classes ::: God, Names of God, noun,
children :::
branches ::: the Immanent

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object:the Immanent
class:God
class:Names of God
word class:noun

Three fundamental aspects of the Divine - the Individual or Immanent, the Cosmic and the Transcendent
~ Sri Aurobindo, The Synthesis Of Yoga

The Immanent lives in man as in his house;
He has made the universe his pastimes field,
A vast gymnasium of his works of might.
~ Sri Aurobindo, Savitri, The Secret Knowledge


Krishna is the immanent Divine, the Divine Presence in everyone and in all things. Thus to see
Krishna means to find the inner Godhead, to play with Krishna means to be identified with the inner Godhead and to share in his consciousness. When you achieve this state, you enter immediately into the bliss of the divine play; and the more complete the identification, the more perfect the state. 6 April 1960
~ The Mother

see also :::

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


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

TOPICS
SEE ALSO


AUTH

BOOKS
Epigrams_from_Savitri

IN CHAPTERS TITLE

IN CHAPTERS CLASSNAME

IN CHAPTERS TEXT
00.03_-_Upanishadic_Symbolism
0.00_-_INTRODUCTION
0.08_-_Letters_to_a_Young_Captain
01.04_-_The_Secret_Knowledge
0_1954-08-25_-_what_is_this_personality?_and_when_will_she_come?
0_1961-08-02
0_1961-11-07
0_1962-10-30
0_1963-05-25
0_1969-04-05
03.03_-_The_House_of_the_Spirit_and_the_New_Creation
03.10_-_The_Mission_of_Buddhism
05.01_-_Man_and_the_Gods
09.05_-_The_Story_of_Love
1.00b_-_INTRODUCTION
1.01_-_THAT_ARE_THOU
1.02_-_THE_NATURE_OF_THE_GROUND
1.03_-_PERSONALITY,_SANCTITY,_DIVINE_INCARNATION
1.03_-_The_Gods,_Superior_Beings_and_Adverse_Forces
1.04_-_The_Sacrifice_the_Triune_Path_and_the_Lord_of_the_Sacrifice
1.05_-_The_Activation_of_Human_Energy
1.05_-_The_Ascent_of_the_Sacrifice_-_The_Psychic_Being
1.06_-_The_Ascent_of_the_Sacrifice_2_The_Works_of_Love_-_The_Works_of_Life
1.096_-_Powers_that_Accrue_in_the_Practice
11.01_-_The_Eternal_Day__The_Souls_Choice_and_the_Supreme_Consummation
1.10_-_The_Revolutionary_Yogi
1.11_-_The_Master_of_the_Work
1.12_-_The_Superconscient
1.13_-_Under_the_Auspices_of_the_Gods
1.15_-_The_Supramental_Consciousness
1.16_-_PRAYER
1.200-1.224_Talks
1.2.01_-_The_Call_and_the_Capacity
12.02_-_The_Stress_of_the_Spirit
12.03_-_The_Sorrows_of_God
1.21_-_IDOLATRY
1.24_-_RITUAL,_SYMBOL,_SACRAMENT
1.439
1.46_-_The_Corn-Mother_in_Many_Lands
1.550_-_1.600_Talks
1954-08-25_-_Ananda_aspect_of_the_Mother_-_Changing_conditions_in_the_Ashram_-_Ascetic_discipline_-_Mothers_body
1956-03-28_-_The_starting-point_of_spiritual_experience_-_The_boundless_finite_-_The_Timeless_and_Time_-_Mental_explanation_not_enough_-_Changing_knowledge_into_experience_-_Sat-Chit-Tapas-Ananda
1956-07-18_-_Unlived_dreams_-_Radha-consciousness_-_Separation_and_identification_-_Ananda_of_identity_and_Ananda_of_union_-_Sincerity,_meditation_and_prayer_-_Enemies_of_the_Divine_-_The_universe_is_progressive
1960_04_06
1.kbr_-_Poem_2
20.01_-_Charyapada_-_Old_Bengali_Mystic_Poems
2.03_-_Karmayogin__A_Commentary_on_the_Isha_Upanishad
2.03_-_THE_ENIGMA_OF_BOLOGNA
2.05_-_The_Divine_Truth_and_Way
2.06_-_The_Synthesis_of_the_Disciplines_of_Knowledge
2.08_-_God_in_Power_of_Becoming
2.12_-_The_Origin_of_the_Ignorance
2.15_-_Reality_and_the_Integral_Knowledge
2.15_-_The_Cosmic_Consciousness
2.18_-_The_Evolutionary_Process_-_Ascent_and_Integration
2.2.03_-_The_Psychic_Being
2.24_-_Gnosis_and_Ananda
2.24_-_The_Message_of_the_Gita
3.1.01_-_Distinctive_Features_of_the_Integral_Yoga
3-5_Full_Circle
7.01_-_The_Soul_(the_Psychic)
Conversations_with_Sri_Aurobindo
Talks_600-652

PRIMARY CLASS

God
Names_of_God
SIMILAR TITLES
the Immanent

DEFINITIONS


TERMS STARTING WITH

the Immanent.


TERMS ANYWHERE

AnunatvApurnatvanirdesa. (C. Buzeng bujian jing; J. Fuzofugengyo; K. Pujŭng pulgam kyong 不增不減經). In Sanskrit, the "Neither Increase nor Decrease Sutra," one of the earliest TATHAGATAGARBHA (embryo of the tathAgatas) scriptures, along with the TATHAGATAGARBHASuTRA and the sRĪMALA-DEVĪSIMHANADASuTRA. The text, only a single roll in length, was far more influential in the development of tathAgatagarbha thought in East Asia than its length might suggest. The complete text survives only in a Chinese translation made in 525 by BODHIRUCI (d. 527). Neither Sanskrit nor Tibetan recensions of the text are extant, although the RATNAGOTRAVIBHAGA includes many quotations from the scripture. The AnunatvApurnatvanirdesa explains the absolute identity between sentient beings and the DHARMAKAYA of the buddhas through the concept of tathAgatagarbha. According to the scripture, although sentient beings endure endless rebirths among the six destinies (GATI) because of afflictions (KLEsA), they in fact neither arise nor perish because they are all actually manifestations of the unchanging dharmakAya. Since sentient beings are therefore nothing other than the dharmakAya-and since the dharmakAya is unchanging, ever-present, and subject neither to increase nor to decrease-the sentient beings who possess the dharmakAya as their nature also "neither increase nor decrease." The scripture also explains that such wrong views as the notion that sentient beings are subject to increase or decrease are caused by not realizing that the realms of sentient beings and tathAgatas are in fact one and the same. When the dharmakAya is obscured by afflictions and resides in the suffering of SAMSARA, it is called a sentient being; when it is cultivating the perfections (PARAMITA) and developing a repugnance for the suffering of saMsAra, it is called a BODHISATTVA; when it is pure and free from all afflictions, it is called a tathAgata. Sentient beings, tathAgatagarbha, and dharmakAya are therefore merely different names for the one realm of reality (DHARMADHATU). The AnunatvApurnatvanirdesa thus emphasizes the immanent aspect of tathAgatagarbha, whereas the srīmAlAsutra emphasizes its transcendent aspect.

assiah ::: Assiah Kabbalists believe the manifestation of our material world was caused by the immanent activity of God on four different planes, or in four worlds, simultaneously. The 4th World is known as Assiah, the World of Action or Making. The quality of each of the preceding worlds diminishes as the original emanation which began their formation becomes grosser, until eventually the resulting impurities gather to form Assiah. It is here where mankind and the animal kingdom reside with the evil Klippoth, alongside the exiled Shekhinah waiting to be reunited with her Creator.

atziluth ::: Atziluth Kabbalists believe the manifestation of our material world was caused by the immanent activity of God on four different planes, or in four worlds, simultaneously.The 1st World, Atziluth, is the World of Emanation in which God manifests himself in the form of the archetypes Kether, Chokmah and Binah. The union of God with his Shekhinah (his feminine counterpart) also takes place in this world, and the fruits of this union are the three worlds which follow.

briah ::: Briah Kabbalists believe the manifestation of our material world was caused by the immanent activity of God on four different planes, or in four worlds, simultaneously. The 2nd World, the World of Creation, is called Briah. It is here where the Merkabah takes form. It is also in this world that the highest ranking angels and the pure spirits of all those who are truly pious reside.

the Immanent.

Christos (Greek) Anointed; applied in the Greek Mysteries to a candidate who had passed the last degree and become a full initiate. Also the immanent individual god in a person, equivalent in some respects to Dionysos, Krishna, etc. The Hebrew word for anointed (mashiah) is generally written in English as Messiah. What we know as Christianity is a syncretism of borrowings from Neoplatonism, neo-Pythagoreanism, Greek Gnosticism, and Hebrew religion. Christos was commonly used in the Greek translation of the Bible as a title of the Jewish Kings, those who had been anointed for reigning — a symbolic rite taken originally from the Mysteries. St. Paul’s use of the word shows that he understood its true mystical meaning, but spoke with precaution in his public epistles or writings.

Christos(Greek) Christos or "Christ" is a word literally signifying one who has been "anointed." This is a directreference, a direct allusion, to what happened during the celebration of the ancient Mysteries. Unction oranointing was one of the acts performed during the working of the rites of those ancient Mysteries in thecountries surrounding the Mediterranean Sea. The Hebrew word for an anointed one is mashiahh -"messiah" is a common way of misspelling the Hebrew word -- meaning exactly the same thing as theGreek word Christos.Each human being is an incarnation, an imbodiment, of a ray of his own inner god -- the divinity living inthe core of the core of each one. The modern Christians of a mystical bent of mind call it the ChristImmanent, the immanent Christos, and they are right as far as they go, but they do not carry the thoughtfar enough. Mystically speaking, the Christos is the deathless individuality; and when the strivingpersonal ego becomes united permanently with this stainless individuality, the resultant union is thehigher ego, "the living Christ" -- a Christ among men, or as the Buddhists would say, a human ormanushya-buddha.

Ego(Latin) ::: A word meaning "I." In theosophical writings the ego is that which says "I am I" -- indirect orreflected consciousness, consciousness reflected back upon itself as it were, and thus recognizing its ownmayavi existence as a "separate" entity. On this fact is based the one genuine "heresy" that occultismrecognizes: the heresy of separateness.The seat of the human ego is the intermediate duad -- manas-kama: part aspiring upwards, which is thereincarnating ego; and part attracted below, which is the ordinary or astral human ego. The consciousnessis immortal in the reincarnating ego, and temporary or mortal in the lower or astral human ego.Consider the hierarchy of the human being's constitution to grow from the immanent Self: this last is theseed of egoity on the seven (or perhaps better, six) planes of matter or manifestation. On each one ofthese seven planes (or six), the immanent Self or paramatman develops or evolves a sheath or garment,the upper ones spun of spirit, and the lower ones spun of "shadow" or matter. Now each such sheath orgarment is a "soul"; and between the self and such a soul -- any soul -- is the ego.Thus atman is the divine monad, giving birth to the divine ego, which latter evolves forth the monadicenvelope or divine soul; jivatman, the spiritual monad, has its child which is the spiritual ego, which inturn evolves forth the spiritual soul or individual; and the combination of these three considered as a unitis buddhi; bhutatman, the human ego -- the higher human soul, including the lower buddhi and highermanas; pranatman, the personal ego -- the lower human soul, or man. It includes manas, kama, andprana; and finally the beast ego -- the vital-astral soul: kama and prana.

Every true Mason is in search of the Lost Word, the secret knowledge or gupta-vidya, yet the lost secrets of the Royal Art can never be communicated to, because they cannot be comprehended by, one who does not recognize and in degree at least realize his own inner divinity, the immanent christos or buddha within, which is his true self; i.e., through initiation become, actually and in fact, a Christos, an Osiris, a Hiram Abif. Every degree of initiation into the Mysteries has its secrets, its Word, its sacred formula, which may be communicated only to those who, according to Masonic ritual “are duly and truly prepared, worthy and well qualified,” else the penalty is death to the one so revealing the Word or secrets.

godhead ::: Sri Aurobindo: ". . . the Godhead is all that is universe and all that is in the universe and all that is more than the universe. The Gita lays stress first on his supracosmic existence. For otherwise the mind would miss its highest goal and remain turned towards the cosmic only or else attached to some partial experience of the Divine in the cosmos. It lays stress next on his universal existence in which all moves and acts. For that is the justification of the cosmic effort and that is the vast spiritual self-awareness in which the Godhead self-seen as the Time-Spirit does his universal works. Next it insists with a certain austere emphasis on the acceptance of the Godhead as the divine inhabitant in the human body. For he is the Immanent in all existences, and if the indwelling divinity is not recognised, not only will the divine meaning of individual existence be missed, the urge to our supreme spiritual possibilities deprived of its greatest force, but the relations of soul with soul in humanity will be left petty, limited and egoistic. Finally, it insists at great length on the divine manifestation in all things in the universe and affirms the derivation of all that is from the nature, power and light of the one Godhead.” *Essays on the Gita

Godhead ::: “… the Godhead is all that is universe and all that is in the universe and all that is more than the universe. The Gita lays stress first on his supracosmic existence. For otherwise the mind would miss its highest goal and remain turned towards the cosmic only or else attached to some partial experience of the Divine in the cosmos. It lays stress next on his universal existence in which all moves and acts. For that is the justification of the cosmic effort and that is the vast spiritual self-awareness in which the Godhead self-seen as the Time-Spirit does his universal works. Next it insists with a certain austere emphasis on the acceptance of the Godhead as the divine inhabitant in the human body. For he is the Immanent in all existences, and if the indwelling divinity is not recognised, not only will the divine meaning of individual existence be missed, the urge to our supreme spiritual possibilities deprived of its greatest force, but the relations of soul with soul in humanity will be left petty, limited and egoistic. Finally, it insists at great length on the divine manifestation in all things in the universe and affirms the derivation of all that is from the nature, power and light of the one Godhead.” Essays on the Gita

“He is the Cosmic Spirit and all-creating Energy around us; he is the Immanent within us. All that is is he, and he is the More than all that is, and we ourselves, though we know it not, are being of his being, force of his force, conscious with a consciousness derived from his; even our mortal existence is made out of his substance and there is an immortal within us that is a spark of the Light and Bliss that are for ever. No matter whether by knowledge, works, love or any other means, to become aware of this truth of our being, to realise it, to make it effective here or elsewhere is the object of all Yoga.” The Synthesis of Yoga

Human Soul ::: The human soul, speaking generally, is the intermediate nature of man's constitution, and being animperfect thing it is drawn back into incarnation on earth where it learns needed lessons in this sphere ofthe universal life.Another term for the human soul is the ego -- a usage more popular than accurate, because the humanego is the soul of the human soul so to speak, the human soul being its vehicle. The ego is that whichsays in each one of us, "I am I, not you!" It is the child of the immanent Self; and through itsimprisonment in matter as a ray of the overruling immanent Self, it learns to reflect its consciousnessback upon itself, thus obtaining cognition of itself as self-conscious and hetero-conscious, i.e., knowingitself, and knowing "non-self" or other selves.Just as our higher and highest nature work through this human soul or intermediate nature of us, so doesthis last in its turn work and function through bodies or vehicles or sheaths of more or less etherealizedmatters which surround and enclose it, which are of course still lower than itself, and which thereforegive it the means of contacting our own lower and lowest planes of matter; and these lower planesprovide us with the vital-astral-physical parts of us. This human soul or intermediate nature manifeststherefore as best it can through and by the astral-physical vehicle, the latter our body of human flesh.In the theosophical classification, the human soul is divided into the higher human soul, composed of thelower buddhi and the higher manas -- and the self corresponding to it is the bhutatman, meaning the "selfof that which has been" or the reincarnating ego -- and the lower human soul, the lower manas and kama,and the self corresponding to it is pranatman or astral personal ego, which is mortal.

If we consider the hierarchy of the human constitution to grow from the immanent or permanent self, regarding this as the very seed of essential egoity, then a mayavi ego will be formed on each of the planes of matter and therefore on all the planes or layers of the human constitution; the seed of egoity manifesting itself in each successive vehicle and thus producing there an ego, permanent or impermanent according to its distance from the permanent self. diagram

Immanence: (late Lat. Immanere, to remain in) The state of being immanent, present, or in dwelling. In Medieval Scholasticism a cause is immanent whose effects are exclusively within the agent, as opposed to transient. For Kant the immanent is experiential as opposed to non-experiential or transcendent. In modern metaphysics and theology immanence signifies presence (of essence, being, power, etc.), as opposed to absence. According to pantheism the essence of God or the Absolute is completely immanent in the world, i.e. is identical with it. According to Deism God is essentially absent or transcendent from the world. According to immanent theism He is both immanent (in presence and activity) and transcendent (in essence) with respect to it. Mysticism in its broadest sense posits the mutual immanence of the human and the divine. -- W.L.

Immanent and Transient Activity: In logic, the activity of the mind which produces no effect upon the object of knowledge is called immanent, that which does have such an effect is called transient (or transitive). According to Kant, the immanent use of the understanding is valid, since it deals only with subject-matter furnished by the senses, while the transcendent effort to conceive of things as they are in themselves is illegitimate. In Christian theology, Jesus was created by an immanent act, and the world by a transient, act. -- J.K.F.

Inner God ::: Mystics of all the ages have united in teaching this fact of the existence and ever-present power of anindividual inner god in each human being, as the first principle or primordial energy governing theprogress of man out of material life into the spiritual. Indeed, the doctrine is so perfectly universal, and isso consistent with everything that man knows when he reflects over the matter of his own spiritual andintellectual nature, that it is small wonder that this doctrine should have acquired foremost place inhuman religious and philosophical consciousness. Indeed, it may be called the very foundation-stone onwhich were builded the great systems of religious and philosophical thinking of the past; and rightly so,because this doctrine is founded on nature herself.The inner god in man, man's own inner, essential divinity, is the root of him, whence flow forth ininspiring streams into the psychological apparatus of his constitution all the inspirations of genius, all theurgings to betterment. All powers, all faculties, all characteristics of individuality, which blossomthrough evolution into individual manifestation, are the fruitage of the working in man's constitution ofthose life-giving and inspiring streams of spiritual energy.The radiant light which streams forth from that immortal center or core of our inmost being, which is ourinner god, lightens the pathway of each one of us; and it is from this light that we obtain idealconceptions. It is by this radiant light in our hearts that we can guide our feet towards an ever largerfulfilling in daily life of the beautiful conceptions which we as mere human beings dimly or clearlyperceive, as the case may be.The divine fire which moves through universal Nature is the source of the individualized divine firecoming from man's inner god.The modern Christians of a mystical bent of mind call the inner god the Christ Immanent, the immanentChristos; in Buddhism it is called the living Buddha within; in Brahmanism it is spoken of as the Brahmain his Brahmapura or Brahma-city, which is the inner constitution.Hence, call it by what name you please, the reflective and mystical mind intuitively realizes that thereworks through him a divine flame, a divine life, a divine light, and that this by whatever name we maycall it, is himself, his essential SELF. (See also God)

Isvara(Sanskrit) ::: Isvara means "lord," and is a term which is frequently applied in Hindu mythology not only tokosmic divinities, but to the expression of the cosmic spirit in the human being. Consequently, whenreference is had to the individual human being, Isvara is the divine individualized spirit in man -- man'sown personal god. It may be otherwise described as the divine ego, the child of the divine monad in aman, and in view of this fact also could be used with reference to the dhyani-buddha or to the immanentChrist in a man. In India it is a title frequently given to Siva and other gods of the Hindu pantheon.

