classes ::: God, power, thing, noun, Names of God,
children :::
branches ::: the Light

bookmarks: Instances - Definitions - Quotes - Chapters - Wordnet - Webgen


object:the Light
class:God
class:power
class:thing
word class:noun

past Lights ::: experiences
present Lights ::: joshua, the Universe
future Lights
man, the universe, God
projects seen in the Light
QUOTES
  In the Divine's light we shall see, in the Divine's knowledge we shall know, in the Divine's will we shall realise. 1 October 1954
~ The Mother Words Of The Mother - II, The Divine Is with You,

  Our sense by its incapacity has invented darkness. In truth there is nothing but Light, only it is a power of light either above or below our poor human vision's limited range.
  For do not imagine that light is created by the Suns. The Suns are only physical concentrations of Light, but the splendour they concentrate for us is self-born and everywhere.
  God is everywhere and wherever God is, there is Light.
  ~ Sri Aurobindo, Essays Divine And Human
The light is everywhere, the force is everywhere. And the world is so small. ~ The Mother Words Of The Mother MCW Vol. 15.
see also ::: God, Satchitananda, the Supermind, the Mother the Darkness, the Word


class:Names of God

see also ::: God, Satchitananda, the_Mother__the_Darkness, the_Supermind, the_Word

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


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

TOPICS
Divine_Light
SEE ALSO

God
Satchitananda
the_Mother__the_Darkness
the_Supermind
the_Word

AUTH

BOOKS
Epigrams_from_Savitri
Evolution_II
Full_Circle
General_Principles_of_Kabbalah
Guru_Bhakti_Yoga
Heart_of_Matter
Initiation_Into_Hermetics
Integral_Life_Practice_(book)
Journey_to_the_Lord_of_Power_-_A_Sufi_Manual_on_Retreat
Know_Yourself
Liber_157_-_The_Tao_Teh_King
Life_without_Death
Meditation__The_First_and_Last_Freedom
Modern_Man_in_Search_of_a_Soul
My_Burning_Heart
Plotinus_-_Complete_Works_Vol_01
Process_and_Reality
Questions_And_Answers_1953
Questions_And_Answers_1955
Savitri
the_Book
The_Book_of_Light
The_Divine_Companion
The_Divine_Milieu
The_Essential_Songs_of_Milarepa
The_Heros_Journey
The_Imitation_of_Christ
The_Republic
The_Seals_of_Wisdom
The_Secret_Of_The_Veda
The_Tarot_of_Paul_Christian
The_Use_and_Abuse_of_History
The_Yoga_Sutras
Toward_the_Future

IN CHAPTERS TITLE
1.06_-_The_Light
1.ia_-_He_Saw_The_Lightning_In_The_East
1.iai_-_The_light_of_the_inner_eye_lets_you_see_His_nearness_to_you
1.jr_-_The_glow_of_the_light_of_daybreak_is_in_your_emerald_vault,_the_goblet_of_the_blood_of_twilight_is_your_blood-measuring_bowl
1.kbr_-_The_Light_of_the_Sun
1.kbr_-_The_light_of_the_sun,_the_moon,_and_the_stars_shines_bright
1.ki_-_by_the_light_of_graveside_lanterns
1.snt_-_The_Light_of_Your_Way
1.srmd_-_Once_I_was_bathed_in_the_Light_of_Truth_within

