divine wisdom can shine. And therefore the library is a vessel of these, too. But for this very reason, you understand, it cannot be visited by just anyone. And furthermore,” the abbot added, as if to apologize for the weakness of this last argument, “a book is a fragile creature, it suffers the wear of time, it fears rodents, the elements, clumsy hands. If for a hundred and a hundred years everyone had been able freely to handle our codices, the majority of them would no longer exist. So the librarian protects them not only against mankind but also against nature, and devotes his life to this war with the forces of oblivion, the enemy of truth. ~ Umberto Eco,#NFDB
30:Truly speaking, I have no opinion. According to a vision of truth, everything is still terribly mixed, a more or less favourable combination of light and darkness, truth and falsehood, knowledge and ignorance, and so long as decisions are made and action is undertaken according to opinions, it will always be like that.
We want to give the example of an action that is undertaken in accordance with a vision of truth, but unfortunately we are still very far from realising this ideal, and even if the vision of truth expresses itself, it is immediately distorted in its implementation.
So, in the present state of affairs, it is impossible to say, "This is true and that is false, this leads us away from the goal and that brings us nearer the goal."
Everything can be used for the progress to be made; everything can be useful if we know how to use it.
The important thing is never to lose sight of the ideal we want to realise and to make use of all circumstances in view of this goal.
And finally, it is always better not to make an arbitrary decision for or against things, and to watch the unfolding of events with the impartiality of a witness, relying on the Divine Wisdom which will decide for the best and do what is necessary. 29 July 1961 ~ The Mother, Words Of The Mother I, [T8],#NFDB
31:This, then, is that disguise which the soul says it puts on in the night of faith on the secret ladder; and these are the three colors of it, namely, a certain most fitting disposition for its union with God in its three powers, memory, understanding, and will. Faith blinds the understanding, and empties it of all natural intelligence, and thereby disposes it for union with the divine wisdom. Hope empties the memory and withdraws it from all created things which can possess it; for as St. Paul says, “Hope that is seen is not hope.”17 Thus the memory is withdrawn from all things on which it might dwell in this life, and is fixed on what the soul hopes to possess. Hope in God alone, therefore, purely disposes the memory according to the measure of the emptiness it has wrought for union with Him. 12. Charity in the same way empties the affections and desires of the will of everything that is not God, and fixes them on Him alone. This virtue of charity, then, disposes the will and unites it with God in love. And because these virtues—it being their special work—withdraw the soul from all that is not God, so also do they serve to unite the soul to Him. It is impossible for the soul to attain to the perfection of the love of God unless it journeys, in earnest, in the robes of these three virtues. This disguise, therefore, which the soul assumed when it went forth in order to obtain that which it aimed at, the loving and delightful union with the Beloved, was most necessary and expedient. And it was also a great happiness to have succeeded in thus disguising itself and persevering in it until it obtained the desired end, the union of love, as it declares in the next line. ~ Juan de la Cruz, #NFDB
32:In a dark night, With anxious love inflamed, O, happy lot! Forth unobserved I went, My house being now at rest. TAKING these words, then, with reference to purgation, contemplation, or detachment, or poverty of spirit—these are, as it were, one and the same thing—they may be thus explained in this way, as if the soul were saying: In poverty, without protection and help1 in all my powers, the understanding in darkness, the will under constraint, the memory in trouble and distress, in the dark, in pure faith, which is the dark night of the natural faculties, the will alone touched by grief and affliction, and the anxieties of the love of God, I went forth out of myself, out of my low conceptions and lukewarm love, out of my scanty and poor sense of God, without being hindered by the flesh or the devil. 2. This was to me a great blessing, a happy lot, for by annihilating and subduing my faculties, passions, appetites,2 and affections—the instruments of my low conceptions of God—I went forth out of the scanty works and ways of my own to those of God; that is, my understanding went forth out of itself, and from human and natural3 became divine; for united to God in that purgation, it understands no more by its natural powers,4 but in the divine wisdom to which it is united. 3. My will went forth out of itself becoming divine, for now, united with the divine love, it loves no more meanly with the powers of its nature,5 but with the energy and pureness of the divine spirit. Thus the will acts now in the things of God, not in a human way, and the memory also is transformed in eternal apprehensions of glory. Finally, all the energies and affections of the soul are, in this night and purgation of the old man, renewed into a divine temper and delight. ~ Juan de la Cruz, #NFDB
12 Integral Yoga
2 Theosophy
1 Occultism
1 Christianity
19 Sri Aurobindo
7 The Mother
5 Satprem
7 The Synthesis Of Yoga
3 The Life Divine
3 Agenda Vol 12
2 On Thoughts And Aphorisms
2 Essays On The Gita
0.02 - The Three Steps of Nature, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
If, then, this inferior equilibrium is the basis and first means of the higher movements which the universal Power contemplates and if it constitutes the vehicle in which the Divine here seeks to reveal Itself, if the Indian saying is true that the body is the instrument provided for the fulfilment of the right law of our nature, then any final recoil from the physical life must be a turning away from the completeness of the Divine Wisdom and a renunciation of its aim in earthly manifestation. Such a refusal may be, owing to some secret law of their development, the right attitude for certain individuals, but never the aim intended for mankind. It can be, therefore, no integral Yoga which ignores the body or makes its annulment or its rejection indispensable to a perfect spirituality. Rather, the perfecting of the body also should be the last triumph of the Spirit and to make the bodily life also divine must be God's final seal upon His work in the universe. The obstacle which the physical presents to the spiritual is no argument for the rejection of the physical; for in the unseen providence of things our greatest difficulties are our best opportunities. A supreme difficulty is Nature's indication to us of a supreme conquest to be won and an ultimate problem to be solved; it is not a warning of an inextricable snare to be shunned or of an enemy too strong for us from whom we must flee.
