classes ::: God, space, concept, Being,
children :::
branches ::: the Individual
see also ::: ego, the_Self

Instances - Definitions - Quotes - Chapters - Wordnet - Webgen


object:the Individual
object:individual
class:God
class:space
class:concept
class:Being

Therefore man's importance in the world is that he gives to it that development of consciousness in which its transfiguration by a perfect self-discovery becomes possible.
To fulfil God in life is man's manhood.
He starts from the animal vitality and its activities, but a divine existence is his objective. - SA, TLD 1.5


see also ::: ego, the Self



questions, comments, suggestions/feedback, take-down requests, contribute, etc
contact me @ integralyogin@gmail.com or via the comments below
or join the integral discord server (chatrooms)
if the page you visited was empty, it may be noted and I will try to fill it out. cheers


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

TOPICS

AUTH

BOOKS
Education_in_the_New_Age
Essays_In_Philosophy_And_Yoga
Evolution_II
Full_Circle
General_Principles_of_Kabbalah
Heart_of_Matter
Letters_On_Yoga
Letters_On_Yoga_I
Letters_On_Yoga_III
Life_without_Death
Modern_Man_in_Search_of_a_Soul
old_bookshelf
On_Interpretation
On_Thoughts_And_Aphorisms
Process_and_Reality
Sri_Aurobindo_or_the_Adventure_of_Consciousness
The_Categories
The_Divine_Milieu
The_Heros_Journey
The_Human_Cycle
The_Life_Divine
The_Phenomenon_of_Man
The_Philosophy_of_History
The_Republic
The_Study_and_Practice_of_Yoga
The_Wit_and_Wisdom_of_Alfred_North_Whitehead
The_Yoga_Sutras
Toward_the_Future

IN CHAPTERS TITLE
05.14_-_The_Sanctity_of_the_Individual
06.08_-_The_Individual_and_the_Collective
1.05_-_The_Destiny_of_the_Individual
1.06_-_The_Greatness_of_the_Individual
1.099_-_The_Entry_of_the_Eternal_into_the_Individual
2.03_-_The_Eternal_and_the_Individual
22.07_-_The_Ashram,_the_World_and_The_Individual[^4]

IN CHAPTERS CLASSNAME

IN CHAPTERS TEXT
00.01_-_The_Approach_to_Mysticism
00.02_-_Mystic_Symbolism
00.03_-_Upanishadic_Symbolism
0.01_-_Life_and_Yoga
0.03_-_III_-_The_Evening_Sittings
0.03_-_Letters_to_My_little_smile
0.03_-_The_Threefold_Life
0.04_-_The_Systems_of_Yoga
0.05_-_The_Synthesis_of_the_Systems
0.08_-_Letters_to_a_Young_Captain
01.02_-_Natures_Own_Yoga
01.02_-_The_Creative_Soul
01.02_-_The_Object_of_the_Integral_Yoga
01.03_-_Mystic_Poetry
01.03_-_Yoga_and_the_Ordinary_Life
01.04_-_The_Intuition_of_the_Age
01.06_-_On_Communism
01.08_-_Walter_Hilton:_The_Scale_of_Perfection
01.09_-_William_Blake:_The_Marriage_of_Heaven_and_Hell
0.10_-_Letters_to_a_Young_Captain
01.10_-_Nicholas_Berdyaev:_God_Made_Human
01.12_-_Goethe
01.12_-_Three_Degrees_of_Social_Organisation
0.11_-_Letters_to_a_Sadhak
0.12_-_Letters_to_a_Student
0.14_-_Letters_to_a_Sadhak
02.01_-_The_World_War
02.02_-_Lines_of_the_Descent_of_Consciousness
02.03_-_An_Aspect_of_Emergent_Evolution
02.04_-_The_Right_of_Absolute_Freedom
02.06_-_Boris_Pasternak
02.06_-_The_Integral_Yoga_and_Other_Yogas
02.09_-_Two_Mystic_Poems_in_Modern_French
02.11_-_New_World-Conditions
02.12_-_The_Ideals_of_Human_Unity
02.13_-_On_Social_Reconstruction
02.14_-_Panacea_of_Isms
03.01_-_The_Evolution_of_Consciousness
03.01_-_The_New_Year_Initiation
03.02_-_Aspects_of_Modernism
03.03_-_A_Stainless_Steel_Frame
03.03_-_The_Inner_Being_and_the_Outer_Being
03.04_-_The_Body_Human
03.04_-_Towardsa_New_Ideology
03.05_-_Some_Conceptions_and_Misconceptions
03.05_-_The_World_is_One
03.07_-_Some_Thoughts_on_the_Unthinkable
03.07_-_The_Sunlit_Path
03.08_-_The_Democracy_of_Tomorrow
03.10_-_Hamlet:_A_Crisis_of_the_Evolving_Soul
03.10_-_The_Mission_of_Buddhism
03.11_-_The_Language_Problem_and_India
03.16_-_The_Tragic_Spirit_in_Nature
04.01_-_The_Divine_Man
04.01_-_The_March_of_Civilisation
04.03_-_Consciousness_as_Energy
04.03_-_The_Eternal_East_and_West
04.04_-_A_Global_Humanity
04.05_-_The_Immortal_Nation
05.01_-_At_the_Origin_of_Ignorance
05.01_-_Man_and_the_Gods
05.01_-_Of_Love_and_Aspiration
05.02_-_Gods_Labour
05.02_-_Physician,_Heal_Thyself
05.03_-_Bypaths_of_Souls_Journey
05.04_-_The_Immortal_Person
05.05_-_Man_the_Prototype
05.05_-_Of_Some_Supreme_Mysteries
05.06_-_Physics_or_philosophy
05.07_-_Man_and_Superman
05.07_-_The_Observer_and_the_Observed
05.11_-_The_Soul_of_a_Nation
05.12_-_The_Soul_and_its_Journey
05.13_-_Darshana_and_Philosophy
05.14_-_The_Sanctity_of_the_Individual
05.15_-_Sartrian_Freedom
05.18_-_Man_to_be_Surpassed
05.19_-_Lone_to_the_Lone
05.20_-_The_Urge_for_Progression
05.23_-_The_Base_of_Sincerity
05.26_-_The_Soul_in_Anguish
05.27_-_The_Nature_of_Perfection
05.28_-_God_Protects
06.01_-_The_End_of_a_Civilisation
06.04_-_The_Conscious_Being
06.07_-_Total_Transformation_Demands_Total_Rejection
06.08_-_The_Individual_and_the_Collective
06.09_-_How_to_Wait
06.11_-_The_Steps_of_the_Soul
06.20_-_Mind,_Origin_of_Separative_Consciousness
06.25_-_Individual_and_Collective_Soul
06.29_-_Towards_Redemption
06.30_-_Sweet_Holy_Tears
06.32_-_The_Central_Consciousness
06.34_-_Selfless_Worker
07.07_-_The_Discovery_of_the_Cosmic_Spirit_and_the_Cosmic_Consciousness
07.14_-_The_Divine_Suffering
07.32_-_The_Yogic_Centres
08.01_-_Choosing_To_Do_Yoga
08.16_-_Perfection_and_Progress
08.34_-_To_Melt_into_the_Divine
09.05_-_The_Story_of_Love
09.09_-_The_Origin
09.12_-_The_True_Teaching
1.001_-_The_Aim_of_Yoga
10.02_-_Beyond_Vedanta
10.05_-_Mind_and_the_Mental_World
10.07_-_The_World_is_One
10.08_-_Consciousness_as_Freedom
1.008_-_The_Principle_of_Self-Affirmation
1.009_-_Perception_and_Reality
1.00b_-_DIVISION_B_-_THE_PERSONALITY_RAY_AND_FIRE_BY_FRICTION
1.00b_-_INTRODUCTION
1.00b_-_Introduction
1.00c_-_DIVISION_C_-_THE_ETHERIC_BODY_AND_PRANA
1.00_-_PREFACE_-_DESCENSUS_AD_INFERNOS
1.012_-_Sublimation_-_A_Way_to_Reshuffle_Thought
1.013_-_Defence_Mechanisms_of_the_Mind
10.16_-_The_Relative_Best
1.01_-_A_NOTE_ON_PROGRESS
1.01_-_Archetypes_of_the_Collective_Unconscious
1.01_-_Economy
1.01_-_Fundamental_Considerations
1.01_-_MAPS_OF_EXPERIENCE_-_OBJECT_AND_MEANING
1.01_-_Meeting_the_Master_-_Authors_first_meeting,_December_1918
1.01_-_Necessity_for_knowledge_of_the_whole_human_being_for_a_genuine_education.
1.01_-_Our_Demand_and_Need_from_the_Gita
1.01_-_Principles_of_Practical_Psycho_therapy
1.01_-_Tara_the_Divine
1.01_-_THAT_ARE_THOU
1.01_-_the_Call_to_Adventure
1.01_-_The_Cycle_of_Society
1.01_-_The_Ego
1.01_-_The_Four_Aids
1.01_-_The_Ideal_of_the_Karmayogin
1.01_-_The_Mental_Fortress
1.01_-_The_True_Aim_of_Life
1.01_-_What_is_Magick?
1.020_-_The_World_and_Our_World
1.02.1_-_The_Inhabiting_Godhead__Life_and_Action
1.02.2.1_-_Brahman__Oneness_of_God_and_the_World
1.02.2.2_-_Self-Realisation
1.02.3.1_-_The_Lord
1.02.3.2_-_Knowledge_and_Ignorance
1.02.3.3_-_Birth_and_Non-Birth
10.23_-_Prayers_and_Meditations_of_the_Mother
1.02.4.1_-_The_Worlds_-_Surya
1.02.4.2_-_Action_and_the_Divine_Will
10.24_-_Savitri
1.025_-_Sadhana_-_Intensifying_a_Lighted_Flame
1.02.9_-_Conclusion_and_Summary
1.02_-_Education
1.02_-_MAPS_OF_MEANING_-_THREE_LEVELS_OF_ANALYSIS
1.02_-_Meeting_the_Master_-_Authors_second_meeting,_March_1921
1.02_-_SADHANA_PADA
1.02_-_Self-Consecration
1.02_-_SOCIAL_HEREDITY_AND_PROGRESS
1.02_-_The_Age_of_Individualism_and_Reason
1.02_-_The_Child_as_growing_being_and_the_childs_experience_of_encountering_the_teacher.
1.02_-_The_Concept_of_the_Collective_Unconscious
1.02_-_The_Doctrine_of_the_Mystics
1.02_-_The_Magic_Circle
1.02_-_THE_NATURE_OF_THE_GROUND
1.02_-_The_Shadow
1.02_-_The_Three_European_Worlds
1.02_-_The_Two_Negations_1_-_The_Materialist_Denial
1.02_-_What_is_Psycho_therapy?
10.30_-_India,_the_World_and_the_Ashram
1.031_-_Intense_Aspiration
1.032_-_Our_Concept_of_God
10.33_-_On_Discipline
10.34_-_Effort_and_Grace
1.036_-_The_Rise_of_Obstacles_in_Yoga_Practice
1.037_-_Preventing_the_Fall_in_Yoga
1.03_-_APPRENTICESHIP_AND_ENCULTURATION_-_ADOPTION_OF_A_SHARED_MAP
1.03_-_Concerning_the_Archetypes,_with_Special_Reference_to_the_Anima_Concept
1.03_-_Meeting_the_Master_-_Meeting_with_others
1.03_-_Preparing_for_the_Miraculous
1.03_-_Self-Surrender_in_Works_-_The_Way_of_The_Gita
1.03_-_Some_Aspects_of_Modern_Psycho_therapy
1.03_-_Sympathetic_Magic
1.03_-_The_Coming_of_the_Subjective_Age
1.03_-_The_Divine_and_Man
1.03_-_THE_EARTH_IN_ITS_EARLY_STAGES
1.03_-_THE_GRAND_OPTION
1.03_-_The_Phenomenon_of_Man
1.03_-_The_Two_Negations_2_-_The_Refusal_of_the_Ascetic
1.040_-_Re-Educating_the_Mind
1.045_-_Piercing_the_Structure_of_the_Object
1.04_-_Body,_Soul_and_Spirit
1.04_-_GOD_IN_THE_WORLD
1.04_-_Reality_Omnipresent
1.04_-_Religion_and_Occultism
1.04_-_The_Aims_of_Psycho_therapy
1.04_-_THE_APPEARANCE_OF_ANOMALY_-_CHALLENGE_TO_THE_SHARED_MAP
1.04_-_The_Conditions_of_Esoteric_Training
1.04_-_The_Core_of_the_Teaching
1.04_-_The_Crossing_of_the_First_Threshold
1.04_-_The_Discovery_of_the_Nation-Soul
1.04_-_The_Future_of_Man
1.04_-_The_Origin_and_Development_of_Poetry.
1.04_-_The_Praise
1.04_-_The_Sacrifice_the_Triune_Path_and_the_Lord_of_the_Sacrifice
1.04_-_The_Self
1.04_-_Vital_Education
1.04_-_Wake-Up_Sermon
1.04_-_What_Arjuna_Saw_-_the_Dark_Side_of_the_Force
1.04_-_Wherefore_of_World?
1.056_-_Lack_of_Knowledge_is_the_Cause_of_Suffering
1.057_-_The_Four_Manifestations_of_Ignorance
1.05_-_CHARITY
1.05_-_Christ,_A_Symbol_of_the_Self
1.05_-_Consciousness
1.05_-_MORALITY_AS_THE_ENEMY_OF_NATURE
1.05_-_Pratyahara_and_Dharana
1.05_-_Some_Results_of_Initiation
1.05_-_The_Activation_of_Human_Energy
1.05_-_The_Ascent_of_the_Sacrifice_-_The_Psychic_Being
1.05_-_The_Destiny_of_the_Individual
1.05_-_THE_HOSTILE_BROTHERS_-_ARCHETYPES_OF_RESPONSE_TO_THE_UNKNOWN
1.05_-_THE_NEW_SPIRIT
1.05_-_True_and_False_Subjectivism
1.05_-_Work_and_Teaching
1.05_-_Yoga_and_Hypnotism
1.06_-_Dhyana
1.06_-_LIFE_AND_THE_PLANETS
1.06_-_Man_in_the_Universe
1.06_-_MORTIFICATION,_NON-ATTACHMENT,_RIGHT_LIVELIHOOD
1.06_-_Psychic_Education
1.06_-_Quieting_the_Vital
1.06_-_The_Ascent_of_the_Sacrifice_2_The_Works_of_Love_-_The_Works_of_Life
1.06_-_The_Four_Powers_of_the_Mother
1.06_-_The_Greatness_of_the_Individual
1.06_-_The_Objective_and_Subjective_Views_of_Life
1.06_-_The_Sign_of_the_Fishes
1.06_-_The_Transformation_of_Dream_Life
1.070_-_The_Seven_Stages_of_Perfection
1.078_-_Kumbhaka_and_Concentration_of_Mind
1.07_-_Incarnate_Human_Gods
1.07_-_Standards_of_Conduct_and_Spiritual_Freedom
1.07_-_The_Continuity_of_Consciousness
1.07_-_The_Ego_and_the_Dualities
1.07_-_The_Farther_Reaches_of_Human_Nature
1.07_-_THE_GREAT_EVENT_FORESHADOWED_-_THE_PLANETIZATION_OF_MANKIND
1.07_-_The_Ideal_Law_of_Social_Development
1.07_-_The_Mantra_-_OM_-_Word_and_Wisdom
1.07_-_The_Primary_Data_of_Being
1.07_-_The_Process_of_Evolution
1.083_-_Choosing_an_Object_for_Concentration
1.089_-_The_Levels_of_Concentration
1.08a_-_The_Ladder
1.08_-_Civilisation_and_Barbarism
1.08_-_Psycho_therapy_Today
1.08_-_RELIGION_AND_TEMPERAMENT
1.08_-_The_Depths_of_the_Divine
1.08_-_The_Four_Austerities_and_the_Four_Liberations
1.08_-_The_Gods_of_the_Veda_-_The_Secret_of_the_Veda
1.08_-_The_Magic_Sword,_Dagger_and_Trident
1.08_-_The_Splitting_of_the_Human_Personality_during_Spiritual_Training
1.08_-_The_Supreme_Discovery
1.08_-_The_Supreme_Will
1.08_-_The_Synthesis_of_Movement
1.096_-_Powers_that_Accrue_in_the_Practice
1.097_-_Sublimation_of_Object-Consciousness
1.098_-_The_Transformation_from_Human_to_Divine
1.099_-_The_Entry_of_the_Eternal_into_the_Individual
1.09_-_Equality_and_the_Annihilation_of_Ego
1.09_-_FAITH_IN_PEACE
1.09_-_Fundamental_Questions_of_Psycho_therapy
1.09_-_Man_-_About_the_Body
1.09_-_SELF-KNOWLEDGE
1.09_-_SKIRMISHES_IN_A_WAY_WITH_THE_AGE
1.09_-_Sleep_and_Death
1.09_-_Sri_Aurobindo_and_the_Big_Bang
1.09_-_The_Absolute_Manifestation
1.09_-_The_Guardian_of_the_Threshold
1.1.01_-_Seeking_the_Divine
1.1.01_-_The_Divine_and_Its_Aspects
1.1.02_-_Sachchidananda
11.02_-_The_Golden_Life-line
1.1.04_-_The_Self_or_Atman
11.04_-_The_Triple_Cord
11.08_-_Body-Energy
1.10_-_Aesthetic_and_Ethical_Culture
1.10_-_Concentration_-_Its_Practice
1.10_-_Conscious_Force
1.10_-_Fate_and_Free-Will
1.10_-_Foresight
1.10_-_GRACE_AND_FREE_WILL
1.10_-_Life_and_Death._The_Greater_Guardian_of_the_Threshold
1.10_-_THE_FORMATION_OF_THE_NOOSPHERE
1.10_-_The_Magical_Garment
1.10_-_The_Revolutionary_Yogi
1.10_-_The_Three_Modes_of_Nature
1.1.1.03_-_Creative_Power_and_the_Human_Instrument
11.11_-_The_Ideal_Centre
11.13_-_In_these_Fateful_Days
11.14_-_Our_Finest_Hour
11.15_-_Sri_Aurobindo
1.11_-_Delight_of_Existence_-_The_Problem
1.11_-_FAITH_IN_MAN
1.11_-_GOOD_AND_EVIL
1.11_-_Higher_Laws
1.11_-_The_Influence_of_the_Sexes_on_Vegetation
1.11_-_The_Master_of_the_Work
1.11_-_The_Reason_as_Governor_of_Life
1.11_-_The_Second_Genesis
1.11_-_The_Three_Purushas
1.11_-_Works_and_Sacrifice
1.1.2_-_Commentary
1.12_-_Delight_of_Existence_-_The_Solution
1.12_-_Love_The_Creator
1.12_-_SOME_REFLECTIONS_ON_THE_RIGHTS_OF_MAN
1.12_-_The_Divine_Work
1.12_-_The_Office_and_Limitations_of_the_Reason
1.12_-_The_Sociology_of_Superman
1.12_-_The_Superconscient
1.13_-_Gnostic_Symbols_of_the_Self
1.13_-_Reason_and_Religion
1.13_-_SALVATION,_DELIVERANCE,_ENLIGHTENMENT
1.13_-_System_of_the_O.T.O.
1.13_-_The_Divine_Maya
1.13_-_THE_HUMAN_REBOUND_OF_EVOLUTION_AND_ITS_CONSEQUENCES
1.13_-_The_Lord_of_the_Sacrifice
1.13_-_The_Supermind_and_the_Yoga_of_Works
1.13_-_Under_the_Auspices_of_the_Gods
1.14_-_The_Principle_of_Divine_Works
1.14_-_The_Secret
1.14_-_The_Stress_of_the_Hidden_Spirit
1.14_-_The_Structure_and_Dynamics_of_the_Self
1.15_-_Index
1.15_-_In_the_Domain_of_the_Spirit_Beings
1.15_-_ON_THE_THOUSAND_AND_ONE_GOALS
1.15_-_Prayers
1.15_-_THE_DIRECTIONS_AND_CONDITIONS_OF_THE_FUTURE
1.15_-_The_Possibility_and_Purpose_of_Avatarhood
1.15_-_The_Supramental_Consciousness
1.15_-_The_Suprarational_Good
1.15_-_The_Supreme_Truth-Consciousness
1.1.5_-_Thought_and_Knowledge
1.15_-_Truth
1.16_-_Advantages_and_Disadvantages_of_Evocational_Magic
1.16_-_Man,_A_Transitional_Being
1.16_-_THE_ESSENCE_OF_THE_DEMOCRATIC_IDEA
1.16_-_The_Process_of_Avatarhood
1.16_-_The_Suprarational_Ultimate_of_Life
1.16_-_The_Triple_Status_of_Supermind
1.17_-_DOES_MANKIND_MOVE_BIOLOGICALLY_UPON_ITSELF?
1.17_-_God
1.17_-_Religion_as_the_Law_of_Life
1.17_-_SUFFERING
1.17_-_The_Divine_Birth_and_Divine_Works
1.17_-_The_Divine_Soul
1.17_-_The_Transformation
1.18_-_Evocation
1.18_-_FAITH
1.18_-_Mind_and_Supermind
1.18_-_The_Divine_Worker
1.18_-_The_Infrarational_Age_of_the_Cycle
1.19_-_GOD_IS_NOT_MOCKED
1.19_-_Life
1.19_-_The_Curve_of_the_Rational_Age
1.200-1.224_Talks
1.2.01_-_The_Upanishadic_and_Purancic_Systems
12.01_-_This_Great_Earth_Our_Mother
12.02_-_The_Stress_of_the_Spirit
1.2.06_-_Rejection
1.2.07_-_Surrender
1.20_-_Death,_Desire_and_Incapacity
1.20_-_Equality_and_Knowledge
1.20_-_Talismans_-_The_Lamen_-_The_Pantacle
1.20_-_TANTUM_RELIGIO_POTUIT_SUADERE_MALORUM
1.20_-_The_End_of_the_Curve_of_Reason
1.2.10_-_Opening
1.21_-_FROM_THE_PRE-HUMAN_TO_THE_ULTRA-HUMAN,_THE_PHASES_OF_A_LIVING_PLANET
1.21_-_IDOLATRY
1.21_-_The_Ascent_of_Life
1.21_-_The_Spiritual_Aim_and_Life
1.22_-_EMOTIONALISM
1.22_-_The_Necessity_of_the_Spiritual_Transformation
1.22_-_The_Problem_of_Life
1.23_-_Conditions_for_the_Coming_of_a_Spiritual_Age
1.23_-_Our_Debt_to_the_Savage
1.23_-_The_Double_Soul_in_Man
1.240_-_1.300_Talks
1.240_-_Talks_2
1.24_-_Matter
1.24_-_The_Advent_and_Progress_of_the_Spiritual_Age
1.25_-_SPIRITUAL_EXERCISES
1.25_-_The_Knot_of_Matter
1.27_-_CONTEMPLATION,_ACTION_AND_SOCIAL_UTILITY
1.27_-_Structure_of_Mind_Based_on_that_of_Body
1.27_-_The_Sevenfold_Chord_of_Being
1.28_-_Supermind,_Mind_and_the_Overmind_Maya
1.300_-_1.400_Talks
13.01_-_A_Centurys_Salutation_to_Sri_Aurobindo_The_Greatness_of_the_Great
13.03_-_A_Programme_for_the_Second_Century_of_the_Divine_Manifestation
1.3.03_-_Quiet_and_Calm
1.3.2.01_-_I._The_Entire_Purpose_of_Yoga
1.3.5.04_-_The_Evolution_of_Consciousness
1.37_-_Oriential_Religions_in_the_West
1.400_-_1.450_Talks
1.4.01_-_The_Divine_Grace_and_Guidance
1.4.02_-_The_Divine_Force
1.4.03_-_The_Guru
14.04_-_More_of_Yajnavalkya
14.07_-_A_Review_of_Our_Ashram_Life
1.439
1.450_-_1.500_Talks
1.48_-_Morals_of_AL_-_Hard_to_Accept,_and_Why_nevertheless_we_Must_Concur
1.4_-_Readings_in_the_Taittiriya_Upanishad
1.52_-_Killing_the_Divine_Animal
1.53_-_Mother-Love
1.550_-_1.600_Talks
1.67_-_The_External_Soul_in_Folk-Custom
1.71_-_Morality_2
1.73_-_Monsters,_Niggers,_Jews,_etc.
1.75_-_The_AA_and_the_Planet
1.78_-_Sore_Spots
1914_03_20p
1914_05_16p
1914_05_19p
1914_05_22p
1914_08_31p
1914_10_07p
1914_11_03p
1914_11_17p
1915_02_15p
1915_03_07p
1915_05_24p
1915_11_07p
1915_11_26p
1916_01_15p
1929-04-21_-_Visions,_seeing_and_interpretation_-_Dreams_and_dreaml_and_-_Dreamless_sleep_-_Visions_and_formulation_-_Surrender,_passive_and_of_the_will_-_Meditation_and_progress_-_Entering_the_spiritual_life,_a_plunge_into_the_Divine
1929-04-28_-_Offering,_general_and_detailed_-_Integral_Yoga_-_Remembrance_of_the_Divine_-_Reading_and_Yoga_-_Necessity,_predetermination_-_Freedom_-_Miracles_-_Aim_of_creation
1929-05-05_-_Intellect,_true_and_wrong_movement_-_Attacks_from_adverse_forces_-_Faith,_integral_and_absolute_-_Death,_not_a_necessity_-_Descent_of_Divine_Consciousness_-_Inner_progress_-_Memory_of_former_lives
1929-05-26_-_Individual,_illusion_of_separateness_-_Hostile_forces_and_the_mental_plane_-_Psychic_world,_psychic_being_-_Spiritual_and_psychic_-_Words,_understanding_speech_and_reading_-_Hostile_forces,_their_utility_-_Illusion_of_action,_true_action
1929-08-04_-_Surrender_and_sacrifice_-_Personality_and_surrender_-_Desire_and_passion_-_Spirituality_and_morality
1950-12-28_-_Correct_judgment.
1950-12-30_-_Perfect_and_progress._Dynamic_equilibrium._True_sincerity.
1951-01-13_-_Aim_of_life_-_effort_and_joy._Science_of_living,_becoming_conscious._Forces_and_influences.
1951-01-20_-_Developing_the_mind._Misfortunes,_suffering;_developed_reason._Knowledge_and_pure_ideas.
1951-02-12_-_Divine_force_-_Signs_indicating_readiness_-_Weakness_in_mind,_vital_-_concentration_-_Divine_perception,_human_notion_of_good,_bad_-_Conversion,_consecration_-_progress_-_Signs_of_entering_the_path_-_kinds_of_meditation_-_aspiration
1951-03-01_-_Universe_and_the_Divine_-_Freedom_and_determinism_-_Grace_-_Time_and_Creation-_in_the_Supermind_-_Work_and_its_results_-_The_psychic_being_-_beauty_and_love_-_Flowers-_beauty_and_significance_-_Choice_of_reincarnating_psychic_being
1951-03-03_-_Hostile_forces_-_difficulties_-_Individuality_and_form_-_creation
1951-03-10_-_Fairy_Tales-_serpent_guarding_treasure_-_Vital_beings-_their_incarnations_-_The_vital_being_after_death_-_Nightmares-_vital_and_mental_-_Mind_and_vital_after_death_-_The_spirit_of_the_form-_Egyptian_mummies
1951-03-17_-_The_universe-_eternally_new,_same_-_Pralaya_Traditions_-_Light_and_thought_-_new_consciousness,_forces_-_The_expanding_universe_-_inexpressible_experiences_-_Ashram_surcharged_with_Light_-_new_force_-_vibrating_atmospheres
1951-03-22_-_Relativity-_time_-_Consciousness_-_psychic_Witness_-_The_twelve_senses_-_water-divining_-_Instinct_in_animals_-_story_of_Mothers_cat
1951-05-03_-_Money_and_its_use_for_the_divine_work_-_problems_-_Mastery_over_desire-_individual_and_collective_change
1951-05-07_-_A_Hierarchy_-_Transcendent,_universal,_individual_Divine_-_The_Supreme_Shakti_and_Creation_-_Inadequacy_of_words,_language
1951-05-11_-_Mahakali_and_Kali_-_Avatar_and_Vibhuti_-_Sachchidananda_behind_all_states_of_being_-_The_power_of_will_-_receiving_the_Divine_Will
1953-04-29
1953-05-06
1953-06-03
1953-06-10
1953-06-17
1953-07-29
1953-08-26
1953-10-07
1953-11-11
1954-02-03_-_The_senses_and_super-sense_-_Children_can_be_moulded_-_Keeping_things_in_order_-_The_shadow
1954-04-14_-_Love_-_Can_a_person_love_another_truly?_-_Parental_love
1954-07-07_-_The_inner_warrior_-_Grace_and_the_Falsehood_-_Opening_from_below_-_Surrender_and_inertia_-_Exclusive_receptivity_-_Grace_and_receptivity
1954-07-14_-_The_Divine_and_the_Shakti_-_Personal_effort_-_Speaking_and_thinking_-_Doubt_-_Self-giving,_consecration_and_surrender_-_Mothers_use_of_flowers_-_Ornaments_and_protection
1954-10-20_-_Stand_back_-_Asking_questions_to_Mother_-_Seeing_images_in_meditation_-_Berlioz_-Music_-_Mothers_organ_music_-_Destiny
1954-12-08_-_Cosmic_consciousness_-_Clutching_-_The_central_will_of_the_being_-_Knowledge_by_identity
1954-12-22_-_Possession_by_hostile_forces_-_Purity_and_morality_-_Faith_in_the_final_success_-Drawing_back_from_the_path
1955-05-25_-_Religion_and_reason_-_true_role_and_field_-_an_obstacle_to_or_minister_of_the_Spirit_-_developing_and_meaning_-_Learning_how_to_live,_the_elite_-_Reason_controls_and_organises_life_-_Nature_is_infrarational
1955-06-29_-_The_true_vital_and_true_physical_-_Time_and_Space_-_The_psychics_memory_of_former_lives_-_The_psychic_organises_ones_life_-_The_psychics_knowledge_and_direction
1955-07-13_-_Cosmic_spirit_and_cosmic_consciousness_-_The_wall_of_ignorance,_unity_and_separation_-_Aspiration_to_understand,_to_know,_to_be_-_The_Divine_is_in_the_essence_of_ones_being_-_Realising_desires_through_the_imaginaton
1955-10-05_-_Science_and_Ignorance_-_Knowledge,_science_and_the_Buddha_-_Knowing_by_identification_-_Discipline_in_science_and_in_Buddhism_-_Progress_in_the_mental_field_and_beyond_it
1955-10-12_-_The_problem_of_transformation_-_Evolution,_man_and_superman_-_Awakening_need_of_a_higher_good_-_Sri_Aurobindo_and_earths_history_-_Setting_foot_on_the_new_path_-_The_true_reality_of_the_universe_-_the_new_race_-_...
1955-10-19_-_The_rhythms_of_time_-_The_lotus_of_knowledge_and_perfection_-_Potential_knowledge_-_The_teguments_of_the_soul_-_Shastra_and_the_Gurus_direct_teaching_-_He_who_chooses_the_Infinite...
1955-10-26_-_The_Divine_and_the_universal_Teacher_-_The_power_of_the_Word_-_The_Creative_Word,_the_mantra_-_Sound,_music_in_other_worlds_-_The_domains_of_pure_form,_colour_and_ideas
1955-11-09_-_Personal_effort,_egoistic_mind_-_Man_is_like_a_public_square_-_Natures_work_-_Ego_needed_for_formation_of_individual_-_Adverse_forces_needed_to_make_man_sincere_-_Determinisms_of_different_planes,_miracles
1955-11-16_-_The_significance_of_numbers_-_Numbers,_astrology,_true_knowledge_-_Divines_Love_flowers_for_Kali_puja_-_Desire,_aspiration_and_progress_-_Determining_ones_approach_to_the_Divine_-_Liberation_is_obtained_through_austerities_-_...
1955-12-14_-_Rejection_of_life_as_illusion_in_the_old_Yogas_-_Fighting_the_adverse_forces_-_Universal_and_individual_being_-_Three_stages_in_Integral_Yoga_-_How_to_feel_the_Divine_Presence_constantly
1956-01-18_-_Two_sides_of_individual_work_-_Cheerfulness_-_chosen_vessel_of_the_Divine_-_Aspiration,_consciousness,_of_plants,_of_children_-_Being_chosen_by_the_Divine_-_True_hierarchy_-_Perfect_relation_with_the_Divine_-_India_free_in_1915
1956-02-15_-_Nature_and_the_Master_of_Nature_-_Conscious_intelligence_-_Theory_of_the_Gita,_not_the_whole_truth_-_Surrender_to_the_Lord_-_Change_of_nature
1956-02-29_-_Sacrifice,_self-giving_-_Divine_Presence_in_the_heart_of_Matter_-_Divine_Oneness_-_Divine_Consciousness_-_All_is_One_-_Divine_in_the_inconscient_aspires_for_the_Divine
1956-03-07_-_Sacrifice,_Animals,_hostile_forces,_receive_in_proportion_to_consciousness_-_To_be_luminously_open_-_Integral_transformation_-_Pain_of_rejection,_delight_of_progress_-_Spirit_behind_intention_-_Spirit,_matter,_over-simplified
1956-05-02
1956-05-02_-_Threefold_union_-_Manifestation_of_the_Supramental_-_Profiting_from_the_Divine_-_Recognition_of_the_Supramental_Force_-_Ascent,_descent,_manifestation
1956-05-09_-_Beginning_of_the_true_spiritual_life_-_Spirit_gives_value_to_all_things_-_To_be_helped_by_the_supramental_Force
1956-06-20_-_Hearts_mystic_light,_intuition_-_Psychic_being,_contact_-_Secular_ethics_-_True_role_of_mind_-_Realise_the_Divine_by_love_-_Depression,_pleasure,_joy_-_Heart_mixture_-_To_follow_the_soul_-_Physical_process_-_remember_the_Mother
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
1956-08-01_-_Value_of_worship_-_Spiritual_realisation_and_the_integral_yoga_-_Symbols,_translation_of_experience_into_form_-_Sincerity,_fundamental_virtue_-_Intensity_of_aspiration,_with_anguish_or_joy_-_The_divine_Grace
1956-08-15_-_Protection,_purification,_fear_-_Atmosphere_at_the_Ashram_on_Darshan_days_-_Darshan_messages_-_Significance_of_15-08_-_State_of_surrender_-_Divine_Grace_always_all-powerful_-_Assumption_of_Virgin_Mary_-_SA_message_of_1947-08-15
1956-08-22_-_The_heaven_of_the_liberated_mind_-_Trance_or_samadhi_-_Occult_discipline_for_leaving_consecutive_bodies_-_To_be_greater_than_ones_experience_-_Total_self-giving_to_the_Grace_-_The_truth_of_the_being_-_Unique_relation_with_the_Supreme
1956-08-29_-_To_live_spontaneously_-_Mental_formations_Absolute_sincerity_-_Balance_is_indispensable,_the_middle_path_-_When_in_difficulty,_widen_the_consciousness_-_Easiest_way_of_forgetting_oneself
1956-09-26_-_Soul_of_desire_-_Openness,_harmony_with_Nature_-_Communion_with_divine_Presence_-_Individuality,_difficulties,_soul_of_desire_-_personal_contact_with_the_Mother_-_Inner_receptivity_-_Bad_thoughts_before_the_Mother
1956-10-03_-_The_Mothers_different_ways_of_speaking_-_new_manifestation_-_new_element,_possibilities_-_child_prodigies_-_Laws_of_Nature,_supramental_-_Logic_of_the_unforeseen_-_Creative_writers,_hands_of_musicians_-_Prodigious_children,_men
1956-10-17_-_Delight,_the_highest_state_-_Delight_and_detachment_-_To_be_calm_-_Quietude,_mental_and_vital_-_Calm_and_strength_-_Experience_and_expression_of_experience
1956-11-07_-_Thoughts_created_by_forces_of_universal_-_Mind_Our_own_thought_hardly_exists_-_Idea,_origin_higher_than_mind_-_The_Synthesis_of_Yoga,_effect_of_reading
1956-11-21_-_Knowings_and_Knowledge_-_Reason,_summit_of_mans_mental_activities_-_Willings_and_the_true_will_-_Personal_effort_-_First_step_to_have_knowledge_-_Relativity_of_medical_knowledge_-_Mental_gymnastics_make_the_mind_supple
1956-11-28_-_Desire,_ego,_animal_nature_-_Consciousness,_a_progressive_state_-_Ananda,_desireless_state_beyond_enjoyings_-_Personal_effort_that_is_mental_-_Reason,_when_to_disregard_it_-_Reason_and_reasons
1956-12-05_-_Even_and_objectless_ecstasy_-_Transform_the_animal_-_Individual_personality_and_world-personality_-_Characteristic_features_of_a_world-personality_-_Expressing_a_universal_state_of_consciousness_-_Food_and_sleep_-_Ordered_intuition
1956-12-12_-_paradoxes_-_Nothing_impossible_-_unfolding_universe,_the_Eternal_-_Attention,_concentration,_effort_-_growth_capacity_almost_unlimited_-_Why_things_are_not_the_same_-_will_and_willings_-_Suggestions,_formations_-_vital_world
1957-01-02_-_Can_one_go_out_of_time_and_space?_-_Not_a_crucified_but_a_glorified_body_-_Individual_effort_and_the_new_force
1957-02-06_-_Death,_need_of_progress_-_Changing_Natures_methods
1957-03-27_-_If_only_humanity_consented_to_be_spiritualised
1957-04-03_-_Different_religions_and_spirituality
1957-04-10_-_Sports_and_yoga_-_Organising_ones_life
1957-05-15_-_Differentiation_of_the_sexes_-_Transformation_from_above_downwards
1957-06-12_-_Fasting_and_spiritual_progress
1957-07-03
1957-07-03_-_Collective_yoga,_vision_of_a_huge_hotel
1957-07-24_-_The_involved_supermind_-_The_new_world_and_the_old_-_Will_for_progress_indispensable
1957-08-07_-_The_resistances,_politics_and_money_-_Aspiration_to_realise_the_supramental_life
1957-08-21_-_The_Ashram_and_true_communal_life_-_Level_of_consciousness_in_the_Ashram
1957-10-30_-_Double_movement_of_evolution_-_Disappearance_of_a_species
1957-11-27_-_Sri_Aurobindos_method_in_The_Life_Divine_-_Individual_and_cosmic_evolution
1957-12-21
1958-01-29_-_The_plan_of_the_universe_-_Self-awareness
1958-02-03b_-_The_Supramental_Ship
1958-02-19_-_Experience_of_the_supramental_boat_-_The_Censors_-_Absurdity_of_artificial_means
1958-02-26_-_The_moon_and_the_stars_-_Horoscopes_and_yoga
1958-07-02
1958-07-16_-_Is_religion_a_necessity?
1958-08-06_-_Collective_prayer_-_the_ideal_collectivity
1958-08-27_-_Meditation_and_imagination_-_From_thought_to_idea,_from_idea_to_principle
1958-09-03_-_How_to_discipline_the_imagination_-_Mental_formations
1958-10-01_-_The_ideal_of_moral_perfection
1958-10-04
1958-10-29_-_Mental_self-sufficiency_-_Grace
1958-11-02
1958-11-05_-_Knowing_how_to_be_silent
1958-11-26_-_The_role_of_the_Spirit_-_New_birth
1959-05-19_-_Ascending_and_Descending_paths
1960_01_20
1960_05_04
1960-05-24_-_supramental_flood
1960-11-08
1960_11_12?_-_49
1960-11-15
1961-01-10
1961-01-22
1961-02-11
1961-02-25
1961-03-04
1961_05_04_-_60
1961-07-18
1961_07_18
1961-07-28
1961-08-02
1961-10-02
1961-10-30
1962-01-09
1962_01_12
1962-01-21
1962_01_21
1962-04-13
1962-05-13
1962-05-24
1962_05_24
1962-07-21
1962-07-25
1962-08-11
1962-10-30
1962-11-17
1962-11-27
1962-12-04
1963-05-29
1963-07-03
1963-08-24
1963-09-18
1963-10-03
1963-11-04
1963_11_04
1963-11-27
1963-12-11
1963-12-14
1964-01-04
1964-01-29
1964-02-05
1964-03-07
1964-03-28
1964-07-18
1964-07-22
1964-08-26
1964-09-16
1964_09_16
1964-11-14
1964-11-28
1965-10-13
1965-11-27
1965_12_26?
1966-01-08
1966-03-04
1966-03-26
1966-03-30
1966-08-31
1966-09-14
1966_09_14
1966-10-08
1967-01-18
1967-02-15
1967-04-05
1967-05-20
1967-06-14
1967-07-29
1967-12-20
1968-02-03
1968-02-14
1968-03-02
1968-03-09
1968-03-16
1968-04-27
1968-06-08
1968-06-29
1968-07-10
1968-07-20
1968-07-27
1968-08-28
1968-09-25
1968-10-30
1968-11-23
1969-01-15
1969-02-08
1969-03-12
1969-04-09
1969_10_19
1969_11_07
1969-11-19
1969-11-29
1969-12-13
1969-12-27
1970_01_08
1970-01-31
1970_02_07
1970_02_09
1970_02_18
1970_03_25
1970-03-28
1970-04-11
1970-07-11
1970-07-22
1970-07-25
1971-10-23
1971-10-30
1971-11-27
1971-12-18
1972-01-12
1972-01-15
1972-04-15
1972-05-13
1972-05-26
1972-08-30
1972-10-25
1972-12-20
1.A_-_ANTHROPOLOGY,_THE_SOUL
1f.lovecraft_-_The_Case_of_Charles_Dexter_Ward
1f.lovecraft_-_The_Crawling_Chaos
1f.lovecraft_-_The_Last_Test
1.jr_-_Two_Friends
1.lla_-_Intense_cold_makes_water_ice
1.pbs_-_Fragments_Of_An_Unfinished_Drama
1.poe_-_Eureka_-_A_Prose_Poem
1.poe_-_The_Conversation_Of_Eiros_And_Charmion
1.raa_-_A_Holy_Tabernacle_in_the_Heart_(from_Life_of_the_Future_World)
1.rb_-_Sordello_-_Book_the_Fifth
1.rmr_-_Fear_of_the_Inexplicable
1.srm_-_The_Necklet_of_Nine_Gems
1.ww_-_Book_Second_[School-Time_Continued]
1.ww_-_Book_Seventh_[Residence_in_London]
1.ww_-_The_Excursion-_IX-_Book_Eighth-_The_Parsonage
1.ww_-_The_Excursion-_X-_Book_Ninth-_Discourse_of_the_Wanderer,_and_an_Evening_Visit_to_the_Lake
1.ww_-_The_Recluse_-_Book_First
20.01_-_Charyapada_-_Old_Bengali_Mystic_Poems
2.01_-_Habit_1__Be_Proactive
2.01_-_Indeterminates,_Cosmic_Determinations_and_the_Indeterminable
2.01_-_Isha_Upanishad__All_that_is_world_in_the_Universe
2.01_-_On_Books
2.01_-_On_the_Concept_of_the_Archetype
2.01_-_The_Object_of_Knowledge
2.01_-_The_Therapeutic_value_of_Abreaction
2.01_-_The_Two_Natures
2.01_-_The_Yoga_and_Its_Objects
2.02_-_Brahman,_Purusha,_Ishwara_-_Maya,_Prakriti,_Shakti
2.02_-_Habit_2__Begin_with_the_End_in_Mind
2.02_-_On_Letters
2.02_-_THE_EXPANSION_OF_LIFE
2.02_-_The_Ishavasyopanishad_with_a_commentary_in_English
2.02_-_The_Mother_Archetype
2.02_-_The_Synthesis_of_Devotion_and_Knowledge
2.03_-_DEMETER
2.03_-_Indra_and_the_Thought-Forces
2.03_-_Karmayogin__A_Commentary_on_the_Isha_Upanishad
2.03_-_On_Medicine
2.03_-_The_Eternal_and_the_Individual
2.03_-_The_Purified_Understanding
2.03_-_The_Supreme_Divine
2.03_-_VISIT_TO_VIDYASAGAR
2.04_-_Concentration
2.04_-_On_Art
2.04_-_Positive_Aspects_of_the_Mother-Complex
2.04_-_The_Divine_and_the_Undivine
2.04_-_The_Secret_of_Secrets
2.05_-_Apotheosis
2.05_-_Habit_3__Put_First_Things_First
2.05_-_Renunciation
2.05_-_The_Cosmic_Illusion;_Mind,_Dream_and_Hallucination
2.05_-_The_Divine_Truth_and_Way
2.06_-_Reality_and_the_Cosmic_Illusion
2.06_-_The_Synthesis_of_the_Disciplines_of_Knowledge
2.06_-_The_Wand
2.06_-_Works_Devotion_and_Knowledge
2.07_-_On_Congress_and_Politics
2.07_-_The_Cup
2.07_-_The_Knowledge_and_the_Ignorance
2.07_-_The_Mother__Relations_with_Others
2.07_-_The_Release_from_Subjection_to_the_Body
2.07_-_The_Supreme_Word_of_the_Gita
2.07_-_The_Upanishad_in_Aphorism
2.08_-_ALICE_IN_WONDERLAND
2.08_-_The_Release_from_the_Heart_and_the_Mind
2.08_-_The_Sword
2.09_-_ADVICE_TO_THE_BRAHMOS
2.09_-_Memory,_Ego_and_Self-Experience
2.09_-_On_Sadhana
2.09_-_SEVEN_REASONS_WHY_A_SCIENTIST_BELIEVES_IN_GOD
2.09_-_The_Release_from_the_Ego
2.0_-_THE_ANTICHRIST
2.1.01_-_God_The_One_Reality
21.01_-_The_Mother_The_Nature_of_Her_Work
2.1.02_-_Nature_The_World-Manifestation
2.1.03_-_Man_and_Superman
2.10_-_Knowledge_by_Identity_and_Separative_Knowledge
2.10_-_The_Realisation_of_the_Cosmic_Self
2.10_-_The_Vision_of_the_World-Spirit_-_Time_the_Destroyer
2.11_-_On_Education
2.11_-_The_Modes_of_the_Self
2.11_-_The_Vision_of_the_World-Spirit_-_The_Double_Aspect
2.11_-_WITH_THE_DEVOTEES_AT_DAKSHINEWAR
2.12_-_The_Origin_of_the_Ignorance
2.12_-_The_Realisation_of_Sachchidananda
2.13_-_Exclusive_Concentration_of_Consciousness-Force_and_the_Ignorance
2.13_-_On_Psychology
2.1.4.2_-_Teaching
2.1.4_-_The_Lower_Vital_Being
2.14_-_The_Origin_and_Remedy_of_Falsehood,_Error,_Wrong_and_Evil
2.1.5.1_-_Study_of_Works_of_Sri_Aurobindo_and_the_Mother
2.15_-_On_the_Gods_and_Asuras
2.15_-_Power_of_Right_Attitude
2.15_-_Reality_and_the_Integral_Knowledge
2.15_-_The_Cosmic_Consciousness
2.16_-_Oneness
2.16_-_The_15th_of_August
2.16_-_The_Integral_Knowledge_and_the_Aim_of_Life;_Four_Theories_of_Existence
2.16_-_WITH_THE_DEVOTEES_AT_DAKSHINESWAR
2.17_-_December_1938
2.17_-_The_Progress_to_Knowledge_-_God,_Man_and_Nature
2.17_-_The_Soul_and_Nature
2.18_-_January_1939
2.18_-_The_Evolutionary_Process_-_Ascent_and_Integration
2.18_-_The_Soul_and_Its_Liberation
2.19_-_Feb-May_1939
2.19_-_The_Planes_of_Our_Existence
2.2.01_-_The_Outer_Being_and_the_Inner_Being
2.2.01_-_The_Problem_of_Consciousness
2.20_-_2.29_-_RULES_FOR_HOUSEHOLDERS_AND_MONKS
2.2.03_-_The_Divine_Force_in_Work
2.2.03_-_The_Psychic_Being
2.2.03_-_The_Science_of_Consciousness
22.04_-_On_The_Brink(I)
22.06_-_On_The_Brink(3)
22.07_-_The_Ashram,_the_World_and_The_Individual[^4]
22.08_-_The_Golden_Chain
2.20_-_The_Lower_Triple_Purusha
2.20_-_The_Philosophy_of_Rebirth
2.21_-_1940
2.21_-_The_Ladder_of_Self-transcendence
2.21_-_The_Order_of_the_Worlds
2.21_-_Towards_the_Supreme_Secret
2.22_-_1941-1943
2.22_-_Rebirth_and_Other_Worlds;_Karma,_the_Soul_and_Immortality
2.22_-_The_Supreme_Secret
2.23_-_Man_and_the_Evolution
2.23_-_The_Conditions_of_Attainment_to_the_Gnosis
2.23_-_The_Core_of_the_Gita.s_Meaning
2.24_-_Gnosis_and_Ananda
2.24_-_The_Evolution_of_the_Spiritual_Man
2.24_-_The_Message_of_the_Gita
2.25_-_List_of_Topics_in_Each_Talk
2.26_-_Samadhi
2.26_-_The_Ascent_towards_Supermind
2.27_-_Hathayoga
2.27_-_The_Gnostic_Being
2.28_-_The_Divine_Life
2.3.03_-_Integral_Yoga
2.3.03_-_The_Mother's_Presence
2.3.03_-_The_Overmind
2.3.04_-_The_Higher_Planes_of_Mind
2.3.04_-_The_Mother's_Force
2.3.05_-_Sadhana_through_Work_for_the_Mother
2.3.06_-_The_Mind
2.3.07_-_The_Mother_in_Visions,_Dreams_and_Experiences
2.3.08_-_The_Physical_Consciousness
2.3.10_-_The_Subconscient_and_the_Inconscient
2.3.3_-_Anger_and_Violence
2.40_-_2.49_-_THE_MASTER_AT_THE_HOUSES_OF_BALARM_AND_GIRISH
2.4.1_-_Human_Relations_and_the_Spiritual_Life
2.4.2_-_Interactions_with_Others_and_the_Practice_of_Yoga
30.01_-_World-Literature
30.02_-_Greek_Drama
3.00.2_-_Introduction
30.09_-_Lines_of_Tantra_(Charyapada)
3.00_-_Introduction
30.18_-_Boris_Pasternak
3.01_-_Forms_of_Rebirth
3.01_-_Hymn_to_Matter
3.01_-_Natural_Morality
3.01_-_THE_BIRTH_OF_THOUGHT
3.02_-_King_and_Queen
3.02_-_Mysticism
3.02_-_SOL
3.02_-_THE_DEPLOYMENT_OF_THE_NOOSPHERE
3.02_-_The_Practice_Use_of_Dream-Analysis
3.02_-_The_Psychology_of_Rebirth
3.03_-_Faith_and_the_Divine_Grace
3.03_-_On_Thought_-_II
3.03_-_The_Consummation_of_Mysticism
3.03_-_The_Godward_Emotions
3.03_-_THE_MODERN_EARTH
3.04_-_Immersion_in_the_Bath
3.04_-_LUNA
3.04_-_On_Thought_-_III
3.05_-_SAL
3.05_-_The_Fool
3.06_-_Charity
3.06_-_Death
3.06_-_The_Delight_of_the_Divine
3.07_-_The_Formula_of_the_Holy_Grail
3.08_-_Of_Equilibrium
3.08_-_Purification
3.08_-_The_Myster_of_Love
3.09_-_The_Return_of_the_Soul
3.0_-_THE_ETERNAL_RECURRENCE
3.1.02_-_Spiritual_Evolution_and_the_Supramental
3.1.03_-_A_Realistic_Adwaita
3.1.04_-_Transformation_in_the_Integral_Yoga
31.05_-_Vivekananda
3.10_-_The_New_Birth
3.11_-_Epilogue
3.11_-_Spells
3.1.1_-_The_Transformation_of_the_Physical
3.1.2_-_Levels_of_the_Physical_Being
3.1.3_-_Difficulties_of_the_Physical_Being
3.18_-_Of_Clairvoyance_and_the_Body_of_Light
3.2.02_-_The_Veda_and_the_Upanishads
3.2.02_-_Yoga_and_Skill_in_Works
3.2.03_-_Jainism_and_Buddhism
32.04_-_The_Human_Body
3.2.05_-_Our_Ideal
32.05_-_The_Culture_of_the_Body
3.2.06_-_The_Adwaita_of_Shankaracharya
32.06_-_The_Novel_Alchemy
3.2.08_-_Bhakti_Yoga_and_Vaishnavism
3.20_-_Of_the_Eucharist
3.2.10_-_Christianity_and_Theosophy
3.2.1_-_Food
3.2.4_-_Sex
3.3.02_-_All-Will_and_Free-Will
33.05_-_Muraripukur_-_II
33.09_-_Shyampukur
33.11_-_Pondicherry_II
33.17_-_Two_Great_Wars
3.4.03_-_Materialism
3.4.2_-_The_Inconscient_and_the_Integral_Yoga
3.5.03_-_Reason_and_Society
3-5_Full_Circle
3.6.01_-_Heraclitus
37.05_-_Narada_-_Sanatkumara_(Chhandogya_Upanishad)
3.7.1.02_-_The_Reincarnating_Soul
3.7.1.03_-_Rebirth,_Evolution,_Heredity
3.7.1.04_-_Rebirth_and_Soul_Evolution
3.7.1.05_-_The_Significance_of_Rebirth
3.7.1.06_-_The_Ascending_Unity
3.7.1.09_-_Karma_and_Freedom
3.7.1.11_-_Rebirth_and_Karma
3.7.1.12_-_Karma_and_Justice
3.7.2.01_-_The_Foundation
3.7.2.02_-_The_Terrestial_Law
3.7.2.03_-_Mind_Nature_and_Law_of_Karma
3.7.2.05_-_Appendix_I_-_The_Tangle_of_Karma
38.01_-_Asceticism_and_Renunciation
3.8.1.03_-_Meditation
3.8.1.06_-_The_Universal_Consciousness
3_-_Commentaries_and_Annotated_Translations
40.01_-_November_24,_1926
4.01_-_Introduction
4.01_-_Prayers_and_Meditations
4.01_-_THE_COLLECTIVE_ISSUE
4.01_-_The_Principle_of_the_Integral_Yoga
4.02_-_BEYOND_THE_COLLECTIVE_-_THE_HYPER-PERSONAL
4.02_-_Difficulties
4.02_-_The_Integral_Perfection
4.02_-_The_Psychology_of_the_Child_Archetype
4.03_-_The_Meaning_of_Human_Endeavor
4.03_-_THE_ULTIMATE_EARTH
4.04_-_Conclusion
4.04_-_THE_REGENERATION_OF_THE_KING
4.05_-_The_Instruments_of_the_Spirit
4.06_-_Purification-the_Lower_Mentality
4.06_-_THE_KING_AS_ANTHROPOS
4.07_-_THE_RELATION_OF_THE_KING-SYMBOL_TO_CONSCIOUSNESS
4.08_-_The_Liberation_of_the_Spirit
4.08_-_THE_RELIGIOUS_PROBLEM_OF_THE_KINGS_RENEWAL
4.0_-_The_Path_of_Knowledge
4.10_-_The_Elements_of_Perfection
4.1.1.03_-_Three_Realisations_for_the_Soul
4.1.1.05_-_The_Central_Process_of_the_Yoga
4.1.1_-_The_Difficulties_of_Yoga
4.1.2.02_-_The_Three_Transformations
4.12_-_The_Way_of_Equality
4.13_-_The_Action_of_Equality
4.15_-_Soul-Force_and_the_Fourfold_Personality
4.16_-_The_Divine_Shakti
4.17_-_The_Action_of_the_Divine_Shakti
4.19_-_The_Nature_of_the_supermind
4.20_-_The_Intuitive_Mind
4.2.1.04_-_The_Psychic_and_the_Mental,_Vital_and_Physical_Nature
4.21_-_The_Gradations_of_the_supermind
4.2.1_-_The_Right_Attitude_towards_Difficulties
4.22_-_The_supramental_Thought_and_Knowledge
4.23_-_The_supramental_Instruments_--_Thought-process
4.2.4.06_-_Agni_and_the_Psychic_Fire
4.24_-_The_supramental_Sense
4.2.5.04_-_The_Psychic_Consciousness_and_the_Descent_from_Above
4.25_-_Towards_the_supramental_Time_Vision
4.2_-_Karma
4.3.1.03_-_The_Self_and_the_Sense_of_Individuality
4.3.1.04_-_The_Disappearance_of_the_I_Sense
4.3.1_-_The_Hostile_Forces_and_the_Difficulties_of_Yoga
4.3.2.09_-_Overmind_Experiences_and_the_Supermind
4.3.2_-_Attacks_by_the_Hostile_Forces
4.3.3_-_Dealing_with_Hostile_Attacks
4.4.1.05_-_Ascent_and_Descent_of_the_Kundalini_Shakti
4.4.3.02_-_Calling_in_the_Higher_Consciousness
4.4.3.05_-_The_Effect_of_Descent_into_the_Lower_Planes
4.4.5.02_-_Descent_and_Psychic_Experiences
5.01_-_EPILOGUE
5.01_-_Message
5.02_-_Perfection_of_the_Body
5.03_-_The_Divine_Body
5.04_-_Supermind_and_the_Life_Divine
5.04_-_THE_POLARITY_OF_ADAM
5.06_-_THE_TRANSFORMATION
5.4.01_-_Occult_Knowledge
5_-_The_Phenomenology_of_the_Spirit_in_Fairytales
6.01_-_THE_ALCHEMICAL_VIEW_OF_THE_UNION_OF_OPPOSITES
6.02_-_STAGES_OF_THE_CONJUNCTION
6.06_-_SELF-KNOWLEDGE
6.07_-_THE_MONOCOLUS
6.08_-_THE_CONTENT_AND_MEANING_OF_THE_FIRST_TWO_STAGES
6.09_-_THE_THIRD_STAGE_-_THE_UNUS_MUNDUS
6.0_-_Conscious,_Unconscious,_and_Individuation
7.01_-_The_Soul_(the_Psychic)
Apology
Appendix_4_-_Priest_Spells
Averroes_Search
Big_Mind_(ten_perfections)
Blazing_P1_-_Preconventional_consciousness
Blazing_P2_-_Map_the_Stages_of_Conventional_Consciousness
Blazing_P3_-_Explore_the_Stages_of_Postconventional_Consciousness
BOOK_II._--_PART_III._ADDENDA._SCIENCE_AND_THE_SECRET_DOCTRINE_CONTRASTED
BOOK_II._--_PART_II._THE_ARCHAIC_SYMBOLISM_OF_THE_WORLD-RELIGIONS
BOOK_I._--_PART_I._COSMIC_EVOLUTION
BOOK_I._--_PART_III._SCIENCE_AND_THE_SECRET_DOCTRINE_CONTRASTED
BOOK_XI._-_Augustine_passes_to_the_second_part_of_the_work,_in_which_the_origin,_progress,_and_destinies_of_the_earthly_and_heavenly_cities_are_discussed.Speculations_regarding_the_creation_of_the_world
BOOK_XIII._-_That_death_is_penal,_and_had_its_origin_in_Adam's_sin
BOOK_XIX._-_A_review_of_the_philosophical_opinions_regarding_the_Supreme_Good,_and_a_comparison_of_these_opinions_with_the_Christian_belief_regarding_happiness
BOOK_XV._-_The_progress_of_the_earthly_and_heavenly_cities_traced_by_the_sacred_history
BOOK_XXI._-_Of_the_eternal_punishment_of_the_wicked_in_hell,_and_of_the_various_objections_urged_against_it
BS_1_-_Introduction_to_the_Idea_of_God
Conversations_with_Sri_Aurobindo
ENNEAD_02.01_-_Of_the_Heaven.
ENNEAD_02.03_-_Whether_Astrology_is_of_any_Value.
ENNEAD_02.04a_-_Of_Matter.
ENNEAD_02.09_-_Against_the_Gnostics;_or,_That_the_Creator_and_the_World_are_Not_Evil.
ENNEAD_03.01_-_Concerning_Fate.
ENNEAD_03.02_-_Of_Providence.
ENNEAD_03.05_-_Of_Love,_or_Eros.
ENNEAD_03.07_-_Of_Time_and_Eternity.
ENNEAD_03.09_-_Fragments_About_the_Soul,_the_Intelligence,_and_the_Good.
ENNEAD_04.02_-_How_the_Soul_Mediates_Between_Indivisible_and_Divisible_Essence.
ENNEAD_04.03_-_Psychological_Questions.
ENNEAD_04.04_-_Questions_About_the_Soul.
ENNEAD_04.07_-_Of_the_Immortality_of_the_Soul:_Polemic_Against_Materialism.
ENNEAD_04.08_-_Of_the_Descent_of_the_Soul_Into_the_Body.
ENNEAD_04.09_-_Whether_All_Souls_Form_a_Single_One?
ENNEAD_05.02_-_Of_Generation_and_of_the_Order_of_Things_that_Follow_the_First.
ENNEAD_05.03_-_The_Self-Consciousnesses,_and_What_is_Above_Them.
ENNEAD_05.07_-_Do_Ideas_of_Individuals_Exist?
ENNEAD_05.08_-_Concerning_Intelligible_Beauty.
ENNEAD_05.09_-_Of_Intelligence,_Ideas_and_Essence.
ENNEAD_06.01_-_Of_the_Ten_Aristotelian_and_Four_Stoic_Categories.
ENNEAD_06.02_-_The_Categories_of_Plotinos.
ENNEAD_06.03_-_Plotinos_Own_Sense-Categories.
ENNEAD_06.04_-_The_One_and_Identical_Being_Is_Everywhere_Present_As_a_Whole.
ENNEAD_06.04_-_The_One_Identical_Essence_is_Everywhere_Entirely_Present.
ENNEAD_06.05_-_The_One_and_Identical_Being_is_Everywhere_Present_In_Its_Entirety.345
ENNEAD_06.05_-_The_One_Identical_Essence_is_Everywhere_Entirely_Present.
ENNEAD_06.06_-_Of_Numbers.
ENNEAD_06.07_-_How_Ideas_Multiplied,_and_the_Good.
ENNEAD_06.08_-_Of_the_Will_of_the_One.
ENNEAD_06.09_-_Of_the_Good_and_the_One.
Euthyphro
Gorgias
Liber_111_-_The_Book_of_Wisdom_-_LIBER_ALEPH_VEL_CXI
Liber_46_-_The_Key_of_the_Mysteries
Liber_71_-_The_Voice_of_the_Silence_-_The_Two_Paths_-_The_Seven_Portals
Meno
Partial_Magic_in_the_Quixote
Phaedo
r1912_07_01
r1912_12_31
r1913_01_31
r1913_12_14
r1914_03_20
r1914_03_25
r1914_04_12
r1914_04_14
r1914_06_20
r1914_06_22
r1914_07_02
r1914_08_20
r1914_10_13
r1914_11_10
r1914_12_01
r1914_12_15
r1915_01_14
r1915_01_16
r1915_08_07
r1927_01_03
Sayings_of_Sri_Ramakrishna_(text)
Sophist
Story_of_the_Warrior_and_the_Captive
Symposium
Talks_001-025
Talks_026-050
Talks_051-075
Talks_076-099
Talks_100-125
Talks_125-150
Talks_151-175
Talks_176-200
Talks_225-239
Talks_500-550
Talks_600-652
Talks_With_Sri_Aurobindo_1
Talks_With_Sri_Aurobindo_2
The_Act_of_Creation_text
Theaetetus
The_Coming_Race_Contents
the_Eternal_Wisdom
The_Lottery_in_Babylon
The_Riddle_of_this_World
Timaeus