It is in his biology that the distinctive concepts of Aristotle show to best advantage. The conception of process as the actualization of determinate potentiality is well adapted to the comprehension of biological phenomena, where the immanent teleology of structure and function is almost a part of the observed facts. It is here also that the persistence of the form, or species, through a succession of individuals is most strikingly evident. His psychology is scarcely separable from his biology, since for Aristotle (as for Greek thought generally) the soul is the principle of life; it is "the primary actualization of a natural organic body." But souls differ from one another in the variety and complexity of the functions they exercise, and this difference in turn corresponds to differences in the organic structures involved. Fundamental to all other physical activities are the functions of nutrition, growth and reproduction, which are possessed by all living beings, plants as well as animals. Next come sensation, desire, and locomotion, exhibited in animals in varying degrees. Above all are deliberative choice and theoretical inquiry, the exercise of which makes the rational soul, peculiar to man among the animals. Aristotle devotes special attention to the various activities of the rational soul. Sense perception is the faculty of receiving the sensible form of outward objects without their matter. Besides the five senses Aristotle posits a "common sense," which enables the rational soul to unite the data of the separate senses into a single object, and which also accounts for the soul's awareness of these very activities of perception and of its other states. Reason is the faculty of apprehending the universals and first principles involved in all knowledge, and while helpless without sense perception it is not limited to the concrete and sensuous, but can grasp the universal and the ideal. The reason thus described as apprehending the intelligible world is in one difficult passage characterized as passive reason, requiring for its actualization a higher informing reason as the source of all intelligibility in things and of realized intelligence in man.

"It [the psychic] is constantly in contact with the immanent Divine — the Divine secret in the individual.” Letters on Yoga

“It [the psychic] is constantly in contact with the immanent Divine—the Divine secret in the individual.” Letters on Yoga

Lucifer has been transformed in later Occidental theology into a synonym for the Evil One or the Devil. If the god Jehovah were the highest divinity, which this Jewish tribal deity is not, then any power withstanding him must necessarily be considered to be his adversary; and in the same way the teaching as to the immanent Christ, not only in the world but in each individual person, not being altogether agreeable with the doctrine of salvation by faith in an external savior, became transformed into the Tempter inspiring man to sinful rebellion against God. Lucifer in a very true sense stands for the self-conscious mind in man, which is at once tempter and enlightener — tempter in its lower aspects and enlightener and inspirer in its higher. See also MANASAPUTRAS; PROMETHEUS; SATAN

Master ::: “The Master and Mover of our works is the One, the Universal and Supreme, the Eternal and Infinite. He is the transcendent unknown or unknowable Absolute, the unexpressed and unmanifested Ineffable above us; but he is also the Self of all beings, the Master of all worlds, transcending all worlds, the Light and the Guide, the All-Beautiful and All-Blissful, the Beloved and the Lover. He is the Cosmic Spirit and all-creating Energy around us; he is the Immanent within us. All that is is he, and he is the More than all that is, and we ourselves, though we know it not, are being of his being, force of his force, conscious with a consciousness derived from his; even our mortal existence is made out of his substance and there is an immortal within us that is a spark of the Light and Bliss that are for ever. No matter whether by knowledge, works, love or any other means, to become aware of this truth of our being, to realise it, to make it effective here or elsewhere is the object of all Yoga.” The Life Divine

Methodology: The systematic analysis and organization of the rational and experimental principles and processes which must guide a scientific inquiry, or which constitute the structure of the special sciences more particularly. Methodology, which is also called scientific method, and more seldom methodeutic, refers not only to the whole of a constituted science, but also to individual problems or groups of problems within a science. As such it is usually considered as a branch of logic; in fact, it is the application of the principles and processes of logic to the special objects of the various sciences; while science in general is accounted for by the combination of deduction and induction as such. Thus, methodology is a generic term exemplified in the specific method of each science. Hence its full significance can be understood only by analyzing the structure of the special sciences. In determining that structure, one must consider the proper object of the special science, the manner in which it develops, the type of statements or generalizations it involves, its philosophical foundations or assumptions, and its relation with the other sciences, and eventually its applications. The last two points mentioned are particularly important: methods of education, for example, will vary considerably according to their inspiration and aim. Because of the differences between the objects of the various sciences, they reveal the following principal methodological patterns, which are not necessarily exclusive of one another, and which are used sometimes in partial combination. It may be added that their choice and combination depend also in a large degree on psychological motives. In the last resort, methodology results from the adjustment of our mental powers to the love and pursuit of truth. There are various rational methods used by the speculative sciences, including theology which adds certain qualifications to their use. More especially, philosophy has inspired the following procedures:   The Soctattc method of analysis by questioning and dividing until the essences are reached;   the synthetic method developed by Plato, Aristotle and the Medieval thinkers, which involves a demonstrative exposition of the causal relation between thought and being;   the ascetic method of intellectual and moral purification leading to an illumination of the mind, as proposed by Plotinus, Augustine and the mystics;   the psychological method of inquiry into the origin of ideas, which was used by Descartes and his followers, and also by the British empiricists;   the critical or transcendental method, as used by Kant, and involving an analysis of the conditions and limits of knowledge;   the dialectical method proceeding by thesis, antithesis and synthesis, which is promoted by Hegelianlsm and Dialectical Materialism;   the intuitive method, as used by Bergson, which involves the immediate perception of reality, by a blending of consciousness with the process of change;   the reflexive method of metaphysical introspection aiming at the development of the immanent realities and values leading man to God;   the eclectic method (historical-critical) of purposive and effective selection as proposed by Cicero, Suarez and Cousin; and   the positivistic method of Comte, Spencer and the logical empiricists, which attempts to apply to philosophy the strict procedures of the positive sciences. The axiomatic or hypothetico-deductive method as used by the theoretical and especially the mathematical sciences. It involves such problems as the selection, independence and simplification of primitive terms and axioms, the formalization of definitions and proofs, the consistency and completeness of the constructed theory, and the final interpretation. The nomological or inductive method as used by the experimental sciences, aims at the discovery of regularities between phenomena and their relevant laws. It involves the critical and careful application of the various steps of induction: observation and analytical classification; selection of similarities; hypothesis of cause or law; verification by the experimental canons; deduction, demonstration and explanation; systematic organization of results; statement of laws and construction of the relevant theory. The descriptive method as used by the natural and social sciences, involves observational, classificatory and statistical procedures (see art. on statistics) and their interpretation. The historical method as used by the sciences dealing with the past, involves the collation, selection, classification and interpretation of archeological facts and exhibits, records, documents, archives, reports and testimonies. The psychological method, as used by all the sciences dealing with human behaviour and development. It involves not only introspective analysis, but also experimental procedures, such as those referring to the relations between stimuli and sensations, to the accuracy of perceptions (specific measurements of intensity), to gradation (least noticeable differences), to error methods (average error in right and wrong cases), and to physiological and educational processes.

M&

Natura Naturans (Latin) Nature naturing; Spinoza, who identified God and nature, distinguished between natura naturans and natura naturata (nature natured), the former being the immanent, universal causal nature which manifests itself in innumerable modes (physical, psychological, and other), the sum of all of which is natura naturata. This is pantheism, as far as it goes.

"Next it [the Gita] insists with a certain austere emphasis on the acceptance of the Godhead as the divine inhabitant in the human body. For he is the Immanent in all existences, and if the indwelling divinity is not recognised, not only will the divine meaning of individual existence be missed, the urge to our supreme spiritual possibilities deprived of its greatest force, but the relations of soul with soul in humanity will be left petty, limited and egoistic.” Essays on the Gita

“Next it [the Gita] insists with a certain austere emphasis on the acceptance of the Godhead as the divine inhabitant in the human body. For he is the Immanent in all existences, and if the indwelling divinity is not recognised, not only will the divine meaning of individual existence be missed, the urge to our supreme spiritual possibilities deprived of its greatest force, but the relations of soul with soul in humanity will be left petty, limited and egoistic.” Essays on the Gita

Remission of Sins Remission in the New Testament (Greek aphesis, Latin remissio) means sending away, discharge. The original meaning of remission of sins was the sending away of sinfulness from one’s heart, the purification of one’s nature, resulting from pledging oneself to a new way of life, undergoing initiation, passing through the second birth. In Christianity remission of sins has come to imply the action of deity through a divine agent, as is supposed to have been the case in Jesus. Jesus’ statement at the Last Supper: “This is my blood of the new testament (covenant, dispensation), which is shed for many for the remission of sins” (Matt 26:28), echoes the initiatory rites of the ancient Mysteries, the remission of sins here meaning that when the vitality (blood) of the immanent Christ in the individual becomes the directing influence in his life, there is then no room for sins, which thereafter are discharged, sent away, refused. The karmic consequence, however, of previous sin must in all cases be worked out.

Shechinah (&

Simha (Sanskrit) Siṃha Lion; the fifth zodiacal sign, Leo, said by some mystics to represent the jivatman or spiritual ego, corresponding to the immanent christos.

Sri Aurobindo: "He is the Cosmic Spirit and all-creating Energy around us; he is the Immanent within us. All that is is he, and he is the More than all that is, and we ourselves, though we know it not, are being of his being, force of his force, conscious with a consciousness derived from his; even our mortal existence is made out of his substance and there is an immortal within us that is a spark of the Light and Bliss that are for ever. No matter whether by knowledge, works, love or any other means, to become aware of this truth of our being, to realise it, to make it effective here or elsewhere is the object of all Yoga.” *The Synthesis of Yoga

Sri Aurobindo: "The Master and Mover of our works is the One, the Universal and Supreme, the Eternal and Infinite. He is the transcendent unknown or unknowable Absolute, the unexpressed and unmanifested Ineffable above us; but he is also the Self of all beings, the Master of all worlds, transcending all worlds, the Light and the Guide, the All-Beautiful and All-Blissful, the Beloved and the Lover. He is the Cosmic Spirit and all-creating Energy around us; he is the Immanent within us. All that is is he, and he is the More than all that is, and we ourselves, though we know it not, are being of his being, force of his force, conscious with a consciousness derived from his; even our mortal existence is made out of his substance and there is an immortal within us that is a spark of the Light and Bliss that are for ever. No matter whether by knowledge, works, love or any other means, to become aware of this truth of our being, to realise it, to make it effective here or elsewhere is the object of all Yoga.” *The Life Divine

Sutratma: The immanent deity of the totality of the subtle bodies; the lower Brahman; Hiranyagarbha.

Tauler, Johannes: (1300-1361) was an outstanding German mystic and preacher. Born in Strassburg, he entered the Dominican Order and did his philosophical and theological studies at Cologne, where he was probably influenced by Eckhart. He was most interested in the ethical and religious aspects of mysticism, and, like Eckhart, he concentrated on an analytical intuition of his own consciousness in his endeavor to grasp the immanent reality of God. Die Predigten Taulers, ed. F. Vetter, (Berlin, 1910) is the most recent edition of his sermons. -- V.J.B.

Tehmi: “The Holy Ghost is pure being, the Immanent, the Father is the transcendent, and the son is cosmic.”

The Mother: “Krishna represents both the universal Godhead and the immanent Godhead, he whom one can meet within one’s being and in all that constitutes the manifested world. And do you want to know why he is always represented as a child? It is because he is in constant progression. To the extent that the world is perfected, his play is also perfected—what was the play of yesterday will no longer be the play of tomorrow; his play will become more and more harmonious, benign and joyful to the extent that the world becomes capable of responding to it and enjoying it with the Divine.” Words of the Mother, MCW Vol. 15.

:::   The Mother: "Krishna represents both the universal Godhead and the immanent Godhead, he whom one can meet within one"s being and in all that constitutes the manifested world.

The Mother: “Krishna represents both the universal Godhead and the immanent Godhead, he whom one can meet within one’s being and in all that constitutes the manifested world.

"There results an integral vision of the Divine Existent at once as the transcendent Reality, supracosmic origin of cosmos, as the impersonal Self of all things, calm continent of the cosmos, and as the immanent Divinity in all beings, personalities, objects, powers and qualities, the Immanent who is the constituent self, the effective nature and the inward and outward becoming of all existences.” Essays on the Gita*

“There results an integral vision of the Divine Existent at once as the transcendent Reality, supracosmic origin of cosmos, as the impersonal Self of all things, calm continent of the cosmos, and as the immanent Divinity in all beings, personalities, objects, powers and qualities, the Immanent who is the constituent self, the effective nature and the inward and outward becoming of all existences.” Essays on the Gita

Tiqqun (Aramaic) Tīqqūn [from the verbal root tāqan to prepare, establish, set in order, make form or solid] The first manifestation or Third Logos: the Logos of creative activity or the Demiourgos (world-builder). If one adds the philosophical idea always connected with the Third Logos of the immanent karma from the past manvantara guiding through divine ideation the operations of the creative Logos, the deep significance of the term becomes clear. Tiqqun may be called the first born from the active-passive field of logoic activity which in connection with its emanated hierarchies is termed in the Qabbalah the Heavenly Man, ’Adam Qadmon.

Transcendent: (L. transcendere to climb over, surpass, go beyond) That which is beyond, in any of several senses. The opposite of the immanent (q.v.). In Scholasticism notions are transcendent which cannot be subsumed under the Aristotelian categories. The definitive list of transcendentia comprises ens, unum, bonum, verum, res, and aliquid. For Kant whatever is beyond possible experience is transcendent, and hence unknowable. Metaphysics and Theology: God (or the Absolute) is said to be transcendent in the following senses:   perfect, i e., beyond limitation or imperfection (Scholasticism);   incomprehensible (negative theology, mysticism);   remote from Nature (Deism);   alienated from natural man (Barthianism). Pluralism posits the essential mutual transcendence of substances or reals. Epistemology: Epistemological dualism (q.v.) holds that the real transcends apprehending consciousness, i.e., is directly inaccessible to it. Thought is said to be "self-transcendent" when held to involve essentially reference beyond itself (s. intentionahty). Ethics. Moral idealism posits the transcendence of the will over Nature (see Freedom). --W.L. Transcendent Reference: The reference of a mental state to something beyond itself. See Reference. -- L.W.

Vach-sata-rupa (Sanskrit) Vāc-śata-rūpā The goddess in a hundred forms, or Vach as the immanent feminine aspect of divinity in the innumerable phases and forms of nature. Vach as Sata-rupa is the divine creative activity unfolded into the ten planes and their many subplanes of the universe. Each of these has its own keynotes and subordinate keynote. The union of Svayambhuva-Manu with Vach-sata-rupa, his own daughter (here representing the first manifestation of prakriti), is explained cosmically as the symbol of the root-life, the germ from which spring all the solar systems, worlds, and gods, because here Svaymbhuva-Manu is the cosmic manu; on the smaller scale, he with his consort plays the same role in the planetary chains of the solar system, and on a still smaller scale on any globe thereof.

yetzirah ::: Yetzirah Kabbalists believe the manifestation of our material world was caused by the immanent activity of God on four different planes, or in four worlds, simultaneously. The World of Formation, Yetzirah, is the 3rd of these worlds. Ten angelic hosts reside in this world, Arelim, Benei Elohim, Chajoth, Chashmalim, Elim, Elohim, Ishim, Malachim, Ophanim and Seraphim, presided over by Metraton, the 'Prince of the World'.



QUOTES [7 / 7 - 40 / 40]


KEYS (10k)

   5 Sri Aurobindo
   2 The Mother

NEW FULL DB (2.4M)

   5 Sri Aurobindo
   4 Neil Gaiman
   2 The Mother
   2 Rachel Neumeier
   2 Christian Wiman
   2 Aldous Huxley

1:The Immanent lives in man as in his house;
He has made the universe his pastime's field,
A vast gymnasium of his works of might. ~ Sri Aurobindo, Savitri, The Secret Knowledge,
2:The master of existence lurks in us
   And plays at hide-and-seek with his own Force;
   In Nature's instrument loiters secret God.
   The immanent lives in man as his house;
   He has made the universe his pastime's field,
   A vast gymnasium of his works of might.
   ~ Sri Aurobindo, Savitri, The Secret Knowledge,
3:Krishna is the immanent Divine, the Divine Presence in everyone and in all things. Thus to see Krishna means to find the inner Godhead, to play with Krishna means to be identified with the inner Godhead and to share in his consciousness. When you achieve this state, you enter immediately into the bliss of the divine play; and the more complete the identification, the more perfect the state. 6 April 1960 ~ The Mother,
4:He tore desire up from its bleeding roots
   And offered to the gods the vacant place.
   Thus could he bear the touch immaculate.
   A last and mightiest transformation came.
   His soul was all in front like a great sea
   Flooding the mind and body with its waves;
   His being, spread to embrace the universe,
   United the within and the without To make of life a cosmic harmony,
   An empire of the immanent Divine.
   ~ Sri Aurobindo, Savitri, The House of the Spirit and the New Creation,
5:Krishna represents both the universal Godhead and the immanent Godhead, he whom one can meet within one's being and in all that constitutes the manifested world.
   And do you want to know why he is always represented as a child? It is because he is in constant progression. To the extent that the world is perfected, his play is also perfected - what was the play of yesterday will no longer be the play of tomorrow; his play will become more and more harmonious, benign and joyful to the extent that the world becomes capable of responding to it and enjoying it with the Divine.
   ~ The Mother, Words Of The Mother III, 33,
6:THE MASTER and Mover of our works is the One, the Universal and Supreme, the Eternal and Infinite. He is the transcendent unknown or unknowable Absolute, the unexpressed and unmanifested Ineffable above us; but he is also the Self of all beings, the Master of all worlds, transcending all worlds, the Light and the Guide, the All-Beautiful and All-Blissful, the Beloved and the Lover. He is the Cosmic Spirit and all-creating Energy around us; he is the Immanent within us. All that is is he, and he is the More than all that is, and we ourselves, though we know it not, are being of his being, force of his force, conscious with a consciousness derived from his; even our mortal existence is made out of his substance and there is an immortal within us that is a spark of the Light and Bliss that are for ever. No matter whether by knowledge, works, love or any other means, to become aware of this truth of our being, to realise it, to make it effective here or elsewhere is the object of all Yoga.
   ~ Sri Aurobindo, The Synthesis Of Yoga, [T1],
7:the one entirely acceptable sacrifice :::
   And the fruit also of the sacrifice of works varies according to the work, according to the intention in the work and according to the spirit that is behind the intention. But all other sacrifices are partial, egoistic, mixed, temporal, incomplete, - even those offered to the highest Powers and Principles keep this character: the result too is partial, limited, temporal, mixed in its reactions, effective only for a minor or intermediate purpose. The one entirely acceptable sacrifice is a last and highest and uttermost self-giving, - it is that surrender made face to face, with devotion and knowledge, freely and without any reserve to One who is at once our immanent Self, the environing constituent All, the Supreme Reality beyond this or any manifestation and, secretly, all these together, concealed everywhere, the immanent Transcendence. For to the soul that wholly gives itself to him, God also gives himself altogether. Only the one who offers his whole nature, finds the Self. Only the one who can give everything, enjoys the Divine All everywhere. Only a supreme self-abandonment attains to the Supreme. Only the sublimation by sacrifice of all that we are, can enable us to embody the Highest and live here in the immanent consciousness of the transcendent Spirit.
   ~ Sri Aurobindo, The Synthesis Of Yoga, The Yoga of Divine Works, The Sacrifice, the Triune Path and the Lord of the Sacrifice [110],