IN CHAPTERS CLASSNAME

IN CHAPTERS TEXT
0_0.01_-_Introduction
00.01_-_The_Approach_to_Mysticism
00.01_-_The_Mother_on_Savitri
00.02_-_Mystic_Symbolism
00.03_-_Upanishadic_Symbolism
00.04_-_The_Beautiful_in_the_Upanishads
00.05_-_A_Vedic_Conception_of_the_Poet
0.00_-_INTRODUCTION
0.00_-_The_Book_of_Lies_Text
0.00_-_THE_GOSPEL_PREFACE
0.01_-_Letters_from_the_Mother_to_Her_Son
0.02_-_II_-_The_Home_of_the_Guru
0.02_-_Letters_to_a_Sadhak
0.02_-_The_Three_Steps_of_Nature
0.03_-_Letters_to_My_little_smile
0.05_-_Letters_to_a_Child
0.06_-_INTRODUCTION
0.07_-_DARK_NIGHT_OF_THE_SOUL
0.07_-_Letters_to_a_Sadhak
0.08_-_Letters_to_a_Young_Captain
0.09_-_Letters_to_a_Young_Teacher
01.01_-_A_Yoga_of_the_Art_of_Life
01.01_-_The_One_Thing_Needful
01.01_-_The_Symbol_Dawn
01.02_-_Natures_Own_Yoga
01.02_-_The_Issue
01.03_-_The_Yoga_of_the_King_-_The_Yoga_of_the_Souls_Release
01.03_-_Yoga_and_the_Ordinary_Life
01.04_-_Sri_Aurobindos_Gita
01.04_-_The_Poetry_in_the_Making
01.04_-_The_Secret_Knowledge
01.05_-_The_Yoga_of_the_King_-_The_Yoga_of_the_Spirits_Freedom_and_Greatness
0.10_-_Letters_to_a_Young_Captain
01.10_-_Principle_and_Personality
01.11_-_Aldous_Huxley:_The_Perennial_Philosophy
01.12_-_Goethe
01.13_-_T._S._Eliot:_Four_Quartets
01.14_-_Nicholas_Roerich
0.11_-_Letters_to_a_Sadhak
0.13_-_Letters_to_a_Student
0.14_-_Letters_to_a_Sadhak
0_1955-04-04
0_1956-09-14
0_1956-10-07
0_1957-10-17
0_1957-10-18
0_1957-12-21
0_1958-02-03b_-_The_Supramental_Ship
0_1958-03-07
0_1958-09-16_-_OM_NAMO_BHAGAVATEH
0_1958-11-15
0_1958-12-04
0_1958-12-15_-_tantric_mantra_-_125,000
0_1958-12-24
0_1959-10-06_-_Sri_Aurobindos_abode
0_1960-01-28
0_1960-05-16
0_1960-05-21_-_true_purity_-_you_have_to_be_the_Divine_to_overcome_hostile_forces
0_1960-07-12_-_Mothers_Vision_-_the_Voice,_the_ashram_a_tiny_part_of_myself,_the_Mothers_Force,_sparkling_white_light_compressed_-_enormous_formation_of_negative_vibrations_-_light_in_evil
0_1960-07-26_-_Mothers_vision_-_looking_up_words_in_the_subconscient
0_1960-10-08
0_1960-10-11
0_1960-10-22
0_1960-11-08
0_1961-01-17
0_1961-01-22
0_1961-01-24
0_1961-02-11
0_1961-02-18
0_1961-02-25
0_1961-03-17
0_1961-03-25
0_1961-04-25
0_1961-06-02
0_1961-06-06
0_1961-06-20
0_1961-07-18
0_1961-07-28
0_1961-08-05
0_1961-08-11
0_1961-10-15
0_1961-10-30
0_1961-11-05
0_1961-11-06
0_1961-11-07
0_1962-01-21
0_1962-02-06
0_1962-03-11
0_1962-05-29
0_1962-07-21
0_1962-08-11
0_1962-09-15
0_1962-11-14
0_1962-11-17
0_1962-11-23
0_1962-11-27
0_1962-12-25
0_1963-02-19
0_1963-03-23
0_1963-06-19
0_1963-07-17
0_1963-07-27
0_1963-09-25
0_1963-10-16
0_1963-10-19
0_1963-11-04
0_1963-11-20
0_1963-12-07_-_supramental_ship
0_1964-01-29
0_1964-02-22
0_1964-03-07
0_1964-03-28
0_1964-05-17
0_1964-07-18
0_1964-07-28
0_1964-09-26
0_1964-10-07
0_1964-12-07
0_1965-01-12
0_1965-02-24
0_1965-03-10
0_1965-03-20
0_1965-03-27
0_1965-06-02
0_1965-06-05
0_1965-06-12
0_1965-07-10
0_1965-08-07
0_1965-09-18
0_1965-10-20
0_1965-11-23
0_1965-11-27
0_1965-12-04
0_1965-12-10
0_1965-12-31
0_1966-01-19
0_1966-01-26
0_1966-03-26
0_1966-04-13
0_1966-06-11
0_1966-09-03
0_1966-09-07
0_1966-09-14
0_1966-09-17
0_1966-09-30
0_1966-10-12
0_1966-10-26
0_1966-10-29
0_1966-11-19
0_1966-12-17
0_1966-12-21
0_1966-12-31
0_1967-01-18
0_1967-02-25
0_1967-03-15
0_1967-04-15
0_1967-04-24
0_1967-04-27
0_1967-05-03
0_1967-05-06
0_1967-06-21
0_1967-07-22
0_1967-07-29
0_1967-08-15
0_1967-08-30
0_1967-09-03
0_1967-09-13
0_1967-09-16
0_1967-09-20
0_1967-09-30
0_1967-10-11
0_1967-10-14
0_1967-10-21
0_1967-10-25
0_1967-10-28
0_1967-11-22
0_1968-01-12
0_1968-05-04
0_1968-06-18
0_1968-09-04
0_1968-09-11
0_1968-10-30
0_1968-11-02
0_1969-01-04
0_1969-04-16
0_1969-04-26
0_1969-05-31
0_1969-08-02
0_1969-08-06
0_1969-08-20
0_1969-08-27
0_1969-09-13
0_1969-10-25
0_1969-11-12
0_1969-12-13
0_1969-12-31
0_1970-01-03
0_1970-01-10
0_1970-03-18
0_1970-04-18
0_1970-07-04
0_1970-09-23
0_1970-10-07
0_1970-10-21
0_1971-04-07
0_1971-04-14
0_1971-05-25
0_1971-06-12
0_1971-06-23
0_1971-09-01
0_1971-12-11
0_1971-12-25
0_1972-01-01
0_1972-01-19
0_1972-04-05
0_1972-08-02
0_1972-08-30
0_1973-03-10
02.01_-_Metaphysical_Thought_and_the_Supreme_Truth
02.01_-_Our_Ideal
02.01_-_The_World_War
02.02_-_Lines_of_the_Descent_of_Consciousness
02.02_-_Rishi_Dirghatama
02.02_-_The_Kingdom_of_Subtle_Matter
02.03_-_The_Glory_and_the_Fall_of_Life
02.03_-_The_Shakespearean_Word
02.04_-_The_Kingdoms_of_the_Little_Life
02.04_-_Two_Sonnets_of_Shakespeare
02.05_-_The_Godheads_of_the_Little_Life
02.06_-_The_Integral_Yoga_and_Other_Yogas
02.06_-_The_Kingdoms_and_Godheads_of_the_Greater_Life
02.06_-_Vansittartism
02.07_-_George_Seftris
02.09_-_Two_Mystic_Poems_in_Modern_French
02.10_-_The_Kingdoms_and_Godheads_of_the_Little_Mind
02.11_-_Hymn_to_Darkness
02.12_-_The_Heavens_of_the_Ideal
02.15_-_The_Kingdoms_of_the_Greater_Knowledge
03.02_-_The_Adoration_of_the_Divine_Mother
03.03_-_Modernism_-_An_Oriental_Interpretation
03.03_-_The_House_of_the_Spirit_and_the_New_Creation
03.03_-_The_Inner_Being_and_the_Outer_Being
03.04_-_The_Vision_and_the_Boon
03.05_-_The_Spiritual_Genius_of_India
03.06_-_The_Pact_and_its_Sanction
03.10_-_Hamlet:_A_Crisis_of_the_Evolving_Soul
03.10_-_Sincerity
03.10_-_The_Mission_of_Buddhism
03.11_-_The_Language_Problem_and_India
03.14_-_From_the_Known_to_the_Unknown?
04.01_-_The_March_of_Civilisation
04.02_-_A_Chapter_of_Human_Evolution
04.03_-_Consciousness_as_Energy
04.03_-_The_Call_to_the_Quest
04.04_-_Evolution_of_the_Spiritual_Consciousness
04.04_-_The_Quest
04.06_-_Evolution_of_the_Spiritual_Consciousness
04.07_-_Readings_in_Savitri
04.08_-_An_Evolutionary_Problem
04.10_-_To_the_Heights-X
04.19_-_To_the_Heights-XIX_(The_March_into_the_Night)
04.21_-_To_the_HeightsXXI
04.23_-_To_the_Heights-XXIII
04.28_-_To_the_Heights-XXVIII
04.35_-_To_the_Heights-XXXV
04.43_-_To_the_Heights-XLIII
04.44_-_To_the_Heights-XLIV
05.01_-_Of_Love_and_Aspiration
05.02_-_Gods_Labour
05.02_-_Of_the_Divine_and_its_Help
05.03_-_Of_Desire_and_Atonement
05.03_-_Satyavan_and_Savitri
05.04_-_Of_Beauty_and_Ananda
05.04_-_The_Immortal_Person
05.05_-_In_Quest_of_Reality
05.05_-_Of_Some_Supreme_Mysteries
05.06_-_The_Birth_of_Maya
05.07_-_The_Observer_and_the_Observed
05.08_-_True_Charity
05.18_-_Man_to_be_Surpassed
05.20_-_The_Urge_for_Progression
05.34_-_Light,_more_Light
06.01_-_The_Word_of_Fate
06.02_-_Darkness_to_Light
06.02_-_The_Way_of_Fate_and_the_Problem_of_Pain
06.03_-_Types_of_Meditation
06.04_-_The_Conscious_Being
06.05_-_The_Story_of_Creation
06.06_-_Earth_a_Symbol
06.07_-_Total_Transformation_Demands_Total_Rejection
06.08_-_The_Individual_and_the_Collective
06.23_-_Here_or_Elsewhere
06.26_-_The_Wonder_of_It_All
06.27_-_To_Learn_and_to_Understand
06.30_-_Sweet_Holy_Tears
07.02_-_The_Parable_of_the_Search_for_the_Soul
07.02_-_The_Spiral_Universe
07.03_-_The_Entry_into_the_Inner_Countries
07.04_-_The_Triple_Soul-Forces
07.05_-_The_Finding_of_the_Soul
07.09_-_The_Symbolic_Ignorance
07.14_-_The_Divine_Suffering
07.15_-_Divine_Disgust
07.18_-_How_to_get_rid_of_Troublesome_Thoughts
07.29_-_How_to_Feel_that_we_Belong_to_the_Divine
07.32_-_The_Yogic_Centres
07.33_-_The_Inner_and_the_Outer
07.37_-_The_Psychic_Being,_Some_Mysteries
08.01_-_Choosing_To_Do_Yoga
08.04_-_Doing_for_Her_Sake
08.30_-_Dealing_with_a_Wrong_Movement
08.32_-_The_Surrender_of_an_Inner_Warrior
08.33_-_Opening_to_the_Divine
08.35_-_Love_Divine
09.01_-_Towards_the_Black_Void
09.02_-_The_Journey_in_Eternal_Night_and_the_Voice_of_the_Darkness
09.05_-_The_Story_of_Love
09.06_-_How_Can_Time_Be_a_Friend?
09.08_-_The_Modern_Taste
09.11_-_The_Supramental_Manifestation_and_World_Change
09.13_-_On_Teachers_and_Teaching
10.01_-_Cycles_of_Creation
10.01_-_The_Dream_Twilight_of_the_Ideal
10.03_-_Life_in_and_Through_Death
10.03_-_The_Debate_of_Love_and_Death
10.04_-_The_Dream_Twilight_of_the_Earthly_Real
10.05_-_Mind_and_the_Mental_World
10.07_-_The_World_is_One
10.08_-_Consciousness_as_Freedom
10.09_-_Education_as_the_Growth_of_Consciousness
1.00b_-_DIVISION_B_-_THE_PERSONALITY_RAY_AND_FIRE_BY_FRICTION
1.00c_-_DIVISION_C_-_THE_ETHERIC_BODY_AND_PRANA
1.00d_-_Introduction
1.00_-_Main
1.00_-_Preface
1.00_-_The_way_of_what_is_to_come
1.01_-_Adam_Kadmon_and_the_Evolution
1.01_-_An_Accomplished_Westerner
1.01_-_A_NOTE_ON_PROGRESS
1.01_-_Appearance_and_Reality
1.01_-_Archetypes_of_the_Collective_Unconscious
1.01_-_BOOK_THE_FIRST
1.01_-_Economy
1.01f_-_Introduction
1.01_-_Foreward
1.01_-_How_is_Knowledge_Of_The_Higher_Worlds_Attained?
1.01_-_Introduction
1.01_-_Isha_Upanishad
1.01_-_MAPS_OF_EXPERIENCE_-_OBJECT_AND_MEANING
1.01_-_MASTER_AND_DISCIPLE
1.01_-_On_knowledge_of_the_soul,_and_how_knowledge_of_the_soul_is_the_key_to_the_knowledge_of_God.
1.01_-_Our_Demand_and_Need_from_the_Gita
1.01_-_Proem
1.01_-_SAMADHI_PADA
1.01_-_THAT_ARE_THOU
1.01_-_The_Cycle_of_Society
1.01_-_The_Four_Aids
1.01_-_The_Highest_Meaning_of_the_Holy_Truths
1.01_-_The_Human_Aspiration
1.01_-_The_Offering
1.01_-_The_Rape_of_the_Lock
1.01_-_THE_STUFF_OF_THE_UNIVERSE
1.01_-_The_Unexpected
1.01_-_Two_Powers_Alone
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
10.25_-_How_to_Read_Sri_Aurobindo_and_the_Mother
10.27_-_Consciousness
1.02_-_BOOK_THE_SECOND
1.02_-_Fire_over_the_Earth
1.02_-_Groups_and_Statistical_Mechanics
1.02_-_Karmayoga
1.02_-_MAPS_OF_MEANING_-_THREE_LEVELS_OF_ANALYSIS
1.02_-_On_the_Knowledge_of_God.
1.02_-_On_the_Service_of_the_Soul
1.02_-_SADHANA_PADA
1.02_-_Self-Consecration
1.02_-_The_Development_of_Sri_Aurobindos_Thought
1.02_-_The_Divine_Is_with_You
1.02_-_The_Divine_Teacher
1.02_-_The_Doctrine_of_the_Mystics
1.02_-_The_Eternal_Law
1.02_-_The_Great_Process
1.02_-_The_Human_Soul
1.02_-_THE_NATURE_OF_THE_GROUND
1.02_-_The_Pit
1.02_-_The_Principle_of_Fire
1.02_-_THE_PROBLEM_OF_SOCRATES
1.02_-_The_Recovery
1.02_-_The_Refusal_of_the_Call
1.02_-_The_Three_European_Worlds
1.02_-_The_Virtues
1.02_-_The_Vision_of_the_Past
1.02_-_Where_I_Lived,_and_What_I_Lived_For
10.31_-_The_Mystery_of_The_Five_Senses
10.34_-_Effort_and_Grace
10.36_-_Cling_to_Truth
1.036_-_The_Rise_of_Obstacles_in_Yoga_Practice
10.37_-_The_Golden_Bridge
1.03_-_APPRENTICESHIP_AND_ENCULTURATION_-_ADOPTION_OF_A_SHARED_MAP
1.03_-_A_Sapphire_Tale
1.03_-_Bloodstream_Sermon
1.03_-_BOOK_THE_THIRD
1.03_-_Fire_in_the_Earth
1.03_-_Hymns_of_Gritsamada
1.03_-_Meeting_the_Master_-_Meeting_with_others
1.03_-_PERSONALITY,_SANCTITY,_DIVINE_INCARNATION
1.03_-_Preparing_for_the_Miraculous
1.03_-_Self-Surrender_in_Works_-_The_Way_of_The_Gita
1.03_-_Supernatural_Aid
1.03_-_The_Coming_of_the_Subjective_Age
1.03_-_The_Desert
1.03_-_THE_EARTH_IN_ITS_EARLY_STAGES
1.03_-_The_End_of_the_Intellect
1.03_-_The_House_Of_The_Lord
1.03_-_The_Human_Disciple
1.03_-_THE_ORPHAN,_THE_WIDOW,_AND_THE_MOON
1.03_-_The_Phenomenon_of_Man
1.03_-_The_Sephiros
1.03_-_THE_STUDY_(The_Exorcism)
1.03_-_The_Two_Negations_2_-_The_Refusal_of_the_Ascetic
1.03_-_Time_Series,_Information,_and_Communication
1.03_-_VISIT_TO_VIDYASAGAR
1.03_-_YIBHOOTI_PADA
1.04_-_ADVICE_TO_HOUSEHOLDERS
1.04_-_ALCHEMY_AND_MANICHAEISM
1.04_-_Body,_Soul_and_Spirit
1.04_-_BOOK_THE_FOURTH
1.04_-_Descent_into_Future_Hell
1.04_-_GOD_IN_THE_WORLD
1.04_-_KAI_VALYA_PADA
1.04_-_Magic_and_Religion
1.04_-_On_Knowledge_of_the_Future_World.
1.04_-_Reality_Omnipresent
1.04_-_Religion_and_Occultism
1.04_-_SOME_REFLECTIONS_ON_PROGRESS
1.04_-_Sounds
1.04_-_THE_APPEARANCE_OF_ANOMALY_-_CHALLENGE_TO_THE_SHARED_MAP
1.04_-_The_Conditions_of_Esoteric_Training
1.04_-_The_Divine_Mother_-_This_Is_She
1.04_-_The_First_Circle,_Limbo__Virtuous_Pagans_and_the_Unbaptized._The_Four_Poets,_Homer,_Horace,_Ovid,_and_Lucan._The_Noble_Castle_of_Philosophy.
1.04_-_The_Gods_of_the_Veda
1.04_-_The_Need_of_Guru
1.04_-_The_Paths
1.04_-_The_Praise
1.04_-_The_Sacrifice_the_Triune_Path_and_the_Lord_of_the_Sacrifice
1.04_-_Wake-Up_Sermon
1.04_-_What_Arjuna_Saw_-_the_Dark_Side_of_the_Force
1.056_-_Lack_of_Knowledge_is_the_Cause_of_Suffering
1.057_-_The_Four_Manifestations_of_Ignorance
1.05_-_Adam_Kadmon
1.05_-_Bhakti_Yoga
1.05_-_Christ,_A_Symbol_of_the_Self
1.05_-_Computing_Machines_and_the_Nervous_System
1.05_-_Hymns_of_Bharadwaja
1.05_-_Mental_Education
1.05_-_Morality_and_War
1.05_-_On_painstaking_and_true_repentance_which_constitute_the_life_of_the_holy_convicts;_and_about_the_prison.
1.05_-_Prayer
1.05_-_Problems_of_Modern_Psycho_therapy
1.05_-_Qualifications_of_the_Aspirant_and_the_Teacher
1.05_-_Ritam
1.05_-_Solitude
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_Magical_Control_of_the_Weather
1.05_-_THE_NEW_SPIRIT
1.05_-_To_Know_How_To_Suffer
1.05_-_Vishnu_as_Brahma_creates_the_world
1.06_-_Agni_and_the_Truth
1.06_-_Being_Human_and_the_Copernican_Principle
1.06_-_Gestalt_and_Universals
1.06_-_Hymns_of_Parashara
1.06_-_LIFE_AND_THE_PLANETS
1.06_-_Man_in_the_Universe
1.06_-_On_Thought
1.06_-_Psycho_therapy_and_a_Philosophy_of_Life
1.06_-_The_Ascent_of_the_Sacrifice_2_The_Works_of_Love_-_The_Works_of_Life
1.06_-_The_Desire_to_be
1.06_-_THE_FOUR_GREAT_ERRORS
1.06_-_The_Four_Powers_of_the_Mother
1.06_-_The_Greatness_of_the_Individual
1.06_-_The_Light
1.06_-_The_Literal_Qabalah
1.06_-_THE_MASTER_WITH_THE_BRAHMO_DEVOTEES
1.06_-_The_Sign_of_the_Fishes
1.06_-_The_Transformation_of_Dream_Life
1.06_-_Wealth_and_Government
1.070_-_The_Seven_Stages_of_Perfection
1.075_-_Self-Control,_Study_and_Devotion_to_God
1.07_-_Bridge_across_the_Afterlife
1.07_-_Incarnate_Human_Gods
1.07_-_On_Dreams
1.07_-_Standards_of_Conduct_and_Spiritual_Freedom
1.07_-_The_Fourth_Circle__The_Avaricious_and_the_Prodigal._Plutus._Fortune_and_her_Wheel._The_Fifth_Circle__The_Irascible_and_the_Sullen._Styx.
1.07_-_THE_GREAT_EVENT_FORESHADOWED_-_THE_PLANETIZATION_OF_MANKIND
1.07_-_The_Ideal_Law_of_Social_Development
1.07_-_The_Magic_Wand
1.07_-_THE_MASTER_AND_VIJAY_GOSWAMI
1.07_-_The_Psychic_Center
1.07_-_The_Three_Schools_of_Magick_2
1.07_-_TRUTH
1.080_-_Pratyahara_-_The_Return_of_Energy
1.08_-_Adhyatma_Yoga
1.08a_-_The_Ladder
1.08_-_Attendants
1.08_-_Civilisation_and_Barbarism
1.08_-_ON_THE_TREE_ON_THE_MOUNTAINSIDE
1.08_-_Origin_of_Rudra:_his_becoming_eight_Rudras
1.08_-_RELIGION_AND_TEMPERAMENT
1.08_-_SOME_REFLECTIONS_ON_THE_SPIRITUAL_REPERCUSSIONS_OF_THE_ATOM_BOMB
1.08_-_Sri_Aurobindos_Descent_into_Death
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_Historical_Significance_of_the_Fish
1.08_-_The_Magic_Sword,_Dagger_and_Trident
1.08_-_The_Supreme_Discovery
1.08_-_The_Supreme_Will
1.08_-_The_Synthesis_of_Movement
1.08_-_The_Three_Schools_of_Magick_3
1.099_-_The_Entry_of_the_Eternal_into_the_Individual
1.09_-_ADVICE_TO_THE_BRAHMOS
1.09_-_Civilisation_and_Culture
1.09_-_Concentration_-_Its_Spiritual_Uses
1.09_-_Fundamental_Questions_of_Psycho_therapy
1.09_-_Saraswati_and_Her_Consorts
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_-_Talks
1.09_-_The_Ambivalence_of_the_Fish_Symbol
1.09_-_The_Greater_Self
1.09_-_The_Guardian_of_the_Threshold
1.09_-_To_the_Students,_Young_and_Old
1.1.01_-_Seeking_the_Divine
1.1.01_-_The_Divine_and_Its_Aspects
11.01_-_The_Eternal_Day__The_Souls_Choice_and_the_Supreme_Consummation
11.01_-_The_Opening_Scene_of_Savitri
1.1.02_-_The_Aim_of_the_Integral_Yoga
1.1.03_-_Brahman
1.1.04_-_Philosophy
11.06_-_The_Mounting_Fire
1.107_-_The_Bestowal_of_a_Divine_Gift
1.10_-_Aesthetic_and_Ethical_Culture
1.10_-_BOOK_THE_TENTH
1.10_-_Concentration_-_Its_Practice
1.10_-_GRACE_AND_FREE_WILL
1.10_-_Harmony
1.10_-_Relics_of_Tree_Worship_in_Modern_Europe
1.10_-_THE_FORMATION_OF_THE_NOOSPHERE
1.10_-_The_Image_of_the_Oceans_and_the_Rivers
1.10_-_Theodicy_-_Nature_Makes_No_Mistakes
1.10_-_The_Revolutionary_Yogi
1.10_-_The_Secret_of_the_Veda
1.10_-_The_Three_Modes_of_Nature
1.1.1.05_-_Essence_of_Inspiration
11.15_-_Sri_Aurobindo
1.11_-_BOOK_THE_ELEVENTH
1.11_-_Correspondence_and_Interviews
1.11_-_GOOD_AND_EVIL
1.11_-_Oneness
1.11_-_Powers
1.1.1_-_Text
1.11_-_The_Change_of_Power
1.11_-_The_Kalki_Avatar
1.11_-_The_Master_of_the_Work
1.11_-_The_Seven_Rivers
1.11_-_WITH_THE_DEVOTEES_AT_DAKSHINEWAR
1.1.2_-_Commentary
1.12_-_GARDEN
1.12_-_God_Departs
1.12_-_Independence
1.1.2_-_Intellect_and_the_Intellectual
1.12_-_Love_The_Creator
1.12_-_The_Divine_Work
1.12_-_THE_FESTIVAL_AT_PNIHTI
1.12_-_The_Herds_of_the_Dawn
1.12_-_The_Left-Hand_Path_-_The_Black_Brothers
1.12_-_The_Office_and_Limitations_of_the_Reason
1.12_-_The_Sociology_of_Superman
1.12_-_The_Superconscient
1.12_-_TIME_AND_ETERNITY
1.13_-_BOOK_THE_THIRTEENTH
1.13_-_Conclusion_-_He_is_here
1.13_-_Dawn_and_the_Truth
1.13_-_Gnostic_Symbols_of_the_Self
1.1.3_-_Mental_Difficulties_and_the_Need_of_Quietude
1.13_-_Reason_and_Religion
1.13_-_The_Divine_Maya
1.13_-_The_Supermind_and_the_Yoga_of_Works
1.13_-_Under_the_Auspices_of_the_Gods
1.14_-_Bibliography
1.14_-_INSTRUCTION_TO_VAISHNAVS_AND_BRHMOS
1.14_-_On_the_clamorous,_yet_wicked_master-the_stomach.
1.1.4_-_The_Physical_Mind_and_Sadhana
1.14_-_The_Secret
1.14_-_The_Structure_and_Dynamics_of_the_Self
1.14_-_The_Succesion_to_the_Kingdom_in_Ancient_Latium
1.14_-_The_Supermind_as_Creator
1.14_-_The_Suprarational_Beauty
1.14_-_The_Victory_Over_Death
1.15_-_In_the_Domain_of_the_Spirit_Beings
1.15_-_On_incorruptible_purity_and_chastity_to_which_the_corruptible_attain_by_toil_and_sweat.
1.15_-_Prayers
1.15_-_The_Possibility_and_Purpose_of_Avatarhood
1.15_-_The_Supramental_Consciousness
1.15_-_The_Transformed_Being
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_-_PRAYER
1.16_-_Religion
1.16_-_THE_ESSENCE_OF_THE_DEMOCRATIC_IDEA
1.16_-_The_Season_of_Truth
1.16_-_The_Suprarational_Ultimate_of_Life
1.16_-_WITH_THE_DEVOTEES_AT_DAKSHINESWAR
1.17_-_M._AT_DAKSHINEWAR
1.17_-_Religion_as_the_Law_of_Life
1.17_-_The_Divine_Birth_and_Divine_Works
1.17_-_The_Seven-Headed_Thought,_Swar_and_the_Dashagwas
1.17_-_The_Transformation
1.18_-_Evocation
1.18_-_FAITH
1.18_-_M._AT_DAKSHINESWAR
1.18_-_The_Divine_Worker
1.18_-_The_Human_Fathers
1.18_-_The_Infrarational_Age_of_the_Cycle
1.18_-_The_Perils_of_the_Soul
1.19_-_Life
1.19_-_ON_THE_PROBABLE_EXISTENCE_AHEAD_OF_US_OF_AN_ULTRA-HUMAN
1.19_-_The_Practice_of_Magical_Evocation
1.19_-_The_Victory_of_the_Fathers
1.200-1.224_Talks
1.2.01_-_The_Call_and_the_Capacity
12.01_-_The_Return_to_Earth
1.2.01_-_The_Upanishadic_and_Purancic_Systems
12.01_-_This_Great_Earth_Our_Mother
1.2.02_-_Qualities_Needed_for_Sadhana
12.03_-_The_Sorrows_of_God
12.04_-_Love_and_Death
1.2.05_-_Aspiration
1.2.06_-_Rejection
1.2.07_-_Surrender
1.2.08_-_Faith
12.09_-_The_Story_of_Dr._Faustus_Retold
1.20_-_Death,_Desire_and_Incapacity
1.20_-_Equality_and_Knowledge
1.20_-_RULES_FOR_HOUSEHOLDERS_AND_MONKS
1.20_-_The_Hound_of_Heaven
12.10_-_The_Sunlit_Path
1.21_-_My_Theory_of_Astrology
1.21_-_Tabooed_Things
1.21_-_The_Ascent_of_Life
1.21_-_The_Spiritual_Aim_and_Life
1.22__-_Dominion_over_different_provinces_of_creation_assigned_to_different_beings
1.22_-_EMOTIONALISM
1.22_-_The_Necessity_of_the_Spiritual_Transformation
1.23_-_Conditions_for_the_Coming_of_a_Spiritual_Age
1.23_-_Improvising_a_Temple
1.23_-_On_mad_price,_and,_in_the_same_Step,_on_unclean_and_blasphemous_thoughts.
1.23_-_The_Double_Soul_in_Man
1.240_-_Talks_2
1.24_-_On_meekness,_simplicity,_guilelessness_which_come_not_from_nature_but_from_habit,_and_about_malice.
1.2.4_-_Speech_and_Yoga
1.24_-_The_Advent_and_Progress_of_the_Spiritual_Age
1.25_-_ADVICE_TO_PUNDIT_SHASHADHAR
1.25_-_Fascinations,_Invisibility,_Levitation,_Transmutations,_Kinks_in_Time
1.25_-_On_Religion
1.25_-_SPIRITUAL_EXERCISES
1.26_-_FESTIVAL_AT_ADHARS_HOUSE
1.26_-_On_discernment_of_thoughts,_passions_and_virtues
1.27_-_CONTEMPLATION,_ACTION_AND_SOCIAL_UTILITY
1.27_-_On_holy_solitude_of_body_and_soul.
1.28_-_Need_to_Define_God,_Self,_etc.
1.28_-_On_holy_and_blessed_prayer,_mother_of_virtues,_and_on_the_attitude_of_mind_and_body_in_prayer.
1.28_-_Supermind,_Mind_and_the_Overmind_Maya
1.28_-_The_Killing_of_the_Tree-Spirit
1.29_-_What_is_Certainty?
1.300_-_1.400_Talks
13.01_-_A_Centurys_Salutation_to_Sri_Aurobindo_The_Greatness_of_the_Great
1.3.01_-_Peace__The_Basis_of_the_Sadhana
1.3.02_-_Equality__The_Chief_Support
1.3.04_-_Peace
1.30_-_Adonis_in_Syria
1.3.4.02_-_The_Hour_of_God
1.3.5.03_-_The_Involved_and_Evolving_Godhead
1.35_-_The_Tao_2
1.37_-_Oriential_Religions_in_the_West
1.38_-_The_Myth_of_Osiris
1.38_-_Woman_-_Her_Magical_Formula
1.3_-_Mundaka_Upanishads
1.400_-_1.450_Talks
1.4.01_-_The_Divine_Grace_and_Guidance
14.02_-_Occult_Experiences
1.4.02_-_The_Divine_Force
14.03_-_Janaka_and_Yajnavalkya
1.4.03_-_The_Guru
14.06_-_Liberty,_Self-Control_and_Friendship
14.07_-_A_Review_of_Our_Ashram_Life
1.439
1.43_-_Dionysus
1.450_-_1.500_Talks
1.45_-_Unserious_Conduct_of_a_Pupil
1.47_-_Lityerses
1.49_-_Ancient_Deities_of_Vegetation_as_Animals
1.4_-_Readings_in_the_Taittiriya_Upanishad
15.03_-_A_Canadian_Question
15.07_-_Souls_Freedom
15.08_-_Ashram_-_Inner_and_Outer
1.52_-_Killing_the_Divine_Animal
1.54_-_Types_of_Animal_Sacrament
1.550_-_1.600_Talks
1.56_-_The_Public_Expulsion_of_Evils
1.58_-_Human_Scapegoats_in_Classical_Antiquity
1.59_-_Killing_the_God_in_Mexico
1.60_-_Between_Heaven_and_Earth
1.62_-_The_Fire-Festivals_of_Europe
1.63_-_The_Interpretation_of_the_Fire-Festivals
1.66_-_The_External_Soul_in_Folk-Tales
1.68_-_The_God-Letters
1.68_-_The_Golden_Bough
17.01_-_Hymn_to_Dawn
17.02_-_Hymn_to_the_Sun
17.10_-_A_Hymn
17.11_-_A_Prayer
1.72_-_Education
18.01_-_Padavali
18.04_-_Modern_Poems
18.05_-_Ashram_Poets
19.11_-_Old_Age
1912_11_02p
1912_11_26p
1913_11_28p
1914_01_03p
1914_01_08p
1914_03_04p
1914_03_10p
1914_03_13p
1914_06_09p
1914_06_22p
1914_06_28p
1914_08_17p
1914_08_24p
1914_09_01p
1916_12_05p
1917_03_27p
1917_11_25p
1919_09_03p
1928_12_28p
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
1929-05-19_-_Mind_and_its_workings,_thought-forms_-_Adverse_conditions_and_Yoga_-_Mental_constructions_-_Illness_and_Yoga
1929-06-02_-__Divine_love_and_its_manifestation_-_Part_of_the_vital_being_in_Divine_love
1929-06-16_-_Illness_and_Yoga_-_Subtle_body_(nervous_envelope)_-_Fear_and_illness
1929-06-30_-_Repulsion_felt_towards_certain_animals,_etc_-_Source_of_evil,_Formateurs_-_Material_world
1950-12-25_-_Christmas_-_festival_of_Light_-_Energy_and_mental_growth_-_Meditation_and_concentration_-_The_Mother_of_Dreams_-_Playing_a_game_well,_and_energy
1951-01-15_-_Sincerity_-_inner_discernment_-_inner_light._Evil_and_imbalance._Consciousness_and_instruments.
1951-02-03_-_What_is_Yoga?_for_what?_-_Aspiration,_seeking_the_Divine._-_Process_of_yoga,_renouncing_the_ego.
1951-02-08_-_Unifying_the_being_-_ideas_of_good_and_bad_-_Miracles_-_determinism_-_Supreme_Will_-_Distinguishing_the_voice_of_the_Divine
1951-02-10_-_Liberty_and_license_-_surrender_makes_you_free_-_Men_in_authority_as_representatives_of_the_divine_Truth_-_Work_as_offering_-_total_surrender_needs_time_-_Effort_and_inspiration_-_will_and_patience
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
1951-02-17_-_False_visions_-_Offering_ones_will_-_Equilibrium_-_progress_-_maturity_-_Ardent_self-giving-_perfecting_the_instrument_-_Difficulties,_a_help_in_total_realisation_-_paradoxes_-_Sincerity_-_spontaneous_meditation
1951-02-26_-_On_reading_books_-_gossip_-_Discipline_and_realisation_-_Imaginary_stories-_value_of_-_Private_lives_of_big_men_-_relaxation_-_Understanding_others_-_gnostic_consciousness
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
1951-03-05_-_Disasters-_the_forces_of_Nature_-_Story_of_the_charity_Bazar_-_Liberation_and_law_-_Dealing_with_the_mind_and_vital-_methods
1951-03-08_-_Silencing_the_mind_-_changing_the_nature_-_Reincarnation-_choice_-_Psychic,_higher_beings_gods_incarnating_-_Incarnation_of_vital_beings_-_the_Lord_of_Falsehood_-_Hitler_-_Possession_and_madness
1951-03-12_-_Mental_forms_-_learning_difficult_subjects_-_Mental_fortress_-_thought_-_Training_the_mind_-_Helping_the_vital_being_after_death_-_ceremonies_-_Human_stupidities
1951-03-14_-_Plasticity_-_Conditions_for_knowing_the_Divine_Will_-_Illness_-_microbes_-_Fear_-_body-reflexes_-_The_best_possible_happens_-_Theories_of_Creation_-_True_knowledge_-_a_work_to_do_-_the_Ashram
1951-03-31_-_Physical_ailment_and_mental_disorder_-_Curing_an_illness_spiritually_-_Receptivity_of_the_body_-_The_subtle-physical-_illness_accidents_-_Curing_sunstroke_and_other_disorders
1951-04-05_-_Illusion_and_interest_in_action_-_The_action_of_the_divine_Grace_and_the_ego_-_Concentration,_aspiration,_will,_inner_silence_-_Value_of_a_story_or_a_language_-_Truth_-_diversity_in_the_world
1951-04-19_-_Demands_and_needs_-_human_nature_-_Abolishing_the_ego_-_Food-_tamas,_consecration_-_Changing_the_nature-_the_vital_and_the_mind_-_The_yoga_of_the_body__-_cellular_consciousness
1951-04-21_-_Sri_Aurobindos_letter_on_conditions_for_doing_yoga_-_Aspiration,_tapasya,_surrender_-_The_lower_vital_-_old_habits_-_obsession_-_Sri_Aurobindo_on_choice_and_the_double_life_-_The_old_fiasco_-_inner_realisation_and_outer_change
1951-04-26_-_Irrevocable_transformation_-_The_divine_Shakti_-_glad_submission_-_Rejection,_integral_-_Consecration_-_total_self-forgetfulness_-_work
1951-04-28_-_Personal_effort_-_tamas,_laziness_-_Static_and_dynamic_power_-_Stupidity_-_psychic_and_intelligence_-_Philosophies-_different_languages_-_Theories_of_Creation_-_Surrender_of_ones_being_and_ones_work
1953-04-08
1953-05-13
1953-05-20
1953-06-10
1953-06-24
1953-07-15
1953-08-12
1953-08-19
1953-09-02
1953-09-16
1953-09-23
1953-10-07
1953-10-28
1953-11-04
1953-11-11
1953-11-25
1954-02-03_-_The_senses_and_super-sense_-_Children_can_be_moulded_-_Keeping_things_in_order_-_The_shadow
1954-02-10_-_Study_a_variety_of_subjects_-_Memory_-Memory_of_past_lives_-_Getting_rid_of_unpleasant_thoughts
1954-04-07_-_Communication_without_words_-_Uneven_progress_-_Words_and_the_Word
1954-05-26_-_Symbolic_dreams_-_Psychic_sorrow_-_Dreams,_one_is_rarely_conscious
1954-06-16_-_Influences,_Divine_and_other_-_Adverse_forces_-_The_four_great_Asuras_-_Aspiration_arranges_circumstances_-_Wanting_only_the_Divine
1954-06-30_-_Occultism_-_Religion_and_vital_beings_-_Mothers_knowledge_of_what_happens_in_the_Ashram_-_Asking_questions_to_Mother_-_Drawing_on_Mother
1954-07-07_-_The_inner_warrior_-_Grace_and_the_Falsehood_-_Opening_from_below_-_Surrender_and_inertia_-_Exclusive_receptivity_-_Grace_and_receptivity
1954-07-21_-_Mistakes_-_Success_-_Asuras_-_Mental_arrogance_-_Difficulty_turned_into_opportunity_-_Mothers_use_of_flowers_-_Conversion_of_men_governed_by_adverse_forces
1954-07-28_-_Money_-_Ego_and_individuality_-_The_shadow
1954-08-04_-_Servant_and_worker_-_Justification_of_weakness_-_Play_of_the_Divine_-_Why_are_you_here_in_the_Ashram?
1954-09-08_-_Hostile_forces_-_Substance_-_Concentration_-_Changing_the_centre_of_thought_-_Peace
1954-09-15_-_Parts_of_the_being_-_Thoughts_and_impulses_-_The_subconscient_-_Precise_vocabulary_-_The_Grace_and_difficulties
1954-09-22_-_The_supramental_creation_-_Rajasic_eagerness_-_Silence_from_above_-_Aspiration_and_rejection_-_Effort,_individuality_and_ego_-_Aspiration_and_desire
1954-12-29_-_Difficulties_and_the_world_-_The_experience_the_psychic_being_wants_-_After_death_-Ignorance
1955-02-09_-_Desire_is_contagious_-_Primitive_form_of_love_-_the_artists_delight_-_Psychic_need,_mind_as_an_instrument_-_How_the_psychic_being_expresses_itself_-_Distinguishing_the_parts_of_ones_being_-_The_psychic_guides_-_Illness_-_Mothers_vision
1955-03-09_-_Psychic_directly_contacted_through_the_physical_-_Transforming_egoistic_movements_-_Work_of_the_psychic_being_-_Contacting_the_psychic_and_the_Divine_-_Experiences_of_different_kinds_-_Attacks_of_adverse_forces
1955-03-30_-_Yoga-shakti_-_Energies_of_the_earth,_higher_and_lower_-_Illness,_curing_by_yogic_means_-_The_true_self_and_the_psychic_-_Solving_difficulties_by_different_methods
1955-04-06_-_Freuds_psychoanalysis,_the_subliminal_being_-_The_psychic_and_the_subliminal_-_True_psychology_-_Changing_the_lower_nature_-_Faith_in_different_parts_of_the_being_-_Psychic_contact_established_in_all_in_the_Ashram
1955-06-08_-_Working_for_the_Divine_-_ideal_attitude_-_Divine_manifesting_-_reversal_of_consciousness,_knowing_oneself_-_Integral_progress,_outer,_inner,_facing_difficulties_-_People_in_Ashram_-_doing_Yoga_-_Children_given_freedom,_choosing_yoga
1955-07-20_-_The_Impersonal_Divine_-_Surrender_to_the_Divine_brings_perfect_freedom_-_The_Divine_gives_Himself_-_The_principle_of_the_inner_dimensions_-_The_paths_of_aspiration_and_surrender_-_Linear_and_spherical_paths_and_realisations
1955-08-17_-_Vertical_ascent_and_horizontal_opening_-_Liberation_of_the_psychic_being_-_Images_for_discovery_of_the_psychic_being_-_Sadhana_to_contact_the_psychic_being
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
1955-12-14_-_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
1956-02-22_-_Strong_immobility_of_an_immortal_spirit_-_Equality_of_soul_-_Is_all_an_expression_of_the_divine_Will?_-_Loosening_the_knot_of_action_-_Using_experience_as_a_cloak_to_cover_excesses_-_Sincerity,_a_rare_virtue
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
1956-04-18_-_Ishwara_and_Shakti,_seeing_both_aspects_-_The_Impersonal_and_the_divine_Person_-_Soul,_the_presence_of_the_divine_Person_-_Going_to_other_worlds,_exteriorisation,_dreams_-_Telling_stories_to_oneself
1956-05-16_-_Needs_of_the_body,_not_true_in_themselves_-_Spiritual_and_supramental_law_-_Aestheticised_Paganism_-_Morality,_checks_true_spiritual_effort_-_Effect_of_supramental_descent_-_Half-lights_and_false_lights
1956-05-30_-_Forms_as_symbols_of_the_Force_behind_-_Art_as_expression_of_contact_with_the_Divine_-_Supramental_psychological_perfection_-_Division_of_works_-_The_Ashram,_idle_stupidities
1956-06-06_-_Sign_or_indication_from_books_of_revelation_-_Spiritualised_mind_-_Stages_of_sadhana_-_Reversal_of_consciousness_-_Organisation_around_central_Presence_-_Boredom,_most_common_human_malady
1956-06-27_-_Birth,_entry_of_soul_into_body_-_Formation_of_the_supramental_world_-_Aspiration_for_progress_-_Bad_thoughts_-_Cerebral_filter_-_Progress_and_resistance
1956-08-08_-_How_to_light_the_psychic_fire,_will_for_progress_-_Helping_from_a_distance,_mental_formations_-_Prayer_and_the_divine_-_Grace_Grace_at_work_everywhere
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
1956-09-05_-_Material_life,_seeing_in_the_right_way_-_Effect_of_the_Supermind_on_the_earth_-_Emergence_of_the_Supermind_-_Falling_back_into_the_same_mistaken_ways
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
1956-11-14_-_Conquering_the_desire_to_appear_good_-_Self-control_and_control_of_the_life_around_-_Power_of_mastery_-_Be_a_great_yogi_to_be_a_good_teacher_-_Organisation_of_the_Ashram_school_-_Elementary_discipline_of_regularity
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
1957-01-16_-_Seeking_something_without_knowing_it_-_Why_are_we_here?
1957-01-30_-_Artistry_is_just_contrast_-_How_to_perceive_the_Divine_Guidance?
1957-04-03_-_Different_religions_and_spirituality
1957-05-29_-_Progressive_transformation
1957-06-12_-_Fasting_and_spiritual_progress
1957-06-26_-_Birth_through_direct_transmutation_-_Man_and_woman_-_Judging_others_-_divine_Presence_in_all_-_New_birth
1957-07-17_-_Power_of_conscious_will_over_matter
1957-08-07_-_The_resistances,_politics_and_money_-_Aspiration_to_realise_the_supramental_life
1957-09-18_-_Occultism_and_supramental_life
1957-09-25_-_Preparation_of_the_intermediate_being
1957-10-09_-_As_many_universes_as_individuals_-_Passage_to_the_higher_hemisphere
1957-10-23_-_The_central_motive_of_terrestrial_existence_-_Evolution
1958-02-19_-_Experience_of_the_supramental_boat_-_The_Censors_-_Absurdity_of_artificial_means
1958-03-05_-_Vibrations_and_words_-_Power_of_thought,_the_gift_of_tongues
1958-05-07_-_The_secret_of_Nature
1958-08-27_-_Meditation_and_imagination_-_From_thought_to_idea,_from_idea_to_principle
1958-09-17_-_Power_of_formulating_experience_-_Usefulness_of_mental_development
1958-09-24_-_Living_the_truth_-_Words_and_experience
1958_10_10
1958-11-05_-_Knowing_how_to_be_silent
1958_11_28
1960_11_11?_-_48
1960_11_14?_-_51
1963_11_04
1966_09_14
1969_08_31_-_141
1969_12_31
1970_01_01
1970_02_04
1970_03_03
1970_03_17
1.ac_-_Adela
1.ac_-_The_Garden_of_Janus
1.ac_-_The_Neophyte
1.ac_-_The_Pentagram
1.ac_-_The_Quest
1.ac_-_The_Twins
1.ac_-_Ut
1.ami_-_Selfhood_can_demolish_the_magic_of_this_world_(from_Baal-i-Jibreel)
1.ami_-_To_the_Saqi_(from_Baal-i-Jibreel)
1.anon_-_The_Poem_of_Imru-Ul-Quais
1f.lovecraft_-_At_the_Mountains_of_Madness
1f.lovecraft_-_Deaf,_Dumb,_and_Blind
1f.lovecraft_-_From_Beyond
1f.lovecraft_-_He
1f.lovecraft_-_Herbert_West-Reanimator
1f.lovecraft_-_H.P._Lovecrafts
1f.lovecraft_-_Ibid
1f.lovecraft_-_In_the_Vault
1f.lovecraft_-_In_the_Walls_of_Eryx
1f.lovecraft_-_Medusas_Coil
1f.lovecraft_-_Memory
1f.lovecraft_-_Out_of_the_Aeons
1f.lovecraft_-_Pickmans_Model
1f.lovecraft_-_Sweet_Ermengarde
1f.lovecraft_-_The_Alchemist
1f.lovecraft_-_The_Beast_in_the_Cave
1f.lovecraft_-_The_Book
1f.lovecraft_-_The_Case_of_Charles_Dexter_Ward
1f.lovecraft_-_The_Challenge_from_Beyond
1f.lovecraft_-_The_Colour_out_of_Space
1f.lovecraft_-_The_Curse_of_Yig
1f.lovecraft_-_The_Diary_of_Alonzo_Typer
1f.lovecraft_-_The_Disinterment
1f.lovecraft_-_The_Dream-Quest_of_Unknown_Kadath
1f.lovecraft_-_The_Dreams_in_the_Witch_House
1f.lovecraft_-_The_Dunwich_Horror
1f.lovecraft_-_The_Electric_Executioner
1f.lovecraft_-_The_Evil_Clergyman
1f.lovecraft_-_The_Festival
1f.lovecraft_-_The_Ghost-Eater
1f.lovecraft_-_The_Haunter_of_the_Dark
1f.lovecraft_-_The_Horror_at_Red_Hook
1f.lovecraft_-_The_Horror_in_the_Museum
1f.lovecraft_-_The_Last_Test
1f.lovecraft_-_The_Lurking_Fear
1f.lovecraft_-_The_Man_of_Stone
1f.lovecraft_-_The_Mound
1f.lovecraft_-_The_Music_of_Erich_Zann
1f.lovecraft_-_The_Nameless_City
1f.lovecraft_-_The_Night_Ocean
1f.lovecraft_-_The_Other_Gods
1f.lovecraft_-_The_Quest_of_Iranon
1f.lovecraft_-_The_Rats_in_the_Walls
1f.lovecraft_-_The_Shadow_out_of_Time
1f.lovecraft_-_The_Shadow_over_Innsmouth
1f.lovecraft_-_The_Shunned_House
1f.lovecraft_-_The_Silver_Key
1f.lovecraft_-_The_Temple
1f.lovecraft_-_The_Thing_on_the_Doorstep
1f.lovecraft_-_The_Tomb
1f.lovecraft_-_The_Transition_of_Juan_Romero
1f.lovecraft_-_The_Trap
1f.lovecraft_-_The_Very_Old_Folk
1f.lovecraft_-_The_Whisperer_in_Darkness
1f.lovecraft_-_The_White_Ship
1f.lovecraft_-_Through_the_Gates_of_the_Silver_Key
1f.lovecraft_-_Two_Black_Bottles
1f.lovecraft_-_Under_the_Pyramids
1.fs_-_Melancholy_--_To_Laura
1.fs_-_Nadowessian_Death-Lament
1.fs_-_Pompeii_And_Herculaneum
1.fs_-_The_Assignation
1.fs_-_The_Battle
1.fs_-_The_Complaint_Of_Ceres
1.fs_-_The_Driver
1.fs_-_The_Eleusinian_Festival
1.fs_-_The_Favor_Of_The_Moment
1.fs_-_The_Fortune-Favored
1.fs_-_The_Four_Ages_Of_The_World
1.fs_-_The_Genius_With_The_Inverted_Torch
1.fs_-_The_Gods_Of_Greece
1.fs_-_The_Greatness_Of_The_World
1.fs_-_The_Walk
1.fs_-_To_Laura_(Mystery_Of_Reminiscence)
1.fua_-_God_Speaks_to_David
1.fua_-_Mysticism
1.fua_-_The_Lover
1.fua_-_The_moths_and_the_flame
1.hcyc_-_44_-_Mind_is_the_base,_phenomena_are_dust_(from_The_Shodoka)
1.hcyc_-_59_-_Two_monks_were_guilty_of_murder_and_carnality_(from_The_Shodoka)
1.hs_-_Naked_in_the_Bee-House
1.hs_-_O_Cup_Bearer
1.hs_-_True_Love
1.ia_-_He_Saw_The_Lightning_In_The_East
1.iai_-_The_light_of_the_inner_eye_lets_you_see_His_nearness_to_you
1.iai_-_Those_travelling_to_Him
1.jk_-_Calidore_-_A_Fragment
1.jk_-_Endymion_-_Book_II
1.jk_-_Endymion_-_Book_III
1.jk_-_Endymion_-_Book_IV
1.jk_-_Epistle_To_My_Brother_George
1.jk_-_Fragment_Of_The_Castle_Builder
1.jk_-_Hymn_To_Apollo
1.jk_-_Hyperion._Book_II
1.jk_-_Isabella;_Or,_The_Pot_Of_Basil_-_A_Story_From_Boccaccio
1.jk_-_I_Stood_Tip-Toe_Upon_A_Little_Hill
1.jk_-_Ode_To_Autumn
1.jk_-_Otho_The_Great_-_Act_V
1.jk_-_Sleep_And_Poetry
1.jk_-_Song_Of_The_Indian_Maid,_From_Endymion
1.jk_-_Sonnet_To_Sleep
1.jk_-_Specimen_Of_An_Induction_To_A_Poem
1.jk_-_To_Charles_Cowden_Clarke
1.jk_-_To_George_Felton_Mathew
1.jk_-_What_The_Thrush_Said._Lines_From_A_Letter_To_John_Hamilton_Reynolds
1.jlb_-_Daybreak
1.jlb_-_Empty_Drawing_Room
1.jlb_-_Limits
1.jlb_-_The_Golem
1.jr_-_A_World_with_No_Boundaries_(Ghazal_363)
1.jr_-_Book_1_-_Prologue
1.jr_-_Description_Of_Love
1.jr_-_I_Closed_My_Eyes_To_Creation
1.jr_-_I_Have_Fallen_Into_Unconsciousness
1.jr_-_Lord,_What_A_Beloved_Is_Mine!
1.jr_-_Now_comes_the_final_merging
1.jr_-_The_glow_of_the_light_of_daybreak_is_in_your_emerald_vault,_the_goblet_of_the_blood_of_twilight_is_your_blood-measuring_bowl
1.jr_-_Weary_Not_Of_Us,_For_We_Are_Very_Beautiful
1.jt_-_Love-_infusing_with_light_all_who_share_Your_splendor_(from_In_Praise_of_Divine_Love)
1.jwvg_-_For_ever
1.jwvg_-_Ganymede
1.jwvg_-_Longing
1.jwvg_-_The_Faithless_Boy
1.kbr_-_Poem_2
1.kbr_-_The_Light_of_the_Sun
1.kbr_-_The_light_of_the_sun,_the_moon,_and_the_stars_shines_bright
1.ki_-_by_the_light_of_graveside_lanterns
1.lb_-_Alone_Looking_at_the_Mountain
1.lb_-_Endless_Yearning_by_Li_Po
1.lb_-_Lu_Mountain,_Kiangsi
1.lb_-_On_Climbing_In_Nan-King_To_The_Terrace_Of_Phoenixes
1.lovecraft_-_An_Epistle_To_Rheinhart_Kleiner,_Esq.,_Poet-Laureate,_And_Author_Of_Another_Endless_Day
1.lovecraft_-_Fungi_From_Yuggoth
1.lovecraft_-_Psychopompos-_A_Tale_in_Rhyme
1.lovecraft_-_The_Bride_Of_The_Sea
1.lovecraft_-_The_Poe-ets_Nightmare
1.lovecraft_-_The_Wood
1.mb_-_I_have_heard_that_today_Hari_will_come
1.mb_-_O_my_friends
1.pbs_-_Adonais_-_An_elegy_on_the_Death_of_John_Keats
1.pbs_-_Alastor_-_or,_the_Spirit_of_Solitude
1.pbs_-_An_Exhortation
1.pbs_-_Arethusa
1.pbs_-_A_Vision_Of_The_Sea
1.pbs_-_Charles_The_First
1.pbs_-_Epipsychidion
1.pbs_-_Epipsychidion_(Excerpt)
1.pbs_-_Epipsychidion_-_Passages_Of_The_Poem,_Or_Connected_Therewith
1.pbs_-_Faint_With_Love,_The_Lady_Of_The_South
1.pbs_-_Fragment,_Or_The_Triumph_Of_Conscience
1.pbs_-_Fragments_Of_An_Unfinished_Drama
1.pbs_-_Fragment_-_The_Lakes_Margin
1.pbs_-_From_The_Arabic_-_An_Imitation
1.pbs_-_From_the_Arabic,_an_Imitation
1.pbs_-_Ghasta_Or,_The_Avenging_Demon!!!
1.pbs_-_Ginevra
1.pbs_-_Hellas_-_A_Lyrical_Drama
1.pbs_-_Homers_Hymn_To_The_Sun
1.pbs_-_Homers_Hymn_To_Venus
1.pbs_-_Hymn_of_Pan
1.pbs_-_Hymn_To_Mercury
1.pbs_-_Julian_and_Maddalo_-_A_Conversation
1.pbs_-_Liberty
1.pbs_-_Lines_-_That_time_is_dead_for_ever,_child!
1.pbs_-_Lines_Written_Among_The_Euganean_Hills
1.pbs_-_Lines_Written_On_Hearing_The_News_Of_The_Death_Of_Napoleon
1.pbs_-_Marenghi
1.pbs_-_Mighty_Eagle
1.pbs_-_Ode_To_Liberty
1.pbs_-_On_Death
1.pbs_-_On_Robert_Emmets_Grave
1.pbs_-_Orpheus
1.pbs_-_Passage_Of_The_Apennines
1.pbs_-_Prince_Athanase
1.pbs_-_Prometheus_Unbound
1.pbs_-_Queen_Mab_-_Part_I.
1.pbs_-_Queen_Mab_-_Part_II.
1.pbs_-_Queen_Mab_-_Part_V.
1.pbs_-_Revenge
1.pbs_-_Rosalind_and_Helen_-_a_Modern_Eclogue
1.pbs_-_Scenes_From_The_Faust_Of_Goethe
1.pbs_-_Stanzas._--_April,_1814
1.pbs_-_Stanzas_Written_in_Dejection,_Near_Naples
1.pbs_-_Summer_And_Winter
1.pbs_-_The_Cenci_-_A_Tragedy_In_Five_Acts
1.pbs_-_The_Cloud
1.pbs_-_The_Daemon_Of_The_World
1.pbs_-_The_Fugitives
1.pbs_-_The_Mask_Of_Anarchy
1.pbs_-_The_Pine_Forest_Of_The_Cascine_Near_Pisa
1.pbs_-_The_Revolt_Of_Islam_-_Canto_I-XII
1.pbs_-_The_Sensitive_Plant
1.pbs_-_The_Tower_Of_Famine
1.pbs_-_The_Triumph_Of_Life
1.pbs_-_The_Two_Spirits_-_An_Allegory
1.pbs_-_The_Wandering_Jews_Soliloquy
1.pbs_-_The_Witch_Of_Atlas
1.pbs_-_The_Zucca
1.pbs_-_To_A_Skylark
1.pbs_-_To_Jane_-_The_Recollection
1.pbs_-_Ugolino
1.pbs_-_When_The_Lamp_Is_Shattered
1.poe_-_Al_Aaraaf-_Part_1
1.poe_-_Al_Aaraaf-_Part_2
1.poe_-_Alone
1.poe_-_Epigram_For_Wall_Street
1.poe_-_Eureka_-_A_Prose_Poem
1.poe_-_Evening_Star
1.poe_-_For_Annie
1.poe_-_Tamerlane
1.poe_-_The_Conqueror_Worm
1.poe_-_The_Village_Street
1.poe_-_To_One_In_Paradise
1.rb_-_A_Lovers_Quarrel
1.rb_-_By_The_Fire-Side
1.rb_-_Cleon
1.rb_-_Cristina
1.rb_-_De_Gustibus
1.rb_-_How_They_Brought_The_Good_News_From_Ghent_To_Aix
1.rb_-_In_Three_Days
1.rb_-_Master_Hugues_Of_Saxe-Gotha
1.rb_-_Paracelsus_-_Part_III_-_Paracelsus
1.rb_-_Paracelsus_-_Part_II_-_Paracelsus_Attains
1.rb_-_Paracelsus_-_Part_I_-_Paracelsus_Aspires
1.rb_-_Pippa_Passes_-_Part_III_-_Evening
1.rb_-_Rhyme_for_a_Child_Viewing_a_Naked_Venus_in_a_Painting_of_'The_Judgement_of_Paris'
1.rb_-_Sordello_-_Book_the_First
1.rb_-_Sordello_-_Book_the_Second
1.rb_-_Waring
1.rmr_-_Elegy_IV
1.rt_-_All_These_I_Loved
1.rt_-_At_The_End_Of_The_Day
1.rt_-_Benediction
1.rt_-_Brahm,_Viu,_iva
1.rt_-_Fireflies
1.rt_-_Fool
1.rt_-_Gitanjali
1.rt_-_In_The_Country
1.rt_-_Lamp_Of_Love
1.rt_-_Last_Curtain
1.rt_-_Light
1.rt_-_Our_Meeting
1.rt_-_Purity
1.rt_-_Religious_Obsession_--_translation_from_Dharmamoha
1.rt_-_Stray_Birds_21_-_30
1.rt_-_Stray_Birds_81_-_90
1.rt_-_Strong_Mercy
1.rt_-_Superior
1.rt_-_The_Champa_Flower
1.rt_-_The_End
1.rt_-_The_Gardener_XIV_-_I_Was_Walking_By_The_Road
1.rt_-_The_Land_Of_The_Exile
1.rt_-_Threshold
1.rt_-_Unending_Love
1.rt_-_Urvashi
1.rvd_-_How_to_Escape?
1.rwe_-_Dmonic_Love
1.rwe_-_May-Day
1.rwe_-_Ode_To_Beauty
1.rwe_-_The_Adirondacs
1.rwe_-_The_Sphinx
1.rwe_-_The_World-Soul
1.rwe_-_Woodnotes
1.sb_-_The_beginning_of_the_sustenance_of_life
1.sig_-_Thou_art_the_Supreme_Light
1.snt_-_By_what_boundless_mercy,_my_Savior
1.snt_-_In_the_midst_of_that_night,_in_my_darkness
1.snt_-_The_Light_of_Your_Way
1.srd_-_Krishna_Awakes
1.srh_-_The_Royal_Song_of_Saraha_(Dohakosa)
1.srmd_-_Once_I_was_bathed_in_the_Light_of_Truth_within
1.stl_-_The_Atom_of_Jesus-Host
1.tm_-_Aubade_--_The_City
1.tm_-_Stranger
1.tr_-_Three_Thousand_Worlds
1.wb_-_Auguries_of_Innocence
1.wby_-_A_Dramatic_Poem
1.wby_-_A_Man_Young_And_Old_-_Complete
1.wby_-_A_Man_Young_And_Old_-_VIII._Summer_And_Spring
1.wby_-_Crazy_Jane_And_Jack_The_Journeyman
1.wby_-_In_Memory_Of_Eva_Gore-Booth_And_Con_Markiewicz
1.wby_-_Maid_Quiet
1.wby_-_Meditations_In_Time_Of_Civil_War
1.wby_-_The_Phases_Of_The_Moon
1.wby_-_The_Shadowy_Waters_-_The_Shadowy_Waters
1.wby_-_The_Wanderings_Of_Oisin_-_Book_III
1.wby_-_The_Wild_Old_Wicked_Man
1.wby_-_The_Withering_Of_The_Boughs
1.whitman_-_A_March_In_The_Ranks,_Hard-prest
1.whitman_-_As_I_Sat_Alone_By_Blue_Ontarios_Shores
1.whitman_-_Camps_Of_Green
1.whitman_-_Carol_Of_Occupations
1.whitman_-_Chanting_The_Square_Deific
1.whitman_-_Mannahatta
1.whitman_-_Miracles
1.whitman_-_O_Me!_O_Life!
1.whitman_-_On_Old_Mans_Thought_Of_School
1.whitman_-_Passage_To_India
1.whitman_-_Poems_Of_Joys
1.whitman_-_Rise,_O_Days
1.whitman_-_Salut_Au_Monde
1.whitman_-_Song_At_Sunset
1.whitman_-_Song_of_Myself
1.whitman_-_Song_Of_Myself-_XLVI
1.whitman_-_Song_Of_Myself-_XXXIII
1.whitman_-_Song_Of_Myself-_XXXV
1.whitman_-_Song_Of_The_Universal
1.whitman_-_Sparkles_From_The_Wheel
1.whitman_-_The_Indications
1.whitman_-_There_Was_A_Child_Went_Forth
1.whitman_-_The_Sleepers
1.whitman_-_To_The_Man-of-War-Bird
1.whitman_-_When_Lilacs_Last_in_the_Dooryard_Bloomd
1.ww_-_3-_The_White_Doe_Of_Rylstone,_Or,_The_Fate_Of_The_Nortons
1.ww_-_5-_The_White_Doe_Of_Rylstone,_Or,_The_Fate_Of_The_Nortons
1.ww_-_7-_The_White_Doe_Of_Rylstone,_Or,_The_Fate_Of_The_Nortons
1.ww_-_An_Evening_Walk
1.ww_-_Book_Eighth-_Retrospect--Love_Of_Nature_Leading_To_Love_Of_Man
1.ww_-_Book_Eleventh-_France_[concluded]
1.ww_-_Book_Fourteenth_[conclusion]
1.ww_-_Book_Fourth_[Summer_Vacation]
1.ww_-_Book_Sixth_[Cambridge_and_the_Alps]
1.ww_-_Book_Tenth_{Residence_in_France_continued]
1.ww_-_Book_Third_[Residence_at_Cambridge]
1.ww_-_Elegiac_Stanzas_Suggested_By_A_Picture_Of_Peele_Castle
1.ww_-_From_The_Cuckoo_And_The_Nightingale
1.ww_-_Grand_is_the_Seen
1.ww_-_Guilt_And_Sorrow,_Or,_Incidents_Upon_Salisbury_Plain
1.ww_-_Lines_Composed_a_Few_Miles_above_Tintern_Abbey
1.ww_-_Memorials_Of_A_Tour_In_Scotland-_1803
1.ww_-_Memorials_Of_A_Tour_In_Scotland-_1803_X._Rob_Roys_Grave
1.ww_-_Michael-_A_Pastoral_Poem
1.ww_-_Ode_on_Intimations_of_Immortality
1.ww_-_Ode_to_Duty
1.ww_-_O_Me!_O_life!
1.ww_-_Scorn_Not_The_Sonnet
1.ww_-_Song_at_the_Feast_of_Brougham_Castle
1.ww_-_The_Brothers
1.ww_-_The_Excursion-_II-_Book_First-_The_Wanderer
1.ww_-_The_Excursion-_IV-_Book_Third-_Despondency
1.ww_-_The_Excursion-_IX-_Book_Eighth-_The_Parsonage
1.ww_-_The_Excursion-_V-_Book_Fouth-_Despondency_Corrected
1.ww_-_The_Excursion-_X-_Book_Ninth-_Discourse_of_the_Wanderer,_and_an_Evening_Visit_to_the_Lake
1.ww_-_The_Idle_Shepherd_Boys
1.ww_-_The_Morning_Of_The_Day_Appointed_For_A_General_Thanksgiving._January_18,_1816
1.ww_-_The_Old_Cumberland_Beggar
1.ww_-_The_Prioresss_Tale_[from_Chaucer]
1.ww_-_The_Simplon_Pass
1.ww_-_The_Tables_Turned
1.ww_-_The_Waggoner_-_Canto_Second
1.ww_-_To_a_Highland_Girl_(At_Inversneyde,_upon_Loch_Lomond)
1.ww_-_To_Sir_George_Howland_Beaumont,_Bart_From_the_South-West_Coast_Or_Cumberland_1811
1.ww_-_To_The_Same_(John_Dyer)
1.ww_-_Troilus_And_Cresida
1.ww_-_Upon_Perusing_The_Forgoing_Epistle_Thirty_Years_After_Its_Composition
1.ww_-_Vaudracour_And_Julia
1.ww_-_Yarrow_Visited
20.01_-_Charyapada_-_Old_Bengali_Mystic_Poems
20.05_-_Act_III:_The_Return
2.01_-_AT_THE_STAR_THEATRE
2.01_-_Mandala_One
2.01_-_On_Books
2.01_-_Proem
2.01_-_THE_ADVENT_OF_LIFE
2.01_-_THE_ARCANE_SUBSTANCE_AND_THE_POINT
2.01_-_The_Road_of_Trials
2.01_-_The_Sefirot
2.01_-_The_Tavern
2.01_-_The_Two_Natures
2.01_-_The_Yoga_and_Its_Objects
2.02_-_Atomic_Motions
2.02_-_Brahman,_Purusha,_Ishwara_-_Maya,_Prakriti,_Shakti
2.02_-_Evolutionary_Creation_and_the_Expectation_of_a_Revelation
2.02_-_Indra,_Giver_of_Light
2.02_-_Meeting_With_the_Goddess
2.02_-_On_Letters
2.02_-_The_Bhakta.s_Renunciation_results_from_Love
2.02_-_THE_EXPANSION_OF_LIFE
2.02_-_The_Ishavasyopanishad_with_a_commentary_in_English
2.02_-_The_Monstrance
2.02_-_THE_SCINTILLA
2.02_-_The_Status_of_Knowledge
2.02_-_The_Synthesis_of_Devotion_and_Knowledge
2.03_-_Atomic_Forms_And_Their_Combinations
2.03_-_Indra_and_the_Thought-Forces
2.03_-_Karmayogin__A_Commentary_on_the_Isha_Upanishad
2.03_-_On_Medicine
2.03_-_THE_ENIGMA_OF_BOLOGNA
2.03_-_The_Purified_Understanding
2.03_-_The_Pyx
2.03_-_The_Supreme_Divine
2.04_-_Absence_Of_Secondary_Qualities
2.04_-_ADVICE_TO_ISHAN
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_-_On_Poetry
2.05_-_Renunciation
2.05_-_The_Holy_Oil
2.05_-_The_Line_of_Light_and_The_Impression
2.05_-_The_Tale_of_the_Vampires_Kingdom
2.06_-_On_Beauty
2.06_-_Reality_and_the_Cosmic_Illusion
2.06_-_Two_Tales_of_Seeking_and_Losing
2.06_-_WITH_VARIOUS_DEVOTEES
2.06_-_Works_Devotion_and_Knowledge
2.07_-_I_Also_Try_to_Tell_My_Tale
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_Supreme_Word_of_the_Gita
2.08_-_God_in_Power_of_Becoming
2.08_-_The_Branches_of_The_Archetypal_Man
2.08_-_The_Sword
2.08_-_Victory_over_Falsehood
2.09_-_On_Sadhana
2.09_-_THE_NIGHT_SONG
2.0_-_THE_ANTICHRIST
2.1.01_-_God_The_One_Reality
21.01_-_The_Mother_The_Nature_of_Her_Work
2.1.01_-_The_Parts_of_the_Being
2.1.02_-_Combining_Work,_Meditation_and_Bhakti
21.02_-_Gods_and_Men
2.1.02_-_Love_and_Death
2.1.03_-_Man_and_Superman
2.10_-_The_Lamp
2.10_-_The_Primordial_Kings__Their_Shattering
2.10_-_The_Realisation_of_the_Cosmic_Self
2.10_-_The_Vision_of_the_World-Spirit_-_Time_the_Destroyer
2.11_-_The_Crown
2.11_-_The_Guru
2.1.1_-_The_Nature_of_the_Vital
2.11_-_The_Shattering_And_Fall_of_The_Primordial_Kings
2.12_-_On_Miracles
2.12_-_The_Realisation_of_Sachchidananda
2.12_-_The_Robe
2.1.2_-_The_Vital_and_Other_Levels_of_Being
2.12_-_The_Way_and_the_Bhakta
2.1.3.2_-_Study
2.1.3.3_-_Reading
2.13_-_Exclusive_Concentration_of_Consciousness-Force_and_the_Ignorance
2.13_-_On_Psychology
2.13_-_THE_MASTER_AT_THE_HOUSES_OF_BALARM_AND_GIRISH
2.1.3_-_Wrong_Movements_of_the_Vital
2.14_-_AT_RAMS_HOUSE
2.14_-_On_Movements
2.1.4_-_The_Lower_Vital_Being
2.14_-_The_Origin_and_Remedy_of_Falsehood,_Error,_Wrong_and_Evil
2.14_-_The_Unpacking_of_God
2.1.5.1_-_Study_of_Works_of_Sri_Aurobindo_and_the_Mother
2.1.5.4_-_Arts
2.1.5.5_-_Other_Subjects
2.15_-_On_the_Gods_and_Asuras
2.15_-_The_Cosmic_Consciousness
2.16_-_Fashioning_of_The_Vessel_
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_-_The_Magick_Fire
2.17_-_December_1938
2.18_-_January_1939
2.18_-_SRI_RAMAKRISHNA_AT_SYAMPUKUR
2.18_-_The_Evolutionary_Process_-_Ascent_and_Integration
2.19_-_Feb-May_1939
2.19_-_Out_of_the_Sevenfold_Ignorance_towards_the_Sevenfold_Knowledge
2.19_-_THE_MASTER_AND_DR._SARKAR
2.19_-_Union,_Gestation,_Birth
2.2.01_-_The_Outer_Being_and_the_Inner_Being
2.2.02_-_Becoming_Conscious_in_Work
2.2.02_-_Consciousness_and_the_Inconscient
2.2.03_-_The_Psychic_Being
2.2.03_-_The_Science_of_Consciousness
22.04_-_On_The_Brink(I)
2.2.04_-_Practical_Concerns_in_Work
2.20_-_Chance
2.20_-_The_Infancy_and_Maturity_of_ZO,_Father_and_Mother,_Israel_The_Ancient_and_Understanding
2.20_-_The_Lower_Triple_Purusha
2.20_-_THE_MASTERS_TRAINING_OF_HIS_DISCIPLES
2.2.1.01_-_The_World's_Greatest_Poets
2.21_-_1940
2.21_-_IN_THE_COMPANY_OF_DEVOTEES_AT_SYAMPUKUR
2.21_-_The_Order_of_the_Worlds
2.2.1_-_The_Prusna_Upanishads
2.21_-_The_Three_Heads,_The_Beard_and_The_Mazela
2.21_-_Towards_the_Supreme_Secret
2.22_-_THE_MASTER_AT_COSSIPORE
2.22_-_The_Supreme_Secret
2.22_-_Vijnana_or_Gnosis
2.2.3_-_Depression_and_Despondency
2.23_-_Man_and_the_Evolution
2.2.4_-_Taittiriya_Upanishad
2.24_-_The_Evolution_of_the_Spiritual_Man
2.25_-_AFTER_THE_PASSING_AWAY
2.25_-_The_Triple_Transformation
2.26_-_Samadhi
2.26_-_The_Ascent_towards_Supermind
2.27_-_Hathayoga
2.27_-_The_Gnostic_Being
2.28_-_Rajayoga
2.28_-_The_Divine_Life
2.3.01_-_Aspiration_and_Surrender_to_the_Mother
2.3.01_-_Concentration_and_Meditation
2.3.01_-_The_Planes_or_Worlds_of_Consciousness
2.3.02_-_Mantra_and_Japa
2.3.02_-_Opening,_Sincerity_and_the_Mother's_Grace
2.3.02_-_The_Supermind_or_Supramental
2.3.03_-_The_Mother's_Presence
2.3.04_-_The_Higher_Planes_of_Mind
2.3.04_-_The_Mother's_Force
2.3.06_-_The_Mind
2.3.06_-_The_Mother's_Lights
2.3.07_-_The_Mother_in_Visions,_Dreams_and_Experiences
2.3.07_-_The_Vital_Being_and_Vital_Consciousness
2.3.08_-_The_Mother's_Help_in_Difficulties
2.3.08_-_The_Physical_Consciousness
23.09_-_Observations_I
2.3.10_-_The_Subconscient_and_the_Inconscient
23.11_-_Observations_III
2.3.1_-_Ego_and_Its_Forms
2.3.2_-_Desire
2.3.3_-_Anger_and_Violence
2.4.01_-_Divine_Love,_Psychic_Love_and_Human_Love
2.4.02.08_-_Contact_with_the_Divine
2.4.02_-_Bhakti,_Devotion,_Worship
2.4.2_-_Interactions_with_Others_and_the_Practice_of_Yoga
29.06_-_There_is_also_another,_similar_or_parallel_story_in_the_Veda_about_the_God_Agni,_about_the_disappearance_of_this
2_-_Other_Hymns_to_Agni
30.02_-_Greek_Drama
3.00.2_-_Introduction
30.07_-_The_Poet_and_the_Yogi
30.09_-_Lines_of_Tantra_(Charyapada)
3.00_-_Hymn_To_Pan
3.00_-_Introduction
3.00_-_The_Magical_Theory_of_the_Universe
30.13_-_Rabindranath_the_Artist
30.14_-_Rabindranath_and_Modernism
30.15_-_The_Language_of_Rabindranath
30.17_-_Rabindranath,_Traveller_of_the_Infinite
30.18_-_Boris_Pasternak
3.01_-_Love_and_the_Triple_Path
3.01_-_Proem
3.01_-_THE_BIRTH_OF_THOUGHT
3.01_-_The_Principles_of_Ritual
3.01_-_Towards_the_Future
3.02_-_King_and_Queen
3.02_-_Mysticism
3.02_-_Nature_And_Composition_Of_The_Mind
3.02_-_SOL
3.02_-_THE_DEPLOYMENT_OF_THE_NOOSPHERE
3.02_-_The_Formulae_of_the_Elemental_Weapons
3.02_-_The_Practice_Use_of_Dream-Analysis
3.02_-_The_Psychology_of_Rebirth
3.03_-_On_Thought_-_II
3.03_-_SULPHUR
3.03_-_The_Consummation_of_Mysticism
3.03_-_THE_MODERN_EARTH
3.03_-_The_Soul_Is_Mortal
3.04_-_BEFORE_SUNRISE
3.04_-_Folly_Of_The_Fear_Of_Death
3.04_-_LUNA
3.04_-_The_Formula_of_ALHIM
3.05_-_SAL
3.05_-_The_Fool
3.07_-_The_Ananda_Brahman
3.08_-_ON_APOSTATES
3.08_-_Purification
3.09_-_THE_RETURN_HOME
3.09_-_The_Return_of_the_Soul
3.1.01_-_Distinctive_Features_of_the_Integral_Yoga
31.01_-_The_Heart_of_Bengal
3.1.01_-_The_Problem_of_Suffering_and_Evil
3.1.02_-_Asceticism_and_the_Integral_Yoga
3.1.02_-_Spiritual_Evolution_and_the_Supramental
31.03_-_The_Trinity_of_Bengal
3.1.04_-_Transformation_in_the_Integral_Yoga
3.1.05_-_A_Vision_of_Science
31.05_-_Vivekananda
3.10_-_Of_the_Gestures
3.10_-_ON_THE_THREE_EVILS
3.1.16_-_The_Triumph-Song_of_Trishuncou
3.11_-_ON_THE_SPIRIT_OF_GRAVITY
3.1.1_-_The_Transformation_of_the_Physical
3.1.23_-_The_Rishi
3.1.24_-_In_the_Moonlight
3.1.2_-_Levels_of_the_Physical_Being
3.12_-_ON_OLD_AND_NEW_TABLETS
3.1.3_-_Difficulties_of_the_Physical_Being
3.13_-_THE_CONVALESCENT
3.14_-_Of_the_Consecrations
3.16_-_THE_SEVEN_SEALS_OR_THE_YES_AND_AMEN_SONG
3.18_-_Of_Clairvoyance_and_the_Body_of_Light
31_Hymns_to_the_Star_Goddess
3.2.02_-_The_Veda_and_the_Upanishads
3.2.02_-_Yoga_and_Skill_in_Works
3.2.03_-_Conservation_and_Progress
3.2.04_-_The_Conservative_Mind_and_Eastern_Progress
3.2.05_-_Our_Ideal
32.05_-_The_Culture_of_the_Body
3.2.06_-_The_Adwaita_of_Shankaracharya
3.2.08_-_Bhakti_Yoga_and_Vaishnavism
32.09_-_On_Karmayoga_(A_Letter)
3.2.09_-_The_Teachings_of_Some_Modern_Indian_Yogis
3.2.10_-_Christianity_and_Theosophy
3.2.3_-_Dreams
3.2.4_-_Sex
3.3.01_-_The_Superman
3.3.03_-_The_Delight_of_Works
33.05_-_Muraripukur_-_II
33.09_-_Shyampukur
33.11_-_Pondicherry_II
33.17_-_Two_Great_Wars
3.3.1_-_Agni,_the_Divine_Will-Force
3.4.02_-_The_Inconscient
34.03_-_Hymn_To_Dawn
3.4.1.01_-_Poetry_and_Sadhana
34.10_-_Hymn_To_Earth
34.11_-_Hymn_to_Peace_and_Power
3.4.1_-_The_Subconscient_and_the_Integral_Yoga
3.4.2_-_Guru_Yoga
3.4.2_-_The_Inconscient_and_the_Integral_Yoga
3.5.01_-_Aphorisms
3.5.02_-_Thoughts_and_Glimpses
3-5_Full_Circle
36.07_-_An_Introduction_To_The_Vedas
36.08_-_A_Commentary_on_the_First_Six_Suktas_of_Rigveda
36.09_-_THE_SIT_SUKTA
37.02_-_The_Story_of_Jabala-Satyakama
37.03_-_Satyakama_And_Upakoshala
3.7.1.04_-_Rebirth_and_Soul_Evolution
3.7.1.07_-_Involution_and_Evolution
3.7.1.08_-_Karma
3.7.1.09_-_Karma_and_Freedom
3.7.1.10_-_Karma,_Will_and_Consequence
3.7.2.02_-_The_Terrestial_Law
3.7.2.03_-_Mind_Nature_and_Law_of_Karma
3.7.2.04_-_The_Higher_Lines_of_Karma
39.11_-_A_Prayer
3_-_Commentaries_and_Annotated_Translations
40.01_-_November_24,_1926
4.01_-_Circumstances
4.01_-_The_Presence_of_God_in_the_World
4.01_-_The_Principle_of_the_Integral_Yoga
4.02_-_BEYOND_THE_COLLECTIVE_-_THE_HYPER-PERSONAL
4.02_-_Difficulties
4.02_-_Humanity_in_Progress
4.02_-_THE_CRY_OF_DISTRESS
4.03_-_Mistakes
4.03_-_The_Meaning_of_Human_Endeavor
4.03_-_The_Psychology_of_Self-Perfection
4.03_-_The_Senses_And_Mental_Pictures
4.04_-_Conclusion
4.04_-_Some_Vital_Functions
4.04_-_The_Perfection_of_the_Mental_Being
4.04_-_THE_REGENERATION_OF_THE_KING
4.04_-_Weaknesses
4.05_-_THE_DARK_SIDE_OF_THE_KING
4.05_-_The_Passion_Of_Love
4.06_-_THE_KING_AS_ANTHROPOS
4.07_-_THE_RELATION_OF_THE_KING-SYMBOL_TO_CONSCIOUSNESS
4.09_-_The_Liberation_of_the_Nature
4.0_-_NOTES_TO_ZARATHUSTRA
4.0_-_The_Path_of_Knowledge
4.1.01_-_The_Intellect_and_Yoga
4.1.1.05_-_The_Central_Process_of_the_Yoga
4.1.1_-_The_Difficulties_of_Yoga
4.11_-_The_Perfection_of_Equality
4.1.2_-_The_Difficulties_of_Human_Nature
4.12_-_The_Way_of_Equality
4.1.3_-_Imperfections_and_Periods_of_Arrest
4.13_-_ON_THE_HIGHER_MAN
4.13_-_The_Action_of_Equality
4.1.4_-_Resistances,_Sufferings_and_Falls
4.14_-_The_Power_of_the_Instruments
4.14_-_THE_SONG_OF_MELANCHOLY
4.17_-_The_Action_of_the_Divine_Shakti
4.18_-_Faith_and_shakti
4.19_-_The_Nature_of_the_supermind
4.2.02_-_An_Image
4.20_-_The_Intuitive_Mind
4.21_-_The_Gradations_of_the_supermind
4.2.1_-_The_Right_Attitude_towards_Difficulties
4.2.2_-_Steps_towards_Overcoming_Difficulties
4.22_-_The_supramental_Thought_and_Knowledge
4.2.3.01_-_The_Meaning_of_Coming_to_the_Front
4.2.3.05_-_Obstacles_to_the_Psychic's_Emergence
4.23_-_The_supramental_Instruments_--_Thought-process
4.2.3_-_Vigilance,_Resolution,_Will_and_the_Divine_Help
4.2.4.05_-_Agni
4.24_-_The_supramental_Sense
4.2.4_-_Time_and_CHange_of_the_Nature
4.2.5.04_-_The_Psychic_Consciousness_and_the_Descent_from_Above
4.2.5_-_Dealing_with_Depression_and_Despondency
4.25_-_Towards_the_supramental_Time_Vision
4.2_-_Karma
4.3.1_-_The_Hostile_Forces_and_the_Difficulties_of_Yoga
4.3.2.02_-_Breaking_into_the_Spiritual_Consciousness
4.3.2.03_-_Wideness_and_the_Higher_Consciousness
4.3.2.04_-_Degrees_in_the_Higher_Consciousness
4.3.2_-_Attacks_by_the_Hostile_Forces
4.3.3_-_Dealing_with_Hostile_Attacks
4.3.4_-_Accidents,_Possession,_Madness
4.4.1.02_-_A_Double_Movement_in_the_Sadhana
4.4.1.07_-_Experiences_of_Ascent_and_Descent
4.41_-_Chapter_One
4.4.2.03_-_Ascent_and_Return_to_the_Ordinary_Consciousness
4.42_-_Chapter_Two
4.4.3.03_-_Preparatory_Experiences_and_Descent
4.43_-_Chapter_Three
4.4.4.02_-_Peace,_Calm,_Quiet_as_a_Basis_for_the_Descent
4.4.4.07_-_The_Descent_of_Light
4.4.4.08_-_The_Descent_of_Knowledge
4.4.5.03_-_Descent_and_Other_Experiences
5.02_-_Perfection_of_the_Body
5.02_-_THE_STATUE
5.03_-_The_Divine_Body
5.03_-_The_World_Is_Not_Eternal
5.04_-_Formation_Of_The_World
5.04_-_Supermind_and_the_Life_Divine
5.04_-_THE_POLARITY_OF_ADAM
5.04_-_Three_Dreams
5.05_-_Supermind_and_Humanity
5.06_-_Supermind_in_the_Evolution
5.06_-_THE_TRANSFORMATION
5.07_-_Beginnings_Of_Civilization
5.07_-_Mind_of_Light
5.08_-_ADAM_AS_TOTALITY
5.08_-_Supermind_and_Mind_of_Light
5.1.01.1_-_The_Book_of_the_Herald
5.1.01.3_-_The_Book_of_the_Assembly
5.1.01.4_-_The_Book_of_Partings
5.1.01.7_-_The_Book_of_the_Woman
5.1.01.8_-_The_Book_of_the_Gods
5.1.01.9_-_Book_IX
5.1.01_-_Terminology
5.1.02_-_Ahana
5.1.03_-_The_Hostile_Forces_and_Hostile_Beings
5.2.02_-_The_Meditations_of_Mandavya
5.2.03_-_The_An_Family
5.4.01_-_Notes_on_Root-Sounds
5_-_The_Phenomenology_of_the_Spirit_in_Fairytales
6.01_-_Proem
6.02_-_Great_Meteorological_Phenomena,_Etc
6.03_-_Extraordinary_And_Paradoxical_Telluric_Phenomena
6.05_-_THE_PSYCHOLOGICAL_INTERPRETATION_OF_THE_PROCEDURE
6.07_-_THE_MONOCOLUS
6.08_-_THE_CONTENT_AND_MEANING_OF_THE_FIRST_TWO_STAGES
6.0_-_Conscious,_Unconscious,_and_Individuation
7.01_-_The_Soul_(the_Psychic)
7.02_-_Courage
7.04_-_The_Vital
7.06_-_The_Body_(the_Physical)
7.07_-_Prudence
7.10_-_Order
7.13_-_The_Conquest_of_Knowledge
7.14_-_Modesty
7.2.05_-_Moon_of_Two_Hemispheres
7.6.02_-_The_World_Game
7_-_Yoga_of_Sri_Aurobindo
Aeneid
A_God's_Labour
Appendix_4_-_Priest_Spells
APPENDIX_I_-_Curriculum_of_A._A.
Big_Mind_(non-dual)
BOOK_I._-_Augustine_censures_the_pagans,_who_attributed_the_calamities_of_the_world,_and_especially_the_sack_of_Rome_by_the_Goths,_to_the_Christian_religion_and_its_prohibition_of_the_worship_of_the_gods
BOOK_II._-_A_review_of_the_calamities_suffered_by_the_Romans_before_the_time_of_Christ,_showing_that_their_gods_had_plunged_them_into_corruption_and_vice
BOOK_II._--_PART_I._ANTHROPOGENESIS.
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_I._--_PART_II._THE_EVOLUTION_OF_SYMBOLISM_IN_ITS_APPROXIMATE_ORDER
BOOK_IV._-_That_empire_was_given_to_Rome_not_by_the_gods,_but_by_the_One_True_God
BOOK_IX._-_Of_those_who_allege_a_distinction_among_demons,_some_being_good_and_others_evil
Book_of_Exodus
Book_of_Genesis
Book_of_Imaginary_Beings_(text)
Book_of_Psalms
BOOK_VIII._-_Some_account_of_the_Socratic_and_Platonic_philosophy,_and_a_refutation_of_the_doctrine_of_Apuleius_that_the_demons_should_be_worshipped_as_mediators_between_gods_and_men
BOOK_VII._-_Of_the_select_gods_of_the_civil_theology,_and_that_eternal_life_is_not_obtained_by_worshipping_them
BOOK_VI._-_Of_Varros_threefold_division_of_theology,_and_of_the_inability_of_the_gods_to_contri_bute_anything_to_the_happiness_of_the_future_life
BOOK_V._-_Of_fate,_freewill,_and_God's_prescience,_and_of_the_source_of_the_virtues_of_the_ancient_Romans
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_XII._-_Of_the_creation_of_angels_and_men,_and_of_the_origin_of_evil
BOOK_XIV._-_Of_the_punishment_and_results_of_mans_first_sin,_and_of_the_propagation_of_man_without_lust
BOOK_X._-_Porphyrys_doctrine_of_redemption
BOOK_XVIII._-_A_parallel_history_of_the_earthly_and_heavenly_cities_from_the_time_of_Abraham_to_the_end_of_the_world
BOOK_XVII._-_The_history_of_the_city_of_God_from_the_times_of_the_prophets_to_Christ
BOOK_XV._-_The_progress_of_the_earthly_and_heavenly_cities_traced_by_the_sacred_history
BOOK_XXII._-_Of_the_eternal_happiness_of_the_saints,_the_resurrection_of_the_body,_and_the_miracles_of_the_early_Church
Chapter_III_-_WHEREIN_IS_RELATED_THE_DROLL_WAY_IN_WHICH_DON_QUIXOTE_HAD_HIMSELF_DUBBED_A_KNIGHT
Conversations_with_Sri_Aurobindo
COSA_-_BOOK_IV
COSA_-_BOOK_IX
COSA_-_BOOK_VII
COSA_-_BOOK_X
COSA_-_BOOK_XI
COSA_-_BOOK_XII
COSA_-_BOOK_XIII
Cratylus
ENNEAD_01.03_-_Of_Dialectic,_or_the_Means_of_Raising_the_Soul_to_the_Intelligible_World.
ENNEAD_01.04_-_Whether_Animals_May_Be_Termed_Happy.
ENNEAD_01.06_-_Of_Beauty.
ENNEAD_01.07_-_Of_the_First_Good,_and_of_the_Other_Goods.
ENNEAD_01.08_-_Of_the_Nature_and_Origin_of_Evils.
ENNEAD_02.04a_-_Of_Matter.
ENNEAD_03.05_-_Of_Love,_or_Eros.
ENNEAD_03.06_-_Of_the_Impassibility_of_Incorporeal_Entities_(Soul_and_and_Matter).
ENNEAD_04.03_-_Psychological_Questions.
ENNEAD_04.04_-_Questions_About_the_Soul.
ENNEAD_04.05_-_Psychological_Questions_III._-_About_the_Process_of_Vision_and_Hearing.
ENNEAD_04.07_-_Of_the_Immortality_of_the_Soul:_Polemic_Against_Materialism.
ENNEAD_05.01_-_The_Three_Principal_Hypostases,_or_Forms_of_Existence.
ENNEAD_05.03_-_The_Self-Consciousnesses,_and_What_is_Above_Them.
ENNEAD_05.05_-_That_Intelligible_Entities_Are_Not_External_to_the_Intelligence_of_the_Good.
ENNEAD_05.06_-_The_Superessential_Principle_Does_Not_Think_-_Which_is_the_First_Thinking_Principle,_and_Which_is_the_Second?
ENNEAD_05.08_-_Concerning_Intelligible_Beauty.
ENNEAD_06.03_-_Plotinos_Own_Sense-Categories.
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_06.07_-_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
Gods_Script
Gorgias
Guru_Granth_Sahib_first_part
IS_-_Chapter_1
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
Medea_-_A_Vergillian_Cento
Meno
Phaedo
Prayers_and_Meditations_by_Baha_u_llah_text
r1912_07_01
r1913_11_14
r1913_11_18
r1914_01_15
r1914_06_13
r1914_06_15
r1914_06_24
r1914_06_26
r1914_06_29
r1914_07_11
r1914_07_12
r1914_07_14
r1914_07_19
r1914_07_20
r1914_07_22
r1914_08_13
r1914_08_16
r1914_09_17
r1914_11_29
r1914_12_12
r1915_01_05a
r1915_01_05b
r1915_01_10
r1915_05_25
r1915_07_11
r1917_01_21
r1917_01_22
r1917_01_30
r1917_02_01
r1917_02_16
r1917_02_28
r1917_03_01
r1917_03_14
r1917_03_22
r1917_08_28
r1917_09_04
r1917_09_24
r1918_02_20
r1918_04_25
r1918_04_30
r1918_05_07
r1918_05_09
r1919_06_24
r1919_06_29
r1919_06_30
r1919_07_03
r1919_07_06
r1919_07_07
r1919_07_08
r1919_07_11
r1919_07_22
r1919_08_03
r1919_08_04
r1919_08_14
r1919_08_26
r1920_03_03
r1920_06_07
r1920_10_17
r1927_04_07
Sayings_of_Sri_Ramakrishna_(text)
Sophist
Symposium_translated_by_B_Jowett
Tablets_of_Baha_u_llah_text
Talks_001-025
Talks_026-050
Talks_076-099
Talks_100-125
Talks_125-150
Talks_151-175
Talks_176-200
Talks_500-550
Talks_600-652
Talks_With_Sri_Aurobindo_1
Talks_With_Sri_Aurobindo_2
The_Act_of_Creation_text
Theaetetus
The_Aleph
The_Anapanasati_Sutta__A_Practical_Guide_to_Mindfullness_of_Breathing_and_Tranquil_Wisdom_Meditation
The_Book_of_Certitude_-_P1
The_Book_of_Certitude_-_P2
The_Book_of_Job
The_Book_of_Sand
The_Book_of_the_Prophet_Isaiah
The_Book_of_the_Prophet_Micah
The_Book_of_Wisdom
The_Book_(short_story)
The_Coming_Race_Contents
The_Divine_Names_Text_(Dionysis)
The_Dwellings_of_the_Philosophers
The_Epistle_of_Paul_to_the_Ephesians
the_Eternal_Wisdom
The_Fearful_Sphere_of_Pascal
The_First_Epistle_of_Paul_to_Timothy
The_First_Letter_of_John
The_Five,_Ranks_of_The_Apparent_and_the_Real
The_Garden_of_Forking_Paths_1
The_Garden_of_Forking_Paths_2
The_Gospel_According_to_John
The_Gospel_According_to_Luke
The_Gospel_According_to_Matthew
The_Gospel_of_Thomas
The_Hidden_Words_text
The_Last_Question
The_Library_of_Babel
The_Library_Of_Babel_2
The_Pilgrims_Progress
The_Pythagorean_Sentences_of_Demophilus
The_Revelation_of_Jesus_Christ_or_the_Apocalypse
The_Riddle_of_this_World
The_Shadow_Out_Of_Time
Thus_Spoke_Zarathustra_text
Timaeus
Verses_of_Vemana