PRIMARY CLASS

Being
concept
God
space
SEE ALSO

ego
the_Self
SIMILAR TITLES
the Individual

DEFINITIONS

The individualized life cycles in the rounds are associated with diversities in environment. Each round is a component part of a great serial order of evolution which may be summarized as the gradual descent of spirit into matter and the subsequent ascent. The first round, even on this globe, was highly spiritual and ethereal: the succeeding rounds are less so, until the middle of the fourth round is reached. After that axial period the process is reversed and by degrees the original state of ethereality is reassumed. A similar process takes place within each round, but on a minor scale — smaller cycles within a dominant one. The physical condition of the earth’s substance is modified in a corresponding way. The amazing modern discoveries of the nature of the atom, of its transmutations, and of the transformation of ‘matter’ into energy have removed any prima facie objections to such a process.

The individuals in these archaic genealogies are at one time to be considered as men, at another time as races or subdivisions of races, while on a cosmic scale they stand for various spiritual powers or celestial energies imbodied in constellations of the zodiac; whereas their wives or consorts are equivalent to the Hindu saktis, their manifested powers, attributes, or faculties in, by, and through which they express themselves. Thus the wife of such an individual is not only his companion, but the veil, sheath, or garment which encloses him.



QUOTES [151 / 151 - 500 / 4485]


KEYS (10k)

  108 Sri Aurobindo
   8 The Mother
   5 Sri Ramana Maharshi
   5 Manly P Hall
   2 SATM?
   2 Ken Wilber
   2 Joseph Campbell
   1 William James
   1 Wikipedia
   1 V M Cruz
   1 Swami Vivekananda
   1 Swami Avdheshanand
   1 Saul Williams
   1 Satprem
   1 Nolini Kanta Gupta
   1 Manly P. Hall
   1 Ken Wilber?
   1 Joseph Weizenbaum
   1 Jean Gebser
   1 JC
   1 James George Frazer
   1 James Clerk Maxwell
   1 Friedrich Nietzsche
   1 Frank Visser
   1 Charles F Haanel
   1 Charles Darwin

NEW FULL DB (2.4M)

   19 Carl Jung
   12 Albert Einstein
   9 Sri Aurobindo
   6 John Stuart Mill
   6 Arthur Conan Doyle
   5 Ronald Reagan
   5 Maria Montessori
   4 William James
   4 Sri Ramana Maharshi
   4 Friedrich Nietzsche
   3 Theodor Adorno
   3 Sigmund Freud
   3 Ralph Waldo Emerson
   3 Max Stirner
   3 Joseph Goebbels
   3 Joseph Campbell
   3 John Steinbeck
   3 Herbert Marcuse
   3 Charles Lindbergh
   3 Arthur Schopenhauer

1:An idea, to be suggestive, must come to the individual with the force of revelation.
   ~ William James,
2:It reveals itself rather than is learned. ~ Sri Aurobindo, The Life Divine, The Eternal and the Individual,
3:The psychic is the support of the individual evolution ~ Sri Aurobindo, Letters on Yoga - I, The Psychic Being,
4:If the individual cannot dream of a better future, he cannot live well today. ~ Manly P Hall, The Bible, the Story of a Book,
5:The individuals cannot act of their own accord. Recognize the force of the Divine Will and keep quiet. ~ Sri Ramana Maharshi, Talks, 594,
6:The malady of the world is that the individual cannot find his real soul. ~ Sri Aurobindo, The Life Divine, The Double Soul in Man,
7:Brahman is in this world to represent Itself in the values of Life. ~ Sri Aurobindo, The Life Divine, The Destiny of the Individual,
8:Three fundamental aspects of the Divine - the Individual or Immanent, the Cosmic and the Transcendent
   ~ Sri Aurobindo, The Synthesis Of Yoga,
9:No man is simply good or simply bad; every man is a mixture of contraries. ~ Sri Aurobindo, The Life Divine, The Eternal and the Individual,
10:The individual is a self-expression of the universal and the transcendent. ~ Sri Aurobindo, The Life Divine, Reality and the Cosmic Illusion,
11:All the play in this world is based on a certain relative free will in the individual being. ~ Sri Aurobindo, Letters on Yoga - II, Surrender,
12:All the play in this world is based on a certain relative free will in the individual being. ~ Sri Aurobindo, Letters on Yoga - II, Surrender,
13:Always it is the individual who progresses and compels the rest to progress. ~ Sri Aurobindo, The Human Cycle, The Inadequacy of the State Idea,
14:The individual as spirit or being is not confined within his humanity; he has been less than human. ~ Sri Aurobindo, The Life Divine, The Divine Life,
15:The individual as spirit or being is not confined within his humanity; he has been less than human. ~ Sri Aurobindo, The Life Divine, The Divine Life,
16:I am one with God in my being and yet I can have relations with Him in my experience. ~ Sri Aurobindo, The Life Divine, The Eternal and the Individual,
17:Any spiritual endeavour which enables to raise the human consciousness to cosmic consciousness, to unite the individual with God, is Yoga.
   ~ Swami Avdheshanand,
18:God manifests Himself in the individual partially, but He stands behind the progress of the world wholly. ~ Sri Aurobindo, Karmayogin, Facts and Opinions,
19:Always the effect of the supramental growth is to universalise the individual consciousness. ~ Sri Aurobindo, The Synthesis Of Yoga, The Supramental Sense,
20:The greatness of individuals is the greatness of the eternal Energy within. ~ Sri Aurobindo, Essays in Philosophy and Yoga, The Greatness of the Individual,
21:No machinery invented by the reason can perfect either the individual or the collective man. ~ Sri Aurobindo, The Human Cycle, The End of the Curve of Reason,
22:The centre of mental thinking is the ego, the person of the individual thinker. ~ Sri Aurobindo, The Synthesis Of Yoga, The Supramental Thought and Knowledge,
23:Kali when she enters into a man cares nothing for rationality and possibility. ~ Sri Aurobindo, Essays in Philosophy and Yoga, The Greatness of the Individual,
24:The dance of Brindaban is not complete without the death-dance of Kurukshetra; ~ Sri Aurobindo, Essays in Philosophy and Yoga, The Greatness of the Individual,
25:Man himself, who takes up all that went before him and transmutes it into the term of manhood. ~ Sri Aurobindo, The Life Divine, The Eternal and the Individual,
26:All force is cosmic and the individual is merely an instrument. ~ Sri Aurobindo, The Mother with Letters on The Mother, Becoming Conscious of the Mother’s Force,
27:All life is the play of universal forces. The individual gives a personal form to these universal forces. ~ Sri Aurobindo, Letters on Yoga - I, Occult Knowledge,
28:Man may help or man may resist, but the Zeitgeist works, shapes, overbears, insists. ~ Sri Aurobindo, Essays in Philosophy and Yoga, The Greatness of the Individual,
29:The perfect society will be that which most entirely favours the perfection of the individual. ~ Sri Aurobindo, The Human Cycle, The Imperfection of Past Aggregates,
30:The individual is only an instrument in the hands of a Universal Energy though his ego takes the credit of all he does. ~ Sri Aurobindo, Letters on Yoga - II, Opening,
31:What Nature aims at for the mass in a slow evolution, Yoga effects for the individual by a rapid revolution. ~ Sri Aurobindo, The Synthesis Of Yoga, The Threefold Life,
32:He is what he is, but he is also the past of all that he was and the potentiality of all that he is not. ~ Sri Aurobindo, The Life Divine, The Eternal and the Individual,
33:The enemy of all real religion, is human egoism, the egoism of the individual, the egoism of class and nation. ~ Sri Aurobindo, The Human Cycle, The Religion of Humanity,
34:The individual exists in the Transcendent, but all the Transcendent is there concealed in the individual. ~ Sri Aurobindo, The Life Divine, The Eternal and the Individual,
35:The attempt of the individual, the living atom, to maintain and aggrandise itself is the whole sense of Desire. ~ Sri Aurobindo, The Life Divine, Death, Desire and Incapacity,
36:The divine soul reproduces itself in similar liberated souls as the animal reproduces itself in similar bodies. ~ Sri Aurobindo, The Life Divine, The Destiny of the Individual,
37:Without an opening into universality the individual remains incomplete. ~ Sri Aurobindo, The Life Divine, The Integral Knowledge and the Aim of Life; Four Theories of Existence,
38:The life of the individual must have the same rhythm of significance, the same law of progression as the cosmic life. ~ Sri Aurobindo, The Life Divine, The Philosophy of Rebirth,
39:It is necessarily through the individual Self that we must arrive at the One, for that is the basis of all our experience. ~ Sri Aurobindo, The Synthesis Of Yoga, The Modes of the Self,
40:The divine Nature, free and perfect and blissful, must be manifested in the individual in order that it may manifest in the world. ~ Sri Aurobindo, The Synthesis Of Yoga, The Divine Work,
41:The intellectual, ethical and spiritual growth of the individual is the central need of the race. ~ Sri Aurobindo, The Renaissance in India, A Rationalistic Critic on Indian Culture - VI,
42:The universe is there as a truth in God even though the individual soul may have shut its eyes to it. ~ Sri Aurobindo, The Synthesis Of Yoga, The Synthesis of the Disciplines of Knowledge,
43:The body-consciousness is a patient servant and can be in its large reserve of possibilities a potent instrument of the individual life. ~ Sri Aurobindo, The Life Divine, The Gnostic Being,
44:The group-man follows in the wake of the individual and is always far behind the highest individual development. ~ Sri Aurobindo, The Human Cycle, The Drive towards Economic Centralisation,
45:Universe is a diffusion of the divine All in infinite Space and Time, the individual its concentration within limits of Space and Time. ~ Sri Aurobindo, The Life Divine, Man in the Universe,
46:The individual is not a mere cell of the collective existence; he would not cease to exist if separated or expelled from the collective mass. ~ Sri Aurobindo, The Life Divine, The Divine Life,
47:The universal particularises itself in the individual; the individual contains in himself all the generalities of the universal. ~ Sri Aurobindo, The Life Divine, The Eternal and the Individual,
48:In the actual state of humanity, it is the individual who must climb to this height as a pioneer and precursor. ~ Sri Aurobindo, The Synthesis Of Yoga, Standards of Conduct and Spiritual Freedom,
49:The community exists by the individual, for its mind and life and body are constituted by the mind and life and body of its composing individuals. ~ Sri Aurobindo, The Life Divine, The Divine Life,
50:The individual self and the universal self are one; in every world, in every being, in each thing, in every atom is the Divine Presence, and man's mission is to manifest it.
   ~ The Mother, Words Of Long Ago,
51:The collectivity is a mass, a field of formation; the individual is the diviner of truth, the form-maker, the creator. ~ Sri Aurobindo, The Life Divine, The Progress to Knowledge - God, Man and Nature,
52:In his self-integration the soul of the individual must awake to universality and to transcendence. ~ Sri Aurobindo, The Life Divine, The Integral Knowledge and the Aim of Life; Four Theories of Existence,
53:The individual soul lives here by the All-Soul and depends upon it; the All-Soul very evidently does not exist by the individual or depend upon it. ~ Sri Aurobindo, The Life Divine, The Order of the Worlds,
54:In the world, as it is, the goal of life is not to secure personal happiness, but to awaken the individual progressively towards the truth-consciousness.
   ~ The Mother, Words Of The Mother II, The True Aim of Life,
55:It is always the individual who receives the intuitions of Nature and takes the step forward dragging or drawing the rest of humanity behind him. ~ Sri Aurobindo, The Life Divine, The Evolution of the Spiritual Man,
56:The individual, standing alone, cannot develop; he depends on the support and assistance of the group to which he belongs. ~ Sri Aurobindo, Bande Mataram - I, Shall India be Free? - National Development and Foreign Rule,
57:The individual ego is a pragmatic and effective fiction, a translation of the secret self into the terms of surface consciousness ~ Sri Aurobindo, The Life Divine, The Origin and Remedy of Falsehood, Error, Wrong and Evil,
58:It is only through the individual mind that the mass can arrive at a clear knowledge and creation of the thing it held in its subconscient self. ~ Sri Aurobindo, The Human Cycle, Conditions for the Coming of a Spiritual Age,
59:Concentration of the mind is in a way common to both Knowledge and Yoga. Yoga aims at union of the individual with the universal, the Reality. This Reality cannot be new. It must exist even now, and it does exist. ~ Sri Ramana Maharshi,
60:In relation to the individual the Supreme is our own true and highest self, that which ultimately we are in our essence, that of which we are in our manifested nature. ~ Sri Aurobindo, The Synthesis Of Yoga, The Object of Knowledge,
61:In relation to the individual the Supreme is our own true and highest self, that which ultimately we are in our essence, that of which we are in our manifested nature. ~ Sri Aurobindo, The Synthesis Of Yoga, The Object of Knowledge,
62:The growth of the individual is the indispensable means for the inner growth as distinguished from the outer force and expansion of the collective being. ~ Sri Aurobindo, The Life Divine, The Progress to Knowledge - God, Man and Nature,
63:The individual has always had to struggle to keep from being overwhelmed by the tribe. If you try it, you will be lonely often, and sometimes frightened. But no price is too high to pay for the privilege of owning yourself.
   ~ Friedrich Nietzsche,
64:Plant, animal, man, god, the Eternal is there containing and repressing himself as it were in order to make a certain statement of his being. Each is the whole Eternal concealed. ~ Sri Aurobindo, The Life Divine, The Eternal and the Individual,
65:When a man who has carried out a great work is destroyed, it is for the egoism by which he has misused the force within that the force itself breaks him to pieces. ~ Sri Aurobindo, Essays in Philosophy and Yoga, The Greatness of the Individual,
66:The sleeping castle is that ultimate abyss to which the descending consciousness submerges in dream, where the individual life is on the point of dissolving into undifferentiated energy: and it would be death to dissolve; yet death, also, to lack the fire. ~ JC, THWATF,
67:The new attitude will be consolidated only when the individual can gradually begin to disregard his ego. As long as our thinking is exclusively self-centered the world will remain fragmented. At best the “Thou” will become visible to the “I”; but never the whole. ~ Jean Gebser,
68:A Jack of all trades may be a master of integration; as such an individual knows enough from many learned trades and skills to be able to bring the individual's disciplines together in a practical manner. This person is a generalist rather than a specialist.
   ~ V M Cruz, The Jack of Too Many,
69:The object of a Yoga of spiritual knowledge can be nothing else than this eternal Reality, this Self, this Brahman, this Transcendent that dwells over all and in all and is manifest yet concealed in the individual, manifest yet disguised in the universe.
   ~ Sri Aurobindo, The Synthesis Of Yoga, The Object of Knowledge,
70:Augoeides is an obscure term meaning luminous body and thought to refer to the planets. Aleister Crowley considered the term to refer to the Holy Guardian Angel of Abramelin; the Atman of Hinduism the Daemon of the ancient Greeks. Robert Lomas associates the term with the Higher Self or soul of the individual
   ~ Wikipedia,
71:Nor does he achieve his destiny as the individual Man for the sake of the individual soul alone,—a lonely salvation is not his complete ideal,—but for the world also or rather for God in the world, for God in all as well as above all and not for God solely and separately in one. ~ Sri Aurobindo, The Human Cycle, The Ideal Law of Social Development,
72:For the World-Transcendent embraces the universe, is one with it and does not exclude it, even as the universe embraces the individual, is one with him and does not exclude him.
   The individual is a centre of the whole universal consciousness; the universe is a form and definition which is occupied by the entire immanence of the Formless and Indefinable. ~ Sri Aurobindo, The Life Divine, 1.5-11,
73:Having become a citizen of two worlds, the individual must act accordingly. There can be no backsliding, because the individual must reach a state of certainty before this enlightenment is given that makes it utterly and completely impossible to backslide. He cannot 'get it' and then fail and turn from it. If he turns from it, it means he never had it. If he fails, he fails himself. He cannot fail the infinite. ~ Manly P Hall,
74:By this Yoga we not only seek the Infinite, but we call upon the Infinite to unfold himself in human life. Therefore the Shastra of our Yoga must provide for an infinite liberty in the receptive human soul. A free adaptability in the manner and type of the individual's acceptance of the Universal and Transcendent into himself is the right condition for the full spiritual life in man.
   ~ Sri Aurobindo, The Synthesis Of Yoga, The Four Aids, 57,
75:The salvation of the world depends only on the individual whose world it is. At least, every individual must act as if the whole future of the world, of humanity itself, depends on him. Anything less is a shirking of responsibility and is itself a dehumanizing force, for anything less encourages the individual to look upon himself as a mere actor in a drama written by anonymous agents, as less than a whole person, and that is the beginning of passivity and aimlessness.
   ~ Joseph Weizenbaum,
76:Some people are so afraid of losing their individuality. Wouldn't it be better for the pig to lose his pig-individuality if he can become God? Yes. But the poor pig does not think so at the time. Which state is my individuality? When I was a baby sprawling on the floor trying to swallow my thumb? Was that the individuality I should be sorry to lose? Fifty years hence I shall look upon this present state and laugh, just as I now look upon the baby state. Which of these individualities shall I keep? ~ Swami Vivekananda,
77:This gesture of the Divine Mother teaches us also what should be the approach and attitude of human beings in all their activities. In all our movements we should always remember Him, refer to Him, consider that in the last analysis each and every movement comes from Him and we must always offer them to Him, return them to the parent-source from where they come, therein lies freedom, the divine detachment which the individual must possess always in order to be one with Him, feel one's identity with Him. ~ Nolini Kanta Gupta, On Savitri, 12,
78:States of consciousness there are in which Death is only a change in immortal Life, pain a violent backwash of the waters of universal delight, limitation a turning of the Infinite upon itself, evil a circling of the good around its own perfection; and this not in abstract conception only, but in actual vision and in constant and substantial experience. To arrive at such states of consciousness may, for the individual, be one of the most important and indispensable steps of his progress towards self-perfection.
   ~ Sri Aurobindo, The Life Divine,
79:For strength of character in the race as in the individual consists mainly in the power of sacrificing the present for the future, of disregarding the immediate temptations of ephemeral pleasure for more distant and lasting sources of satisfaction. The more the power is exercised the higher and stronger becomes the character; till the height of heroism is reached in men who renounce the pleasures of life and even life itself for the sake of winning for others, perhaps in distant ages, the blessings of freedom and truth. ~ James George Frazer, The Golden Bough,
80:Talk 15.