*** WISDOM TROVE ***

1:Contemplation is that condition of alert passivity, in which the soul lays itself open to the divine Ground within and without, the immanent and transcendent Godhead. ~ aldous-huxley, @wisdomtrove
2:Meditation speaks. It speaks in silence. It reveals. It reveals to the aspirant that matter and spirit are one, quantity and quality are one, the immanent and the transcendent are one. It reveals that life can never be the mere existence of seventy or eighty years between birth and death, but is, rather, Eternity itself. ~ sri-chinmoy, @wisdomtrove

*** NEWFULLDB 2.4M ***

1:Seeing the immanent futility of all forms of action was, from childhood on, one of my favorite means of detaching myself even from myself. ~ Fernando Pessoa,
2:The immanent righteousness of history rewards and punishes only men’s deeds, but the eternal righteousness of God tries and judges their hearts. ~ Dietrich Bonhoeffer,
3:Contemplation is that condition of alert passivity, in which the soul lays itself open to the divine Ground within and without, the immanent and transcendent Godhead. ~ Aldous Huxley,
4:The Immanent lives in man as in his house;
He has made the universe his pastime’s field,
A vast gymnasium of his works of might. ~ Sri Aurobindo, Savitri, The Secret Knowledge,
5:Mathematics, in the development of its ideas, has only to take account of the immanent reality of its concepts and has absolutely no obligation to examine their transient reality. ~ Georg Cantor,
6:Only by intertwining these two perspectives, the biological and the phenomenological, can we gain a fuller understanding of the immanent purposiveness of the organism and the deep continuity of life and mind. ~ Evan Thompson,
7:But Heraclitus’ most significant contribution to the thought of subsequent authors of mystical philosophy was his establishment of the word, “Logos,” as a term for the immanent presence of God in the world of man’s experience. ~ Swami Abhayananda,
8:Scholars of religion refer to the current metamorphosis in religiousness with phrases like the “move to horizontal transcendence” or the “turn to the immanent.” But it would be more accurate to think of it as the rediscovery of the sacred in the immanent, the spiritual within the secular. ~ Harvey Cox,
9:The master of existence lurks in us
   And plays at hide-and-seek with his own Force;
   In Nature's instrument loiters secret God.
   The immanent lives in man as his house;
   He has made the universe his pastime's field,
   A vast gymnasium of his works of might.
   ~ Sri Aurobindo, Savitri, The Secret Knowledge,
10:Results only come to those who master the paradoxical art of doing and not doing, of letting go as a person in order that the immanent and transcendent unknown quantity may take hold. We cannot make ourselves understand; the most we can do is to foster a state of mind in which understanding may come to us. ~ Aldous Huxley,
11:Meditation speaks. It speaks in silence. It reveals. It reveals to the aspirant that matter and spirit are one, quantity and quality are one, the immanent and the transcendent are one. It reveals that life can never be the mere existence of seventy or eighty years between birth and death, but is, rather, Eternity itself. ~ Sri Chinmoy,
12:But at the bottom, the immanent philosopher sees in the entire universe only the deepest longing for absolute annihilation, and it is as if he clearly hears the call that permeates all spheres of heaven: Redemption! Redemption! Death to our life! and the comforting answer: you will all find annihilation and be redeemed! ~ Philipp Mainl nder,
13:Krishna is the immanent Divine, the Divine Presence in everyone and in all things. Thus to see Krishna means to find the inner Godhead, to play with Krishna means to be identified with the inner Godhead and to share in his consciousness. When you achieve this state, you enter immediately into the bliss of the divine play; and the more complete the identification, the more perfect the state. 6 April 1960 ~ The Mother,
14:He tore desire up from its bleeding roots
   And offered to the gods the vacant place.
   Thus could he bear the touch immaculate.
   A last and mightiest transformation came.
   His soul was all in front like a great sea
   Flooding the mind and body with its waves;
   His being, spread to embrace the universe,
   United the within and the without To make of life a cosmic harmony,
   An empire of the immanent Divine.
   ~ Sri Aurobindo, Savitri, The House of the Spirit and the New Creation,
15:Modern transcendental idealism, Emersonianism, for instance, also seems to let God evaporate into abstract Ideality. Not a deity in concreto, not a superhuman person, but the immanent divinity in things, the essentially spiritual structure of the universe, is the object of the transcendentalist cult. In that address of the graduating class at Divinity College in 1838 which made Emerson famous, the frank expression of this worship of mere abstract laws was what made the scandal of the performance. ~ William James,
16:The single most damaging and distorting thing that religion has done to faith involves overlooking, undervaluing, and even outright suppressing this interior, ulterior kind of consciousness. So much Western theology has been constructed on a fundamental disfigurement of the mind and reality. In neglecting the voices of women, who are more attuned to the immanent nature of divinity, who feel that eruption in their very bodies, theology has silenced a powerful—perhaps the most powerful—side of God. ~ Christian Wiman,
17:Also truth, for truth lies at the heart of all illusion as darkness lies at the heart of the light. It was not you who cast glass and iron and pearl into the shadow. You have not the inclination toward truth,” said the dragon, dismissing him. Its talons parted, and the obsidian heart it held dissolved into the dimness and was gone. The dragon turned its attention to Nemienne. “It was you, young mageling, who cast the ephemeral and the eternal and the immanent into the heart of darkness, which is my heart. ~ Rachel Neumeier,
18:Of course. Also truth, for truth lies at the heart of all illusion as darkness lies at the heart of the light. It was not you who cast glass and iron and pearl into the shadow. You have not the inclination toward truth,” said the dragon, dismissing him. Its talons parted, and the obsidian heart it held dissolved into the dimness and was gone. The dragon turned its attention to Nemienne. “It was you, young mageling, who cast the ephemeral and the eternal and the immanent into the heart of darkness, which is my heart. ~ Rachel Neumeier,
19:this consciousness I’m describing is gendered (and I think it is), it is clearly feminine. The single most damaging and distorting thing that religion has done to faith involves overlooking, undervaluing, and even outright suppressing this interior, ulterior kind of consciousness. So much Western theology has been constructed on a fundamental disfigurement of the mind and reality. In neglecting the voices of women, who are more attuned to the immanent nature of divinity, who feel that eruption in their very bodies, theology has silenced a powerful—perhaps the most powerful—side of God. ~ Christian Wiman,
20:Krishna represents both the universal Godhead and the immanent Godhead, he whom one can meet within one's being and in all that constitutes the manifested world.
   And do you want to know why he is always represented as a child? It is because he is in constant progression. To the extent that the world is perfected, his play is also perfected - what was the play of yesterday will no longer be the play of tomorrow; his play will become more and more harmonious, benign and joyful to the extent that the world becomes capable of responding to it and enjoying it with the Divine.
   ~ The Mother, Words Of The Mother III, 33,
21:Edwards’s stark presentation of the immanent consciousness of Separation enters the structure of her poems. Each word is a cipher, through its sensible sign another sign hidden. The recipient of a letter, or combination of letter and poem from Emily Dickinson, was forced much like Edwards’ listening congregation, through shock and through subtraction of the ordinary, to a new way of perceiving. Subject and object were fused at that moment, into the immediate feeling of understanding. This re-ordering of the forward process of reading is what makes her poetry and the prose of her letters among the most original writing of her century. ~ Susan Howe,
22:Capital, which, in its objectified or embodied forms, takes time to accumulate and which, as a potential capacity to produce profits and to reproduce itself in identical or expanded form, contains a tendency to persist in its being, is a force inscribed in the objectivity of things so that everything is not equally possible or impossible. And the structure of the distribution of the different types and subtypes of capital at a given moment in time represents the immanent structure of the social world, i.e. , the set of constraints, inscribed in the very reality of that world, which govern its functioning in a durable way, determining the chances of success for practices. ~ Pierre Bourdieu,
23:At certain great moments down the ages, God drew nearer to His people and humanity at the same time made great, though oft unconscious efforts to draw near to God. From one angle, it might be regarded as God transcendent recognizing God immanent, and God in man reaching out to God in the Whole and greater than the Whole. On the part of God, working through the Head of the spiritual Hierarchy and its Membership, this effort was intentional, conscious and deliberate; on the part of man, it has been in the past largely unconscious, forced upon humanity by the tragedy of circumstances, by desperate need and by the driving urge of the immanent Christ consciousness. ~ Alice Bailey, Problems Of Humanity, Chapter V The Problem of the Churches - Part 2, (1944),
24:Now we are able to rejoice that we are saved not through the immanent mechanisms of history and nature, but by grace; that God will not unite all of history’s many strands in one great synthesis, but will judge much of history false and damnable; that he will not simply reveal the sublime logic of fallen nature but will strike off the fetters in which creation languishes; and that, rather than showing us how the tears of a small girl suffering in the dark were necessary for the building of the Kingdom, he will instead raise her up and wipe away all tears from her eyes – and there shall be no more death, nor sorrow, nor crying, nor any more pain, for the former things will have passed away and he that sits upon the throne will say, ‘Behold, I make all things new. ~ David Bentley Hart,
25:In what I have come to name a Goddess-oriented spirituality, the attitude toward the body is opposite to that in the mainstream Judeo-Christian tradition. Dirt, blood, sex, soul, earth, death, animal are not destined to be transcended; as direct embodiments of the immanent sacred, they by extension are sacred. The traditions of Christianity, Buddhism, and other religions may tell us mystically that God is present in everything (“I draw water, I carry wood; that is my prayer,” says the monk in one of my earliest favorite stories,) but the notion of the Goddess actually constitutes a physical presence. Not only is the Goddess of the world; the world is her manifestation. Though the transcendent god and the immanent goddess are complementary sides of the same human spiritual coin, their resonances are fundamentally different. ~ Annie Finch,
26:Those evangelicals who have been raised and shaped by forms of Christianity that are roughly “fundamentalist” will either: a. become taken with the modern moral order and thus sort of replay the excarnational development of modernity, just now a few centuries later, sort of catching up with the wider culture; so under the guise of the “emerging church” or “progressive” evangelicalism, we’ll be set on a path to something like Protestant liberalism, a new deism; or b. recognize the disenchantment and excarnation of evangelical Protestantism, and also reject the Christianized subtraction stories of liberal Christianity, and feel the pull of more incarnational spiritualities, and thus move toward more “Catholic” expressions of faith — and these expressions of faith will actually exert more pull on those who have doubts about their “closed” take on the immanent frame. ~ James K A Smith,
27:THE MASTER and Mover of our works is the One, the Universal and Supreme, the Eternal and Infinite. He is the transcendent unknown or unknowable Absolute, the unexpressed and unmanifested Ineffable above us; but he is also the Self of all beings, the Master of all worlds, transcending all worlds, the Light and the Guide, the All-Beautiful and All-Blissful, the Beloved and the Lover. He is the Cosmic Spirit and all-creating Energy around us; he is the Immanent within us. All that is is he, and he is the More than all that is, and we ourselves, though we know it not, are being of his being, force of his force, conscious with a consciousness derived from his; even our mortal existence is made out of his substance and there is an immortal within us that is a spark of the Light and Bliss that are for ever. No matter whether by knowledge, works, love or any other means, to become aware of this truth of our being, to realise it, to make it effective here or elsewhere is the object of all Yoga.
   ~ Sri Aurobindo, The Synthesis Of Yoga, [T1],
28:Ever since he saw the swarming of the multitudes and recognized the flow of the cosmic current, the petty well-being of his own person has ceased to appear to him the central concern of the universe, and is no longer of paramount importance to him. He no longer believes now that he is the only person in the world, there to enjoy himself and grow greater. Countless others, all around him, also have the right to be happy and successful. He sees them struggling on all sides; and he can discern, infinitely more important than any private undertakings, the development of a vast work that calls for all his good will and fills him with enthusiasm. He has, quite literally, shifted the axis of his life outside himself; he has, one might say, de-centred himself; in some way it is no longer himself that he cherishes in himself, but the great thing of which he is a constituent particle and an active element; it is the immanent Goddess of the World that rests her foot on him for a moment, to rise, with his support, a little higher still. ~ Pierre Teilhard de Chardin, Cosmic Life,
29:WHEN He Himself reveals Himself, Brahma brings into manifestation That which can never be seen.
As the seed is in the plant, as the shade is in the tree, as the void is in the sky, as infinite forms are in the void
So from beyond the Infinite, the Infinite comes; and from the Infinite the finite extends.

The creature is in Brahma, and Brahma is in the creature: they are ever distinct, yet ever united.
He Himself is the tree, the seed, and the germ.
He Himself is the flower, the fruit, and the shade.
He Himself is the sun, the light, and the lighted.
He Himself is Brahma, creature, and Maya.
He Himself is the manifold form, the infinite space;
He is the breath, the word, and the meaning.
He Himself is the limit and the limitless: and beyond both the limited and the limitless is He, the Pure Being.
He is the Immanent Mind in Brahma and in the creature.

The Supreme Soul is seen within the soul,
The Point is seen within the Supreme Soul,
And within the Point, the reflection is seen again.
Kabr is blest because he has this supreme vision!
Tramslated by Rabindranath Tagore
~ Kabir, Poem 2
,
30:It's perfectly simple," said Wednesday. "In other countries, over the years, people recognized the places of power. Sometimes it would be a natural formation, sometimes it would just be a place that was, somehow, special. They knew that something important was happening there, that there was some focusing point, some channel, some window to the Immanent. And so they would build temples or cathedrals, or erect stone circles, or...well, you get the idea."

"There are churches all across the States, though," said Shadow.

"In every town. Sometimes on every block. And about as significant, in this context, as dentists' offices. No, in the USA, people still get the call, or some of them, and they feel themselves being called to from the transcendent void, and they respond to it by building a model out of beer bottles of somewhere they've never visited, or by erecting a gigantic bat house in some part of the country that bats have traditionally declined to visit. Roadside attractions: people feel themselves pulled to places where, in other parts of the world, they would recognize that part of themselves that is truly transcendent, and buy a hot dog, and walk around, feeling satisfied on a level they cannot truly describe, and profoundly dissatisfied on a level beneath that. ~ Neil Gaiman,
31:This is a roadside attraction,” said Wednesday. “One of the finest. Which means it is a place of power.” “Come again?” “It’s perfectly simple,” said Wednesday. “In other countries, over the years, people recognized the places of power. Sometimes it would be a natural formation, sometimes it would just be a place that was, somehow, special. They knew that something important was happening there, that there was some focusing point, some channel, some window to the Immanent. And so they would build temples, or cathedrals, or erect stone circles, or…well, you get the idea.” “There are churches all across the States, though,” said Shadow. “In every town. Sometimes on every block. And about as significant, in this context, as dentists’ offices. No, in the USA, people still get the call, or some of them, and they feel themselves being called to from the transcendent void, and they respond to it by building a model out of beer bottles of somewhere they’ve never visited, or by erecting a gigantic bat-house in some part of the country that bats have traditionally declined to visit. Roadside attractions: people feel themselves being pulled to places where, in other parts of the world, they would recognize that part of themselves that is truly transcendent, and buy a hot dog and walk around, feeling satisfied on a level they cannot truly describe, and profoundly dissatisfied on a level beneath that. ~ Neil Gaiman,
32:Ancient tradition has a saying: 'The infinitely distant is the return.' Among the maxims of Zen that point in the same direction is the statement that the 'great revelation,' acquired through a series of mental and spiritual crises, consists in the recognition that 'no one and nothing 'extraordinary' exists in the beyond'; only the real exists. Reality is, however, lived in a state in which 'there is no subject of the experience nor any object that is experienced,' and under the sign of a type of absolute presence, 'the immanent making itself transcendent and the transcendent immanent.' The teaching is that at the point at which one seeks the Way, one finds oneself further from it, the same being valid for the perfection and 'realization' of the self. The cedar in the courtyard, a cloud casting its shadow on the hills, falling rain, a flower in bloom, the monotonous sound of waves: all these 'natural' and banal facts can suggest absolute illumination, the satori. As mere facts they are without meaning, finality, or intention, but as such they have an absolute meaning. Reality appears this way, in the pure state of 'things being as they are.' The moral counterpart is indicated in sayings such as: 'The pure and immaculate ascetic does not enter nirvana, and the monk who breaks the rules does not go to hell,' or: 'You have no liberation to seek from bonds, because you have never been bound. ~ Julius Evola,
33:Ere long, however, the daemon was wrestling with him once more; he was seized by that “terrible spirit of unrest” which drove him “like the deluge, to the mountain peaks”. Shadows of gloom and discontent crept into his letters. He began to complain of his “dependent position”, and the forces at work within him soon became obvious. He could not endure regular occupation, could not bear to participate in the daily round of ordinary people. No existence other than that of a poet was acceptable. In this first crisis he probably failed to understand that the trouble sprang from the daemonism within him, from the jealous exclusiveness of the spirit that possessed him, making mundane relationships impossible. He still rationalised the immanent inflammability of his impulses by discovering objective causes for them. He spoke of his pupil’s stubbornness, of defects in the lad’s character which he, as tutor, was impotent to remedy. Hölderlin’s incapacity to meet the demands of everyday life was in this matter all too plain. The boy of nine had a stronger will than the man of twenty-five. The tutor resigned his post. Charlotte von Kalb, who was anything but obtuse, grasped the underlying truth. Wishing to console Johann Christian Friedrich’s mother, she wrote to the latter: “His spirit cannot stoop to these petty labours … or perhaps it would be more accurate to say that he takes them too much to heart. ~ Stefan Zweig,
34:the one entirely acceptable sacrifice :::
   And the fruit also of the sacrifice of works varies according to the work, according to the intention in the work and according to the spirit that is behind the intention. But all other sacrifices are partial, egoistic, mixed, temporal, incomplete, - even those offered to the highest Powers and Principles keep this character: the result too is partial, limited, temporal, mixed in its reactions, effective only for a minor or intermediate purpose. The one entirely acceptable sacrifice is a last and highest and uttermost self-giving, - it is that surrender made face to face, with devotion and knowledge, freely and without any reserve to One who is at once our immanent Self, the environing constituent All, the Supreme Reality beyond this or any manifestation and, secretly, all these together, concealed everywhere, the immanent Transcendence. For to the soul that wholly gives itself to him, God also gives himself altogether. Only the one who offers his whole nature, finds the Self. Only the one who can give everything, enjoys the Divine All everywhere. Only a supreme self-abandonment attains to the Supreme. Only the sublimation by sacrifice of all that we are, can enable us to embody the Highest and live here in the immanent consciousness of the transcendent Spirit.
   ~ Sri Aurobindo, The Synthesis Of Yoga, The Yoga of Divine Works, The Sacrifice, the Triune Path and the Lord of the Sacrifice [110],
35:So what is this place?” asked Shadow, as they walked through the parking lot toward a low, unimpressive wooden building. “This is a roadside attraction,” said Wednesday. “One of the finest. Which means it is a place of power.” “Come again?” “It’s perfectly simple,” said Wednesday. “In other countries, over the years, people recognized the places of power. Sometimes it would be a natural formation, sometimes it would just be a place that was, somehow, special. They knew that something important was happening there, that there was some focusing point, some channel, some window to the Immanent. And so they would build temples, or cathedrals, or erect stone circles, or…well, you get the idea.” “There are churches all across the States, though,” said Shadow. “In every town. Sometimes on every block. And about as significant, in this context, as dentists’ offices. No, in the USA, people still get the call, or some of them, and they feel themselves being called to from the transcendent void, and they respond to it by building a model out of beer bottles of somewhere they’ve never visited, or by erecting a gigantic bat-house in some part of the country that bats have traditionally declined to visit. Roadside attractions: people feel themselves being pulled to places where, in other parts of the world, they would recognize that part of themselves that is truly transcendent, and buy a hot dog and walk around, feeling satisfied on a level they cannot truly describe, and profoundly dissatisfied on a level beneath that. ~ Neil Gaiman,
36:The Convergence of the Twain
Thomas Hardy, 1840 - 1928

(Lines on the loss of the “Titanic”)

I

In a solitude of the sea
Deep from human vanity,
And the Pride of Life that planned her, stilly couches she.