PRIMARY CLASS

God
Names_of_God
power
thing
SIMILAR TITLES
the Light
the return to the Light

DEFINITIONS


TERMS STARTING WITH

The light outside means a touch or influence of the force indi- cated by the light. The light within means that it has penetrated or is established or frequently active in the nature itself. Light above means a force descending upon the mind. Light around means a general enveloping influence. -

The Lights one secs in concentration are the lights of various powers or forces and often lights that come down from the higher consciousness.


TERMS ANYWHERE

According to Clement, the enlightened or perfect Christian is a Gnostic. In Gnostic teaching, Christ is an aeon of high degree; he is Lucifer the Light-bringer, who redeems humanity from the lower power of the merely creative or working Demiourgos — that is, from becoming enmeshed in the lower cosmic powers.

According to the Old Testament, the building of the temple was completed, but it was used for its high purposes only briefly. Allegorically this was during the Golden Age of the childhood of the human race — the building was complete only as regards childhood when the gods walked among mankind and were their divine instructors; but humanity was not yet truly human, for manas (mind) had not yet been awakened by the manasaputras of whom Hiram Abif was a type. It is here that Masonic tradition should be studied together with the Biblical account. Then with the awakening of manas, and the eating from the Tree of Knowledge and hence the power to choose between good and evil — in other words, with the beginning of self-directed evolution, the temple was desecrated again and again. “The building of the Temple of Solomon is the symbolical representation of the gradual acquirement of the secret wisdom, or magic; the erection and development of the spiritual from the earthly; the manifestation of the power and splendor of the spirit in the physical world, through the wisdom and genius of the builder. The latter, when he has become an adept, is a mightier king than Solomon himself, the emblem of the sun or Light himself — the light of the real subjective world, shining in the darkness of the objective universe. This is the ‘Temple’ which can be reared without the sound of the hammer, or any tool of iron being heard in the house while it is ‘in building’ ” (IU 2:391).

acolyte ::: n. --> One who has received the highest of the four minor orders in the Catholic church, being ordained to carry the wine and water and the lights at the Mass.
One who attends; an assistant.


Actually, the path of the shadows and the path towards the light stretch in opposite directions; yet the ultimate goal of both is a nirvana. The path upwards, whether of the amrita or of the pratyeka, leads to the nirvana of spirit — the amrita ultimately being far higher than that of the pratyeka; whereas the downward path of the Brothers of the Shadow leads also to a nirvana, but to enchainment in the avichi-nirvana of absolute matter for that hierarchy.

Adam-Adammi (Hebrew) ’Ādām ’Adāmī [’ādam mankind + ’adāmī fortress] Used by Chwolsohn in his Nabathean Agriculture and regarded by Blavatsky as “a generic compound name as old as languages are” (SD 2:452). Adam-Adami, like Adam, was not a man but a race, specifically the “dark Race” which was “the first to fall into generation” in contradistinction with Sarku, or the light Race, which remained pure much longer (SD 2:5). “Adam-Adami is a personation of the dual Adam: of the paradigmic Adam-Kadmon, the creator, and of the lower Adam, the terrestrial . . .” (SD 2:456). See also ADAM; ’ADAM QADMON.