A question was asked about the Upanishadic passage, "The Supreme Spirit is subtler than the subtlest and larger than the largest."

M.: Even the structure of the atom has been found by the mind. Therefore the mind is subtler than the atom. That which is behind the mind, namely the individual soul, is subtler than the mind.

Further, the Tamil saint Manickavachagar has said of the specks dancing in a beam of sunlight, that if each represents a universe, the whole sunlight will represent the Supreme Being. ~ Sri Ramana Maharshi, Talks with Sri Ramana Maharshi, Sri Ramanasramam,
81:As gnostic knowledge, will and ananda are a direct instrumentation of spirit and can only be won by growing into the spirit, into divine being, this growth has to be the first aim of our Yoga. The mental being has to enlarge itself into the oneness of the Divine before the Divine will perfect in the soul of the individual its gnostic outflowering. That is the reason why the triple way of knowledge, works and love becomes the key-note of the whole Yoga, for that is the direct means for the soul in mind to rise to its highest intensities where it passes upward into the divine oneness.
   ~ Sri Aurobindo, The Synthesis Of Yoga,
82:It is the same thing for the ego, the self. In order to pass on to a higher plane, one must first exist; and to exist one must become a conscious, separate individual, and to become a conscious separate individual, the ego is indispensable, otherwise one remains mingled with all that lies around us. But once the individuality is formed, if one wants to rise to a higher level and live a spiritual life, if one wants even to become simply a higher type of man, the limitations of the ego are the worst obstacles, and the ego must be surpassed in order to enter the true consciousness. ~ The Mother, Questions And Answers 1956, 367,
83:Hence, as more individuals are produced than can possibly survive, there must in every case be a struggle for existence, either one individual with another of the same species, or with the individuals of distinct species, or with the physical conditions of life. It is the doctrine of Malthus applied with manifold force to the whole animal and vegetable kingdoms; for in this case there can be no artificial increase of food, and no prudential restraint from marriage. Although some species may be now increasing, more or less rapidly, in numbers, all cannot do so, for the world would not hold them. ~ Charles Darwin, The Origin of Species,
84:[the third aid, the inner guide, guru :::
   It is he who destroys our darkness by the resplendent light of his knowledge; that light becomes within us the increasing glory of his own self-revelation. He discloses progressively in us his own nature of freedom, bliss, love, power, immortal being. He sets above us his divine example as our ideal and transforms the lower existence into a reflection of that which it contemplates. By the inpouring of his own influence and presence into us he enables the individual being to attain to identity with the universal and transcendent.~ Sri Aurobindo, The Synthesis Of Yoga, The Four Aids, 61 [T1],
85:It may yet be said that a logical succession of the states of progress would be very much in this order. First, there is a large turning in which all the natural mental activities proper to the individual nature are taken up or referred to a higher standpoint and dedicated by the soul in us, the psychic being, the priest of the sacrifice, to the divine service; next, there is an attempt at an ascent of the being and a bringing down of the Light and Power proper to some new height of consciousness gained by its upward effort into the whole action of the knowledge.
   ~ Sri Aurobindo, The Synthesis Of Yoga, The Ascent Of The Sacrifice - I, [T1],
86:Apart from the individual difficulty there is a general difficulty in the physical earth-nature. Physical nature is slow and inert and unwilling to change; its tendency is to be still and take long periods of time for a little progress. It is very difficult for even the strongest mental or vital or even psychic will to overcome this inertia. It is only by bringing down constantly the consciousness and force and light from above that it can be done. Therefore there must be a constant will and aspiration for that and for the change and it must be a steady and patient will not tired out even by the utmost resistance of the physical nature.
   ~ SATM?,
87:For the Witness, if he exists, is not the individual embodied mind born in the world, but that cosmic Consciousness embracing the universe and appearing as an immanent Intelligence in all its works to which either world subsists eternally and really as Its own active existence or else from which it is born and into which it disappears by an act of knowledge or by an act of conscious power. Not organised mind, but that which, calm and eternal, broods equally in the living earth and the living human body and to which mind and senses are dis- pensable instruments, is the Witness of cosmic existence and its Lord. ~ Sri Aurobindo, The Life Divine, 1.03,
88:The visions you describe are those which come in the earliest stages of sadhana. At this stage most of the things seen are formations of the mental plane and it is not always possible to put on them a precise significance, for they depend on the individual mind of the sadhak. At a later stage the power of vision becomes important for the sadhana, but at first one has to go on without attaching excessive importance to the details - until the consciousness develops more. The opening of the consciousness to the Divine Light and Truth and Presence is always the one important thing in the yoga.
   ~ Sri Aurobindo, Letters On Yoga - II, Visions and Symbols,
89:There is a period, more or less prolonged, of internal effort and struggle in which the individual will has to reject the darkness and distortions of the lower nature and to put itself resolutely or vehemently on the side of the divine Light. The mental energies, the heart's emotions, the vital desires, the very physical being have to be compelled into the right attitude or trained to admit and answer to the right influences. It is only then, only when this has been truly done, that the surrender of the lower to the higher can be effected, because the sacrifice has become acceptable.
   ~ Sri Aurobindo, The Synthesis Of Yoga, The Four Aids, 61, [T0],
90:the individual is a self-expression of the universal and the transcendent,-it is not a contradiction or something quite other than it, it is the universal concentrated and selective, it is one with the Transcendent in its essence of being and its essence of nature. In the view of this unitarian comprehensive seeing there is nothing contradictory in a formless Essence of being that carries a multitude of forms, or in a status of the Infinite supporting a kinesis of the Infinite, or in an infinite Oneness expressing itself in a multiplicity of beings and aspects and powers and movements, for they are beings and aspects and powers and movements of the One.
   ~ SATM?,
91:This then is the first necessity, that the individual, each individual, shall discover the spirit, the divine reality within him and express that in all his being and living. A divine life must be first and foremost an inner life; for since the outward must be the expression of what is within, there can be no divinity in the outer existence if there is not the divinisation of the inner being.

The Divinity in man dwells veiled in his spiritual centre; there can be no such thing as self-exceeding for man or a higher issue for his existence if there is not in him the reality of an eternal self and spirit. ~ Sri Aurobindo, The Life Divine, 2.28 - The Divine Life,
92:The agony of breaking through personal limitations is the agony of spiritual growth. Art, literature, myth and cult, philosophy, and ascetic disciplines are instruments to help the individual past his limiting horizons into spheres of ever-expanding realization. As he crosses threshold after threshold, conquering dragon after dragon, the stature of the divinity that he summons to his highest wish increases, until it subsumes the cosmos. Finally, the mind breaks the bounding sphere of the cosmos to a realization transcending all experiences of form-all symbolizations, all divinities: a realization of the ineluctable void. ~ Joseph Campbell, The Hero with a Thousand Faces, The Ultimate Boon,
93:The person who has allowed himself to develop certain mental habits finds that attitudes can be just as much addiction as narcotics. Someone who would not under any conditions become an alcoholic can become so completely sickened by his own habitual negative thinking, that many people around him wish he would become alcoholic as the lesser of two evils. It is hard to cure an alcoholic, although Alcoholics Anonymous can do it sometimes; but the individual who falls too deeply into some of the traps of his own thinking is practically incurable because he has warped all perspective and has no real desire to make any change in himself. ~ Manly P Hall, (Change Yourself and You Change All 1969, p.7),
94:The human soul's individual liberation and enjoyment of union with the Divine in spiritual being, consciousness and delight must always be the first object of the Yoga; its free enjoyment of the cosmic unity of the Divine becomes a second object; but out of that a third appears, the effectuation of the meaning of the divine unity with all beings by a sympathy and participation in the spiritual purpose of the Divine in humanity. The individual Yoga then turns from its separateness and becomes a part of the collective Yoga of the divine Nature in the human race. The liberated individual being, united with the Divine in self and spirit, becomes in his natural being a self-perfecting instrument for the perfect outflowering of the Divine in humanity.
   ~ Sri Aurobindo,
95:We see then that there are three terms of the one existence, transcendent, universal and individual, and that each of these always contains secretly or overtly the two others. The Transcendent possesses itself always and controls the other two as the basis of its own temporal possibilities; that is the Divine, the eternal all-possessing God-consciousness, omnipotent, omniscient, omnipresent, which informs, embraces, governs all existences. The human being is here on earth the highest power of the third term, the individual, for he alone can work out at its critical turning-point that movement of self-manifestation which appears to us as the involution and evolution of the divine consciousness between the two terms of the Ignorance and the Knowledge. ~ Sri Aurobindo, The Life Divine,
96:But what Nature aims at for the mass in a slow evolution, Yoga effects for the individual by a rapid revolution. It works by a quickening of all her energies, a sublimation of all her faculties. While she develops the spiritual life with difficulty and has constantly to fall back from it for the sake of her lower realisations, the sublimated force, the concentrated method of Yoga can attain directly and carry with it the perfection of the mind and even, if she will, the perfection of the body. Nature seeks the Divine in her own symbols: Yoga goes beyond Nature to the Lord of Nature, beyond universe to the Transcendent and can return with the transcendent light and power, with the fiat of the Omnipotent.
   ~ Sri Aurobindo, The Synthesis Of Yoga, The Conditions Of The Synthesis, The Threefold Life, 29,
97:The consciousness of the transcendent Absolute with its consequence in individual and universal is the last, the eternal knowledge. Our minds may deal with it on various lines, may build upon it conflicting philosophies, may limit, modify, overstress, understress sides of the knowledge, deduce from it truth or error; but our intellectual variations and imperfect statements make no difference to the ultimate fact that if we push thought and experience to their end, this is the knowledge in which they terminate. The object of a Yoga of spiritual knowledge can be nothing else than this eternal Reality, this Self, this Brahman, this Transcendent that dwells over all and in all and is manifest yet concealed in the individual, manifest yet disguised in the universe.
   ~ Sri Aurobindo, The Synthesis Of Yoga, The Object of Knowledge.,
98:Therefore, also, an integral liberation. Not only the freedom born of unbroken contact and identification of the individual being in all its parts with the Divine, sayujya-mukti, by which it can become free even in its separation, even in the duality; not only the salokya-mukti by which the whole conscious existence dwells in the same status of being as the Divine, in the state of Sachchidananda; but also the acquisition of the divine nature by the transformation of this lower being into the human image of the Divine, sadharmya-mukti, and the complete and final release of all, the liberation of the consciousness from the transitory mould of the ego and its unification with the One Being, universal both in the world and the individual and transcendentally one both in the world and beyond all universe. ~ Sri Aurobindo, The Synthesis Of Yoga,
99:What we are desperately in need of today is for the individual to wake up in himself and realize that it is not necessary for him to be part of anything he does not approve of. It is not necessary for him to compromise. He may be penalized if he does not. If he does not follow the general way, he may be subject to certain criticism and discomfort, but he has to decide for himself whether these penalties are more important than character. He must decide whether it is better to get along with other people for a few years than it is to learn to get along with himself for the full duration of life. He must decide whether he wishes to make this compromise and be fashionable for a few years, and pay for it perhaps with ten years of lingering misery at the end of his life. He has to decide where his values are. ~ Manly P Hall, Accepting the Challenge of Maturity 1965, p. 13,
100:The universe and the individual are necessary to each other in their ascent. Always indeed they exist for each other and profit by each other. Universe is a diffusion of the divine All in infinite Space and Time, the individual its concentration within limits of Space and Time. Universe seeks in infinite extension the divine totality it feels itself to be but cannot entirely realise; for in extension existence drives at a pluralistic sum of itself which can neither be the primal nor the final unit, but only a recurring decimal without end or beginning. Therefore it creates in itself a self-conscious concentration of the All through which it can aspire. In the conscious individual Prakriti turns back to perceive Purusha, World seeks after Self; God having entirely become Nature, Nature seeks to become progressively God. ~ Sri Aurobindo, The Life Divine, Man in the Universe, 50, [T9],
101:... if we conceive of a being whose faculties are so sharpened that he can follow every molecule in its course, such a being, whose attributes are as essentially finite as our own, would be able to do what is impossible to us. For we have seen that molecules in a vessel full of air at uniform temperature are moving with velocities by no means uniform, though the mean velocity of any great number of them, arbitrarily selected, is almost exactly uniform. Now let us suppose that such a vessel is divided into two portions, A and B, by a division in which there is a small hole, and that a being, who can see the individual molecules, opens and closes this hole, so as to allow only the swifter molecules to pass from A to B, and only the slower molecules to pass from B to A. He will thus, without expenditure of work, raise the temperature of B and lower that of A, in contradiction to the second law of thermodynamics. ~ James Clerk Maxwell,
102:The hostile forces have a certain self-chosen function: it is to test the condition of the individual, of the work, of the earth itself and their readiness for the spiritual descent and fulfilment. At every step of the journey, they are there attacking furiously, criticising, suggesting, imposing despondency or inciting to revolt, raising unbelief, amassing difficulties. No doubt, they put a very exaggerated interpretation on the rights given them by their function, making mountains even out of what seems to us a mole-hill. A little trifling false step or mistake and they appear on the road and clap a whole Himalaya as a barrier across it. But this opposition has been permitted from of old not merely as a test or ordeal, but as a compulsion on us to seek a greater strength, a more perfect self-knowledge, an intenser purity and force of aspiration, a faith that nothing can crush, a more powerful descent of the Divine Grace.
   ~ Sri Aurobindo, Letters On Yoga - IV,
103:To see, know, become and fulfil this One in our inner selves and in all our outer nature, was always the secret goal and becomes now the conscious purpose of our embodied existence. To be conscious of him in all parts of our being and equally in all that the dividing mind sees as outside our being, is the consummation of the individual consciousness. To be possessed by him and possess him in ourselves and in all things is the term of all empire and mastery. To enjoy him in all experience of passivity and activity, of peace and of power, of unity and of difference is the happiness which the Jiva, the individual soul manifested in the world, is obscurely seeking. This is the entire definition of the aim of integral Yoga; it is the rendering in personal experience of the truth which universal Nature has hidden in herself and which she travails to discover. It is the conversion of the human soul into the divine soul and of natural life into divine living.
   ~ Sri Aurobindo, The Synthesis Of Yoga,
104:The personal will of the sadhaka has first to seize on the egoistic energies and turn them towards the light and the right; once turned, he has still to train them to recognise that always, always to accept, always to follow that. Progressing, he learns, still using the personal will, personal effort, personal energies, to employ them as representatives of the higher Power and in conscious obedience to the higher Influence. Progressing yet farther, his will, effort, energy become no longer personal and separate, but activities of that higher Power and Influence at work in the individual. But there is still a sort of gulf or distance which necessitates an obscure process of transit, not always accurate, sometimes even very distorting, between the divine Origin and the emerging human current. At the end of the process, with the progressive disappearance of egoism and impurity and ignorance, this last separation is removed; all in the individual becomes the divine working. ~ Sri Aurobindo, The Synthesis Of Yoga,
105:Therefore, we can attain the overmental consciousness in many different ways: through religious passion, through poetic, intellectual, artistic, or heroic zeal, or through anything that helps man to exceed himself. - Sri Aurobindo assigned a special place to art, which he considered one of the major means of spiritual progress. Unfortunately, artists and creators too often have a considerable ego standing in the way, which is their main difficulty. The religious man, who has worked to dissolve his ego, finds it easier, but he rarely attains universality through his own individual efforts, leaping instead beyond the individual without bothering to develop all the intermediate rungs of the personal consciousness, and when he reaches the top he no longer has a ladder to come down, or he does not want to come down, or there is no individual self left to express what he sees, or else his old individual self tries its best to express his new consciousness, provided he feels the need to express anything at all.
   ~ Satprem,
106:16. Master of Two Worlds:Freedom to pass back and forth across the world division, from the perspective of the apparitions of time to that of the causal deep and back-not contaminating the principles of the one with those of the other, yet permitting the mind to know the one by virtue of the other-is the talent of the master. The Cosmic Dancer, declares Nietzsche, does not rest heavily in a single spot, but gaily, lightly, turns and leaps from one position to another. It is possible to speak from only one point at a time, but that does not invalidate the insights of the rest. The individual, through prolonged psychological disciplines, gives up completely all attachment to his personal limitations, idiosyncrasies, hopes and fears, no longer resists the self-annihilation that is prerequisite to rebirth in the realization of truth, and so becomes ripe, at last, for the great at-one-ment. His personal ambitions being totally dissolved, he no longer tries to live but willingly relaxes to whatever may come to pass in him; he becomes, that is to say, an anonymity. ~ Joseph Campbell,
107:THE PROGRESSIVE revelation of a great, a transcendent, a luminous Reality with the multitudinous relativities of this world that we see and those other worlds that we do not see as means and material, condition and field, this would seem then to be the meaning of the universe, - since meaning and aim it has and is neither a purposeless illusion nor a fortuitous accident.

   For the same reasoning which leads us to conclude that world-existence is not a deceptive trick of Mind, justifies equally the certainty that it is no blindly and helplessly self-existent mass of separate phenomenal existences clinging together and struggling together as best they can in their orbit through eternity, no tremendous self-creation and self-impulsion of an ignorant Force without any secret Intelligence within aware of its starting-point and its goal and guiding its process and its motion.

   An existence, wholly self-aware and therefore entirely master of itself, possesses the phenomenal being in which it is involved, realises itself in form, unfolds itself in the individual. ~ Sri Aurobindo, The Life Divine 1.6-1,
108:The Lord sees in his omniscience the thing that has to be done. This seeing is his Will, it is a form of creative Power, and that which he sees the all-conscious Mother, one with him, takes into her dynamic self and embodies, and executive Nature-Force carries it out as the mechanism of their omnipotent omniscience.
   But this vision of what is to be and therefore of what is to be done arises out of the very being, pours directly out of the consciousness and delight of existence of the Lord, spontaneously, like light from the Sun. It is not our mortal attempt to see, our difficult arrival at truth of action and motive or just demand of Nature. When the individual soul is entirely at one in its being and knowledge with the Lord and directly in touch with the original Shakti, the transcendent Mother, the supreme Will can then arise in us too in the high divine manner as a thing that must be and is achieved by the spontaneous action of Nature. There is then no desire, no responsibility, no reaction; all takes place in the peace, calm, light, power of the supporting and enveloping and inhabiting Divine. ~ Sri Aurobindo, The Synthesis Of Yoga, The Supreme Will, 218,
109:five schools of yoga :::
   For if, leaving aside the complexities of their particular processes, we fix our regard on the central principle of the chief schools of Yoga still prevalent in India, we find that they arrange themselves in an ascending order which starts from the lowest rung of the ladder, the body, and ascends to the direct contact between the individual soul and the transcendent and universal Self. Hathayoga selects the body and the vital functionings as its instruments of perfection and realisation; its concern is with the gross body. Rajayoga selects the mental being in its different parts as its lever-power; it concentrates on the subtle body. The triple Path of Works, of Love and of Knowledge uses some part of the mental being, will, heart or intellect as a starting-point and seeks by its conversion to arrive at the liberating Truth, Beatitude and Infinity which are the nature of the spiritual life.Its method is a direct commerce between the human Purusha in the individual body and the divine Purusha who dwells in everybody and yet transcends all form and name.
   ~ Sri Aurobindo, The Synthesis Of Yoga, Introduction - The Conditions of the Synthesis, The Systems of Yoga,
110:An integral method and an integral result. First, an integral realisation of Divine Being; not only a realisation of the One in its indistinguishable unity, but also in its multitude of aspects which are also necessary to the complete knowledge of it by the relative consciousness; not only realisation of unity in the Self, but of unity in the infinite diversity of activities, worlds and creatures. Therefore, also, an integral liberation. Not only the freedom born of unbroken contact of the individual being in all its parts with the Divine, sayujyamukti, by which it becomes free even in its separation, even in the duality; not only the salokyalmukti by which the whole conscious existence dwells in the same status of being as the Divine, in the state of Sachchidananda; but also the acquisition of the divine nature by the transformation of this lower being into the human image of the divine, sadharmyamukti, and the complete and final release of all, the liberation of the consciousness from the transitory mould of the ego and its unification with the One Being, universal both in the world and the individual and transcendentally one both in the world and beyond all universe.
   ~ Sri Aurobindo, The Synthesis Of Yoga, p.47-8,
111:all is the method of God's workings; all life is Yoga :::
   Thirdly, the divine Power in us uses all life as the means of this integral Yoga. Every experience and outer contact with our world-environment, however trifling or however disastrous, is used for the work, and every inner experience, even to the most repellent suffering or the most humiliating fall, becomes a step on the path to perfection. And we recognize in ourselves with opened eyes the method of God in the world, His purpose of light in the obscure, of the might in the weak and fallen, of delight in what is grievous and miserable. We see the divine method to be the same in the lower and in the higher working; only in the one it is pursued tardily and obscurely through the subconscious in Nature, in the other it becomes swift and self-conscious and the instrument confesses the hand of the Master. All life is a Yoga of Nature seeking to manifest God within itself. Yoga marks the stage at which this effort becomes capable of self-awareness and there for right completion in the individual. It is a gathering up and concentration of the movements dispersed and loosely combined in the lower evolution.
   ~ Sri Aurobindo, The Synthesis Of Yoga, Conditions of the Synthesis [47] [T1],
112:For our concentration on the Eternal will be consummated by the mind when we see constantly the Divine in itself and the Divine in ourselves, but also the Divine in all things and beings and happenings. It will be consummated by the heart when all emotion is summed up in the love of the Divine, - of the Divine in itself and for itself, but love too of the Divine in all its beings and powers and personalities and forms in the Universe. It will be consummated by the will when we feel and receive always the divine impulsion and accept that alone as our sole motive force; but this will mean that, having slain to the last rebellious straggler the wandering impulses of the egoistic nature, we have universalised ourselves and can accept with a constant happy acceptance the one divine working in all things. This is the first fundamental siddhi of the integral Yoga.
   It is nothing less that is meant in the end when we speak of the absolute consecration of the individual to the Divine. But this total fullness of consecration can only come by a constant progression when the long and difficult process of transforming desire out of existence is completed in an ungrudging measure. Perfect self-consecration implies perfect self-surrender.
   ~ Sri Aurobindo, The Synthesis Of Yoga, 85-86, [T1],
113:uniting life and Yoga :::
   No synthesis of Yoga can be satisfying which does not, in its aim, reunite God and Nature in a liberated and perfected human life or, in its method, not only permit but favour the harmony of our inner and outer activities and experiences in the divine consummation of both. For man is precisely that term and symbol of a higher Existence descended into the material world in which it is possible for the lower to transfigure itself and put on the nature of the higher and the higher to reveal itself in the forms of the lower. To avoid the life which is given him for the realisation of that possibility, can never be either the indispensable condition or the whole and ultimate object of his supreme endeavour or of his most powerful means of self-fulfilment. It can only be a temporary necessity under certain conditions or a specialised extreme effort imposed on the individual so as to prepare a greater general possibility for the race. The true and full object and utility of Yoga can only be accomplished when the conscious Yoga in man becomes. like the subconscious Yoga in Nature, outwardly conterminous withlife itself and we can once more, looking out both on the path and the achievement, say in a more perfect and luminous sense: All life is Yoga.
   ~ Sri Aurobindo, The Synthesis Of Yoga, Introduction - The Conditions of the Synthesis, Life and Yoga,
114:Here the formula of the supreme knowledge comes to our help; we have nothing to do in our essential standpoint with these distinctions, for there is no I nor thou, but only one divine Self equal in all embodiments, equal in the individual and the group, and to realise that, to express that, to serve that, to fulfil that is all that matters. Self-satisfaction and altruism, enjoyment and indifference are not the essential thing. If the realisation, fulfilment, service of the one Self demands from us an action that seems to others self-service or self-assertion in the egoistic sense or seems egoistic enjoyment and self-indulgence, that action we must do; we must be governed by the guide within rather than by the opinions of men. The influence of the environment works often with great subtlety; we prefer and put on almost unconsciously the garb which will look best in the eye that regards us from outside and we allow a veil to drop over the eye within; we are impelled to drape ourselves in the vow of poverty, or in the garb of service, or in outward proofs of indifference and renunciation and a spotless sainthood because that is what tradition and opinion demand of us and so we can make best an impression on our environment. But all this is vanity and delusion. We may be called upon to assume these things, for that may be the uniform of our service; but equally it may not. The eye of man outside matters nothing; the eye within is all.
   ~ Sri Aurobindo, The Synthesis Of Yoga,
115:Integral Psychology presents a very complex picture of the individual. As he did previously in The Atman Project, at the back of the book Wilber has included numerous charts showing how his model relates to the work of a hundred or so different authors from East and West.57