II

Steel chambers, late the pyres
Of her salamandrine fires,
Cold currents thrid, and turn to rhythmic tidal lyres.

III

Over the mirrors meant
To glass the opulent
The sea-worm crawls—grotesque, slimed, dumb, indifferent.

IV

Jewels in joy designed
To ravish the sensuous mind
Lie lightless, all their sparkles bleared and black and blind.

V

Dim moon-eyed fishes near
Gaze at the gilded gear
And query: “What does this vaingloriousness down here?”. . .

VI

Well: while was fashioning
This creature of cleaving wing,
The Immanent Will that stirs and urges everything

VII

Prepared a sinister mate
For her—so gaily great—
A Shape of Ice, for the time far and dissociate.

VIII

And as the smart ship grew
In stature, grace, and hue
In shadowy silent distance grew the Iceberg too.

IX

Alien they seemed to be:
No mortal eye could see
The intimate welding of their later history.

X

Or sign that they were bent
By paths coincident
On being anon twin halves of one August event,

XI

Till the Spinner of the Years
Said “Now!” And each one hears,
And consummation comes, and jars two hemispheres. ~ Thomas Hardy,
37:So what is this place?” asked Shadow, as they walked through the parking lot toward a low, unimpressive wooden building.

“This is a roadside attraction,” said Wednesday. “One of the finest. Which means it is a place of power.”

“Come again?”

“It’s perfectly simple,” said Wednesday. “In other countries, over the years, people recognized the places of power. Sometimes it would be a natural formation, sometimes it would be a place that was, somehow, special. They knew that something important was happening there, that there was some focusing point, some channel, some window to the Immanent. And so they would build temples or cathedrals, or erect stone circles, or…well, you get the idea.”

“There are churches all across the States, though,” said Shadow.

“In every town. Sometimes on every block. And about as significant, in this context, as dentists’ offices. No, in the USA people still get the call, or some of them, and they feel themselves being called to from the transcendent void, and they respond to it by building a model out of beer bottles of somewhere they’ve never visited, or by erecting a giant bat house in some part of the country that bats have traditionally declined to visit. Roadside attractions: people feel themselves being pulled to places where, in other parts of the world, they would recognize that part of themselves that is truly transcendent, and buy a hot dog and walk around, feeling satisfied on a level they cannot truly describe, and profoundly dissatisfied on a level beneath that. ~ Neil Gaiman,
38:Why do people often feel bad in good environments and good in bad environments? Why did Mother Teresta think that affluent Westerners often seemed poorer than the Calcutta poor, the poorest of the poor?
The paradox comes to pass because the impoverishments and enrichments of a self in a world are not necessarily the same as the impoverishments and enrichments of an organism in an environment.
The organism is needy or not needy accordingly as needs are satisfied or not satisfied by its environment.
The self in a world is rich or poor accordingly as it succeeds in identifying its otherwise unspeakable self, e.g., mythically, by identifying itself with a world-sign, such as a totem; religiously, by identifying itself as a creature of God...In a post-religious age, the only recourses of the self are self as transcendent and self as immanent.
The impoverishment of the immanent self derives from a perceived loss of sovereignty to "them," the transcending scientists and experts of society. As a consequence, the self sees its only recourse as an endless round of work, diversion, and consumption of goods and services. Failing this and having some inkling of its plight, it sees no way out because it has come to see itself as an organism in an environment and so can't understand why it feels so bad in the best of all possible environments--say, a good family and a good home in a good neighborhood in East Orange on a fine Wednesday afternoon--and so finds itself secretly relishing bad news, assassinations, plane crashes, and the misfortunes of neighbors, and even comes secretly to hope for catastrophe, earthquake, hurricane, wars, apocalypse--anything to break out of the iron grip of immanence. ~ Walker Percy,
39:There can be no doubt–and this very fact has led to false conceptions–that the great revolutions that took place in trade in the sixteenth and seventeenth centuries, along with the geographical discoveries of that epoch, and which rapidly advanced the development of commercial capital, were a major moment in promoting the transition from the feudal to the capitalist mode of production. The sudden expansion of the world market, the multiplication of commodities in circulation, the competition among the European nations for the seizure of Asiatic products and American treasures, the colonial system, all made a fundamental contribution towards shattering the feudal barriers to production. And yet the modern mode of production in its first period, that of manufacture, developed only where the conditions for it had been created in the Middle Ages. Compare Holland with Portugal, for example.49 And whereas in the sixteenth century, and partly still in the seventeenth, the sudden expansion of trade and the creation of a new world market had an overwhelming influence on the defeat of the old mode of production and the rise of the capitalist mode, this happened in reverse on the basis of the capitalist mode of production, once it had been created. The world market itself forms the basis for this mode of production. On the other hand, the immanent need that this has to produce on an ever greater scale drives it to the constant expansion of the world market, so that now it is not trade that revolutionizes industry, but rather industry that constantly revolutionizes trade. Moreover, commercial supremacy is now linked with the greater or lesser prevalence of the conditions for large-scale industry. Compare England and Holland, for example. The history of Holland’s decline as the dominant trading nation is the history of the subordination of commercial capital to industrial capital. The ~ Karl Marx,
40:Now, even though it be neither necessity nor caprice, history, for the authentic reactionary, is not, for all that, an interior dialectic of the immanent will, but rather a temporal adventure between man and that which transcends him. His labors are traces, on the disturbed sand, of the body of a beast and the aura of an angel. History is a tatter, torn from man’s freedom, waving in the breath of destiny. Man cannot be silent because his liberty is not merely a sanctuary where he escapes from deadening routine and takes refuge in order to become his own master. But in the free act the radical does not attain possession of his essence. Liberty is not an abstract possibility of choosing among known goods, but rather the concrete condition in which we are granted the possession of new goods. Freedom is not a momentary judgement between conflicting instincts, but rather the summit from which man contemplates the ascent of new stars among the luminous dust of the starry sky. Liberty places man among prohibitions that are not physical and imperatives that are not vital. The free moment dispels the unreal brightness of the day, in order that the motion of the universe which slides its fleeting lights over the shuddering of our flesh might rise up on the horizon of our soul.

If the progressive casts himself into the future, and the conservative into the past, the authentic reactionary does not measure his anxiety with the history of yesterday or with the history of tomorrow. He does not extol what the new dawn might bring, nor is he terrified by the last shadows of the night. His spirit rises up to a space where the essential accosts him with its immortal presence. One escapes the slavery of history by pursuing in the wildness of the world the traces of divine footsteps. Man and his deeds are a vital but servile and mortal flesh that breathes gusts from beyond the mountains. To be reactionary is to champion causes that do not turn up on the notice board of history, causes where losing does not matter. It is to know that we only discover what we think we invent; to admit that our imagination does not create, but only lays bare smooth surfaces. It is not to espouse settled cases, nor to plead for determined conclusions, but rather to submit our will to the necessity that does not constrain, to surrender our freedom to the exigency that does not compel; it is to find sleeping certainties that guide us to the edge of ancient pools. The reactionary is not a nostalgic dreamer of a canceled past, but rather a seeker of sacred shades upon eternal hills. ~ Nicol s G mez D vila,

IN CHAPTERS [60/60]



   25 Integral Yoga
   7 Philosophy
   2 Yoga
   2 Occultism
   1 Sufism
   1 Science
   1 Psychology
   1 Poetry
   1 Mysticism
   1 Christianity


   29 Sri Aurobindo
   10 The Mother
   10 Satprem
   7 Nolini Kanta Gupta
   7 Aldous Huxley


   13 The Synthesis Of Yoga
   7 The Perennial Philosophy
   4 Sri Aurobindo or the Adventure of Consciousness
   3 The Life Divine
   3 Talks
   3 Essays On The Gita
   3 Collected Works of Nolini Kanta Gupta - Vol 04
   2 Questions And Answers 1956
   2 Letters On Yoga II
   2 Collected Works of Nolini Kanta Gupta - Vol 02
   2 Agenda Vol 02


00.03 - Upanishadic Symbolism, #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
   The first boon regards the individual, that is to say, the individual identity and integrity. It asks for the maintenance of that individuality so that it may be saved from the dissolution that Death brings about. Death, of course, means the dissolution of the body, but it represents also dissolution pure and simple. Indeed death is a process which does not stop with the physical phenomenon, but continues even after; for with the body gone, the other elements of the individual organism, the vital and the mental too gradually fall off, fade and dissolve. Nachiketas wishes to secure from Death the safety and preservation of the earthly personality, the particular organisation of mind and vital based upon a recognisable physical frame. That is the first necessity for the aspiring mortalfor, it is said, the body is the first instrument for the working out of one's life ideal. But man's true personality, the real individuality lies beyond, beyond the body, beyond the life, beyond the mind, beyond the triple region that Death lords it over. That is the divine world, the Heaven of the immortals, beyond death and beyond sorrow and grief. It is the hearth secreted in the inner heart where burns the Divine Fire, the God of Life Everlasting. And this is the nodus that binds together the threefold status of the manifested existence, the body, the life and the mind. This triplicity is the structure of name and form built out of the bricks of experience, the kiln, as it were, within which burns the Divine Agni, man's true soul. This soul can be reached only when one exceeds the bounds and limitations of the triple cord and experiences one's communion and identity with all souls and all existence. Agni is the secret divinity within, within the individual and within the world; he is the Immanent Divine, the cosmic godhead that holds together and marshals all the elements and components, all the principles that make up the manifest universe. He it is that has entered into the world and created facets of his own reality in multiple forms: and it is he that lies secret in the human being as the immortal soul through all its adventure of life and death in the series of incarnations in terrestrial evolution. The adoration and realisation of this Immanent Divinity, the worship of Agni taught by Yama in the second boon, consists in the triple sacrifice, the triple work, the triple union in the triple status of the physical, the vital and the mental consciousness, the mastery of which leads one to the other shore, the abode of perennial existence where the human soul enjoys its eternity and unending continuity in cosmic life. Therefore, Agni, the master of the psychic being, is called jtaveds, he who knows the births, all the transmigrations from life to life.
   The third boon is the secret of secrets, for it is the knowledge and realisation of Transcendence that is sought here. Beyond the individual lies the universal; is there anything beyond the universal? The release of the individual into the cosmic existence gives him the griefless life eternal: can the cosmos be rolled up and flung into something beyond? What would be the nature of that thing? What is there outside creation, outside manifestation, outside Maya, to use a latter day term? Is there existence or non-existence (utter dissolution or extinctionDeath in his supreme and absolute status)? King Yama did not choose to answer immediately and even endeavoured to dissuade Nachiketas from pursuing the question over which people were confounded, as he said. Evidently it was a much discussed problem in those days. Buddha was asked the same question and he evaded it, saying that the pragmatic man should attend to practical and immediate realities and not, waste time and energy in discussing things ultimate and beyond that have hardly any relation to the present and the actual.
   But Yama did answer and unveil the mystery and impart the supreme secret knowledge the knowledge of the Transcendent Brahman: it is out of the transcendent reality that the Immanent deity takes his birth. Hence the Divine Fire, the Lord of creation and the Inner Mastersarvabhtntartm, antarymis called brahmajam, born of the Brahman. Yama teaches the process of transcendence. Apart from the knowledge and experience first of the individual and then of the cosmic Brahman, there is a definite line along which the human consciousness (or unconsciousness, as it is at present) is to ascend and evolve. The first step is to learn to distinguish between the Good and the Pleasurable (reya and preya). The line of pleasure leads to the external, the superficial, the false: while the other path leads towards the inner and the higher truth. So the second step is the gradual withdrawal of the consciousness from the physical and the sensual and even the mental preoccupation and focussing it upon what is certain and permanent. In the midst of the death-ridden consciousness in the heart of all that is unstable and fleetingone has to look for Agni, the eternal godhead, the Immortal in mortality, the Timeless in time through whom lies the passage to Immortality beyond Time.
   Man has two souls corresponding to his double status. In the inferior, the soul looks downward and is involved in the current of Impermanence and Ignorance, it tastes of grief and sorrow and suffers death and dissolution: in the higher it looks upward and communes and joins with the Eternal (the cosmic) and then with the Absolute (the transcendent). The lower is a reflection of the higher, the higher comes down in a diminished and hence tarnished light. The message is that of deliverance, the deliverance and reintegration of the lower soul out of its bondage of worldly ignorant life into the freedom and immortality first of its higher and then of its highest status. It is true, however, that the Upanishad does not make a trenchant distinction between the cosmic and the transcendent and often it speaks of both in the same breath, as it were. For in fact they are realities involved in each other and interwoven. Indeed the triple status, including the Individual, forms one single totality and the three do not exclude or cancel each other; on the contrary, they combine and may be said to enhance each other's reality. The Transcendence expresses or deploys itself in the cosmoshe goes abroad,sa paryagt: and the cosmic individualises, concretises itself in the particular and the personal. The one single spiritual reality holds itself, aspects itself in a threefold manner.

0.00 - INTRODUCTION, #The Gospel of Sri Ramakrishna, #Sri Ramakrishna, #Hinduism
   Thus, after nirvikalpa samadhi, Sri Ramakrishna realized maya in an altogether new role. The binding aspect of Kali vanished from before his vision. She no longer obscured his understanding. The world became the glorious manifestation of the Divine Mother. Maya became Brahman. The Transcendental Itself broke through the Immanent. Sri Ramakrishna discovered that maya operates in the relative world in two ways, and he termed these "avidyamaya" and "vidyamaya". Avidyamaya represents the dark forces of creation: sensuous desires, evil passions, greed, lust, cruelty, and so on. It sustains the world system on the lower planes. It is responsible for the round of man's birth and death. It must be fought and vanquished. But vidyamaya is the higher force of creation: the spiritual virtues, the enlightening qualities, kindness, purity, love, devotion. Vidyamaya elevates man to the higher planes of consciousness. With the help of vidyamaya the devotee rids himself of avidyamaya; he then becomes mayatita, free of maya. The two aspects of maya are the two forces of creation, the two powers of Kali; and She stands beyond them both. She is like the effulgent sun, bringing into existence and shining through and standing behind the clouds of different colours and shapes, conjuring up wonderful forms in the blue autumn heaven.
   The Divine Mother asked Sri Ramakrishna not to be lost in the featureless Absolute but to remain, in bhavamukha, on the threshold of relative consciousness, the border line between the Absolute and the Relative. He was to keep himself at the "sixth centre" of Tantra, from which he could see not only the glory of the seventh, but also the divine manifestations of the Kundalini in the lower centres. He gently oscillated back and forth across the dividing line. Ecstatic devotion to the Divine Mother alternated with serene absorption in the Ocean of Absolute Unity. He thus bridged the gulf between the Personal and the Impersonal, the Immanent and the transcendent aspects of Reality. This is a unique experience in the recorded spiritual history of the world.
   --- TOTAPURI'S LESSON

0 1954-08-25 - what is this personality? and when will she come?, #Agenda Vol 01, #unset, #Zen
   I met a man (I was perhaps 20 or 21 at the time), an Indian who had come to Europe and who told me of the Gita. There was a French translation of it (a rather poor one, I must say) which he advised me to read, and then he gave me the key (HIS key, it was his key). He said, Read the Gita (this translation of the Gita which really wasnt worth much but it was the only one available at the timein those days I wouldnt have understood anything in other languages; and besides, the English translations were just as bad and well, Sri Aurobindo hadnt done his yet!). He said, Read the Gita knowing that Krishna is the symbol of the Immanent God, the God within. That was all. Read it with THAT knowledgewith the knowledge that Krishna represents the Immanent God, the God within you. Well, within a month, the whole thing was done!
   So some of you people have been here since the time you were toddlerseverything has been explained to you, the whole thing has been served to you on a silver platter (not only with words, but through psychic aid and in every possible way), you have been put on the path of this inner discovery and then you just go on drifting along: When it comes, it will come.If you even spare it that much thought!

0 1961-08-02, #Agenda Vol 02, #The Mother, #Integral Yoga
   But Theon had no idea of the path of bhakti,5 none whatsoever. The idea of surrender to the Divine was absolutely alien to him. Yet he did have the idea of the Divine Presence here (Mother indicates the heart center), of the Immanent Divine and of union with That. And he said that by uniting with That and letting That transform the being one could arrive at the divine creation and the transformation of the earth.
   Theon was the first one to give me the idea that the earth is symbolic, representativesymbolic of concentrated universal action allowing divine forces to incarnate and work concretely. I learned all this from him.