Equally, the vital and nervous energies in us are there for a great utility; they too demand the divine realisation of their possibilities in our ultimate fulfilment. The great part assigned to this element in the universal scheme is powerfully emphasised by the catholic wisdom of the Upanishads. "As the spokes of a wheel in its nave, so in the Life-Energy is all established, the triple knowledge and the Sacrifice and the power of the strong and the purity of the wise. Under the control of the LifeEnergy is all this that is established in the triple heaven."2 It is therefore no integral Yoga that kills these vital energies, forces them into a nerveless quiescence or roots them out as the source
0 1964-07-22, #Agenda Vol 05, #The Mother, #Integral Yoga
So I said that human action is based on reactions. Divine action, on the other hand, SPONTANEOUSLY stems from the vision through identity of the necessity of the dharma of each thing and each being. It is a constant perception, spontaneous, effortless, through identity, of the dharma of each being (I use the word dharma because its neither law nor truth, but both together). In order for this being to go by the shortest way to his goal, here is the curve of the most favorable circumstances; consequently the action will always be modeled on that curve. The result is that in seemingly similar circumstances, the action of the Divine Wisdom will sometimes be completely different, at times even opposite. But then, how do you explain this to the ordinary consciousness? In one case, the Master loves this person, while in the other he doesnt love himits easy!
It was so clear! And such a constant, constantly repeated experience that its really very interesting. Its very clear that its impossible for the disciples to understand; even if they are told, What is done is done because of each beings dharma, for them its just words; it doesnt correspond to a living experience, they cant feel it.
0 1970-05-23, #Agenda Vol 11, #The Mother, #Integral Yoga
Sri Aurobindo is trying to make us understand how the limitations of our vision prevent us from perceiving the Divine Wisdom.
(Mother laughs) This I wrote yesterday.
0 1971-11-24, #Agenda Vol 12, #The Mother, #Integral Yoga
Again, you say that you ask only for the Truth and yet you speak like a narrow and ignorant fanatic who refuses to believe in anything but the religion in which he was born. All fanaticism is false, because it is a contradiction of the very nature of God and of Truth. Truth cannot be shut up in a single book, Bible or Veda or Koran, or in a single religion. The Divine Being is eternal and universal and infinite and cannot be the sole property of the Mussulmans or of the Semitic religions only,those that happened to be in a line from the Bible and to have Jewish or Arabian prophets for their founders. Hindus and Confucians and Taoists and all others have as much right to enter into relation with God and find the Truth in their own way. All religions have some truth in them, but none has the whole truth; all are created in time and finally decline and perish. Mahomed himself never pretended that the Koran was the last message of God and there would be no other. God and Truth outlast these religions and manifest themselves anew in whatever way or form the Divine Wisdom chooses. You cannot shut up God in the limitations of your own narrow brain or dictate to the Divine Power and Consciousness how or where or through whom it shall manifest; you cannot put up your puny barriers against the divine Omnipotence. These again are simple truths which are now being recognised all over the world; only the childish in mind or those who vegetate in some formula of the past deny them.
You have insisted on my writing and asked for the Truth and I have answered. But if you want to be a Mussulman, no one prevents you. If the Truth I bring is too great for you to understand or to bear, you are free to go and live in a half-truth or in your own ignorance. I am not here to convert anyone; I do not preach to the world to come to me and I call no one. I am here to establish the divine life and the divine consciousness in those who of themselves feel the call to come to me and cleave to it and in no others. I am not asking you and the Mother is not asking you to accept us. You can go any day and live either the worldly life or a religious life according to your own preference. But as you are free, so also are others free to stay here and follow their own way.
0 1971-12-04, #Agenda Vol 12, #The Mother, #Integral Yoga
Possible. Oh, more and more I live in a its more than a convictionits a positive certitude that things are the result of the Divine Wisdom.
Even when you fall flat on your face?
0 1971-12-18, #Agenda Vol 12, #The Mother, #Integral Yoga
Really, to put it childishly, the Divine Wisdom is far greater than ours. I perceive that constantly. We have a very short view of thingsvery short and limited. While the Divine Wisdom is. You get such a feeling of not knowing anything when you compare your way of seeing to the Divines way of seeing (I am putting it rather childishly).
Yes, but practically, there are two possible attitudes with respect to the creative force: either to be completely passive and wait (but then, isnt that passivity simply a kind of inertia?), or else do as those who create do, that is, call the Force and pull it down. In other words, they actively intervene to create.
1.00e - DIVISION E - MOTION ON THE PHYSICAL AND ASTRAL PLANES, #A Treatise on Cosmic Fire, #Alice Bailey, #Occultism
The Second Logos. The second Logos, Vishnu, the Divine Wisdom Ray, the great principle of Buddhi seeking to blend with the principle of Intelligence, is characterised by Love. His motion is that which we might term spiral cyclic. Availing Himself of the rotary motion of all atoms, He adds to that His own form of motion or of spiralling periodical movement, and by circulation along an orbit or spheroidal path (which circles around a central focal point in an ever ascending spiral) two results are brought about:
a. He gathers the atoms into forms.
1.01 - The Four Aids, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
24:The surest way towards this integral fulfilment is to find the Master of the secret who dwells within us, open ourselves constantly to the divine Power which is also the Divine Wisdom and Love and trust to it to effect the conversion. But it is difficult for the egoistic consciousness to do this at all at the beginning. And, if done at all, it is still difficult to do it perfectly and in every strand of our nature. It is difficult at first because our egoistic habits of thought, of sensation, of feeling block up the avenues by which we can arrive at the perception that is needed. It is difficult afterwards because the faith, the surrender, the courage requisite in this path are not easy to the ego-clouded soul. The divine working is not the working which the egoistic mind desires or approves; for it uses error in order to arrive at truth, suffering in order to arrive at bliss, imperfection in order to arrive at perfection. The ego cannot see where it is being led; it revolts against the leading, loses confidence, loses courage. These failings would not matter; for the divine Guide within is not offended by our revolt, not discouraged by our want of faith or repelled by our weakness; he has the entire love of the mother and the entire patience of the teacher. But by withdrawing our assent from the guidance we lose the consciousness, though not all the actuality-not, in any case, the eventuality -- of its benefit. And we withdraw our assent because we fail to distinguish our higher Self from the lower through which he is preparing his self-revelation. As in the world, so in ourselves, we cannot see God because of his workings and, especially, because he works in us through our nature and not by a succession of arbitrary miracles. Man demands miracles that he may have faith; he wishes to be dazzled in order that he may see. And this impatience, this ignorance may turn into a great danger and disaster if, in our revolt against the divine leading, we call in another distorting Force more satisfying to our impulses and desires and ask it to guide us and give it the Divine Name.