57. Wilber compares the models of Huston Smith, Plotinus, Buddhism, Stan Grof, John Battista, kundalini yoga, the Great Chain of Being, James Mark Baldwin, Aurobindo, the Kabbalah, Vedanta, William Tiller, Leadbeater, Adi Da, Piaget, Commons and Richards, Kurt Fisher, Alexander, Pascual-Leone, Herb Koplowitz, Patricia Arlin, Gisela Labouvie-Vief, Jan Sinnot, Michael Basseches, Jane Loevinger, John Broughton, Sullivan, Grant and Grant, Jenny Wade, Michael Washburn, Erik Erikson, Neumann, Scheler, Karl Jaspers, Rudolf Steiner, Don Beck, Suzanne Cook-Greuter, Clare Graves, Robert Kegan, Kohlberg, Torbert, Blanchard-Fields, Kitchener and King, Deirdre Kramer, William Perry, Turner and Powell, Cheryl Armon, Peck, Howe, Rawls, Piaget, Selman, Gilligan, Hazrat Inayat Khan, mahamudra meditation, Fowler, Underhill, Helminiak, Funk, Daniel Brown, Muhyddin Ibn 'Arabi, St. Palamas, classical yoga, highest tantra yoga, St Teresa, Chirban, St Dionysius, Patanjali, St Gregory of Nyssa, transcendental meditation, Fortune, Maslow, Chinen, Benack, Gardner, Melvin Miller, Habermas, Jean Houston, G. Heard, Lenski, Jean Gebser, A. Taylor, Jay Early, Robert Bellah, and Duane Elgin. ~ Frank Visser, Ken Wilber Thought as Passion,
116:When, then, by the withdrawal of the centre of consciousness from identification with the mind, life and body, one has discovered ones true self, discovered the oneness of that self with the pure, silent, immutable Brahman, discovered in the immutable, in the Akshara Brahman, that by which the individual being escapes from his own personality into the impersonal, the first movement of the Path of Knowledge has been completed. It is the sole that is absolutely necessary for the traditional aim of the Yoga of Knowledge, for immergence, for escape from cosmic existence, for release into the absolute and ineffable Parabrahman who is beyond all cosmic being. The seeker of this ultimate release may take other realisations on his way, may realise the Lord of the universe, the Purusha who manifests Himself in all creatures, may arrive at the cosmic consciousness, may know and feel his unity with all beings; but these are only stages or circumstances of his journey, results of the unfolding of his soul as it approaches nearer the ineffable goal. To pass beyond them all is his supreme object. When on the other hand, having attained to the freedom and the silence and the peace, we resume possession by the cosmic consciousness of the active as well as the silent Brahman and can securely live in the divine freedom as well as rest in it, we have completed the second movement of the Path by which the integrality of self-knowledge becomes the station of the liberated soul.
   ~ Sri Aurobindo, The Synthesis Of Yoga,
117:Supermind, on the other hand, as a basic structure-rung (conjoined with nondual Suchness) can only be experienced once all the previous junior levels have emerged and developed, and as in all structure development, stages cannot be skipped. Therefore, unlike Big Mind, supermind can only be experienced after all 1st-, 2nd-, and 3rd-tier junior stages have been passed through. While, as Genpo Roshi has abundantly demonstrated, Big Mind state experience is available to virtually anybody at almost any age (and will be interpreted according to the View of their current stage), supermind is an extremely rare recognition. Supermind, as the highest structure-rung to date, has access to all previous structures, all the way back to Archaic-and the Archaic itself, of course, has transcended and included, and now embraces, every major structural evolution going all the way back to the Big Bang. (A human being literally enfolds and embraces all the major transformative unfoldings of the entire Kosmic history-strings to quarks to subatomic particles to atoms to molecules to cells, all the way through the Tree of Life up to its latest evolutionary emergent, the triune brain, the most complex structure in the known natural world.) Supermind, in any given individual, is experienced as a type of omniscience-the supermind, since it transcends and includes all of the previous structure-rungs, and inherently is conjoined with the highest nondual Suchness state, has a full and complete knowledge of all of the potentials in that person. It literally knows all, at least for the individual.
   ~ Ken Wilber?,
118:Karma Yoga, the Path of Works; :::
   The Path of Works aims at the dedication of every human activity to the supreme Will. It begins by the renunciation of all egoistic aim for our works, all pursuit of action for an interested aim or for the sake of a worldly result. By this renunciation it so purifies the mind and the will that we become easily conscious of the great universal Energy as the true doer of all our actions and the Lord of that Energy as their ruler and director with the individual as only a mask, an excuse, an instrument or, more positively, a conscious centre of action and phenomenal relation. The choice and direction of the act is more and more consciously left to this supreme Will and this universal Energy. To That our works as well as the results of our works are finally abandoned. The object is the release of the soul from its bondage to appearances and to the reaction of phenomenal activities. Karmayoga is used, like the other paths, to lead to liberation from phenomenal existence and a departure into the Supreme. But here too the exclusive result is not inevitable. The end of the path may be, equally, a perception of the divine in all energies, in all happenings, in all activities, and a free and unegoistic participation of the soul in the cosmic action. So followed it will lead to the elevation of all human will and activity to the divine level, its spiritualisation and the justification of the cosmic labour towards freedom, power and perfection in the human being.
   ~ Sri Aurobindo, The Synthesis Of Yoga, The Conditions of the Synthesis, The Systems of Yoga, 39,
119:What is that work and result, if not a self-involution of Consciousness in form and a self-evolution out of form so as to actualise some mighty possibility in the universe which it has created? And what is its will in Man if not a will to unending Life, to unbounded Knowledge, to unfettered Power? Science itself begins to dream of the physical conquest of death, expresses an insatiable thirst for knowledge, is working out something like a terrestrial omnipotence for humanity. Space and Time are contracting to the vanishing-point in its works, and it strives in a hundred ways to make man the master of circumstance and so lighten the fetters of causality. The idea of limit, of the impossible begins to grow a little shadowy and it appears instead that whatever man constantly wills, he must in the end be able to do; for the consciousness in the race eventually finds the means. It is not in the individual that this omnipotence expresses itself, but the collective Will of mankind that works out with the individual as a means. And yet when we look more deeply, it is not any conscious Will of the collectivity, but a superconscious Might that uses the individual as a centre and means, the collectivity as a condition and field. What is this but the God in man, the infinite Identity, the multitudinous Unity, the Omniscient, the Omnipotent, who having made man in His own image, with the ego as a centre of working, with the race, the collective Narayana, the visvamanava as the mould and circumscription, seeks to express in them some image of the unity, omniscience, omnipotence which are the self-conception of the Divine?
   ~ Sri Aurobindo, The Life Divine,
120:The second condition of consciousness is potential only to the human being and gained by an inner enlightening and transformation of the mind of ignorance; it is that in which the mind seeks for its source of knowledge rather within than without and becomes to its own feeling and self-experience, by whatever means, a mind, not of original ignorance, but of self-forgetful knowledge. This mind is conscious that the knowledge of all things is hidden within it or at least somewhere in the being, but as if veiled and forgotten, and the knowledge comes to it not as a thing acquired from outside, but always secretly there and now remembered and known at once to be true, - each thing in its own place, degree, manner and measure. This is its attitude to knowledge even when the occasion of knowing is some external experience, sign or indication, because that is to it only the occasion and its reliance for the truth of the knowledge is not on the external indication or evidence but on the inner confirming witness. The true mind is the universal within us and the individual is only a projection on the surface, and therefore this second state of consciousness we have either when the individual mind goes more and more inward and is always consciously or subconsciously near and sensitive to the touches of the universal mentality in which all is contained, received, capable of being made manifest, or, still more powerfully, when we live in the consciousness of universal mind with the personal mentality only as a projection, a marking board or a communicating switch on the surface. ~ Sri Aurobindo, The Synthesis Of Yoga, Towards the Supramental Time Vision, 887,
121:The Lord has veiled himself and his absolute wisdom and eternal consciousness in ignorant Nature-Force and suffers her to drive the individual being, with its complicity, as the ego; this lower action of Nature continues to prevail, often even in spite of man's half-lit imperfect efforts at a nobler motive and a purer self-knowledge. Our human effort at perfection fails, or progresses very incompletely, owing to the force of Nature's past actions in us, her past formations, her long-rooted associations; it turns towards a true and high-climbing success only when a greater Knowledge and Power than our own breaks through the lid of our ignorance and guides or takes up our personal will. For our human will is a misled and wandering ray that has parted from the supreme Puissance. The period of slow emergence out of this lower working into a higher light and purer force is the valley of the shadow of death for the striver after perfection; it is a dreadful passage full of trials, sufferings, sorrows, obscurations, stumblings, errors, pitfalls. To abridge and alleviate this ordeal or to penetrate it with the divine delight faith is necessary, an increasing surrender of the mind to the knowledge that imposes itself from within and, above all, a true aspiration and a right and unfaltering and sincere practice. "Practise unfalteringly," says the Gita, "with a heart free from despondency," the Yoga; for even though in the earlier stage of the path we drink deep of the bitter poison of internal discord and suffering, the last taste of this cup is the sweetness of the nectar of immortality and the honey-wine of an eternal Ananda. ~ Sri Aurobindo, The Synthesis Of Yoga, The Supreme Will, 219,
122:The whole crux and difficulty of human life lies here. Man is this mental being, this mental consciousness working as mental force, aware in a way of the universal force and life of which he is part but, because he has not knowledge of its universality or even of the totality of his own being, unable to deal either with life in general or with his own life in a really effective and victorious movement of mastery. He seeks to know Matter in order to be master of the material environment, to know Life in order to be master of the vital existence, to know Mind in order to be master of the great obscure movement of mentality in which he is not only a jet of light of self-consciousness like the animal, but also more and more a flame of growing knowledge. Thus he seeks to know himself in order to be master of himself, to know the world in order to be master of the world. This is the urge of Existence in him, the necessity of the Consciousness he is, the impulsion of the Force that is his life, the secret will of Sachchidananda appearing as the individual in a world in which He expresses and yet seems to deny Himself. To find the conditions under which this inner impulsion is satisfied is the problem man must strive always to resolve and to that he is compelled by the very nature of his own existence and by the Deity seated within him; and until the problem is solved, the impulse satisfied, the human race cannot rest from its labour. Either man must fulfil himself by satisfying the Divine within him or he must produce out of himself a new and greater being who will be more capable of satisfying it. He must either himself become a divine humanity or give place to Superman.
   ~ Sri Aurobindo, The Life Divine,
123:8. We all recognize the Universe must have been thought into shape before it ever could have become a material fact. And if we are willing to follow along the lines of the Great Architect of the Universe, we shall find our thoughts taking form, just as the universe took concrete form. It is the same mind operating through the individual. There is no difference in kind or quality, the only difference is one of degree.
9. The architect visualizes his building, he sees it as he wishes it to be. His thought becomes a plastic mold from which the building will eventually emerge, a high one or a low one, a beautiful one or a plain one, his vision takes form on paper and eventually the necessary material is utilized and the building stands complete.
10. The inventor visualizes his idea in exactly the same manner, for instance, Nikola Tesla, he with the giant intellect, one of the greatest inventors of all ages, the man who has brought forth the most amazing realities, always visualizes his inventions before attempting to work them out. He did not rush to embody them in form and then spend his time in correcting defects. Having first built up the idea in his imagination, he held it there as a mental picture, to be reconstructed and improved by his thought. "In this way," he writes in the Electrical Experimenter. "I am enabled to rapidly develop and perfect a conception without touching anything. When I have gone so far as to embody in the invention every possible improvement I can think of, and see no fault anywhere, I put into concrete, the product of my brain. Invariably my devise works as I conceived it should; in twenty years there has not been a single exception. ~ Charles F Haanel, The Master Key System,
124:The link between the spiritual and the lower planes of the mental being is that which is called in the old Vedantic phraseology the vijnana and which we may term the Truth-plane or the ideal mind or supermind where the One and the Many meet and our being is freely open to the revealing light of the divine Truth and the inspiration of the divine Will and Knowledge. If we can break down the veil of the intellectual, emotional, sensational mind which our ordinary existence has built between us and the Divine, we can then take up through the Truth-mind all our mental, vital and physical experience and offer it up to the spiritual -- this was the secret or mystic sense of the old Vedic "sacrifice" -- to be converted into the terms of the infinite truth of Sachchidananda, and we can receive the powers and illuminations of the infinite Existence in forms of a divine knowledge, will and delight to be imposed on our mentality, vitality, physical existence till the lower is transformed into the perfect vessel of the higher. This was the double Vedic movement of the descent and birth of the gods in the human creature and the ascent of the human powers that struggle towards the divine knowledge, power and delight and climb into the godheads, the result of which was the possession of the One, the Infinite, the beatific existence, the union with God, the Immortality. By possession of this ideal plane we break down entirely the opposition of the lower and the higher existence, the false gulf created by the Ignorance between the finite and the Infinite, God and Nature, the One and the Many, open the gates of the Divine, fulfil the individual in the complete harmony of the cosmic consciousness and realise in the cosmic being the epiphany of the transcendent Sachchidananda. ~ Sri Aurobindo, The Synthesis Of Yoga, 2.15,
125:the aim of our yoga :::
   The aim set before our Yoga is nothing less than to hasten this supreme object of our existence here. Its process leaves behind the ordinary tardy method of slow and confused growth through the evolution of Nature. For the natural evolution is at its best an uncertain growth under cover, partly by the pressure of the environment, partly by a groping education and an ill-lighted purposeful effort, an only partially illumined and half-automatic use of opportunities with many blunders and lapses and relapses; a great portion of it is made up of apparent accidents and circumstances and vicissitudes, - though veiling a secret divine intervention and guidance. In Yoga we replace this confused crooked crab-motion by a rapid, conscious and self-directed evolution which is planned to carry us, as far as can be, in a straight line towards the goal set before us. In a certain sense it may be an error to speak of a goal anywhere in a progression which may well be infinite. Still we can conceive of an immediate goal, an ulterior objective beyond our present achievement towards which the soul in man can aspire. There lies before him the possibility of a new birth; there can be an ascent into a higher and wider plane of being and its descent to transform his members. An enlarged and illumined consciousness is possible that shall make of him a liberated spirit and a perfected force - and, if spread beyond the individual, it might even constitute a divine humanity or else a new, a supramental and therefore a superhuman race. It is this new birth that we make our aim: a growth into a divine consciousness is the whole meaning of our Yoga, an integral conversion to divinity not only of the soul but of all the parts of our nature.
   ~ Sri Aurobindo, The Synthesis Of Yoga, Self-Surrender in Works - The Way of the Gita, 89-90,
126:the omnipresent Trinity :::
   In practice three conceptions are necessary before there can be any possibility of Yoga; there must be, as it were, three consenting parties to the effort,-God, Nature and the human soul or, in more abstract language, the Transcendental, the Universal and the Individual. If the individual and Nature are left to themselves, the one is bound to the other and unable to exceed appreciably her lingering march. Something transcendent is needed, free from her and greater, which will act upon us and her, attracting us upward to Itself and securing from her by good grace or by force her consent to the individual ascension. It is this truth which makes necessary to every philosophy of Yoga the conception of the Ishwara, Lord, supreme Soul or supreme Self, towards whom the effort is directed and who gives the illuminating touch and the strength to attain. Equally true is the complementary idea so often enforced by the Yoga of devotion that as the Transcendent is necessary to the individual and sought after by him, so also the individual is necessary in a sense to the Transcendent and sought after by It. If the Bhakta seeks and yearns after Bhagavan, Bhagavan also seeks and yearns after the Bhakta. There can be no Yoga of knowledge without a human seeker of the knowledge, the supreme subject of knowledge and the divine use by the individual of the universal faculties of knowledge; no Yoga of devotion without the human God-lover, the supreme object of love and delight and the divine use by the individual of the universal faculties of spiritual, emotional and aesthetic enjoyment; no Yoga of works without the human worker, the supreme Will, Master of all works and sacrifices, and the divine use by the individual of the universal faculties of power and action. However Monistic maybe our intellectual conception of the highest truth of things, in practice we are compelled to accept this omnipresent Trinity.
   ~ Sri Aurobindo, The Synthesis Of Yoga, Introduction - The Conditions of the Synthesis, The Systems of Yoga,
127:Jnana Yoga, the Path of Knowledge; :::
   The Path of Knowledge aims at the realisation of the unique and supreme Self. It proceeds by the method of intellectual reflection, vicara ¯, to right discrimination, viveka. It observes and distinguishes the different elements of our apparent or phenomenal being and rejecting identification with each of them arrives at their exclusion and separation in one common term as constituents of Prakriti, of phenomenal Nature, creations of Maya, the phenomenal consciousness. So it is able to arrive at its right identification with the pure and unique Self which is not mutable or perishable, not determinable by any phenomenon or combination of phenomena. From this point the path, as ordinarily followed, leads to the rejection of the phenomenal worlds from the consciousness as an illusion and the final immergence without return of the individual soul in the Supreme. But this exclusive consummation is not the sole or inevitable result of the Path of Knowledge. For, followed more largely and with a less individual aim, the method of Knowledge may lead to an active conquest of the cosmic existence for the Divine no less than to a transcendence. The point of this departure is the realisation of the supreme Self not only in one's own being but in all beings and, finally, the realisation of even the phenomenal aspects of the world as a play of the divine consciousness and not something entirely alien to its true nature. And on the basis of this realisation a yet further enlargement is possible, the conversion of all forms of knowledge, however mundane, into activities of the divine consciousness utilisable for the perception of the one and unique Object of knowledge both in itself and through the play of its forms and symbols. Such a method might well lead to the elevation of the whole range of human intellect and perception to the divine level, to its spiritualisation and to the justification of the cosmic travail of knowledge in humanity.
   ~ Sri Aurobindo, The Synthesis Of Yoga, The Conditions of the Synthesis, The Systems Of Yoga, 38,
128:The Absolute is beyond personality and beyond impersonality, and yet it is both the Impersonal and the supreme Person and all persons. The Absolute is beyond the distinction of unity and multiplicity, and yet it is the One and the innumerable Many in all the universes. It is beyond all limitation by quality and yet it is not limited by a qualityless void but is too all infinite qualities. It is the individual soul and all souls and more of them; it is the formless Brahman and the universe. It is the cosmic and the supracosmic spirit, the supreme Lord, the supreme Self, the supreme Purusha and supreme shakti, the Ever Unborn who is endlessly born, the Infinite who is innumerably finite, the multitudinous One, the complex Simple, the many-sided Single, the Word of the Silence Ineffable, the impersonal omnipresent Person, the Mystery, translucent in highest consciousness to its own spirit, but to a lesser consciousness veiled in its own exceeding light and impenetrable for ever. These things are to the dimensional mind irreconcilable opposites, but to the constant vision and experience of the supramental Truth-Consciousness they are so simply and inevitably the intrinsic nature of each other that even to think of them as contraries is an unimaginable violence. The walls constructed by the measuring and separating Intellect have disappeared and the Truth in its simplicity and beauty appears and reduces all to terms of its harmony and unity and light. Dimensions and distinctions remain but as figures for use, not a separative prison for the self-forgetting Spirit.
2:In the ordinary Yoga of knowledge it is only necessary to recognise two planes of our consciousness, the spiritual and the materialised mental; the pure reason standing between these two views them both, cuts through the illusions of the phenomenal world, exceeds the materialised mental plane, sees the reality of the spiritual; and then the will of the individual Purusha unifying itself with this poise of knowledge rejects the lower and draws back to the supreme plane, dwells there, loses mind and body, sheds life from it and merges itself in the supreme Purusha, is delivered from individual existence. ~ Sri Aurobindo, The Synthesis of Yoga, 2.01 - The Object of Knowledge,
129:The one high and reasonable course for the individual human being, - unless indeed he is satisfied with pursuing his personal purposes or somehow living his life until it passes out of him, - is to study the laws of the Becoming and take the best advantage of them to realise, rationally or intuitionally, inwardly or in the dynamism of life, its potentialities in himself or for himself or in or for the race of which he is a member; his business is to make the most of such actualities as exist and to seize on or to advance towards the highest possibilities that can be developed here or are in the making. Only mankind as a whole can do this with entire effect, by the mass of individual and collective action, in the process of time, in the evolution of the race experience: but the individual man can help towards it in his own limits, can do all these things for himself to a certain extent in the brief space of life allotted to him; but, especially, his thought and action can be a contribution towards the present intellectual, moral and vital welfare and the future progress of the race. He is capable of a certain nobility of being; an acceptance of his inevitable and early individual annihilation does not preclude him from making a high use of the will and thought which have been developed in him or from directing them to great ends which shall or may be worked out by humanity. Even the temporary character of the collective being of humanity does not so very much matter, - except in the most materialist view of existence; for so long as the universal Becoming takes the form of human body and mind, the thought, the will it has developed in its human creature will work itself out and to follow that intelligently is the natural law and best rule of human life. Humanity and its welfare and progress during its persistence on earth provide the largest field and the natural limits for the terrestrial aim of our being; the superior persistence of the race and the greatness and importance of the collective life should determine the nature and scope of our ideals. But if the progress or welfare of humanity be excluded as not our business or as a delusion, the individual is there; to achieve his greatest possible perfection or make the most of his life in whatever way his nature demands will then be life's significance.
   ~ Sri Aurobindo, The Life Divine, [T1],
130:the three stages of the ascent :::
   There are three stages of the ascent, -at the bottom the bodily life enslaved to the pressure of necessity and desire, in the middle the mental, the higher emotional and psychic rule that feels after greater interests, aspirations, experiences, ideas, and at the summits first a deeper psychic and spiritual state and then a supramental eternal consciousness in which all our aspirations and seekings discover their own intimate significance.In the bodily life first desire and need and then the practical good of the individual and the society are the governing consideration, the dominant force. In the mental life ideas and ideals rule, ideas that are half-lights wearing the garb of Truth, ideals formed by the mind as a result of a growing but still imperfect intuition and experience. Whenever the mental life prevails and the bodily diminishes its brute insistence, man the mental being feels pushed by the urge of mental Nature to mould in the sense of the idea or the ideal the life of the individual, and in the end even the vaguer more complex life of the society is forced to undergo this subtle process.In the spiritual life, or when a higher power than Mind has manifested and taken possession of the nature, these limited motive-forces recede, dwindle, tend to disappear. The spiritual or supramental Self, the Divine Being, the supreme and immanent Reality, must be alone the Lord within us and shape freely our final development according to the highest, widest, most integral expression possible of the law of our nature. In the end that nature acts in the perfect Truth and its spontaneous freedom; for it obeys only the luminous power of the Eternal. The individual has nothing further to gain, no desire to fulfil; he has become a portion of the impersonality or the universal personality of the Eternal. No other object than the manifestation and play of the Divine Spirit in life and the maintenance and conduct of the world in its march towards the divine goal can move him to action. Mental ideas, opinions, constructions are his no more; for his mind has fallen into silence, it is only a channel for the Light and Truth of the divine knowledge. Ideals are too narrow for the vastness of his spirit; it is the ocean of the Infinite that flows through him and moves him for ever.
   ~ Sri Aurobindo, The Synthesis Of Yoga, The Supreme Will,
131:The object of spiritual knowledge is the Supreme, the Divine, the Infinite and the Absolute. This Supreme has its relations to our individual being and its relations to the universe and it transcends both the soul and the universe. Neither the universe nor the individual are what they seem to be, for the report of them which our mind and our senses give us, is, so long as they are unenlightened by a faculty of higher supramental and suprasensuous knowledge, a false report, an imperfect construction, an attenuated and erroneous figure. And yet that which the universe and the individual seem to be is still a figure of what they really are, a figure that points beyond itself to the reality behind it. Truth proceeds by a correction of the values our mind and senses give us, and first by the action of a higher intelligence that enlightens and sets right as far as may be the conclusions of the ignorant sense-mind and limited physical intelligence; that is the method of all human knowledge and science. But beyond it there is a knowledge, a Truth-Consciousness, that exceeds our intellect and brings us into the true light of which it is a refracted ray.
   There the abstract terms of pure reason and the constructions .of the mind disappear or are converted into concrete soul-vision and the tremendous actuality of spiritual experience. This knowledge can turn away to the absolute Eternal and lose vision of the soul and the universe; but it can too see that existence from that Eternal. When that is done, we find that the ignorance of the mind and the senses and all the apparent futilities of human life were not an useless excursion of the conscious being, an otiose blunder. Here they were planned as a rough ground for the self-expression of the Soul that comes from the Infinite, a material foundation for its self-unfolding and self-possessing in the terms of the universe. It is true that in themselves they and all that is here have no significance, and to build separate significances for them is to live in an illusion, Maya; but they have a supreme significance in the Supreme, an absolute Power in the Absolute and it is that that assigns to them and refers to that Truth their present relative values. This is the all-uniting experience that is the foundation of the deepest integral and most intimate self-knowledge and world-knowledge
   ~ Sri Aurobindo, The Synthesis Of Yoga, The Object of Knowledge, 293, 11457,
132:But even before that highest approach to identity is achieved, something of the supreme Will can manifest in us as an imperative impulsion, a God-driven action; we then act by a spontaneous self-determining Force but a fuller knowledge of meaning and aim arises only afterwards. Or the impulse to action may come as an inspiration or intuition, but rather in the heart and body than in the mind; here an effective sight enters in but the complete and exact knowledge is still deferred and comes, if at all, lateR But the divine Will may descend too as a luminous single command or a total perception or a continuous current of perception of what is to be done into the will or into the thought or as a direction from above spontaneously fulfilled by the lower members. When the Yoga is imperfect, only some actions can be done in this way, or else a general action may so proceed but only during periods of exaltation and illumination. When the Yoga is perfect, all action becomes of this character. We may indeed distinguish three stages of a growing progress by which, first, the personal will is occasionally or frequently enlightened or moved by a supreme Will or conscious Force beyond it, then constantly replaced and, last, identified and merged in that divine Power-action. The first is the stage when we are still governed by the intellect, heart and senses; these have to seek or wait for the divine inspiration and guidance and do not always find or receive it. The second is the stage when human intelligence is more and more replaced by a high illumined or intuitive spiritualised mind, the external human heart by the inner psychic heart, the senses by a purified and selfless vital force. The third is the stage when we rise even above spiritualised mind to the supramental levels. In all three stages the fundamental character of the liberated action is the same, a spontaneous working of Prakriti no longer through or for the ego but at the will and for the enjoyment of the supreme Purusha. At a higher level this becomes the Truth of the absolute and universal Supreme expressed through the individual soul and worked out consciously through the nature, - no longer through a half-perception and a diminished or distorted effectuation by the stumbling, ignorant and all-deforming energy of lower nature in us but by the all-wise transcendent and universal Mother. ~ Sri Aurobindo, The Synthesis Of Yoga, The Supreme Will, 218,
133:The preliminary movement of Rajayoga is careful self-discipline by which good habits of mind are substituted for the lawless movements that indulge the lower nervous being. By the practice of truth, by renunciation of all forms of egoistic seeking, by abstention from injury to others, by purity, by constant meditation and inclination to the divine Purusha who is the true lord of the mental kingdom, a pure, clear state of mind and heart is established.
   This is the first step only. Afterwards, the ordinary activities of the mind and sense must be entirely quieted in order that the soul may be free to ascend to higher states of consciousness and acquire the foundation for a perfect freedom and self-mastery. But Rajayoga does not forget that the disabilities of the ordinary mind proceed largely from its subjection to the reactions of the nervous system and the body. It adopts therefore from the Hathayogic system its devices of asana and pranayama, but reduces their multiple and elaborate forms in each case to one simplest and most directly effective process sufficient for its own immediate object. Thus it gets rid of the Hathayogic complexity and cumbrousness while it utilises the swift and powerful efficacy of its methods for the control of the body and the vital functions and for the awakening of that internal dynamism, full of a latent supernormal faculty, typified in Yogic terminology by the kundalini, the coiled and sleeping serpent of Energy within. This done, the system proceeds to the perfect quieting of the restless mind and its elevation to a higher plane through concentration of mental force by the successive stages which lead to the utmost inner concentration or ingathered state of the consciousness which is called Samadhi.
   By Samadhi, in which the mind acquires the capacity of withdrawing from its limited waking activities into freer and higher states of consciousness, Rajayoga serves a double purpose. It compasses a pure mental action liberated from the confusions of the outer consciousness and passes thence to the higher supra-mental planes on which the individual soul enters into its true spiritual existence. But also it acquires the capacity of that free and concentrated energising of consciousness on its object which our philosophy asserts as the primary cosmic energy and the method of divine action upon the world. By this capacity the Yogin, already possessed of the highest supracosmic knowledge and experience in the state of trance, is able in the waking state to acquire directly whatever knowledge and exercise whatever mastery may be useful or necessary to his activities in the objective world.
   ~ Sri Aurobindo, The Synthesis Of Yoga, The Conditions of the Synthesis, The Systems of Yoga, 36,
134:If we look at this picture of the Self-Existence and its works as a unitary unlimited whole of vision, it stands together and imposes itself by its convincing totality: but to the analysis of the logical intellect it offers an abundance of difficulties, such as all attempts to erect a logical system out of a perception of an illimitable Existence must necessarily create; for any such endeavour must either effect consistency by an arbitrary sectioning of the complex truth of things or else by its comprehensiveness become logically untenable. For we see that the Indeterminable determines itself as infinite and finite, the Immutable admits a constant mutability and endless differences, the One becomes an innumerable multitude, the Impersonal creates or supports personality, is itself a Person; the Self has a nature and is yet other than its nature; Being turns into becoming and yet it is always itself and other than its becomings; the Universal individualises itself and the Individual universalises himself; Brahman is at once void of qualities and capable of infinite qualities, the Lord and Doer of works, yet a non-doer and a silent witness of the workings of Nature. If we look carefully at these workings of Nature, once we put aside the veil of familiarity and our unthinking acquiescence in the process of things as natural because so they always happen, we discover that all she does in whole or in parts is a miracle, an act of some incomprehensible magic. The being of the Self-existence and the world that has appeared in it are, each of them and both together, a suprarational mystery. There seems to us to be a reason in things because the processes of the physical finite are consistent to our view and their law determinable, but this reason in things, when closely examined, seems to stumble at every moment against the irrational or infrarational and the suprarational: the consistency, the determinability of process seems to lessen rather than increase as we pass from matter to life and from life to mentality; if the finite consents to some extent to look as if it were rational, the infinitesimal refuses to be bound by the same laws and the infinite is unseizable. As for the action of the universe and its significance, it escapes us altogether; if Self, God or Spirit there be, his dealings with the world and us are incomprehensible, offer no clue that we can follow. God and Nature and even ourselves move in a mysterious way which is only partially and at points intelligible, but as a whole escapes our comprehension. All the works of Maya look like the production of a suprarational magical Power which arranges things according to its wisdom or its phantasy, but a wisdom which is not ours and a phantasy which baffles our imagination. ~ Sri Aurobindo, The Life Divine, 2.02,
135:Concentration is a gathering together of the consciousness and either centralising at one point or turning on a single object, e.g., the Divine; there can be also be a gathered condition throughout the whole being, not at a point. In meditation it is not indispensable to gather like this, one can simply remain with a quiet mind thinking of one subject or observing what comes in the consciousness and dealing with it. ... Of this true consciousness other than the superficial there are two main centres, one in the heart (not the physical heart, but the cardiac centre in the middle of the chest), one in the head. The concentration in the heart opens within and by following this inward opening and going deep one becomes aware of the soul or psychic being, the divine element in the individual. This being unveiled begins to come forward, to govern the nature, to turn it and all its movements towards the Truth, towards the Divine, and to call down into it all that is above. It brings the consciousness of the Presence, the dedication of the being to the Highest and invites the descent into our nature of a greater Force and Consciousness which is waiting above us. To concentrate in the heart centre with the offering of oneself to the Divine and the aspiration for this inward opening and for the Presence in the heart is the first way and, if it can be done, the natural beginning; for its result once obtained makes the spiritual path far more easy and safe than if one begins the other ways.
   That other way is the concentration in the head, in the mental centre. This, if it brings about the silence of the surface mind, opens up an inner, larger, deeper mind within which is more capable of receiving spiritual experience and spiritual knowledge. But once concentrated here one must open the silent mental consciousness upward and in the end it rises beyond the lid which has so long kept it tied in the body and finds a centre above the head where it is liberated into the Infinite. There it begins to come into contact with the universal Self, the Divine Peace, Light, Power, Knowledge, Bliss, to enter into that and become that, to feel the descent of these things into the nature. To concentrate in the head with the aspiration for quietude in the mind and the realisation of the Self and Divine above is the second way of concentration. It is important, however, to remember that the concentration of the consciousness in the head in only a preparation for its rising to the centre above; otherwise, one may get shut up in one's own mind and its experiences or at best attain only to a reflection of the Truth above instead of rising into the spiritual transcendence to live there. For some the mental concentration is easier, for some the concentration in the heart centre; some are capable of doing both alternatively - but to begin with the heart centre, if one can do it, is the most desirable.
   ~ Sri Aurobindo, Letters On Yoga - II,
136:Something happened to you before you were born, and this is what it was:
   STAGE ONE: THE CHIKHAI
   The events of the 49-day Bardo period are divided into three major stages, the Chikhai, the Chonyid, and the Sidpa (in that order). Immediately following physical death, the soul enters the Chikhai, which is simply the state of the immaculate and luminous Dharmakaya, the ultimate Consciousness, the BrahmanAtman. This ultimate state is given, as a gift, to all individuals: they are plunged straight into ultimate reality and exist as the ultimate Dharmakaya. "At this moment," says the Bardo Thotrol, "the first glimpsing of the Bardo of the Clear Light of Reality, which is the Infallible Mind of the Dharmakaya, is experienced by all sentient beings.''110 Or, to put it a different way, the Thotrol tells us that "Thine own consciousness, shining, void, and inseparable from the Great Body of Radiance, hath no birth, nor death, and is the Immutable Light-Buddha Amitabha. Knowing this is sufficient. Recognizing the voidness of thine own intellect to be Buddhahood ... is to keep thyself in the Divine Mind."110 In short, immediately following physical death, the soul is absorbed in and as the ultimate-causal body (if we may treat them together).
   Interspersed with this brief summary of the Bardo Thotrol, I will add my commentaries on involution and on the nature of the Atman project in involution. And we begin by noting that at the start of the Bardo experience, the soul is elevated to the utter heights of Being, to the ultimate state of Oneness-that is, he starts his Bardo career at the top. But, at the top is usually not where he remains, and the Thotrol tells us why. In Evans-Wentz's words, "In the realm of the Clear Light [the highest Chikhai stage] the mentality of a person . . . momentarily enjoys a condition of balance, of perfect equilibrium, and of [ultimate] oneness. Owing to unfamiliarity with such a state, which is an ecstatic state of non-ego, of [causal] consciousness, the . . . average human being lacks the power to function in it; karmic propensities becloud the consciousness-principle with thoughts of personality, of individualized being, of dualism, and, losing equilibrium, the consciousness-principle falls away from the Clear Light."
   The soul falls away from the ultimate Oneness because "karmic propensities cloud consciousness"-"karmic propensities'' means seeking, grasping, desiring; means, in fact, Eros. And as this Erosseeking develops, the state of perfect Oneness starts to "break down" (illusorily). Or, from a different angle, because the individual cannot stand the intensity of pure Oneness ("owing to unfamiliarity with such a state"), he contracts away from it, tries to ''dilute it," tries to extricate himself from Perfect Intensity in Atman. Contracting in the face of infinity, he turns instead to forms of seeking, desire, karma, and grasping, trying to "search out" a state of equilibrium. Contraction and Eros-these karmic propensities couple and conspire to drive the soul away from pure consciousness and downwards into multiplicity, into less intense and less real states of being. ~ Ken Wilber, The Atman Project,
137:Talk 26

...

D.: Taking the first part first, how is the mind to be eliminated or relative consciousness transcended?

M.: The mind is by nature restless. Begin liberating it from its restlessness; give it peace; make it free from distractions; train it to look inward; make this a habit. This is done by ignoring the external world and removing the obstacles to peace of mind.

D.: How is restlessness removed from the mind?

M.: External contacts - contacts with objects other than itself - make the mind restless. Loss of interest in non-Self, (vairagya) is the first step. Then the habits of introspection and concentration follow. They are characterised by control of external senses, internal faculties, etc. (sama, dama, etc.) ending in samadhi (undistracted mind).

Talk 27.

D.: How are they practised?

M.: An examination of the ephemeral nature of external phenomena leads to vairagya. Hence enquiry (vichara) is the first and foremost step to be taken. When vichara continues automatically, it results in a contempt for wealth, fame, ease, pleasure, etc. The 'I' thought becomes clearer for inspection. The source of 'I' is the Heart - the final goal. If, however, the aspirant is not temperamentally suited to Vichara Marga (to the introspective analytical method), he must develop bhakti (devotion) to an ideal - may be God, Guru, humanity in general, ethical laws, or even the idea of beauty. When one of these takes possession of the individual, other attachments grow weaker, i.e., dispassion (vairagya) develops. Attachment for the ideal simultaneously grows and finally holds the field. Thus ekagrata (concentration) grows simultaneously and imperceptibly - with or without visions and direct aids.

In the absence of enquiry and devotion, the natural sedative pranayama (breath regulation) may be tried. This is known as Yoga Marga. If life is imperilled the whole interest centres round the one point, the saving of life. If the breath is held the mind cannot afford to (and does not) jump at its pets - external objects. Thus there is rest for the mind so long as the breath is held. All attention being turned on breath or its regulation, other interests are lost. Again, passions are attended with irregular breathing, whereas calm and happiness are attended with slow and regular breathing. Paroxysm of joy is in fact as painful as one of pain, and both are accompanied by ruffled breaths. Real peace is happiness. Pleasures do not form happiness. The mind improves by practice and becomes finer just as the razor's edge is sharpened by stropping. The mind is then better able to tackle internal or external problems. If an aspirant be unsuited temperamentally for the first two methods and circumstantially (on account of age) for the third method, he must try the Karma Marga (doing good deeds, for example, social service). His nobler instincts become more evident and he derives impersonal pleasure. His smaller self is less assertive and has a chance of expanding its good side. The man becomes duly equipped for one of the three aforesaid paths. His intuition may also develop directly by this single method. ~ Sri Ramana Maharshi, Talks with Sri Ramana Maharshi, Sri Ramanasramam,
138:Can it be said in justification of one's past that whatever has happened in one's life had to happen?

The Mother: Obviously, what has happened had to happen; it would not have been, if it had not been intended. Even the mistakes that we have committed and the adversities that fell upon us had to be, because there was some necessity in them, some utility for our lives. But in truth these things cannot be explained mentally and should not be. For all that happened was necessary, not for any mental reason, but to lead us to something beyond what the mind imagines. But is there any need to explain after all? The whole universe explains everything at every moment and a particular thing happens because the whole universe is what it is. But this does not mean that we are bound over to a blind acquiescence in Nature's inexorable law. You can accept the past as a settled fact and perceive the necessity in it, and still you can use the experience it gave you to build up the power consciously to guide and shape your present and your future.

Is the time also of an occurrence arranged in the Divine Plan of things?

The Mother: All depends upon the plane from which one sees and speaks. There is a plane of divine consciousness in which all is known absolutely, and the whole plan of things foreseen and predetermined. That way of seeing lives in the highest reaches of the Supramental; it is the Supreme's own vision. But when we do not possess that consciousness, it is useless to speak in terms that hold good only in that region and are not our present effective way of seeing things. For at a lower level of consciousness nothing is realised or fixed beforehand; all is in the process of making. Here there are no settled facts, there is only the play of possibilities; out of the clash of possibilities is realised the thing that has to happen. On this plane we can choose and select; we can refuse one possibility and accept another; we can follow one path, turn away from another. And that we can do, even though what is actually happening may have been foreseen and predetermined in a higher plane.

The Supreme Consciousness knows everything beforehand, because everything is realised there in her eternity. But for the sake of her play and in order to carry out actually on the physical plane what is foreordained in her own supreme self, she moves here upon earth as if she did not know the whole story; she works as if it was a new and untried thread that she was weaving. It is this apparent forgetfulness of her own foreknowledge in the higher consciousness that gives to the individual in the active life of the world his sense of freedom and independence and initiative. These things in him are her pragmatic tools or devices, and it is through this machinery that the movements and issues planned and foreseen elsewhere are realised here.

It may help you to understand if you take the example of an actor. An actor knows the whole part he has to play; he has in his mind the exact sequence of what is to happen on the stage. But when he is on the stage, he has to appear as if he did not know anything; he has to feel and act as if he were experiencing all these things for the first time, as if it was an entirely new world with all its chance events and surprises that was unrolling before his eyes. 28th April ~ The Mother, Questions And Answers 1929-1931,
139:If this is the truth of works, the first thing the sadhaka has to do is to recoil from the egoistic forms of activity and get rid of the sense of an "I" that acts. He has to see and feel that everything happens in him by the plastic conscious or subconscious or sometimes superconscious automatism of his mental and bodily instruments moved by the forces of spiritual, mental, vital and physical Nature. There is a personality on his surface that chooses and wills, submits and struggles, tries to make good in Nature or prevail over Nature, but this personality is itself a construction of Nature and so dominated, driven, determined by her that it cannot be free. It is a formation or expression of the Self in her, - it is a self of Nature rather than a self of Self, his natural and processive, not his spiritual and permanent being, a temporary constructed personality, not the true immortal Person. It is that Person that he must become. He must succeed in being inwardly quiescent, detach himself as the observer from the outer active personality and learn the play of the cosmic forces in him by standing back from all blinding absorption in its turns and movements. Thus calm, detached, a student of himself and a witness of his nature, he realises that he is the individual soul who observes the works of Nature, accepts tranquilly her results and sanctions or withholds his sanction from the impulse to her acts. At present this soul or Purusha is little more than an acquiescent spectator, influencing perhaps the action and development of the being by the pressure of its veiled consciousness, but for the most part delegating its powers or a fragment of them to the outer personality, - in fact to Nature, for this outer self is not lord but subject to her, anı̄sa; but, once unveiled, it can make its sanction or refusal effective, become the master of the action, dictate sovereignly a change of Nature. Even if for a long time, as the result of fixed association and past storage of energy, the habitual movement takes place independent of the Purusha's assent and even if the sanctioned movement is persistently refused by Nature for want of past habit, still he will discover that in the end his assent or refusal prevails, - slowly with much resistance or quickly with a rapid accommodation of her means and tendencies she modifies herself and her workings in the direction indicated by his inner sight or volition. Thus he learns in place of mental control or egoistic will an inner spiritual control which makes him master of the Nature-forces that work in him and not their unconscious instrument or mechanic slave. Above and around him is the Shakti, the universal Mother and from her he can get all his inmost soul needs and wills if only he has a true knowledge of her ways and a true surrender to the divine Will in her. Finally, he becomes aware of that highest dynamic Self within him and within Nature which is the source of all his seeing and knowing, the source of the sanction, the source of the acceptance, the source of the rejection. This is the Lord, the Supreme, the One-in-all, Ishwara-Shakti, of whom his soul is a portion, a being of that Being and a power of that Power. The rest of our progress depends on our knowledge of the ways in which the Lord of works manifests his Will in the world and in us and executes them through the transcendent and universal Shakti. ~ Sri Aurobindo, The Synthesis Of Yoga, The Supreme Will, 216,
140:
   "The beings who were always appearing and speaking to Jeanne d'Arc would, if seen by an Indian, have quite a different appearance; for when one sees, one projects the forms of one's mind.... You have the vision of one in India whom you call the Divine Mother; the Catholics say it is the Virgin Mary, and the Japanese call it Kwannon, the Goddess of Mercy; and others would give other names. It is the same force, the same power, but the images made of it are different in different faiths." Questions and Answers 1929 - 1931 (21 April 1929)


And then? You are not very talkative today! Is that all?

   You say that "each person has his own world of dreamimagery peculiar to himself." Ibid.


Each individual has his own way of expressing, thinking, speaking, feeling, understanding. It is the combination of all these ways of being that makes the individual. That is why everyone can understand only according to his own nature. As long as you are shut up in your own nature, you can know only what is in your consciousness. All depends upon the height of the nature of your consciousness. Your world is limited to what you have in your consciousness. If you have a very small consciousness, you will understand only a few things. When your consciousness is very vast, universal, only then will you understand the world. If the consciousness is limited to your little ego, all the rest will escape you.... There are people whose brain and consciousness are smaller than a walnut. You know that a walnut resembles the brain; well these people look at things and don't understand them. They can understand nothing else except what is in direct contact with their senses. For them only what they taste, what they see, hear, touch has a reality, and all the rest simply does not exist, and they accuse us of speaking fancifully! "What I cannot touch does not exist", they say. But the only answer to give them is: "It does not exist for you, but there's no reason why it shouldn't exist for others." You must not insist with these people, and you must not forget that the smaller they are the greater is the audacity in their assertions.

   One's cocksureness is in proportion to one's unconsciousness; the more unconscious one is, the more is one sure of oneself. The most foolish are always the most vain. Your stupidity is in proportion to your vanity. The more one knows... In fact, there is a time when one is quite convinced that one knows nothing at all. There's not a moment in the world which does not bring something new, for the world is perpetually growing. If one is conscious of that, one has always something new to learn. But one can become conscious of it only gradually. One's conviction that one knows is in direct proportion to one's ignorance and stupidity.

   Mother, have the scientists, then, a very small consciousness?


Why? All scientists are not like that. If you meet a true scientist who has worked hard, he will tell you: "We know nothing. What we know today is nothing beside what we shall know tomorrow. This year's discoveries will be left behind next year." A real scientist knows very well that there are many more things he doesn't know than those he knows. And this is true of all branches of human activity. I have never met a scientist worthy of the name who was proud. I have never met a man of some worth who has told me: "I know everything." Those I have seen have always confessed: "In short, I know nothing." After having spoken of all that he has done, all that he has achieved, he tells you very quietly: "After all, I know nothing." ~ The Mother, Questions And Answers 1953, [T8],
141:The perfect supramental action will not follow any single principle or limited rule.It is not likely to satisfy the standard either of the individual egoist or of any organised group-mind. It will conform to the demand neither of the positive practical man of the world nor of the formal moralist nor of the patriot nor of the sentimental philanthropist nor of the idealising philosopher. It will proceed by a spontaneous outflowing from the summits in the totality of an illumined and uplifted being, will and knowledge and not by the selected, calculated and standardised action which is all that the intellectual reason or ethical will can achieve. Its sole aim will be the expression of the divine in us and the keeping together of the world and its progress towards the Manifestation that is to be. This even will not be so much an aim and purpose as a spontaneous law of the being and an intuitive determination of the action by the Light of the divine Truth and its automatic influence. It will proceed like the action of Nature from a total will and knowledge behind her, but a will and knowledge enlightened in a conscious supreme Nature and no longer obscure in this ignorant Prakriti. It will be an action not bound by the dualities but full and large in the spirit's impartial joy of existence. The happy and inspired movement of a divine Power and Wisdom guiding and impelling us will replace the perplexities and stumblings of the suffering and ignorant ego.
   If by some miracle of divine intervention all mankind at once could be raised to this level, we should have something on earth like the Golden Age of the traditions, Satya Yuga, the Age of Truth or true existence. For the sign of the Satya Yuga is that the Law is spontaneous and conscious in each creature and does its own works in a perfect harmony and freedom. Unity and universality, not separative division, would be the foundation of the consciousness of the race; love would be absolute; equality would be consistent with hierarchy and perfect in difference; absolute justice would be secured by the spontaneous action of the being in harmony with the truth of things and the truth of himself and others and therefore sure of true and right result; right reason, no longer mental but supramental, would be satisfied not by the observation of artificial standards but by the free automatic perception of right relations and their inevitable execution in the act. The quarrel between the individual and society or disastrous struggle between one community and another could not exist: the cosmic consciousness imbedded in embodied beings would assure a harmonious diversity in oneness.
   In the actual state of humanity, it is the individual who must climb to this height as a pioneer and precursor. His isolation will necessarily give a determination and a form to his outward activities that must be quite other than those of a consciously divine collective action. The inner state, the root of his acts, will be the same; but the acts themselves may well be very different from what they would be on an earth liberated from ignorance. Nevertheless his consciousness and the divine mechanism of his conduct, if such a word can be used of so free a thing, would be such as has been described, free from that subjection to vital impurity and desire and wrong impulse which we call sin, unbound by that rule of prescribed moral formulas which we call virtue, spontaneously sure and pure and perfect in a greater consciousness than the mind's, governed in all its steps by the light and truth of the Spirit. But if a collectivity or group could be formed of those who had reached the supramental perfection, there indeed some divine creation could take shape; a new earth could descend that would be a new heaven, a world of supramental light could be created here amidst the receding darkness of this terrestrial ignorance. ~ Sri Aurobindo, The Synthesis Of Yoga, Standards of Conduct and Spiritual Freedom, 206,
142:"There is a true movement of the intellect and there is a wrong movement: one helps, the other hinders." Questions and Answers 1929 - 1931 (5 May 1929)

   What is the true movement of the intellect?


What exactly do you understand by intellect? Is it a function of the mind or is it a part of the human being? How do you understand it?

   A function of the mind.

A function of the mind? Then it is that part of the mind which deals with ideas; is that what you mean?

Not ideas, Mother.

Not ideas? What else, then?

Ideas, but...

There is a part of the mind which receives ideas, ideas that are formed in a higher mind. Still, I don't know, it is a question of definition and one must know what exactly you mean to say.

It is intellect that puts ideas in the form of thoughts, gathering and organising the thoughts at the same time. There are great ideas which lie beyond the ordinary human mentality, which can put on all possible forms. These great ideas tend to descend, they want to manifest themselves in precise forms. These precise forms are the thoughts; and generally it is this, I believe, that is meant by intellect: it is this that gives thought-form to the ideas.

And then, there is also the organisation of the thoughts among themselves. All that has to be put in a certain order, otherwise one becomes incoherent. And after that, there is the putting of these thoughts to use for action; that is still another movement.