0 1961-11-07, #Agenda Vol 02, #The Mother, #Integral Yoga
   It wasnt the first time; when I was working with Theon at Tlemcen (the second time I was there), I descended into the total, unindividualized that is, general Inconscient (it was the time he wanted me to find the Mantra of Life). And there I suddenly found myself in front of something like a vault or a grotto (of course, it was only something like that), and when it opened, I saw a Being of iridescent light reclining with his head on his hand, fast asleep. All the light around him was iridescent. When I told Theon what I was seeing, he said it was the Immanent God in the depths of the Inconscient, who through his radiations was slowly waking the Inconscient to Consciousness.
   But then a rather remarkable phenomenon occurred: when I looked at him, he woke up and opened his eyes, expressing the beginning of conscious, wakeful action.

0 1962-10-30, #Agenda Vol 03, #The Mother, #Integral Yoga
   To have it (just to give you an idea) took me a year of exclusive concentration on finding that within myself that is, to enter into contact with the Immanent God. I did nothing but that, thought of nothing but that, wanted nothing but that. There was even a rather funny instance, because I had resolved to do it (I had already been working for a very long time, of course; Madame Thon had told me about my mission on earth and all that, so you can imagine I am talking about the psychic being belonging to this present creation, this formationMo ther touches her body) anyway, it was New Years Eve and I decided: Within the coming year. I had a large, almost square studio, a bit bigger than this room, with a door leading onto a patio. I opened the little door and looked at the sky and there, just as I looked, was a shooting star. You know the tradition: if you formulate an aspiration just as you see a shooting star, before the star disappears, it will be realized within the year. And there, just as I opened the door, was a shooting star I was totally in my aspiration: Union with the inner Divine. And before the end of December of the following year, I had the experience.
   But I was entirely concentrated on that. I was in Paris, and I did nothing else but that; when I walked down the street, I was thinking only of that. One day, as I was crossing the Boulevard Saint Michel, I was almost run over (Ive told you this), because I was thinking of nothing but thatconcentrating, concentrating like sitting in front of a closed door, and it was painful! (intense gesture to the chest) Physically painful, from the pressure. And then suddenly, for no apparent reason I was neither more concentrated nor anything elsepoof! It opened. And with that. It didnt just last for hours, it lasted for months, mon petit! It didnt leave me, that light, that dazzling light, that light and immensity. And the sense of THAT willing, THAT knowing, THAT ruling the whole life, THAT guiding everythingsince then, this sense has never left me for a minute. And always, whenever I had a decision to make, I would simply stop for a second and receive the indication from there.

0 1963-05-25, #Agenda Vol 04, #The Mother, #Integral Yoga
   The Son is the Immanent.
   But then, what about the Holy Spirit and its descent?
  --
   But the Immanent doesnt descend, mon petit!
   Well, of course! But how can the Cosmic (assuming the Holy Spirit to be a cosmic symbol) descend too? And in the form of tongues of fire?

0 1969-04-05, #Agenda Vol 10, #The Mother, #Integral Yoga
   the Immanent lives in man as in his house;
   He has made the universe his pastimes field,

03.03 - The House of the Spirit and the New Creation, #Savitri, #Sri Aurobindo, #Integral Yoga
  An empire of the Immanent Divine.
  In this tremendous universality

03.10 - The Mission of Buddhism, #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
   To abrogate the matter of fact, rational view of life in order to view it spiritually, to regard it wholly as an expression or embodiment or vibration of consciousness-delight was possible to the Vedic discipline which saw and adored the Immanent Godhead. It was not possible to Buddha and Buddhistic consciousness; for the Immanent Divine was ignored in the Buddhistic scheme. Philosophically, in regard to ultimate principles, Buddhism was another name for nihilism, creation being merely an assemblage of particles of consciousness that is desire; the particles scattered and dissolved, remains only the supreme incomparable Nirvana. But pragmatically Buddhism was supremely humanistic.
   As it took man as a rational animal, at least as a starting-point, even so it gave a sober human value to things human. A rationalist's eye made him see and recognise the normal misery of mankind; and the great compassion goaded him to find the way out of the misery. It was not a dispassionate quest into the ultimate truth and reality nor an all-consuming zeal to meet the Divine that set Buddha on the Path; it was the everyday problem of the ordinary man which troubled his mind, and for which he sought a solution, a permanent radical solution. The Vedanist saw only delight and ecstasy and beatitude; forhim the dark shadow did not exist at all or did not matter; it was the product of illusion or wrong view of things; one was asked to ignore or turn away from this and look towards That. Such was not the Buddha's procedure.

05.01 - Man and the Gods, #Collected Works of Nolini Kanta Gupta - Vol 01, #Nolini Kanta Gupta, #Integral Yoga
   And the exquisiteness, the special quality of this inner Heart is mostly if not wholly derived from a particular factor of terrestrial evolution. For the journey here is a sacrifice, a passage through pain and suffering, even through frustration and death. The tears that accompany the mortal being in his calvary of an earthly life serve precisely as a holy unction of purification, give a sweet intensity to all his urges in the progressive march to Resurrection. This is the Immanent Divine who has to be worshipped and realised as much as the Transcendent Divine, if man is to fulfil himself wholly and earth justify its existence.
   The legend of the great ascetic Sankaracharya going straight to the realisation of the Supreme knowledge in Brahman but obliged to come down and enter into another earthly body for the experience of love, even earthly love, in order to complete his realisation is instructive and illustrates our point.

09.05 - The Story of Love, #Collected Works of Nolini Kanta Gupta - Vol 04, #Nolini Kanta Gupta, #Integral Yoga
   That brings us to the symbol of Krishna and Radha. Krishna is he of whom Sri Aurobindo speaks as the divine Flute-player, that is to say, the Immanent and universal Divine who is the supreme power of attraction. Radha is the name given to the soul, the psychic personality responding to the call of the Flute-player.
   Radha consciousness is essentially the way in which the individual answers to the divine call. Sri Aurobindo describes it as the capacity to find Ananda in all things through identification with the one divine Presence and through total self-giving to this Presence. That has the power of changing everything into perpetual ecstasy. Instead of seeing things in their apparent discord, you see the Presence alone, the Will and the Grace in all things. And every event, every element, every circumstance, every form changes into a way, a detail through which you can approach more intimately and more profoundly the Divine. The discordances disappear, the uglinesses vanish, there remains only the splendour of the divine presence in the Love that radiates in all things.

1.00b - INTRODUCTION, #The Perennial Philosophy, #Aldous Huxley, #Philosophy
  of the Immanent and transcendent Ground of all being the thing is immemorial and
  universal. Rudiments of the Perennial Philosophy may be found among the

1.01 - THAT ARE THOU, #The Perennial Philosophy, #Aldous Huxley, #Philosophy
  Philo was the exponent of the Hellenistic Mystery Religion which grew up, as Professor Goodenough has shown, among the Jews of the Dispersion, between about 200 B. C. and 100 A. D. Reinterpreting the Pentateuch in terms of a metaphysical system derived from Platonism, Neo-Pythagoreanism and Stoicism, Philo transformed the wholly transcendental and almost anthropomorphically personal God of the Old Testament into the Immanent-transcendent Absolute Mind of the Perennial Philosophy. But even from the orthodox scribes and Pharisees of that momentous century which witnessed, along with the dissemination of Philos doctrines, the first beginnings of Christianity and the destruction of the Temple at Jerusalem, even from the guardians of the Law we hear significantly mystical utterances. Hillel, the great rabbi whose teachings on humility and the love of God and man read like an earlier, cruder version of some of the Gospel sermons, is reported to have spoken these words to an assemblage in the courts of the Temple. If I am here, (it is Jehovah who is speaking through the mouth of his prophet) everyone is here. If I am not here, no one is here.
  The Beloved is all in all; the lover merely veils Him; The Beloved is all that lives, the lover a dead thing.

1.02 - THE NATURE OF THE GROUND, #The Perennial Philosophy, #Aldous Huxley, #Philosophy
  Some idea of the inexhaustible richness of the divine nature can be obtained by analysing, word by word, the invocation with which the Lords Prayer beginsOur Father who art in heaven. God is oursours in the same intimate sense that our consciousness and life are ours. But as well as immanently ours, God is also transcendently the personal Father, who loves his creatures and to whom love and allegiance are owed by them in return. Our Father who art: when we come to consider the verb in isolation, we perceive that the Immanent-transcendent personal God is also the Immanent-transcendent One, the essence and principle of all existence. And finally Gods being is in heaven; the divine nature is other than, and incommensurable with, the nature of the creatures in whom God is immanent. That is why we can attain to the unitive knowledge of God only when we become in some measure Godlike, only when we permit Gods kingdom to come by making our own creaturely kingdom go.
  God may be worshipped and contemplated in any of his aspects. But to persist in worshipping only one aspect to the exclusion of all the rest is to run into grave spiritual peril. Thus, if we approach God with the preconceived idea that He is exclusively the personal, transcendental, all-powerful ruler of the world, we run the risk of becoming entangled in a religion of rites, propitiatory sacrifices (sometimes of the most horrible nature) and legalistic observances. Inevitably so; for if God is an unapproachable potentate out there, giving mysterious orders, this kind of religion is entirely appropriate to the cosmic situation. The best that can be said for ritualistic legalism is that it improves conduct. It does little, however, to alter character and nothing of itself to modify consciousness.

1.03 - PERSONALITY, SANCTITY, DIVINE INCARNATION, #The Perennial Philosophy, #Aldous Huxley, #Philosophy
  What is the nature of this stinking lump of selfness or personality, which has to be so passionately repented of and so completely died to, before there can be any true knowing of God in purity of spirit? The most meagre and non-committal hypodiesis is that of Hume. Mankind, he says, are nothing but a bundle or collection of different perceptions, which succeed each other with an inconceivable rapidity and are in a perpetual flux and movement. An almost identical answer is given by the Buddhists, whose doctrine of anatta is the denial of any permanent soul, existing behind the flux of experience and the various psycho-physical skandhas (closely corresponding to Humes bundles), which constitute the more enduring elements of personality. Hume and the Buddhists give a sufficiently realistic description of selfness in action; but they fail to explain how or why the bundles ever became bundles. Did their constituent atoms of experience come together of their own accord? And, if so, why, or by what means, and within what kind of a non-spatial universe? To give a plausible answer to these questions in terms of anatta is so difficult that we are forced to abandon the doctrine in favour of the notion that, behind the flux and within the bundles, there exists some kind of permanent soul, by which experience is organized and which in turn makes use of that organized experience to become a particular and unique personality. This is the view of the orthodox Hinduism, from which Buddhist thought parted company, and of almost all European thought from before the time of Aristotle to the present day. But whereas most contemporary thinkers make an attempt to describe human nature in terms of a dichotomy of interacting psyche and physique, or an inseparable wholeness of these two elements within particular embothed selves, all the exponents of the Perennial Philosophy make, in one form or another, the affirmation that man is a kind of trinity composed of body, psyche and spirit. Selfness or personality is a product of the first two elements. The third element (that quidquid increatum et increabile, as Eckhart called it) is akin to, or even identical with, the divine Spirit that is the Ground of all being. Mans final end, the purpose of his existence, is to love, know and be united with the Immanent and transcendent Godhead. And this identification of self with spiritual not-self can be achieved only by dying to selfness and living to spirit.
  What could begin to deny self, if there were not something in man different from self?
  --
  Here we may remark in passing that it is only the one-pointed, who are truly capable of worshipping one God. Monotheism as a theory can be entertained even by a person whose name is Legion. But when it comes to passing from theory to practice, from discursive knowledge about to immediate acquaintance with the one God, there cannot be monotheism except where there is singleness of heart. Knowledge is in the knower according to the mode of the knower. Where the knower is poly-psychic the universe he knows by immediate experience is polytheistic. The Buddha declined to make any statement in regard to the ultimate divine Reality. All he would talk about was Nirvana, which is the name of the experience that comes to the totally selfless and one-pointed. To this same experience others have given the name of union with Brahman, with Al Haqq, with the Immanent and transcendent Godhead. Maintaining, in this matter, the attitude of a strict operationalist, the Buddha would speak only of the spiritual experience, not of the metaphysical entity presumed by the theologians of other religions, as also of later Buddhism, to be the object and (since in contemplation the knower, the known and the knowledge are all one) at the same time the subject and substance of that experience.
  When a man lacks discrimination, his will wanders in all directions, after innumerable aims. Those who lack discrimination may quote the letter of the scripture; but they are really denying its inner truth. They are full of worldly desires and hungry for the rewards of heaven. They use beautiful figures of speech; they teach elaborate rituals, which are supposed to obtain pleasure and power for those who practice them. But, actually, they understand nothing except the law of Karma that chains men to rebirth.

1.03 - The Gods, Superior Beings and Adverse Forces, #Words Of The Mother III, #The Mother, #Integral Yoga
  Krishna represents both the universal Godhead and the Immanent Godhead, he whom one can meet within ones being and in all that constitutes the manifested world.
  And do you want to know why he is always represented as a child? It is because he is in constant progression. To the extent that the world is perfected, his play is also perfected what was the play of yesterday will no longer be the play of tomorrow; his play will become more and more harmonious, benign and joyful to the extent that the world becomes capable of responding to it and enjoying it with the Divine.

1.04 - The Sacrifice the Triune Path and the Lord of the Sacrifice, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
  And the fruit also of the sacrifice of works varies according to the work, according to the intention in the work and according to the spirit that is behind the intention. But all other sacrifices are partial, egoistic, mixed, temporal, incomplete,even those offered to the highest Powers and Principles keep this character: the result too is partial, limited, temporal, mixed in its reactions, effective only for a minor or intermediate purpose. The one entirely acceptable sacrifice is a last and highest and uttermost self-giving,it is that surrender made face to face, with devotion and knowledge, freely and without any reserve to One who is at once our immanent Self, the environing constituent All, the Supreme Reality beyond this or any manifestation and, secretly, all these together, concealed everywhere, the Immanent Transcendence. For to the soul that wholly gives itself to him, God also gives himself altogether. Only the one who offers his whole nature, finds the Self. Only the one who can give everything, enjoys the Divine All everywhere. Only a supreme self-abandonment attains to the Supreme. Only the sublimation by sacrifice of all that we are, can enable us to embody the Highest and live here in the Immanent consciousness of the transcendent Spirit.
  ***

1.05 - The Activation of Human Energy, #Let Me Explain, #Pierre Teilhard de Chardin, #Christianity
  c. Spiritualized energy, lastly, is localized in the Immanent
  zones of our free activity, and forms the stuff of our intel-

1.05 - The Ascent of the Sacrifice - The Psychic Being, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
     If knowledge is the widest power of the consciousness and its function is to free and illumine, yet love is the deepest and most intense and its privilege is to be the key to the most profound and secret recesses of the Divine Mystery. Man, because he is a mental being, is prone to give the highest importance to the thinking mind and its reason and will and to its way of approach and effectuation of Truth and, even, he is inclined to hold that there is no other. The heart with its emotions and incalculable movements is to the eye of his intellect an obscure, uncertain and often a perilous and misleading power which needs to be kept in control by the reason and the mental will and intelligence. And yet there is in the heart or behind it a profounder mystic light which, if not what we call intuition -- for that, though not of the mind, yet descends through the mind -- has yet a direct touch upon Truth and is nearer to the Divine than the human intellect in its pride of knowledge. According to the ancient teaching the seat of the Immanent Divine, the hidden Purusha, is in the mystic heart, -- the secret heart-cave, hrdaye gunayam, as the Upanishads put it, -- and, according to the experience of many Yogins, it is from its depths that there comes the voice or the breath of the inner oracle.
     This ambiguity, these opposing appearances of depth and blindness are created by the double character of the human emotive being. For there is in front in men a heart of vital emotion similar to the animal's, if more variously developed; its emotions are governed by egoistic passion, blind instinctive affections and all the play of the life-impulses with their imperfections, perversions, often sordid degradations, -- heart besieged and given over to the lusts, desires, wraths, intense or fierce demands or little greeds and mean pettinesses of an obscure and fallen life-force and debased by its slavery to any and every impulse. This mixture of the emotive heart and the sensational hungering vital creates in man a false soul of desire; it is this that is the crude and dangerous element which the reason rightly distrusts and feels a need to control, even though the actual control or rather coercion it succeeds in establishing over our raw and insistent vital nature remains always very uncertain and deceptive. But the true soul of man is not there; it is in the true invisible heart hidden in some luminous cave of the nature: there under some infiltration of the divine Light is our soul, a silent inmost being of which few are even aware; for if all have a soul, few are conscious of their true soul or feel its direct impulse. There dwells the little spark of the Divine which supports this obscure mass of our nature and around it grows the psychic being, the formed soul or the real Man within us. It is as this psychic being in him grows and the movements of the heart reflect its divinations and impulsions that man becomes more and more aware of his soul, ceases to be a superior animal, and, awakening to glimpses of the godhead within him, admits more and more its intimations of a deeper life and consciousness and an impulse towards things divine. It is one of the decisive moments of the integral Yoga when this psychic being liberated, brought out from the veil to the front, can pour the full flood of its divinations, seeings and impulsions on the mind, life and body of man and begin to prepare the upbuilding of divinity in the earthly nature.
  --
     But the most intimate character of the psychic is its pressure towards the Divine through a sacred love, joy and oneness. It is the divine Love that it seeks most, it is the love of the Divine that is its spur, its goal, its star of Truth shining over the luminous cave of the nascent or the still obscure cradle of the new-born godhead within us. In the first long stage of its growth and immature existence it has leaned on earthly love, affection, tenderness, goodwill, compassion, benevolence, on all beauty and gentleness and fineness and light and strength and courage, on all that can help to refine and purify the grossness and commonness of human nature; but it knows how mixed are these human movements at their best and at their worst how fallen and stamped with the mark of ego and self-deceptive sentimental falsehood and the lower self profiting by the imitation of a soul movement. At once, emerging, it is ready and eager to break all the old ties and imperfect emotional activities and replace them by a greater spiritual Truth of love and oneness. It may still admit the human forms and movements, but on condition that they are turned towards the One alone. It accepts only the ties that are helpful, the heart's reverence for the Guru, the union of the God-seekers, a spiritual compassion for the ignorant human and animal world and its peoples, the joy and happiness and satisfaction of beauty that comes from the perception of the Divine everywhere. It plunges the nature inward towards its meeting with the Immanent Divine in the heart's secret centre and, while that call is there, no reproach of egoism, no mere outward summons of altruism or duty or philanthropy or service will deceive or divert it from its sacred longing and its obedience to the attraction of the Divinity within it. It lifts the being towards a transcendent Ecstasy and is ready to shed all the downward pull of the world from its wings in its uprising to reach the One Highest; but it calls down also this transcendent Love and Beatitude to deliver and transform this world of hatred and strife and division and darkness and jarring Ignorance. It opens to a universal Divine Love, a vast compassion, an intense and immense will for the good of all, for the embrace of the World-Mother enveloping or gathering to her her children, the divine Passion that has plunged into the night for the redemption of the world from the universal Ignorance. It is not attracted or misled by mental imitations or any vital misuse of these great deep-seated Truths of existence; it exposes them with its detecting search-ray and calls down the entire truth of divine Love to heal these malformations, to deliver mental, vital, physical love from their insufficiencies or their perversions and reveal to them their abounding share of the intimacy and the oneness and the ascending ecstasy and the descending rapture.
     All true truths of Love and of the works of Love the psychic being accepts in their place; but its flame mounts always upward and it is eager to push the ascent from lesser to higher degrees of Truth, since it knows that only by the ascent to a highest Truth and the descent of that highest Truth can Love be delivered from the cross and placed upon the throne; for the cross is the sign of the Divine Descent barred and marred by the transversal line of a cosmic deformation which turns life into a state of suffering and misfortune. Only by the ascent to the original Truth can the deformation be healed and all the works of love, as too all the works of knowledge and of life, be restored to a divine significance and become part of an integral spiritual existence.