Adamas (Greek) Adamant, inflexible; used by Greek and Latin writers for a stone (as a diamond) of impenetrable hardness. One of the main mystical type-figures of the Gnostic system. In The Gospel of the Egyptians (3: 2), “the incorruptible man Adamas” is a light which radiated from the light; he is “the eye of the [light]. For [this is] the first man, he through whom and to whom everything became, (and) without whom nothing became” (Nag Hammadi Library 198n).

Ahriman (Persian) [from ah (Avestan) conscious life + riman the corruptor, disturber of order in the cosmos, the corruptor of mind] Personification of the evil spirit in the world. According to Mazdean philosophy, life originates from two principles: Ahura-Mazda (the light principle) and Ahriman (darkness). Shahrestani, 12th century Islamic scholar, in Al-Melall Va Al-Nehal (Nations and Sects) writes that “Magis were of three sects: Geomarathians, Zurvanians and Zoroastrians. They all shared the view that two principles govern the universe: Ahura-Mazda and Ahriman. Ahura-Mazda is the being who pre-existed and Ahriman the created one.” He further narrates allegorically that “Ahura-Mazda wondered how it would be if he had a rival. From this thought Ahriman, the evil spirit, was born, who revolted against the light and declined to abide by its laws. A battle took place between the armies of the two. The Angels came forward as mediators and agreed upon a truce that the underworld be given to Ahriman for seven thousand years and then to the Ahura-Mazda for another seven thousand years. The creatures who previously existed all vanished. Then Man, Gaeo-Marth, and an animal, taurus, appeared. They both died. From man’s head, sprouted a rhubarb and from rhubarb male and female, Mashia and Mashiana, were born, who were mankind’s progenitors. From the head of the taurus all animals originated. Their belief is that light gave mankind two choices: to remain as bodiless spirits keeping away from Ahriman, or to clothe themselves with bodies to fight against him; mankind chose the latter. The destruction of Ahriman’s army would be the day of resurrection. Man’s reason for clothing himself in a physical body was to enable him to battle against Ahriman; and his salvation depends upon defeating him.”

albedo ::: n. --> Whiteness. Specifically: (Astron.) The ratio which the light reflected from an unpolished surface bears to the total light falling upon that surface.

Alexandrists: A term applied to a group of Aristotelians in Italy during the fifteenth and sixteenth centuries. Besides the Scholastic followers of Aristotle there were some Greeks, whose teaching was tinged with Platonism. Another group, the Averroists, followed Aristotle as interpreted by Ibn Rushd, while a third school interpreted Aristotle in the light of the commentaries of Alexander of Aphrodisias, hence were called Alexandrists. Against the Averroists who attributed a vague sort of immortality to the active intellect, common to all men, the Alexandrists, led by Pomponazzi, asserted the mortality of the individual human soul after its separation from universal reason. -- J.J.R.

All archaic and ancient mankind was strongly addicted to expressing spiritual and abstract cosmic verities under the forms of things which were concrete and visible. Thus not only has the sun at various times been an emblem of the light of the cosmic spirit or Logos, shining throughout the entire time period of the universe; but the moon has always been the symbol of the lower mind, the brain-mind reflecting the light of the spirit, just as the moon reflects the light of the sun.

"All intuitive knowledge comes more or less directly from the light of the self-aware spirit entering into the mind, the spirit concealed behind mind and conscious of all in itself and in all its selves, omniscient and capable of illumining the ignorant or the self-forgetful mind whether by rare or constant flashes or by a steady instreaming light, out of its omniscience.” The Synthesis of Yoga*

“All intuitive knowledge comes more or less directly from the light of the self-aware spirit entering into the mind, the spirit concealed behind mind and conscious of all in itself and in all its selves, omniscient and capable of illumining the ignorant or the self-forgetful mind whether by rare or constant flashes or by a steady instreaming light, out of its omniscience.” The Synthesis of Yoga

:::   ". . . all life is a growth of the soul out of the darkness towards the Light.” *Letters on Yoga

“… all life is a growth of the soul out of the darkness towards the Light.” Letters on Yoga

All lights are indications of a Force or Power. It is the work of the Lights and Forces they represent to act in their descent on the lower nature and change it. Light clatifics the conscious- ness and works as a force and makes knowledge possible.

All Saints’ Day, All-Hallows, Hallowmas. A festival originally on the first of May, said to have been instituted for the martyrs in European countries about the 4th or 5th centuries. In the 7th century, Pope Boniface instituted it on May 13 to replace a pagan festival of the dead. In 834 the day was moved to November 1st by Gregory III and was then celebrated for all the saints. The Greek Church celebrates it on the first Sunday after Pentecost. Closely connected with the celebration was the keeping of the preceding evening, known as the vigil of Hallowmas or Halloween. This was especially kept in Scotland and in Brittany, France. In Scotland an important item was the lighting of a bonfire at each house. The Celts kept two festivals, one called Beltane (Bealtine or Beiltine) in which fires were lighted on the eve of May 1st, and the other called Samtheine on the eve of November 1st, in which people jumped over two fires placed very close together. “The Druids understood the meaning of the Sun in Taurus, therefore, when, while all the fires were extinguished on the 1st of November, their sacred and inextinguishable fires alone remained to illumine the horizon, like those of the Magi and the modern Zoroastrians” (SD 2:759). The Germanic nations had their Osterfeuer and Johannisfeuer.

All the lights arc put out by the Mother from herself.

All worlds and universes spring forth from it, run their various manvantaric periods, and sink back into it for their rest; so that what we call space is but one of its manifestations or appearances, and what we call unending duration is its aspect when we consider it under the light of eternity. It is everything because everything is included within it, and it is nothing because it is no-thing — thing implying limitation or condition. See also PARABRAHMAN; THAT

ambrotype ::: n. --> A picture taken on a plate of prepared glass, in which the lights are represented in silver, and the shades are produced by a dark background visible through the unsilvered portions of the glass.

A more significant meaning of the coming forth in the day or coming forth into light, relates to the fact that these papyri give in veiled language the rites of initiation as it was practiced from earliest times by the Egyptians, the light meaning the spiritual and intellectual splendor which clothes one who has successfully passed from darkness into light.

analyzer ::: n. --> One who, or that which, analyzes.
The part of a polariscope which receives the light after polarization, and exhibits its properties.


ananda ::: ananda full of the light of sūrya1 on the plane of vijñana. ssurya

and mind as the light of that activity"; it "uses life and mind characteristically for physical experience, ::: all else being regarded as a

"A new humanity means for us the appearance, the development of a type or race of mental beings whose principle of mentality would be no longer a mind in the Ignorance seeking for knowledge but even in its knowledge bound to the Ignorance, a seeker after Light but not its natural possessor, open to the Light but not an inhabitant of the Light, not yet a perfected instrument, truth-conscious and delivered out of the Ignorance. Instead, it would be possessed already of what could be called a mind of Light, a mind capable of living in the truth, capable of being truth-conscious and manifesting in its life a direct in place of an indirect knowledge. Its mentality would be an instrument of the Light and no longer of the Ignorance. At its highest it would be capable of passing into the supermind and from the new race would be recruited the race of supramental beings who would appear as the leaders of the evolution in earth-nature. Even, the highest manifestations of a mind of Light would be an instrumentality of the supermind, a part of it or a projection from it, a stepping beyond humanity into the superhumanity of the supramental principle. Above all, its possession would enable the human being to rise beyond the normalities of his present thinking, feeling and being into those highest powers of the mind in its self-exceedings which intervene between our mentality and supermind and can be regarded as steps leading towards the greater and more luminous principle. This advance like others in the evolution might not be reached and would naturally not be reached at one bound, but from the very beginning it would be inevitable: the pressure of the supermind creating from above out of itself the mind of Light would compel this certainty of the eventual outcome.” Essays in Philosophy and Yoga

“A new humanity means for us the appearance, the development of a type or race of mental beings whose principle of mentality would be no longer a mind in the Ignorance seeking for knowledge but even in its knowledge bound to the Ignorance, a seeker after Light but not its natural possessor, open to the Light but not an inhabitant of the Light, not yet a perfected instrument, truth-conscious and delivered out of the Ignorance. Instead, it would be possessed already of what could be called a mind of Light, a mind capable of living in the truth, capable of being truth-conscious and manifesting in its life a direct in place of an indirect knowledge. Its mentality would be an instrument of the Light and no longer of the Ignorance. At its highest it would be capable of passing into the supermind and from the new race would be recruited the race of supramental beings who would appear as the leaders of the evolution in earth-nature. Even, the highest manifestations of a mind of Light would be an instrumentality of the supermind, a part of it or a projection from it, a stepping beyond humanity into the superhumanity of the supramental principle. Above all, its possession would enable the human being to rise beyond the normalities of his present thinking, feeling and being into those highest powers of the mind in its self-exceedings which intervene between our mentality and supermind and can be regarded as steps leading towards the greater and more luminous principle. This advance like others in the evolution might not be reached and would naturally not be reached at one bound, but from the very beginning it would be inevitable: the pressure of the supermind creating from above out of itself the mind of Light would compel this certainty of the eventual outcome.” Essays in Philosophy and Yoga

Angel of the Light of Day—Shamshiel, who

Angirasah, Angiras rsis (the Angirasas, the Angirasa Rishis) ::: a clan of rsis that went by the name of Angiras, their progenitor; the seven sages, the seven lustres of Agni, his sons; burning powers of the Light; divine or human types of the seer-will.

Āṅgirasas ::: an ancient clan of r.s.is in the Veda, the "human fathers" who discovered the Light, also portrayed as heavenly seers or as powers of Agni2, "forces of the symbolic Light and Flame"; along with the Bhr.gus, identified in the Record of Yoga with the Judeo-Christian "seraphim", the highest order of angels.

Another meaning of Feraydun is the sphere of the fixed stars (the light spheres). See also AZHI-DAHAKA; ZOHAK

Apsaras ::: Sri Aurobindo: “The Apsaras are the most beautiful and romantic conception on the lesser plane of Hindu mythology. From the moment that they arose out of the waters of the milky Ocean, robed in ethereal raiment and heavenly adornment, waking melody from a million lyres, the beauty and light of them has transformed the world. They crowd in the sunbeams, they flash and gleam over heaven in the lightnings, they make the azure beauty of the sky; they are the light of sunrise and sunset and the haunting voices of forest and field. They dwell too in the life of the soul; for they are the ideal pursued by the poet through his lines, by the artist shaping his soul on his canvas, by the sculptor seeking a form in the marble; for the joy of their embrace the hero flings his life into the rushing torrent of battle; the sage, musing upon God, sees the shining of their limbs and falls from his white ideal. The delight of life, the beauty of things, the attraction of sensuous beauty, this is what the mystic and romantic side of the Hindu temperament strove to express in the Apsara. The original meaning is everywhere felt as a shining background, but most in the older allegories, especially the strange and romantic legend of Pururavas as we first have it in the Brahmanas and the Vishnoupurana.

apsaras ::: Sri Aurobindo: "The Apsaras are the most beautiful and romantic conception on the lesser plane of Hindu mythology. From the moment that they arose out of the waters of the milky Ocean, robed in ethereal raiment and heavenly adornment, waking melody from a million lyres, the beauty and light of them has transformed the world. They crowd in the sunbeams, they flash and gleam over heaven in the lightnings, they make the azure beauty of the sky; they are the light of sunrise and sunset and the haunting voices of forest and field. They dwell too in the life of the soul; for they are the ideal pursued by the poet through his lines, by the artist shaping his soul on his canvas, by the sculptor seeking a form in the marble; for the joy of their embrace the hero flings his life into the rushing torrent of battle; the sage, musing upon God, sees the shining of their limbs and falls from his white ideal. The delight of life, the beauty of things, the attraction of sensuous beauty, this is what the mystic and romantic side of the Hindu temperament strove to express in the Apsara. The original meaning is everywhere felt as a shining background, but most in the older allegories, especially the strange and romantic legend of Pururavas as we first have it in the Brahmanas and the Vishnoupurana.

Apsaras ::: “The Apsaras are the most beautiful and romantic conception on the lesser plane of Hindu mythology. From the moment that they arose out of the waters of the milky Ocean, robed in ethereal raiment and heavenly adornment, waking melody from a million lyres, the beauty and light of them has transformed the world. They crowd in the sunbeams, they flash and gleam over heaven in the lightnings, they make the azure beauty of the sky; they are the light of sunrise and sunset and the haunting voices of forest and field. They dwell too in the life of the soul; for they are the ideal pursued by the poet through his lines, by the artist shaping his soul on his canvas, by the sculptor seeking a form in the marble; for the joy of their embrace the hero flings his life into the rushing torrent of battle; the sage, musing upon God, sees the shining of their limbs and falls from his white ideal. The delight of life, the beauty of things, the attraction of sensuous beauty, this is what the mystic and romantic side of the Hindu temperament strove to express in the Apsara. The original meaning is everywhere felt as a shining background, but most in the older allegories, especially the strange and romantic legend of Pururavas as we first have it in the Brahmanas and the Vishnoupurana.

Arcananas ::: the name of a rsi, "the pilgrim of the Light", he who travels to the illumination created by the word. [Ved.]

Ares, Areus (Greek) God of war, equivalent of the Latin Mars; commonly the god of battles, bloodshed, and strife. In a higher sense he is Migmar of the crimson veil, the light of daring burning in the heart, the dauntless energy that fights its way to supernal truth.

Arnold, Edwin. The Light of Asia. New York: A. L.

Arnold in The Light of Asia (VI, 19) speaks of

arya (Aryan) ::: the good and noble man; the fighter; he who strives and overcomes all outside him and within him that stands opposed to the human advance; he who does the work of sacrifice, finds the sacred word of illumination, desires the gods and increases them and is increased by them into the largeness of the true existence; he is the warrior of the light and the traveller to the Truth.

asinata ::: indifference (udasinata) due to a combination of sattva and tamas, which can arise when tamasic udasinata aids itself "by the intellectual perception that the desires of life cannot be satisfied, that the soul is too weak to master life, that the whole thing is nothing but sorrow and transient effort", or when sattwic udasinata "calls in the aid of the tamasic principle of inaction" to get rid of the disturbances caused by rajas, and the seeker of liberation "strives by imposing an enlightened tamas on his natural being . . . to give the sattwic guna freedom to lose itself in the light of the spirit". sattwic ud udasinata

ASPECTS OF THE DIVINE. ::: The Divine has three aspects for us :
1. It is the Cosmic Self and Spirit that is in and behind all things and beings, from which and in which all is manifested in the universe- although it is now a manifestation in the Ignorance.
2. It is the Spirit and Master of our own being within us whom we have to serve and learn to express his will in all our movements so that we may grow out of the Ignorance into the Light.
3. The Divine is transcendent Being and Spirit, all bliss and light and divine knowledge and power, and towards that highest divine existence and its Light we have to rise and bring down the reality of it more and more into our consciousness and life.


"As the eyes of the sage are opened to the light, so is his ear unsealed to receive the vibrations of the Infinite; from all the regions of the Truth there comes thrilling into him its Word which becomes the form of his thoughts.” Essays on the Gita

“As the eyes of the sage are opened to the light, so is his ear unsealed to receive the vibrations of the Infinite; from all the regions of the Truth there comes thrilling into him its Word which becomes the form of his thoughts.” Essays on the Gita

as the light of the sun.” [Rf. Caird, Principalities

“As there are Powers of Knowledge or Forces of the Light, so there are Powers of Ignorance and tenebrous Forces of the Darkness whose work is to prolong the reign of Ignorance and Inconscience. As there are Forces of Truth, so there are Forces that live by the Falsehood and support it and work for its victory; as there are powers whose life is intimately bound up with the existence, the idea and the impulse of Good, so there are Forces whose life is bound up with the existence and the idea and the impulse of Evil. It is this truth of the cosmic Invisible that was symbolised in the ancient belief of a struggle between the powers of Light and Darkness, Good and Evil for the possession of the world and the government of the life of man;—this was the significance of the contest between the Vedic Gods and their opponents, sons of Darkness and Division, figured in a later tradition as Titan and Giant and Demon, Asura, Rakshasa, Pisacha; the same tradition is found in the Zoroastrian Double Principle and the later Semitic opposition of God and his Angels on the one side and Satan and his hosts on the other,—invisible Personalities and Powers that draw man to the divine Light and Truth and Good or lure him into subjection to the undivine principle of Darkness and Falsehood and Evil.” The Life Divine

astrometer ::: n. --> An instrument for comparing the relative amount of the light of stars.

a throne shining 7 times brighter than the light

atma prakash. ::: the light of the Self

Aufklärung: In general, this German word and its English equivalent Enlightenment denote the self-emancipation of man from mere authority, prejudice, convention and tradition, with an insistence on freer thinking about problems uncritically referred to these other agencies. According to Kant's famous definition "Enlightenment is the liberation of man from his self-caused state of minority, which is the incapacity of using one's understanding without the direction of another. This state of minority is caused when its source lies not in the lack of understanding, but in the lack of determination and courage to use it without the assistance of another" (Was ist Aufklärung? 1784). In its historical perspective, the Aufklärung refers to the cultural atmosphere and contrlbutions of the 18th century, especially in Germany, France and England [which affected also American thought with B. Franklin, T. Paine and the leaders of the Revolution]. It crystallized tendencies emphasized by the Renaissance, and quickened by modern scepticism and empiricism, and by the great scientific discoveries of the 17th century. This movement, which was represented by men of varying tendencies, gave an impetus to general learning, a more popular philosophy, empirical science, scriptural criticism, social and political thought. More especially, the word Aufklärung is applied to the German contributions to 18th century culture. In philosophy, its principal representatives are G. E. Lessing (1729-81) who believed in free speech and in a methodical criticism of religion, without being a free-thinker; H. S. Reimarus (1694-1768) who expounded a naturalistic philosophy and denied the supernatural origin of Christianity; Moses Mendelssohn (1729-86) who endeavoured to mitigate prejudices and developed a popular common-sense philosophy; Chr. Wolff (1679-1754), J. A. Eberhard (1739-1809) who followed the Leibnizian rationalism and criticized unsuccessfully Kant and Fichte; and J. G. Herder (1744-1803) who was best as an interpreter of others, but whose intuitional suggestions have borne fruit in the organic correlation of the sciences, and in questions of language in relation to human nature and to national character. The works of Kant and Goethe mark the culmination of the German Enlightenment. Cf. J. G. Hibben, Philosophy of the Enlightenment, 1910. --T.G. Augustinianism: The thought of St. Augustine of Hippo, and of his followers. Born in 354 at Tagaste in N. Africa, A. studied rhetoric in Carthage, taught that subject there and in Rome and Milan. Attracted successively to Manicheanism, Scepticism, and Neo-Platontsm, A. eventually found intellectual and moral peace with his conversion to Christianity in his thirty-fourth year. Returning to Africa, he established numerous monasteries, became a priest in 391, Bishop of Hippo in 395. Augustine wrote much: On Free Choice, Confessions, Literal Commentary on Genesis, On the Trinity, and City of God, are his most noted works. He died in 430.   St. Augustine's characteristic method, an inward empiricism which has little in common with later variants, starts from things without, proceeds within to the self, and moves upwards to God. These three poles of the Augustinian dialectic are polarized by his doctrine of moderate illuminism. An ontological illumination is required to explain the metaphysical structure of things. The truth of judgment demands a noetic illumination. A moral illumination is necessary in the order of willing; and so, too, an lllumination of art in the aesthetic order. Other illuminations which transcend the natural order do not come within the scope of philosophy; they provide the wisdoms of theology and mysticism. Every being is illuminated ontologically by number, form, unity and its derivatives, and order. A thing is what it is, in so far as it is more or less flooded by the light of these ontological constituents.   Sensation is necessary in order to know material substances. There is certainly an action of the external object on the body and a corresponding passion of the body, but, as the soul is superior to the body and can suffer nothing from its inferior, sensation must be an action, not a passion, of the soul. Sensation takes place only when the observing soul, dynamically on guard throughout the body, is vitally attentive to the changes suffered by the body. However, an adequate basis for the knowledge of intellectual truth is not found in sensation alone. In order to know, for example, that a body is multiple, the idea of unity must be present already, otherwise its multiplicity could not be recognized. If numbers are not drawn in by the bodily senses which perceive only the contingent and passing, is the mind the source of the unchanging and necessary truth of numbers? The mind of man is also contingent and mutable, and cannot give what it does not possess. As ideas are not innate, nor remembered from a previous existence of the soul, they can be accounted for only by an immutable source higher than the soul. In so far as man is endowed with an intellect, he is a being naturally illuminated by God, Who may be compared to an intelligible sun. The human intellect does not create the laws of thought; it finds them and submits to them. The immediate intuition of these normative rules does not carry any content, thus any trace of ontologism is avoided.   Things have forms because they have numbers, and they have being in so far as they possess form. The sufficient explanation of all formable, and hence changeable, things is an immutable and eternal form which is unrestricted in time and space. The forms or ideas of all things actually existing in the world are in the things themselves (as rationes seminales) and in the Divine Mind (as rationes aeternae). Nothing could exist without unity, for to be is no other than to be one. There is a unity proper to each level of being, a unity of the material individual and species, of the soul, and of that union of souls in the love of the same good, which union constitutes the city. Order, also, is ontologically imbibed by all beings. To tend to being is to tend to order; order secures being, disorder leads to non-being. Order is the distribution which allots things equal and unequal each to its own place and integrates an ensemble of parts in accordance with an end. Hence, peace is defined as the tranquillity of order. Just as things have their being from their forms, the order of parts, and their numerical relations, so too their beauty is not something superadded, but the shining out of all their intelligible co-ingredients.   S. Aurelii Augustini, Opera Omnia, Migne, PL 32-47; (a critical edition of some works will be found in the Corpus Scriptorum Ecclesiasticorum Latinorum, Vienna). Gilson, E., Introd. a l'etude de s. Augustin, (Paris, 1931) contains very good bibliography up to 1927, pp. 309-331. Pope, H., St. Augustine of Hippo, (London, 1937). Chapman, E., St. Augustine's Philos. of Beauty, (N. Y., 1939). Figgis, J. N., The Political Aspects of St. Augustine's "City of God", (London, 1921). --E.C. Authenticity: In a general sense, genuineness, truth according to its title. It involves sometimes a direct and personal characteristic (Whitehead speaks of "authentic feelings").   This word also refers to problems of fundamental criticism involving title, tradition, authorship and evidence. These problems are vital in theology, and basic in scholarship with regard to the interpretation of texts and doctrines. --T.G. Authoritarianism: That theory of knowledge which maintains that the truth of any proposition is determined by the fact of its having been asserted by a certain esteemed individual or group of individuals. Cf. H. Newman, Grammar of Assent; C. S. Peirce, "Fixation of Belief," in Chance, Love and Logic, ed. M. R. Cohen. --A.C.B. Autistic thinking: Absorption in fanciful or wishful thinking without proper control by objective or factual material; day dreaming; undisciplined imagination. --A.C.B. Automaton Theory: Theory that a living organism may be considered a mere machine. See Automatism. Automatism: (Gr. automatos, self-moving) (a) In metaphysics: Theory that animal and human organisms are automata, that is to say, are machines governed by the laws of physics and mechanics. Automatism, as propounded by Descartes, considered the lower animals to be pure automata (Letter to Henry More, 1649) and man a machine controlled by a rational soul (Treatise on Man). Pure automatism for man as well as animals is advocated by La Mettrie (Man, a Machine, 1748). During the Nineteenth century, automatism, combined with epiphenomenalism, was advanced by Hodgson, Huxley and Clifford. (Cf. W. James, The Principles of Psychology, Vol. I, ch. V.) Behaviorism, of the extreme sort, is the most recent version of automatism (See Behaviorism).   (b) In psychology: Psychological automatism is the performance of apparently purposeful actions, like automatic writing without the superintendence of the conscious mind. L. C. Rosenfield, From Beast Machine to Man Machine, N. Y., 1941. --L.W. Automatism, Conscious: The automatism of Hodgson, Huxley, and Clifford which considers man a machine to which mind or consciousness is superadded; the mind of man is, however, causally ineffectual. See Automatism; Epiphenomenalism. --L.W. Autonomy: (Gr. autonomia, independence) Freedom consisting in self-determination and independence of all external constraint. See Freedom. Kant defines autonomy of the will as subjection of the will to its own law, the categorical imperative, in contrast to heteronomy, its subjection to a law or end outside the rational will. (Fundamental Principles of the Metaphysics of Morals, § 2.) --L.W. Autonomy of ethics: A doctrine, usually propounded by intuitionists, that ethics is not a part of, and cannot be derived from, either metaphysics or any of the natural or social sciences. See Intuitionism, Metaphysical ethics, Naturalistic ethics. --W.K.F. Autonomy of the will: (in Kant's ethics) The freedom of the rational will to legislate to itself, which constitutes the basis for the autonomy of the moral law. --P.A.S. Autonymy: In the terminology introduced by Carnap, a word (phrase, symbol, expression) is autonymous if it is used as a name for itself --for the geometric shape, sound, etc. which it exemplifies, or for the word as a historical and grammatical unit. Autonymy is thus the same as the Scholastic suppositio matertalis (q. v.), although the viewpoint is different. --A.C. Autotelic: (from Gr. autos, self, and telos, end) Said of any absorbing activity engaged in for its own sake (cf. German Selbstzweck), such as higher mathematics, chess, etc. In aesthetics, applied to creative art and play which lack any conscious reference to the accomplishment of something useful. In the view of some, it may constitute something beneficent in itself of which the person following his art impulse (q.v.) or playing is unaware, thus approaching a heterotelic (q.v.) conception. --K.F.L. Avenarius, Richard: (1843-1896) German philosopher who expressed his thought in an elaborate and novel terminology in the hope of constructing a symbolic language for philosophy, like that of mathematics --the consequence of his Spinoza studies. As the most influential apostle of pure experience, the posltivistic motive reaches in him an extreme position. Insisting on the biologic and economic function of thought, he thought the true method of science is to cure speculative excesses by a return to pure experience devoid of all assumptions. Philosophy is the scientific effort to exclude from knowledge all ideas not included in the given. Its task is to expel all extraneous elements in the given. His uncritical use of the category of the given and the nominalistic view that logical relations are created rather than discovered by thought, leads him to banish not only animism but also all of the categories, substance, causality, etc., as inventions of the mind. Explaining the evolution and devolution of the problematization and deproblematization of numerous ideas, and aiming to give the natural history of problems, Avenarius sought to show physiologically, psychologically and historically under what conditions they emerge, are challenged and are solved. He hypothesized a System C, a bodily and central nervous system upon which consciousness depends. R-values are the stimuli received from the world of objects. E-values are the statements of experience. The brain changes that continually oscillate about an ideal point of balance are termed Vitalerhaltungsmaximum. The E-values are differentiated into elements, to which the sense-perceptions or the content of experience belong, and characters, to which belongs everything which psychology describes as feelings and attitudes. Avenarius describes in symbolic form a series of states from balance to balance, termed vital series, all describing a series of changes in System C. Inequalities in the vital balance give rise to vital differences. According to his theory there are two vital series. It assumes a series of brain changes because parallel series of conscious states can be observed. The independent vital series are physical, and the dependent vital series are psychological. The two together are practically covariants. In the case of a process as a dependent vital series three stages can be noted: first, the appearance of the problem, expressed as strain, restlessness, desire, fear, doubt, pain, repentance, delusion; the second, the continued effort and struggle to solve the problem; and finally, the appearance of the solution, characterized by abating anxiety, a feeling of triumph and enjoyment.   Corresponding to these three stages of the dependent series are three stages of the independent series: the appearance of the vital difference and a departure from balance in the System C, the continuance with an approximate vital difference, and lastly, the reduction of the vital difference to zero, the return to stability. By making room for dependent and independent experiences, he showed that physics regards experience as independent of the experiencing indlvidual, and psychology views experience as dependent upon the individual. He greatly influenced Mach and James (q.v.). See Avenarius, Empirio-criticism, Experience, pure. Main works: Kritik der reinen Erfahrung; Der menschliche Weltbegriff. --H.H. Averroes: (Mohammed ibn Roshd) Known to the Scholastics as The Commentator, and mentioned as the author of il gran commento by Dante (Inf. IV. 68) he was born 1126 at Cordova (Spain), studied theology, law, medicine, mathematics, and philosophy, became after having been judge in Sevilla and Cordova, physician to the khalifah Jaqub Jusuf, and charged with writing a commentary on the works of Aristotle. Al-mansur, Jusuf's successor, deprived him of his place because of accusations of unorthodoxy. He died 1198 in Morocco. Averroes is not so much an original philosopher as the author of a minute commentary on the whole works of Aristotle. His procedure was imitated later by Aquinas. In his interpretation of Aristotelian metaphysics Averroes teaches the coeternity of a universe created ex nihilo. This doctrine formed together with the notion of a numerical unity of the active intellect became one of the controversial points in the discussions between the followers of Albert-Thomas and the Latin Averroists. Averroes assumed that man possesses only a disposition for receiving the intellect coming from without; he identifies this disposition with the possible intellect which thus is not truly intellectual by nature. The notion of one intellect common to all men does away with the doctrine of personal immortality. Another doctrine which probably was emphasized more by the Latin Averroists (and by the adversaries among Averroes' contemporaries) is the famous statement about "two-fold truth", viz. that a proposition may be theologically true and philosophically false and vice versa. Averroes taught that religion expresses the (higher) philosophical truth by means of religious imagery; the "two-truth notion" came apparently into the Latin text through a misinterpretation on the part of the translators. The works of Averroes were one of the main sources of medieval Aristotelianlsm, before and even after the original texts had been translated. The interpretation the Latin Averroists found in their texts of the "Commentator" spread in spite of opposition and condemnation. See Averroism, Latin. Averroes, Opera, Venetiis, 1553. M. Horten, Die Metaphysik des Averroes, 1912. P. Mandonnet, Siger de Brabant et l'Averroisme Latin, 2d ed., Louvain, 1911. --R.A. Averroism, Latin: The commentaries on Aristotle written by Averroes (Ibn Roshd) in the 12th century became known to the Western scholars in translations by Michael Scottus, Hermannus Alemannus, and others at the beginning of the 13th century. Many works of Aristotle were also known first by such translations from Arabian texts, though there existed translations from the Greek originals at the same time (Grabmann). The Averroistic interpretation of Aristotle was held to be the true one by many; but already Albert the Great pointed out several notions which he felt to be incompatible with the principles of Christian philosophy, although he relied for the rest on the "Commentator" and apparently hardly used any other text. Aquinas, basing his studies mostly on a translation from the Greek texts, procured for him by William of Moerbecke, criticized the Averroistic interpretation in many points. But the teachings of the Commentator became the foundation for a whole school of philosophers, represented first by the Faculty of Arts at Paris. The most prominent of these scholars was Siger of Brabant. The philosophy of these men was condemned on March 7th, 1277 by Stephen Tempier, Bishop of Paris, after a first condemnation of Aristotelianism in 1210 had gradually come to be neglected. The 219 theses condemned in 1277, however, contain also some of Aquinas which later were generally recognized an orthodox. The Averroistic propositions which aroused the criticism of the ecclesiastic authorities and which had been opposed with great energy by Albert and Thomas refer mostly to the following points: The co-eternity of the created word; the numerical identity of the intellect in all men, the so-called two-fold-truth theory stating that a proposition may be philosophically true although theologically false. Regarding the first point Thomas argued that there is no philosophical proof, either for the co-eternity or against it; creation is an article of faith. The unity of intellect was rejected as incompatible with the true notion of person and with personal immortality. It is doubtful whether Averroes himself held the two-truths theory; it was, however, taught by the Latin Averroists who, notwithstanding the opposition of the Church and the Thomistic philosophers, gained a great influence and soon dominated many universities, especially in Italy. Thomas and his followers were convinced that they interpreted Aristotle correctly and that the Averroists were wrong; one has, however, to admit that certain passages in Aristotle allow for the Averroistic interpretation, especially in regard to the theory of intellect.   Lit.: P. Mandonnet, Siger de Brabant et l'Averroisme Latin au XIIIe Siecle, 2d. ed. Louvain, 1911; M. Grabmann, Forschungen über die lateinischen Aristotelesübersetzungen des XIII. Jahrhunderts, Münster 1916 (Beitr. z. Gesch. Phil. d. MA. Vol. 17, H. 5-6). --R.A. Avesta: See Zendavesta. Avicehron: (or Avencebrol, Salomon ibn Gabirol) The first Jewish philosopher in Spain, born in Malaga 1020, died about 1070, poet, philosopher, and moralist. His main work, Fons vitae, became influential and was much quoted by the Scholastics. It has been preserved only in the Latin translation by Gundissalinus. His doctrine of a spiritual substance individualizing also the pure spirits or separate forms was opposed by Aquinas already in his first treatise De ente, but found favor with the medieval Augustinians also later in the 13th century. He also teaches the necessity of a mediator between God and the created world; such a mediator he finds in the Divine Will proceeding from God and creating, conserving, and moving the world. His cosmogony shows a definitely Neo-Platonic shade and assumes a series of emanations. Cl. Baeumker, Avencebrolis Fons vitae. Beitr. z. Gesch. d. Philos. d. MA. 1892-1895, Vol. I. Joh. Wittman, Die Stellung des hl. Thomas von Aquino zu Avencebrol, ibid. 1900. Vol. III. --R.A. Avicenna: (Abu Ali al Hosain ibn Abdallah ibn Sina) Born 980 in the country of Bocchara, began to write in young years, left more than 100 works, taught in Ispahan, was physician to several Persian princes, and died at Hamadan in 1037. His fame as physician survived his influence as philosopher in the Occident. His medical works were printed still in the 17th century. His philosophy is contained in 18 vols. of a comprehensive encyclopedia, following the tradition of Al Kindi and Al Farabi. Logic, Physics, Mathematics and Metaphysics form the parts of this work. His philosophy is Aristotelian with noticeable Neo-Platonic influences. His doctrine of the universal existing ante res in God, in rebus as the universal nature of the particulars, and post res in the human mind by way of abstraction became a fundamental thesis of medieval Aristotelianism. He sharply distinguished between the logical and the ontological universal, denying to the latter the true nature of form in the composite. The principle of individuation is matter, eternally existent. Latin translations attributed to Avicenna the notion that existence is an accident to essence (see e.g. Guilelmus Parisiensis, De Universo). The process adopted by Avicenna was one of paraphrasis of the Aristotelian texts with many original thoughts interspersed. His works were translated into Latin by Dominicus Gundissalinus (Gondisalvi) with the assistance of Avendeath ibn Daud. This translation started, when it became more generally known, the "revival of Aristotle" at the end of the 12th and the beginning of the 13th century. Albert the Great and Aquinas professed, notwithstanding their critical attitude, a great admiration for Avicenna whom the Arabs used to call the "third Aristotle". But in the Orient, Avicenna's influence declined soon, overcome by the opposition of the orthodox theologians. Avicenna, Opera, Venetiis, 1495; l508; 1546. M. Horten, Das Buch der Genesung der Seele, eine philosophische Enzyklopaedie Avicenna's; XIII. Teil: Die Metaphysik. Halle a. S. 1907-1909. R. de Vaux, Notes et textes sur l'Avicennisme Latin, Bibl. Thomiste XX, Paris, 1934. --R.A. Avidya: (Skr.) Nescience; ignorance; the state of mind unaware of true reality; an equivalent of maya (q.v.); also a condition of pure awareness prior to the universal process of evolution through gradual differentiation into the elements and factors of knowledge. --K.F.L. Avyakta: (Skr.) "Unmanifest", descriptive of or standing for brahman (q.v.) in one of its or "his" aspects, symbolizing the superabundance of the creative principle, or designating the condition of the universe not yet become phenomenal (aja, unborn). --K.F.L. Awareness: Consciousness considered in its aspect of act; an act of attentive awareness such as the sensing of a color patch or the feeling of pain is distinguished from the content attended to, the sensed color patch, the felt pain. The psychologlcal theory of intentional act was advanced by F. Brentano (Psychologie vom empirischen Standpunkte) and received its epistemological development by Meinong, Husserl, Moore, Laird and Broad. See Intentionalism. --L.W. Axiological: (Ger. axiologisch) In Husserl: Of or pertaining to value or theory of value (the latter term understood as including disvalue and value-indifference). --D.C. Axiological ethics: Any ethics which makes the theory of obligation entirely dependent on the theory of value, by making the determination of the rightness of an action wholly dependent on a consideration of the value or goodness of something, e.g. the action itself, its motive, or its consequences, actual or probable. Opposed to deontological ethics. See also teleological ethics. --W.K.F. Axiologic Realism: In metaphysics, theory that value as well as logic, qualities as well as relations, have their being and exist external to the mind and independently of it. Applicable to the philosophy of many though not all realists in the history of philosophy, from Plato to G. E. Moore, A. N. Whitehead, and N, Hartmann. --J.K.F. Axiology: (Gr. axios, of like value, worthy, and logos, account, reason, theory). Modern term for theory of value (the desired, preferred, good), investigation of its nature, criteria, and metaphysical status. Had its rise in Plato's theory of Forms or Ideas (Idea of the Good); was developed in Aristotle's Organon, Ethics, Poetics, and Metaphysics (Book Lambda). Stoics and Epicureans investigated the summum bonum. Christian philosophy (St. Thomas) built on Aristotle's identification of highest value with final cause in God as "a living being, eternal, most good."   In modern thought, apart from scholasticism and the system of Spinoza (Ethica, 1677), in which values are metaphysically grounded, the various values were investigated in separate sciences, until Kant's Critiques, in which the relations of knowledge to moral, aesthetic, and religious values were examined. In Hegel's idealism, morality, art, religion, and philosophy were made the capstone of his dialectic. R. H. Lotze "sought in that which should be the ground of that which is" (Metaphysik, 1879). Nineteenth century evolutionary theory, anthropology, sociology, psychology, and economics subjected value experience to empirical analysis, and stress was again laid on the diversity and relativity of value phenomena rather than on their unity and metaphysical nature. F. Nietzsche's Also Sprach Zarathustra (1883-1885) and Zur Genealogie der Moral (1887) aroused new interest in the nature of value. F. Brentano, Vom Ursprung sittlicher Erkenntnis (1889), identified value with love.   In the twentieth century the term axiology was apparently first applied by Paul Lapie (Logique de la volonte, 1902) and E. von Hartmann (Grundriss der Axiologie, 1908). Stimulated by Ehrenfels (System der Werttheorie, 1897), Meinong (Psychologisch-ethische Untersuchungen zur Werttheorie, 1894-1899), and Simmel (Philosophie des Geldes, 1900). W. M. Urban wrote the first systematic treatment of axiology in English (Valuation, 1909), phenomenological in method under J. M. Baldwin's influence. Meanwhile H. Münsterberg wrote a neo-Fichtean system of values (The Eternal Values, 1909).   Among important recent contributions are: B. Bosanquet, The Principle of Individuality and Value (1912), a free reinterpretation of Hegelianism; W. R. Sorley, Moral Values and the Idea of God (1918, 1921), defending a metaphysical theism; S. Alexander, Space, Time, and Deity (1920), realistic and naturalistic; N. Hartmann, Ethik (1926), detailed analysis of types and laws of value; R. B. Perry's magnum opus, General Theory of Value (1926), "its meaning and basic principles construed in terms of interest"; and J. Laird, The Idea of Value (1929), noteworthy for historical exposition. A naturalistic theory has been developed by J. Dewey (Theory of Valuation, 1939), for which "not only is science itself a value . . . but it is the supreme means of the valid determination of all valuations." A. J. Ayer, Language, Truth and Logic (1936) expounds the view of logical positivism that value is "nonsense." J. Hessen, Wertphilosophie (1937), provides an account of recent German axiology from a neo-scholastic standpoint.   The problems of axiology fall into four main groups, namely, those concerning (1) the nature of value, (2) the types of value, (3) the criterion of value, and (4) the metaphysical status of value.   (1) The nature of value experience. Is valuation fulfillment of desire (voluntarism: Spinoza, Ehrenfels), pleasure (hedonism: Epicurus, Bentham, Meinong), interest (Perry), preference (Martineau), pure rational will (formalism: Stoics, Kant, Royce), apprehension of tertiary qualities (Santayana), synoptic experience of the unity of personality (personalism: T. H. Green, Bowne), any experience that contributes to enhanced life (evolutionism: Nietzsche), or "the relation of things as means to the end or consequence actually reached" (pragmatism, instrumentalism: Dewey).   (2) The types of value. Most axiologists distinguish between intrinsic (consummatory) values (ends), prized for their own sake, and instrumental (contributory) values (means), which are causes (whether as economic goods or as natural events) of intrinsic values. Most intrinsic values are also instrumental to further value experience; some instrumental values are neutral or even disvaluable intrinsically. Commonly recognized as intrinsic values are the (morally) good, the true, the beautiful, and the holy. Values of play, of work, of association, and of bodily well-being are also acknowledged. Some (with Montague) question whether the true is properly to be regarded as a value, since some truth is disvaluable, some neutral; but love of truth, regardless of consequences, seems to establish the value of truth. There is disagreement about whether the holy (religious value) is a unique type (Schleiermacher, Otto), or an attitude toward other values (Kant, Höffding), or a combination of the two (Hocking). There is also disagreement about whether the variety of values is irreducible (pluralism) or whether all values are rationally related in a hierarchy or system (Plato, Hegel, Sorley), in which values interpenetrate or coalesce into a total experience.   (3) The criterion of value. The standard for testing values is influenced by both psychological and logical theory. Hedonists find the standard in the quantity of pleasure derived by the individual (Aristippus) or society (Bentham). Intuitionists appeal to an ultimate insight into preference (Martineau, Brentano). Some idealists recognize an objective system of rational norms or ideals as criterion (Plato, Windelband), while others lay more stress on rational wholeness and coherence (Hegel, Bosanquet, Paton) or inclusiveness (T. H. Green). Naturalists find biological survival or adjustment (Dewey) to be the standard. Despite differences, there is much in common in the results of the application of these criteria.   (4) The metaphysical status of value. What is the relation of values to the facts investigated by natural science (Koehler), of Sein to Sollen (Lotze, Rickert), of human experience of value to reality independent of man (Hegel, Pringle-Pattlson, Spaulding)? There are three main answers:   subjectivism (value is entirely dependent on and relative to human experience of it: so most hedonists, naturalists, positivists);   logical objectivism (values are logical essences or subsistences, independent of their being known, yet with no existential status or action in reality);   metaphysical objectivism (values   --or norms or ideals   --are integral, objective, and active constituents of the metaphysically real: so theists, absolutists, and certain realists and naturalists like S. Alexander and Wieman). --E.S.B. Axiom: See Mathematics. Axiomatic method: That method of constructing a deductive system consisting of deducing by specified rules all statements of the system save a given few from those given few, which are regarded as axioms or postulates of the system. See Mathematics. --C.A.B. Ayam atma brahma: (Skr.) "This self is brahman", famous quotation from Brhadaranyaka Upanishad 2.5.19, one of many alluding to the central theme of the Upanishads, i.e., the identity of the human and divine or cosmic. --K.F.L.