To be able to say what the true movement is, one must know first of all which movement is being spoken about. You have a body, well, you don't expect your body to walk on its head or its hands nor to crawl flat on its belly nor indeed that the head should be down and the legs up in the air. You give to each limb a particular occupation which is its own. This appears to you quite natural because that is the habit; otherwise, the very little ones do not know what to do, neither with their legs nor with their hands nor with their heads; it is only little by little that they learn that. Well, it is the same thing with the mind's functions. You must know which part of the mind you are speaking about, what its own function is, and then only can you say what its true movement is and what is not its true movement. For example, for the part which has to receive the master ideas and change them into thought, its true movement is to be open to the master ideas, receive them and change them into as exact, as precise, as expressive a thought as possible. For the part of the mind which has the charge of organising all these thoughts among themselves so that they might form a coherent and classified whole, not a chaos, the true movement is just to make the classification according to a higher logic and in a thoroughly clear, precise and expressive order which may be serviceable each time a thought is referred to, so that one may know where to look for it and not put quite contradictory things together. There are people whose mind does not work like that; all the ideas that come into it, without their being even aware of what the idea is, are translated into confused thoughts which remain in a kind of inner chaos. I have known people who, from the philosophical point of view - although there is nothing philosophical in it - could put side by side the most contradictory things, like ideas of hierarchic order and at the same time ideas of the absolute independence of the individual and of anarchism, and both were accepted with equal sympathy, knocked against each other in the head in the midst of a wild disorder, and these people were not even aware of it!... You know the saying: "A question well put is three-fourths solved." So now, put your question. What do you want to speak about? I am stretching out a helping hand, you have only to catch it. What is it you are speaking about, what is it that you call intellect? Do you know the difference between an idea and a thought?
   ~ The Mother, Questions And Answers 1953, 107,
143:STAGE TWO: THE CHONYID
   The Chonyid is the period of the appearance of the peaceful and wrathful deities-that is to say, the subtle realm, the Sambhogakaya. When the Clear Light of the causal realm is resisted and contracted against, then that Reality is transformed into the primordial seed forms of the peaceful deities (ishtadevas of the subtle sphere), and these in turn, if resisted and denied, are transformed into the wrathful deities.
   The peaceful deities appear first: through seven successive substages, there appear various forms of the tathagatas, dakinis, and vidyadharas, all accompanied by the most dazzlingly brilliant colors and aweinspiring suprahuman sounds. One after another, the divine visions, lights, and subtle luminous sounds cascade through awareness. They are presented, given, to the individual openly, freely, fully, and completely: visions of God in almost painful intensity and brilliance.
   How the individual handles these divine visions and sounds (nada) is of the utmost significance, because each divine scenario is accompanied by a much less intense vision, by a region of relative dullness and blunted illuminations. These concomitant dull and blunted visions represent the first glimmerings of the world of samsara, of the six realms of egoic grasping, of the dim world of duality and fragmentation and primitive forms of low-level unity.
   According to the Thotrol. most individuals simply recoil in the face of these divine illuminations- they contract into less intense and more manageable forms of experience. Fleeing divine illumination, they glide towards the fragmented-and thus less intense-realm of duality and multiplicity. But it's not just that they recoil against divinity-it is that they are attracted to the lower realms, drawn to them, and find satisfaction in them. The Thotrol says they are actually "attracted to the impure lights." As we have put it, these lower realms are substitute gratifications. The individual thinks that they are just what he wants, these lower realms of denseness. But just because these realms are indeed dimmer and less intense, they eventually prove to be worlds without bliss, without illumination, shot through with pain and suffering. How ironic: as a substitute for God, individuals create and latch onto Hell, known as samsara, maya, dismay. In Christian theology it is said that the flames of Hell are God's love (Agape) denied.
   Thus the message is repeated over and over again in the Chonyid stage: abide in the lights of the Five Wisdoms and subtle tathagatas, look not at the duller lights of samsara. of the six realms, of safe illusions and egoic dullness. As but one example:
   Thereupon, because of the power of bad karma, the glorious blue light of the Wisdom of the Dharmadhatu will produce in thee fear and terror, and thou wilt wish to flee from it. Thou wilt begat a fondness for the dull white light of the devas [one of the lower realms].
   At this stage, thou must not be awed by the divine blue light which will appear shining, dazzling, and glorious; and be not startled by it. That is the light of the Tathagata called the Light of the Wisdom of the Dharmadhatu.
   Be not fond of the dull white light of the devas. Be not attached to it; be not weak. If thou be attached to it, thou wilt wander into the abodes of the devas and be drawn into the whirl of the Six Lokas.
   The point is this: ''If thou are frightened by the pure radiances of Wisdom and attracted by the impure lights of the Six Lokas [lower realms], then thou wilt assume a body in any of the Six Lokas and suffer samsaric miseries; and thou wilt never be emancipated from the Ocean of Samsara, wherein thou wilt be whirled round and round and made to taste the sufferings thereof."
   But here is what is happening: in effect, we are seeing the primal and original form of the Atman project in its negative and contracting aspects. In this second stage (the Chonyid), there is already some sort of boundary in awareness, there is already some sort of subject-object duality superimposed upon the original Wholeness and Oneness of the Chikhai Dharmakaya. So now there is boundary-and wherever there is boundary, there is the Atman project. ~ Ken Wilber, The Atman Project, 129,
144:Although a devout student of the Bible, Paracelsus instinctively adopted the broad patterns of essential learning, as these had been clarified by Pythagoras of Samos and Plato of Athens. Being by nature a mystic as well as a scientist, he also revealed a deep regard for the Neoplatonic philosophy as expounded by Plotinus, Iamblichus, and Proclus. Neo­platonism is therefore an invaluable aid to the interpretation of the Paracelsian doctrine.
   Paracelsus held that true knowledge is attained in two ways, or rather that the pursuit of knowledge is advanced by a two-fold method, the elements of which are completely interdependent. In our present terminology, we can say that these two parts of method are intuition and experience. To Paracelsus, these could never be divided from each other.
   The purpose of intuition is to reveal certain basic ideas which must then be tested and proven by experience. Experience, in turn, not only justifies intuition, but contributes certain additional knowledge by which the impulse to further growth is strengthened and developed. Paracelsus regarded the separation of intuition and experience to be a disaster, leading inevitably to greater error and further disaster. Intuition without experience allows the mind to fall into an abyss of speculation without adequate censorship by practical means. Experience without intuition could never be fruitful because fruitfulness comes not merely from the doing of things, but from the overtones which stimulate creative thought. Further, experience is meaningless unless there is within man the power capable of evaluating happenings and occurrences. The absence of this evaluating factor allows the individual to pass through many kinds of experiences, either misinterpreting them or not inter­ preting them at all. So Paracelsus attempted to explain intuition and how man is able to apprehend that which is not obvious or apparent. Is it possible to prove beyond doubt that the human being is capable of an inward realization of truths or facts without the assistance of the so-called rational faculty?
   According to Paracelsus, intuition was possible because of the existence in nature of a mysterious substance or essence-a universal life force. He gave this many names, but for our purposes, the simplest term will be appropriate. He compared it to light, further reasoning that there are two kinds of light: a visible radiance, which he called brightness, and an invisible radiance, which he called darkness. There is no essential difference between light and darkness. There is a dark light, which appears luminous to the soul but cannot be sensed by the body. There is a visible radiance which seems bright to the senses, but may appear dark to the soul. We must recognize that Paracelsus considered light as pertaining to the nature of being, the total existence from which all separate existences arise. Light not only contains the energy needed to support visible creatures, and the whole broad expanse of creation, but the invisible part of light supports the secret powers and functions of man, particularly intuition. Intuition, therefore, relates to the capacity of the individual to become attuned to the hidden side of life. By light, then, Paracelsus implies much more than the radiance that comes from the sun, a lantern, or a candle. To him, light is the perfect symbol, emblem, or figure of total well-being. Light is the cause of health. Invisible light, no less real if unseen, is the cause of wisdom. As the light of the body gives strength and energy, sustaining growth and development, so the light of the soul bestows understanding, the light of the mind makes wisdom possible, and the light of the spirit confers truth. Therefore, truth, wisdom, understanding, and health are all manifesta­ tions or revelations ot one virtue or power. What health is to the body, morality is to the emotions, virtue to the soul, wisdom to the mind, and reality to the spirit. This total content of living values is contained in every ray of visible light. This ray is only a manifestation upon one level or plane of the total mystery of life. Therefore, when we look at a thing, we either see its objective, physical form, or we apprehend its inner light Everything that lives, lives in light; everything that has an existence, radiates light. All things derive their life from light, and this light, in its root, is life itself. This, indeed, is the light that lighteth every man who cometh into the world. ~ Manly P Hall, Paracelsus,
145:Coded Language

Whereas, breakbeats have been the missing link connecting the diasporic community to its drum woven past

Whereas the quantised drum has allowed the whirling mathematicians to calculate the ever changing distance between rock and stardom.

Whereas the velocity of the spinning vinyl, cross-faded, spun backwards, and re-released at the same given moment of recorded history , yet at a different moment in time's continuum has allowed history to catch up with the present.

We do hereby declare reality unkempt by the changing standards of dialogue.

Statements, such as, "keep it real", especially when punctuating or anticipating modes of ultra-violence inflicted psychologically or physically or depicting an unchanging rule of events will hence forth be seen as retro-active and not representative of the individually determined is.

Furthermore, as determined by the collective consciousness of this state of being and the lessened distance between thought patterns and their secular manifestations, the role of men as listening receptacles is to be increased by a number no less than 70 percent of the current enlisted as vocal aggressors.

Motherfuckers better realize, now is the time to self-actualize

We have found evidence that hip hops standard 85 rpm when increased by a number as least half the rate of it's standard or decreased at ¾ of it's speed may be a determining factor in heightening consciousness.

Studies show that when a given norm is changed in the face of the unchanging, the remaining contradictions will parallel the truth.

Equate rhyme with reason, Sun with season

Our cyclical relationship to phenomenon has encouraged scholars to erase the centers of periods, thus symbolizing the non-linear character of cause and effect

Reject mediocrity!

Your current frequencies of understanding outweigh that which as been given for you to understand.

The current standard is the equivalent of an adolescent restricted to the diet of an infant.

The rapidly changing body would acquire dysfunctional and deformative symptoms and could not properly mature on a diet of apple sauce and crushed pears

Light years are interchangeable with years of living in darkness.

The role of darkness is not to be seen as, or equated with, Ignorance, but with the unknown, and the mysteries of the unseen.

Thus, in the name of:

ROBESON, GOD'S SON, HURSTON, AHKENATON, HATHSHEPUT, BLACKFOOT, HELEN
LENNON, KHALO, KALI, THE THREE MARIAS, TARA, LILITH, LOURDE, WHITMAN
BALDWIN, GINSBERG, KAUFMAN, LUMUMBA, GHANDI, GIBRAN, SHABAZZ, SIDDHARTHA
MEDUSA, GUEVARA, GURDJIEFF, RAND, WRIGHT, BANNEKER, TUBMAN, HAMER, HOLIDAY
DAVIS, COLTRANE, MORRISON, JOPLIN, DUBOIS, CLARKE, SHAKESPEARE, RACHMANINOV
ELLINGTON, CARTER, GAYE, HATHAWAY, HENDRIX, KUTI, DICKINSON, RIPPERTON
MARY, ISIS, THERESA, HANSBURY, TESLA, PLATH, RUMI, FELLINI, MICHAUX, NOSTRADAMUS, NEFERTITI
LA ROCK, SHIVA, GANESHA, YEMAJA, OSHUN, OBATALA, OGUN, KENNEDY, KING, FOUR
LITTLE GIRLS, HIROSHIMA, NAGASAKI, KELLER, BIKO, PERÓN, MARLEY, MAGDALENE, COSBY
SHAKUR, THOSE WHO BURN, THOSE STILL AFLAME, AND THE COUNTLESS UNNAMED

We claim the present as the pre-sent, as the hereafter.

We are unraveling our navels so that we may ingest the sun.

We are not afraid of the darkness, we trust that the moon shall guide us.

We are determining the future at this very moment.

We now know that the heart is the philosophers' stone

Our music is our alchemy

We stand as the manifested equivalent of 3 buckets of water and a hand full of minerals, thus realizing that those very buckets turned upside down supply the percussion factor of forever.

If you must count to keep the beat then count.

Find you mantra and awaken your subconscious.

Curve you circles counterclockwise

Use your cipher to decipher, Coded Language, man made laws.

Climb waterfalls and trees, commune with nature, snakes and bees.

Let your children name themselves and claim themselves as the new day for today we are determined to be the channelers of these changing frequencies into songs, paintings, writings, dance, drama, photography, carpentry, crafts, love, and love.

We enlist every instrument: Acoustic, electronic.

Every so-called race, gender, and sexual preference.

Every per-son as beings of sound to acknowledge their responsibility to uplift the consciousness of the entire fucking World.

Any utterance will be un-aimed, will be disclaimed - two rappers slain

Any utterance will be un-aimed, will be disclaimed - two rappers slain
~ Saul Williams,
146:summary of the entire process of psychic awakening :::
You have asked what is the discipline to be followed in order to convert the mental seeking into a living spiritual experience. The first necessity is the practice of concentration of your consciousness within yourself. The ordinary human mind has an activity on the surface which veils the real Self. But there is another, a hidden consciousness within behind the surface one in which we can become aware of the real Self and of a larger deeper truth of nature, can realise the Self and liberate and transform the nature. To quiet the surface mind and begin to live within is the object of this concentration. Of this true consciousness other then the superficial there are two main centres, one in the heart (not the physical heart, but the cardiac centre in the middle of the chest), one in the head. The concentration in the heart opens within and by following this inward opening and going deep one becomes aware of the soul or psychic being, the divine element in the individual. This being unveiled begins to come forward, to govern the nature, to turn it an d all its movements towards the Truth, towards the Divine, and to call down into it all that is above. It brings the consciousness of the Presence, the dedication of the being to the Highest and invites the descent into our nature of a greater Force and Consciousness which is waiting above us. To concentrate in the heart centre with the offering of oneself to the Divine and the aspiration for this inward opening and for the Presence in the heart is the first way and, if it can be done, the natural beginning; for its result once obtained makes the spiritual path far more easy and safe than if one begins the other way.
   That other way is the concentration in the head, in the mental centre. This, if it brings about the silence of the surface mind, opens up an inner, larger, deeper mind within which is more capable of receiving spiritual experience and spiritual knowledge. But once concentrated here one must open the silent mental consciousness upward to all that is above mind. After a time one feels the consciousness rising upward and it the end it rises beyond the lid which has so long kept it tied in the body and finds a centre above the head where it is liberated into the Infinite. There it behind to come into contact with the universal Self, the Divine Peace, Light, Power, Knowledge, Bliss, to enter into that and become that, to feel the descent of these things into the nature. To concentrate in the head with the aspiration for quietude in the mind and the realisation of the Self and Divine above is the second way of concentration. It is important, however, to remember that the concentration of the consciousness in the head is only a preparation for its rising to the centre above; otherwise, one may get shut up in one's own mind and its experiences or at best attain only to a reflection of the Truth above instead of rising into the spiritual transcendence to live there. For some the mental consciousness is easier, for some the concentration in the heart centre; some are capable of doing both alternatively - but to begin with the heart centre, if one can do it, is the more desirable.
   The other side of the discipline is with regard to the activities of the nature, of the mind, of the life-self or vital, of the physical being. Here the principle is to accord the nature with the inner realisation so that one may not be divided into two discordant parts. There are here several disciplines or processes possible. One is to offer all the activities to the Divine and call for the inner guidance and the taking up of one's nature by a Higher Power. If there is the inward soul-opening, if the psychic being comes forward, then there is no great difficulty - there comes with it a psychic discrimination, a constant intimation, finally a governance which discloses and quietly and patiently removes all imperfections, bring the right mental and vital movements and reshapes the physical consciousness also. Another method is to stand back detached from the movements of the mind, life, physical being, to regard their activities as only a habitual formation of general Nature in the individual imposed on us by past workings, not as any part of our real being; in proportion as one succeeds in this, becomes detached, sees mind and its activities as not oneself, life and its activities as not oneself, the body and its activities as not oneself, one becomes aware of an inner Being within us - inner mental, inner vital, inner physical - silent, calm, unbound, unattached which reflects the true Self above and can be its direct representative; from this inner silent Being proceeds a rejection of all that is to be rejected, an acceptance only of what can be kept and transformed, an inmost Will to perfection or a call to the Divine Power to do at each step what is necessary for the change of the Nature. It can also open mind, life and body to the inmost psychic entity and its guiding influence or its direct guidance. In most cases these two methods emerge and work together and finally fuse into one. But one can being with either, the one that one feels most natural and easy to follow.
   Finally, in all difficulties where personal effort is hampered, the help of the Teacher can intervene and bring above what is needed for the realisation or for the immediate step that is necessary.
   ~ Sri Aurobindo, Letters On Yoga - II, 6, {871},
147:Education

THE EDUCATION of a human being should begin at birth and continue throughout his life.

   Indeed, if we want this education to have its maximum result, it should begin even before birth; in this case it is the mother herself who proceeds with this education by means of a twofold action: first, upon herself for her own improvement, and secondly, upon the child whom she is forming physically. For it is certain that the nature of the child to be born depends very much upon the mother who forms it, upon her aspiration and will as well as upon the material surroundings in which she lives. To see that her thoughts are always beautiful and pure, her feelings always noble and fine, her material surroundings as harmonious as possible and full of a great simplicity - this is the part of education which should apply to the mother herself. And if she has in addition a conscious and definite will to form the child according to the highest ideal she can conceive, then the very best conditions will be realised so that the child can come into the world with his utmost potentialities. How many difficult efforts and useless complications would be avoided in this way!

   Education to be complete must have five principal aspects corresponding to the five principal activities of the human being: the physical, the vital, the mental, the psychic and the spiritual. Usually, these phases of education follow chronologically the growth of the individual; this, however, does not mean that one of them should replace another, but that all must continue, completing one another until the end of his life.

   We propose to study these five aspects of education one by one and also their interrelationships. But before we enter into the details of the subject, I wish to make a recommendation to parents. Most parents, for various reasons, give very little thought to the true education which should be imparted to children. When they have brought a child into the world, provided him with food, satisfied his various material needs and looked after his health more or less carefully, they think they have fully discharged their duty. Later on, they will send him to school and hand over to the teachers the responsibility for his education.

   There are other parents who know that their children must be educated and who try to do what they can. But very few, even among those who are most serious and sincere, know that the first thing to do, in order to be able to educate a child, is to educate oneself, to become conscious and master of oneself so that one never sets a bad example to one's child. For it is above all through example that education becomes effective. To speak good words and to give wise advice to a child has very little effect if one does not oneself give him an example of what one teaches. Sincerity, honesty, straightforwardness, courage, disinterestedness, unselfishness, patience, endurance, perseverance, peace, calm, self-control are all things that are taught infinitely better by example than by beautiful speeches. Parents, have a high ideal and always act in accordance with it and you will see that little by little your child will reflect this ideal in himself and spontaneously manifest the qualities you would like to see expressed in his nature. Quite naturally a child has respect and admiration for his parents; unless they are quite unworthy, they will always appear to their child as demigods whom he will try to imitate as best he can.

   With very few exceptions, parents are not aware of the disastrous influence that their own defects, impulses, weaknesses and lack of self-control have on their children. If you wish to be respected by a child, have respect for yourself and be worthy of respect at every moment. Never be authoritarian, despotic, impatient or ill-tempered. When your child asks you a question, do not give him a stupid or silly answer under the pretext that he cannot understand you. You can always make yourself understood if you take enough trouble; and in spite of the popular saying that it is not always good to tell the truth, I affirm that it is always good to tell the truth, but that the art consists in telling it in such a way as to make it accessible to the mind of the hearer. In early life, until he is twelve or fourteen, the child's mind is hardly open to abstract notions and general ideas. And yet you can train it to understand these things by using concrete images, symbols or parables. Up to quite an advanced age and for some who mentally always remain children, a narrative, a story, a tale well told teach much more than any number of theoretical explanations.

   Another pitfall to avoid: do not scold your child without good reason and only when it is quite indispensable. A child who is too often scolded gets hardened to rebuke and no longer attaches much importance to words or severity of tone. And above all, take good care never to scold him for a fault which you yourself commit. Children are very keen and clear-sighted observers; they soon find out your weaknesses and note them without pity.

   When a child has done something wrong, see that he confesses it to you spontaneously and frankly; and when he has confessed, with kindness and affection make him understand what was wrong in his movement so that he will not repeat it, but never scold him; a fault confessed must always be forgiven. You should not allow any fear to come between you and your child; fear is a pernicious means of education: it invariably gives birth to deceit and lying. Only a discerning affection that is firm yet gentle and an adequate practical knowledge will create the bonds of trust that are indispensable for you to be able to educate your child effectively. And do not forget that you have to control yourself constantly in order to be equal to your task and truly fulfil the duty which you owe your child by the mere fact of having brought him into the world.

   Bulletin, February 1951

   ~ The Mother, On Education,
148:This, in short, is the demand made on us, that we should turn our whole life into a conscious sacrifice. Every moment and every movement of our being is to be resolved into a continuous and a devoted self-giving to the Eternal. All our actions, not less the smallest and most ordinary and trifling than the greatest and most uncommon and noble, must be performed as consecrated acts. Our individualised nature must live in the single consciousness of an inner and outer movement dedicated to Something that is beyond us and greater than our ego. No matter what the gift or to whom it is presented by us, there must be a consciousness in the act that we are presenting it to the one divine Being in all beings. Our commonest or most grossly material actions must assume this sublimated character; when we eat, we should be conscious that we are giving our food to that Presence in us; it must be a sacred offering in a temple and the sense of a mere physical need or self-gratification must pass away from us. In any great labour, in any high discipline, in any difficult or noble enterprise, whether undertaken for ourselves, for others or for the race, it will no longer be possible to stop short at the idea of the race, of ourselves or of others. The thing we are doing must be consciously offered as a sacrifice of works, not to these, but either through them or directly to the One Godhead; the Divine Inhabitant who was hidden by these figures must be no longer hidden but ever present to our soul, our mind, our sense. The workings and results of our acts must be put in the hands of that One in the feeling that that Presence is the Infinite and Most High by whom alone our labour and our aspiration are possible. For in his being all takes place; for him all labour and aspiration are taken from us by Nature and offered on his altar. Even in those things in which Nature is herself very plainly the worker and we only the witnesses of her working and its containers and supporters, there should be the same constant memory and insistent consciousness of a work and of its divine Master. Our very inspiration and respiration, our very heart-beats can and must be made conscious in us as the living rhythm of the universal sacrifice.
   It is clear that a conception of this kind and its effective practice must carry in them three results that are of a central importance for our spiritual ideal. It is evident, to begin with, that, even if such a discipline is begun without devotion, it leads straight and inevitably towards the highest devotion possible; for it must deepen naturally into the completest adoration imaginable, the most profound God-love. There is bound up with it a growing sense of the Divine in all things, a deepening communion with the Divine in all our thought, will and action and at every moment of our lives, a more and more moved consecration to the Divine of the totality of our being. Now these implications of the Yoga of works are also of the very essence of an integral and absolute Bhakti. The seeker who puts them into living practice makes in himself continually a constant, active and effective representation of the very spirit of self-devotion, and it is inevitable that out of it there should emerge the most engrossing worship of the Highest to whom is given this service. An absorbing love for the Divine Presence to whom he feels an always more intimate closeness, grows upon the consecrated worker. And with it is born or in it is contained a universal love too for all these beings, living forms and creatures that are habitations of the Divine - not the brief restless grasping emotions of division, but the settled selfless love that is the deeper vibration of oneness. In all the seeker begins to meet the one Object of his adoration and service. The way of works turns by this road of sacrifice to meet the path of Devotion; it can be itself a devotion as complete, as absorbing, as integral as any the desire of the heart can ask for or the passion of the mind can imagine.
   Next, the practice of this Yoga demands a constant inward remembrance of the one central liberating knowledge, and a constant active externalising of it in works comes in too to intensify the remembrance. In all is the one Self, the one Divine is all; all are in the Divine, all are the Divine and there is nothing else in the universe, - this thought or this faith is the whole background until it becomes the whole substance of the consciousness of the worker. A memory, a self-dynamising meditation of this kind, must and does in its end turn into a profound and uninterrupted vision and a vivid and all-embracing consciousness of that which we so powerfully remember or on which we so constantly meditate. For it compels a constant reference at each moment to the Origin of all being and will and action and there is at once an embracing and exceeding of all particular forms and appearances in That which is their cause and upholder. This way cannot go to its end without a seeing vivid and vital, as concrete in its way as physical sight, of the works of the universal Spirit everywhere. On its summits it rises into a constant living and thinking and willing and acting in the presence of the Supramental, the Transcendent. Whatever we see and hear, whatever we touch and sense, all of which we are conscious, has to be known and felt by us as That which we worship and serve; all has to be turned into an image of the Divinity, perceived as a dwelling-place of his Godhead, enveloped with the eternal Omnipresence. In its close, if not long before it, this way of works turns by communion with the Divine Presence, Will and Force into a way of Knowledge more complete and integral than any the mere creature intelligence can construct or the search of the intellect can discover.
   Lastly, the practice of this Yoga of sacrifice compels us to renounce all the inner supports of egoism, casting them out of our mind and will and actions, and to eliminate its seed, its presence, its influence out of our nature. All must be done for the Divine; all must be directed towards the Divine. Nothing must be attempted for ourselves as a separate existence; nothing done for others, whether neighbours, friends, family, country or mankind or other creatures merely because they are connected with our personal life and thought and sentiment or because the ego takes a preferential interest in their welfare. In this way of doing and seeing all works and all life become only a daily dynamic worship and service of the Divine in the unbounded temple of his own vast cosmic existence. Life becomes more and more the sacrifice of the eternal in the individual constantly self-offered to the eternal Transcendence. It is offered in the wide sacrificial ground of the field of the eternal cosmic Spirit; and the Force too that offers it is the eternal Force, the omnipresent Mother. Therefore is this way a way of union and communion by acts and by the spirit and knowledge in the act as complete and integral as any our Godward will can hope for or our soul's strength execute.
   It has all the power of a way of works integral and absolute, but because of its law of sacrifice and self-giving to the Divine Self and Master, it is accompanied on its one side by the whole power of the path of Love and on the other by the whole power of the path of Knowledge. At its end all these three divine Powers work together, fused, united, completed, perfected by each other.
   ~ Sri Aurobindo, The Synthesis Of Yoga, The Yoga of Divine Works, The Sacrifice, the Triune Path and the Lord of the Sacrifice [111-114],
149:The Supreme Discovery
   IF WE want to progress integrally, we must build within our conscious being a strong and pure mental synthesis which can serve us as a protection against temptations from outside, as a landmark to prevent us from going astray, as a beacon to light our way across the moving ocean of life.
   Each individual should build up this mental synthesis according to his own tendencies and affinities and aspirations. But if we want it to be truly living and luminous, it must be centred on the idea that is the intellectual representation symbolising That which is at the centre of our being, That which is our life and our light.
   This idea, expressed in sublime words, has been taught in various forms by all the great Instructors in all lands and all ages.
   The Self of each one and the great universal Self are one. Since all that is exists from all eternity in its essence and principle, why make a distinction between the being and its origin, between ourselves and what we place at the beginning?
   The ancient traditions rightly said:
   "Our origin and ourselves, our God and ourselves are one."
   And this oneness should not be understood merely as a more or less close and intimate relationship of union, but as a true identity.
   Thus, when a man who seeks the Divine attempts to reascend by degrees towards the inaccessible, he forgets that all his knowledge and all his intuition cannot take him one step forward in this infinite; neither does he know that what he wants to attain, what he believes to be so far from him, is within him.
   For how could he know anything of the origin until he becomes conscious of this origin in himself?
   It is by understanding himself, by learning to know himself, that he can make the supreme discovery and cry out in wonder like the patriarch in the Bible, "The house of God is here and I knew it not."
   That is why we must express that sublime thought, creatrix of the material worlds, and make known to all the word that fills the heavens and the earth, "I am in all things and all beings."When all shall know this, the promised day of great transfigurations will be at hand. When in each atom of Matter men shall recognise the indwelling thought of God, when in each living creature they shall perceive some hint of a gesture of God, when each man can see God in his brother, then dawn will break, dispelling the darkness, the falsehood, the ignorance, the error and suffering that weigh upon all Nature. For, "all Nature suffers and laments as she awaits the revelation of the Sons of God."
   This indeed is the central thought epitomising all others, the thought which should be ever present to our remembrance as the sun that illumines all life.
   That is why I remind you of it today. For if we follow our path bearing this thought in our hearts like the rarest jewel, the most precious treasure, if we allow it to do its work of illumination and transfiguration within us, we shall know that it lives in the centre of all beings and all things, and in it we shall feel the marvellous oneness of the universe.
   Then we shall understand the vanity and childishness of our meagre satisfactions, our foolish quarrels, our petty passions, our blind indignations. We shall see the dissolution of our little faults, the crumbling of the last entrenchments of our limited personality and our obtuse egoism. We shall feel ourselves being swept along by this sublime current of true spirituality which will deliver us from our narrow limits and bounds.
   The individual Self and the universal Self are one; in every world, in every being, in every thing, in every atom is the Divine Presence, and man's mission is to manifest it.
   In order to do that, he must become conscious of this Divine Presence within him. Some individuals must undergo a real apprenticeship in order to achieve this: their egoistic being is too all-absorbing, too rigid, too conservative, and their struggles against it are long and painful. Others, on the contrary, who are more impersonal, more plastic, more spiritualised, come easily into contact with the inexhaustible divine source of their being.But let us not forget that they too should devote themselves daily, constantly, to a methodical effort of adaptation and transformation, so that nothing within them may ever again obscure the radiance of that pure light.
   But how greatly the standpoint changes once we attain this deeper consciousness! How understanding widens, how compassion grows!
   On this a sage has said:
   "I would like each one of us to come to the point where he perceives the inner God who dwells even in the vilest of human beings; instead of condemning him we would say, 'Arise, O resplendent Being, thou who art ever pure, who knowest neither birth nor death; arise, Almighty One, and manifest thy nature.'"
   Let us live by this beautiful utterance and we shall see everything around us transformed as if by miracle.
   This is the attitude of true, conscious and discerning love, the love which knows how to see behind appearances, understand in spite of words, and which, amid all obstacles, is in constant communion with the depths.
   What value have our impulses and our desires, our anguish and our violence, our sufferings and our struggles, all these inner vicissitudes unduly dramatised by our unruly imagination - what value do they have before this great, this sublime and divine love bending over us from the innermost depths of our being, bearing with our weaknesses, rectifying our errors, healing our wounds, bathing our whole being with its regenerating streams?
   For the inner Godhead never imposes herself, she neither demands nor threatens; she offers and gives herself, conceals and forgets herself in the heart of all beings and things; she never accuses, she neither judges nor curses nor condemns, but works unceasingly to perfect without constraint, to mend without reproach, to encourage without impatience, to enrich each one with all the wealth he can receive; she is the mother whose love bears fruit and nourishes, guards and protects, counsels and consoles; because she understands everything, she can endure everything, excuse and pardon everything, hope and prepare for everything; bearing everything within herself, she owns nothing that does not belong to all, and because she reigns over all, she is the servant of all; that is why all, great and small, who want to be kings with her and gods in her, become, like her, not despots but servitors among their brethren.
   How beautiful is this humble role of servant, the role of all who have been revealers and heralds of the God who is within all, of the Divine Love that animates all things....
   And until we can follow their example and become true servants even as they, let us allow ourselves to be penetrated and transformed by this Divine Love; let us offer Him, without reserve, this marvellous instrument, our physical organism. He shall make it yield its utmost on every plane of activity.
   To achieve this total self-consecration, all means are good, all methods have their value. The one thing needful is to persevere in our will to attain this goal. For then everything we study, every action we perform, every human being we meet, all come to bring us an indication, a help, a light to guide us on the path.
   Before I close, I shall add a few pages for those who have already made apparently fruitless efforts, for those who have encountered the pitfalls on the way and seen the measure of their weakness, for those who are in danger of losing their self-confidence and courage. These pages, intended to rekindle hope in the hearts of those who suffer, were written by a spiritual worker at a time when ordeals of every kind were sweeping down on him like purifying flames.
   You who are weary, downcast and bruised, you who fall, who think perhaps that you are defeated, hear the voice of a friend. He knows your sorrows, he has shared them, he has suffered like you from the ills of the earth; like you he has crossed many deserts under the burden of the day, he has known thirst and hunger, solitude and abandonment, and the cruellest of all wants, the destitution of the heart. Alas! he has known too the hours of doubt, the errors, the faults, the failings, every weakness.
   But he tells you: Courage! Hearken to the lesson that the rising sun brings to the earth with its first rays each morning. It is a lesson of hope, a message of solace.
   You who weep, who suffer and tremble, who dare not expect an end to your ills, an issue to your pangs, behold: there is no night without dawn and the day is about to break when darkness is thickest; there is no mist that the sun does not dispel, no cloud that it does not gild, no tear that it will not dry one day, no storm that is not followed by its shining triumphant bow; there is no snow that it does not melt, nor winter that it does not change into radiant spring.
   And for you too, there is no affliction which does not bring its measure of glory, no distress which cannot be transformed into joy, nor defeat into victory, nor downfall into higher ascension, nor solitude into radiating centre of life, nor discord into harmony - sometimes it is a misunderstanding between two minds that compels two hearts to open to mutual communion; lastly, there is no infinite weakness that cannot be changed into strength. And it is even in supreme weakness that almightiness chooses to reveal itself!
   Listen, my little child, you who today feel so broken, so fallen perhaps, who have nothing left, nothing to cover your misery and foster your pride: never before have you been so great! How close to the summits is he who awakens in the depths, for the deeper the abyss, the more the heights reveal themselves!
   Do you not know this, that the most sublime forces of the vasts seek to array themselves in the most opaque veils of Matter? Oh, the sublime nuptials of sovereign love with the obscurest plasticities, of the shadow's yearning with the most royal light!
   If ordeal or fault has cast you down, if you have sunk into the nether depths of suffering, do not grieve - for there indeed the divine love and the supreme blessing can reach you! Because you have passed through the crucible of purifying sorrows, the glorious ascents are yours.
   You are in the wilderness: then listen to the voices of the silence. The clamour of flattering words and outer applause has gladdened your ears, but the voices of the silence will gladden your soul and awaken within you the echo of the depths, the chant of divine harmonies!
   You are walking in the depths of night: then gather the priceless treasures of the night. In bright sunshine, the ways of intelligence are lit, but in the white luminosities of the night lie the hidden paths of perfection, the secret of spiritual riches.
   You are being stripped of everything: that is the way towards plenitude. When you have nothing left, everything will be given to you. Because for those who are sincere and true, from the worst always comes the best.
   Every grain that is sown in the earth produces a thousand. Every wing-beat of sorrow can be a soaring towards glory.
   And when the adversary pursues man relentlessly, everything he does to destroy him only makes him greater.
   Hear the story of the worlds, look: the great enemy seems to triumph. He casts the beings of light into the night, and the night is filled with stars. He rages against the cosmic working, he assails the integrity of the empire of the sphere, shatters its harmony, divides and subdivides it, scatters its dust to the four winds of infinity, and lo! the dust is changed into a golden seed, fertilising the infinite and peopling it with worlds which now gravitate around their eternal centre in the larger orbit of space - so that even division creates a richer and deeper unity, and by multiplying the surfaces of the material universe, enlarges the empire that it set out to destroy.
   Beautiful indeed was the song of the primordial sphere cradled in the bosom of immensity, but how much more beautiful and triumphant is the symphony of the constellations, the music of the spheres, the immense choir that fills the heavens with an eternal hymn of victory!
   Hear again: no state was ever more precarious than that of man when he was separated on earth from his divine origin. Above him stretched the hostile borders of the usurper, and at his horizon's gates watched jailers armed with flaming swords. Then, since he could climb no more to the source of life, the source arose within him; since he could no more receive the light from above, the light shone forth at the very centre of his being; since he could commune no more with the transcendent love, that love offered itself in a holocaust and chose each terrestrial being, each human self as its dwelling-place and sanctuary.
   That is how, in this despised and desolate but fruitful and blessed Matter, each atom contains a divine thought, each being carries within him the Divine Inhabitant. And if no being in all the universe is as frail as man, neither is any as divine as he!
   In truth, in truth, in humiliation lies the cradle of glory! 28 April 1912 ~ The Mother, Words Of Long Ago, The Supreme Discovery,
150:Increasing knowledge is important, but we must also remember that we already know far more than we are willing or able to apply. The human race is not wandering in darkness without guidance or direction. It is not necessary to be universally enlightened in order to live a constructive code. The conflict is in the individual. He must decide for himself the degree to which he is willing to control and re-educate his own appetites and instincts. The inducements to per­sonality reorientation are real, evident, and undeniable. ~ Manly P. Hall, Horizon Magazine, Winter 1950, p. 16,
151:Even in death, the individuality of the person with samskaras is not list. ~ Sri Ramana Maharshi,