25:But while it is difficult for man to believe in something unseen within himself, it is easy for him to believe in something which he can image as extraneous to himself. The spiritual progress of most human beings demands an extraneous support, an object of faith outside us. It needs an external image of God; or it needs a human representative, -- Incarnation, Prophet or Guru; or it demands both and receives them. For according to the need of the human soul the Divine manifests himself as deity, as human divine or in simple humanity, -- using that thick disguise, which so successfully conceals the Godhead, for a means of transmission of his guidance.
--
28:This also is not enough; a living influence, a living example, a present instruction is needed. For it is only the few who can make the past Teacher and his teaching, the past Incarnation and his example and influence a living force in their lives. For this need also the Hindu discipline provides in the relation of the Guru and the disciple. The Guru may sometimes be the Incarnation or World-Teacher; but it is sufficient that he should represent to the disciple the Divine Wisdom, convey to him something of the divine ideal or make him feel the realised relation of the human soul with the Eternal.
29:The Sadhaka of the integral Yoga will make use of all these aids according to his nature; but it is necessary that he should shun their limitations and cast from himself that exclusive tendency of egoistic mind which cries, "My God, my Incarnation, my Prophet, my Guru," and opposes it to all other realisation in a sectarian or a fanatical spirit. All sectarianism, all fanaticism must be shunned; for it is inconsistent with the integrity of the divine realisation.
1.06 - Agni and the Truth, #The Secret Of The Veda, #Sri Aurobindo, #Integral Yoga
- it knows all manifestations or phenomena or it possesses all forms and activities of the Divine Wisdom. Moreover it is repeatedly said that the gods have established Agni as the immortal in mortals, the divine power in man, the energy of fulfilment through which they do their work in him. It is this work which is symbolised by the sacrifice.
Psychologically, then, we may take Agni to be the divine will perfectly inspired by divine Wisdom, and indeed one with it,
1.07 - A Song of Longing for Tara, the Infallible, #How to Free Your Mind - Tara the Liberator, #Thubten Chodron, #unset
May the Three Jewels and especially the Divine Wisdom Mother,
whose essence is compassion, hold me dear until I reach enlightenment. May I quickly conquer the four negative forces.
--
By reciting this prayer three times a day and by remembering the Divine Wisdom Mother Tara, may I and all beings who are connected to me reach whatever pure land we wish.
Although Lama Lobsang Tenpey Gyaltsen recommends reciting this prayer
--
May the Three Jewels and especially the Divine Wisdom Mother, whose
essence is compassion, hold me dear until I reach enlightenment. May I
1.11 - The Master of the Work, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
The Master of our works respects our nature even when he is transforming it; he works always through the nature and not by any arbitrary caprice. This imperfect nature of ours contains the materials of our perfection, but inchoate, distorted, misplaced, thrown together in disorder or a poor imperfect order. All this material has to be patiently perfected, purified, reorganised, new-moulded and transformed, not backed and hewn and slam or mutilated, not obliterated by simple coercion and denial. This world and we who live in it are his creation and manifestation, and he deals with it and us in a way our narrow and ignorant mind cannot understand unless it falls silent and opens to a divine knowledge. In our errors is the substance of a truth which labours to reveal its meaning to our groping intelligence. The human intellect cuts out the error and the truth with it and replaces it by another half-truth half-error; but the Divine Wisdom suffers our mistakes to continue until we are able to arrive at the truth hidden and protected under every false cover. Our sins are the misdirected steps of a seeking Power that aims, not at sin, but at perfection, at something that we might call a divine virtue. Often they are the veils of a quality that has to be transformed and delivered out of this ugly disguise: otherwise, in the perfect providence of things, they would not have been suffered to exist or to continue. The Master of our works is neither a blunderer nor an indifferent witness nor a dallier with the luxury of unneeded evils. He is wiser than our reason and wiser than our virtue.
Our nature is not only mistaken in will and ignorant in knowledge but weak in power; but the Divine Force is there and will lead us if we trust in it and will use our deficiencies and our powers for the divine purpose. If we fail in our immediate aim, it is because he has intended the failure; often our failure or ill-result is the right road to a truer issue than an immediate and complete success would have put in our reach. If we suffer, it is because something in us has to be prepared for a rarer possibility of delight. If we stumble, it is to learn in the end the secret of a more perfect walking. Let us not be in too furious a haste to acquire even peace, purity and perfection. Peace must be ours, but not the peace of an empty or devastated nature or of slam or mutilated capacities incapable of unrest because we have made them incapable of intensity and fire and force. Purity must be our aim, but not the purity of a void or of a bleak and rigid coldness. Perfection is demanded of us, but not the perfection that can exist only by confining its scope within narrow limits or putting an arbitrary full stop to the ever self-extending scroll of the Infinite. Our object is to change into the divine nature, but the divine nature is not a mental or moral but a spiritual condition, difficult to achieve, difficult even to conceive by our intelligence. The Master of our work and our Yoga knows the thing to be done, and we must allow him to do it in us by his own means and in his own manner.