1.06 - The Ascent of the Sacrifice 2 The Works of Love - The Works of Life, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
  An ultimate inexpressible adoration offered by us to the Transcendent, to the Highest,1 to the Ineffable, is yet no complete worship if it is not offered to him wherever he manifests or wherever even he hides his godhead - in man2 and object and every creature. An Ignorance is there no doubt which imprisons the heart, distorts its feelings, obscures the significance of its offering; all partial worship, all religion which erects a mental or a physical idol is tempted to veil and protect the truth in it by a certain cloak of ignorance and easily loses the truth in its image. But the pride of exclusive knowledge is also a limitation and a barrier. For there is, concealed behind individual love, obscured by its ignorant human figure, a mystery which the mind cannot seize, the mystery of the body of the Divine, the secret of a mystic form of the Infinite which we can approach only through the ecstasy of the heart and the passion of the pure and sublimated sense, and its attraction which is the call of the divine Flute-player, the mastering compulsion of the AllBeautiful, can only be seized and seize us through an occult love and yearning which in the end makes one the Form and the Formless, and identifies Spirit and Matter. It is that which the spirit in Love is seeking here in the darkness of the Ignorance and it is that which it finds when individual human love is changed into the love of the Immanent Divine incarnate in the material universe.
  As with individual, so with universal Love; all that widening of the self through sympathy, goodwill, universal benevolence and beneficence, love of mankind, love of creatures, the attraction of all the myriad forms and presences that surround us, by which mentally and emotionally man escapes from the first limits of his ego, has to be taken up into a unifying divine love for the universal Divine. Adoration fulfilled in love, love in Ananda, - the surpassing love, the self-wrapped ecstasy of transcendent delight in the Transcendent which awaits us at the end of the path of Devotion, - has for its wider result a universal love for all beings, the Ananda of all that is; we perceive behind every veil the Divine, spiritually embrace in all forms the All-Beautiful. A universal delight in his endless manifestation flows through us, taking in its surge every form and movement, but not bound or stationary in any and always reaching out to a greater and more perfect expression. This universal love is liberative and dynamic for transformation; for the discord of forms and appearances ceases to affect the heart that has felt the one Truth behind them all and understood their perfect significance. The impartial equality of soul of the selfless worker and knower is transformed by the magic touch of divine Love into an all-embracing ecstasy and million-bodied beatitude. All things become bodies and all movements the playings of the divine Beloved in his infinite house of pleasure. Even pain is changed and in their reaction and even in their essence things painful alter; the forms of pain fall away, there are created in their place the forms of Ananda.

1.096 - Powers that Accrue in the Practice, #The Study and Practice of Yoga, #Swami Krishnananda, #Yoga
  The fourth is anvaya, the immanence of the forces of prakriti as sattva, rajas and tamas in the elements. These elements are nothing but sattva, rajas and tamas; and their presence in all these forms is hidden. It is these three gunas that, by some peculiar modification of themselves, enter into a peculiar state of density, gradually, and become the five elements. There are no five elements; it is the three gunas appearing as the five. The five elements are nothing but the five gradations in the density of the development of the mulaprakriti herself. That is the Immanent aspect of the elements, anvaya the involvement of the elements in the three gunas of prakriti.
  The last one is called arthavatva, the purpose for which they exist. Everything exists for the liberation of the spirit. That was pointed out in sutras we studied earlier. Bhogpavargrtham dyam (II.18): The whole universe has been manifest for the purpose of providing the field of experience for the individuals therein, in order that they may gain salvation, ultimately, through experiences of this kind. These are the five aspects of the five elements, and we concentrate and do samyama on them.

1.10 - The Revolutionary Yogi, #Sri Aurobindo or the Adventure of Consciousness, #Satprem, #Integral Yoga
  began to have spiritual experiences, but these were not divorced from this world but had an inner and infinite bearing on it, such as a feeling of the Infinite pervading material space and the Immanent inhabiting material objects and bodies. At the same time I found myself entering supraphysical worlds and planes with influences and an effect from them upon the material plane, so I could make no sharp divorce or irreconcilable opposition between what I have called the two ends of existence and all that lies between them. For me all is Brahman and I find the Divine everywhere.106
  The Problem of Action It is first in his revolutionary activities that we find Sri Aurobindo's spiritual realism. A program had soon been drawn up, consisting of four points: to awaken India to the concept of independence, for which newspaper articles and political speeches would suffice; to keep 104

1.11 - The Master of the Work, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
     The Master and Mover of our works is the One, the Universal and Supreme, the Eternal and the Infinite. He is the transcendent unknown or Unknowable Absolute, the unexpressed and unmanifested Ineffable above us; but he is also the Self of all beings, the Master of all worlds, transcending all worlds, the Light and the Guide, the All-Beautiful and All-Blissful, the Beloved and the Lover. He is the Cosmic Spirit and all this creative Energy around us; he is the Immanent within us. All that is he, and he is the More than all that is, and we ourselves, though we know it not, are being of his being, force of his force, conscious with a consciousness derived from his; even our mortal existence is made out of his substance and there is an immortal within us that is a spark of the Light and Bliss that are for ever. No matter whether by knowledge, works, love or any other means, to become aware of this truth of our being, to realise it, to make it effective here or elsewhere is the object of all Yoga.
     But the passage is long and the labour arduous before we can look upon him with eyes that see true, and still longer and more arduous must be our endeavour if we would rebuild ourselves in his true image. The Master of the work does not reveal himself at once to the seeker. Always it is his Power that acts behind the veil, but it is manifest only when we renounce the egoism of the worker, and its direct movement increases in proportion as that renunciation becomes more and more concrete. Only when our surrender to his divine shakti is absolute, shall we have the right to live in his absolute presence. And only then can we see our work throw itself naturally, completely and simply into the mould of the Divine Will.

1.12 - The Superconscient, #Sri Aurobindo or the Adventure of Consciousness, #Satprem, #Integral Yoga
  In his iron cage in the middle of the courtroom, Sri Aurobindo had reached the end of the road. One after another, he had realized the Immanent, the Transcendent, and the Universal that cage scarcely held anything more than a body: in his consciousness, he was everywhere at will. But perhaps he was recalling an individual named Aurobindo, who since Cambridge and his years in the West had continuously accumulated consciousness in that body, and now the infinite Consciousness was a reality, but that body remained the same as millions of others, subject to the same laws of Nature, hungry, thirsty, and occasionally ill, like all the other bodies, and advancing slowly but surely towards disintegration. The consciousness is vast, luminous, immortal, but underneath everything remains the same. And because he was clear-sighted, because he was no longer fooled by all the masks added on by morality or decency, perhaps he was also espying, in the subconscient, the animal grimace beneath the infinite Consciousness, and the same material squalor intact beneath the lovely halo for underneath everything continues as usual, and nothing is changed. Perhaps he was also looking, beyond the cage, at all his other selves who continued to judge and hate and suffer. Who is saved unless all is saved? And what did that infinite Consciousness do for all these people? It sees, it knows, but what can it do? Had he not left Baroda to act, to do something concrete? There he was, watching everything in his infinite consciousness, experiencing the immense joy above, feeling joy laugh nude on the peaks of the Absolute,163 but what could his joy do if the above were not also everywhere below? Below, everything continues as before, suffering, and dying. He was not listening to the judges, or even answering the questions on which his life depended; he was only hearing the Voice repeating: I am guiding, therefore fear not. Turn to your own Work for which I have brought you to jail. Thus Sri Aurobindo kept his eyes closed in that cage, searching within. Was there not a totality above that could be also the totality below? Had the road come to an end with this golden impotence?164 What was the sense of this whole journey?
  The soul, which for some inexplicable reason has come into this Matter, or becomes this Matter, evolves slowly over the ages; it grows, takes on an individuality through its senses, its mind, its experiences; more and more it recalls its lost or submerged divinity, its consciousness within its force, finally to recognize itself and return to its Origin, transcendent and nirvanic, or cosmic, depending upon its destiny and its inclinations. Is this whole saga, then, only a long and laborious trajectory from the Divine to the Divine through the dark purgatory of Matter? But why the purgatory? Why this Matter? Why ever enter it at all if it is only to get out? Some will say that the cosmic or nirvanic beatitudes of the end are well worth all the grievances of the journey. That may be so, but meanwhile the earth suffers; we may be beaming up there in supreme bliss, but torture, illness and death are still proliferating and thriving down here; our cosmic consciousness makes not an atom of difference in the earth's evolution, and our Nirvana still less. Some will say that every human being should do the same and awaken from his state of error all right, but again why the earth if it is merely to awaken from the error of the earth? We speak of "the fall," of Adam and Eve, of some absurd original sin which ruined what God had made perfect in the beginning yet everything is God!

1.13 - Under the Auspices of the Gods, #Sri Aurobindo or the Adventure of Consciousness, #Satprem, #Integral Yoga
  others the Transcendent beyond the cosmos everywhere, and others the Immanent Divine everywhere; or there is affirmed the truth of the personal God, the truth of the impersonal God, the truth of Nirvana,
  the truth of Love, the truth of Force, of Beauty, of Intellect all the truths of the countless sages, sects, churches, and visionaries that have imparted the Word to us. All are divine truths, all are true and genuine experiences within themselves, but each one is still only a single ray of the total Light. Naturally, these great prophets were wise enough to recognize the truth in other divine expressions they were wiser than their churches or their followers! yet they still remained bound by an essential impairment of consciousness, which could not help dividing,

1.15 - The Supramental Consciousness, #Sri Aurobindo or the Adventure of Consciousness, #Satprem, #Integral Yoga
  then it would be the prisoner of its opposite. God's kingdom is of this world, and it is not of this world. The whole secret is to join the two experiences into one, the infinite into the finite, the timeless into the temporal and the transcendent into the Immanent. Then one knows Peace in action and Joy in every way.
  A still deep sea, he laughs in rolling waves:

1.16 - PRAYER, #The Perennial Philosophy, #Aldous Huxley, #Philosophy
  THE word prayer is applied to at least four distinct procedurespetition, intercession, adoration, contemplation. Petition is the asking of something for ourselves. Intercession is the asking of something for other people. Adoration is the use of intellect, feeling, will and imagination in making acts of devotion directed towards God in his personal aspect or as incarnated in human form. Contemplation is that condition of alert passivity, in which the soul lays itself open to the divine Ground within and without, the Immanent and transcendent Godhead.
  Psychologically, it is all but impossible for a human being to practise contemplation without preparing for it by some kind of adoration and without feeling the need to revert at more or less frequent intervals to intercession and some form at least of petition. On the other hand, it is both possible and easy to practise petition apart not only from contemplation, but also from adoration and, in rare cases of extreme and unmitigated egotism, even from intercession. Petitionary and intercessory prayer may be used and used, what is more, with what would ordinarily be regarded as successwithout any but the most perfunctory and superficial reference to God in any of his aspects. To acquire the knack of getting his petitions answered, a man does not have to know or love God, or even to know or love the image of God in his own mind. All that he requires is a burning sense of the importance of his own ego and its desires, coupled with a firm conviction that there exists, out there in the universe, something not himself which can be wheedled or dragooned into satisfying those desires. If I repeat My will be done, with the necessary degree of faith and persistency, the chances are that, sooner or later and somehow or other, I shall get what I want. Whether my will coincides with the will of God, and whether in getting what I want I shall get what is spiritually, morally or even materially good for me are questions which I cannot answer in advance. Only time and eternity will show. Meanwhile we shall be well advised to heed the warnings of folk-lore. Those anonymous realists who wrote the worlds fairy stories knew a great deal about wishes and their fulfilment. They knew, first of all, that in certain circumstances petitions actually get themselves answered; but they also knew that God is not the only answerer and that if one asks for something in the wrong spirit, it may in effect be given but given with a vengeance and not by a divine Giver. Getting what one wants by means of self-regarding petition is a form of hubris, which invites its condign and appropriate nemesis. Thus, the folk-lore of the North American Indian is full of stories about people who fast and pray egotistically, in order to get more than a reasonable man ought to have, and who, receiving what they ask for, thereby bring about their own downfall. From the other side of the world come all the tales of the men and women who make use of some kind of magic to get their petitions answeredalways with farcical or catastrophic consequence. Hardly ever do the Three Wishes of our traditional fairy lore lead to anything but a bad end for the successful wisher.

1.200-1.224 Talks, #Talks, #Sri Ramana Maharshi, #Hinduism
  In the sphere of speech Pranava (the mystic sound AUM) represents the transcendental (nirguna) and the Panchakshari (the five-syllabled mantra) represents the Immanent aspect (saguna).
  Again Sri Bhagavan recounts the anecdote of Parvati testing Rama.

1.2.01 - The Call and the Capacity, #Letters On Yoga II, #Sri Aurobindo, #Integral Yoga
  (who does not seem to have shared your friend X's objection to these scholastic (?) distinctions) that Hindu spiritual thought and life acknowledged or followed after only the Transcendent and neglected the Immanent Divinity while Christianity gave due place to both Aspects; but, in matter of fact, Indian spirituality, even if it laid the final stress on the Highest beyond form and name, yet gave ample recognition and place to the
  Divine immanent in the world and the Divine immanent in the human being. Indian spirituality has, it is true, a wider and more minute knowledge behind it; it has followed hundreds of different paths, admitted every kind of approach to the Divine and has thus been able to enter into fields which are outside the less ample scope of occidental practice; but that makes no difference to the essentials, and it is the essentials alone that matter.

12.02 - The Stress of the Spirit, #Collected Works of Nolini Kanta Gupta - Vol 04, #Nolini Kanta Gupta, #Integral Yoga
   The whole process of creation, the final goal of the Divine Lila is the liberation of Nature, Prakriti. Prakriti is born in Bondage as inconscient Energy. Prakriti itself is a prison-house made of, wholly made of unconsciousness. The conscious Being is there involved, imprisoned and suffers and is miserable. For the gloom of unconsciousness covers it and almost swallows it up. That is the Immanent Godhead in creation and is in man his soul, an emanation and representative of the Godhead. As it is commonly understood, liberation means the release of the Godhead out of the prison escaping into the Transcendent. The riddle of this creation is therefore to be solved by this process of escape of the Conscious Principle from out of the unconscious covering beyond into the pure Consciousness laya for the human being and pralaya for the creation. Actually the Upanishad gives graphically the direction to the human soul to pull himself out, out of the containing form: even as one draws the inner stem of a blade of grass out of its covering, for that which is Pure, Stainless is not here but out there.
   But we have set before us a different process. the Immanent Godhead, the Conscious Being imbedded, apparently lost in matter need not withdraw or depart elsewhere to be free and to be itself. We have already said the force of its consciousness has or can have a different function and is strong enough to carry out that function. Its very presence is sufficient to infuse its own light and freedom into the environing covering and gradually dissolve its dark ignorance. Man through his soul and self can liberate his ordinary ignorant nature: he not merely liberates himself from this nature but transmutes it into an expression and emanantion of the Divine Consciousness. Even so the cosmic Godhead buried in the universe grows, evolves and slowly spreads and establishes the radiance of its consciousness in the cosmic nature, makes this also the expression and embodiment of his conscious energy. That is the liberation or rebirth of nature, not its dissolution and extinction. Not extraction, but infiltration is the process.
   The Divine Purusha descends into his own shadow and by his own light transmutes the dark silhouette into a luminous image, his very self concretised upon earth.

12.03 - The Sorrows of God, #Collected Works of Nolini Kanta Gupta - Vol 04, #Nolini Kanta Gupta, #Integral Yoga
   The Upanishadic standpoint declares that the being above is a silent witness, inactive, immobile, still. The one below is active and tastes of things both bitter and sweet, in other words, it takes part and is involved in the varied life-experiences. Certain lines of spiritual experience find that the being above is the reality, that the other is only an image, a reflection or illusion; and the image looks like a troubled image because it is, as it were, a reflection in the troubled waters of cosmic ignorance: dispel the ignorance, nothing remains but the transcendent Witness-Being, all alone. Such is the position of myvda or illusionism. But there are other lines of experience giving a different view and a different realisation. Both the transcendent and the Immanent are form of the same Reality, with different functions, standing on different levels. Thus, as we say, the one below is not a vain image, or a mere reflection, but a descent here in the manifestation, of the reality above. This is also as real as that, the other, only it functions differently. The descent means two things, a double operation, first, the assumption of ignorance: what was light becomes obscurity, what was vast and infinite becomes small and finite, what was straight becomes crooked, what was delight becomes pain, what was one and united becomes many and disparate, what was whole becomes fragmentary. The descending being in one part or facet turns into the exact opposite of what it was originally, it is a denial of itself; secondly, in another aspect or part of itself, in its essence and profundity, it remains unaltered, intact as it were with no change whatsoever in its nature and character. That is the Immanent Godhead, the emanation, the extension or projection of the transcendent into the external material appearance. This immanent Godhead has its own function, it is the initiation of the ascent after the descent, in the vast field of an apparent total ignorance it is as it were the catalytic element introducing a reverse movement upward.
   Left to itself, Nature, the inferior inconscient Nature would admit of no change, it would only repeat the past; it would be a circular or cyclic movement, at the most it would move in a horizontal line; no upward movement would be possible. It is only when the consciousness descends, sends a shaft of light into the dark inert mass below, uses it as a churning rod, that there occurs the stirring of a new creation; a new formation begins, a new content is added and a new disposition built up. To the human consciousness that appears as calamities and catastrophes. It is truly the great sacrificial horse in the Upanishadic image that shakes its limbs and the elements roar and thunder the forward-marching galloping fiery force of a progressing Consciousness.