*** NEWFULLDB 2.4M ***

1:State is the individual writ large. ~ Plato
2:Hate the behavior, not the individual. ~ Laura Wiess
3:The individual is the product of power. ~ Michel Foucault
4:The unspeakable visions of the individual. ~ Jack Kerouac
5:Our starting point is not the individual: ~ Joseph Goebbels
6:nonviolence first changes the individual. ~ Coretta Scott King
7:When the individual feels, the community reels. ~ Aldous Huxley
8:Society's needs come before the individuals needs ~ Adolf Hitler
9:The individual is the brain, not the heart. ~ Christiaan Barnard
10:The team, not the individual, is the ultimate champion. ~ Mia Hamm
11:Empowering the individual spirit is WHY Apple exists. ~ Simon Sinek
12:Look beyond the individual to the cause of his misery. ~ Henry Ford
13:It is only to the individual that a soul is given. ~ Albert Einstein
14:Liberty, then, is the SOVEREIGNTY OF THE INDIVIDUAL. ~ Josiah Warren
15:Society attacks early, when the individual is helpless. ~ B F Skinner
16:The bigger the crowd, the more negligible the individual. ~ Carl Jung
17:Morality is the herd-instinct in the individual. ~ Friedrich Nietzsche
18:"The bigger the crowd, the more negligible the individual." ~ Carl Jung
19:The State is concentric, but the individual is eccentric. ~ James Joyce
20:The world begins to exist when the individual discovers it. ~ Carl Jung
21:Education should bring to light the ideal of the individual. ~ Jean Paul
22:The individual who signs the check has the ultimate power. ~ Jerry Rubin
23:self-destruction destroys
more than just the individual. ~ Alicia Cook
24:Vengeance comes from the individual and punishment from God. ~ Victor Hugo
25:Benefit to the community precedes benefit to the individual. ~ Adolf Hitler
26:Gordon W. Allport’s book, The Individual and His Religion: ~ Viktor E Frankl
27:The common good and the individual good rarely coincide. ~ Sergei Lukyanenko
28:The republican system no longer constrained the individual. ~ Edward J Watts
29:I have no mystic faith in the people. I have in the individual. ~ E M Forster
30:...primarily the individual is going to study at home. ~ R Buckminster Fuller
31:Style is not about the clothes, it's about the individual ~ Alexander McQueen
32:Bilingualism for the individual is fine, but not for a country. ~ S I Hayakawa
33:"The bigger the crowd the more negligible the individual becomes." ~ Carl Jung
34:It's the work that's important, not the individual who does it. ~ Gregory Maguire
35:For me, literacy means freedom. For the individual and for society. ~ LeVar Burton
36:Indecision is actually the individual’s decision to fail. ~ Raymond Charles Barker
37:The greatest enemy of individual freedom is the individual himself. ~ Saul Alinsky
38:Our thoughts are to the individual as our art is to the community. ~ Wendell Pierce
39:Over one's mind and over one's body the individual is sovereign. ~ John Stuart Mill
40:The individual must not monopolize what is meant for the world ~ Arthur Conan Doyle
41:The masses cannot ultimately be free: only the individual can be. ~ Robert D Kaplan
42:The power of the individual is as powerful as the universe is infinite. ~ Tom Hanks
43:Art is great only when it bears the stamp of the individual. ~ Ignacy Jan Paderewski
44:The individual has been crushed by our style of management today. ~ W Edwards Deming
45:The individual must not monopolize what is meant for the world. ~ Arthur Conan Doyle
46:The individual never asserts himself more than when he forgets himself. ~ Andre Gide
47:...nothing at all rides on the life or death of the individual. ~ Arthur Schopenhauer
48:Society attacks early when the individual is helpless. —B. F. SKINNER ~ Robert B Baer
49:The high destiny of the individual is to serve rather than to rule. ~ Albert Einstein
50:There is no meaningful yes unless the individual could also have said no. ~ Rollo May
51:All novels are about certain minorities: the individual is a minority. ~ Ralph Ellison
52:For history is to the nation as memory is to the individual. ~ Arthur M Schlesinger Jr
53:Give the individual the power to be a producer as well as a consumer. ~ Pierre Omidyar
54:"In the last analysis, the essential thing is the life of the individual." ~ Carl Jung
55:Society cares for the individual only so far as he is profitable. ~ Simone de Beauvoir
56:The individual must not monopolize what is meant for the world. I ~ Arthur Conan Doyle
57:There's no wrong way of doing art. It's an expression of the individual. ~ Swizz Beatz
58:The state calls its own violence law, but that of the individual, crime. ~ Max Stirner
59:In duty the individual acquires his substantive freedom ~ Georg Wilhelm Friedrich Hegel
60:I REPRESENT THE INDIVIDUAL. I REPRESENT BEING HAPPY WITH WHO YOU ARE ~ Kristen McMenamy
61:The State calls its own violence, law; but that of the individual, crime. ~ Max Stirner
62:Follow your bliss. The heroic life is living the individual adventure. ~ Joseph Campbell
63:Religion is what the individual does with his own solitariness. ~ Alfred North Whitehead
64:The history of the race is but that of the individual "writ large". ~ George Henry Lewes
65:There is no meaningful "yes" unless the individual could also have said "no. ~ Rollo May
66:The spirit of the individual is determined by his dominating thought habits. ~ Bruce Lee
67:You cannot hope to build a better world without improving the individuals. ~ Marie Curie
68:For the Infinite One, there is no place, the individual is himself the place. ~ Anonymous
69:One feels the insignificance of the individual, and it makes one happy. ~ Albert Einstein
70:Over himself, over his own body and mind, the individual is sovereign. ~ John Stuart Mill
71:Art always opts for the individual, the concrete; art is not Platonic. ~ Jorge Luis Borges
72:But enough about the individual chemicals involved; let’s get to the circuits. ~ Alex Korb
73:Every civilization depends upon the quality of the individuals it produces. ~ Frank Herbert
74:The psychopathology of the masses is rooted in the psychology of the individual ~ Carl Jung
75:Institutions generally like to mediate the individual’s access to authority ~ Michael Pollan
76:The religion of Islam brings out of the individual all of his dormant potential. ~ Malcolm X
77:Ultimately, the source of our problems lies at the level of the individual. ~ Dalai Lama XIV
78:I no longer believe in literary schools now; I believe in the individual. ~ Jorge Luis Borges
79:Scoutmasters deal with the individual boy rather than with the mass. ~ Baden Powell de Aquino
80:The individual incentive not to commit crime on Wall Street now is almost zero. ~ Matt Taibbi
81:the individual is today no longer primarily a citizen, but a party member. ~ Ludwig von Mises
82:There is no such thing as good or bad fortune for the individual; we live in common. ~ Seneca
83:Cause-and-effect will not explain even the individuality of a single dandelion. ~ D H Lawrence
84:Certain faults are necessary to the individual if he is to exist. ~ Johann Wolfgang von Goethe
85:Organized religion, however, is different from the religion of the individual. ~ Romila Thapar
86:Religion is poetry misunderstood. ~ Joseph Campbell, “Mythology and the Individual,” Lecture 4
87:The eternal quest of the individual human being is to shatter his loneliness. ~ Norman Cousins
88:The individual soul should seek for an intimate union with the soul of the universe. ~ Novalis
89:The primal principle of democracy is the worth and dignity of the individual. ~ Edward Bellamy
90:group identity can be fractionated right down to the level of the individual. ~ Jordan Peterson
91:The individual's inner speech and actions attract the conditions of his life. ~ Neville Goddard
92:The individual succumbs, but he does not die if he has left something to mankind. ~ Will Durant
93:The rightful claim to dissent is an existential right of the individual. ~ Friedrich Durrenmatt
94:The State is to make what is useful. The individual is to make what is beautiful. ~ Oscar Wilde
95:A language presupposes that all the individual users possess the organs. ~ Ferdinand de Saussure
96:As for the individual track being the “natural unit of music,” that’s a fantasy. ~ Nicholas Carr
97:What the whole community comes to believe in grasps the individual as in a vise. ~ William James
98:Even in death, the individuality of the person with samskaras is not list. ~ Sri Ramana Maharshi,
99:Events are never absolute, their outcome depends entirely upon the individual. ~ Honore de Balzac
100:For change to happen in any community, the initiative must come from the individual. ~ Dalai Lama
101:For me to stay healthy in a relationship, the individuals have to nurture themselves ~ Anne Heche
102:group identity can be fractionated right down to the level of the individual. ~ Jordan B Peterson
103:Taxes should be proportioned to what may be annually spared by the individual. ~ Thomas Jefferson
104:The rights of the individual should be the primary object of all governments. ~ Mercy Otis Warren
105:The value of the individual does not lie in him. He receives it by union with Christ. ~ C S Lewis
106:We have to bring back the individual. Management has smothered the individual. ~ W Edwards Deming
107:Yoga believes in transforming the individual before transforming the world. ~ Swami Satchidananda
108:You can only get discipline in the mass by discipline in the individual. ~ Baden Powell de Aquino
109:Enthusiasm is a vital element toward the individual success of every man or woman. ~ Conrad Hilton
110:Gym is a center of capitalist breakdown, and everything is focused on the individual. ~ Jenny Hval
111:I focus on the individual and not seeing this great big monster, "the press." ~ Marianne Faithfull
112:No matter how bad the individual, everybody has reasons for why they do what they do. ~ Chris Pine
113:The individual is ephemeral, races and nations come and pass away, but man remains. ~ Nikola Tesla
114:The Olympic Games were created for the exhaltation of the individual athlete. ~ Pierre de Coubertin
115:The whole art of living is to make use of the individuals through whom we suffer. ~ Alain de Botton
116:Why with our emphasis on the individual are we still so blinded by the urge to conform? ~ Lily King
117:An idea, to be suggestive, must come to the individual with the force of revelation. ~ William James
118:Every local church is only as good as the individual members are, not one bit better. If ~ A W Tozer
119:The organization cannot trust the individual; the individual must trust the organization. ~ Ray Kroc
120:A crime is born in the gap between the morality of society and that of the individual. ~ H kan Nesser
121:Comrades! We must abolish the cult of the individual decisively, once and for all ~ Nikita Khrushchev
122:that the soul of the individual eternally hungers for the heroism of genuine Being, ~ Jordan Peterson
123:The individual is the central, rarest, most precious capital resource of our society. ~ Peter Drucker
124:America had an emphasis on the individual and so education became available for everyone. ~ John Glenn
125:Georgian architecture respected the scale of both the individual and the community. ~ Stephen Gardiner
126:Life's values originate in circumstances over which the individual has no control. ~ Charles Lindbergh
127:Man is free Woyzeck. Man is the ultimate expression of the individual urge to freedom. ~ Georg B chner
128:The absorption of the individual in the universal is only another term for its destruction. ~ C H Dodd
129:The best way to serve the individuals on the team is to see that the whole team wins. ~ John C Maxwell
130:The individual is at the apex of his species' past, at the entrance to its future. ~ Charles Lindbergh
131:The more the state "plans" the more difficult planning becomes for the individual. ~ Friedrich A Hayek
132:What education is to the individual, revelation is to the whole human race. ~ Gotthold Ephraim Lessing
133:An idea, to be suggestive, must come to the individual with the force of revelation.
   ~ William James,
134:Circumstances can never be good or bad. Only the individual man can be good or bad. ~ Swami Vivekananda
135:Genealogy gives us a feeling of immortality. The individual dies; the family lives on. ~ Oliver P tzsch
136:I am never interested in the individual, but in the human species and its environment. ~ Andreas Gursky
137:Inner freedom is an infrequent gift of nature and a worthy object for the individual. ~ Albert Einstein
138:that the soul of the individual eternally hungers for the heroism of genuine Being, ~ Jordan B Peterson
139:The individual who knows the score about life sees difficulties as opportunities ~ Norman Vincent Peale
140:What changes with fame is the perceptions of the individual rather than the individual. ~ Julia Roberts
141:Omens are the individual language in which God talks to you. My omens are not your omens. ~ Paulo Coelho
142:responsibility on the individual, on the bootstraps with which she ought pull herself up. ~ Sarah Smarsh
143:Socialize the individual's surplus and you socialize his spirit and creativeness. ~ William F Buckley Jr
144:The individual has always to struggle to keep from being overwhelmed by the tribe. ~ Friedrich Nietzsche
145:The individual investor should act consistently as an investor and not as a speculator ~ Benjamin Graham
146:True solitude is the home of the person, false solitude the refuge of the individualist. ~ Thomas Merton
147:Compassion is the artwork of tuning the individual plans with the grand plan of the existence. ~ Amit Ray
148:It should be the right of the individual to decide whether he wants to belong to a union. ~ Ronald Reagan
149:The free exploring mind of the individual human is the most valuable thing in the world. ~ John Steinbeck
150:The gesture is the thing truly expressive of the individual - as we think so will we act. ~ Martha Graham
151:The individual who is the servant of technique must be completely unconscious of himself. ~ Jacques Ellul
152:The worth of the state, in the long run, is the worth of the individuals composing it. ~ John Stuart Mill
153:This will be the most important decision of your life, the individual whom you marry. ~ Gordon B Hinckley
154:An individual step in character training is to put responsibility on the individual. ~ Robert Baden Powell
155:Fascism accepts the individual only insofar as his interests coincide with the state's. ~ Benito Mussolini
156:The definition of the individual was: a multitude of one million divided by one million. ~ Arthur Koestler
157:The individualists stare into each other's eyes and yet deny the existence of each other. ~ Ingmar Bergman
158:The reality of the individualis an incoherent reality and must be expressed incoherently. ~ Samuel Beckett
159:Alike for the nation and the individual, the one indispensable requisite is character. ~ Theodore Roosevelt
160:Consciousness in the individual is that area where the totality of life is located. ~ Maharishi Mahesh Yogi
161:Every American election summons the individual voter to weigh the past against the future. ~ Theodore White
162:Instead of seeing a customer in every individual, we must see the individual in every customer. ~ Anonymous
163:It reveals itself rather than is learned. ~ Sri Aurobindo, The Life Divine, The Eternal and the Individual,
164:Mankind was not meant to suffer -- bliss is our nature. The individual is cosmic. Let's rock. ~ David Lynch
165:Nature is reckless of the individual. When she has points to carry, she carries them. ~ Ralph Waldo Emerson
166:"Emotion, incidentally, is not an activity of the individual but something that happens to him." ~ Carl Jung
167:It is not the universal and the regular that characterize the individual, but rather the unique. ~ Carl Jung
168:Story is a medicine which strengthens and arights the individual and the community. ~ Clarissa Pinkola Estes
169:The elimination of the fear of death transforms the individual's way of being in the world. ~ Stanislav Grof
170:The individual has always had to struggle to keep from being overwhelmed by the tribe. ~ Friedrich Nietzsche
171:The individual who says it is not possible should move out of the way of those doing it. ~ Tricia Cunningham
172:The ultimate authority must always rest with the individual's own reason and critical analysis. ~ Dalai Lama
173:We must stop thinking of the individual and start thinking about what is best for society. ~ Hillary Clinton
174:Broadway is not just the song and the shows; it's the individual performers and the community. ~ Darren Criss
175:Every American election summons the individual voter to weigh the past against the future. ~ Theodore H White
176:In going too far, they [presidents] have taken away the individual rights of American citizens. ~ Dick Durbin
177:I suspect that most of the individuals who have religious faith are content with blind faith ~ Mortimer Adler
178:It is important to foster individuality, for only the individual can produce the new ideas. ~ Albert Einstein
179:The individual is losing significance; his destiny is no longer what interests us. ~ Ludwig Mies van der Rohe
180:There are no levels of Reality; there are only levels of experience for the individual. ~ Sri Ramana Maharshi
181:Evil is not to be traced back to the individual but to the collective behavior of humanity. ~ Reinhold Niebuhr
182:Require the immortality of the individual is wanting to perpetuate an error to infinity. ~ Arthur Schopenhauer
183:The big optimizations come from refining the high-level design, not the individual routines. ~ Steve McConnell
184:The goal changes from the general to the individual from need to wish, from ethics to aesthetics. ~ Asger Jorn
185:The valuable person in any business is the individual who can and will cooperate with others. ~ Elbert Hubbard
186:Truth is not introduced into the individual from without, but was within him all the time. ~ Soren Kierkegaard
187:We do not, however, accept a bill of rights which tends to make the individual superior to the state ~ Various
188:Whether an MP is a woman or a man, it's about the qualities of the individual in doing that job. ~ Theresa May
189:A work of art has no importance whatever to society. It is only important to the individual. ~ Vladimir Nabokov
190:In the age of the individual's liquidation, the question of individuality must be raised anew. ~ Theodor Adorno
191:Men hate the individual whom they call avaricious only because there is nothing to be gained by him. ~ Voltaire
192:The individual becomes for himself what he is in himself through what he manifests for others. ~ Lev S Vygotsky
193:The more the state "plans" the more difficult planning becomes for the individual. ~ Friedrich August von Hayek
194:The psychic is the support of the individual evolution ~ Sri Aurobindo, Letters on Yoga - I, The Psychic Being,
195:We keep a journal to entrap that collection of selves that forms us, the individual human being. ~ William Boyd
196:We need myths that will identify the individual not with his local group but with the planet. ~ Joseph Campbell
197:I Believe in Miracles and the Power of the Individual to make a positive difference in the world. ~ Warren Brown
198:it is better to focus on how a team is performing, not on the talents of the individuals within it. ~ Ed Catmull
199:Relationships are never static. They have to evolve over time as the individuals in them change. ~ Sherryl Woods
200:That so fully investigates how the individual is shaped by history, and history by the individual? ~ Amor Towles
201:The ultimate authority must always rest with the individual's own reason and critical analysis. ~ Dalai Lama XIV
202:The union of feminine and masculine energies within the individual is the basis of all creation. ~ Shakti Gawain
203:"Happiness and contentment . . . these can be experienced only by the individual and not by a State." ~ Carl Jung
204:Society in its full sense . . . is never an entity separable from the individuals who compose it. ~ Ruth Benedict
205:The individual cannot exist outside of the many spheres of the deeply interconnected webs of life ~ Bryant McGill
206:The individual who has experienced solitude will not easily become a victim of mass suggestion. ~ Albert Einstein
207:War grows out of the desire of the individual to gain advantage at the expense of his fellow man. ~ Napoleon Hill
208:Death comes in its own time, in its own way.Death is as unique as the individual experiencing it. ~ Henry Van Dyke
209:History does not care about the suffering of the individual. Only the outcome of their struggles. ~ Alison Goodman
210:If you want to have order in the commonwealth, you first have to have order in the individual soul. ~ Russell Kirk
211:Only the individual, or that part of life which is in the firm grasp of the individual, is real. ~ John Dos Passos
212:Silicon Valley tends to believe in the individual who creates a small group and does something big. ~ Reid Hoffman
213:The individual who has to justify his existence by his own efforts is in eternal bondage to himself. ~ Eric Hoffer
214:The state of the health of the individual is equivalent to the state to the health of the colon. ~ Woody Harrelson
215:To live only for the Divine: this means to have overcome all the difficulties of the individual life. ~ The Mother
216:With freedom goes responsibility, a responsibility that can only be met by the individual himself. ~ Ronald Reagan
217:Anything that shifts power from the individual judgment of free citizens to government is a bad thing. ~ Mark Steyn
218:For what is the use of transmitting knowledge if the individual's total development lags behind? ~ Maria Montessori
219:Had I to carve an inscription on my tombstone I would ask for none other than "The Individual." ~ Soren Kierkegaard
220:I feel more confident than ever that the power to save the planet rests with the individual consumer. ~ Denis Hayes
221:Neither in the life of the individual nor in that of mankind is it desirable to know the future. ~ Jacob Burckhardt
222:Personality is and does something...It is what lies behind specific acts and within the individual ~ Gordon Allport
223:Poetry’s medium is the individual chest and throat and mouth of whoever undertakes to say the poem. ~ Robert Pinsky
224:The observance of communal traditions involves a constant sacrifice of the individual to the state. ~ Kakuz Okakura
225:Beauty, like truth, is relative to the time when one lives and to the individual who can grasp it. ~ Gustave Courbet
226:Judo teaches us to look for the best possible course of action, whatever the individual circumstances. ~ Kano Jigoro
227:Love descends upon our souls by the will of God and not by the demand or the plea of the individual. ~ Khalil Gibran
228:Revolution will free society of its afflictions, while science will free the individual of his. ~ Mario Vargas Llosa
229:The individual is not separate from God. Hence love means one has love towards one's own Self. ~ Sri Ramana Maharshi
230:The individual is not separate from God. Hence love means one has love towards one’s own Self. ~ Sri Ramana Maharshi
231:The individual who has become a stranger to himself has lost the capacity for genuine self-renewal. ~ John W Gardner
232:they were increasingly perceived as restrictions upon the self-expression and freedom of the individual. ~ Tony Judt
233:What most people want, I guess? I want the individual to know that if we unite, we are not powerless. ~ David Guetta
234:In God's world the individual counts. Therefore, Christian art should deal with the individual. ~ Francis A Schaeffer
235:The history of science is science itself; the history of the individual, the individual. ~ Johann Wolfgang von Goethe
236:The individual with a negative mental attitude attracts troubles as a magnet attracts steel fittings. ~ Napoleon Hill
237:Education has in America's whole history been the major hope for improving the individual and society. ~ Gunnar Myrdal
238:Everything that is really great and inspiring is created by the individual who can labor in freedom. ~ Albert Einstein
239:It is thus not the individual who forms the language, it is the language which forms the individual. ~ Jostein Gaarder
240:take consolation from the fact that the brighter the individual, the more he or she detests small talk. ~ Leil Lowndes
241:The individual will always be a minority. If a man is in a minority of one, we lock him up. ~ Oliver Wendell Holmes Jr
242:There is a crime commited by the society against the individual,a crime that is commited afresh each day ~ Victor Hugo
243:This I must fight against: any idea, religion, or government which limits or destroys the individual. ~ John Steinbeck
244:Everyone will have noticed how the Old Testament seems at times to ignore our conception of the individual. ~ C S Lewis
245:love obsession often serves as a distraction, keeping the individual’s gaze from more painful thoughts. ~ Irvin D Yalom
246:Only talent interests me in paintings and books. Not general ideas, but the individual contribution. ~ Vladimir Nabokov
247:The greater the hold of government upon the life of the individual citizen, the greater the risk of war. ~ John Hospers
248:a minute freed from the order of time has recreated in us ... the individual freed from the order of time, ~ John Zerzan
249:How much do you engage yourself in what's truly real and important in life? That's the individual question. ~ Ted Danson
250:Leadership ignites the circuit between the individual and the mass and thereby alters history. ~ Arthur M Schlesinger Jr
251:organized study deadens the mind, and that genuine insight arises spontaneously from the individual soul. ~ Louis Menand
252:The experience of the individual has become the experience of the people, thanks solely to the camera. ~ Joseph Goebbels
253:"The uniqueness of the individual and of his situation stares the doctor in the face and demands an answer." ~ Carl Jung
254:...we understand only the individual's capacity to make sacrifices for the community, for his fellow men. ~ Adolf Hitler
255:A dialogue among civilizations can be seen as a dialogue between the individual and the universal. ~ Abdelaziz Bouteflika
256:Aesthetic matters are fundamental for the harmonious development of both society and the individual. ~ Friedrich Schiller
257:Even when I was playing, I never thought much about the individual honors. I wanted to go to the Super Bowl. ~ Joe Greene
258:I like to approach comedy from character, to have the stakes for the individuals in the story be very high. ~ Seth Gordon
259:It is true of the Nation, as of the individual, that the greatest doer must also be a great dreamer. ~ Theodore Roosevelt
260:Only the individual who has come to terms with his self can have a dispassionate attitude toward the world. ~ Eric Hoffer
261:The psychic development of the individual is a short repetition of the course of development of the race. ~ Sigmund Freud
262:There can be no progress-real, moral prgress-except in the individual and by the individual himself. ~ Charles Baudelaire
263:...the right of the individual to elect freely the manner of his care in illness must be preserved. ~ Dwight D Eisenhower
264:To be a socialist is to submit the I to the thou; socialism is sacrificing the individual to the whole. ~ Joseph Goebbels
265:If one gains the Peace of the Self, it will spread without any effort on the part of the individual. ~ Sri Ramana Maharshi
266:In a market economy, however, the individual has some possibility of escaping from the power of the state ~ Peter L Berger
267:It is the individual man in his individual freedom who can mature with his warm spirit the unripe world. ~ Christopher Fry
268:old grudges and bitterness always hurt the individual more than the one whom he believes injured him. ~ Elizabeth Chandler
269:Perseverance and tact are the two most important qualities for the individual who wants to move ahead. ~ Benjamin Disraeli
270:The individual college youth cannot wait forever until the problem of his education is decided. ~ Charles Hamilton Houston
271:There is nothing settled in manners, but the laws of behavior yield to the energy of the individual. ~ Ralph Waldo Emerson
272:The relation of the individual person to the species he belongs to is the most intimate of all relations. ~ Havelock Ellis
273:The sickness of the individual is ultimately caused by and sustained by the sickness of his civilization ~ Herbert Marcuse
274:Throughout America's young history there has been a necessary tension between the individual and the group. ~ Harold Evans
275:while the individual man is an insoluble puzzle, in the aggregate he becomes a mathematical certainty ~ Arthur Conan Doyle
276:I believe the highest aspiration of man should be individual freedom and the development of the individual. ~ Ronald Reagan
277:In a democracy, the individual enjoys not only the ultimate power but carries the ultimate responsibility. ~ Norman Cousins
278:Leonidas’s and Dienekes’ quips draw the individual out of his private terror and yoke him to the group. ~ Steven Pressfield
279:Mass media provides the essential link between the individual and the demands of the technological society. ~ Jacques Ellul
280:Poor America, of what avail is all her wealth, if the individuals comprising the nation are wretchedly poor? ~ Emma Goldman
281:The image-managers encourage the individual to fashion himself into a smooth coin, negotiable in any market. ~ John Gardner
282:The individual mirrors in his individuation the preordained social laws of exploitation, however mediated. ~ Theodor Adorno
283:The strength of the team lies within the individual. And the strength of the individual lies within the team ~ Phil Jackson
284:while the individual man is an insoluble puzzle, in the aggregate he becomes a mathematical certainty. ~ Arthur Conan Doyle
285:History has always been a series of pendulum swings, but the individual doesn't have to get caught in that. ~ Robert Johnson
286:I don't think that the permanence of the individual human soul is an indispensable part of religious thought. ~ Lewis Thomas
287:If the individual cannot dream of a better future, he cannot live well today. ~ Manly P Hall, The Bible, the Story of a Book
288:The individual man tries to escape the race. And as soon as he ceases to represent the race, he represents man. ~ Andre Gide
289:The liberty of the individual is no gift of civilization. It was greatest before there was any civilization. ~ Sigmund Freud
290:To desire immortality for the individual is really the same as wanting to perpetuate an error forever. ~ Arthur Schopenhauer
291:To me, poetry is about survival first of all. Survival of the individual self, survival of the emotional life. ~ Gregory Orr
292:We do not hold that doctrine gives rise to awakening but rather that the individual awakenings come first. ~ Haruki Murakami
293:We need do no more than repeat: only under communism does the individual become himself and lead his own life. ~ Johann Most
294:When it comes to energy policy, I don't think that it's up to the individuals to make energy policy. ~ Christopher Martenson
295:All that is valuable in human society depends upon the opportunity for development accorded the individual. ~ Albert Einstein
296:I don't believe in outing people. It's up to the individual, but there's nothing wrong putting the pressure on. ~ Rick Mercer
297:If the individual cannot dream of a better future, he cannot live well today. ~ Manly P Hall, The Bible, the Story of a Book,
298:It is astonishing that in a country so devoted to the individual, so many people should be afraid to speak. ~ James A Baldwin
299:The duty of the individual farmer, at this time, is to increase his production, particularly of food crops. ~ David F Houston
300:The sacredness of the individual is not balanced by any sense of the whole or concern for the common good. ~ Timothy J Keller
301:Yoga serves the individual, and does so through inviting transformation rather than by giving information. ~ T K V Desikachar
302:American poetry, like American painting, is always personal with an emphasis on the individuality of the poet. ~ Diane Wakoski
303:Don't marry the person you think you can live with; marry only the individual you think you can't live without. ~ James Dobson
304:Indeed, the mere exposure effect is actually stronger for stimuli that the individual never consciously sees ~ Daniel Kahneman
305:In fact unrestrained capitalism is quite cruel and the cost is on the individual human, on his or her grace. ~ George Saunders
306:In the early uroboric state there is a fusion both of man with the world and of the individual with the group. ~ Erich Neumann
307:It was the spirit animating the mass and flowing from it, and it expressed the individuality of the building. ~ Louis Sullivan
308:"Overvalued reason has this in common with political absolutism: under its dominion the individual is pauperized." ~ Carl Jung
309:The poetic myths are dead; and the poetic image, which is the myth of the individual, reigns in their stead. ~ Cecil Day Lewis
310:...while the individual man is an insoluble puzzle, in the aggregate he becomes a mathematical certainty. ~ Arthur Conan Doyle
311:Fundamentally, the answers to our challenges in healthcare relies in engaging and empowering the individual. ~ Elizabeth Holmes
312:I believe that in the ideal school we have the reconciliation of the individualistic and the institutional ideals. ~ John Dewey
313:In an environment without public platform nor protection, the individual is the most powerful and most responsible. ~ Ai Weiwei
314:It is important to foster individuality,” he said, “for only the individual can produce the new ideas.”8 This ~ Walter Isaacson
315:The dignity of the individual demands that he be not reduced to vassalage by the largesse of others. ~ Antoine de Saint Exupery
316:The liberty of the individual must be thus far limited, he must not make himself a nuisance to other people. ~ John Stuart Mill
317:The liberty of the individual must be thus far limited; he must not make himself a nuisance to other people. ~ John Stuart Mill
318:There are amazing teachers, but the system doesn't always allow them to address the individual needs of a child. ~ Phil Keoghan
319:To a person in love, the value of the individual is intuitively known. Love needs no logic for its mission. ~ Charles Lindbergh
320:When love ceases to be tragic it is something else and the individual again throws himself in search of tragedy. ~ Albert Camus
321:As long as there are guns, the individual that wants a gun for a crime is going to have one and going to get it. ~ Ronald Reagan
322:Don't marry the person you think you can live with; marry only the individual you think you can't live without. ~ James C Dobson
323:Identity in the form of continuity of personality is an extremely important characteristic of the individual. ~ Kenneth Lee Pike
324:In a nation of millions and a world of billions, the individual is still the first and basic agent of change. ~ Lyndon B Johnson
325:Life is a great tapestry. The individual is only an insignificant thread in an immense and miraculous pattern. ~ Albert Einstein
326:Love surrounds you like steam in the shower. You can’t see the individual drops, but you get warm. And wet. And clean. ~ Jo Nesb
327:...our species is one, and each of the individuals who compose it are entitled to equal moral consideration. ~ Michael Ignatieff
328:Social Unity theory spoke about equality, using it so the State could plunder the production of the individual. ~ Vaughn Heppner
329:Tennis belongs to the individualistic past - a hero, or at most a pair of friends or lovers, against the world. ~ Jacques Barzun
330:The duty to be alive is the same as the duty to become oneself, to develop into the individual one potentially is. ~ Erich Fromm
331:The feeling of a direct responsibility of the individual to God is almost wholly a creation of Protestantism. ~ John Stuart Mill
332:The individual disposition is already a factor in childhood; it is innate, and not acquired in the course of a life. ~ Carl Jung
333:The individual leads in order that those who are led can develop their potential as human beings and thereby prosper. ~ Socrates
334:Theirs was a love that acknowledged the individual as separate from the whole, from the family as a unit. ~ Fatima Farheen Mirza
335:The ultimate goal of the educational system is to shift to the individual the burden of pursuing his education. ~ John W Gardner
336:A pure heart does not demean the spirit of an individual, it, instead, compels the individual to examine his spirit. ~ Criss Jami
337:Every collection reflects the ideas andvalues and interests of the individual or group who developed the collection. ~ Tom Peters
338:Intercessory prayer is the purifying bath into which the individual and the community must enter every day. ~ Dietrich Bonhoeffer
339:It seems as if, in making a marriage, either the individual or the interest of the species must come off badly. ~ Alain de Botton
340:Market competition is the only form of organization which can afford a large measure of freedom to the individual. ~ Frank Knight
341:Politics is a process which should slowly bring to public all the private worries and hopes of the individual. ~ Theodore H White
342:The individual is handicapped by coming face-to-face with a conspiracy so monstrous he cannot believe it exists. ~ J Edgar Hoover
343:The individual is taught that there is nothing that he as a total person is to feel ashamed of or self-hating for. ~ Albert Ellis
344:To a person in love, the value of the individual is intuitively known. Love needs no logic for its mission. ~ Charles A Lindbergh
345:When new turns of behavior cease to appear in the life of the individual, its behavior ceases to be intelligent. ~ Thomas Carlyle
346:If the head is lost, all that perishes is the individual; if the balls are lost, all of human nature perishes. ~ Francois Rabelais
347:In his state of complete powerlessness the individual perceives the time he has left to live as a brief reprieve. ~ Theodor Adorno
348:It is clear that the individual who persecutes a man, his brother, because he is not of the same opinion, is a monster. ~ Voltaire
349:It is vain to talk of the interest of the community, without understanding what is the interest of the individual ~ Jeremy Bentham
350:Perhaps even more than constituted authority, it is social uniformity and sameness that harass the individual most. ~ Emma Goldman
351:The individual's right to pursue his own vision of the best ration of pleasure to pain: utterly sacrosanct. ~ David Foster Wallace
352:The integrative tendencies of the individual are incomparably more dangerous than his self-assertive tendencies. ~ Arthur Koestler
353:"The more a theory lays claim to universal validity, the less capable it is of doing justice to the individual facts." ~ Carl Jung
354:Adherence to principles, and adherence to the individual, combine to make the Rebel Army an indivisible fist. ~ Ernesto Che Guevara
355:A good marriage is one which allows for change and growth in the individuals and in the way they express their love. ~ Pearl S Buck
356:And this I believe: that the free, exploring mind of the individual human is the most valuable thing in the world. ~ John Steinbeck
357:I'm for absolute autonomy of the individual, and an adult, competent woman has absolute autonomy. It's her choice. ~ Jack Kevorkian
358:Spirituality can go hand-in-hand with ruthless single-mindedness when the individual is convinced his cause is just ~ Michela Wrong
359:The development of the individual can be described as a succession of new births at consecutively higher levels. ~ Maria Montessori
360:The malady of the world is that the individual cannot find his real soul. ~ Sri Aurobindo, The Life Divine, The Double Soul in Man,
361:The only justifiable purpose of political institutions is to ensure the unhindered development of the individual. ~ Albert Einstein
362:The personalisation of the individual by the ‘hominisation’ of the whole group. ~ Pierre Teilhard de Chardin, The Phenomenon of Man
363:There's no thought given to the individual because there aren't any individuals in socialism; everybody's the same. ~ Rush Limbaugh
364:A belligerent state permits itself every such misdeed, every such act of violence, as would disgrace the individual. ~ Sigmund Freud
365:A good marriage is one which allows for change and growth in the individuals and in the way they express their love. ~ Pearl S Buck
366:At a time when individualism is becoming an endangered species, jazz represents a celebration of the individual. ~ Ellis Marsalis Jr
367:Brahman is in this world to represent Itself in the values of Life. ~ Sri Aurobindo, The Life Divine, The Destiny of the Individual,
368:Capitalism is based on individual rights - not on the sacrifice of the individual to the 'public good' of the collective. ~ Ayn Rand
369:the individual can find truth by using his powers of observation and reason instead of blindly following tradition. ~ David Baldacci
370:The lowest stage of humanity is experienced when the individual must labour for a small pittance of wages from others. ~ Robert Owen
371:The teaching must, of course, work with the best part of the individual, must be directed to his or her real capacity. ~ Idries Shah
372:We are convinced that the Rosary, if devotely used is bound to benefit not only the individual but society at large. ~ Pope Leo XIII
373:A great deal of thought is only a substitute for the thoughts that the individual would really find useful at the time. ~ Idries Shah
374:Hunger, love, pain, fear are some of those inner forces which rule the individual's instinct for self preservation. ~ Albert Einstein
375:I don't think it's government's job to find health care for people. I think it's the individual's job to find health care. ~ Ted Cruz
376:I think a lot of people have lost respect for the individual, you know, the individual, the person who doesn't conform. ~ Erykah Badu
377:The environment acts more strongly upon the individual life the less fixed and strong this individual life may be. ~ Maria Montessori
378:The object of the state is always the same: to limit the individual, to tame him, to subordinate him, to subjugate him. ~ Max Stirner
379:the protective energies have adapted toward defending the individual psychologically, rather than physiologically. ~ Michael A Singer
380:War is killing the individual in it unless he has learned livingness - if he had it he wouldn't be a good soldier. ~ Georgia O Keeffe
381:Wth subtly developed body awareness, it is possible for the individual to become the conscious orchestrator of health. ~ Jean Houston
382:All human control comes to an end when the individual is caught in a mass movement. Then the archetypes begin to function. ~ Carl Jung
383:As to the American tradition of non-meddling, Anarchism asks that it be carried down to the individual himself. ~ Voltairine de Cleyre
384:Everyone carries a shadow, and the less it is embodied in the individual's conscious life, the blacker and denser it is. ~ Alyson Noel
385:"Everyone carries a shadow, and the less it is embodied in the individual’s conscious life, the blacker and denser it is." ~ Carl Jung
386:Faith cannot be inherited or gained by being baptized into a Church. Faith is a matter between the individual and God. ~ Martin Luther
387:I am pro-life, and I will be appointing pro-life judges, I would think that that will go back to the individual states. ~ Donald Trump
388:I believe in the supreme worth of the individual and in his right to life, liberty, and the pursuit of happiness. ~ John D Rockefeller
389:It is the individual's ability to deal with the unexpected that characterizes the difference between success and failure. ~ Ross Perot
390:I will never surrender the rights of the individual - the complete rights of the individual - to any "ism" whatever. ~ Murray Bookchin
391:Scripture would not only solve the individual and family divisions, but it would also solve the ecclesiastical confusion. ~ Tony Evans
392:Spiritual experiences and their results are not meant for the individual. They are for the evolution of the whole race. ~ Andrew Cohen
393:That civilization perishes in which the individual thwarts the revelation of the universal. ~ Rabindranath Tagore, The Religion of Man
394:The dark side is about survival. It’s about unleashing your inner power. It glorifies the strength of the individual. ~ Drew Karpyshyn
395:The individual struggling with overwhelming emotions and DBT therapists will benefit significantly from this workbook. ~ Matthew McKay
396:The ultimate essence of yoga is the contact and the union between the individual consciousness and the divine consciousness. ~ Raphael
397:black. Theirs was a love that acknowledged the individual as separate from the whole, from the family as a unit. ~ Fatima Farheen Mirza
398:Corporal, afterwards Lieutenant, Christie, of the P.P.C.L.I., was one of the individual pioneers of sniping. ~ Hesketh Hesketh Prichard
399:Dreams are the way to unfulfilled wishes in the individual; visions are the way to unfulfilled dreams in mankind. ~ Gabrielle Bernstein
400:"It is, unfortunately, only too clear that if the individual is not truly regenerated in spirit, society cannot be either." ~ Carl Jung
401:The basis of action on love, the brotherhood of all men, the value of the individual... the humility of the spirit. ~ Richard P Feynman
402:The individual point of view is the only point of view from which one is able to look at the world in its truth. ~ Jose Ortega y Gasset
403:wealth does not bring goodness, but goodness brings wealth and every other blessing, both to the individual and to the state ~ Socrates
404:We know that permanent sobriety can be attained only by a most revolutionary change in the life and outlook of the individual. ~ Bill W
405:When focusing only on one's credentials one boasts his own incompetence in his capacity for discernment of the individual. ~ Criss Jami
406:A good hitting instructor is able to mold his teaching to the individual. If a guy stands on his head, you perfect that. ~ Bill Robinson
407:Conscience is the guardian in the individual of the rules which the community has evolved for its own preservation. ~ W Somerset Maugham
408:Nothing divides men so much as pride, whether it be the pride of the individual, of the family, of the class or of the nation. ~ Tolstoy
409:The death serves a purpose species-wise while it also serves the purposes of the individual, for no death comes unbidden. ~ Jane Roberts
410:The height of stupidity is most clearly demonstrated by the individual who ridicules something he knows nothing about. ~ Albert Einstein
411:The individual person is more interesting than people in general; he and not they is the one whom God created in His image. ~ Andre Gide
412:The unconscious always tries to produce an impossible situation in order to force the individual to bring out his very best. ~ Carl Jung
413:What society judged was not the severity of the disease but the social acceptability of the individuals affected with it… ~ Randy Shilts
414:When one rises above the individual villainy displayed, one can only pity them all, just as we shall be pitied some day. ~ Arthur Miller
415:Angels just see it all at once; they see all the individual applications of the general principle in the general principle ~ Peter Kreeft
416:Both bad driving and bad voting are dangerous not merely to the individual who practices them, but to innocent bystanders. ~ Bryan Caplan
417:If the Starbucks secret is a smile when you get your latte... ours is that the Web site adapts to the individual's taste. ~ Reed Hastings
418:In our society, daily experience teaches the individual to want and need a never-ending supply of new toys and drugs. ~ Christopher Lasch
419:In the history of the collective as in the history of the individual, everything depends on the development of consciousness. ~ Carl Jung
420:My love is to tell a story but I like stories that evolve from character, from the nature of the individuals involved. ~ David McCullough
421:The individuals cannot act of their own accord. Recognize the force of the Divine Will and keep quiet. ~ Sri Ramana Maharshi, Talks, 594,
422:The smallest minority on earth is the individual. Those who deny individual rights cannot claim to be defenders of minorities. ~ Ayn Rand
423:Am I foolish and insignificant or am I great? I gave all the individuals in the world cause to kneel down in front of me. ~ Sun Myung Moon
424:In a society of ideological believers, nothing is more ridiculous than the individual who doubts and does not conform. ~ John Ralston Saul
425:In the United States I saw how the market liberates the individual and allows people to be free to make personal choices. ~ Muhammad Yunus
426:Our vanity makes us exaggerate the importance of human life; the individual is nothing; Nature cares only for the species. ~ Aldous Huxley
427:Prayers are answered when the individual’s subconscious mind responds to the mental picture or thought in his or her mind. ~ Joseph Murphy
428:The better the state is established, the fainter is humanity. To make the individual uncomfortable, that is my task. ~ Friedrich Nietzsche
429:The function of the society is to cultivate the individual. It is not the function of the individual to support society. ~ Joseph Campbell
430:The individual who can do something that the world wants done will, in the end, make his way regardless of his race. ~ Booker T Washington
431:The original of morals lies with the thought that 'the community is more valuable than the individual' (Menschliches 2.1.89 ~ John Carroll
432:To blend, without coercion, the individual good and the common good is the essence of citizenship in a free country. ~ Dwight D Eisenhower
433:Without realizing it, the individual composes his life according to the laws of beauty even in times of greatest distress. ~ Milan Kundera
434:I don’t believe in the perfectibility of the individual. What was it in this statement that made Clark want to weep? ~ Emily St John Mandel
435:Love, children, and work, are the great sources of fertilizing contact between the individual and the rest of the world. ~ Bertrand Russell
436:Our national myths often exaggerate the role of the individual heroes and understate the importance of collective effort. ~ Robert D Putnam
437:The community stagnates without the impulse of the individual. The impulse dies away without the sympathy of the community. ~ William James
438:The community stagnates without the impulse of the individual; the impulse dies away without the sympathy of the community. ~ William James
439:The Ego is partly free. partly determined, and reaches fuller freedom by approaching the Individual who is most free: God. ~ Muhammad Iqbal
440:The incomprehensibility of society is the incomprehensibility of the individual. The ocean is not society; it is individuals. ~ Osamu Dazai
441:The individual cannot bargain with the State. The State recognizes no coinage but power: and it issues the coins itself. ~ Ursula K Le Guin
442:The individual dies, the kind is indestructible. The individual is the expression in time of the kind which is outside time. ~ Schopenhauer
443:The individual is not a killer, but the group is, and by identifying with it the individual is transformed into a killer. ~ Arthur Koestler
444:The liberation cannot be reached but by means of the perception of the identity of the individual spirit with the universal spirit. ~ Laozi
445:We must eliminate the individual tendency to selfishness that snares the soul, shrinks the heart, and darkens the mind. ~ Spencer W Kimball
446:All ethics so far evolved rest upon a single premise: that the individual is a member of a community of interdependent parts. ~ Aldo Leopold
447:Every relationship is fundamentally a power struggle, and the individual in power is whoever likes the other person less. ~ Chuck Klosterman
448:In each case the individuals made history-although,to adapt the thought of Karl Marx,not under circumstances of their choosing ~ Ian Kershaw
449:Islamophobia, in all its guises, seeks to minimize the importance of the individual and maximize the importance of the group. ~ Mohsin Hamid
450:No man is simply good or simply bad; every man is a mixture of contraries. ~ Sri Aurobindo, The Life Divine, The Eternal and the Individual,
451:One of the great themes in American literature is the individual's confrontation with the vast open spaces of the continent. ~ Justin Cronin
452:The antidote to this abuse of formal Government, is, the influence of private character, the growth of the Individual. ~ Ralph Waldo Emerson
453:I believe society has a right to defend itself, just as the individual has the right to attack that with which he disagrees. ~ Naguib Mahfouz
454:I should like to be remembered as the man who raised a voice against... placing limitations on the freedom of the individual. ~ Dennis Chavez
455:It follows that at the beginning of his life the individual can accomplish wonders without effort and quite unconsciously. ~ Maria Montessori
456:It is the Darwinian struggle of the individual for existence transferred from Nature to society with intensified violence. ~ Friedrich Engels
457:Life will not be a pyramid with the apex sustained by the bottom, but an oceanic circle whose centre will be the individual. ~ Mahatma Gandhi
458:The business of a poet is to examine not the individual but the species; to remark general properties and large appearances. ~ Samuel Johnson
459:The emblem of equal rights. It means free hands, free lips, self- government, and the sovereignty of the individual. ~ Robert Green Ingersoll
460:The individual citizen has very little possibility of having any influence - of making his opinion felt in the decision-making. ~ Erich Fromm
461:The individual consciousness by the attempt to measure the Impersonal loses its individual egoism and becomes one with Him. ~ Sri Ramakrishna
462:The individual is a self-expression of the universal and the transcendent. ~ Sri Aurobindo, The Life Divine, Reality and the Cosmic Illusion,
463:The intent of the individuals who created the DDoS attacks has nothing to do with hacking, and they are vandals, not hackers. ~ Kevin Mitnick
464:Time, to the nation as to the individual, is nothing absolute; its duration depends on the rate of thought and feeling. ~ John William Draper
465:Two things are necessary, the development of individuality and the participation of the individual in a truly social life. ~ Maria Montessori
466:What a free society offers to the individual is much more than what he would be able to do if only he were free. ~ Friedrich August von Hayek
467:What, then, is law? As I have said elsewhere, it is the collective organization of the individual right to lawful defence. ~ Fr d ric Bastiat
468:All the play in this world is based on a certain relative free will in the individual being. ~ Sri Aurobindo, Letters on Yoga - II, Surrender,
469:Art for me...is a negation of society, an affirmation of the individual, outside of all the rules and all the demands of society. ~ Emile Zola
470:Ecstasy is from the contemplation of things vaster than the individual and imperfectly seen perhaps, by all those that still live. ~ W B Yeats
471:learned in World War II that only 15 to 20 percent of the individual riflemen fired their weapons at an exposed enemy soldier. ~ Dave Grossman
472:Revenues should be increased not by increasing the tax rates on the individual but by building a bigger economy for everybody. ~ Ronald Reagan
473:the good of the individual by himself is certainly desirable enough, but that of a nation and of cities is nobler and more divine. ~ Aristotle
474:The incomprehensibility of society is the incomprehensibility of the individual. The ocean is not society; it is the individual. ~ Osamu Dazai
475:The myth is a surviving fragment of the psychic life of the infancy of the race whilst the dream is the myth of the individual. ~ Karl Abraham
476:The real genius to make a marketplace flourish doesn't come from the government. It comes from the individual genius of its people. ~ Jim Rohn
477:When the Word is stored in the heart, the individual finds it a wonderful power in preserving him from outbreaking sin. ~ Eric Christian Olsen
478:Can someone explain the vitriol whenever Ayn Rand comes up? 'Atlas' is the greatest motivator for the individual that I can imagine. ~ Rob Lowe
479:Conscience was a devil that plagued the individual. Collectively, a people squashed it as easily as stepping on a daisy. ~ William Kent Krueger
480:Enlightened groups can exist, as long as the individuals' sense of identity is not derived from a mentally defined image of us. ~ Eckhart Tolle
481:Every subject at some phase of its development should possess, what is for the individual concerned with it, an aesthetic quality. ~ John Dewey
482:From my own experience, there are so many people who believe that the individual can change. The individual doesn't have to be LGBT. ~ Tim Gunn
483:In therapy the individual learns to recognize and express his feelings as his own feelings, not as a fact about another person. ~ Carl R Rogers
484:Is not the very beginning of privilege, monopoly and industrial slavery this erecting of the ballot-box above the individual? ~ Benjamin Tucker
485:Jazz is about the only form of art existing today in which there is freedom of the individual without the loss of group contact. ~ Dave Brubeck
486:Politics should share one purpose with religion: the steady emancipation of the individual through the education of his passions. ~ George Will
487:Prayers are answered when the individual’s subconscious mind responds to the mental picture or thought in his or her mind. This ~ Joseph Murphy
488:talent makes a huge spiritual leap possible. It’s an almost universal, independent phenomenon that transcends the individual. ~ Haruki Murakami
489:"The individual who wishes to have an answer to the problem of evil . . . has need, first & foremost, of self-knowledge . . . " ~ Carl Jung
490:The saving of labour of the individual should be the object and honest humanitarian considerations, and not greed, the motive. ~ Mahatma Gandhi
491:The whine of the victim is absent from his repertoire—as from that of practically all the individuals we interviewed. ~ Mihaly Csikszentmihalyi
492:Three fundamental aspects of the Divine - the Individual or Immanent, the Cosmic and the Transcendent
   ~ Sri Aurobindo, The Synthesis Of Yoga,
493:Tying the little folks with the older folks is a great and powerful tool to preserve and to protect the family and the individual. ~ Alex Haley
494:A life that is truly lived is constantly burning away the veils of illusion, gradually revealing the essence of the individual. ~ Marion Woodman
495:Always it is the individual who progresses and compels the rest to progress. ~ Sri Aurobindo, The Human Cycle, The Inadequacy of the State Idea,
496:I'm just really interested in the interface of the individual with the collective. I think that's where the arts live. ~ Alison Hawthorne Deming
497:Political freedom would mean liberation of the individuals from politics over which they have no effective control. Similarly, ~ Herbert Marcuse
498:Simon traces his fingers up my spine, touching bone after bone like he’s holding the individual beads of a rosary in silent worship. ~ B L Berry
499:Solitude, the very condition which sustained the individual against and beyond his society, has become technically impossible. ~ Herbert Marcuse
500:The free state offers what a police state denies - the privacy of the home, the dignity and peace of mind of the individual. ~ William O Douglas