The movement of the Ignorance is egoistic at its core and nothing is more difficult for us than to get rid of egoism while yet we admit personality and adhere to action in the half-light and half-force of our unfinished nature. It is easier to starve the ego by renouncing the impulse to act or to kill it by cutting away from us all movement of personality. It is easier to exalt it into self-forgetfulness immersed in a trance of peace or an ecstasy of divine Love. But our more difficult problem is to liberate the true Person and attain to a divine manhood which shall be the pure vessel of a divine force and the perfect instrument of a divine action. Step after step has to be firmly taken; difficulty after difficulty has to be entirely experienced and entirely mastered. Only the Divine Wisdom and Power can do this for us and it will do all if we yield to it in an entire faith and follow and assent to its workings with a constant courage and patience.
The first step on this long path is to consecrate all our works as a sacrifice to the Divine in us and in the world; this is an attitude of the mind and heart, not too difficult to initiate, but very difficult to make absolutely sincere and all-pervasive. The second step is to renounce attachment to the fruit of our works; for the only true, inevitable and utterly desirable fruit of sacrifice-the one thing needful -- is the Divine Presence and the Divine Consciousness and Power in us, and if that is gained, all else will be added. This is a transformation of the egoistic will in our vital being, our desire-soul and desire-nature, and it is far more difficult than the other. The third step is to get rid of the central egoism and even the ego-sense of the worker. That is the most difficult transformation of all and cannot be perfectly done if the first two steps have not been taken; but these first steps too cannot be completed unless the third comes in to crown the movement and, by the extinction of egoism, eradicates the very origin of desire. Only when the small ego-sense is rooted out from the nature can the seeker know his true person that stands above as a portion and power of the Divine and renounce all motive-force other than the will of the Divine shakti.
1.17 - Religion as the Law of Life, #The Human Cycle, #Sri Aurobindo, #Integral Yoga
But here comes in an ambiguity which brings in a deeper source of divergence. For by spirituality religion seems often to mean something remote from earthly life, different from it, hostile to it. It seems to condemn the pursuit of earthly aims as a trend opposed to the turn to a spiritual life and the hopes of man on earth as an illusion or a vanity incompatible with the hope of man in heaven. The spirit then becomes something aloof which man can only reach by throwing away the life of his lower members. Either he must abandon this nether life after a certain point, when it has served its purpose, or must persistently discourage, mortify and kill it. If that be the true sense of religion, then obviously religion has no positive message for human society in the proper field of social effort, hope and aspiration or for the individual in any of the lower members of his being. For each principle of our nature seeks naturally for perfection in its own sphere and, if it is to obey a higher power, it must be because that power gives it a greater perfection and a fuller satisfaction even in its own field. But if perfectibility is denied to it and therefore the aspiration to perfection taken away by the spiritual urge, then it must either lose faith in itself and the power to pursue the natural expansion of its energies and activities or it must reject the call of the spirit in order to follow its own bend and law, dharma. This quarrel between earth and heaven, between the spirit and its members becomes still more sterilising if spirituality takes the form of a religion of sorrow and suffering and austere mortification and the gospel of the vanity of things; in its exaggeration it leads to such nightmares of the soul as that terrible gloom and hopelessness of the Middle Ages in their worst moment when the one hope of mankind seemed to be in the approaching and expected end of the world, an inevitable and desirable Pralaya. But even in less pronounced and intolerant forms of this pessimistic attitude with regard to the world, it becomes a force for the discouragement of life and cannot, therefore, be a true law and guide for life. All pessimism is to that extent a denial of the Spirit, of its fullness and power, an impatience with the ways of God in the world, an insufficient faith in the Divine Wisdom and Will that created the world and for ever guide it. It admits a wrong notion about that supreme Wisdom and Power and therefore cannot itself be the supreme wisdom and power of the spirit to which the world can look for guidance and for the uplifting of its whole life towards the Divine.
The Western recoil from religion, that minimising of its claim and insistence by which Europe progressed from the mediaeval religious attitude through the Renascence and the Reformation to the modern rationalistic attitude, that making of the ordinary earthly life our one preoccupation, that labour to fulfil ourselves by the law of the lower members, divorced from all spiritual seeking, was an opposite error, the contrary ignorant extreme, the blind swing of the pendulum from a wrong affirmation to a wrong negation. It is an error because perfection cannot be found in such a limitation and restriction; for it denies the complete law of human existence, its deepest urge, its most secret impulse. Only by the light and power of the highest can the lower be perfectly guided, uplifted and accomplished. The lower life of man is in form undivine, though in it there is the secret of the divine, and it can only be divinised by finding the higher law and the spiritual illumination. On the other hand, the impatience which condemns or despairs of life or discourages its growth because it is at present undivine and is not in harmony with the spiritual life, is an equal ignorance, andha tama. The world-shunning monk, the mere ascetic may indeed well find by this turn his own individual and peculiar salvation, the spiritual recompense of his renunciation and Tapasya, as the materialist may find by his own exclusive method the appropriate rewards of his energy and concentrated seeking; but neither can be the true guide of mankind and its law-giver. The monastic attitude implies a fear, an aversion, a distrust of life and its aspirations, and one cannot wisely guide that with which one is entirely out of sympathy, that which one wishes to minimise and discourage. The sheer ascetic spirit, if it directed life and human society, could only prepare it to be a means for denying itself and getting away from its own motives. An ascetic guidance might tolerate the lower activities, but only with a view to persuade them in the end to minimise and finally cease from their own action. But a spirituality which draws back from life to envelop it without being dominated by it does not labour under this disability. The spiritual man who can guide human life towards its perfection is typified in the ancient Indian idea of the Rishi, one who has lived fully the life of man and found the word of the supra-intellectual, supramental, spiritual truth. He has risen above these lower limitations and can view all things from above, but also he is in sympathy with their effort and can view them from within; he has the complete inner knowledge and the higher surpassing knowledge. Therefore he can guide the world humanly as God guides it divinely, because like the Divine he is in the life of the world and yet above it.