1.21 - IDOLATRY, #The Perennial Philosophy, #Aldous Huxley, #Philosophy
  How different is the case with the developed and more modern forms of idolatry! These have achieved not merely survival, but the highest degree of respectability. They are recommended by men of science as an up-to-date substitute for genuine religion and by many professional religious teachers are equated with the worship of God. All this may be deplorable; but it is not in the least surprising. Our education disparages the more primitive forms of idolatry; but at the same time it disparages, or at the best it ignores, the Perennial Philosophy and the practice of spirituality. In place of mumbo-jumbo at the bottom and of the Immanent and transcendent Godhead at the top, it sets up, as objects of admiration, faith and worship, a pantheon of strictly human ideas and ideals. In academic circles and among those who have been subjected to higher education, there are few fetishists and few devout contemplatives; but the enthusiastic devotees of some form of political or social idolatry are as common as blackberries. Significantly enough, I have observed, when making use of university libraries, that books on spiritual religion were taken out much less frequently than was the case in public libraries, patronized in the main by men and women who had not enjoyed the advantages, or suffered under the handicaps, of prolonged academic instruction.
  The many varieties of higher idolatry may be classed under three main heads: technological, political and moral. Technological idolatry is the most ingenuous and primitive of the three; for its devotees, like those of the lower idolatry, believe that their redemption and liberation depend upon material objectsin this case gadgets. Technological idolatry is the religion whose doctrines are promulgated, explicitly or by implication, in the advertisement pages of our newspapers and magazines the source, we may add parenthetically, from which millions of men, women and children in the capitalistic countries derive their working philosophy of life. In Soviet Russia too, technological idolatry was strenuously preached, becoming, during the years of that countrys industrialization, a kind of state religion. So whole-hearted is the modern faith in technological idols that (despite all the lessons of mechanized warfare) it is impossible to discover in the popular thinking of our time any trace of the ancient and profoundly realistic doctrine of hubris and inevitable nemesis. There is a very general belief that, where gadgets are concerned, we can get something for nothingcan enjoy all the advantages of an elaborate, top-heavy and constantly advancing technology without having to pay for them by any compensating disadvantages.

1.24 - RITUAL, SYMBOL, SACRAMENT, #The Perennial Philosophy, #Aldous Huxley, #Philosophy
  IN OTHER words, rites, sacraments, and ceremonials are valuable to the extent that they remind those who take part in them of the true Nature of Things, remind them of what ought to be and (if only they would be docile to the Immanent and transcendent Spirit) of what actually might be their own relation to the world and its divine Ground. Theoretically any ritual or sacrament is as good as any other ritual or sacrament, provided always that the object symbolized be in fact some aspect of divine Reality and that the relation between symbol and fact be clearly defined and constant. In the same way, one language is theoretically as good as another. Human experience can be thought about as effectively in Chinese as in English or French. But in practice Chinese is the best language for those brought up in China, English for those brought up in England and French for those brought up in France. It is, of course, much easier to learn the order of a rite and to understand its doctrinal significance than to master the intricacies of a foreign language. Nevertheless what has been said of language is true, in large measure, of religious ritual. For persons who have been brought up to think of God by means of one set of symbols, it is very hard to think of Him in terms of other and, in their eyes, unhallowed sets of words, ceremonies and images.
  The Lord Buddha then warned Subhuti, saying, Subhuti, do not think that the Tathagata ever considers in his own mind: I ought to enunciate a system of teaching for the elucidation of the Dharma. You should never cherish such a thought. And why? Because if any disciple harboured such a thought he would not only be misunderstanding the Tathagatas teaching, but he would be slandering him as well. Moreover, the expression a system of teaching has no meaning; for Truth (in the sense of Reality) cannot be cut up into pieces and arranged into a system. The words can only be used as a figure of speech.

1.439, #Talks, #Sri Ramana Maharshi, #Hinduism
  M.: the Immanent Being is called Isvara.
  D.: Is not the Immanent Being Chit-akasa only?
  M.: Immanence can only be with Maya. It is the Knowledge of Being along with Maya; from this subtle conceit Hiranyagarbha; from the latter the gross conceit virat. Chit-atma is Pure Being only.
  --
  three aspects, namely (1) the transcendental (2) the Immanent and
  (3) the cosmic. Is Realisation to be in any one of these or in all of
  --
  D.: It is the Immanent aspect only.
  M.: You now think that you are an individual, there is the universe and

1.46 - The Corn-Mother in Many Lands, #The Golden Bough, #James George Frazer, #Occultism
  the gradual investment of the Immanent spirits with more and more of
  the attri butes of humanity. As men emerge from savagery the tendency

1.550 - 1.600 Talks, #Talks, #Sri Ramana Maharshi, #Hinduism
  M.: the Immanent Being is called Isvara.
  D.: Is not the Immanent Being Chit-akasa only?
  M.: Immanence can only be with Maya. It is the Knowledge of Being along with Maya; from this subtle conceit Hiranyagarbha; from the latter the gross conceit virat. Chit-atma is Pure Being only.

1954-08-25 - Ananda aspect of the Mother - Changing conditions in the Ashram - Ascetic discipline - Mothers body, #Questions And Answers 1954, #The Mother, #Integral Yoga
  He said, Read the Gita, and take Krishna as the symbol of the Immanent God, the inner Godhead. This was all that he told me. He said to me, Read it with that the knowledge that Krishna represents the Immanent God in the Gita, the God who is within you. Well, in one month the whole work was done!
  Now you, just see, you have been here since your very childhood, some of you, everything has been explained to you, the whole work has almost been chewed up for you, you have beennot only with words but with psychic aids, with all kinds of in all possible waysyou have been put on the path to this inner discovery, and still you let yourselves live, like that (gesture) it will come when it comes if you think about it at all!

1956-03-28 - The starting-point of spiritual experience - The boundless finite - The Timeless and Time - Mental explanation not enough - Changing knowledge into experience - Sat-Chit-Tapas-Ananda, #Questions And Answers 1956, #The Mother, #Integral Yoga
    Realisation of the Immanent Divine, the Cosmic Divine and the Transcendent Divine or Nirvana.
  ***

1956-07-18 - Unlived dreams - Radha-consciousness - Separation and identification - Ananda of identity and Ananda of union - Sincerity, meditation and prayer - Enemies of the Divine - The universe is progressive, #Questions And Answers 1956, #The Mother, #Integral Yoga
    For there is concealed behind individual love, obscured by its ignorant human figure, a mystery which the mind cannot seize, the mystery of the body of the Divine, the secret of a mystic form of the Infinite which we can approach only through the ecstasy of the heart and the passion of the pure and sublimated sense, and its attraction which is the call of the divine Flute-player, the mastering compulsion of the All-Beautiful, can only be seized and seize us through an occult love and yearning which in the end makes one the Form and the Formless, and identifies Spirit and Matter. It is that which the spirit in Love is seeking here in the darkness of the Ignorance and it is that which it finds when individual human love is changed into the love of the Immanent Divine incarnate in the material universe.
    Sri Aurobindo, The Synthesis of Yoga, SABCL, Vol. 20, p. 150
  --
  Krishna is the One of whom Sri Aurobindo speaks here, the divine Flute-player, that is to say, the Immanent and universal Divine who is the supreme power of attraction; and the soul, the psychic personality, called here Radha, who responds to the call of the Flute-player. So I have been asked to say something this evening on the Radha-consciousness, that is, in fact, on the way in which the individual soul answers the call of the Divine.
  It so happens that this is exactly what Sri Aurobindo has described in the chapter we have just read: it is that capacity of finding Ananda in all things through identification with the one divine Presence and a complete self-giving to that Presence. So I dont think I have much to add; what I could say would be a limitation or a diminution of the totality of this experience.

1960 04 06, #On Thoughts And Aphorisms, #The Mother, #Integral Yoga
   Krishna is the Immanent Divine, the Divine Presence in everyone and in all things. He is also, sovereignly, the aspect of Delight and Love of the Supreme; he is the smiling tenderness and the playful gaiety; he is at once the player, the play and all his playmates. And as both the game and its results are wholly known, conceived, willed, organised and played consciously in their entirety, there can be room for nothing but the delight of the play. Thus to see Krishna means to find the inner Godhead, to play with Krishna means to be identified with the inner Godhead and to share in his consciousness. When you achieve this state, you enter immediately into the bliss of the divine play; and the more complete the identification, the more perfect the state.
   But if some corner of the consciousness keeps the ordinary perception, the ordinary understanding, the ordinary sensation, then you see the suffering of others, you find the play that causes so much suffering very cruel and you conclude that the God who takes pleasure in such a play must be a terrible Torturer; but on the other hand, when you have had the experience of identification with the Divine, you cannot forget the immense, the wonderful love which he puts into his play, and you understand that it is the limitation of our vision that makes us judge in this way, and that far from being a voluntary Torturer, he is the great beneficent love that guides the world and men, by the quickest routes, in their progressive march towards perfection, a perfection which, moreover, is always relative and is always being surpassed.

1.kbr - Poem 2, #Songs of Kabir, #Kabir, #Sufism
  He is the Immanent Mind in Brahma and in the creature.
  The Supreme Soul is seen within the soul,

20.01 - Charyapada - Old Bengali Mystic Poems, #Collected Works of Nolini Kanta Gupta - Vol 05, #Nolini Kanta Gupta, #Integral Yoga
   The deer is the individual self; his mate, the doe, is the secret deity, the conscious being in the heart, the Immanent divine consciousness.
   He gives up the joys of ordinary life.

2.03 - Karmayogin A Commentary on the Isha Upanishad, #Isha Upanishad, #unset, #Zen
  Spirit envisaging itself as the Immanent Cause and Director of
  cosmical evolution in matter. The Will does not move but causes

2.03 - THE ENIGMA OF BOLOGNA, #Mysterium Coniunctionis, #Carl Jung, #Psychology
  [101] The interpretive projections we have been examining are, with the exception of the last, identical with the psychic contents that dropped out of their dogmatic framework at the time of the Renaissance and the Great Schism, and since then have continued in a state of secularization where they were at the mercy of the Immanentist principle of explanation, that is, a naturalistic and personalistic interpretation. The discovery of the collective unconscious did something to alter this situation, for, within the limits of psychic experience, the collective unconscious takes the place of the Platonic realm of eternal ideas. Instead of these models giving form to created things, the collective unconscious, through its archetypes, provides the a priori condition for the assignment of meaning.
  [102] In conclusion, I would like to mention one more document that seems relevant to our context, and that is the anecdote about Meister Eckharts daughter:

2.05 - The Divine Truth and Way, #Essays On The Gita, #Sri Aurobindo, #Integral Yoga
  For he is the Immanent in all existences, and if the indwelling divinity is not recognised, not only will the divine meaning of individual existence be missed, the urge to our supreme spiritual possibilities deprived of its greatest force, but the relations of soul with soul in humanity will be left petty, limited and egoistic.
  Finally, it insists at great length on the divine manifestation in all things in the universe and affirms the derivation of all that is from the nature, power and light of the one Godhead. For that seeing too is essential to the God-knowledge; on it is founded the integral turn of the whole being and the whole nature Godwards, the acceptance by man of the works of the divine Power in the world and the possibility of remoulding his mentality and will into the type of the God-action, transcendent in initiation, cosmic in motive, transmitted through the individual, the Jiva.

2.06 - The Synthesis of the Disciplines of Knowledge, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
  This discipline is evidently a self-centred and exclusive inner movement which gets rid of the world by denying it in thought and shutting the eyes of the soul to it in vision. But the universe is there as a truth in God even though the individual soul may have shut its eyes to it and the Self is there in the universe really and not falsely, supporting all that we have rejected, truly immanent in all things, really embracing the individual in the universal as well as embracing the universe in that which exceeds and transcends it. What shall we do with this eternal Self in this persistent universe which we see encompassing us every time we come out of the trance of inner meditation ? The ascetic Path of Knowledge has its solution and its discipline for the soul that looks out on the universe. It is to regard the Immanent and all-encompassing and all-constituting Self in the image of the ether in which all forms are, which is in all forms, of which all forms are made. In that ether cosmic Life and Mind move as the Breath of things, an atmospheric sea in the ethereal, and constitute from it all these forms; but what they constitute are merely name and form and not realities; the form of the pot we see is a form of earth only and goes back into the earth, earth a form resolvable into the cosmic Life, the cosmic Life a movement that falls to rest in that silent immutable Ether. Concentrating on this knowledge, rejecting all phenomenon and appearance, we come to see the whole as an illusion of name and form in the ether that is Brahman; it becomes unreal to us; and the universe becoming unreal the immanence becomes unreal and there is only the Self upon which our mind has falsely imposed the name and form of the universe. Thus are we justified in the withdrawal of the individual self into the Absolute.
  Still, the Self goes on with its imperishable aspect of immanence, its immutable aspect of divine envelopment, its endless trick of becoming each thing and all things; our detection of the cheat and our withdrawal do not seem to affect one tittle either the Self or the universe. Must we not then know also what it is that thus persists superior to our acceptance and rejection and too great, too eternal to be affected by it? Here too there must be some invincible reality at work and the integrality of Knowledge demands that we shall see and realise it; otherwise it may prove that our own knowledge and not the Lord in the universe was the cheat and the illusion. Therefore we must concentrate again and see and realise also this which persists so sovereignly and must know the Self as no other than the Supreme Soul which is the Lord of Nature, the upholder of cosmic existence by whose sanction it proceeds, whose will compels its multitudinous actions and determines its perpetual cycles. And we must yet concentrate once again and see and realise and must know the Self as the one Existence who is both the Soul of all and the Nature . of all, at once Purusha and prakriti and so able both to express himself in all these forms of things and to be all these formations. Otherwise we have excluded what the Self does not exclude and made a wilful choice in our knowledge.

2.08 - God in Power of Becoming, #Essays On The Gita, #Sri Aurobindo, #Integral Yoga
  There results an integral vision of the Divine Existent at once as the transcendent Reality, supracosmic origin of cosmos, as the impersonal Self of all things, calm continent of the cosmos, and as the Immanent Divinity in all beings, personalities, objects, powers and qualities, the Immanent who is the constituent self, the effective nature and the inward and outward becoming of all existences. The Yoga of knowledge has been fulfilled sovereignly in this integral seeing and knowing of the One. The Yoga of works has been crowned by the surrender of all works to their
  Master, - for the natural man is now only an instrument of his will. The Yoga of love and adoration has been declared in its amplest forms. The intense consummation of knowledge and works, love conducts to a crowning union of soul and Oversoul in a highest amplitude. In that union the revelations of knowledge are made real to the heart as well as to the intelligence. In that union the difficult sacrifice of self in an instrumental action becomes the easy, free and blissful expression of a living oneness.
  --
  Self, to the direct perception of the Immanent Divinity, to the contact of the conscient universal Being. One can, once the mind is illumined with the idea, follow readily the way and, with whatever preliminary difficult effort to exceed the normal mental perceptions, come in the end to the self-experience of these essential truths that stand behind our and all existence, atmana atmanam. One can do it with this readiness because these, once conceived, are evidently divine realities; there is nothing in our mental associations to prevent us from admitting God in these high aspects. But the difficulty is to see him in the apparent truths of existence, to detect him in this fact of Nature and in these disguising phenomena of the world's becoming; for here all is opposed to the sublimity of this unifying conception. How can we consent to see the Divine as man and animal being and
  God in Power of Becoming

2.12 - The Origin of the Ignorance, #The Life Divine, #Sri Aurobindo, #Integral Yoga
  Therefore ignorance and self-limiting division are not inherent and insuperable in the multiplicity of souls, are not the very nature of the multiplicity of Brahman. Brahman, as he exceeds the passivity and the activity, so too exceeds the unity and multiplicity. He is one in himself, but not with a self-limiting unity exclusive of the power of multiplicity, such as is the separated unity of the body and the mind; he is not the mathematical integer, one, which is incapable of containing the hundred and is therefore less than the hundred. He contains the hundred, is one in all the hundred. One in himself, he is one in the many and the many are one in him. In other words, Brahman in his unity of spirit is aware of his multiplicity of souls and in the consciousness of his multiple souls is aware of the unity of all souls. In each soul he, the Immanent Spirit, the Lord in each heart, is aware of his oneness. The Jivatman illumined by him, aware of its unity with the One, is also aware of its unity with the many. Our superficial consciousness, identified with body and with divided life and dividing mind, is ignorant; but that also can be illumined and made aware. Multiplicity, then, is not the necessary cause of the ignorance.
  Ignorance, as we have already stated, comes in at a later stage, as a later movement, when mind is separated from its spiritual and supramental basis, and culminates in this earthlife where the individual consciousness in the many identifies itself by dividing mind with the form, which is the only safe basis of division. But what is the form? It is, at least as we see it here, a formation of concentrated energy, a knot of the force of consciousness in its movement, a knot maintained in being by a constant whirl of action; but whatever transcendent truth or reality it proceeds from or expresses, it is not in any part of itself in manifestation durable or eternal. It is not eternal in its integrality, nor in its constituting atoms; for they can be disintegrated by dissolving the knot of energy in constant concentrated action which is the sole thing that maintains their apparent stability. It is a concentration of Tapas in movement of force on the form maintaining it in being which sets up the physical basis of division. But all things in the activity are, we

2.15 - Reality and the Integral Knowledge, #The Life Divine, #Sri Aurobindo, #Integral Yoga
  The Isha Upanishad insists on the unity and reality of all the manifestations of the Absolute; it refuses to confine truth to any one aspect. Brahman is the stable and the mobile, the internal and the external, all that is near and all that is far whether spiritually or in the extension of Time and Space; it is the Being and all becomings, the Pure and Silent who is without feature or action and the Seer and Thinker who organises the world and its objects; it is the One who becomes all that we are sensible of in the universe, the Immanent and that in which he takes up his dwelling. The Upanishad affirms the perfect and the liberating knowledge to be that which excludes neither the Self nor its creations: the liberated spirit sees all these as becomings of the Self-existent in an internal vision and by a consciousness which perceives the universe within itself instead of looking out on it, like the limited and egoistic mind, as a thing other than itself. To live in the cosmic Ignorance is a blindness, but to confine oneself in an exclusive absolutism of Knowledge is also a blindness: to know Brahman as at once and together the Knowledge and the Ignorance, to attain to the supreme status at once by the Becoming and the Non-Becoming, to relate together realisation of the transcendent and the cosmic self, to achieve foundation in the supramundane and a self-aware manifestation in the mundane, is the integral knowledge; that is the possession of Immortality. It is this whole consciousness with its complete knowledge that builds the foundation of the Life Divine and makes its attainment possible. It follows that the absolute reality of the Absolute must be, not a rigid indeterminable oneness, not an infinity vacant of all that is not a pure self-existence attainable only by the exclusion of the many and the finite, but something which is beyond these definitions, beyond indeed any description either positive or negative. All affirmations and negations are expressive of its aspects, and it is through both a supreme affirmation and a supreme negation that we can arrive at the Absolute.
  On the one side, then, presented to us as the Reality, we have an absolute Self-Existence, an eternal sole self-being, and through the experience of the silent and inactive Self or the detached immobile Purusha we can move towards this featureless and relationless Absolute, negate the actions of the creative Power, whether that be an illusory Maya or a formative Prakriti, pass from all circling in cosmic error into the eternal Peace and Silence, get rid of our personal existence and find or lose ourselves in that sole true Existence. On the other side, we have a Becoming which is a true movement of Being, and both the Being and the Becoming are truths of one absolute Reality.