Avidya, the separative consciousness and the egoistic mind and life that flows from it and all that is natural to the separative consciousness and the egoistic mind and life. This Ignorance is the result of a movement by which the cosmic Intelligence separated itself from the light of Supermind (the divine Gnosis) and lost the Truth.
   Ref: CWSA Vol. 35, Page: 103


Azhi-Dahaka (Avestan) Zahak (Persian) [from azhi, azi serpent; cf Sanskrit ahi] The destroying serpent or dragon; in the Avesta a three-headed dragon who strives to seize and put out the hvareno — the sovereign light, the glory from above. He takes hold of it, but Atar, the fire god, son of Ahura-Mazda, frightens him away and recovers the light. The scene of the fight is the sea, Vourukasha (the sea from which all the waters on the earth fall down with the winds and the clouds) or the waters of space (Yast 19).

Babel (Hebrew) Bābāh The inner meaning of the Tower of Babel, by which it was hoped that divinity might be reached or attained, is a house of initiation, a gate, portal, opening, or entrance to the divine. The physical tower was both the building set aside to house and protect the initiation chambers, together with the ceremonies that take place in them, and an architectural emblem to signify a raising up towards heaven. The tower may have either a divine or evil significance, either haughty pride and self-sufficiency or spiritual aspiration. Similar is the lightning-struck tower of the Tarot cards, and the Arabian Nights story of the man who built a palace completely except only for a roc’s egg to hang in the dome, and when the egg is thus hung, the whole palace collapses. The work of the black magician, building from below upwards, is impermanent and, when it strikes the sky, is blasted. If such a tower and system be followed by adepts of the left-hand path for ultimate and foredestined confusion, it is one thing; but if the tower and its inner mysteries be in the charge of adepts of the right-hand path, it is another. The concentration of the narrator in the Bible concerning the Tower of Babel seems to have been entirely upon its aspect of left-hand magic.

Bast is regarded as the personification of the power of the sun which manifests in the form of heat, a position which she holds together with the goddess Sekhet. But she is also intimately connected with the moon, especially in her connection with the cat — Khensu being a lunar god. Thus when she is depicted as a lioness her attributes are solar; when as a cat, lunar. This dual aspect bears a close analogy with the moon, which is further indicated when Bast is represented as being one of the goddesses of the birth chamber; and her son Khensu was declared to make women fruitful and make the human germ grow, especially in his character of the moon, the lightbearer.

batfowling ::: n. --> A mode of catching birds at night, by holding a torch or other light, and beating the bush or perch where they roost. The birds, flying to the light, are caught with nets or otherwise.

Beijve (Sameh) The bright sun god of the nomadic people of northern Norway, Sweden, Finland, and the Kola peninsula of Russia who call themselves Sameh (people of the sun). Beijve is the son of the divine Jubmel, and the Milky Way is the shining trail left by his skis when he hastened to obey the god’s summons. With Beijve’s advice and help, Jubmel caused a bridge to be created between the upper divine worlds “where the light begins” and the lower “dark and silent worlds”; on the upper end of the span he fashioned the earth from his little reindeer doe. Her bones became earth’s armature, her flesh its ground, her blood vessels became its rivers, and her hairs the forests. The little reindeer’s skull protects the earth from the intense light of the sun, and her two eyes are the morning and the evening star. But her heart he hid deep within the earth where the lonely mountaineer may sometimes, in the quiet summer night, hear it beating.

benzine ::: n. --> A liquid consisting mainly of the lighter and more volatile hydrocarbons of petroleum or kerosene oil, used as a solvent and for cleansing soiled fabrics; -- called also petroleum spirit, petroleum benzine. Varieties or similar products are gasoline, naphtha, rhigolene, ligroin, etc.
Same as Benzene.


“Beyond mind on spiritual and supramental levels dwells the Presence, the Truth, the Power, the Bliss that can alone deliver us from these illusions, display the Light of which our ideals are tarnished disguises and impose the harmony that shall at once transfigure and reconcile all the parts of our nature.” Essays Divine and Human

bitumen ::: n. --> Mineral pitch; a black, tarry substance, burning with a bright flame; Jew&

blanch ::: a. --> To take the color out of, and make white; to bleach; as, to blanch linen; age has blanched his hair.
To bleach by excluding the light, as the stalks or leaves of plants, by earthing them up or tying them together.
To make white by removing the skin of, as by scalding; as, to blanch almonds.
To whiten, as the surface of meat, by plunging into boiling water and afterwards into cold, so as to harden the surface and retain


blinded ::: 1. Sightless; deprived of sight or withheld the light from. 2. Fig. Unable or unwilling to perceive or understand, lacking in perception or foresight; deprived or destitute of spiritual light or guidance. thought-blinded.

brahmajyoti. ::: the light of God

brahma ::: n. --> The One First Cause; also, one of the triad of Hindoo gods. The triad consists of Brahma, the Creator, Vishnu, the Preserver, and Siva, the Destroyer.
A valuable variety of large, domestic fowl, peculiar in having the comb divided lengthwise into three parts, and the legs well feathered. There are two breeds, the dark or penciled, and the light; -- called also Brahmapootra.


broadcast quality video "communications, multimedia" Roughly, {video} with more than 30 frames per second at a {resolution} of 800 x 640 {pixels}. The quality of moving pictures and sound is determined by the complete chain from camera to receiver. Relevant factors are the colour temperature of the lighting, the balance of the red, green and blue vision pick-up tubes to produce the correct display colour temperature (which will be different) and the {gamma} pre-correction to cancel the non-linear characteristic of {cathode-ray tubes} in television receivers. The {resolution} of the camera tube and video coding system will determine the maximum number of {pixels} in the picture. Different colour coding systems have different defects. The NTSC system (National Television Systems Committee) can produce {hue} errors. The PAL system (Phase Alternation by Line) can produce {saturation} errors. Television modulation systems are specified by ITU CCIR Report 624. Low-resolution systems have {bandwidths} of 4.2 MHz with 525 to 625 lines per frame as used in the Americas and Japan. Medium resolution of 5 to 6.5 MHz with 625 lines is used in Europe, Asia, Africa and Australasia. {High-Definition Television} (HDTV) will require 8 MHz or more of bandwidth. A medium resolution (5.5 MHz in UK) picture can be represented by 572 lines of 402 pixels. Note the ratio of pixels to lines is not the same as the {aspect ratio}. A {VGA} display (480n lines of 640 pixels) could thus display 84% of the height of one picture frame. Most compression techniques reduce quality as they assume a restricted range of detail and motion and discard details to which the human eye is not sensitive. Broadcast quality implies something better than amateur or domestic video and therefore can't be retained on a domestic video recorder. Broadcasts use quadriplex or U-matic recorders. The lowest frame rate used for commercial entertainment is the 24Hz of the 35mm cinema camera. When broadcast on a 50Hz television system, the pictures are screened at 25Hz reducing the running times by 4%. On a 60Hz system every five movie frames are screened as six TV frames, still at the 4% increased rate. The six frames are made by mixing adjacent frames, with some degradation of the picture. A computer system to meet international standard reproduction would at least VGA resolution, an interlaced frame rate of 24Hz and 8 bits to represent the luminance (Y) component. For a component display system using red, green and blue (RGB) electron guns and phosphor dots each will require 7 bits. Transmission and recording is different as various coding schemes need less bits if other representations are used instead of RGB. Broadcasts use YUV and compression can reduce this to about 3.5 bits per pixel without perceptible degradation. High-quality video and sound can be carried on a 34 Mbaud channel after being compressed with {ADPCM} and {variable length coding}, potentially in real time. (1997-07-04)

Buddha of Compassion One who, having gained the right to nirvana, renounces it to return to help all living beings. “They are men who have raised themselves from humanity into quasi-divinity; and this is done by letting the light imprisoned within, the light of the inner god, pour forth and manifest itself through the humanity of the man, through the human soul of the man. Through sacrifice and abandoning of all that is mean and wrong, ignoble and paltry and selfish: through opening up the inner nature so that the god within may shine forth; in other words, through self-directed evolution, they have raised themselves from mere manhood into becoming god-men, man-gods — human divinities.

Buddha(s) of Compassion ::: One who, having won all, gained all -- gained the right to kosmic peace and bliss -- renounces it so thathe may return as a Son of Light in order to help humanity, and indeed all that is.The Buddhas of Compassion are the noblest flowers of the human race. They are men who have raisedthemselves from humanity into quasi-divinity; and this is done by letting the light imprisoned within, thelight of the inner god, pour forth and manifest itself through the humanity of the man, through the humansoul of the man. Through sacrifice and abandoning of all that is mean and wrong, ignoble and paltry andselfish; through opening up the inner nature so that the god within may shine forth; in other words,through self-directed evolution, they have raised themselves from mere manhood into becominggod-men, man-gods -- human divinities.They are called Buddhas of Compassion because they feel their unity with all that is, and therefore feelintimate magnetic sympathy with all that is, and this is more and more the case as they evolve, untilfinally their consciousness blends with that of the universe and lives eternally and immortally, because itis at one with the universe. "The dewdrop slips into the shining sea" -- its origin.Feeling the urge of almighty love in their hearts, the Buddhas of Compassion advance forever steadilytowards still greater heights of spiritual achievement; and the reason is that they have become thevehicles of universal love and universal wisdom. As impersonal love is universal, their whole natureexpands consequently with the universal powers that are working through them. The Buddhas ofCompassion, existing in their various degrees of evolution, form a sublime hierarchy extending from theSilent Watcher on our planet downwards through these various degrees unto themselves, and evenbeyond themselves to their chelas or disciples. Spiritually and mystically they contrast strongly withwhat Asiatic occultism, through the medium of Buddhism, has called the Pratyeka Buddhas.

Buddhi-manas (Sanskrit) Buddhi-manas [from buddhi spiritual soul + manas intellect] The higher ego, the principle of essential self-consciousness, especially when considered as over-enlightened by the atman or self per se. Buddhi-manas is the karana-sarira (causal body), hence the immortal or spiritual self which passes intact from one incarnation to another. This higher self or ego is formed of the indissoluble union of buddhi, the sixth principle counting upwards, and the spiritual efflorescence of manas, the fifth principle. Buddhi-manas is the divine individual soul infilled with the light of the ray from the atman, and hence includes human intellect and egoic self-consciousness, in addition to all the spiritual faculties and powers inherent in the ray itself. See also ATMA-BUDDHI-MANAS

Buddhi-taijasi (Sanskrit) Buddhi-taijasī In relation to the human principles, used to express the state of manas when it is bathed in the radiance of buddhi, the spiritual soul; yet its more exact significance is the radiance of buddhi itself: buddhi when actively radiating its own buddhic svabhava or characteristic. When manas becomes irradiated with buddhi-taijasi, then the human manasic faculty, the intellect, becomes suffused and infilled with spiritual discrimination and vision. It is the human soul “illuminated by the radiance of the divine soul. Therefore, Manas-taijasi may be described as radiant mind; the human reason lit by the light of the spirit; and Buddhi-Manas is the revelation of the divine plus human intellect and self-consciousness” (Key 159n). See also TAIJASA

buddle ::: n. --> An apparatus, especially an inclined trough or vat, in which stamped ore is concentrated by subjecting it to the action of running water so as to wash out the lighter and less valuable portions. ::: v. i. --> To wash ore in a buddle.

But still it is the personal effort that Is prominent and assumes most of the burden. The other way is that of the psychic being, the consciousness opening to the Divine, not only opening the psychic and bringing it forward, but opening the mind, the vital and the physical, receiving the Light, perceiving what is to be done, feeling and seeing it done by the Divine Force itself and helping constantly by its own vigilant and conscious assent to and call for the Divine working.

By way of connoting different types of society, many contemporary Marxists, especially in the U.S.S.R., building upon Marx's analysis of the two phases of "communist society" ("Gotha Program") designate the first or lower phase by the term socialism, the second or higher by the term communism (q.v.). The general features of socialist society (identified by Soviet thinkers with the present phase of development of the U.S.S.R.) are conceived as follows: Economic collective ownership of the means of production, such as factories, industrial equipment, the land, and of the basic apparatus of distribution and exchange, including the banking system; the consequent abolition of classes, private profit, exploitation, surplus value, (q.v.) private hiring and firing and involuntary unemployment; an integrated economy based on long time planning in terms of needs and use. It is held that only under these economic conditions is it possible to apply the formula, "from each according to ability, to each according to work performed", the first part of which implies continuous employment, and the second part, the absence of private profit. Political: a state based upon the dictatorship of the proletariat (q.v.) Cultural the extension of all educational and cultural facilities through state planning; the emancipation of women through unrestricted economic opportunities, the abolition of race discrimination through state enforcement, a struggle against all cultural and social institutions which oppose the socialist society and attempt to obstruct its realization. Marx and Engels held that socialism becomes the inevitable outgrowth of capitalism because the evolution of the latter type of society generates problems which can only be solved by a transition to socialism. These problems are traced primarily to the fact that the economic relations under capitalism, such as individual ownership of productive technics, private hiring and firing in the light of profits and production for a money market, all of which originally released powerful new productive potentialities, come to operate, in the course of time, to prevent full utilization of productive technics, and to cause periodic crises, unemployment, economic insecurity and consequent suffering for masses of people. Marx and Engels regarded their doctrine of the transformation of capitalist into socialist society as based upon a scientific examination of the laws of development of capitalism and a realistic appreciation of the role of the proletariat. (q.v.) Unlike the Utopian socialism (q.v.) of St. Simon, Fourier, Owen (q.v.) and others, their socialism asserted the necessity of mass political organization of the working classes for the purpose of gaining political power in order to effect the transition from capitalism, and also foresaw the probability of a contest of force in which, they held, the working class majority would ultimately be victorious. The view taken is that Marx was the first to explain scientifically the nature of capitalist exploitation as based upon surplus value and to predict its necessary consequences. "These two great discoveries, the materialist conception of history and the revelation of the secret of capitalist production by means of surplus value we owe to Marx. With these discoveries socialism became a science . . ." (Engels: Anti-Dühring, pp. 33-34.) See Historical materialism. -- J.M.S.

candlelight ::: n. --> The light of a candle.

candra1 (chandra) ::: moon; the lunar orb as a symbol of the mind, especially the intuitive mind, which reflects the light of vijñana symbolised by sūrya1, the sun; also a symbol of ananda, sometimes identified with soma1.

candraloka (chandraloka) ::: the world of the moon (candra1, symbol of the mind reflecting the light of sūrya1, the sun of Truth); the higher ... 42 of the two planes of svar, corresponding to buddhi (intelligence).1

candramaya (chandramaya) ::: full of the light of candra1; having the nature of intuitive mind.

  “Canst thou destroy divine compassion? . . . Compassion is no attribute. It is the LAW of laws — eternal Harmony, Alaya’s SELF; a shoreless universal essence, the light of everlasting Right, and fitness of all things, the law of love eternal.

Catatonia [from Greek kata down + tonos tension] Referred to as tension-insanity, this condition is marked with successive stages of psychological depression, excitement, and stupor; the typical symptoms are peculiar mannerisms, stereotyped movements, a cataleptoid muscular rigidity, and great mental and physical stubbornness. There may be hallucinations, depressing illusions, or fantastic religious ideas, or sudden impulsions of violence or indecency, and there is always a dulling of the higher emotional and ethical feelings. After an attack, the person often admits that he has been acting perversely, foolishly, or childishly, but explains that he could not help it. When analyzed in the light of composite human nature, and of the action of different principles during life and after death, the peculiar conditions are explainable. Evidently the sufferers are overcome by some besieging astral entity of kama-rupic nature; or in certain cases by aggregated or collected thought-impressions of former emotional and lower mental storms, excitements, or passion, which at times of ethical inattention flow back upon the brain-mind and affect the receptive body and its nervous system, so that these cases are really reactional effects of precedaneous causes which may even go back in time to a preceding life or lives.

causally ::: adv. --> According to the order or series of causes; by tracing effects to causes. ::: n. --> The lighter, earthy parts of ore, carried off washing.

CAYATRI. ::: The power of Gayairi is the Light of the divine

Celestial light: The light which shimmers around certain mystical visions and can be seen only by those who have led a clean life, when the vital spark has almost departed from the physical body.

cerargyrite ::: n. --> Native silver chloride, a mineral of a white to pale yellow or gray color, darkening on exposure to the light. It may be cut by a knife, like lead or horn (hence called horn silver).

Chaitanya (Sanskrit) Caitanya [from cit to perceive, understand, be conscious] Consciousness, intelligence; the cosmic intelligence, hence also the light of the Logos. All individual egos in the universe are rooted in cosmic chaitanya as their universal source, and become individualized for experience and work in the material realms by means of the karanopadhi. Chaitanya is thus the invisible essence of human intelligence, the cosmic root of monadic individuality, and the cosmic intelligence-force which is the intrinsic or essential consciousness behind and within individuality.

Chandramasanjyotis (Sanskrit) Candramasañjyotis [from candramas moon + sam with + jyotis light] Having the same light as the moon; according to Subba Row, a symbol of the devachanic existence, for just as the moon shines by the reflected light of the sun, so does the ego in devachan shine by the light emanating from the atma-buddhi or monadic portion of any entity’s being. The word was probably coined by Subba Row.

chiaro-oscuro ::: n. --> The arrangement of light and dark parts in a work of art, such as a drawing or painting, whether in monochrome or in color.
The art or practice of so arranging the light and dark parts as to produce a harmonious effect. Cf. Clair-obscur.


Chit ::: Chit, the divine Consciousness, is not our mental selfawareness; that we shall find to be only a form, a lower and limited mode or movement. As we progress and awaken to the soul in us and things, we shall realise that there is a consciousness also in the plant, in the metal, in the atom, in electricity, in everything that belongs to physical nature; we shall find even that it is not really in all respects a lower or more limited mode than the mental, on the contrary it is in many "inanimate" forms more intense, rapid, poignant, though less evolved towards the surface. But this also, this consciousness of vital and physical Nature is, compared with Chit, a lower and th
   refore a limited form, mode and movement. These lower modes of consciousness are the conscious-stuff of inferior planes in one indivisible existence. In ourselves also there is in our subconscious being an action which is precisely that of the "inanimate" physical Nature whence has been constituted the basis of our physical being, another which is that of plantlife, and another which is that of the lower animal creation around us. All these are so much dominated and conditioned by the thinking and reasoning conscious-being in us that we have no real awareness of these lower planes; we are unable to perceive in their own terms what these parts of us are doing, and receive it very imperfectly in the terms and values of the thinking and reasoning mind. Still we know well enough that there is an animal in us as well as that which is characteristically human,—something which is a creature of conscious instinct and impulse, not
   reflective or rational, as well as that which turns back in thought and will on its experience, meets it from above with the light and force of a higher plane and to some degree controls, uses and modifies it. But the animal in man is only the head of our subhuman being; below it there is much that is also sub-animal and merely vital, much that acts by an instinct and impulse of which the constituting consciousness is withdrawn behind the surface. Below this sub-animal being, there is at a further depth the subvital. When we advance in that ultra-normal self-knowledge and experience which Yoga brings with it, we become aware that the body too has a consciousness of its own; it has habits, impulses, instincts, an inert yet effective will which differs from that of the rest of our being and can resist it and condition its effectiveness. Much of the struggle in our being is due to this composite existence and the interaction of these varied and heterogeneous planes on each other. For man here is the result of an evolution and contains in himself the whole of that evolution up from the merely physical and subvital conscious being to the mental creature which at the top he is. But this evolution is really a manifestation and just as we have in us these subnormal selves and subhuman planes, so are there in us above our mental being supernormal and superhuman planes. There Chit as the universal conscious-stuff of existence takes other poises, moves out in other modes, on other principles and by other faculties of action. There is above the mind, as the old Vedic sages discovered, a Truth-plane, a plane of self-luminous, self-effective Idea, which can be turned in light and force upon our mind, reason, sentiments, impulses, sensations and use and control them in the sense of the real Truth of things just as we turn our mental reason and will upon our sense-experience and animal nature to use and control them in the sense of our rational and moral perceptions. There is no seeking, but rather natural possession; no conflict or separation between will and reason, instinct and impulse, desire and experience, idea and reality, but all are in harmony, concomitant, mutually effective, unified in their origin, in their development and in their effectuation. But beyond this plane and attainable through it are others in which the very Chit itself becomes revealed, Chit the elemental origin and primal completeness of all this varied consciousness which is here used for various formation and experience. There will and knowledge and sensation and all the rest of our faculties, powers, modes of experience are not merely harmonious, concomitant, unified, but are one being of consciousness and power of consciousness. It is this Chit which modifies itself so as to become on the Truthplane the supermind, on the mental plane the mental reason, will, emotion, sensation, on the lower planes the vital or physical instincts, impulses, habits of an obscure force not in superficially conscious possession of itself. All is Chit because all is Sat; all is various movement of the original Consciousness because all is various movement of the original Being. When we find, see or know Chit, we find also that its essence is Ananda or delight of self-existence. To possess self is to possess self-bliss; not to possess self is to be in more or less obscure search of the delight of existence. Chit eternally possesses its self-bliss; and since Chit is the universal conscious-stuff of being, conscious universal being is also in possession of conscious self-bliss, master of the universal delight of existence. The Divine whether it manifests itself in All-Quality or in No-Quality, in Personality or Impersonality, in the One absorbing the Many or in the One manifesting its essential multiplicity, is always in possession of self-bliss and all-bliss because it is always Sachchidananda. For us also to know and possess our true Self in the essential and the universal is to discover the essential and the universal delight of existence, self-bliss and all-bliss. For the universal is only the pouring out of the essential existence, consciousness and delight; and wherever and in whatever form that manifests as existence, there the essential consciousness must be and th
   refore there must be an essential delight.
   Ref: CWSA Vol. 23-24, Page: 387 - 88 - 89


Colilen light is that of the Divine Truth on the higher planes ; the light of the Divine Truth which comes out from the supra- mcntal sunlight and modified according to the level it crosses, creates the ranges from Overraind to Higher Mind. It always means the light o£ Truth ; but the nature of the Truth varies according to the plane to which it belongs.

colocynth ::: n. --> The light spongy pulp of the fruit of the bitter cucumber (Citrullus, / Cucumis, colocynthis), an Asiatic plant allied to the watermelon; coloquintida. It comes in white balls, is intensely bitter, and a powerful cathartic. Called also bitter apple, bitter cucumber, bitter gourd.

Concentration With meditation, an equivalent for certain parts of yoga, as found in samadhi, dharana; the removal or surmounting of distractions originating in the mind and centering the latter on the spiritual and intellectual objective to be attained, which in the best sense is union with the inner god, the divine monad — a conscious identification of oneself with the universal through the individual’s innate divinity. The method of meditative concentration prescribed in the Bhagavad-Gita is to perform all the duties of life without either attachment or avoidance. The hindrances to concentration which are to be removed are those arising from anger, lust, vanity, fear, sloth, etc. Such obstacles are removed by lifting the mind above them or by deliberately ignoring them, since directly fighting with them serves to concentrate the mind on them, thus defeating the object aimed at; and by cultivating the spirit of impersonal love and the light of wisdom which it evokes. Thus the blending of the personal self with the impersonal self is achieved by an orderly process of self-directed evolution, first by unselfish work in the cause of humanity, continued in the various degrees of chelaship, culminating in initiation.

Corresponding in origin to the Indian apsaras, the pairikas correspond to the elementals of the air, rather than water, called sylphs by the medieval Fire-philosophers. The rain-bestowing god Tishtrya corresponds to the sixth principle in man, buddhi, which fructifies the fifth and fourth principles. Thus it is only when the lower passions, the pairikas, have been mastered, that the light of Tishtrya — the buddhic splendor — may shine in the temple (Theos).

Cosmically, the darkness spoken of here is the light of cosmic spirit, which is so far beyond all human ability to grasp or sense, that to us even intellectually it is as darkness; because even our intellectual light, being a secondary derivative from the cosmic darkness, is like a shadow to it. Therefore darkness and night, signifying the light of cosmic spirit in connection with original substance (here called night), gave birth to cosmic aether and day.

curtain ::: 1. A hanging piece of fabric used to shut out the light from a window, adorn a room, increase privacy, etc. 2. Something that functions as or resembles a screen, cover, or barrier. curtains.