1.18 - The Divine Worker, #Essays On The Gita, #Sri Aurobindo, #Integral Yoga
Yoga than to action done in the blindness of hopes and fears, lamed by the judgments of the stumbling reason, running about amidst the eager trepidations of the hasty human will: Yoga, says the Gita elsewhere, is the true skill in works, yogah. karmasu kausalam. But all this is done impersonally by the action of a great universal light and power operating through the individual nature. The Karmayogin knows that the power given to him will be adapted to the fruit decreed, the divine thought behind the work equated with the work he has to do, the will in him, - which will not be wish or desire, but an impersonal drive of conscious power directed towards an aim not his own, - subtly regulated in its energy and direction by the Divine Wisdom. The result may be success, as the ordinary mind understands it, or it may seem to that mind to be defeat and failure; but to him it is always the success intended, not by him, but by the all-wise manipulator of action and result, because he does not seek for victory, but only for the fulfilment of the divine will and wisdom which works out its ends through apparent failure as well as and often with greater force than through apparent triumph. Arjuna, bidden to fight, is assured of victory; but even if certain defeat were before him, he must still fight because that is the present work assigned to him as his immediate share in the great sum of energies by which the divine will is surely accomplished.
The liberated man has no personal hopes; he does not seize on things as his personal possessions; he receives what the divine
1958 10 17, #On Thoughts And Aphorisms, #The Mother, #Integral Yoga
For a very long time in life, until one possesses anything resembling Knowledge, it is indispensable that reason be the master, otherwise one is the plaything of ones impulses, ones fancies, ones more or less disordered emotional imaginings, and one is in danger of being very far removed not merely from wisdom but even from the knowledge needed for conducting oneself acceptably. But when one has managed to control all the lower parts of the being with the help of reason, which is the apex of ordinary human intelligence, then if one wants to go beyond this point, if one wants to liberate oneself from ordinary life, from ordinary thought, from the ordinary vision of things, one must, if I may say so, stand upon the head of reason, not trampling it down disdainfully, but using it as a stepping stone to something higher, something beyond it, to attain to something which concerns itself very little with the decrees of reason; something which can allow itself to be irrational because it is a higher irrationality, with a higher light; something which is beyond ordinary knowledge and which receives its inspirations from above, from high above, from the Divine Wisdom.
That is what this means.
1970 05 22, #On Thoughts And Aphorisms, #The Mother, #Integral Yoga
Sri Aurobindo is trying to make us understand how the limitations of our vision prevent us from perceiving the Divine Wisdom.
22 May 1970
2.04 - The Divine and the Undivine, #The Life Divine, #Sri Aurobindo, #Integral Yoga
Divine Consciousness can be called by us unreal in the sense of not being the eternal and fundamental truth of being or can be taxed with falsehood because they contradict what is originally and eventually the truth of being; but, all the same, they have their persistent reality and importance in our present phase of the manifestation, nor can they be a mere mistake of the Divine Consciousness without any meaning in the Divine Wisdom, without any purpose of the divine joy, power and knowledge to justify their existence. Justification there must be even if it reposes for us upon a mystery which may confront us, so long as we live in a surface experience, as an insoluble riddle.
But if, accepting this side of Nature, we say that all things are fixed in their statutory and stationary law of being, and man too must be fixed in his imperfections, his ignorance and sin and weakness and vileness and suffering, our life loses its true significance. Man's perpetual attempt to arise out of the darkness and insufficiency of his nature can then have no issue in the world itself, in life itself; its one issue, if there is any, must be by an escape out of life, out of the world, out of his human existence and therefore out of its eternally unsatisfactory law of imperfect being, either into a heaven of the gods or of God or into the pure ineffability of the Absolute. If so, man can never really deliver out of the ignorance and falsehood the truth and knowledge, out of the evil and ugliness the good and beauty, out of the weakness and vileness the power and glory, out of the grief and suffering the joy and delight which are contained in the Spirit behind them and of which these contradictions are the first adverse and contrary conditions of emergence. All he can do is to cut the imperfections away from him and overpass too their balancing opposites, imperfect also, - leave with the ignorance the human knowledge, with the evil the human good, with the weakness the human strength and power, with the strife and suffering the human love and joy; for these are
2.22 - Rebirth and Other Worlds; Karma, the Soul and Immortality, #The Life Divine, #Sri Aurobindo, #Integral Yoga
All the secret of the circumstances of rebirth centres around the one capital need of the soul, the need of growth, the need of experience; that governs the line of its evolution and all the rest is accessory. Cosmic existence is not a vast administrative system of universal justice with a cosmic Law of recompense and retri bution as its machinery or a divine Legislator and Judge at its centre. It is seen by us first as a great automatic movement of energy of Nature, and in it emerges a self-developing movement of consciousness, a movement therefore of Spirit working out its own being in the motion of energy of Nature. In this motion takes place the cycle of rebirth, and in that cycle the soul, the psychic being, prepares for itself, - or the Divine Wisdom or the cosmic Consciousness-Force prepares for it and through its action, - whatever is needed for the next step in its evolution, the next formation of personality, the coming nexus of necessary experiences constantly provided and organised out of the continuous flux of past, present and future energies for each new birth, for each new step of the spirit backward or forward or else still in a circle, but always a step in the growth of the being towards its destined self-unfolding in Nature.
This brings us to another element of the ordinary conception of rebirth which is not acceptable, since it is an obvious error of the physical mind, - the idea of the soul itself as a limited personality which survives unchanged from one birth to another.
2.24 - The Message of the Gita, #Essays On The Gita, #Sri Aurobindo, #Integral Yoga
Inundated with light, you will see the form of the Godhead in the world and in the works of Time, know his purpose and hear his command. Your nature will receive as an instrument his will only whatever it may be and do it without question, because there will come with each initiation of your acts from above and within you an imperative knowledge and an illumined assent to the Divine Wisdom and its significance. The battle will be his, his the victory, his the empire.