IN CHAPTERS



  495 Integral Yoga
   70 Occultism
   68 Christianity
   66 Philosophy
   53 Psychology
   27 Yoga
   21 Science
   12 Poetry
   11 Integral Theory
   9 Education
   4 Theosophy
   4 Fiction
   3 Mythology
   2 Hinduism
   2 Buddhism


  326 Sri Aurobindo
  242 The Mother
  132 Nolini Kanta Gupta
  119 Satprem
   52 Carl Jung
   33 Pierre Teilhard de Chardin
   30 Plotinus
   23 Swami Krishnananda
   20 A B Purani
   19 Aldous Huxley
   16 Aleister Crowley
   11 Rudolf Steiner
   10 Franz Bardon
   8 Plato
   7 Sri Ramana Maharshi
   6 Paul Richard
   6 Jordan Peterson
   6 James George Frazer
   5 Sri Ramakrishna
   5 Saint Augustine of Hippo
   5 Friedrich Nietzsche
   4 William Wordsworth
   4 Swami Vivekananda
   4 Jorge Luis Borges
   3 Joseph Campbell
   3 H P Lovecraft
   3 George Van Vrekhem
   2 Swami Sivananda Saraswati
   2 Jean Gebser
   2 Bokar Rinpoche
   2 Alice Bailey


   58 The Synthesis Of Yoga
   47 The Life Divine
   33 Collected Works of Nolini Kanta Gupta - Vol 01
   31 Essays In Philosophy And Yoga
   30 Collected Works of Nolini Kanta Gupta - Vol 03
   25 Collected Works of Nolini Kanta Gupta - Vol 04
   24 Questions And Answers 1957-1958
   23 The Study and Practice of Yoga
   23 Essays On The Gita
   21 The Human Cycle
   20 Record of Yoga
   20 Questions And Answers 1956
   20 Evening Talks With Sri Aurobindo
   19 The Perennial Philosophy
   18 On Thoughts And Aphorisms
   17 Collected Works of Nolini Kanta Gupta - Vol 02
   16 The Practice of Psycho therapy
   16 Letters On Yoga IV
   16 Letters On Yoga II
   15 The Future of Man
   15 Mysterium Coniunctionis
   15 Agenda Vol 09
   14 Prayers And Meditations
   13 The Archetypes and the Collective Unconscious
   13 Questions And Answers 1950-1951
   13 Letters On Yoga III
   13 Letters On Yoga I
   13 Isha Upanishad
   12 Collected Works of Nolini Kanta Gupta - Vol 07
   12 Agenda Vol 03
   11 Talks
   11 Agenda Vol 05
   11 Agenda Vol 01
   10 The Phenomenon of Man
   10 Questions And Answers 1955
   10 Magick Without Tears
   10 Liber ABA
   10 Essays Divine And Human
   9 Sri Aurobindo or the Adventure of Consciousness
   9 Questions And Answers 1953
   9 Plotinus - Complete Works Vol 01
   9 Agenda Vol 04
   9 Agenda Vol 02
   8 Plotinus - Complete Works Vol 03
   8 Aion
   8 Agenda Vol 13
   8 Agenda Vol 10
   7 Questions And Answers 1954
   7 Questions And Answers 1929-1931
   7 Plotinus - Complete Works Vol 04
   7 On Education
   7 Knowledge of the Higher Worlds
   7 Agenda Vol 08
   7 Agenda Vol 07
   6 The Practice of Magical Evocation
   6 The Gospel of Sri Ramakrishna
   6 The Golden Bough
   6 Some Answers From The Mother
   6 Plotinus - Complete Works Vol 02
   6 Maps of Meaning
   6 Let Me Explain
   6 Agenda Vol 11
   5 The Mother With Letters On The Mother
   5 The Integral Yoga
   5 Collected Works of Nolini Kanta Gupta - Vol 06
   5 Collected Works of Nolini Kanta Gupta - Vol 05
   5 City of God
   4 Wordsworth - Poems
   4 Words Of The Mother II
   4 Words Of Long Ago
   4 Twilight of the Idols
   4 The Secret Doctrine
   4 Labyrinths
   4 Initiation Into Hermetics
   3 The Hero with a Thousand Faces
   3 The 7 Habits of Highly Effective People
   3 Preparing for the Miraculous
   3 Lovecraft - Poems
   3 Collected Works of Nolini Kanta Gupta - Vol 08
   3 Agenda Vol 12
   2 Words Of The Mother III
   2 Words Of The Mother I
   2 Walden
   2 Theosophy
   2 The Ever-Present Origin
   2 The Essentials of Education
   2 Tara - The Feminine Divine
   2 Sex Ecology Spirituality
   2 Raja-Yoga
   2 On the Way to Supermanhood
   2 Kena and Other Upanishads
   2 Hymns to the Mystic Fire
   2 Hymn of the Universe
   2 God Exists
   2 A Treatise on Cosmic Fire
   2 Agenda Vol 06
   2 Advanced Dungeons and Dragons 2E


00.01 - The Approach to Mysticism, #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
  
   For it must be understood that the heart, the mystic heart, is not the external thing which is the seat of emotion or passion; it is the secret heart that is behind, the inner heartantarhdaya of the Upanishadwhich is the centre of the Individual consciousness, where all the divergent lines of that consciousness meet and from where they take their rise. That is what the Upanishad means when it says that the heart has a hundred channels which feed the human vehicle. That is the source, the fount and origin, the very substance of the true personality. Mystic knowledge the true mystic knowledge which saves and fulfilsbegins with the awakening or the entrance into this real being. This being is pure and luminous and blissful and sovereignly real, because it is a portion, a spark of the Divine Consciousness and Nature: a contact and communion with it brings automatically into play the light and the truth that are its substance. At the same time it is an uprising flame that reaches out naturally to higher domains of consciousness and manifests them through its translucid dynamism.
  

00.02 - Mystic Symbolism, #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
  
   Thus there is a great diversity of symbols. At the one end is the mere metaphor or simile or allegory ('figure', as we have called it) and at the other end is the symbol identical with the thing symbolized. And upon this inner character of the symbol depends also to a large extent its range and scope. There are symbols which are universal and intimately ingrained in the human consciousness itself. Mankind has used them in all ages and climes almost in the same sense and significance. There are others that are limited to peoples and ages. They are made out of forms that are of local and temporal interest and importance. Their significances vary according to time and place. Finally, there are symbols which are true of the Individual consciousness only; they depend on personal peculiarities and idiosyncrasies, on one's environment and upbringing and education.
  

00.03 - Upanishadic Symbolism, #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
  
   Nachiketas is the young aspiring human being still in the Ignorancenaciketa, meaning one without consciousness or knowledge. The three boons he asks for are in reference to the three fundamental modes of being and consciousness that are at the very basis, forming, as it were, the ground-plan of the integral reality. They are (i) the Individual, (ii) the universal or cosmic and (iii) the transcendental.
  
   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.
  
   The teaching of Yama in brief may be said to be the gospel of immortality and it consists of the knowledge of triple immortality. And who else can be the best teacher of immortality than Death himself, as Nachiketas pointedly said? The first immortality is that of the physical existence and consciousness, the preservation of the personal identity, the Individual name and formthis being in itself as expression and embodiment and instrument of the Inner Reality. This inner reality enshrines the second immortality the eternity and continuity of the soul's life through its incarnations in time, the divine Agni lit for ever and ever growing in flaming consciousness. And the third and final immortality is in the being and consciousness beyond time, beyond all relativities, the absolute and self-existent delight.
  

0.01 - Life and Yoga, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
  Yogin tends to draw away from the common existence and lose his hold upon it; he tends to purchase wealth of spirit by an impoverishment of his human activities, the inner freedom by an outer death. If he gains God, he loses life, or if he turns his efforts outward to conquer life, he is in danger of losing
  God. Therefore we see in India that a sharp incompatibility has been created between life in the world and spiritual growth and perfection, and although the tradition and ideal of a victorious harmony between the inner attraction and the outer demand remains, it is little or else very imperfectly exemplified. In fact, when a man turns his vision and energy inward and enters on the path of Yoga, he is popularly supposed to be lost inevitably to the great stream of our collective existence and the secular effort of humanity. So strongly has the idea prevailed, so much has it been emphasised by prevalent philosophies and religions that to escape from life is now commonly considered as not only the necessary condition, but the general object of Yoga. No synthesis of Yoga can be satisfying which does not, in its aim, reunite God and Nature in a liberated and perfected human life or, in its method, not only permit but favour the harmony of our inner and outer activities and experiences in the divine consummation of both. For man is precisely that term and symbol of a higher Existence descended into the material world in which it is possible for the lower to transfigure itself and put on the nature of the higher and the higher to reveal itself in the forms of the lower. To avoid the life which is given him for the realisation of that possibility, can never be either the indispensable condition or the whole and ultimate object of his supreme endeavour or of his most powerful means of self-fulfilment. It can only be a temporary necessity under certain conditions or a specialised extreme effort imposed on the Individual so as to prepare a greater general possibility for the race. The true and full object and utility of Yoga can only be accomplished when the conscious
  Yoga in man becomes, like the subconscious Yoga in Nature, outwardly conterminous with life itself and we can once more, looking out both on the path and the achievement, say in a more perfect and luminous sense: "All life is Yoga."

0.03 - III - The Evening Sittings, #Evening Talks With Sri Aurobindo, #unset, #Kabbalah
  
   These sittings, in fact, furnished Sri Aurobindo with an occasion to admit and feel the outer atmosphere and that of the group living with him. It brought to him the much-needed direct contact of the mental and vital make-up of the disciples, enabling him to act on the atmosphere in general and on the Individual in particular. He could thus help to remould their mental make-up by removing the limitations of their minds and opinions, and correct temperamental tendencies and formations. Thus, these sittings contributed at least partly to the creation of an atmosphere amenable to the working of the Higher Consciousness. Far more important than the actual talk and its content was the personal contact, the influence of the Master, and the divine atmosphere he emanated; for through his outer personality it was the Divine Consciousness that he allowed to act. All along behind the outer manifestation that appeared human, there was the influence and presence of the Divine.
  
   What was talked in the small group informally was not intended by Sri Aurobindo to be the independent expression of his views on the subjects, events or the persons discussed. Very often what he said was in answer to the spiritual need of the Individual or of the collective atmosphere. It was like a spiritual remedy meant to produce certain spiritual results, not a philosophical or metaphysical pronouncement on questions, events or movements. The net result of some talks very often was to point out to the disciple the inherent incapacity of the human intellect and its secondary place in the search for the ultimate Reality.
  

0.03 - Letters to My little smile, #Some Answers From The Mother, #The Mother, #Integral Yoga
  individual is a battery, a storage cell which runs down after use.
  Consecration is the wire that connects the Individual battery to
  the infinite reserve of forces.

0.03 - The Threefold Life, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
  
  In each of these forms Nature acts both individually and collectively; for the Eternal affirms Himself equally in the single form and in the group-existence, whether family, clan and nation or groupings dependent on less physical principles or the supreme group of all, our collective humanity. Man also may seek his own individual good from any or all of these spheres of activity, or identify himself in them with the collectivity and live for it, or, rising to a truer perception of this complex universe, harmonise the Individual realisation with the collective aim. For as it is the right relation of the soul with the Supreme, while it is in the universe, neither to assert egoistically its separate being nor to blot itself out in the Indefinable, but to realise its unity with the Divine and the world and unite them in the Individual, so the right relation of the Individual with the collectivity is neither to pursue egoistically his own material or mental progress or spiritual salvation without regard to his fellows, nor for the sake of the community to suppress or maim his proper development, but to sum up in himself all its best and completest possibilities and pour them out by thought, action and all other means on his surroundings so that the whole race may approach nearer to the attainment of its supreme personalities.
  
  --
  
  He can subordinate this aim, but only to physical Nature's other instincts, the reproduction of the Individual and the conservation of the type in the family, class or community. Self, domesticity, the accustomed order of the society and of the nation are the constituents of the material existence. Its immense importance in the economy of Nature is self-evident, and commensurate is the importance of the human type which represents it. He assures her of the safety of the framework she has made and of the orderly continuance and conservation of her past gains.
  
  --
  
  Mind finds fully its force and action only when it casts itself upon life and accepts equally its possibilities and its resistances as the means of a greater self-perfection. In the struggle with the difficulties of the material world the ethical development of the Individual is firmly shaped and the great schools of conduct are formed; by contact with the facts of life Art attains to vitality, Thought assures its abstractions, the generalisations of the philosopher base themselves on a stable foundation of science and experience.
  
  This mixing with life may, however, be pursued for the sake of the Individual mind and with an entire indifference to the forms of the material existence or the uplifting of the race. This indifference is seen at its highest in the Epicurean discipline and is not entirely absent from the Stoic; and even altruism does the works of compassion more often for its own sake than for the sake of the world it helps. But this too is a limited fulfilment. The progressive mind is seen at its noblest when it strives to elevate the whole race to its own level whether by sowing broadcast the image of its own thought and fulfilment or by changing the material life of the race into fresh forms, religious, intellectual, social or political, intended to represent more nearly that ideal of truth, beauty, justice, righteousness with which the man's own soul is illumined. Failure in such a field matters little; for the mere attempt is dynamic and creative. The struggle of Mind to elevate life is the promise and condition of the conquest of life by that which is higher even than Mind.
  
  --
  
  But the spiritual life, like the mental, may thus make use of this outward existence for the benefit of the Individual with a perfect indifference to any collective uplifting of the merely symbolic world which it uses. Since the Eternal is for ever the same in all things and all things the same to the Eternal, since the exact mode of action and the result are of no importance compared with the working out in oneself of the one great realisation, this spiritual indifference accepts no matter what environment, no matter what action, dispassionately, prepared to retire as soon as its own supreme end is realised. It is so that many have understood the ideal of the Gita. Or else the inner love and bliss may pour itself out on the world in good deeds, in service, in compassion, the inner Truth in the giving of knowledge, without therefore attempting the transformation of a world which must by its inalienable nature remain a battlefield of the dualities, of sin and virtue, of truth and error, of joy and suffering.
  
  --
  
  The schools of Indian Yoga lent themselves to the compromise. Individual perfection or liberation was made the aim, seclusion of some kind from the ordinary activities the condition, the renunciation of life the culmination. The teacher gave his knowledge only to a small circle of disciples. Or if a wider movement was attempted, it was still the release of the Individual soul that remained the aim. The pact with an immobile society was, for the most part, observed.
  
  --
  
  We have to recognise once more that the Individual exists not in himself alone but in the collectivity and that individual perfection and liberation are not the whole sense of God's intention in the world. The free use of our liberty includes also the liberation of others and of mankind; the perfect utility of our perfection is, having realised in ourselves the divine symbol, to reproduce, multiply and ultimately universalise it in others.
  
  --
  
  But what Nature aims at for the mass in a slow evolution, Yoga effects for the Individual by a rapid revolution. It works by a quickening of all her energies, a sublimation of all her faculties. While she develops the spiritual life with difficulty and has constantly to fall back from it for the sake of her lower realisations, the sublimated force, the concentrated method of Yoga can attain directly and carry with it the perfection of the mind and even, if she will, the perfection of the body. Nature seeks the Divine in her own symbols: Yoga goes beyond Nature to the Lord of Nature, beyond universe to the Transcendent and can return with the transcendent light and power, with the fiat of the Omnipotent.
  

0.04 - The Systems of Yoga, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
  
  Yet it is always through something which she has formed in her evolution that Nature thus overpasses her evolution. It is the Individual heart that by sublimating its highest and purest emotions attains to the transcendent Bliss or the ineffable Nirvana, the Individual mind that by converting its ordinary functionings into a knowledge beyond mentality knows its oneness with the
  Ineffable and merges its separate existence in that transcendent unity. And always it is the Individual, the Self conditioned in its experience by Nature and working through her formations, that attains to the Self unconditioned, free and transcendent.
  
  --
  The Conditions of the Synthesis
   and the Individual. If the Individual and Nature are left to themselves, the one is bound to the other and unable to exceed appreciably her lingering march. Something transcendent is needed, free from her and greater, which will act upon us and her, attracting us upward to Itself and securing from her by good grace or by force her consent to the Individual ascension.
  
  It is this truth which makes necessary to every philosophy of Yoga the conception of the Ishwara, Lord, supreme Soul or supreme Self, towards whom the effort is directed and who gives the illuminating touch and the strength to attain. Equally true is the complementary idea so often enforced by the Yoga of devotion that as the Transcendent is necessary to the Individual and sought after by him, so also the Individual is necessary in a sense to the Transcendent and sought after by It. If the
  Bhakta seeks and yearns after Bhagavan, Bhagavan also seeks and yearns after the Bhakta.1 There can be no Yoga of knowledge without a human seeker of the knowledge, the supreme subject of knowledge and the divine use by the Individual of the universal faculties of knowledge; no Yoga of devotion without the human God-lover, the supreme object of love and delight and the divine use by the Individual of the universal faculties of spiritual, emotional and aesthetic enjoyment; no Yoga of works without the human worker, the supreme Will, Master of all works and sacrifices, and the divine use by the Individual of the universal faculties of power and action. However Monistic may be our intellectual conception of the highest truth of things, in practice we are compelled to accept this omnipresent Trinity.
  
  --
  
  For if, leaving aside the complexities of their particular processes, we fix our regard on the central principle of the chief schools of Yoga still prevalent in India, we find that they arrange themselves in an ascending order which starts from the lowest rung of the ladder, the body, and ascends to the direct contact between the Individual soul and the transcendent and universal
  Self. Hathayoga selects the body and the vital functionings as its instruments of perfection and realisation; its concern is with the gross body. Rajayoga selects the mental being in its different parts as its lever-power; it concentrates on the subtle body. The triple Path of Works, of Love and of Knowledge uses some part of the mental being, will, heart or intellect as a starting-point and seeks by its conversion to arrive at the liberating Truth,
  --
  
  Its method is a direct commerce between the human Purusha in the Individual body and the divine Purusha who dwells in every body and yet transcends all form and name.
  
  --
  
  For it is calculated on the amount of vital or dynamic force necessary to drive the physical engine during the normal span of human life and to perform more or less adequately the various workings demanded of it by the Individual life inhabiting this frame and the world-environment by which it is conditioned.
  
  --
  Prana indefinite, almost infinite in its quantity or intensity. In
  Nature the equilibrium is based upon the Individualisation of a limited quantity and force of the Prana; more than that the Individual is by personal and hereditary habit unable to bear, use or control. In Hathayoga, the equilibrium opens a door to the universalisation of the Individual vitality by admitting into the body, containing, using and controlling a much less fixed and limited action of the universal energy.
  
  --
  
  By Samadhi, in which the mind acquires the capacity of withdrawing from its limited waking activities into freer and higher states of consciousness, Rajayoga serves a double purpose. It compasses a pure mental action liberated from the confusions of the outer consciousness and passes thence to the higher supra-mental planes on which the Individual soul enters into its true spiritual existence. But also it acquires the capacity of that free and concentrated energising of consciousness on
  
  --
  The Path of Knowledge aims at the realisation of the unique and supreme Self. It proceeds by the method of intellectual reflection, vicara, to right discrimination, viveka. It observes and distinguishes the different elements of our apparent or phenomenal being and rejecting identification with each of them arrives at their exclusion and separation in one common term as constituents of Prakriti, of phenomenal Nature, creations of
  Maya, the phenomenal consciousness. So it is able to arrive at its right identification with the pure and unique Self which is not mutable or perishable, not determinable by any phenomenon or combination of phenomena. From this point the path, as ordinarily followed, leads to the rejection of the phenomenal worlds from the consciousness as an illusion and the final immergence without return of the Individual soul in the Supreme.
  
  --
  
  But, here too, the exclusive result is not inevitable. The Yoga itself provides a first corrective by not confining the play of divine love to the relation between the supreme Soul and the Individual, but extending it to a common feeling and mutual worship between the devotees themselves united in the same realisation of the supreme Love and Bliss. It provides a yet more general corrective in the realisation of the divine object of Love in all beings not only human but animal, easily extended to all forms whatsoever. We can see how this larger application of the Yoga of
  Devotion may be so used as to lead to the elevation of the whole range of human emotion, sensation and aesthetic perception to the divine level, its spiritualisation and the justification of the cosmic labour towards love and joy in our humanity.
  --
  The Conditions of the Synthesis
   purifies the mind and the will that we become easily conscious of the great universal Energy as the true doer of all our actions and the Lord of that Energy as their ruler and director with the Individual as only a mask, an excuse, an instrument or, more positively, a conscious centre of action and phenomenal relation. The choice and direction of the act is more and more consciously left to this supreme Will and this universal Energy.
  

0.05 - The Synthesis of the Systems, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
  
  There are three outstanding features of this action of the higher when it works integrally on the lower nature. In the first place it does not act according to a fixed system and succession as in the specialised methods of Yoga, but with a sort of free, scattered and yet gradually intensive and purposeful working determined by the temperament of the Individual in whom it operates, the helpful materials which his nature offers and the obstacles which it presents to purification and perfection. In a sense, therefore, each man in this path has his own method of
  Yoga. Yet are there certain broad lines of working common to all which enable us to construct not indeed a routine system, but
  --
  Thirdly, the divine Power in us uses all life as the means of this integral Yoga. Every experience and outer contact with our world-environment, however trifling or however disastrous, is used for the work, and every inner experience, even to the most repellent suffering or the most humiliating fall, becomes a step on the path to perfection. And we recognise in ourselves with opened eyes the method of God in the world, His purpose of light in the obscure, of might in the weak and fallen, of delight in what is grievous and miserable. We see the divine method to be the same in the lower and in the higher working; only in the one it is pursued tardily and obscurely through the subconscious in
  Nature, in the other it becomes swift and self-conscious and the instrument confesses the hand of the Master. All life is a Yoga of Nature seeking to manifest God within itself. Yoga marks the stage at which this effort becomes capable of self-awareness and therefore of right completion in the Individual. It is a gathering up and concentration of the movements dispersed and loosely combined in the lower evolution.
  
  --
  
  Therefore, also, an integral liberation. Not only the freedom born of unbroken contact and identification of the Individual being in all its parts with the Divine, sayujya-mukti, by which it can become free2 even in its separation, even in the duality; not only the salokya-mukti by which the whole conscious existence dwells in the same status of being as the Divine, in the state of
  Sachchidananda; but also the acquisition of the divine nature by the transformation of this lower being into the human image of the Divine, sadharmya-mukti, and the complete and final release of all, the liberation of the consciousness from the transitory mould of the ego and its unification with the One Being, universal both in the world and the Individual and transcendentally one both in the world and beyond all universe.
  
  --
  
  Nor would the integrality to which we aspire be real or even possible, if it were confined to the Individual. Since our divine perfection embraces the realisation of ourselves in being, in life and in love through others as well as through ourselves, the extension of our liberty and of its results in others would be the inevitable outcome as well as the broadest utility of our liberation and perfection. And the constant and inherent attempt of such an extension would be towards its increasing and ultimately complete generalisation in mankind.
  
  The divinising of the normal material life of man and of his great secular attempt of mental and moral self-culture in the Individual and the race by this integralisation of a widely perfect
  

0.08 - Letters to a Young Captain, #Some Answers From The Mother, #The Mother, #Integral Yoga
  being and of whom the psychic being is the sheath and the
  expression. By the psychic change one passes from the Individual
  Divine to the universal Divine and finally to the Transcendent.
  --
  be divine.
  In the soul the Individual and the Divine are eternally one;
  therefore, to find one’s soul is to find God; to identify with one’s
  --
  and transform him for their personal use into the supreme God.
  In the Individual evolution, one must develop in oneself
  a zone corresponding to the overmind and an overmind consciousness, before one can rise above it, to the Supermind, or

01.02 - Natures Own Yoga, #Collected Works of Nolini Kanta Gupta - Vol 03, #Nolini Kanta Gupta, #Integral Yoga
  
   An organ in the human being has been especially developed to become the effective instrument of this accelerated Yogic process the self-consciousness which I referred to as being the distinctive characteristic of man is a function of this organ. It is his soul, his psychic being; originally it is the spark of the Divine Consciousness which came down and became involved in Matter and has been endeavouring ever since to release itself through the upward march of evolution. It is this which presses on continually as the stimulus to the evolutionary movement; and in man it has attained sufficient growth and power and has come so far to the front from behind the veil that it can now lead and mould his external consciousness. It is also the channel through which the Divine Consciousness can flow down into the inferior levels of human nature. It is the being no bigger than the thumb ever seated within the heart, spoken of in the Upanishads. It is likewise the basis of true individuality and personal identity. It is again the reflection or expression in evolutionary Nature of one's essential selfjivtman that is above, an eternal portion of the Divine, one with the Divine and yet not dissolved and lost in it. The psychic being is thus on the one hand in direct contact with the Divine and the higher consciousness, and on the other it is the secret upholder and controller' (bhart, antarymin) of the inferior consciousness, the hidden nucleus round which the body and the life and the mind of the Individual are built up and organised.
  

01.02 - The Creative Soul, #Collected Works of Nolini Kanta Gupta - Vol 01, #Nolini Kanta Gupta, #Integral Yoga
  
   The cosmic soul is true. But that truth is borne out, effectuated only by the truth of the Individual soul. When the Individual soul becomes itself fully and integrally, by that very fact it becomes also the cosmic soul. the Individuals are the channels through which flows the Universal and the Infinite in its multiple emphasis. Each is a particular figure, aspectBhava, a particular angle of vision of All. The vision is entire and the figure perfect if it is not refracted by the lower and denser parts of our being. And for that the Individual must first come to itself and shine in its opal clarity and translucency.
  

01.02 - The Object of the Integral Yoga, #The Integral Yoga, #Sri Aurobindo, #Integral Yoga
  The only creation for which there is any place here is the supramental, the bringing of the divine Truth down on the earth, not only into the mind and vital but into the body and into
  Matter. Our object is not to remove all "limitations" on the expansion of the ego or to give a free field and make unlimited room for the fulfilment of the ideas of the human mind or the desires of the ego-centred life-force. None of us are here to "do as we like", or to create a world in which we shall at last be able to do as we like; we are here to do what the Divine wills and to create a world in which the Divine Will can manifest its truth no longer deformed by human ignorance or perverted and mistranslated by vital desire. The work which the sadhak of the supramental Yoga has to do is not his own work for which he can lay down his own conditions, but the work of the Divine which he has to do according to the conditions laid down by the Divine. Our Yoga is not for our own sake but for the sake of the Divine. It is not our own personal manifestation that we are to seek, the manifestation of the Individual ego freed from all bounds and from all bonds, but the manifestation of the Divine. Of that manifestation our own spiritual liberation, perfection, fullness is to be a result and a part, but not in any egoistic sense or for any ego-centred or self-seeking purpose.
  

01.03 - Mystic Poetry, #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
  
   This is spiritual matter and spiritual manner that can never be improved upon. This is spiritual poetry in its quintessence. I am referring naturally here to the original and not to the translation which can never do full justice, even at its very best, to the poetic value in question. For apart from the Individual genius of the poet, the greatness of the language, the instrument used by the poet, is also involved. It may well be what is comparatively easy and natural in the language of the gods (devabhasha) would mean a tour de force, if not altoge ther an impossibility, in a human language. The Sanskrit language was moulded and fashioned in the hands of the Rishis, that is to say, those who lived and moved and had their being in the spiritual consciousness. The Hebrew or even the Zend does not seem to have reached that peak, that absoluteness of the spiritual tone which seems inherent in the Indian tongue, although those too breathed and grew in a spiritual atmosphere. The later languages, however, Greek or Latin or their modern descendants, have gone still farther from the source, they are much nearer to the earth and are suffused with the smell and effluvia of this vale of tears.
  

01.03 - Yoga and the Ordinary Life, #The Integral Yoga, #Sri Aurobindo, #Integral Yoga
  
  The best way to prepare oneself for the spiritual life when one has to live in the ordinary occupations and surroundings is to cultivate an entire equality and detachment and the samata of the Gita with the faith that the Divine is there and the Divine Will at work in all things even though at present under the conditions of a world of Ignorance. Beyond this are the Light and Ananda towards which life is working, but the best way for their advent and foundation in the Individual being and nature is to grow in this spiritual equality. That would also solve your difficulty about things unpleasant and disagreeable. All unpleasantness should be faced with this spirit of samata.
  

01.04 - The Intuition of the Age, #Collected Works of Nolini Kanta Gupta - Vol 01, #Nolini Kanta Gupta, #Integral Yoga
  
   All movementswhe ther of thought or of life, whether in the Individual or in the massproceed from a fundamental intuition which lies in the background as the logical presupposition, the psychological motive and the spiritual force. A certain attitude of the soul, a certain angle of vision is what is posited first; all other thingsall thoughts and feelings and activities are but necessary attempts to express, to demonstrate, to realise on the conscious and dynamic levels, in the outer world, the truth which has thus already been seized in some secret core of our being. The intuition may not, of course, be present to the conscious mind, it may not be ostensibly sought for, one may even deny the existence of such a preconceived notion and proceed to establish truth on a tabula rasa; none the less it is this hidden bias that judges, this secret consciousness that formulates, this unknown power that fashions.
  

01.06 - On Communism, #Collected Works of Nolini Kanta Gupta - Vol 01, #Nolini Kanta Gupta, #Integral Yoga
  
   Communism is the synthesis of collectivism and individualism. The past ages of society were characterised more or less by a severe collectivism. In ancient Greece, more so in Sparta and in Rome, the Individual had, properly speaking, no separate existence of his own; he was merged in the State or Nation. the Individual was considered only as a limb of the collective being, had to live and labour for the common weal. The value attached to each person was strictly in reference to the output that the group to which he belonged received from him. Apart from this service for the general unit the body politicany personal endeavour and achievement, if not absolutely discouraged and repressed, was given a very secondary place of merit. The summum bonum of the Individual was to sacrifice at the altar of the res publica, the bonum publicum. In India, the position and function of the State or Nation was taken up by the society. Here too social institutions were so constituted and men were so bred and brought up that individuality had neither the occasion nor the incentive to express itself, it was a thing that remained, in the Kalidasian phrase, an object for the ear onlysrutau sthita. Those who sought at all an individual aim and purpose, as perhaps the Sannyasins, were put outside the gate of law and society. Within the society, in actual life and action, it was a sin and a crime or at least a gross imperfection to have any self-regarding motive or impulse; personal preference was the last thing to be considered, virtue consisted precisely in sacrificing one's own taste and inclination for the sake of that which the society exacts and sanctions.
  
   Against this tyranny of the group, this absolute rule of the collective will, the human mind rose in revolt and the result was Individualism. For whatever may be the truth and necessity of the Collective, the Individual is no less true and necessary. the Individual has his own law and urge of being and his own secret godhead. The collective godhead derides the Individual godhead at its peril. The first movement of the reaction, however, was a run to the other extremity; a stern collectivism gave birth to an intransigent individualism. the Individual is sacred and inviolable, cost what it may. It does not matter what sort of individuality one seeks, it is enough if the thing is there. So the doctrine of individualism has come to set a premium on egoism and on forces that are disruptive of all social bonds. Each and every individual has the inherent right, which is also a duty, to follow his own impetus and impulse. Society is nothing but the battle ground for competing individualities the strongest survive and the weakest go to the wall. Association and co-operation are instruments that the Individual may use and utilise for his own growth and development but in the main they act as deterrents rather than as aids to the expression and expansion of his characteristic being. In reality, however, if we probe sufficiently deep into the matter we find that there is no such thing as corporate life and activity; what appears as such is only a camouflage for rigorous competition; at the best, there maybe only an offensive and defensive alliancehumanity fights against nature, and within humanity itself group fights against group and in the last analysis, within the group, the Individual fights against the Individual. This is the ultimate Law-the Dharma of creation.
  
   Now, what such an uncompromising individualism fails to recognise is that individuality and ego are not the same thing, that the Individual may have his individuality intact and entire and yet sacrifice his ego, that the soul of man is a much greater thing than his vital being. It is simply ignoring the fact and denying the truth to say that man is only a fighting animal and not a loving god, that the self within the Individual realises itself only through competition and not co-operation. It is an error to conceive of society as a mere parallelogram of forces, to suppose that it has risen simply out of the struggle of individual interests and continues to remain by that struggle. Struggle is only one aspect of the thing, a particular form at a particular stage, a temporary manifestation due to a particular system and a particular habit and training. It would be nearer the truth to say that society came into being with the demand of the Individual soul to unite with the Individual soul, with the stress of an Over-soul to express itself in a multitude of forms, diverse yet linked together and organised in perfect harmony. Only, the stress for union manifested itself first on the material plane as struggle: but this is meant to be corrected and transcended and is being continually corrected and transcended by a secret harmony, a real commonality and brotherhood and unity. the Individual is not so self-centred as the Individualists make him to be, his individuality has a much vaster orbit and fulfils itself only by fulfilling others. The scientists have begun to discover other instincts in man than those of struggle and competition; they now place at the origin of social grouping an instinct which they name the herd-instinct: but this is only a formulation in lower terms, a translation on the vital plane of a higher truth and reality the fundamental oneness and accord of individuals and their spiritual impulsion to unite.
  