Daiviprakriti(Sanskrit) ::: A compound signifying "divine" or "original evolver," or "original source," of the universe orof any self-contained or hierarchical portion of such universe, such as a solar system. Briefly, therefore,daiviprakriti may be called "divine matter," matter here being used in its original sense of "divinemother-evolver" or "divine original substance."Now, as original substance manifests itself in the kosmic spaces as primordial kosmic light -- light inoccult esoteric theosophical philosophy being a form of original matter or substance -- many mysticshave referred to daiviprakriti under the phrase "the Light of the Logos." Daiviprakriti is, in fact, the firstveil or sheath or ethereal body surrounding the Logos, as pradhana or prakriti surrounds Purusha orBrahman in the Sankhya philosophy, and as, on a scale incomparably more vast, mulaprakriti surroundsparabrahman. As daiviprakriti, therefore, is elemental matter, or matter in its sixth and seventh stagescounting from physical matter upwards or, what comes to the same thing, matter in its first and secondstages of its evolution from above, we may accurately enough speak of those filmy ethereal wisps of lightseen in the midnight skies as a physical manifestation of daiviprakriti, because when they are not actuallyresolvable nebulae, they are worlds, or rather systems of worlds, in the making.When daiviprakriti has reached a certain state or condition of evolutionary manifestation, we mayproperly speak of it under the term fohat. Fohat, in H. P. Blavatsky's words, is"The essence of cosmic electricity. An occult Tibetan term for Daivi-prakriti, primordiallight: and in the universe of manifestation the ever-present electrical energy and ceaselessdestructive and formative power. Esoterically, it is the same, Fohat being the universalpropelling Vital Force, at once the propeller and the resultant." -- Theosophical Glossary, p.121All this is extremely well put, but it must be remembered that although fohat is the energizing powerworking in and upon manifested daiviprakriti, or primordial substance, as the rider rides the steed, it isthe kosmic intelligence, or kosmic monad as Pythagoras would say, working through both daiviprakritiand its differentiated energy called fohat, which is the guiding and controlling principle, not only in thekosmos but in every one of the subordinate elements and beings of the hosts of multitudes of theminfilling the kosmos. The heart or essence of the sun is daiviprakriti working as itself, and also in itsmanifestation called fohat, but through the daiviprakriti and the fohatic aspect of it runs the all-permeantand directive intelligence of the solar divinity. The student should never make the mistake, however, ofdivorcing this guiding solar intelligence from its veils or vehicles, one of the highest of which isdaiviprakriti-fohat.

Daiviprakriti (Sanskrit) Daivīprakṛti [from daivī divine from the verbal root div to shine + prakṛti original substance or nature] Divine or original evolver; original source; divine matter or original substance. “As original substance manifests itself in the kosmic spaces as primordial kosmic Light . . . many mystics have referred to Daiviprakriti under the phrase ‘the Light of the Logos.’ Daiviprakriti is, in fact, the first veil or sheath or ethereal body surrounding the Logos, as Pradhana or Prakriti surrounds Purusha or Brahman in the Sankhya philosophy, and as, on a scale incomparably more vast, Mulaprakriti surrounds Parabrahman. As Daiviprakriti, therefore, is elemental matter, . . . matter in its first and second stages of its evolution from above, we may accurately enough speak of those filmy ethereal wisps of light seen in the midnight skies as a physical manifestation of Daiviprakriti, because when they are not actually resolvable nebulae, they are worlds, or rather systems of worlds, in the making.

Dark nebulae are masses of unknown substance sufficient to obscure the light of the stars behind them. These are composed of primordial or dormant matter, or matter at times in a state of atomic dissociation. The kinetic activities of world-building in them have not yet begun, whereas the light nebulae represent the processes of building.

day-coal ::: n. --> The upper stratum of coal, as nearest the light or surface.

daylight ::: n. --> The light of day as opposed to the darkness of night; the light of the sun, as opposed to that of the moon or to artificial light.
The eyes.


day ::: n. --> The time of light, or interval between one night and the next; the time between sunrise and sunset, or from dawn to darkness; hence, the light; sunshine.
The period of the earth&


demitint ::: n. --> That part of a painting, engraving, or the like, which is neither in full darkness nor full light.
The shade itself; neither the darkest nor the lightest in a composition. Also called half tint.


destruction ::: “Destruction in itself is neither good nor evil. It is a fact of Nature, a necessity in the play of forces, as things are in this world. The Light destroys the Darkness and the Powers of Darkness, and that is not a movement of Ignorance!” Letters on Yoga

devasya. ::: "of the Divine"; Grace; the light of the effulgent God

Divine and receiving the Light and materialising the psychic contact, and so long as it is done in the right spirit and (hey arc used for the true purpose they have their place. It is^ only if they arc misused or the approach is not right because tainted y

divine Force ::: Sri Aurobindo: "That there is a divine force asleep or veiled by Inconscience in Matter and that the Higher Force has to descend and awaken it with the Light and Truth is a thing that is well known; it is at the very base of this yoga.” *Letters on Yoga.

Divine Light ; the while cow is the pure consciousness in which there is the Light. The milk is the Knowledge and Power des- cending from the Divine Consciousness.

Doubts cannot be overcome by ^viog them their full force ; it can be rather done by learning to stand back from them and to refuse to be carried away ; then there is a chance of the still small voice from within getting itself heard and pushing out these loud clamorous voices and movements from outside. It is the light from within that you have to make room for ; the light of the outer mind is quite insufficient for the discovery of the inner values or to judge the truth of spiritual experience.

duck ::: n. --> A pet; a darling.
A linen (or sometimes cotton) fabric, finer and lighter than canvas, -- used for the lighter sails of vessels, the sacking of beds, and sometimes for men&


"Each person follows in the world his own line of destiny which is determined by his own nature and actions — the meaning and necessity of what happens in a particular life cannot be understood except in the light of the whole course of many lives. But this can be seen by those who can get beyond the ordinary mind and feelings and see things as a whole, that even errors, misfortunes, calamities are steps in the journey, — the soul gathering experience as it passes through and beyond them until it is ripe for the transition which will carry it beyond these things to a higher consciousness and higher life.” Letters on Yoga*

“Each person follows in the world his own line of destiny which is determined by his own nature and actions—the meaning and necessity of what happens in a particular life cannot be understood except in the light of the whole course of many lives. But this can be seen by those who can get beyond the ordinary mind and feelings and see things as a whole, that even errors, misfortunes, calamities are steps in the journey,—the soul gathering experience as it passes through and beyond them until it is ripe for the transition which will carry it beyond these things to a higher consciousness and higher life.” Letters on Yoga

eclipse ::: n. --> An interception or obscuration of the light of the sun, moon, or other luminous body, by the intervention of some other body, either between it and the eye, or between the luminous body and that illuminated by it. A lunar eclipse is caused by the moon passing through the earth&

Enlightenment: When Kant, carried by the cultural enthusiasm of his time, explained "enlightenment" as man's coming of age from the state of infancy which rendered him incapable of using his reason without the aid of others, he gave only the subjective meaning of the term. Objectively, enlightenment is a cultural period distinguished by the fervent efforts of leading personalities to make reason the absolute ruler of human life, and to shed the light of knowledge upon the mind and conscience of any individual. Such attempts are not confined to a particular time, or nation, as history teaches; but the term is generally applied to the European enlightenment stretching from the early 17th to the beginning of the 19th century, especially fostered by English, Dutch, French, and German philosophers. It took its start in England from the empiricism of F. Bacon, Th. Hobbes, J. Locke, it found a religious version in the naturalism of Edw. H. Cherbury, J. Toland, M. Tindal, H. Bolingbroke, and the host of "freethinkers", while the Earl of Shaftesbury imparted to it a moral on the "light of reason". Not so constructive but radical in their sarcastic criticism of the past were the French enlighteners, showing that their philosophy got its momentum from the moral corruption at the royal court and abuse of kinglv power in France. Descartes' doctrine of the "clear and perspicuous ideas," Spinoza's critical attitude towards religion, and Leibniz-Wolff's "reasonable thinking" prepared the philosophy of P. Bayle, Ch. Montesquieu, F. M. Voltaire, and J. J. Rousseau. The French positive contribution to the subject was the "Encyclopedie ou Dictionaire raisonne des sciences, arts et metiers", 1751-72, in 28 volumes, edited by Diderot, D'Alembert, Helvetius, Holbach, J. L. Lagrane, etc. What, in England and France, remained on the stage of mere ideas and utopic dreams became reality in the new commonwealth of the U.S.A. The "fathers of the constitution" were enlightened, outstanding among them B. Franklin, Th. Jefferson, J. Adams, A. Hamilton, and Th. Paine their foremost literary propagandist.

enlighten ::: v. t. --> To supply with light; to illuminate; as, the sun enlightens the earth.
To make clear to the intellect or conscience; to shed the light of truth and knowledge upon; to furnish with increase of knowledge; to instruct; as, to enlighten the mind or understanding.


Equivalent to the astral light, and the source and synthesis of the two aspects of the manifested astro-etheric light: the one being the light- and life-giving (’od) and the other the matter side (’ob), the dealer of death.

eriometer ::: n. --> An instrument for measuring the diameters of minute particles or fibers, from the size of the colored rings produced by the diffraction of the light in which the objects are viewed.

etiolate ::: v. i. --> To become white or whiter; to be whitened or blanched by excluding the light of the sun, as, plants.
To become pale through disease or absence of light. ::: v. t. --> To blanch; to bleach; to whiten by depriving of the sun&


etiolation ::: n. --> The operation of blanching plants, by excluding the light of the sun; the condition of a blanched plant.
Paleness produced by absence of light, or by disease.


Even from the time of the incarnation of the manasaputras in the third root-race, there has been an unbroken line, stream, or succession of lofty spiritual teachers guarding the ancient god-wisdom received in primordial ages from the dhyanis; and the Mysteries, even in their heyday of splendor and in their most secret lines of work, were the outer side of clothing of this inner stream of inspiration and sublime teaching. The light has not yet died from off the earth, and the spiritual stream still exists and does its work in the world, although for ages it has been acting more secretly and esoterically than ever. However, the time is coming when the Mysteries will again be reestablished and will receive the common reverence and respect from mankind that in former ages they universally had.

". . . evil is the fruit of a spiritual ignorance and it will disappear only by the growth of a spiritual consciousness and the light of spiritual knowledge.” The Life Divine

“… evil is the fruit of a spiritual ignorance and it will disappear only by the growth of a spiritual consciousness and the light of spiritual knowledge.” The Life Divine

“Evolution, as we see it in this world, is a slow and difficult process and, indeed, needs usually ages to reach abiding results; but this is because it is in its nature an emergence from inconscient beginnings, a start from nescience and a working in the ignorance of natural beings by what seems to be an unconscious force. There can be, on the contrary, an evolution in the light and no longer in the darkness, in which the evolving being is a conscious participant and cooperator, and this is precisely what must take place here.” Essays in Philosophy and Yoga

"Evolution is an inverse action of the involution: what is an ultimate and last derivation in the involution is the first to appear in the evolution; what was original and primal in the involution is in the evolution the last and supreme emergence.” The Life Divine ::: "Evolution, as we see it in this world, is a slow and difficult process and, indeed, needs usually ages to reach abiding results; but this is because it is in its nature an emergence from inconscient beginnings, a start from nescience and a working in the ignorance of natural beings by what seems to be an unconscious force. There can be, on the contrary, an evolution in the light and no longer in the darkness, in which the evolving being is a conscious participant and cooperator, and this is precisely what must take place here.” Essays in Philosophy and Yoga

exclude ::: v. t. --> To shut out; to hinder from entrance or admission; to debar from participation or enjoyment; to deprive of; to except; -- the opposite to admit; as, to exclude a crowd from a room or house; to exclude the light; to exclude one nation from the ports of another; to exclude a taxpayer from the privilege of voting.
To thrust out or eject; to expel; as, to exclude young animals from the womb or from eggs.


’Eyn Soph ’Or (Hebrew) ’Ēin Sōf ’Ōr ‘The Light without bounds’ — Infinite Light. A term used in the Qabbalah, representing the Intelligence or Mind of Divinity which permeates the All, and which is without bounds, as an immeasurable Ocean, emanating from ’Eyn Soph. From this ever-present Source of Light and arising out of it as from a womb by means of the karmically whirling movement of Fohat, is thrown into manifested being a particular Hierarchy, or River of Life or Lives, which is born from its ‘Primordial’ Point and proceeds in space and time to emanate the hierarchical ten Sephiroth — in their combination finally becoming a manifested universe.

Faithfulness to the Light and the Call — to refuse to listen to any suggestions, impulses, lures and to oppose to them all the call of the Truth, the imperative beckoning of the Light. In all doubt and depression, to say, “ I belong to the Divine, I cannot fail ” ; to all suggestions of impurity and unfitness, to reply, “ I am a child of Immortality chosen by the Divine ; I have but to be true to myself and to Him — the victory is sure ; even if I fell, I would rise again " ; to all impulses to depart and serve some smaller ideal, to reply, "This is the greatest, this is the Truth that alone can satisfy the soul within me ;

F. B. Fitch, The consistency of the ramified Principia, The Journal of Symbolic Logic, vol. 3 (1938), pp. 140-149. Ramsey, Frank Plumpton: (1903-1930) In the light of Wittgenstein's work, he proposed several modifications in the Principia Mathematica treatment of functions. These, he urged, made possible the omission of the Axiom of Reducibility, a simplification of the Theory of Types and an improved definition of identity. In stimulating philosophical papers he denied any ultimate distinction between particulars and universals, defended a Wittgensteinian interpretation of general propositions, proposed a subjective theory of probability and a pragmatic view of induction, and offered a theory of theories and a theory of the nature of causal propositions. Most of his work is included in The Foundations of Mathematics, London, Kegan Paul, 1931. -- C.A.B.

Fiat Lux (Latin) Let there be light (Genesis 1:3); the light meant here is the cosmic appearance of the sons of light or the hierarchy of light, the formative logoi in their hierarchical unity.

  "Find the Guide secret within you or housed in an earthly body, hearken to his voice and follow always the way that he points. At the end is the Light that fails not, the Truth that deceives not, the Power that neither strays nor stumbles, the wide freedom, the ineffable Beatitude.” Essays Divine and Human

“Find the Guide secret within you or housed in an earthly body, hearken to his voice and follow always the way that he points. At the end is the Light that fails not, the Truth that deceives not, the Power that neither strays nor stumbles, the wide freedom, the ineffable Beatitude.” Essays Divine and Human

Fire, Sacred An equivalent for sacred spark, with reference to the lighting of the fires of mind in man during the third root-race. Especially used in connection with the occult allegory of the ancient Greeks dealing with Prometheus, who is represented as bringing the sacred fire — signifying the fire of mind and thought — to mankind from heaven.

  “First it [the light of the Logos] is the life, or the Mahachaitanyam of the cosmos; that is one aspect of it; secondly, it is force, and in this aspect it is the Fohat of the Buddhist philosophy; lastly, it is wisdom, in the sense that it is the Chichakti [Chichchakti] of the Hindu philosophers. All these three aspects are . . . combined in our conception of the Gayatri” (N on BG 90).

FITNESS. ::: The question is not of fitness or unfitness but of the acceptance of Grace. There is no human being whose physical outer consciousness is fit for the yoga. It is by Grace and a light from above that it can become capable and for that the necessity is to be persevering and open it to the Light.

flash ::: v. i. --> To burst or break forth with a sudden and transient flood of flame and light; as, the lighting flashes vividly; the powder flashed.
To break forth, as a sudden flood of light; to burst instantly and brightly on the sight; to show a momentary brilliancy; to come or pass like a flash.
To burst forth like a sudden flame; to break out violently; to rush hastily.


fluorescence ::: n. --> That property which some transparent bodies have of producing at their surface, or within their substance, light different in color from the mass of the material, as when green crystals of fluor spar afford blue reflections. It is due not to the difference in the color of a distinct surface layer, but to the power which the substance has of modifying the light incident upon it. The light emitted by fluorescent substances is in general of lower refrangibility than the incident light.

Fohat (Tibetan-Mongolian) [from Mon pho, fo buddha, buddhi] Cosmic life or vitality; bipolar cosmic vital electricity, equivalent to the light of the Logos, daiviprakriti, eros, the fiery whirlwind, etc. As the bridge between spirit and matter, fohat is the collectivity of intelligent forces through which cosmic ideation impresses itself upon substance, thus forming the various worlds of manifestation. In the manifested universe, it “is that Occult, electric, vital power, which, under the Will of the Creative Logos, unites and brings together all forms, giving them the first impulse which becomes in time law. . . . Fohat becomes the propelling force, the active Power which causes the One to become Two and Three . . . then Fohat is transformed into that force which brings together the elemental atoms and makes them aggregate and combine” (SD 1:109).

Force can work In you without anything refusing or obstructing her action. If the min d is shut up in its own ideas and refuses to allow her to bring in the Eight and the Truth, if the vital clings to its desires and does not admit the true initiative and impulsions* that the Mother's power brings, if the physical is shut up In its desire habits and inertia and does not allow the Light and Force to enter in it and work, then one is not open. It is not possible to be entirely open all at once in all the mo^’emeots, but there must be a central opening in each part.

foundation ::: “The superconscient, not the subconscient, is the true foundation of things. The significance of the lotus is not to be found by analysing the secrets of the mud from which it grows here; its secret is to be found in the heavenly archetype of the lotus that blooms for ever in the Light above.” Letters on Yoga

frisket ::: a. --> The light frame which holds the sheet of paper to the tympan in printing.

frobnicate ::: /frob'ni-kayt/ (Possibly from frobnitz, and usually abbreviated to frob, but frobnicate is recognised as the official full form). To manipulate or adjust, the light switch (that is, flip it), but also Stop frobbing that clasp; you'll break it. One also sees the construction to frob a frob.Usage: frob, twiddle, and tweak sometimes connote points along a continuum. Frob connotes aimless manipulation; twiddle connotes gross manipulation, knob is fun, he's frobbing it. The variant frobnosticate has also been reported. (1994-12-16)

frobnicate /frob'ni-kayt/ (Possibly from {frobnitz}, and usually abbreviated to {frob}, but "frobnicate" is recognised as the official full form). To manipulate or adjust, to {tweak}. One frequently frobs bits or other 2-state devices. Thus: "Please frob the light switch" (that is, flip it), but also "Stop frobbing that clasp; you'll break it". One also sees the construction "to frob a frob". Usage: frob, {twiddle}, and {tweak} sometimes connote points along a continuum. "Frob" connotes aimless manipulation; "twiddle" connotes gross manipulation, often a coarse search for a proper setting; "tweak" connotes fine-tuning. If someone is turning a knob on an oscilloscope, then if he's carefully adjusting it, he is probably tweaking it; if he is just turning it but looking at the screen, he is probably twiddling it; but if he's just doing it because turning a knob is fun, he's frobbing it. The variant "frobnosticate" has also been reported. (1994-12-16)

From the hierarchy of compassion, the light-side of nature as contrasted with the matter-side, came these semi-divine manasaputras who incarnated in the quasi-senseless, intellectually dormant human race at about the midpoint of the third root-race of this fourth round. By their own spiritual-intellectual fire and flame they quickened the latent mental fires in infant humanity stimulating the thought principle, just as parents teach a little child to think, quickening its mind, by means of books, by precept, by example, and by words. It is the most simple thing to do and yet a glorious achievement. It shows how inferior beings are protected and guided by higher beings, or dhyani-chohans, just as a child is watched, loved, and guided by its parents. Mind was quickened in mankind by the manasaputras, but there was already latent mind in man — unevoked; it required the coming of the superior developed mind, a part of the latter’s own flame to the wick of the unlighted candle, to set the unlighted candlewick aflame in its turn; but it could not be set aflame unless mind were already latent there.

From the zero emanate an infinite number of cosmic Ones or monads. Every absolute is not only the hierarch of its own hierarchy, the One from which all subsequent differentiations emanate, but is also a cosmic jivanmukta, a released monad freed from the pull of the lower planes. Every monad at the threshold of paranirvana reassumes its primeval essence and becomes at one with the absolute of its own hierarchy once more. The absolute is thus the goal of evolution as well as the source, the highest divinity or Silent Watcher of the hierarchy of compassion, which forms the light side of a universe or cosmic hierarchy.

gamma correction "hardware" Adjustments applied during the display of a digital representation of colour on a screen in order to compensate for the fact that the {Cathode Ray Tubes} used in computer {monitors} (and televisions) produce a light intensity which is not proportional to the input {voltage}. The light intensity is actually proportional to the input voltage raised to the inverse power of some constant, called gamma. Its value varies from one display to another, but is usually around 2.5. Because it is more intuitive for the colour components (red, green and blue) to be varied linearly in the computer, the actual voltages sent to the monitor by the {display hardware} must be adjusted in order to make the colour component intensity on the screen proportional to the value stored in the computer's {display memory}. This process is most easily achieved by a dedicated module in the display hardware which simply scales the outputs of the {display memory} before sending them to the {digital-to-analogue converters}. More expensive {graphics cards} and {workstations} (particularly those used for {CAD} applications) will have a gamma correction facility. In combination with the "{white-point}" gamma correction is used to achieve precise colour matching. {Robert Berger's explanation of monitor gamma (http://cs.cmu.edu/afs/cs.cmu.edu/user/rwb/www/gamma.html)}. [{"Digital Imaging in C and the World Wide Web", W. David Schwaderer (http://itknowledge.com/)}]. (1999-02-01)

gaslight ::: n. --> The light yielded by the combustion of illuminating gas.
A gas jet or burner.


Gavisthira ::: steadfast in the Light, the name of a rsi. [Ved.]

gavyata manasa ::: [by] the mind that seeks the light. [R V 3.31.9; 4.1.15; 6.46.10]

gayatri ::: 1. [a famous Vedic mantra (R V 3.62.10)], the mantra for bringing the light of Truth into all the parts of the being. ::: 2. [a Vedic metre].

goda id revato madah ::: the intoxication of thy ecstasy gives indeed the Light. [RV 1.4.2]

Golden light always means the light of Truth ; but the nature of the Truth varies according to the plane to which it belongs.

Golden light is a light from the Supermind but naturally it is modified in the plane in which h works. It becomes the light of Truth in the OvermInd, light of Truth in the intuition.

Guiding Unv of experience ::: The guiding law of spiritual experience can only come by an opening of human conscious~ ness to the Divine Consciousness ; there must be the power to receive in us the working and command and dynamic presence of the Divine Shakti and surrender ourselves to her control ; it is that surrender and that control which bring tbs guidance. But the surrender is not sure, there is so absolute certitude of the guidance so long as we are besieged by mind fonnaljons and life impulses and instigations of ego which may easily betray us into the bands of a false experience. This danger can only be countered by the opening of a now nine^tenths concealed inmost soul or psychic being that is already there but not commonly active within. That is the inner light we must Uberate ; for the light of thb inmost soul is our one sure illumioation so long as we walk still amidst the siege of the Ignorance and the Truth-

GURU. ::: One who has realised the Truth and himself possesses and is able to communicate the light, the experience, a guide who is strong enough to take by the hand and carry over difficult passages as well as to instruct and point out the way.

Hay-Yashar (Hebrew) Hay-yāshār Blavatsky spelled Hayasscher. The straight, upright, or righteous, the light-forces; used in the Qabbalah for a group or minor hierarchy of forces or energies of an inferior grade, but still belonging to the powers of light.

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

heliacal ::: a. --> Emerging from the light of the sun, or passing into it; rising or setting at the same, or nearly the same, time as the sun.

heliotropism ::: n. --> The phenomenon of turning toward the light, seen in many leaves and flowers.

Hemera (Greek) Day; in older Greek mythology, from Chaos issue Erebus and Nox (cosmic darkness and cosmic night) and from these two under the action of Eros, issue Aether and Hemera (light and day) — darkness generates light. Aether is the light of the heavenly or superior spheres, whereas Hemera is the light of the inferior and terrestrial regions.

"Here we live in an organisation of mortal consciousness which takes the form of a transient world; there we are liberated into the harmonies of an infinite self-seeing which knows all world in the light of the eternal and immortal. The Beyond is our reality; that is our plenitude; that is the absolute satisfaction of our self-existence. It is immortality and it is ‘That Delight".” The Upanishads *beyond

“Here we live in an organisation of mortal consciousness which takes the form of a transient world; there we are liberated into the harmonies of an infinite self-seeing which knows all world in the light of the eternal and immortal. The Beyond is our reality; that is our plenitude; that is the absolute satisfaction of our self-existence. It is immortality and it is ‘That Delight’.” The Upanishads

Hermetic Chain ::: Among the ancient Greeks there existed a mystical tradition of a chain of living beings, one end of whichincluded the divinities in their various grades or stages of divine authority and activities, and the otherend of which ran downwards through inferior gods and heroes and sages to ordinary men, and to thebeings below man. Each link of this living chain of beings inspired and instructed the chain below itself,thus transmitting and communicating from link to link to the end of the marvelous living chain, love andwisdom and knowledge concerning the secrets of the universe, eventuating in mankind as the arts and thesciences necessary for human life and civilization. This was mystically called the Hermetic Chain or theGolden Chain.In the ancient Mysteries the teaching of the existence and nature of the Hermetic Chain was fullyexplained; it is a true teaching because it represents distinctly and clearly and faithfully true and actualoperations of nature. More or less faint and distorted copies of the teaching of this Hermetic Chain orGolden Chain or succession of teachers were taken over by various later formal and exoteric sects, suchas the Christian Church, wherein the doctrine was called the Apostolic Succession. In all the greatMystery schools of antiquity there was this succession of teacher following teacher, each one passing onthe light to his successor as he himself had received it from his predecessor; and as long as thistransmission of light was a reality, it worked enormous spiritual benefit among men. Therefore all suchmovements lived, flourished, and did great good in the world. These teachers were the messengers tomen from the Great Lodge of the Masters of Wisdom and Compassion. (See also Guru-parampara)

hermetic logistic ideality ::: (in 1919) a high level of logistic ideality suffused by the light of the hermetic ideality; perhaps the same as the later interpretative revelatory vijñana.

HOLOCAUST OF THE DIVINE. ::: The Mother not only governs all from above but she descends into this lesser tnple universe. Impersonally, all things here, even the movements of the Ignorance, are herself in veiled power and her creations in diminished substance, her Nafure-b^y and Nature-force, and they exist because moved by the mysterious fiat of the Supreme to work out something that was fbere «i the possibilities of The Infinite she has consented to the great sacrifice and has put on like a mask the soul and forms of the Ignorance. But personally too she has stooped to descend here into the Darkness that she may lead it to the Light, into the Falsehood and Error that she may convert it to the Truth, into this Death that she may turn it to godlike Life, into this world-pain and its obstinate sorrow assimilate it ; avoid self-dispersion and all externalising of the consciousness.

holocaust ::: “The Mother not only governs all from above but she descends into this lesser triple universe. Impersonally, all things here, even the movements of the Ignorance, are herself in veiled power and her creations in diminished substance, her Nature-body and Nature-force, and they exist because, moved by the mysterious fiat of the Supreme to work out something that was there in the possibilities of the Infinite, she has consented to the great sacrifice and has put on like a mask the soul and forms of the Ignorance. But personally too she has stooped to descend here into the Darkness that she may lead it to the Light, into the Falsehood and Error that she may convert it to the Truth, into this Death that she may turn it to godlike Life, into this world-pain and its obstinate sorrow and suffering that she may end it in the transforming ecstasy of her sublime Ananda. In her deep and great love for her children she has consented to put on herself the cloak of this obscurity, condescended to bear the attacks and torturing influences of the powers of the Darkness and the Falsehood, borne to pass though the portals of the birth that is a death, taken upon herself the pangs and sorrows and sufferings of the creation, since it seemed that thus alone could it be lifted to the Light and Joy and Truth and eternal Life. This is the great sacrifice called sometimes the sacrifice of the Purusha, but much more deeply the holocaust of Prakriti, the sacrifice of the Divine Mother.” The Mother

horseman ::: n. --> A rider on horseback; one skilled in the management of horses; a mounted man.
A mounted soldier; a cavalryman.
A land crab of the genus Ocypoda, living on the coast of Brazil and the West Indies, noted for running very swiftly.
A West Indian fish of the genus Eques, as the light-horseman (E. lanceolatus).


Hostile attacks very ordinarily become violent when the pro- gress is becoming rapid and on the way to be definite — espe- cially if they find they cannot carry out an effective aggression into the inner being, they try to shake by outside assaults. One must take it as a trial of strength, a call for gathering all one’s capacities of calm and openness to the Light and Power, so as to make oneself an instrument for the victory of the Divine over the undivine.

However, if it be considered advisable to keep these terms, then one perhaps in the light of the theosophical philosophy, may be driven to say that the north pole of the earth, electrically and magnetically, is the negative pole, and the south pole is positive or dispersive; that spirit is negative and that matter is positive; though it is obvious that these allocations are arbitrary, so far as the words themselves are concerned, but correct enough as regards the facts.

Hsi ch'ang: Practicing the Eternal; i.e., "seeing what is small," "preserving one's weakness," "employing the light," and "reverting to enlightenment to avoid disaster to life." (Lao Tzu.) -- W.T.C.

Hushang (Persian) Also Husheng, Hoshang, Hosheng, Haoshyanha; Ushhanj (Arabic) Second king of the legendary Pishdadi dynasty, who succeeded his grandfather Kaimurath. In Firdusi’s Shahnamah, he is noted as having introduced and taught his people the method of making bread and the art of cookery. He first brought out fire from stone, and thus founded the religion of the Fire-worshipers, calling the flame which was produced the Light of the Divinity, and introducing the Festival of Sadah. His celestial guardian was Manishram or Behram, the planet Mars.

hussar ::: n. --> Originally, one of the national cavalry of Hungary and Croatia; now, one of the light cavalry of European armies.

hydrogen ::: n. --> A gaseous element, colorless, tasteless, and odorless, the lightest known substance, being fourteen and a half times lighter than air (hence its use in filling balloons), and over eleven thousand times lighter than water. It is very abundant, being an ingredient of water and of many other substances, especially those of animal or vegetable origin. It may by produced in many ways, but is chiefly obtained by the action of acids (as sulphuric) on metals, as zinc, iron, etc. It is very inflammable, and is an ingredient of coal gas and

Iabraoth (Gnostic) In the Pistis Sophia, ruler of six of the twelve aeons, who in response to the opposition of Ieu, Father of the Father of Jesus, do not persist in the Mystery of Intercourse, Converted to the Mysteries of Light, they are raised “into a pure Air, into the Light of the Sun, amid the Region of the Midst, and of the Invisible Deity” (BCW 13:34).

IBM 1620 ::: (computer) A computer built by IBM and released in late 1959. The 1620 cost from around $85,000(?) up to hundreds of thousands of dollars(?) according distinguish it from the business-oriented IBM 1401. It was regarded as inexpensive, and many schools started out with one.It was either developed for the US Navy to teach computing, or as a replacement for the very successful IBM 650 which did quite well in the low end scientific market. Rumour has it that the Navy called this computer the CADET - Can't Add, Doesn't Even Try.The ALU used lookup tables to add, subtract and multiply but it could do address increments and the like without the tables. You could change the number base by cards. The divide instruction required additional hardware, as did floating point operations.The basic machine had 20,000 decimal digits of ferrite core memory arranged as a 100 by 100 array of 12-bit locations, each holding two digits. Each digit was stored as four numeric bits, one flag bit and one parity bit. The numeric bits stored a decimal digit (values above nine were illegal).Memory was logically divided into fields. On the high-order digit of a field the flag bit indicated the end of the field. On the low-order digit it indicated a addressing if you had that option installed. A few illegal bit combinations were used to store things like record marks and numeric blanks.On a subroutine call it stored the return address in the five digits just before the entry point to the routine, so you had to build your own stack to do recursion.The enclosure was grey, and the core was about four or five inches across. The core memory was kept cool inside a temperature-controlled box. The machine took a few minutes to warm up after power on before you could use it. If it got too hot there was a thermal cut-out switch that would shut it down.Memory could be expanded up to 100,000 digits in a second cabinet. The cheapest package used paper tape for I/O. You could also get punched cards and later models could be hooked up to a 1311 disk drive (a two-megabyte washing machine), a 1627 plotter, and a 1443 line printer.Because the 1620 was popular with colleges, IBM ran a clearing house of software for a nominal cost such as Snobol, COBOL, chess games, etc.The model II, released about three years later, could add and subtract without tables. The clock period decreased from 20 to 10 microseconds, instruction fetch the console teletype changed from a model C to a Selectric. Later still, IBM marketed the IBM 1710.A favorite use was to tune a FM radio to pick up the interference from the lights on the console. With the right delay loops you could generate musical notes. Hackers wrote interpreters that played music from notation like C44.1620 consoles were used as props to represent Colossus in the film The Forbin Project, though most of the machines had been scrapped by the time the film was made. . . (Thanks Victor E. McGee, pictured).[Basic Programming Concepts and the IBM 1620 Computer, Leeson and Dimitry, Holt, Rinehart and Winston, 1962]. (1997-08-05)

IBM 1620 "computer" A computer built by {IBM} and released in late 1959. The 1620 cost from around $85,000(?) up to hundreds of thousands of dollars(?) according to the configuration. It was billed as a "small scientific computer" to distinguish it from the business-oriented {IBM 1401}. It was regarded as inexpensive, and many schools started out with one. It was either developed for the US Navy to teach computing, or as a replacement for the very successful {IBM 650} which did quite well in the low end scientific market. Rumour has it that the Navy called this computer the CADET - Can't Add, Doesn't Even Try. The {ALU} used lookup tables to add, subtract and multiply but it could do address increments and the like without the tables. You could change the number base by adjusting the tables, which were input during the boot sequence from {Hollerith} cards. The divide instruction required additional hardware, as did {floating point} operations. The basic machine had 20,000 decimal digits of {ferrite core memory} arranged as a 100 by 100 array of 12-bit locations, each holding two digits. Each digit was stored as four numeric bits, one flag bit and one parity bit. The numeric bits stored a decimal digit (values above nine were illegal). Memory was logically divided into fields. On the high-order digit of a field the flag bit indicated the end of the field. On the low-order digit it indicated a negative number. A flag bit on the low order of the address indicated {indirect addressing} if you had that option installed. A few "illegal" bit combinations were used to store things like record marks and "numeric blanks". On a {subroutine} call it stored the {return address} in the five digits just before the entry point to the routine, so you had to build your own {stack} to do {recursion}. The enclosure was grey, and the core was about four or five inches across. The core memory was kept cool inside a temperature-controlled box. The machine took a few minutes to warm up after power on before you could use it. If it got too hot there was a thermal cut-out switch that would shut it down. Memory could be expanded up to 100,000 digits in a second cabinet. The cheapest package used {paper tape} for I/O. You could also get {punched cards} and later models could be hooked up to a 1311 {disk drive} (a two-{megabyte} {washing machine}), a 1627 {plotter}, and a 1443 {line printer}. Because the 1620 was popular with colleges, IBM ran a clearing house of software for a nominal cost such as {Snobol}, {COBOL}, chess games, etc. The model II, released about three years later, could add and subtract without tables. The {clock period} decreased from 20 to 10 microseconds, instruction fetch sped up by a few cycles and it added {index registers} of some sort. Some of the model I's options were standard on the model II, like {indirect addressing} and the {console} {teletype} changed from a model C to a {Selectric}. Later still, IBM marketed the {IBM 1710}. A favorite use was to tune a FM radio to pick up the "interference" from the lights on the console. With the right delay loops you could generate musical notes. Hackers wrote {interpreters} that played music from notation like "C44". {IBM 1620 console (img:/pub/misc/IBM1620-console.jpg)} 1620 consoles were used as props to represent {Colossus} in the film "The Forbin Project", though most of the machines had been scrapped by the time the film was made. {A fully configured 1620 (http://uranus.ee.auth.gr/TMTh/exhibit.htm)}. {IBM 1620 at Tuck School of Business, Dartmouth College, Hanover, NH, USA (/pub/misc/IBM1620-Tuck1960s.jpg)} (Thanks Victor E. McGee, pictured). ["Basic Programming Concepts and the IBM 1620 Computer", Leeson and Dimitry, Holt, Rinehart and Winston, 1962]. (2018-09-11)

Ieu, Ieon (Gnostic) Also Jeu. First man, used in the Pistis Sophia; other titles are: the Overseer of the Light, the Legate of the first Statute, the Guardian of the Veil, and the Father of the Father of Jesus. Thus it is another name for the Qabbalistic ’Adam Qadmon, the cosmic manifest intelligence or Third Logos.