"This will be your perfection in the world and the body, and beyond these worlds of temporal birth the supreme eternal superconsciousness will be yours and you will dwell for ever in the highest status of the Supreme Spirit. The cycles of incarnation and the fear of mortality will not distress you; for here in life
2.27 - The Gnostic Being, #The Life Divine, #Sri Aurobindo, #Integral Yoga
Truth-will, Truth-sense and Truth-dynamis of action implicit in his identity with the One or spontaneously arising from his identity with the All. His life would be a movement in the steps of a spiritual liberty and largeness replacing the law of the mental idea and the law of vital and physical need and desire and the compulsion of a surrounding life; his life and action would be bound by nothing else than the Divine Wisdom and Will acting on him and in him according to its Truth-consciousness. An absence of an imposed construction of law might be expected to lead in the life of the human ignorance, because of the separativeness of the human ego and its smallness, the necessity it feels to impinge on and possess and utilise other life, to a chaos of conflict, licence and egoistic disorder; but this could not exist in the life of the gnostic being.
For in the gnostic truth-consciousness of a supramental being there must necessarily be a truth of relation of all the parts and movements of the being, - whether the being of the individual or the being of any gnostic collectivity, - a spontaneous and luminous oneness and wholeness in all the movements of the consciousness and all the action of the life. There could be no strife of the members; for not only the knowledge and will consciousness but the heart consciousness and life consciousness and body consciousness, what are in us the emotional, vital or physical parts of nature, would be included in this integrated The Gnostic Being harmony of wholeness and oneness. In our language we might say that the supermind knowledge-will of the gnostic being would have a perfect control of the mind, heart, life and body; but this description could apply only to the transitional stage when the supernature was remoulding these members into its own nature: once that transition was concluded, there would be no need of control, for all would be one unified consciousness and therefore would act as a whole in a spontaneous integrality and unity.
2.4.01 - Divine Love, Psychic Love and Human Love, #Letters On Yoga II, #Sri Aurobindo, #Integral Yoga
The Divine Love, unlike the human, is deep and vast and silent; one must become quiet and wide to be aware of it and reply to it. X must make it his whole object to be surrendered so that he may become a vessel and instrumentleaving it to the Divine Wisdom and Love to fill him with what is needed. Let him also fix this in the mind not to insist that in a given time he must progress, develop, get realisation; whatever time it takes, he must be prepared to wait and persevere and make his whole life an aspiration and an opening for the one thing only, the Divine. To give oneself is the secret of sadhana, not to demand and acquire. The more one gives oneself, the more the power to receive will grow. But for that all impatience and revolt must go; all suggestions of not getting, not being helped, not being loved, going away, of abandoning life or the spiritual endeavour must be rejected.
***
3.04 - The Spirit in Spirit-Land after Death, #Theosophy, #Alice Bailey, #Occultism
a Self feels himself uninterruptedly to be a member of the divine World Order. The limitations and laws of the earthly life affect him in his innermost being no more. Power for all that he carries out comes to him from this spiritual world. But the spiritual world is a Unity. He who lives in it knows how the Eternal has produced the past, and he can, from out the Eternal, discern which direction the future is to take. The view over the past widens into a perfect one. A man who has reached this stage sets before himself the aims which he should carry out in the approaching incarnation. From out the "Spirit-land" he influences his future so that it runs its course in harmony with the true and the spiritual. Such a man during the stages between two incarnations is in the presence of all those exalted Beings before whose gaze the Divine Wisdom lies spread out unveiled. For he has climbed up to the stage at which he can understand them. And, should he return to the earth, he acts in harmony with them. His word is itself a reflection of divine revelation and his deed a link in the divine World Order.
Only he who during an earth life has freed
3 - Commentaries and Annotated Translations, #Hymns to the Mystic Fire, #Sri Aurobindo, #Integral Yoga
supposing that the Divine Wisdom is more incoherent in its Word
than the human mind; it should rather be more luminous and
4.1.4 - Resistances, Sufferings and Falls, #Letters On Yoga IV, #Sri Aurobindo, #Integral Yoga
The sufferings and distress which come to people are part of their karma, part of the experience the being has to go through on its way through life after life till it is ready for spiritual change. In the life of the sadhak all vicissitudes are part of the path and, if he is a sadhak, he will recognise them as such though he may not understand their full meaning till afterwardsgood and bad fortune, outward happiness and suffering are to be taken with an unshaken equality and trust in the Divine Wisdom till one has attained a position in which, united with the Divine Will, one can dominate them.
***
4.19 - The Nature of the supermind, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
The supreme and universal supermind is the active Light and Tapas of the supreme and universal Self as the Lord and Creator, that which we come to know in Yoga as the Divine Wisdom and Power, the eternal knowledge and will of the Ishwara. On the highest planes of Being where all is known and all manifests as existences of the one existence, consciousnesses of the one consciousness, delight's self-creations of the one Ananda, many truths and powers of the one Truth, there is the intact and integral display of its spiritual and supramental knowledge. And in the corresponding planes of our own being the Jiva shares in the spiritual and supramental nature and lives in its light and power and bliss. As we descend nearer to what we are in this world, the presence and action of this self-knowledge narrows but retains always the essence and character when not the fullness of the supramental nature and its way of knowing and willing and acting, because it still lives in the essence and body of the spirit. The mind, when we trace the descent of the self towards matter, we see as a derivation which travels away from the fullness of self, the fullness of its light and being and which lives in a division and diversion, not in the body of the sun, but first in its nearer and then in its far-off rays. There is a highest intuitive mind which receives more nearly the supramental truth, but even this is a formation which conceals the direct and greater real knowledge. There is an intellectual mind which is a luminous half-opaque lid which intercepts and reflects in a radiantly distorting and suppressively modifying atmosphere the truth known to the supermind. There is a still lower mind built on the foundation of the senses between which and the sun of knowledge there is a thick cloud, an emotional and a sensational mist and vapour with here and there lightnings and illuminations. There is a vital mind which is shut away even from the light of intellectual truth, and lower still in submental life and matter the spirit involves itself entirely as if in a sleep and a night, a sleep plunged in a dim and yet poignant nervous dream, the night of a mechanical somnambulist energy. It is a re-evolution of the spirit out of this lowest state in which we find ourselves at a height above the lower creation, having taken it up all in us and reaching so far in our ascent only the light of the well-developed mental reason. The full powers of self-knowledge and the illumined will of the spirit are still beyond us above the mind and reason in supramental Nature.