   However, individualism has given us a truth and a formula which collectivism ignored. Self-determination is a thing which has come to stay. Each and every individual is free, absolutely free and shall freely follow his own line of growth and development and fulfilment. No extraneous power shall choose and fix what is good or evil for him, nor coerce and exploit him for its own benefit. But that does not necessarily mean that collectivism has no truth in it; collectivism also, as much as individualism, has a lesson for us and we should see whether we can harmonise the two. Collectivism signifies that the Individual should not look to himself alone, should not be shut up in his freedom but expand himself and envelop others in a wider freedom, see other creatures in himself and himself in other creatures, as the Gita says. Collectivism demands that the Individual need not and should not exhaust himself entirely in securing and enjoying his personal freedom, but that he can and should work for the salvation of others; the truth it upholds is this that the Individual is from a certain point of view only a part of the group and by ignoring the latter it ignores itself in the end.
  
   Now, a spiritual communism embraces individualism and collectivism, fuses them in a higher truth, establishes them in an intimate and absolute harmony. the Individual is the centre, the group is the circumference and the two form one whore circle. the Individual by fulfilling the truth of his real individuality fulfils also the truth of a commonality. There are no different laws for the two. the Individuals do not stand apart from and against one another, the dharma of one does not clash with the dharma of the other. The ripples in the bosom of the sea, however distinct and discrete in appearance, form but a single mass, all follow the same law of hydrodynamics that the mother sea incarnates. Stars and planets and nebulae, each separate heavenly body has its characteristic form and nature and function and yet all fulfil the same law of gravitation and beat the measure of the silent symphony of spaces. Individualities are the freedoms of the collective being and collectivity the concentration of individual beings. The same soul looking inward appears as the Individual being and looking outward appears as the collective being.
  
   Communism takes man not as ego or the vital creature; it turns him upside downurdhomulo' vaksakhah and establishes him upon his soul, his inner godhead. Thus established the Individual soul finds and fulfils the divine law that by increasing itself it increases others and by increasing others it increases itself and thus by increasing one another they attain the supreme good. Unless man goes beyond himself and reaches this self, this godhead above, he will not find any real poise, will always swing between individualism and collectivism, he will remain always boundbound either in his freedom or in his bondage.
  
  --
  
   the Individual must find himself and establish his secret god-head, and then only, when such free and integral individualities meet and reciprocate and coalesce, can the community they form have a living reality and a permanent potency. On the other hand, unless individuals come together and through the interchange of each other's soul and substance' enhance the communal Godhead, the separate individual godheads also will not manifest in their supreme and sovereign powers.
  
   If society, that is to say, community, be the fieldkshetra for the Individual to live, move and have its being, then we must begin at the very outset with the community itself, at least, with a nucleus that will go to form such a thing. The fear that the untimely grouping together of immature souls may crush out individuality and dig its own grave has, no doubt, sufficient justification behind it to deter one from the attempt; but neither can we be certain that souls nursed and nourished in solitary cells, absolutely apart from any mellowing and broadening influence of the outside world will ever reach to that stage of perfect maturity when they will suddenly and spontaneously break open their cells and recognise in one another the communal brother-self.
  
   As a matter of fact, the Individual is not and cannot be such an isolated thing as our egoistic sense would like to have it. The sharp angularities of the Individual are being, at every moment, chastened by the very primary conditions of life; and to fail to recognise this is the blindest form of ignorance. It is no easy task to draw exactly the line of distinction between our individual being and our social or communal being. In actual life they are so blended together that in trying to extricate them from each other, we but tear and lacerate them both. The highest wisdom is to take the two together as they are, and by a gradual purifying processboth internal and external, internal in thought and knowledge and will, external in life and actionrestore them to their respective truth and lawSatyam and Ritam.
  
   the Individual who leads a severely individual life from the very beginning, whose outlook of the world has been fashioned by that conception, can hardly, if at all, enter at the end the communal life. He must perforce be either a vagabond or a recluse: But the recluse is not an integral man, nor the vagabond an ideal personality. the Individual need not be too chaste and shy to associate with others and to give and take as freely and fully as he can. Individuality is not necessarily curtailed or mutilated in this process, but there is this other greater possibility of its getting enlarged and enhanced. Rather it is when you shut yourself up in your own self, that you stick to only one line of your personality, to a single phase of your self and thus limit and diminish yourself; the breadth and height and depth of your self, the cubic completeness of your personality you can attain only through a multiple and variegated stress by which you come in contact with the world and things.
  
   So first the Individual and then the commune is not the natural nor the ideal principle. On the other hand, first the commune and then the Individual would appear to be an equally defective principle. For first a commune means an organisation, its laws and rules and regulations, its injunctions and prohibitions; all which signifies or comes to signify that every individual is not free to enter its fold and that whoever enters must know how to dovetail himself therein and thus crush down the very life-power whose enhancement and efflorescence is sought. First a commune means necessarily a creed, a dogma, a set form of being and living indelibly marked out from beforehand. the Individual has there no choice of finding and developing the particular creed or dogma or mode of being and living, from out of his own self, along his particular line of natural growth; all that is imposed upon him and he has to accept and make it his own by trial and effort and self-torture. Even if the commune be a contractual association, the members having joined together in a common cause to a common end, by voluntarily sacrificing a portion of their personal choice and freedom, even then it is not the ideal thing; the collective soul will be diminished in exact proportion as each individual soul has had to be diminished, be that voluntary or otherwise. That commune is plenary and entire which ensures plenitude and entirety to each of its individuals.
  
   Now how to escape the dilemma? Only if we take the commune and the Individual togetheren bloc, as has already been suggested. This means that the commune should be at the beginning a subtle and supple thing, without form and even without name, it should be no more than the circumambient aura the sukshma deha that plays around a group of individuals who meet and unite and move together by a secret affinity, along a common path towards a common goal. As each individual develops and defines himself, the commune also takes a more and more concrete shape; and when at the last stage the Individual rises to the full height of his godhead, takes possession of his integral divinity, the commune also establishes its solid empire, vivid and vibrant in form and name.
   ***

01.08 - Walter Hilton: The Scale of Perfection, #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
  
   Indeed, it would be interesting to compare and contrast the Eastern and Western approach to Divine Love, the Christian and the Vaishnava, for example. Indian spirituality, whatever its outer form or credal formulation, has always a background of utter unity. This unity, again, is threefold or triune and is expressed in those great Upanishadic phrases,mahvkyas,(1) the transcendental unity: the One alone exists, there is nothing else than theOneekamevdvityam; (2) the cosmic unity: all existence is one, whatever exists is that One, thereare no separate existences:sarvam khalvidam brahma neha nnsti kincaa; (3) That One is I, you too are that One:so' ham, tattvamasi; this may be called the Individual unity. As I have said, all spiritual experiences in India, of whatever school or line, take for granted or are fundamentally based upon this sense of absolute unity or identity. Schools of dualism or pluralism, who do not apparently admit in their tenets this extreme monism, are still permeated in many ways with that sense and in some form or other take cognizance of the truth of it. The Christian doctrine too says indeed, 'I and my Father in Heaven are one', but this is not identity, but union; besides, the human soul is not admitted into this identity, nor the world soul. The world, we have seen, according to the Christian discipline has to be altoge ther abandoned, negatived, as we go inward and upward towards our spiritual status reflecting the divine image in the divine company. It is a complete rejection, a cutting off and casting away of world and life. One extreme Vedantic path seems to follow a similar line, but there it is not really rejection, but a resolution, not the rejection of what is totally foreign and extraneous, but a resolution of the external into its inner and inmost substance, of the effect into its original cause. Brahman is in the world, Brahman is the world: the world has unrolled itself out of the Brahmansi, pravttiit has to be rolled back into its, cause and substance if it is to regain its pure nature (that is the process of nivitti). Likewise, the Individual being in the world, "I", is the transcendent being itself and when it withdraws, it withdraws itself and the whole world with it and merges into the Absolute. Even the Maya of the Mayavadin, although it is viewed as something not inherent in Brahman but superimposed upon Brahman, still, has been accepted as a peculiar power of Brahman itself. The Christian doctrine keeps the Individual being separate practically, as an associate or at the most as an image of God. The love for one's neighbour, charity, which the Christian discipline enjoins is one's love for one's kind, because of affinity of nature and quality: it does not dissolve the two into an integral unity and absolute identity, where we love because we are one, because we are the One. The highest culmination of love, the very basis of love, according to the Indian conception, is a transcendence of love, love trans-muted into Bliss. The Upanishad says, where one has become the utter unity, who loves whom? To explain further our point, we take two examples referred to in the book we are considering. The true Christian, it is said, loves the sinner too, he is permitted to dislike sin, for he has to reject it, but he must separate from sin the sinner and love him. Why? Because the sinner too can change and become his brother in spirit, one loves the sinner because there is the possibility of his changing and becoming a true Christian. It is why the orthodox Christian, even such an enlightened and holy person as this mediaeval Canon, considers the non-Christian, the non-baptised as impure and potentially and fundamentally sinners. That is also why the Church, the physical organisation, is worshipped as Christ's very body and outside the Church lies the pagan world which has neither religion nor true spirituality nor salvation. Of course, all this may be symbolic and it is symbolic in a sense. If Christianity is taken to mean true spirituality, and the Church is equated with the collective embodiment of that spirituality, all that is claimed on their behalf stands justified. But that is an ideal, a hypothetical standpoint and can hardly be borne out by facts. However, to come back to our subject, let us ow take the second example. Of Christ himself, it is said, he not only did not dislike or had any aversion for Judas, but that he positively loved the traitor with a true and sincere love. He knew that the man would betray him and even when he was betraying and had betrayed, the Son of Man continued to love him. It was no make-believe or sham or pretence. It was genuine, as genuine as anything can be. Now, why did he love his enemy? Because, it is said, the enemy is suffered by God to do the misdeed: he has been allowed to test the faith of the faithful, he too has his utility, he too is God's servant. And who knows even a Judas would not change in the end? Many who come to scoff do remain to pray. But it can be asked, 'Does God love Satan too in the same way?' The Indian conception which is basically Vedantic is different. There is only one reality, one truth which is viewed differently. Whether a thing is considered good or evil or neutral, essentially and truly, it is that One and nothing else. God's own self is everywhere and the sage makes no difference between the Brahmin and the cow and the elephant. It is his own self he finds in every person and every objectsarvabhtsthitam yo mm bhajati ekatvamsthitah"he has taken his stand upon oneness and loves Me in all beings."2
  

01.09 - William Blake: The Marriage of Heaven and Hell, #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
  
   Touching the very core of the malady of our age he says that our modern enlightenment seeks to cancel altoge ther the higher values and install instead the lower alone as true. Thus, for example, Marx and Freud, its twin arch priests, are brothers. Both declare that it is the lower, the under layer alone that matters: to one "the masses", to the other "the instincts". Their wild imperative roars: "Sweep away this pseudo-higher; let the instincts rule, let the pro-letariat dictate!" But more characteristic, Monsieur Thibon has made another discovery which gives the whole value and speciality to his outlook. He says the moderns stress the lower, no doubt; but the old world stressed only the higher and neglected the lower. Therefore the revolt and wrath of the lower, the rage of Revanche in the heart of the dispossessed in the modern world. Enlightenment meant till now the cultivation and embellishment of the Mind, the conscious Mind, the rational and nobler faculties, the height and the depth: and mankind meant the princes and the great ones. In the Individual, in the scheme of his culture and education, the senses were neglected, left to go their own way as they pleased; and in the collective field, the toiling masses in the same way lived and moved as best as they could under the economics of laissez-faire. So Monsieur Thibon concludes: "Salvation has never come from below. To look for it from above only is equally vain. No doubt salvation must come from the higher, but on condition that the higher completely adopts and protects the lower." Here is a vision luminous and revealing, full of great import, if we follow the right track, prophetic of man's true destiny. It is through this infiltration of the higher into the lower and the integration of the lower into the higher that mankind will reach the goal of its evolution, both individually and collectively.
  
   But the process, Monsieur Thibon rightly asserts, must begin with the Individual and within the Individual. Man must "turn within, feel alive within himself", re-establish his living contact with God, the source and origin from which he has cut himself off. Man must learn to subordinate having to being. Each individual must be himself, a free and spontaneous expression. Upon such individual , upon individuals grouped naturally in smaller collectivities and not upon unformed or ill-formed wholesale masses can a perfect human society be raised and will be raised. Monsieur Thibon insistsand very rightlyupon the variety and diversity of individual and local growths in a unified humanity and not a dead uniformity of regimented oneness. He declares, as the reviewer of the London Times succinctly puts it: "Let us abolish our insensate worship of number. Let us repeal the law of majorities. Let us work for the unity that draws together instead of idolizing the multiplicity that disintegrates. Let us understand that it is not enough for each to have a place; what matters is that each should be in his right place. For the atomized society let us substitute an organic society, one in which every man will be free to do what he alone is qualified and able to do."
  

0.10 - Letters to a Young Captain, #Some Answers From The Mother, #The Mother, #Integral Yoga
  cannot take the trouble to understand.
  But if one rises above the Individual mentality and enters
  into the consciousness of Unity, then one can understand.
  --
  — the best — are the result of refinement. The ego generally
  governs the development of the Individual, but the most developed individualities are not necessarily those in whom the ego is
  strongest — on the contrary. As the Individuality perfects itself,
  the power of the ego diminishes, and indeed it is by perfecting
  himself that the Individual arrives at that state of divinisation
  which liberates him from the ego.
  --
   the Individual and, on the other hand, the value of the
  environment depends upon the value of the Individual,
  the two works should proceed side by side. But this
  --
  how to formulate it.
  Every group, if it is a real one — that is, one made up according to the ability of the Individuals who compose it — must
  necessarily be hierarchical.
  --
  What is usually called “conscience” is a mental formation based
  on the idea of good and evil, a moral entity or rather an element of goodwill which tries to keep the Individual on what is
  commonly known as the straight path.

01.10 - Nicholas Berdyaev: God Made Human, #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
  
   Nicholas Berdyaev is an ardent worker, as a Russian is naturally expected to be, in the cause of the spiritual rehabilitation of mankind. He is a Christian, a neo-Christian: some of his conclusions are old-world truths and bear repetition and insistence; others are of a more limited, conditional and even doubtful nature. His conception of the value of human person, the dignity and the high reality he gives to it, can never be too welcome in a world where the Individual seems to have gone the way of vanished empires and kings and princes. But even more important and interesting is the view he underlines that the true person is a spiritual being, that is to say, it is quite other than the empirical ego that man normally is"not this that one worships" as the Upanishads too declare. Further, in his spiritual being man, the Individual, is not simply a portion or a fraction; he is, on the contrary, an integer, a complete whole, a creative focus; the true individual is a microcosm yet holding in it and imaging the macrocosm. Only perhaps greater stress is laid upon the aspect of creativity or activism. An Eastern sage, a Vedantin, would look for the true spiritual reality behind the flux of forces: Prakriti or Energy is only the executive will of the Purusha, the Conscious Being. The personality in Nature is a formulation and emanation of the transcendent impersonality.
  

01.12 - Goethe, #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
  
   One view considers Evil as coeval with Good: the Prince of Evil is God's peer, equal to him in all ways, absolutely separate, independent and self-existent. Light and Darkness are eternal principles living side by side, possessing equal reality. For, although it is permissible to the Individual to pass out of the Darkness and enter into Light, the Darkness itself does not disappear: it remains and maintains its domain, and even it is said that some human beings are meant eternally for this domain. That is the Manichean principle and that also is fundamentally the dualistic conception of chit-achit in some Indian systems (although the principle of chit or light is usually given a higher position and priority of excellence).
  

01.12 - Three Degrees of Social Organisation, #Collected Works of Nolini Kanta Gupta - Vol 01, #Nolini Kanta Gupta, #Integral Yoga
  
   Declaration of Rights is a characteristic modern phenomenon. It is a message of liberty and freedom,no doubt of secular liberty and freedomthings not very common in the old world; and yet at the same time it is a clarion that calls for and prepares strife and battle. If the conception of Right has sanctified the Individual or a unit collectivity, it has also pari passu developed a fissiparous tendency in human organisation. Society based on or living by the principle of Right becomes naturally and inevitably a competitive society. Where man is regarded as nothing moreand, of course, nothing lessthan a bundle of rights, human aggregation is bound to be an exact image of Darwinian Naturered in tooth and claw.
  
  --
  
   The principle of Dharma then inculcates that each individual must, in order to act, find out his truth of being, his true soul and inmost consciousness: one must entirely and integrally merge oneself into that, be identified with it in such a manner that all acts and feelings and thoughts, in fact all movements, inner and outerspontaneously and irrepressibly well out of that fount and origin. the Individual souls, being made of one truth-nature in its multiple modalities, when they live, move and have their being in its essential law and dynamism, there cannot but be absolute harmony and perfect synthesis between all the units, even as the sun and moon and stars, as the Veda says, each following its specific orbit according to its specific nature, never collide or haltna me thate na tas thatuh but weave out a faultless pattern of symphony.
  

0.11 - Letters to a Sadhak, #Some Answers From The Mother, #The Mother, #Integral Yoga
  The Atman is the universal Purusha.
  The Jivatman is the Individual Purusha, and the
  physical Purusha, the vital Purusha, the mental Purusha
  --
  universe continues to be such as it is?
  In the evolution, the Individual is far ahead of the earth, but
  as long as he lives on earth there is a certain interdependence.

0.12 - Letters to a Student, #Some Answers From The Mother, #The Mother, #Integral Yoga
  
  From the viewpoint of the inner nature, the Individual is more receptive on his birthday from year to year, and thus it is an opportune moment to help him to make some new progress each year.
  Blessings.

0.14 - Letters to a Sadhak, #Some Answers From The Mother, #The Mother, #Integral Yoga
  *
  The ego was necessary to form the Individual being. Its destruction is therefore difficult. There is a much better, though more
  difficult solution: to transform it and make it an instrument of
  --
  *
  The psychic being is the Individual sheath of the Divine Presence.
  It is found deep within oneself, beyond all thoughts.
  --
  But a method has to be found, and this depends on the case
  and the Individual.
  The first condition is to have a physical nature that gives

02.01 - The World War, #Collected Works of Nolini Kanta Gupta - Vol 01, #Nolini Kanta Gupta, #Integral Yoga
  
   When man was a dweller of the forest,a jungle man,akin to his forbear the ape, his character was wild and savage, his motives and impulsions crude, violent, egoistic, almost wholly imbedded in, what we call, the lower vital level; the light of the higher intellect and intelligence had not entered into them. Today there is an uprush of similar forces to possess and throw man back to a similar condition. This new order asks only one thing of man, namely, to be strong and powerful, that is to say, fierce, ruthless, cruel and regimented. Regimentation can be said to be the very characteristic of the order, the regimentation of a pack of wild dogs or wolves. A particular country, nation or raceit is Germany in Europe and, in her wake, Japan in Asiais to be the sovereign nation or master race (Herrenvolk); the rest of mankindo ther countries and peoplesshould be pushed back to the status of servants and slaves, mere hewers of wood and drawers of water. What the helots were in ancient times, what the serfs were in the mediaeval ages, and what the subject peoples were under the worst forms of modern imperialism, even so will be the entire mankind under the new overlordship, or something still worse. For whatever might have been the external conditions in those ages and systems, the upward aspirations of man were never doubted or questioned they were fully respected and honoured. The New Order has pulled all that down and cast them to the winds. Furthermore in the new regime, it is not merely the slaves that suffer in a degraded condition, the masters also, as individuals, fare no better. the Individual here has no respect, no freedom or personal value. This society or community of the masters even will be like a bee-hive or an ant-hill; the Individuals are merely functional units, they are but screws and bolts and nuts and wheels in a huge relentless machinery. The higher and inner realities, the spontaneous inspirations and self-creations of a free soulart, poetry, literaturesweetness and light the good and the beautifulare to be banished for ever; they are to be regarded as things of luxury which enervate the heart, diminish the life-force, distort Nature's own virility. Man perhaps would be the worshipper of Science, but of that Science which brings a tyrannical mastery over material Nature, which serves to pile up tools and instruments, arms and armaments, in order to ensure a dire efficiency and a grim order in practical life.
  

02.02 - Lines of the Descent of Consciousness, #Collected Works of Nolini Kanta Gupta - Vol 03, #Nolini Kanta Gupta, #Integral Yoga
  
   The next step of Descent is the Mind where the original unity and identity and harmony are disrupted to a yet greater degree, almost completely. The self-delimitation of consciousness which is proper to the Supermind and even to the Overmind, at least in its higher domainsgives way to self-limitation, to intolerant egoism and solipsism. The consciousness withdraws from its high and wide sweep, narrows down to introvert orbits. The sense of unity in the mind is, at most, a thing of idealism and imagination; it is an abstract notion, a supposition and a deduction. Here we enter into the very arcana of Maya, the rightful possession of Ignorance. the Individualities here have become totally isolated and independent and mutually conflicting lines of movement. Hence the natural incapacity of mind, as it is said, to comprehend more than one object simultaneously. The Super mind and, less absolutely, the Overmind have a global and integral outlook: they can take in each one in its purview all at once the total assemblage of things, they differentiate but do not divide the Supermind not at all, the Overmind not categorically. The Mind has not this synthetic view, it proceeds analytically. It observes its object by division, taking the parts piecemeal, dismantling them, separating them, and attending to each one at a time. And when it observes it fixes itself on one point, withdrawing its attention from all the rest. If it bas to arrive at a synthesis, it can only do so by collating, aggregating and summing. Mental consciousness is thus narrowly one pointed: and in narrowing itself, being farther away from the source it becomes obscurer, more and more outward gazing (parci khni) and superficial. The One Absolute in its downward march towards multiplicity, fragmentation and partiality loses also gradually its subtlety, its suppleness, its refinement, becomes more and more obtuse, crude, rigid and dense.
  
  --
  
   This is, so far then, the original and primal line of descent. It is the line down which the absolute Reality, the absolute Consciousness and the absolute Delight have turned into unreality and unconsciousness and un delight. But it is not all loss and debit. There is a credit side too. For it is only in this way, viz, by the manifestation of utter Ignorance, that the supreme Absolute has become concrete, the Formless has entered into form, the Bodiless has found a body: what was originally an indeterminate equal Infinity of pure consciousness, has become determinate and dynamic in the Individual multiplicity of corporeal consciousness. What is the sense in all that, what is the gain or upshot? We shall presently see.
  
  --
  
   Next is the domain of the Supermind with which the manifestation of the Divine starts. We have said it is the world of typal realities, of the first seed-realities, where the One and the Many are united and fused in each other, where the absolute unity of the Supreme maintains itself in undiminished magnitude and expresses and formulates itself perfectly in and through the original multiplicity. Here take birth the first personalities, absolute truth-forms of the Divine. Here are the highest gods, the direct formations of the Divine himself. Here are the Four Powers and Personalities of swara whom Sri Aurobindo has named after the Vaishnava terminology: (i) Mahavira, embodying the Brahmin quality of Knowledge and Light and wide Consciousness, (ii) Balarama, embodying the Kshatriya quality of Force and intense dynamism, (iii) Pradyumna, embodying the quality of love and beauty the Vaishya virtue of mutuality and harmony and solidarity, and (iv) Aniruddha, embodying the Sudra quality of competent service, of organisation and execution in detail. Corresponding with these Four there are the other Four Powers and Personalities of the Divine Mother war (i) Maheshwari, (ii) Mahakali, (iii) Mahalakshmi and (iv) Mahasaraswati. Next in the downward gradient comes the Overmind where the Individualised powers and personalities of the Divine tend to become self-sufficient and self-regarding; their absolute unity is loosened and the lines of multiplicity begin to be more independent of each other, each aiming at a special fulfilment of its own. Still the veil that is being drawn over the unity is yet transparent which continues to be sufficiently dynamic. This is the abode of the gods, the true and high gods: it is these that the Vedic Rishis appear to have envisaged and sought after. The all gods (vive dev) were indeed acknowledged to be but different names and forms of one supreme godhead (dev) it is the one god, says Rishi Dirghatamas, who is called multifariously whether as Agni or Yam a or Matariswan; it is the one god, again, who is described as having a thousand heads and a thousand feet. And yet they are separate entities, each has his own distinct and distinctive character and attri bute, each demands a characteristic way of approach and worship. The tendency towards an exclusive stress is already at work on this level and it is the perception of this truth that lies behind the term henotheism used by European scholars to describe the Vedic Religion.
  
  --
  
   The formulation or revelation of the Psyche marks another line of what we have been describing as the Descent of Consciousness. The phenomenon of individualisation has at its back the phenomenon of the growth of the Psyche. It is originally a spark or nucleus of consciousness thrown into Matter that starts growing and organising itself behind the veil, in and through the movements and activities of the apparent vehicle consisting of the triple nexus of Body (Matter) and Life and Mind. The extreme root of the psychic growth extends perhaps right into the body, consciousness of Matter, but its real physical basis and tenement is found only with the growth and formation of the physical heart. And yet the psychic individuality behind the animal organisation is very rudimentary. All that can be said is that it is there, in potentia, it exists, it is simple being: it has not started becoming. This is man's speciality: in him the psychic begins to be dynamic; to be organised and to organise, it is a psychic personality that he possesses. Now this flowering of the psychic personality is due to an especial Descent, the descent of a Person from another level of consciousness. That Person (or Superperson) is the jvatman, the Individual Self, the central being of each individual formation. The Jivas are centres of multiplicity thrown up in the bosom of the infinite Consciousness: it is the supreme Consciousness eddying in unit formations to serve as the basis for the play of manifestation. They are not within the frame of manifestation (as the typal formations in the Supermind are), they are above or beyond or beside it and stand there eternally and invariably in and as part and parcel of the one supreme RealitySachchidananda. But the Jivatman from its own status casts its projection, representation, delegated formulationemanation, in the phraseology of the neo-Platonistsinto the manifestation of the triple complex of mind, life and body, that is to say, into the human vehicle, and thus stands behind as the psychic personality or the soul. This soul, we have seen, is a developing, organising focus of consciousness growing from below and comes to its own in the human being: or we can put it the other way, that is to say, when it comes to its own, then the human being appears. And it has come to its own precisely by a descent of its own self from above, in the same manner as with the other descents already described. Now, this coming to its own means that it begins henceforth to exercise its royal power, its natural and inherent divine right, viz, of consciously and directly controlling and organising its terrestrial kingdom which is the body and life and mind. The exercise of conscious directive will, supported and illumined by a self-consciousness, I that occurs with the advent of the Mind is a function of the I Purusha, the self-conscious being, in the Mind; but this self-conscious being has been able to come up, manifest itself and be active, because of pressure of the underlying psychic personality that has formed here.
  

02.03 - An Aspect of Emergent Evolution, #Collected Works of Nolini Kanta Gupta - Vol 03, #Nolini Kanta Gupta, #Integral Yoga
  
   Still Overmindwhose characteristic is a cosmic consciousness and a transcendence of all ego-senseis not the firm basis on which a new terrestrial organisation can stand and endure. It is still a basis of unstable equilibrium. For it is not the supernal light and, although it transcends all ignorance, yet does not possess that absolute synthetic unity, that transcendent power of consciousness which is at once the cosmic and the Individual. That is the domain of the Supermind.
  

02.04 - The Right of Absolute Freedom, #Collected Works of Nolini Kanta Gupta - Vol 01, #Nolini Kanta Gupta, #Integral Yoga
  
   A nation cannot claim the right, even in the name of freedom, to do as it pleases. An individual has not that right, the nation too has not. A nation is a member of humanity, there are other members and there is the common welfare of all. A nation by choosing a particular line of action, in asserting its absolute freedom, may go against other nations, or against the general good. Such freedom has to be curbed and controlled. Collective lifeif one does not propose to live the life of the solitary the animal or the saintis nothing if not such a system of controls. "The whole of politics is an interference with personal liberty. Law is such an interference; protection is such an interference; the rule which makes the will of the majority prevail is such an interference. The right to prevent such use of personal liberty as will injure the interests of the race is the fundamental law of society. From this point of view the nation is only using its primary rights when it restrains the Individual from buying or selling foreign goods." Thus spoke a great Nationalist leader in the days of Boycott and Swadeshi. What is said here of the Individual can be said of the nation too in relation to the greater good of humanity. The ideal of a nation or state supreme all by itself, with rights that none can challenge, inevitably leads to the cult of the Super-state, the Master-race. If such a monster is not to be tolerated, the only way left is to limit the absolute value of nationhood, to view a nation only as a member in a comity of nations forming the humanity at large.
  

WORDNET


































IN WEBGEN [10000/33]

https://religion.wikia.org/wiki/Three_Roots#The_individual_.27roots.27
Integral World - Re-orienting Wilber, The Significance of a Proper Understanding of the Individual-Social Relationship, Andy Smith
https://thoughtsandvisions-searle88.blogspot.com/2015/12/the-individual-is-immortal-bettys.html
Wikipedia - Eilenberg-Zilber theorem -- Links the homology groups of a product space with those of the individual spaces
Wikipedia - Freedom for the individual
Wikipedia - Home Nations -- The individual nations within the United Kingdom
Wikipedia - Inclusive fitness -- A measure of evolutionary success based on the number of offspring the individual supports
Wikipedia - Individualism -- Moral stance, political philosophy, ideology and social outlook that emphasizes the moral worth of the individual
Wikipedia - Individualist anarchism -- Branch of anarchism that emphasize the individual and their will
Wikipedia - Jivatva -- State of life or state of the individual soul in Hinduism
Wikipedia - N-body problem -- Problem of predicting the individual motions of a group of celestial objects interacting with each other gravitationally
Wikipedia - Proxy marriage -- Wedding in which one or both of the individuals being united are not physically present
Wikipedia - Social justice -- Concept of fair and just relations between the individual and society
Wikipedia - Statutory rape -- Sexual activity in which one of the individuals is below the age required to legally consent to the behavior
The Tom & Jerry Comedy Show (1980 - 1981) - The Tom and Jerry Comedy Show is an American animated television program produced by Filmation for MGM Television in 1980, on CBS for Saturday mornings. The show lasted two seasons (with season two consisting of reruns) and the individual episodes were eventually added to syndicated Tom and Jerry pa...
Magi: The Labyrinth of Magic (2012 - 2014) - a Japanese fantasy adventure manga series written and illustrated by Shinobu Ohtaka. It was serialized in Weekly Shnen Sunday from June 2009 to October 2017, with the individual chapters collected and published into 37 tankbon volumes by Shogakukan. In 2014, the manga received the 59th Shogakukan...
Sketchbook (2007 - Current) - a Japanese manga series written and illustrated by Totan Kobako. First serialized in the April 2002 issue of Comic Blade, the individual chapters are collected and published by Mag Garden. Chapters have also appeared in Comic Blade Masamune. An anime adaptation, under the title Sketchbook ~full colo...
The Bugs Bunny/Road Runner Movie(1979) - A collection of Warner Brothers short cartoon by Chuck Jones features, "starring" the likes of Bugs Bunny, Daffy Duck, Porky Pig and Wile.E.Coyote. These animations are interspersed by Bugs Bunny reminiscing on past events and providing links between the individual animations which are otherwise unc...
Ghost in the Shell: S.A.C. 2nd GIG - Individual Eleven (2006) ::: 8.4/10 -- Kkaku kidtai: S.A.C. 2nd GIG - Individual eleven (original title) -- 2007 Ghost in the Shell: S.A.C. 2nd GIG - Individual Eleven Poster -- A new terrorist organization known as the Individual Eleven is bent on mass destruction. Will the cyborg detective heroine and her elite anti-crime unit be able to stop them? Director: Kenji Kamiyama
https://humanscience.fandom.com/wiki/Laws_of_Accomplishment_are_the_same_for_the_Individual,_Organisation_and_Society
https://humanscience.fandom.com/wiki/Planes_of_Being_of_the_Individual
https://ibgame.fandom.com/wiki/Death_of_the_Individual
Aggressive Retsuko (ONA) -- -- Fanworks -- 10 eps -- Other -- Slice of Life Comedy -- Aggressive Retsuko (ONA) Aggressive Retsuko (ONA) -- Some offices have stereotypical dynamics: the chauvinistic pig of a boss who never does any real work; the employees whose goal is to suck up to the boss; the ones whose lives seem perfect; and the individuals who have all the actual work pushed onto them. Retsuko the red panda is in the last group, as she stays late most nights to make up the work her coworkers are too lazy to do themselves. -- -- Her relief from the stress of her everyday life comes in the form of singing death metal at a local karaoke club. Night after night, Retsuko channels her grief into a microphone and considers the place to be her own personal sanctuary. But as she moves further away from her comfort zone and the ideas people have of her, she discovers that letting others into her world of death metal may not be such a bad thing. -- -- ONA - Apr 20, 2018 -- 122,453 7.68
Enen no Shouboutai: Ni no Shou -- -- David Production -- 24 eps -- Manga -- Action Supernatural Shounen -- Enen no Shouboutai: Ni no Shou Enen no Shouboutai: Ni no Shou -- After his confrontation in the Nether with his younger brother Shou, Shinra Kusakabe's resolve to become a hero that saves lives from the flame terror strengthens. Finding a way to turn the Infernals back into people, unraveling the mystery of the Evangelist and Adolla Burst, and saving his mother and Shou—these are the goals Shinra has in mind. However, he has come to realize that attaining these goals will not be easy, especially with the imminent danger the Evangelist poses. -- -- The Evangelist's plan is clear: to gather the eight pillars—the individuals who possess Adolla Burst—and sacrifice them to recreate the Great Cataclysm from 250 years ago. Having been revealed by the First Pillar that the birth of a new pillar is approaching, Shinra is determined to protect his fellow pillars from the Evangelist. Thus, the fiery battle between the Special Fire Force and the Evangelist ignites. Together with the Special Fire Force, Shinra's fight continues as he uncovers the truth about the Great Cataclysm and the nature of Adolla Bursts, as well as the mysteries behind human combustion. -- -- 402,357 7.75
Enen no Shouboutai: Ni no Shou -- -- David Production -- 24 eps -- Manga -- Action Supernatural Shounen -- Enen no Shouboutai: Ni no Shou Enen no Shouboutai: Ni no Shou -- After his confrontation in the Nether with his younger brother Shou, Shinra Kusakabe's resolve to become a hero that saves lives from the flame terror strengthens. Finding a way to turn the Infernals back into people, unraveling the mystery of the Evangelist and Adolla Burst, and saving his mother and Shou—these are the goals Shinra has in mind. However, he has come to realize that attaining these goals will not be easy, especially with the imminent danger the Evangelist poses. -- -- The Evangelist's plan is clear: to gather the eight pillars—the individuals who possess Adolla Burst—and sacrifice them to recreate the Great Cataclysm from 250 years ago. Having been revealed by the First Pillar that the birth of a new pillar is approaching, Shinra is determined to protect his fellow pillars from the Evangelist. Thus, the fiery battle between the Special Fire Force and the Evangelist ignites. Together with the Special Fire Force, Shinra's fight continues as he uncovers the truth about the Great Cataclysm and the nature of Adolla Bursts, as well as the mysteries behind human combustion. -- -- -- Licensor: -- Funimation -- 402,357 7.75
Higurashi no Naku Koro ni Gou -- -- Passione -- 24 eps -- Visual novel -- Dementia Horror Mystery Psychological Supernatural Thriller -- Higurashi no Naku Koro ni Gou Higurashi no Naku Koro ni Gou -- Rika Furude and her group of friends live in the small mountain village of Hinamizawa; in June 1983, they welcome transfer student Keiichi Maebara into their ranks, making him the only boy in their group. After school, they have fun playing games and spending each day living their lives to the fullest. Despite this seemingly normal routine, Keiichi begins noticing strange behavior from his friends, who seem to be hiding the town's dark secrets from him. -- -- Elsewhere, a certain person watches these increasingly unsettling events unfold and remembers all the times that this, and other similar stories, have played out. Using that knowledge, this person decides to fix these broken worlds. However, when certain variables change, the individual is faced with a horrifying realization: they have no idea what to expect or how to stop the impending tragedy. -- -- 176,218 7.17
Higurashi no Naku Koro ni Gou -- -- Passione -- 24 eps -- Visual novel -- Dementia Horror Mystery Psychological Supernatural Thriller -- Higurashi no Naku Koro ni Gou Higurashi no Naku Koro ni Gou -- Rika Furude and her group of friends live in the small mountain village of Hinamizawa; in June 1983, they welcome transfer student Keiichi Maebara into their ranks, making him the only boy in their group. After school, they have fun playing games and spending each day living their lives to the fullest. Despite this seemingly normal routine, Keiichi begins noticing strange behavior from his friends, who seem to be hiding the town's dark secrets from him. -- -- Elsewhere, a certain person watches these increasingly unsettling events unfold and remembers all the times that this, and other similar stories, have played out. Using that knowledge, this person decides to fix these broken worlds. However, when certain variables change, the individual is faced with a horrifying realization: they have no idea what to expect or how to stop the impending tragedy. -- -- -- Licensor: -- Funimation -- 176,218 7.17
Koukaku Kidoutai: Stand Alone Complex 2nd GIG -- -- Production I.G -- 26 eps -- Manga -- Action Military Sci-Fi Mystery Police Mecha Seinen -- Koukaku Kidoutai: Stand Alone Complex 2nd GIG Koukaku Kidoutai: Stand Alone Complex 2nd GIG -- Following the closure of the "Laughing Man" case, Section 9 is re-established by Japan's newly elected Prime Minister, Youko Kayabuki, to combat the persistent threat of cyber-terrorism. -- -- A group calling themselves "The Individual Eleven" has begun committing acts of terror across Japan. While Motoko Kusanagi, Daisuke Aramaki, Batou, and the other members of Section 9 investigate this new menace, the Japanese government faces a separate crisis, as foreign refugees displaced by the Third World War seek asylum in Japan. But as the members of the special-ops team continually encounter Gouda Kazundo—a leading member of the Cabinet Intelligence Service—in their hunt, they begin to suspect that he may be involved, and that the events of the refugee crisis and The Individual Eleven may be more connected than they realize... -- -- -- Licensor: -- Bandai Entertainment, Manga Entertainment -- TV - Jan 1, 2004 -- 194,747 8.54
Warau Salesman Tokubetsu Bangumi -- -- Shin-Ei Animation -- 14 eps -- Manga -- Psychological Supernatural Seinen -- Warau Salesman Tokubetsu Bangumi Warau Salesman Tokubetsu Bangumi -- A special program of Warau Salesman, these episodes were released in a blast format on 3 days in a nearly 2 hour long timeslot each. The individual episodes have their own OPs. The first blast release differed from the main series by having live-action footage of real locations in Japan before delving into the story for each episode. The 2nd had Moguro with the Master interacting with the viewer as if behind the scenes for a studio before delving into each episode. And the 3rd had Moguro and the Master playing outside in the snow as if reporting on an on-location event to the viewer before delving into each episode. -- Special - Dec 26, 1992 -- 653 N/A -- -- Nouryou Anime: Denkyuu Ika Matsuri -- -- - -- 1 ep -- Original -- Psychological Dementia Horror -- Nouryou Anime: Denkyuu Ika Matsuri Nouryou Anime: Denkyuu Ika Matsuri -- Death is the gateway to birth. The deceased crosses the line to join the kingdom of the dead. He sees there the dance of the sperm and the egg. He is drawn towards the sky. This is the path to the afterlife. -- -- (Source: starandshadow.org.uk) -- Movie - ??? ??, 1993 -- 615 4.58
Suspending the Individual Mandate Penalty Law Equals Fairness Act
The Individuals
The Individuals (New Jersey band)
Tradition and the Individual Talent


change font "color":
change "background-color":
change "font-family":
change "padding": 338321 site hits