Igne Natura Renovatur Integra (Latin) By fire nature is restored in purity, or pure matter is restored by spirit; the medieval Rosicrucian motto signifying that the working of the inner fire of the spirit, when operating free and unchained by its surrounding veils, reduces these veils into oneness with itself, so that pure, complete, or original nature is restored to its primordial essence. Thus, in its application to the human being, when a person lives entirely in the light or fire of the spirit or god within, all his veils of consciousness coalesce with the inner fire, so that his original spiritual being is restored and he becomes a god-man.

IGNORANCE. ::: Avidya, the separative consciousness and the egoistic mind and life that flow from it and all that is natural to the separative consciousness and the egoistic mind and life.

This Ignorance is the result of a movement by which the cosmic Intelligence separated itself from the light of the Supermind (the divine Gnosis) and lost the Truth.

Sevenfold Ignorance ::: If we look at this Ignorance in which ordinarily we live by the very circumstance of our separative existence in a material, ip a spatial and temporal universe, wc see that on its obscurer side it reduces itself, from whatever direction we look at or approach it, into the fact of a many- sided self-ignorance. We are Ignorant of the Absolute which is the source of all being and becoming ; we take partial facts of being, temporal relations of the becoming for the whole truth of existence — that is the first, the original ignorance. We are ignorant of the spaceless, timeless, immobile and immutable Self ; we take the constant mobility and mutation of the cosmic becom- ing in Time and Space for the whole truth of existence — that is the second, the cosmic ignorance. We are ignorant of our universal self, the cosmic existence, the cosmic consciousness, our infinite unity with all being and becoming ; we take our limited egoistic mentality, vitality, corporeality for our true self and regard everything other than that as not-sclf — that is the tViTid, \Vie egoistic ignorance. V/c aie ignorant of oat eteinai becoming in Time ; we take this Uttle life in a small span of Time, in a petty field of Space for our beginning, our middle and our end, — that is the fourth, the temporal ignorance. Even within this brief temporal becoming we are ignorant of our large and complex being, of that in us which is super-conscient, sub- conscient, intraconscient, circumcooscient to our surface becoming; we take that surface becoming with its small selection of overtly mentalised experiences for our whole existence — that is the fifth, the psychological ignorance. We are ignorant of the true constitution of our becoming ; we take the mind or life or body or any two or all three tor our true principle or the whole account of what we are, losing sight of that which constitutes them and determines by its occult presence and is meant to deter- mine sovereignly by its emergence from their operations, — that is the sixth, the constitutional ignorance. As a result of all these ignorances, we miss the true knowledge, government and enjoy- ment of our life in the world ; we are ignorant in our thought, will, sensations, actions, return wrong or imperfect responses at every point to the questionings of the world, wander in a maze of errors and desires, strivings and failures, pain and pleasure, sin and stumbling, follow a crooked road, grope blindly for a changing goal, — that is the seventh, the practical ignorance.


“Ignorance means Avidya, the separative consciousness and the egoistic mind and life that flow from it and all that is natural to the separative consciousness and the egoistic mind and life. This Ignorance is the result of a movement by which the cosmic Intelligence separated itself from the light of the Supermind (the divine Gnosis) and lost the Truth,—truth of being, truth of divine consciousness, truth of force and action, truth of Ananda. As a result, instead of a world of integral truth and divine harmony created in the light of the divine Gnosis, we have a world founded on the part truths of an inferior cosmic Intelligence in which all is half-truth, half-error. . . . All in the consciousness of this creation is either limited or else perverted by separation from the integral Light; even the Truth it perceives is only a half-knowledge. Therefore it is called the Ignorance.” The Mother

ignorance ::: the state or fact of being ignorant; lack of knowledge, learning, information. Ignorance, ignorance"s, Ignorance"s, ignorance", world-ignorance, World-Ignorance.

Sri Aurobindo: "Ignorance is the absence of the divine eye of perception which gives us the sight of the supramental Truth; it is the non-perceiving principle in our consciousness as opposed to the truth-perceiving conscious vision and knowledge.” *The Life Divine

"Ignorance is the consciousness of being in the successions of Time, divided in its knowledge by dwelling in the moment, divided in its conception of self-being by dwelling in the divisions of Space and the relations of circumstance, self-prisoned in the multiple working of the unity. It is called the Ignorance because it has put behind it the knowledge of unity and by that very fact is unable to know truly or completely either itself or the world, either the transcendent or the universal reality.” The Life Divine

"Ignorance means Avidya, the separative consciousness and the egoistic mind and life that flow from it and all that is natural to the separative consciousness and the egoistic mind and life. This Ignorance is the result of a movement by which the cosmic Intelligence separated itself from the light of the Supermind (the divine Gnosis) and lost the Truth, — truth of being, truth of divine consciousness, truth of force and action, truth of Ananda. As a result, instead of a world of integral truth and divine harmony created in the light of the divine Gnosis, we have a world founded on the part truths of an inferior cosmic Intelligence in which all is half-truth, half-error. . . . All in the consciousness of this creation is either limited or else perverted by separation from the integral Light; even the Truth it perceives is only a half-knowledge. Therefore it is called the Ignorance.” The Mother

". . . all ignorance is a penumbra which environs an orb of knowledge . . . .”The Life Divine

"This world is not really created by a blind force of Nature: even in the Inconscient the presence of the supreme Truth is at work; there is a seeing Power behind it which acts infallibly and the steps of the Ignorance itself are guided even when they seem to stumble; for what we call the Ignorance is a cloaked Knowledge, a Knowledge at work in a body not its own but moving towards its own supreme self-discovery.” Essays in Philosophy and Yoga

"Knowledge is no doubt the knowledge of the One, the realisation of the Being; Ignorance is a self-oblivion of Being, the experience of separateness in the multiplicity and a dwelling or circling in the ill-understood maze of becomings: . . . .” The Life Divine*


"I may say that the opening upwards, the ascent into the Light and the subsequent descent into the ordinary consciousness and normal human life is very common as the first decisive experience in the practice of yoga and may very well happen even without the practice of yoga in those who are destined for the spiritual change, especially if there is a dissatisfaction somewhere with the ordinary life and a seeking for something more, greater or better.” Letters on Yoga*

“I may say that the opening upwards, the ascent into the Light and the subsequent descent into the ordinary consciousness and normal human life is very common as the first decisive experience in the practice of yoga and may very well happen even without the practice of yoga in those who are destined for the spiritual change, especially if there is a dissatisfaction somewhere with the ordinary life and a seeking for something more, greater or better.” Letters on Yoga

immerge ::: v. t. --> To plungel into, under, or within anything especially a fuid; to dip; to immerse. See Immerse. ::: v. i. --> To dissapear by entering into any medium, as a star into the light of the sun.

In cases of ecstasy, on the other hand — or of the true seer — there is supernormal activity of the mental-spiritual nature of the person whose human soul in being freed or absent from its kama-manasic desires and consciousness, becomes allied with his higher mind. Thus he becomes intellectually highly lucid, spiritually conscious, and illumined. His now quiescent personal self offers no bar to the reality of the light of truth flowing into him from his own higher nature. His condition, whether a spontaneous exaltation, a state self-induced, or invoked at will, is a direct contrast with the mediumistic state. He is vividly self-conscious of his experience, and he retains the memory of it. Such an exalted state of entrancement is only possible for those individuals who are prepared by great purity of life and a trained will, which are also prerequisites for the mystic rites of the higher initiations.

Inductive Method, Induction In logic, the process of reasoning from the parts to the whole, from the particular to the general, or from the individual to the universal; contrasted with the deductive method, which reasons from the whole to the parts, from the general to the particular, from the universal to the individual. It is associated with Aristotle as contrasted with Plato, also with Francis Bacon and modern science in general. Science endeavors to establish general laws by reasoning from particular observations; but it is necessary to assume that what is true in an individual case will be true in the general case of which it is only an instance. The hypotheses thus framed are necessarily and naturally regarded as provisional, subject to modification in the light of subsequent, more extended observations of nature. This method endeavors to come to an understanding of nature by a continued process of trial and error, the formulation of its laws becoming ever wider. But an essential part of this method itself is deductive, since we continually reason back from the provisional hypotheses we have laid down to the new facts which we seek to discover in support or in refutation of them. For this reason, the method of science has often been called a deductive-inductive method. Indeed, pure induction is probably inconceivable, since we cannot enter upon a mental process unless we first entertain some general ideas. Induction and deduction are interdependent functions of the ratiocinative mind.

In his economic and political writings, Lenin extended and developed the doctrines of Marx and Engels especially in their application to a phase of capitalism which emerged fully only after their death -- imperialism. In the same fashion Lenin built upon and further extended the Marxist doctrine of the state in his "State and Revolution", written just before the revolution of 1917. In this work Lenin develops a concept like the dictatorship of the proletariat which Marx treated only briefly and generally, elaborates a distinction like that between socialism and communism, only implicit in Marx's work, and asserts a thesis like the possibility of socialism in one country, towards which Marx was negative in the light of conditions as he knew them. After the Bolsheviks came to power, Lenin headed the government until his death on January 21, 1924. In Russian, Lenin's "Collected Works" comprise thirty volumes, with about thirty additional volumes of miscellaneous writings ("Leninskie Sborniki"). The principal English translations are the "Collected Works", to comprise thirty volumes (of which five in eight books have been published to date), the "Selected Works" comprising twelve volumes (for philosophical materials, see especially Volume XI, "Theoretical Principles of Marxism"), and the Little Lenin Library, made up mostly of shorter works, comprising 27 volumes to date. -- J.M.S.

inspirational mentality ::: the middle level of idealised mentality, a "mind of luminous inspiration" which, in dealing with the movement in time, sees things "in the light of the world"s larger potentialities"; its defect is that it may be liable "to a hesitation or suspension of determining view as between various potential lines of the movement or even to a movement away from the line of eventual actuality and following another not yet applicable sequence".

"In Supermind being, consciousness of knowledge and consciousness of will are not divided as they seem to be in our mental operations; they are a trinity, one movement with three effective aspects. Each has its own effect. Being gives the effect of substance, consciousness the effect of knowledge, of the self-guiding and shaping idea, of comprehension and apprehension; will gives the effect of self-fulfilling force. But the idea is only the light of the reality illumining itself; it is not mental thought nor imagination, but effective self-awareness. It is Real-Idea.” The Life Divine

“In Supermind being, consciousness of knowledge and consciousness of will are not divided as they seem to be in our mental operations; they are a trinity, one movement with three effective aspects. Each has its own effect. Being gives the effect of substance, consciousness the effect of knowledge, of the self-guiding and shaping idea, of comprehension and apprehension; will gives the effect of self-fulfilling force. But the idea is only the light of the reality illumining itself; it is not mental thought nor imagination, but effective self-awareness. It is Real-Idea.” The Life Divine

In tabulating the Gnostic names into triads, Blavatsky places Ferho heading the first trinity of Ferho, Chaos, and Fetahil, equivalent to Father, Mother, and Son of the Christian system (IU 2:227). This is the concealed or nonmanifested trinity, equivalent to the unmanifested or First Logos of theosophical literature. At the same time Ferho is “the Life which is no Life — the Supreme God. The Cause which produces the Light, or the Logos in abscondito” (IU 2:295). Ferho, therefore, was at one time viewed as is the Hindu Brahma, the formative and creative cosmic power, and at another time as is the Hindu Brahman. Cosmic life has the same double significance: it is either the root-life or unmanifest source of all, or again the life manifest, the producer and former of the worlds.

INTEGRAL YOGA ::: This yoga accepts the value of cosmic existence and holds it to be a reality; its object is to enter into a higher Truth-Consciousness or Divine Supramental Consciousness in which action and creation are the expression not of ignorance and imperfection, but of the Truth, the Light, the Divine Ānanda. But for that, the surrender of the mortal mind, life and body to the Higher Consciousnessis indispensable, since it is too difficult for the mortal human being to pass by its own effort beyond mind to a Supramental Consciousness in which the dynamism is no longer mental but of quite another power. Only those who can accept the call to such a change should enter into this yoga.

Aim of the Integral Yoga ::: It is not merely to rise out of the ordinary ignorant world-consciousness into the divine consciousness, but to bring the supramental power of that divine consciousness down into the ignorance of mind, life and body, to transform them, to manifest the Divine here and create a divine life in Matter.

Conditions of the Integral Yoga ::: This yoga can only be done to the end by those who are in total earnest about it and ready to abolish their little human ego and its demands in order to find themselves in the Divine. It cannot be done in a spirit of levity or laxity; the work is too high and difficult, the adverse powers in the lower Nature too ready to take advantage of the least sanction or the smallest opening, the aspiration and tapasyā needed too constant and intense.

Method in the Integral Yoga ::: To concentrate, preferably in the heart and call the presence and power of the Mother to take up the being and by the workings of her force transform the consciousness. One can concentrate also in the head or between the eye-brows, but for many this is a too difficult opening. When the mind falls quiet and the concentration becomes strong and the aspiration intense, then there is the beginning of experience. The more the faith, the more rapid the result is likely to be. For the rest one must not depend on one’s own efforts only, but succeed in establishing a contact with the Divine and a receptivity to the Mother’s Power and Presence.

Integral method ::: The method we have to pursue is to put our whole conscious being into relation and contact with the Divine and to call Him in to transform Our entire being into His, so that in a sense God Himself, the real Person in us, becomes the sādhaka of the sādhana* as well as the Master of the Yoga by whom the lower personality is used as the centre of a divine transfiguration and the instrument of its own perfection. In effect, the pressure of the Tapas, the force of consciousness in us dwelling in the Idea of the divine Nature upon that which we are in our entirety, produces its own realisation. The divine and all-knowing and all-effecting descends upon the limited and obscure, progressively illumines and energises the whole lower nature and substitutes its own action for all the terms of the inferior human light and mortal activity.

In psychological fact this method translates itself into the progressive surrender of the ego with its whole field and all its apparatus to the Beyond-ego with its vast and incalculable but always inevitable workings. Certainly, this is no short cut or easy sādhana. It requires a colossal faith, an absolute courage and above all an unflinching patience. For it implies three stages of which only the last can be wholly blissful or rapid, - the attempt of the ego to enter into contact with the Divine, the wide, full and therefore laborious preparation of the whole lower Nature by the divine working to receive and become the higher Nature, and the eventual transformation. In fact, however, the divine strength, often unobserved and behind the veil, substitutes itself for the weakness and supports us through all our failings of faith, courage and patience. It” makes the blind to see and the lame to stride over the hills.” The intellect becomes aware of a Law that beneficently insists and a Succour that upholds; the heart speaks of a Master of all things and Friend of man or a universal Mother who upholds through all stumblings. Therefore this path is at once the most difficult imaginable and yet in comparison with the magnitude of its effort and object, the most easy and sure of all.

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 yet some kind of Shastra or scientific method of the synthetic Yoga.

Secondly, the process, being integral, accepts our nature such as it stands organised by our past evolution and without rejecting anything essential compels all to undergo a divine change. Everything in us is seized by the hands of a mighty Artificer and transformed into a clear image of that which it now seeks confusedly to present. In that ever-progressive experience we begin to perceive how this lower manifestation is constituted and that everything in it, however seemingly deformed or petty or vile, is the more or less distorted or imperfect figure of some elements or action in the harmony of the divine Nature. We begin to understand what the Vedic Rishis meant when they spoke of the human forefathers fashioning the gods as a smith forges the crude material in his smithy.

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 selfconscious 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.

Key-methods ::: The way to devotion and surrender. It is the psychic movement that brings the constant and pure devotion and the removal of the ego that makes it possible to surrender.

The way to knowledge. Meditation in the head by which there comes the opening above, the quietude or silence of the mind and the descent of peace etc. of the higher consciousness generally till it envelops the being and fills the body and begins to take up all the movements.
Yoga by works ::: Separation of the Purusha from the Prakriti, the inner silent being from the outer active one, so that one has two consciousnesses or a double consciousness, one behind watching and observing and finally controlling and changing the other which is active in front. The other way of beginning the yoga of works is by doing them for the Divine, for the Mother, and not for oneself, consecrating and dedicating them till one concretely feels the Divine Force taking up the activities and doing them for one.

Object of the Integral Yoga is to enter into and be possessed by the Divine Presence and Consciousness, to love the Divine for the Divine’s sake alone, to be tuned in our nature into the nature of the Divine, and in our will and works and life to be the instrument of the Divine.

Principle of the Integral Yoga ::: The whole principle of Integral Yoga is to give oneself entirely to the Divine alone and to nobody else, and to bring down into ourselves by union with the Divine Mother all the transcendent light, power, wideness, peace, purity, truth-consciousness and Ānanda of the Supramental Divine.

Central purpose of the Integral Yoga ::: Transformation of our superficial, narrow and fragmentary human way of thinking, seeing, feeling and being into a deep and wide spiritual consciousness and an integrated inner and outer existence and of our ordinary human living into the divine way of life.

Fundamental realisations of the Integral Yoga ::: The psychic change so that a complete devotion can be the main motive of the heart and the ruler of thought, life and action in constant union with the Mother and in her Presence. The descent of the Peace, Power, Light etc. of the Higher Consciousness through the head and heart into the whole being, occupying the very cells of the body. The perception of the One and Divine infinitely everywhere, the Mother everywhere and living in that infinite consciousness.

Results ::: 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, sāyujya mukti, by which it becomes free even in its separation, even in the duality; not only the sālokya 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, sādharmya 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.

By this integral realisation and liberation, the perfect harmony of the results of Knowledge, Love and Works. For there is attained the complete release from ego and identification in being with the One in all and beyond all. But since the attaining consciousness is not limited by its attainment, we win also the unity in Beatitude and the harmonised diversity in Love, so that all relations of the play remain possible to us even while we retain on the heights of our being the eternal oneness with the Beloved. And by a similar wideness, being capable of a freedom in spirit that embraces life and does not depend upon withdrawal from life, we are able to become without egoism, bondage or reaction the channel in our mind and body for a divine action poured out freely upon the world.

The divine existence is of the nature not only of freedom, but of purity, beatitude and perfection. In integral purity which shall enable on the one hand the perfect reflection of the divine Being in ourselves and on the other the perfect outpouring of its Truth and Law in us in the terms of life and through the right functioning of the complex instrument we are in our outer parts, is the condition of an integral liberty. Its result is an integral beatitude, in which there becomes possible at once the Ānanda of all that is in the world seen as symbols of the Divine and the Ānanda of that which is not-world. And it prepares the integral perfection of our humanity as a type of the Divine in the conditions of the human manifestation, a perfection founded on a certain free universality of being, of love and joy, of play of knowledge and of play of will in power and will in unegoistic action. This integrality also can be attained by the integral Yoga.

Sādhanā of the Integral Yoga does not proceed through any set mental teaching or prescribed forms of meditation, mantras or others, but by aspiration, by a self-concentration inwards or upwards, by a self-opening to an Influence, to the Divine Power above us and its workings, to the Divine Presence in the heart and by the rejection of all that is foreign to these things. It is only by faith, aspiration and surrender that this self-opening can come.

The yoga does not proceed by upadeśa but by inner influence.

Integral Yoga and Gita ::: The Gita’s Yoga consists in the offering of one’s work as a sacrifice to the Divine, the conquest of desire, egoless and desireless action, bhakti for the Divine, an entering into the cosmic consciousness, the sense of unity with all creatures, oneness with the Divine. This yoga adds the bringing down of the supramental Light and Force (its ultimate aim) and the transformation of the nature.

Our yoga is not identical with the yoga of the Gita although it contains all that is essential in the Gita’s yoga. In our yoga we begin with the idea, the will, the aspiration of the complete surrender; but at the same time we have to reject the lower nature, deliver our consciousness from it, deliver the self involved in the lower nature by the self rising to freedom in the higher nature. If we do not do this double movement, we are in danger of making a tamasic and therefore unreal surrender, making no effort, no tapas and therefore no progress ; or else we make a rajasic surrender not to the Divine but to some self-made false idea or image of the Divine which masks our rajasic ego or something still worse.

Integral Yoga, Gita and Tantra ::: The Gita follows the Vedantic tradition which leans entirely on the Ishvara aspect of the Divine and speaks little of the Divine Mother because its object is to draw back from world-nature and arrive at the supreme realisation beyond it.

The Tantric tradition leans on the Shakti or Ishvari aspect and makes all depend on the Divine Mother because its object is to possess and dominate the world-nature and arrive at the supreme realisation through it.

This yoga insists on both the aspects; the surrender to the Divine Mother is essential, for without it there is no fulfilment of the object of the yoga.

Integral Yoga and Hatha-Raja Yogas ::: For an integral yoga the special methods of Rajayoga and Hathayoga may be useful at times in certain stages of the progress, but are not indispensable. Their principal aims must be included in the integrality of the yoga; but they can be brought about by other means. For the methods of the integral yoga must be mainly spiritual, and dependence on physical methods or fixed psychic or psychophysical processes on a large scale would be the substitution of a lower for a higher action. Integral Yoga and Kundalini Yoga: There is a feeling of waves surging up, mounting to the head, which brings an outer unconsciousness and an inner waking. It is the ascending of the lower consciousness in the ādhāra to meet the greater consciousness above. It is a movement analogous to that on which so much stress is laid in the Tantric process, the awakening of the Kundalini, the Energy coiled up and latent in the body and its mounting through the spinal cord and the centres (cakras) and the Brahmarandhra to meet the Divine above. In our yoga it is not a specialised process, but a spontaneous upnish of the whole lower consciousness sometimes in currents or waves, sometimes in a less concrete motion, and on the other side a descent of the Divine Consciousness and its Force into the body.

Integral Yoga and other Yogas ::: The old yogas reach Sachchidananda through the spiritualised mind and depart into the eternally static oneness of Sachchidananda or rather pure Sat (Existence), absolute and eternal or else a pure Non-exist- ence, absolute and eternal. Ours having realised Sachchidananda in the spiritualised mind plane proceeds to realise it in the Supramcntal plane.

The suprcfhe supra-cosmic Sachchidananda is above all. Supermind may be described as its power of self-awareness and W’orld- awareness, the world being known as within itself and not out- side. So to live consciously in the supreme Sachchidananda one must pass through the Supermind.

Distinction ::: The realisation of Self and of the Cosmic being (without which the realisation of the Self is incomplete) are essential steps in our yoga ; it is the end of other yogas, but it is, as it were, the beginning of outs, that is to say, the point where its own characteristic realisation can commence.

It is new as compared with the old yogas (1) Because it aims not at a departure out of world and life into Heaven and Nir- vana, but at a change of life and existence, not as something subordinate or incidental, but as a distinct and central object.

If there is a descent in other yogas, yet it is only an incident on the way or resulting from the ascent — the ascent is the real thing. Here the ascent is the first step, but it is a means for the descent. It is the descent of the new coosdousness attain- ed by the ascent that is the stamp and seal of the sadhana. Even the Tantra and Vaishnavism end in the release from life ; here the object is the divine fulfilment of life.

(2) Because the object sought after is not an individual achievement of divine realisation for the sake of the individual, but something to be gained for the earth-consciousness here, a cosmic, not solely a supra-cosmic acbievement. The thing to be gained also is the bringing of a Power of consciousness (the Supramental) not yet organised or active directly in earth-nature, even in the spiritual life, but yet to be organised and made directly active.

(3) Because a method has been preconized for achieving this purpose which is as total and integral as the aim set before it, viz., the total and integral change of the consciousness and nature, taking up old methods, but only as a part action and present aid to others that are distinctive.

Integral Yoga and Patanjali Yoga ::: Cilia is the stuff of mixed mental-vital-physical consciousness out of which arise the movements of thought, emotion, sensation, impulse etc.

It is these that in the Patanjali system have to be stilled altogether so that the consciousness may be immobile and go into Samadhi.

Our yoga has a different function. The movements of the ordinary consciousness have to be quieted and into the quietude there has to be brought down a higher consciousness and its powers which will transform the nature.


intensifier ::: n. --> One who or that which intensifies or strengthens; in photography, an agent used to intensify the lights or shadows of a picture.

interpose ::: v. t. --> To place between; as, to interpose a screen between the eye and the light.
To thrust; to intrude; to between, either for aid or for troubling.
To introduce or inject between the parts of a conversation or argument. ::: v. i.


In theosophic cosmogony space is often called the Great Mother before cosmic activity commences and, at the opening of manvantara, Father-Mother with space becomes emanative and is called svabhavat or mother-space. Svabhavat is the emanation from cosmic space or darkness — so called because its utter and undiluted essential spirit is virtually beyond the reach of the light of mind as manifested in humanity.

“In the way that one treads with the greater Light above, even every difficulty gives its help and has its value and Night itself carries in it the burden of the Light that has to be.” Letters on Yoga

intuitive knowledge ::: Sri Aurobindo: " For the highest intuitive Knowledge sees things in the whole, in the large and details only as sides of the indivisible whole; its tendency is towards immediate synthesis and the unity of knowledge.” *The Life Divine

"The intuitive knowledge on the contrary, however limited it may be in its field or application, is within that scope sure with an immediate, a durable and especially a self-existent certitude.” The Synthesis of Yoga

"All intuitive knowledge comes more or less directly from the light of the self-aware spirit entering into the mind, the spirit concealed behind mind and conscious of all in itself and in all its selves, omniscient and capable of illumining the ignorant or the self-forgetful mind whether by rare or constant flashes or by a steady instreaming light, out of its omniscience.” The Synthesis of Yoga*


It is held that society has not accomplished many basic transformations peacefully, that fundamental changes in the economic system or the social superstructure, such as that from medieval serf-lord to modern worker-capitalist economy, have usually involved violence wherein the class struggle passes into the acute stage of revolution because the existing law articulates and the state power protects the obsolete forms and minority-interest classes which must be superseded. The evolution of capitalism is considered to have reached the point where the accelerating abundance of which its technics are capable is frustrated by economic relationships such as those involved in individual ownership of productive means, hiring and firing of workers in the light of private profits and socially unplanned production for a money market. It is held that only technics collectively owned and production socially planned can provide employment and abundance of goods for everyone. The view taken is that peaceful attainment of them is possible, but will probably be violently resisted by priveleged minorities, provoking a contest of force in which the working class majority will eventually triumph the world over.

It is here, when this foundation has been secured, that the practice of Asana and Pranayama come in and can then bear their perfect fruits. By itself the control of the mind and moral being only puts our normal consciousness into the right preliminary condition; it cannot bring about that evolution or manifestation of the higher psychic being which is necessary for the greater aims of Yoga. In order to bring about this manifestation the present nodus of the vital and physical body with the mental being has to be loosened and the way made clear for the ascent through the greater psychic being to the union with the superconscient Purusha. This can be done by Pranayama. Asana is used by the Rajayoga only in its easiest and most natural position, that naturally taken by the body when seated and gathered together, but with the back and head strictly erect and in a straight line, so that there may be no deflection of the spinal cord. The object of the latter rule is obviously connected with the theory of the six chakras and the circulation of the vital energy between the muladhara and the brahmarandhra. The Rajayogic Pranayama purifies and clears the nervous system; it enables us to circulate the vital energy equally through the body and direct it also where we will according to need, and thus maintain a perfect health and soundness of the body and the vital being; it gives us control of all the five habitual operations of the vital energy in the system and at the same time breaks down the habitual divisions by which only the ordinary mechanical processes of the vitality are possible to the normal life. It opens entirely the six centres of the psycho-physical system and brings into the waking consciousness the power of the awakened Shakti and the light of the unveiled Purusha on each of the ascending planes. Coupled with the use of the mantra it brings the divine energy into the body and prepares for and facilitates that concentration in Samadhi which is the crown of the Rajayogic method. Rajayogic concentration is divided into four stages; it commences with the drawing both of the mind and senses from outward things, proceeds to the holding of the one object of concentration to the exclusion of all other ideas and mental activities, then to the prolonged absorption of the mind in this object, finally, to the complete ingoing of the consciousness by which it is lost to all outward mental activity in the oneness of Samadhi. The real object of this mental discipline is to draw away the mind from the outward and the mental world into union with the divine Being. Th
   refore in the first three stages use has to be made of some mental means or support by which the mind, accustomed to run about from object to object, shall fix on one alone, and that one must be something which represents the idea of the Divine. It is usually a name or a form or a mantra by which the thought can be fixed in the sole knowledge or adoration of the Lord. By this concentration on the idea the mind enters from the idea into its reality, into which it sinks silent, absorbed, unified. This is the traditional method. There are, however, others which are equally of a Rajayogic character, since they use the mental and psychical being as key. Some of them are directed rather to the quiescence of the mind than to its immediate absorption, as the discipline by which the mind is simply watched and allowed to exhaust its habit of vagrant thought in a purposeless running from which it feels all sanction, purpose and interest withdrawn, and that, more strenuous and rapidly effective, by which all outward-going thought is excluded and the mind forced to sink into itself where in its absolute quietude it can only
   reflect the pure Being or pass away into its superconscient existence. The method differs, the object and the result are the same. Here, it might be supposed, the whole action and aim of Rajayoga must end. For its action is the stilling of the waves of consciousness, its manifold activities, cittavrtti, first, through a habitual replacing of the turbid rajasic activities by the quiet and luminous sattwic, then, by the stilling of all activities; and its object is to enter into silent communion of soul and unity with the Divine. As a matter of fact we find that the system of Rajayoga includes other objects,—such as the practice and use of occult powers,—some of which seem to be unconnected with and even inconsistent with its main purpose. These powers or siddhis are indeed frequently condemned as dangers and distractions which draw away the Yogin from his sole legitimate aim of divine union. On the way, th
   refore, it would naturally seem as if they ought to be avoided; and once the goal is reached, it would seem that they are then frivolous and superfluous. But Rajayoga is a psychic science and it includes the attainment of all the higher states of consciousness and their powers by which the mental being rises towards the superconscient as well as its ultimate and supreme possibility of union with the Highest. Moreover, the Yogin, while in the body, is not always mentally inactive and sunk in Samadhi, and an account of the powers and states which are possible to him on the higher planes of his being is necessary to the completeness of the science. These powers and experiences belong, first, to the vital and mental planes above this physical in which we live, and are natural to the soul in the subtle body; as the dependence on the physical body decreases, these abnormal activities become possible and even manifest themselves without being sought for. They can be acquired and fixed by processes which the science gives, and their use then becomes subject to the will; or they can be allowed to develop of themselves and used only when they come, or when the Divine within moves us to use them; or else, even though thus naturally developing and acting, they may be rejected in a single-minded devotion to the one supreme goal of the Yoga. Secondly, there are fuller, greater powers belonging to the supramental planes which are the very powers of the Divine in his spiritual and supramentally ideative being. These cannot be acquired at all securely or integrally by personal effort, but can only come from above, or else can become natural to the man if and when he ascends beyond mind and lives in the spiritual being, power, consciousness and ideation. They then become, not abnormal and laboriously acquired siddhis, but simply the very nature and method of his action, if he still continues to be active in the world-existence.
   Ref: CWSA Vol. 23-24, Page: 539-40-41-42


“It is not necessary to have the mind quiet in order to see the lights—that depends only on the opening of the subtle vision in the centre which is in the forehead between the eyebrows. Many people get that as soon as they start sadhana. It can even be developed by effort and concentration without sadhana by some who have it to a small extent as an inborn faculty.” Letters on Yoga

It reminds me sometimes of that experience Nolini da had near the Samadhi. He saw a figure. It was standing by the Samadhi. It was late at night, the Ashram was empty and he saw a figure that looked exactly like Sri Aurobindo. He was about to fall at his feet when he saw the feet were different. This was actually a force of darkness and it was actually so powerful it was standing near the Samadhi. He stopped. If he had fallen at its feet it would have dragged him down, even someone so conscious. He (Nolini) would not have fallen down because he was always vigilant and that is why he noticed, but someone less conscious, less vigilant might be trapped, thinking ‘I am following the light.’ It is why this happens very often when one thinks one is speaking for God or speaking for the Divine.

IV. First Decline. (14-16 cent.) St. Thomas' position in many points had been so radical a departure from the traditional thought of Christendom that many masters in the late XIII and early XIV centuries were led to reexamine philosophy in the light of Aristotle's works. This gave rise to a critical and independent spirit which multiplied systems and prepared for the individualism of the Renaissance. Noteworthy in this movement are James of Metz, Durand de St. Pourcain (+1334), Peter Aureoli (+1322) and Henry of Harclay (+1317). The greatest figure, however, is William of Occam (+1349), founder of modern thought, who renewed the Nominalism of the XI and XII cent., restricted the realm of reason but made it quite independent in its field. In reaction to this critical and independent movement, many thinkers gathered about the two great minds of the past century. Thomas and Duns Scotus, contenting themselves with merely reproducing their masters' positions. Thus Scholasticism broke up into three camps: Thomism, Scotism and Nominalism or Terminism; the first two stagnant, the third free-lance.