If the spirit is everywhere, even in matter- in fact matter itself is only an obscure form of the spirit-and if the supermind is the universal power of the spirit's omnipresent self-knowledge organising all the manifestation of the being, then in matter and everywhere there must be present a supramental action and, however concealed it may be by another, lower and obscurer kind of operation, yet when we look close we shall find that it is really the supermind which organises matter, life, mind and reason. And this actually is the knowledge towards which we are now moving. There is even a quite visible intimate action of the consciousness, persistent in life, matter and mind, which is clearly a supramental action subdued to the character and need of the lower medium and to which we now give the name of intuition from its most evident characteristics of direct vision and self-acting knowledge, really a vision born of some secret identity with the object of the knowledge. What we call the intuition is however only a partial indication of the presence of the supermind, and if we take this presence and power in its widest character, we shall see that it is a concealed supramental force with a self-conscient knowledge in it which informs the whole action of material energy. It is that which determines what we call law of nature, maintains the action of each thing according to its own nature and harmonises and evolves the whole, which would otherwise be a fortuitous creation apt at any moment to collapse into chaos. All the law of nature is a thing precise in its necessities of process, but is yet ill the cause of that necessity and of its constancy of rule, measure, combination, adaptation, result a thing inexplicable, meeting us at every step with a mystery and a miracle, and this must be either because it is irrational and accidental even in its regularities or because it is suprarational, because the truth of it belongs to a principle greater than that of our intelligence. That principle is the supramental; that is to say, the hidden secret of Nature is the organisation of something out of the infinite potentialities of the self-existent truth of the spirit the nature of which is wholly evident only to an original knowledge born of and proceeding by a fundamental identity, the spirit's constant self-perception. All the action of life too is of this character and all the action of mind and reason, -- reason which is the first to perceive everywhere the action of a greater reason and law of being and try to render it by its own conceptional structures, though it does not always perceive that it is something other than a mental Intelligence which is at work, other than an intellectual Logos. All these processes are actually spiritual and supramental in their secret government, but mental, vital and physical in their overt process.
BOOK I. -- PART I. COSMIC EVOLUTION, #The Secret Doctrine, #H P Blavatsky, #Theosophy
whose mother, Sophia Achamoth, was the daughter of Sophia, the Divine Wisdom (the female Holy
Ghost of the early Christians) -- Akasa;** while Sophia Achamoth personified the lower Astral Light
BOOK X. - Porphyrys doctrine of redemption, #City of God, #Saint Augustine of Hippo, #Christianity
Neither need we be surprised that God, invisible as He is, should often have appeared visibly to the patriarchs. For as the sound which communicates the thought conceived in[Pg 402] the silence of the mind is not the thought itself, so the form by which God, invisible in His own nature, became visible, was not God Himself. Nevertheless it is He Himself who was seen under that form, as that thought itself is heard in the sound of the voice; and the patriarchs recognised that, though the bodily form was not God, they saw the invisible God. For, though Moses conversed with God, yet he said, 'If I have found grace in Thy sight, show me Thyself, that I may see and know Thee.'[401] And as it was fit that the law, which was given, not to one man or a few enlightened men, but to the whole of a populous nation, should be accompanied by awe-inspiring signs, great marvels were wrought, by the ministry of angels, before the people on the mount where the law was being given to them through one man, while the multitude beheld the awful appearances. For the people of Israel believed Moses, not as the Lacedmonians believed their Lycurgus, because he had received from Jupiter or Apollo the laws he gave them. For when the law which enjoined the worship of one God was given to the people, marvellous signs and earthquakes, such as the Divine Wisdom judged sufficient, were brought about in the sight of all, that they might know that it was the Creator who could thus use creation to promulgate His law.
14. That the one God is to be worshipped not only for the sake of eternal blessings, but also in connection with temporal prosperity, because all things are regulated by His providence.
The Divine Names Text (Dionysis), #The Divine Names, #unset, #Zen
But if any one should say that we introduce in so doing a confusion, in disparagement of the distinction which befits God, we do not think that such a statement as this is itself sufficient to convince that it is true. For, if there is any one who has placed himself entirely in opposition to the Oracles, he will be also entirely apart from our. philosophy; and, if he has no care for the Divine Wisdom of the Oracles, how shall we care for his guidance to the theological science? But, if he regards the truth of the Oracles, we also, using this canon and illumination, will advance unwaveringly to the answer, as best we can, by affirming that theology transmits some things as common, but others as distinctive; and neither is it meet to divide the common, nor to confuse the distinctive; but that following It according to our ability, we ought to rise to the Divine splendours; for, by taking thence the Divine revelations, as a most excellent canon of truth, we strive to guard the things lying there, in their native simplicity and integrity and identity----being ourselves guarded in our guard of |16 the Oracles, and from these receiving strength to guard those who guard them.
SECTION III.