2.15 - The Cosmic Consciousness, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
  It is as the Immanent, silent Self in all that the foundation of this cosmic consciousness can most easily be laid by the mental being, the Witness pure and omnipresent who regards all the activity of the universe as the Conscious Soul of the cosmos, Sachchidananda for whose delight universal Nature displays the eternal procession of her works. We are aware of an unwounded Delight, a pure and perfect Presence, an infinite and self-contained Power present in ourselves and all things, not divided by their divisions, not affected by the stress and struggle of the cosmic manifestation, within it all even while superior to it all. Because of that all this exists, but that does not exist because of all this; it is too great to be limited by the movement in Time and Space which it inhabits and supports. This foundation enables us to possess in the security of the divine existence the whole universe within our own being. We are no longer limited and shut in by what we inhabit, but like the Divine contain in ourselves all that for the purpose of the movement of Nature we consent to inhabit. We are not mind or life or body, but the informing and sustaining Soul, silent, peaceful, eternal, that possesses them; and this Soul we find everywhere sustaining and informing and possessing all lives and minds and bodies and cease to regard it as a separate and individual being in our own. In it all this moves and acts; within all this it is stable and immutable. Having this, we possess our eternal self-existence at rest in its eternal consciousness and bliss.
  Next we have to realise this silent Self as the Lord of all the action of universal Nature, the same Self-existent displayed in the creative force of its eternal consciousness. All this action is only His power and knowledge and self-delight going abroad in His infinite being to do the works of His eternal wisdom and will. We realise the Divine, the eternal Self of all, first, as the source of all action and inaction, of all knowledge and ignorance, of all delight and suffering, of all good and evil, perfection and imperfection, of all force and form, of all the outgoing of Nature from the eternal divine Principle and of all the return of Nature towards the Divine. We realise it next as itself going abroad in its Power and Knowledge, -- for the Power and Knowledge are Itself, -- not only the source of their works, but the creator and doer of their works, one in all existences; for the many souls of the universal manifestation are only faces of the one Divine, the many minds, lives, bodies are only His masks and disguises.
  --
  But this is only when there is perfection in the cosmic consciousness, and that is difficult for the mental being. The mentality when it arrives at the idea or the realisation of the Spirit, the Divine, tends to break existence into two opposite halves, the lower and the higher existence. It sees on one side the Infinite, the Formless, the One, the Peace and Bliss, the Calm and Silence, the Absolute, the Vast and Pure; on the other it sees the finite, the world of forms, the jarring multiplicity, the strife and suffering and imperfect, unreal good, the tormented activity and futile success, the relative, the limited and vain and vile. To those who make this division, this opposition, complete liberation is only attainable in the peace of the One, the featurelessness of the Infinite, the non-becoming of the Absolute which is to them the only real being; to be free all values must be destroyed, all limitations not only transcended but abolished. They have the liberation of the divine rest, but not the liberty of the divine action; they enjoy the peace of the Transcendent, but not the cosmic bliss of the Transcendent. Their liberty depends upon abstention from the cosmic movement, it cannot dominate and possess cosmic existence itself. But it is also possible for them to realise and participate in the Immanent as well as the transcendent peace. Still the division is not cured. The liberty they enjoy is that of the silent unacting Witness, not the liberty of the divine Masterconsciousness which possesses all things, delights in all, casts itself into all forms of existence without fear of fall or loss or bondage or stain. All the rights of the spirit are not yet possessed; there is still a denial, a limitation, a holding back from the entire oneness of all existence. The workings of Mind, Life, Body are viewed from the calm and peace of the spiritual planes of the mental being and are filled with that calm and peace; they are not possessed by and subjected to the law of the allmastering Spirit.
  This is when the mental being takes its station in its own spiritual planes, in the mental planes of Sat, Chit, Ananda, and casts down their light and delight upon the lower existence. But it is possible to attempt to arrive at a kind of cosmic consciousness by dwelling on the lower planes themselves, breaking their limitation laterally, as we have said, and calling down into them the light and largeness of the higher existence. Not only Spirit is one, but Mind, Life, Matter are one. There is one cosmic Mind, one cosmic Life, one cosmic Body. All the attempt of man to arrive at universal sympathy, universal love and the understanding and knowledge of the inner soul of other existences is an attempt to beat thin, breach and eventually break down, by the power of the enlarging mind and heart the walls of the ego and arrive nearer to a cosmic oneness. And if we can by the mind and heart get at the touch of the Spirit, receive the powerful inrush of the Divine into this lower humanity and change our nature into a reflection of the divine nature by love, by universal joy, by oneness of mind with all Nature and all beings, we can break down the walls. Even our bodies are not really separate entities and therefore our very physical consciousness is capable of oneness with the physical consciousness of others and of the cosmos. The Yogin is able to feel his body one with all bodies, to be aware of and even to participate in their affections; he can feel constantly the unity of all Matter and be aware of his physical being as only a movement in its movement398. Still more is it possible for him to feel constantly and normally the whole sea of the infinite life as his true vital existence and his own life as only a wave of that boundless surge. And more easily yet is it possible for him to unite himself in mind and heart with all existences, be aware of their desires, struggles, joys, sorrows, thoughts, impulses, in a sense as if they were his own, at least as occurring in his larger self hardly less intimately or quite as intimately as the movements of his own heart and mind. This too is a realisation of cosmic consciousness.

2.18 - The Evolutionary Process - Ascent and Integration, #The Life Divine, #Sri Aurobindo, #Integral Yoga
  In fact, life, mind, supermind are present in the atom, are at work there, but invisible, occult, latent in a subconscious or apparently unconscious action of the Energy; there is an informing Spirit, but the outer force and figure of being, what we might call the formal or form existence as distinguished from the Immanent or secretly governing consciousness, is lost in the physical action, is so absorbed into it as to be fixed in a stereotyped self-oblivion unaware of what it is and what it is doing.
  The electron and atom are in this view eternal somnambulists; each material object contains an outer or form consciousness involved, absorbed in the form, asleep, seeming to be an unconsciousness driven by an unknown and unfelt inner Existence, - he who is awake in the sleeper, the universal Inhabitant of the Upanishads, - an outer absorbed form-consciousness which, unlike that of the human somnambulist, has never been awake and is not always or ever on the point of waking. In the plant this outer form-consciousness is still in the state of sleep, but a sleep full of nervous dreams, always on the point of waking, but never waking. Life has appeared; in other words, force of concealed conscious being has been so much intensified, has raised itself to such a height of power as to develop or become capable of a new principle of action, that which we see as vitality, life-force. It has become vitally responsive to existence, though not mentally aware, and has put forth a new grade of activities of a higher and subtler value than any purely physical action. At the same time, it is capable of receiving and turning into these new lifevalues, into motions and phenomena of a vibration of vitality, life-contacts and physical contacts from other forms than its own and from universal Nature. This is a thing which forms of mere matter cannot do; they cannot turn contacts into life-values or any kind of value, partly because their power of reception, - although it exists, if occult evidence is to be trusted, - is not sufficiently awake to do anything but dumbly receive and imperceptibly react, partly because the energies transmitted by the contacts are too subtle to be utilised by the crude inorganic density of formed Matter. Life in the tree is determined by its physical body, but it takes up the physical existence and gives it a new value or system of values, - the life-value.

2.2.03 - The Psychic Being, #Letters On Yoga I, #Sri Aurobindo, #Integral Yoga
  It [the psychic] is constantly in contact with the Immanent Divine
  - the Divine secret in the individual.

2.24 - Gnosis and Ananda, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
  Therefore the truth-soul does not arrive at self-oblivion in the Infinite; it comes to an eternal self-possession in the Infinite. Its action is not irregular; it is a perfect control in an infinite freedom. In the lower planes the soul is naturally subject to Nature and the regulating principle is found in the lower nature; all regulation there depends on the acceptance of a strict subjection to the law of the finite. If the soul on these planes withdraws from that law into the liberty of the infinite, it loses its natural centre and becomes centreless in a cosmic infinitude, it forfeits the living harmonic principle by which its external being was till then regulated and it finds no other. The personal nature or what is left of it merely continues mechanically for a while its past movements, or it dances in the gusts and falls of the universal energy that acts on the individual system rather than in that system, or it strays in the wild steps of an irresponsible ecstasy, or it remains inert and abandoned by the breath of the Spirit that was within it. If on the other hand the soul moves in its impulse of freedom towards the discovery of another and divine centre of control through which the Infinite can consciously govern its own action in the individual, it is moving towards the gnosis where that centre pre-exists, the centre of an eternal harmony and order. It is when he ascends above mind and life to the gnosis that the Purusha becomes the master of his own nature because subject only to supreme Nature. For there force or will is the exact counterpart, the perfect dynamis of the divine knowledge. And that knowledge is not merely the eye of the Witness, it is the Immanent and compelling gaze 'of the Ishwara. Its luminous governing power, a power not to be hedged in or denied, imposes Its self-expressive force on all the action and makes true and radiant and au thentic and inevitable every movement and impulse.
  The gnosis does not reject the realisations of the lower planes; for it is not an annihilation or extinction, not a Nirvana but a sublime fulfilment of our manifested Nature. It possesses the first realisations under its own conditions after it has transformed them and made them elements of a divine order. The gnostic soul is the child, but the king-child;482 here is the royal and eternal childhood whose toys are the worlds and all universal Nature is the miraculous garden of the play that tires never. The gnosis takes up the condition of divine inertia; but this is no longer the inertia of the subject soul driven by Nature like a fallen leaf in the breath of the Lord. It is the happy passivity bearing an unimaginable intensity of action and Ananda of the Nature-Soul at once driven by the bliss of the mastering Purusha and aware of herself as the supreme shakti above and around him and mastering and carrying him blissfully on her bosom for ever. This biune being of Purusha-prakriti is as if a flaming Sun and body of divine Light self-carried in its orbit by its own inner consciousness and power at one with the universal, at one with a supreme Transcendence. Its madness is a wise madness of Ananda, the incalculable ecstasy of a supreme consciousness and power vibrating with an infinite sense of freedom and intensity in its divine life-movements. Its action is supra-rational and therefore to the rational mind which has not the key it seems a colossal madness. And yet this that seems madness is a wisdom in action that only baffles the mind by the liberty and richness of its contents and the infinite complexity in fundamental simplicity of its motions, it is the very method of the Lord of the worlds, a thing no intellectual interpretation can fathom, -- a dance this also, a whirl of mighty energies, but the Master of the dance holds the hands of His energies and keeps them to the rhythmic order, the self-traced harmonic circles of his Rasa-Lila. The gnostic soul is not bound any more than the divine demoniac by the petty conventions and proprirties of the normal human life or the narrow rules through which it makes some shift to accommodate itself with the perplexing dualities of the lower nature and tries to guide its steps among the seeming contradictions of the world, to avoid its numberless stumbling-blocks and to foot with gingerly care around its dangers and pitfalls. The gnostic supramental life is abnormal to us because it is free to all the hardi-hoods and audacious delights of a soul dealing fearlessly and even violently with Nature, but yet it is the very normality of the infinite and all governed by the law of the Truth in its exact unerring process. It obeys the law of a self-possessed Knowledge, Love, Delight in an innumerable Oneness. It seems abnormal only because its rhythm is not measurable by the faltering beats of the mind, but yet it steps in a wonderful and transcendent measure.

2.24 - The Message of the Gita, #Essays On The Gita, #Sri Aurobindo, #Integral Yoga
  Knower who illuminates her and makes her conscient in us; his is the Immanent and superconscient Will that inspires and motives her workings. The soul in man, a portion of this Divinity, shares his nature. Our nature is our soul's manifestation, operates by its sanction and embodies its secret self-knowledge and selfconsciousness and its will of being in her motions and forms and changes.
  The real soul and self of us is hidden from our intelligence by its ignorance of inner things, by a false identification, by an absorption in our outward mechanism of mind, life and body. But if the active soul of man can once draw back from this identification with its natural instruments, if it can see and live in the entire faith of its inner reality, then all is changed to it, life and existence take on another appearance, action a different meaning and character. Our being then becomes no longer this little egoistic creation of Nature, but the largeness of a divine, immortal and spiritual Power. Our consciousness becomes no longer that of this limited and struggling mental and vital creature, but an infinite, divine and spiritual consciousness.
  --
  There is always and for ever this Spirit mutable in Nature manifested by her as all these existences. There is always and for ever this transcendent Divine who can be both of these others at once, can be a pure and silent Spirit and at the same time the active soul and life of the cycles of the universe, because he is something other and more than these two whether taken separately or together. In us is the Jiva, a spirit of this Spirit, a conscious power of the Supreme. He is one who carries in his deepest self the whole of the Immanent Divine and in Nature lives in the universal Divine, - no temporary creation but an eternal soul acting and moving in the eternal Self, in the eternal
  Infinite.

3.1.01 - Distinctive Features of the Integral Yoga, #Letters On Yoga II, #Sri Aurobindo, #Integral Yoga
  One thing I feel I must say in connection with your remark about the soul of India and Xs observation about this stress on this-worldliness to the exclusion of other-worldliness. I do not quite understand in what connection his remark was made or what he meant by this-worldliness, but I feel it necessary to state my own position in the matter. My own life and my Yoga have always been, since my coming to India, both this-worldly and other-worldly without any exclusiveness on either side. All human interests are, I suppose, this-worldly and most of them have entered into my mental field and some, like politics, into my life, but at the same time, since I set foot on Indian soil on the Apollo Bunder in Bombay, I began to have spiritual experiences, but these were not divorced from this world but had an inner and intimate bearing on it, such as a feeling of the Infinite pervading material space and the Immanent inhabiting material objects and bodies. At the same time I found myself entering supraphysical worlds and planes with influences and an effect from them upon the material plane, so I could make no sharp divorce or irreconcilable opposition between what I have called the two ends of existence and all that lies between them. For me all is the Brahman and I find the Divine everywhere. Everyone has the right to throw away this-worldliness and choose other-worldliness only and if he finds peace by that choice he is greatly blessed. I, personally, have not found it necessary to do this in order to have peace. In my Yoga also I found myself moved to include both worlds in my purview, the spiritual and the material, and to try to establish the divine Consciousness and the divine Power in mens hearts and in earthly life, not for personal salvation only but for a life divine here. This seems to me as spiritual an aim as any and the fact of this life taking up earthly pursuits and earthly things into its scope cannot, I believe, tarnish its spirituality or alter its Indian character. This at least has always been my view and experience of the reality and nature of the world and things and the Divine: it seemed to me as nearly as possible the integral truth about them and I have therefore spoken of the pursuit of it as the integral Yoga. Everyone is, of course, free to reject and disbelieve in this kind of integrality or to believe in the spiritual necessity of an entire other-worldliness excluding any kind of this-worldliness altogether, but that would make the exercise of my Yoga impossible. My Yoga can include indeed a full experience of the other worlds, the plane of the supreme Spirit and the other planes in between and their possible effects upon our life and material world; but it will be quite possible to insist only on the realisation of the supreme Being or Ishwara even in one aspect, Shiva, Krishna as Lord of the world and Master of ourselves and our works or else the universal Sachchidananda, and attain to the essential results of this Yoga and afterwards to proceed from them to the integral results if one accepted the ideal of the divine life and this material world conquered by the Spirit. It is this view and experience of things and of the truth of existence that enabled me to write The Life Divine and Savitri. The realisation of the Supreme, the Ishwara, is certainly the essential thing; but to approach him with love and devotion and bhakti, to serve him with ones works and to know him, not necessarily by the intellectual cognition, but in a spiritual experience, is also essential in the path of the integral Yoga.
  ***

3-5 Full Circle, #unset, #Arthur C Clarke, #Fiction
  Unified Science is a profound revision of most peoples' idea of nature; and it is stated in terms precisely of process, of becoming. The insight which Jonas then shows us is prophetic: "From the Immanent direction of its total evolution there may be elicited a destination of man by whose terms the person, in the act of fulfilling himself, would at the same time realize a concern of universal substance." Unified Science proclaims this immanent direction to be increasing organization; and its destination, ectropy's highest region, to be . "Hence," Jonas continues, "would result a principle of ethics which is ultimately grounded neither in the autonomy of the self nor in the needs of the community, but in an objective assignment by the nature of things (what theology used to call the ordo creationis) such as could still be kept faith with by the last of a dying mankind in his solitude." p. 283.2 Some call this principle Omega, others call it God.
  In writing his book, Jonas was moving toward the kind of structure which Walter Lippmann has called the Public Philosophy,9 the structure which is shared by all great religions and ideologies. This structure has remained constant through all of the public philosophy's changes, from the animism of Lower Hunters, Period 1 ; through the Great Religions of the Literates, Period 5; to the emergence of the Higher Industrialists, Period 7, which the unification of sciences into a public philosophy permits and requires. In Figure IV-11 we have diagrammed this permanent ideocratic structure.

7.01 - The Soul (the Psychic), #Words Of The Mother II, #The Mother, #Integral Yoga
  The centre of the human being is the psychic which is the dwelling-place of the Immanent Divine. Unification means organisation and harmonisation of all the parts of the being (mental, vital and physical) around this centre, so that all the activities of the being may be the correct expression of the will of the
  Divine Presence.

Conversations with Sri Aurobindo, #unset, #Arthur C Clarke, #Fiction
  No, this does not suffice. When you come down again from your cosmic consciousness, the same tendencies are there which can always be restored to life. But beyond the Immanent aspect of the absolute power, the aspect which you realise in the experience of the cosmic consciousness, there is what may be called the transcendent aspect, which is creative and without limitations. This is the solvent which destroys and creates. The vital Purusha who consented to a certain movement of nature, must surrender to the higher life and the transformation is possible.
  There are several levels in the incarnated consciousness. The Upanishads speak of five Purushas bound to the five Koshas.[1]

Talks 600-652, #unset, #Arthur C Clarke, #Fiction
  Srimad Bhagavad Gita says: "I am the prop for Brahman." In another place, it says: "I am in the heart of each one." Thus the different aspects of the Ultimate Principle are revealed. I take it that there are three aspects, namely (1) the transcendental (2) the Immanent and
  (3) the cosmic. Is Realisation to be in any one of these or in all of them? Coming to the transcendental from the cosmic, the Vedanta discards the names and forms as being maya. But I cannot readily appreciate it because a tree means the trunk, branches, leaves, etc.
  --
  D.: It is the Immanent aspect only.
  M.: You now think that you are an individual, there is the universe and that God is beyond the cosmos. So there is the idea of separateness.

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Wikipedia - Immanentize the eschaton -- Trying to bring about the eschaton in the immanent world
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