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And yet it seemed to some of our sacred expounders that the Name of Love is more Divine than that of loving-kindness (a)ga&phj). But even the |47 Divine Ignatius 26 writes, "my own Love (1erwj) is crucified;" and in the introductions to the Oracles you will find a certain One saying of the Divine Wisdom, "1 became enamoured of her Beauty." So that we, certainly, need not be afraid of this Name of Love, nor let any alarming statement about it terrify us. For the theologians seem to me to treat as equivalent the name of Loving-kindness, and that of Love; and on this ground, to attribute, by preference, the veritable Love, to things Divine, because of the misplaced prejudice of such men as these. For, since the veritable Love is sung of in a sense befitting God, not by us only, but also by the Oracles themselves, the multitude, not having comprehended the Oneness of the Divine Name of Love, fell away, as might be expected of them, to the divided and corporeal and sundered, seeing it is not a real love, but a shadow, or rather a falling from the veritable Love. For the Oneness of the Divine and one Love is incomprehensible to the multitude, wherefore also, as seeming a very hard name to the multitude, it is assigned to the Divine Wisdom, for the purpose of leading back and restoring them to the knowledge of the veritable Love; and for their liberation from the difficulty respecting it. And again, as regards ourselves, where it happened often that men of an earthly character imagined something out of place, (there is used) what appears more euphonius. A certain one says, "Thy |48 affection fell upon me, as the affection of the women." For those who have rightly listened to things Divine, the name of Loving-kindness and of Love is placed by the holy theologians in the same category throughout the Divine revelations, and this is of a power unifying, and binding together, and mingling pre-eminently in the Beautiful and Good; pre-existing by reason of the beautiful and good, and imparted from the beautiful and good, by reason of the Beautiful and Good; and sustaining things of the same rank, within their mutual coherence, but moving the first to forethought for the inferior, and attaching the inferior to the superior by respect.
SECTION XIII.
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From It the contemplated and contemplating powers of the angelic Minds have their simple and blessed conceptions; collecting their divine knowledge, not in portions, or from portions, or sensible perceptions, or detailed reasonings, or arguing from something common to these things, but purified from everything material and multitudinous, they contemplate the conceptions of Divine things intuitively, immaterially and uniformly, and they have their intellectual power and energy re-splendent with the unmixed and undefiled purity, and see at a glance the Divine conceptions indi-visibly and immaterially, and are by the Godlike One moulded, as attainable by reason of the Divine Wisdom, to the Divine and Super-wise Mind and Reason. And souls have their reasoning power, investigating the truth of things by detailed steps and rotation, and through their divided and manifold variety falling short of the single minds, but, by the collection of many towards the One, deemed worthy, even of conceptions equal to the angels, so far as is proper and attainable to souls. But, even as regards the sensible perceptions themselves, one would not miss the mark, if one called them an echo of wisdom. Yet, even the mind of demons, qua mind, is from It; but so far as a mind is irrational, not knowing, and not wishing to attain what it aspires to, we must call it more properly a declension from wisdom. But, since the Divine Wisdom is called source, and cause, and mainstay, |89 and completion and guard, and term of wisdom itself, and of every kind, and of every mind and reason, and every sensible perception, how then is Almighty God Himself, the super-wise, celebrated as Mind and Reason and Knowledge? For, how will He conceive any of the objects of intelligence, seeing He has not intellectual operations? or how will He know the objects of sense, seeing He is fixed above all sensible perception? Yet the Oracles affirm that He knoweth all things, and that nothing escapes the Divine Knowledge. But, as I have been accustomed to say many times before, we must contemplate things Divine, in a manner becoming God. For the mindless, and the insensible, we must attribute to God, by excess----not by defect, just as we attribute the irrational to Him Who is above reason; and imperfection, to the Super-perfect, and Pre-perfect; and the impalpable, and invisible gloom, to the light which is inaccessible on account of excess of the visible light. So the Divine Mind comprehends all things, by His knowledge surpassing all, having anticipated within Himself the knowledge of all, as beseems the Cause of all; before angels came to being, knowing and producing angels; and knowing all the rest from within; and, so to speak, from the Source Itself, and by bringing into being. And, this, I think, the sacred text teaches, when it says, "He, knowing all things, before their birth." For, not as learning existing things from existing things, does the Divine Mind know, but from Itself, and in Itself, as Cause, it pre-holds and pre-comprehends |90 the notion and knowledge, and essence of all things; not approaching each several thing according to its kind, but knowing and containing all things, within one grasp of the Cause; just as the light, as cause, presupposes in itself the notion of darkness, not knowing the darkness otherwise than from the light. the Divine Wisdom then, by knowing Itself, will know all things; things material, immaterially, and things divisible, indivisibly, and things many, uniformly; both knowing and producing all. things by Itself, the One. For even, if as becomes one Cause, Almighty God distributes being to all things that be, as beseems the self-same, unique Cause, He will know all things, as being from Himself, and pre-established in Himself, and not from things that be will He receive the knowledge of them; but even to each of them, He will be provider of the knowledge of themselves, and of the mutual knowledge of each other. Almighty God, then, has not one knowledge, that of Himself, peculiar to Himself, and another, which embraces in common all things existing; for the very Cause of all things, by knowing Itself, will hardly, I presume, be ignorant of the things from Itself, and of which It is Cause. In this way then, Almighty God knows existing things, not by a knowledge of things existing, but by that of Himself. For the Oracles affirm, that the angels also know things on the earth, not as knowing them by sensible perceptions, although objects of sensible perception, but by a proper power and nature of the Godlike Mind. |91
SECTION III.
the Eternal Wisdom, #unset, #Arthur C Clarke, #Fiction
30) So long as one has not become-as simple as a child, one cannot expect the divine illumination. Forget all the knowledge of the world that you have acquired and become as ignorant as a child; then you shall attain to the Divine Wisdom. ~ Ramakrishna
31) The great man is he who has not lost the child's heart within him. ~ Meng-Tse. I V. II. XII
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24) When the water of the fetid pool and the glorious Ganges shall appear to thy eyes as one, when the Sound of the flute and the clamour of this crowd shall have no longer any difference to thy ear, then shalt thou attain to the Divine Wisdom, ~ Ramakrishna
25) In the day of prosperity be joyful, but in the day of adversity consider. ~ Ecclesiastes VII
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16) In this state he will submit to destiny, making no more of disorder than of order. Death gives him a comprehension of immortality; he sees with the spiritual eye the mystery of resurrection in men and things and his heart makes him feel the Divine Wisdom in these infinite manifestations. ~ Baha ullah
17) He whose whole play of life is with the Self and in the Self has his joy and so does actions, is the best of the knowers of the Eternal. ~ Mundaka Upanishad
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