Japa must come in a live push carrying the Joy or the light of the thing in it,

Jhumur: “Law is capital, it has to be! It is a very powerful dominating force, a force of resistance, a force of refusal, whatever in us denies the acceptance of light. If this law were not there then there would be an immediate rising into the light and there would be perhaps no play of the manifestation. For a long time there was a kind of a backward pull for each forward attempt so that you would have to work your way up from below and these lower levels have their very strong demands or pulls to resist. Slowly you have to take up all these movements and rise, otherwise the spirit would have risen really without any restriction and that would not have been what the divine intention was, to manifest here in the inconscient, the Divine.”

Jhumur: “The Book of bliss is really the ultimate Satchitananda, the everlasting day when one has moved out of all contact with the unconscious and lives no longer in between sunlight and darkness but wholly in the light, wholly in the Divine. There was once a question that somebody asked Mother when She used to take our classes. She (the person) said that in our world there is a change from lesser to greater if one tries to progress. It is a constant change. When one enters the higher plane, the upper hemisphere as you call it, will there be no change, will it always be the same? Mother said,”No, it is not that. One perfection can then be manifested later in another kind of perfection.” There is a variety of different laws of perfection, hence the myriad volumes of the Book of Bliss. Delight has so many modes of expression, perfection or delight, they are all the same and there is not just one way of manifesting the Divine. There are infinite modes of expression of that delight.”

Jhumur: “The light that betrays, it is not the light that comes from the sun, it is the light, the attraction, the force that man follows seeming to enter in another, greater realm but in fact is being pulled down. It comes from the ego, the lust for power, for greater knowledge—very often in certain schools of yoga and certain occult fields there is a sense of light which is not light, but the light of darkness. Darkness takes the shape of light.

Jhumur: “The very embodiment of the Light, the Purusha, masculine form. The Illuminate represents knowledge. When knowledge joins creative power you have a luminous vitality.”

Jhumur: “The very embodiment of the Light, the Purusha, masculine form. The Illuminate represents Knowledge. When knowledge joins creative power you have luminous vitality.”

Jhumur: “Throughout Savitri I have noticed all the different times of the day and the position of the sun in relation to the earth. It runs through the book, the symbol dawn, night, not only that but there are different states of illumination, awakening of the consciousness progressively. Sometimes it falls into the darkness, sometimes twilight when one is caught between two states, and at the end it is the everlasting day. So the kingdoms of the rising sun represent states of being where the light is the most important. Mother always says that the sun is the symbol of the supreme truth, the supreme, the supreme wisdom. It is the world where the supreme truth and supreme wisdom rule, govern. Whereas In many other worlds this light gets covered, it gets clouded over but here there are the kingdoms of the rising sun because they are the godheads of the mind and the mind is an instrument of light. But it is a small early instrument, little mind, so it is just rising, it hasn’t come to its full glory. The kingdoms are the planes of consciousness where you have a little light, a little clarity, a little illumination. That is how I understand the main function of the mind, to seek for light. It is an instrument for seeking light although it often dodges light where the perversity comes in.”

jyotir-agrah ::: [they who are] led by the light, having the light in their front. [RV 7.33.7]

jyotirbrahma ::: the Light that is brahman.

Kalikaraka (Sanskrit) Kalikāraka Strife-maker; a name of Narada, the divine rishi. In the Puranas, Narada is the first Adversary in individual human form, “the opposing Power required by the equilibrium and harmony of things in Nature — like Shadow to throw off still brighter the Light, like Night to bring into greater relief the Day, and like cold to make one appreciate the more the comfort of heat . . .” (SD 1:411).

Karanopadhi(Sanskrit) ::: A compound meaning the "causal instrument" or "instrumental cause" in the long series ofreimbodiments to which human and other reimbodying entities are subject. Upadhi, the second elementof this compound, is often translated as "vehicle"; but while this definition is accurate enough for popularpurposes, it fails to set forth the essential meaning of the word which is rather "disguise," or certainnatural properties or constitutional characteristics supposed to be the disguises or clothings or masks inand through which the spiritual monad of man works, bringing about the repetitive manifestations uponearth of certain functions and powers of this monad, and, indeed, upon the other globes of the planetarychain; and, furthermore, intimately connected with the peregrinations of the monad through the variousspheres and realms of the solar kosmos. In one sense of the word, therefore, karanopadhi is almostinterchangeable with the thoughts set forth under the term maya, or the illusory disguises through whichspirit works, or rather through which spiritual monadic entities work and manifest themselves.Karanopadhi, as briefly explained under the term "causal body," is dual in meaning. The first and moreeasily understood meaning of this term shows that the cause bringing about reimbodiment is avidya,nescience rather than ignorance; because when a reimbodying entity through repeated reimbodiments inthe spheres of matter has freed itself from the entangling chains of the latter, and has risen intoself-conscious recognition of its own divine powers, it thereby shakes off the chains or disguises of mayaand becomes what is called a jivanmukta. It is only imperfect souls, or rather monadic souls, speaking ina general way, which are obliged by nature's cyclic operations and laws to undergo the repetitivereimbodiments on earth and elsewhere in order that the lessons of self-conquest and mastery over all theplanes of nature may be achieved. As the entity advances in wisdom and knowledge, and in the acquiringof self-conscious sympathy for all that is, in other words, as it grows more and more like unto itsdivine-spiritual counterpart, the less is it subject to avidya. It is, in a sense, the seeds of kama-manas leftin the fabric or being of the reincarnating entity, which act as the karana or reproducing cause, orinstrumental cause, of such entity's reincarnations on earth.The higher karanopadhi, however, although in operation similar to the lower karanopadhi, orkarana-sarira just described, nevertheless belongs to the spiritual-intellectual part of man's constitution,and is the reproductive energy inherent in the spiritual monad bringing about its re-emergence after thesolar pralaya into the new activities and new series of imbodiments which open with the dawn of thesolar manvantara following upon the solar pralaya just ended. This latter karanopadhi or karana-sarira,therefore, is directly related to the element-principle in man's constitution called buddhi -- a veil, as itwere, drawn over the face or around the being of the monadic essence, much as prakriti surroundsPurusha, or pradhana surrounds Brahman, or mulaprakriti surrounds and is the veil or disguise or sakti ofparabrahman. Hence, in the case of man, this karanopadhi or causal disguise or vehicle corresponds in ageneral way to the buddhi-manas, or spiritual soul, in which the spiritual monad works and manifestsitself.It should be said in passing that the doctrine concerning the functions and operations of buddhi in thehuman constitution is extremely recondite, because in buddhi lie the causal impulses or urges bringingabout the building of the constitution of man, and which, when the latter is completed, and when formingman as a septenary entity, express themselves as the various strata or qualities of the auric egg.Finally, the karana-sarira, the karanopadhi or causal body, is the vehicular instrumental form orinstrumental body-form, produced by the working of what is perhaps the most mysterious principle orelement, mystically speaking, in the constitution not only of man, but of the universe -- the verymysterious spiritual bija.The karanopadhi, the karana-sarira or causal body, is explained with minor differences of meaning invarious works of Hindu philosophy; but all such works must be studied with the light thrown upon themby the great wisdom-teaching of the archaic ages, esoteric theosophy. The student otherwise runs everyrisk of being led astray.I might add that the sushupti state or condition, which is that of deep dreamless sleep, involving entireinsensibility of the human consciousness to all exterior impressions, is a phase of consciousness throughwhich the adept must pass, although consciously pass in his case, before reaching the highest state ofsamadhi, which is the turiya state. According to the Vedanta philosophy, the turiya (meaning "fourth") isthe fourth state of consciousness into which the full adept can self-consciously enter and wherein hebecomes one with the kosmic Brahman. The Vedantists likewise speak of the anandamaya-kosa, whichthey describe as being the innermost disguise or frame or vehicle surrounding the atmic consciousness.Thus we see that the anandamaya-kosa and the karana-sarira, or karanopadhi, and the buddhi inconjunction with the manasic ego, are virtually identical.The author has been at some pains to set forth and briefly to develop the various phases of occult andesoteric theosophical thought given in this article, because of the many and various misunderstandingsand misconceptions concerning the nature, characteristics, and functions of the karana-sarira or causalbody.

Kwan-yin, Kuan-yin (Chinese) The Chinese Buddhist goddess of compassion, the female aspect of Kwan-shai-yin, referred to in the Stanzas of Dzyan as the triple of Kwan-shai-yin, residing in Kwan-yien-tien, “because in her correlations, metaphysical and cosmical, she is the ‘Mother, the Wife and the Daughter’ of the Logos, just as in the later theological translations she became ‘the Father, Son and (the female) Holy Ghost’ — the Sakti or Energy — the Essence of the three. Thus in the Esotericism of the Vedantins, Daiviprakriti, the Light manifested through Eswara, the Logos, is at one and the same time the Mother and also the Daughter of the Logos or Verbum of Parabrahmam; while in that of the trans-Himalayan teachings it is — in the hierarchy of allegorical and metaphysical theogony — ‘the Mother’ or abstract, ideal matter, Mulaprakriti, the Root of Nature . . . a correlation of Adi-Bhuta, manifested in the Logos, Avalokiteshwara; and from the purely occult and Cosmical, Fohat, the ‘Son of the Son,’ the androgynous energy resulting from this ‘Light of the Logos’ ” (SD 1:136-7).

Later the mythological account describes warlike combats between the two. Horus popularly represented the bright, upward motion of the sun — resulting in spring and summer; Set represented the downward motion, the mythologic account dwelling upon the fact that Set stole the light from the sun, resulting in autumn and winter. The combats engaged in by Set are rendered in four themes: against Horus, resulting in night coming upon day; against Ra, the sun god; against his brother, Osiris, resulting in the latter’s death; and against Horus the Younger who was striving to avenge the death of his father, Osiris. In the fight between Osiris and Set (or Typhon), Typhon is in one sense the shadow, and hence the material aspect of Osiris, “Osiris is the ideal Universe, Siva the great Regenerative Force, and Typhon the material portion of it, the evil side of the god, or the Destroying Siva” (TG 90).

Light-bearer, Light-bringer A title given since immemorial time and in most civilized countries to anyone who brings light to others, such as Lucifer or Prometheus. The planet Venus is said to be the light-bearer of our earth, in both its physical and mystic sense (SD 2:33).

Light does not necessarily imply heat, as heat is one of the effects produced by the action of light on matter. The term cool radiance has its physical application in the light of phosphorescence. Light becomes relative on manifested planes, its correlative being darkness, which to other beings may be light, while our light may be their darkness. Again, what is light to beings on a higher plane of perception, may be darkness to us, because it does not impress our senses.

light-horseman ::: n. --> A soldier who serves in the light horse. See under 5th Light.
A West Indian fish of the genus Ephippus, remarkable for its high dorsal fin and brilliant colors.


Light is a manifestation of Force, the nature of the force being indicated by the colour of the Light.

Light is the light of Consciousness, Truth, Knosviedge ; the

Light is the light of Consdousness, Truth, Knowledge ; the

Light Light ranges from the arcana of cosmic being to the physical light that turns the vanes of some scientific mill. As the opposite of darkness, evil, ignorance, sleep, and death, it signifies wisdom, goodness, and life. In one sense it is a permutation of mulaprakriti, and as such is that root-substance which can never become objective to mortals in this race or round. It is objective only in relation to that Darkness which is absolute Light. Otherwise it includes both spirit and matter. Three kinds are enumerated: the abstract and absolute, which is darkness; the light of the unmanifest-manifest or Second Logos; and the latter reflected in the dhyani-chohans, minor logoi, and thence shed upon the lower and more objective planes. In a high aspect, it is daiviprakriti or the light of the Logos, the synthesis of the seven cosmic forces; descending through the planes of manifestation, it condenses into forms; physical matter itself is a condensation of light. Through light everything is thus brought into being. Being a root of mental self, it also therefore is the root of physical self (SD 1:430).

lightness ::: n. --> The state, condition, or quality, of being light or not heavy; buoyancy; levity; fickleness; nimbleness; delicacy; grace.
Illumination, or degree of illumination; as, the lightness of a room.
Absence of depth or of duskiness in color; as, the lightness of a tint; lightness of complexion.


light ::: n. --> That agent, force, or action in nature by the operation of which upon the organs of sight, objects are rendered visible or luminous.
That which furnishes, or is a source of, light, as the sun, a star, a candle, a lighthouse, etc.
The time during which the light of the sun is visible; day; especially, the dawn of day.
The brightness of the eye or eyes.


light ::: Sri Aurobindo: ". . . light is primarily a spiritual manifestation of the Divine Reality illuminative and creative; material light is a subsequent representation or conversion of it into Matter for the purposes of the material Energy.” *The Life Divine

"Our sense by its incapacity has invented darkness. In truth there is nothing but Light, only it is a power of light either above or below our poor human vision"s limited range.

  For do not imagine that light is created by the Suns. The Suns are only physical concentrations of Light, but the splendour they concentrate for us is self-born and everywhere.

  God is everywhere and wherever God is, there is Light.” *The Hour of God

"Light is a general term. Light is not knowledge but the illumination that comes from above and liberates the being from obscurity and darkness.” The Mother

The Mother: "The light is everywhere, the force is everywhere. And the world is so small.” Words of the Mother, MCW Vol. 15. ::: *Light, light"s, lights, light-petalled, light-tasselled, half-light.


Lights The formative or creative radiations or rays through the hierarchies of beings descending in serial order down even to physical light. Physical light is the distant reflection on our plane of the spiritual light emanating from the collective group of the Lights and the Flames. Again, the Qabbalah speaks of six lights emanating from the Crown or Kether.

liquid crystal display "hardware" (LCD) An electro-optical device used to display digits, characters or images, commonly used in digital watches, calculators, and portable computers. The heart of the liquid crystal display is a piece of {liquid crystal} material placed between a pair of transparent {electrodes}. The liquid crystal changes the phase of the light passing through it and this phase change can be controlled by the {voltage} applied between the electrodes. If such a unit is placed between a pair of {plane polariser} plates then light can pass through it only if the correct voltage is applied. Liquid crystal displays are formed by integrating a number of such cells, or more usually, by using a single liquid crystal plate and a pattern of electrodes. The simplest kind of liquid crystal displays, those used in digital watches and calculators, contain a common electrode plane covering one side and a pattern of electrodes on the other. These electrodes can be individually controlled to produce the appropriate display. Computer displays, however, require far too many pixels (typically between 50,000 and several millions) to make this scheme, in particular its wiring, feasible. The electrodes are therefore replaced by a number of row electrodes on one side and column electrodes on the other. By applying voltage to one row and several columns the {pixels} at the intersections are set. The pixels being set one row after the other, in {passive matrix} displays the number of rows is limited by the ratio of the setting and fading times. In the setup described above (known as "{twisted nematic}") the number of rows is limited to about 20. Using an alternative "{supertwisted nematic}" setup {VGA} quality displays (480 rows) can be easily built. As of 1995 most {notebook computers} used this technique. Fading can be slowed by putting an active element, such as a {transistor}, on the top of each pixel. This "remembers" the setting of that pixel. These {active matrix} displays are of much better quality (as good as {CRTs}) but are much more expensive than the passive matrix displays. LCDs are slimmer, lighter and consume less power than the previous dominant display type, the {cathode ray tube}, hence their importance for {portable computers}. (1995-12-09)

Loka (Sanskrit) Loka Place, locality; in Brahmanic literature, heavens; in theosophical literature, world, sphere, plane. Used in the metaphysical systems of India, both in contrast to and in conjunction with tala (inferior world). “Wherever there is a loka there is an exactly correspondential tala, and in fact, the tala is the nether pole of its corresponding loka. Lokas and talas, therefore, in a way of speaking, may be considered to be the spiritual and the material aspects or substance-principles of the different worlds which compose and in fact are the kosmic universe” (OG 168). The lokas and talas must be thought of by twos: a loka and its corresponding tala can no more be separated than can the two poles of a magnet. They are the two sides of being, the two contrasting forces of nature, the light-side and the night-side.

Lotus ; Symbol of the opectng of the centres to the light ; indicates the open consciousness. Lotus of twelve petals ::: com- plete Truth-Consdousness of the Divine Mother.

loves not the light”)—the name, originally

Lucifer (Latin) Light-bringer [cf Greek Phosphoros; or Eosphoros dawn-bringer]; the planet Venus, the morning star. Lucifer is light bringer to earth, not only physically as the brightest of the planets, but in a mystical sense also. In mysticism he is the chief of those minor powers or logoi who are said to rebel against high heaven and to be cast down to the bottomless pit — the so-called war in heaven and the fall of the angels. This allegory is found also in the legend concerning Prometheus, in the Hindu Mahasura who rebels against Brahma and is cast by Siva into patala, and in the Scandinavian Loki. In the cyclic sweep of evolution, spirit has first to descend or become involved in differentiation and in the worlds of matter, so that worlds and beings may be brought forth and evolved. The logoi who thus bring the light may allegorically be said, like Prometheus, to steal the fire, and their assertion of divine free will may be construed into an act of evolutionary rebellion; yet such is their karmic function as well as duty.

Luminary: In astrological terminology, the Sun or the Moon as distinguished from the planets. (It is an ancient classification hardly in keeping with the fact that the Sun is a direct source of energy, and the light from the Moon, like that from the planets, is reflected from the Sun.)

Madhav: “In the Vedas, the power of intuition is named the hound of heaven. . . The ‘questing hound’ is a Vedic imagery always denoting the power of intuition which at one bound finds out where is the light, where is the truth that has been stolen and covered by the adversaries.” Sat-Sang Vol. IX

Madhav: “The brilliant courtyard is the realm of the subtle-physical Matter that Aswapathy is leaving behind in his upward climb. He sees that with all its brilliant glow, this region is limited on all sides and it is only a courtyard—not yet the entrance proper—of the Mansion of Light, where the Light of God is ever manifest. Day in the spiritual symbolism signifies the reign of Light. Aswapathy seeks to enter the Order (symbolised by House) where the Light shines uninterrupted.” The Book of the Divine Mother

Madhav: “The Golden Child is the Divine Soul that is evolving in the universe; it has arrived at a stage where, as a result of the ingressions of the Light from the planes of Mind, the growing Soul is able to think and see.” The Book of the Divine Mother

Madhav: “There is an eternal light in every one of us. But it is as if guarded, protected from the profane, vulgar sight by a cave of darkness. Cave signifies a narrowing, dimming enclosure. This blanket of darkness guards that Light. Where there is such a concentration of thick darkness in yourself, you can be sure that deep inside there is the ‘Light Eternal’. This is the light of the Self of which the Rishi’s speak. It stands veiled by layers and layers of the darkness of Ignorance.” The Book of the Divine Mother

Madhav: “This is an experience of the gates opening, an important experience in yoga. Even as early as in the Vedic hymns, the Rishis describe how the divine doors open, devih dvarah, and the light, the joy, the knowledge pour in. Sat-Sang Vol. IX

Madhyama (Sanskrit) Madhyamā [feminine of madhyama] One of the states of vach (mystic speech), which is of four kinds according to its differentiation: para, pasyanti, madhyama, and vaikhari. The madhyama vach is the link between the mental form (in the Logos) and the manifested form (in matter). It corresponds mystically to the Light of the Logos. Vach, though often equivalent to Logos, is the feminine counterpart of Brahma, the masculine side of the Logos. Thus Vach is the spiritual aspect of prakriti.

Manasaputra(s)(Sanskrit) ::: This is a compound word: manas, "mind," putra, "son" -- "sons of mind." The teaching is thatthere exists a Hierarchy of Compassion, which H. P. Blavatsky sometimes called the Hierarchy of Mercyor of Pity. This is the light side of nature as contrasted with its matter side or shadow side, its night side.It is from this Hierarchy of Compassion that came those semi-divine entities at about the middle periodof the third root-race of this round, who incarnated in the semi-conscious, quasi-senseless men of thatperiod. These advanced entities are otherwise known as the solar lhas as the Tibetans call them, the solarspirits, who were the men of a former kalpa, and who during the third root-race thus sacrificedthemselves in order to give us intellectual light -- incarnating in those senseless psychophysical shells inorder to awaken the divine flame of egoity and self-consciousness in the sleeping egos which we thenwere. They are ourselves because belonging to the same spiritray that we do; yet we, more strictlyspeaking, were those halfunconscious, half-awakened egos whom they touched with the divine fire oftheir own being. This, our "awakening," was called by H. P. Blavatsky, the incarnation of themanasaputras, or the sons of mind or light. Had that incarnation not taken place, we indeed should havecontinued our evolution by merely "natural" causes, but it would have been slow almost beyondcomprehension, almost interminable; but that act of self-sacrifice, through their immense pity, theirimmense love, though, indeed, acting under karmic impulse, awakened the divine fire in our own selves,gave us light and comprehension and understanding. From that time we ourselves became "sons of thegods," the faculty of self-consciousness in us was awakened, our eyes were opened, responsibilitybecame ours; and our feet were set then definitely upon the path, that inner path, quiet, wonderful,leading us inwards back to our spiritual home.The manasaputras are our higher natures and, paradoxical as it is, are more largely evolved beings thanwe are. They were the spiritual entities who "quickened" our personal egos, which were thus evolved intoself-consciousness, relatively small though that yet be. One, and yet many! As you can light an infinitenumber of candles from one lighted candle, so from a spark of consciousness can you quicken andenliven innumerable other consciousnesses, lying, so to speak, in sleep or latent in the life-atoms.These manasaputras, children of mahat, are said to have quickened and enlightened in us themanas-manas of our manas septenary, because they themselves are typically manasic in their essentialcharacteristic or svabhava. Their own essential or manasic vibrations, so to say, could cause that essenceof manas in ourselves to vibrate in sympathy, much as the sounding of a musical note will causesympathetic response in something like it, a similar note in other things. (See also Agnishvattas)

.Maruts ::: the Vedic storm-gods, "luminous and violent gods of the storm and the lightning", representing in the esoteric sense of the Veda "the powers of Thought which by the strong and apparently destructive motion of their progress break down that which is established and help to the attainment of new formations".

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

Material consciousness ::: It is mostly subconscienl, but part of it that is conscious is mechanical, inertly moved by habits or by the forces of the lower nature- Always repeating the same unintelligent and unenlightened movements, it is attached to the routine and established rule of what already exists, unwilling to change, unwilling to receive the Light or obey the higher Force.

Matripadma (Sanskrit) Mātṛpadma [from matṛ mother + padma lotus] Mother-lotus; the egg or womb of the universe which is to be: “the Matri-padma had not yet swollen. Her heart had not yet opened for the one ray to enter” (SD 1:28). “One of the symbolical figures for the Dual creative power in Nature (matter and force on the material plane) is Padma, the water-lily of India. The Lotus is the product of heat (fire) and water (vapour or Ether); fire standing in every philosophical and religious system as a representation of the Spirit of Deity, the active, male, generative principle; and Ether, or the Soul of matter, the light of the fire, for the passive female principle from which everything in this Universe emanated. Hence, Ether or Water is the Mother, and Fire is the Father” (SD 1:57).

Mind of Light ::: A new humanity means for us the appearance, the development of a type or race of mental beings whose principle of mentality would be no longer a mind in the Ignorance seeking for knowledge but even in its knowledge bound to the Ignorance, a seeker after Light but not its natural possessor, open to the Light but not an inhabitant of the Light, not yet a perfected instrument, truth-conscious and delivered out of the Ignorance. Instead, it would be possessed already of what could be called a mind of Light, a mind capable of living in the truth, capable of being truth-conscious and manifesting in its life a direct in place of an indirect knowledge
   Ref: CWSA Vol. 13, Page: 585


mind ::: Sri Aurobindo: "The ‘Mind" in the ordinary use of the word covers indiscriminately the whole consciousness, for man is a mental being and mentalises everything; but in the language of this yoga the words ‘mind" and ‘mental" are used to connote specially the part of the nature which has to do with cognition and intelligence, with ideas, with mental or thought perceptions, the reactions of thought to things, with the truly mental movements and formations, mental vision and will, etc., that are part of his intelligence.” *Letters on Yoga

"Mind in its essence is a consciousness which measures, limits, cuts out forms of things from the indivisible whole and contains them as if each were a separate integer.” The Life Divine

"Mind is an instrument of analysis and synthesis, but not of essential knowledge. Its function is to cut out something vaguely from the unknown Thing in itself and call this measurement or delimitation of it the whole, and again to analyse the whole into its parts which it regards as separate mental objects.” The Life Divine

"The mind proper is divided into three parts — thinking Mind, dynamic Mind, externalising Mind — the former concerned with ideas and knowledge in their own right, the second with the putting out of mental forces for realisation of the idea, the third with the expression of them in life (not only by speech, but by any form it can give).” Letters on Yoga

"The difference between the ordinary mind and the intuitive is that the former, seeking in the darkness or at most by its own unsteady torchlight, first, sees things only as they are presented in that light and, secondly, where it does not know, constructs by imagination, by uncertain inference, by others of its aids and makeshifts things which it readily takes for truth, shadow projections, cloud edifices, unreal prolongations, deceptive anticipations, possibilities and probabilities which do duty for certitudes. The intuitive mind constructs nothing in this artificial fashion, but makes itself a receiver of the light and allows the truth to manifest in it and organise its own constructions.” The Synthesis of Yoga

"He [man] has in him not a single mentality, but a double and a triple, the mind material and nervous, the pure intellectual mind which liberates itself from the illusions of the body and the senses, and a divine mind above intellect which in its turn liberates itself from the imperfect modes of the logically discriminative and imaginative reason.” The Synthesis of Yoga

"Our mind is an observer of actuals, an inventor or discoverer of possibilities, but not a seer of the occult imperatives that necessitate the movements and forms of a creation. . . .” *The Life Divine

"The human mind is an instrument not of truth but of ignorance and error.” Letters on Yoga

"For Mind as we know it is a power of the Ignorance seeking for Truth, groping with difficulty to find it, reaching only mental constructions and representations of it in word and idea, in mind formations, sense formations, — as if bright or shadowy photographs or films of a distant Reality were all that it could achieve.” The Life Divine

The Mother: "The true role of the mind is the formation and organization of action. The mind has a formative and organizing power, and it is that which puts the different elements of inspiration in order for action, for organizing action. And if it would only confine itself to that role, receiving inspirations — whether from above or from the mystic centre of the soul — and simply formulating the plan of action — in broad outline or in minute detail, for the smallest things of life or the great terrestrial organizations — it would amply fulfil its function. It is not an instrument of knowledge. But is can use knowledge for action, to organize action. It is an instrument of organization and formation, very powerful and very capable when it is well developed.” Questions and Answers 1956, MCW Vol. 8.*


Mithras (Greek) Mithra, Mitra (Avestan) [from Avestan Mithra from mith, myth light + ra subjective form] Ancient Persian deity; Yusti translates Mithra as the medium between the two lights: the invisible and the visible. Therefore, Mithra means the latent potential ability of understanding and the developing force in nature. It is the hidden beingness, the mysterious force of growth and the invisible light; philosophically, the latent power of cognition; astrologically, the source of the light of the heavens; and mystically, the creative force of love. Ahura-Mazda says: “I have created Mithra as worthy of sacrifice, as worthy of glorification, as I, Ahura-Mazda, am myself.” In late Persian times he became the god of the sun and of truth and faith. He punishes the Mithra-druj (he who lies to Mithra). He is represented as a judge in hell, in company with Rashnu (the true one, the god of truth) — who is an aspect of Mithra in his moral character. The Sanskrit Mitra in the Vedas is the god of light and friendship.

moonlight ::: n. --> The light of the moon. ::: a. --> Occurring during or by moonlight; characterized by moonlight.

moonshine ::: n. --> The light of the moon.
Hence, show without substance or reality.
A month.
A preparation of eggs for food. ::: a. --> Moonlight.


Moon ::: Spirituality, sometimes also spiritual Ananda. A golden moon means a form of spirituality full of the light of higher

mullion ::: n. --> A slender bar or pier which forms the division between the lights of windows, screens, etc.
An upright member of a framing. See Stile. ::: v. t. --> To furnish with mullions; to divide by mullions.


Name of God, The In Welsh Enw Duw, written. This name was sounded at the birth of the universe, “whereupon latency flashed into existence more swiftly than the lightning reaches its home.” This sacred word is given as O I W — the Welsh w being a vowel, equivalent to the Sanskrit u. But in Cywydd Cyfrinach (“The Poem of the Secret,” by Rhys Goch o Eryri, c. 11th century), a poem on this sacred word, we are told that the letters of it are to be taken from the words Awen and Menw, which would suggest the Sanskrit pranava Aum.

naphtha ::: n. --> The complex mixture of volatile, liquid, inflammable hydrocarbons, occurring naturally, and usually called crude petroleum, mineral oil, or rock oil. Specifically: That portion of the distillate obtained in the refinement of petroleum which is intermediate between the lighter gasoline and the heavier benzine, and has a specific gravity of about 0.7, -- used as a solvent for varnishes, as a carburetant, illuminant, etc.
One of several volatile inflammable liquids obtained by


Nehashim (Hebrew) Nĕḥāshīm [from nāḥash to whisper, secrecy, silence, to practice magic, divine the future] Serpents, serpent’s works; the study and practice of occult wisdom and magic. According to the Zohar (iii 302): “ ‘It is called nehhaschim, because the magicians (practical Kabalists) work surrounded by the light of the primordial serpent, which they perceive in heaven as a luminous zone composed of myriads of small stars’ . . . which means simply the astral light, so called by the Martinists, by Elephas Levi, and now by all the modern Occultists” (SD 2:409) — but it likewise shows the luminous zone as the Milky Way. The astral light is often referred to as the great deceiving serpent.

Nephthys (Greek) Nebt-het (Egyptian) Nebt-ḥet. Lady of the house; an Egyptian deity, especially associated with the Underworld. Generally regarded as the daughter of Seb and Nut, sister of Osiris, Isis, and Set. In earliest times she is always Set’s consort, giving birth of Anubis (Anpu). But more often she is mentioned with Isis, as the faithful sister. She was the personification of darkness; while Isis symbolized birth, growth, development, and vigor, Nephthys typified death, immobility, and the fountain of all. As in the case of Mut and Hathor, the darkness spoken of was the darkness of spirit as the womb of cosmic space, and hence the association of her name and attributes with death and the afterlife — death being the reservoir of all that has lived, and therefore the fountain of all that shall live in the future, the reproductions of the former. Isis represented the part of the world that is visible — hence the light or manifested part or day; Nephthys, or Neith, the part which is invisible — hence mystical, holy, and everlasting night, the precursor of day, and dark only because its mysteries in their fullness are utterly inscrutable to human intelligence. Thus one was associated with the things which are in manifestation, the other with those which are to come, or which forever are and produce what is to come.

Night In ancient cosmogonies night is placed before day because these cosmogonies begin with the secondary cosmic creation; and the light which was then created was contrasted with what seemed, relatively, the eternal darkness of primary creation. For manifested light proceeds from absolute light, which by contrast has to be called darkness.

night ::: Sri Aurobindo: "The Night is the symbol of the Ignorance or Avidya in which men live just as Light is the symbol of Truth and Knowledge.” *Letters on Yoga
"In the way that one treads with the greater Light above, even every difficulty gives its help and has its value and Night itself carries in it the burden of the Light that has to be.” Letters on Yoga **Night, Night"s.


Nitya-parivritti (Sanskrit) Nitya-parivṛtti [from nitya constant, continuous + pari around + the verbal root vṛt to turn, revolve, whirl] Continuously or constantly whirling, revolving, or wandering around in the spheres of manifestation, and sinking constantly lower and farther from the light of spirit. Mystically, a continuous descent towards extinction. The farther from the sun of spirit a monad or jiva wanders or is whirled, the less of the light of spirit shines through it, so that the monad is lost or extinguished in the whirlpools of material existence. The idea is identical with that of the Hebrew gilgulim (whirlings) of the Qabbalah.

Nogah (Hebrew, Chaldean) Nogah [from nāgah to give light, shine, illuminate] Shining brightness, splendor, used for the light of the sun, moon, and stars; also applied to Lucifer the light-bringer — the shining morning star Venus. Used sometimes to signify the glory by which God is surrounded.

Noor Ilahee, Nur Illahi (Arabic) Nur Illahī. The light of the Elohim; divine knowledge, the light of the secret wisdom.

Nox: In Roman mythology, the goddess personifying the night; daughter of Chaos, mother of the Day and the Light, of Dreams and Death.

Nox (Latin) Nux (Greek) In Hesiod Chaos produces Erebos and Nux (darkness and night), from whose union under the action of Eros spring Aether and Day. Mystically darkness precedes light and generates it, because what we even in the highest reaches of our spiritual imagination refer to as light is a phenomenon, however sublime, belonging to the realms of manifestation; whereas darkness is that primordial essence of cosmic spirit-consciousness so utterly beyond even the highest ranges of our spiritual conception that it seems to us to be dark. Actually from one standpoint, this darkness is absolute light, and the light of all manifested realms is its shadow.

' OBSCURITY. ::: When one is working on the physical consci- ousness this sense of obscurity rises up. One has to react quickly against it and persistently bring dosvn the Light. When the physical and the subconscient are fully permeated it need come no more.

obstruct ::: v. t. --> To block up; to stop up or close, as a way or passage; to place an obstacle in, or fill with obstacles or impediments that prevent or hinder passing; as, to obstruct a street; to obstruct the channels of the body.
To be, or come, in the way of; to hinder from passing; to stop; to impede; to retard; as, the bar in the harbor obstructs the passage of ships; clouds obstruct the light of the sun; unwise rules obstruct legislation.


Od is also used, together with the Hebrew words ob (’ob) and aour (’or), by Eliphas Levi to denote aspects of the astral light. Ob is a well-known word for sorcery and necromancy, for a sorcerer or necromancer, as well as occasionally signifying an astral shade or spook. Aour, on the contrary, signifies light, brilliance, and hence revelation and the light of initiation.

of extercalisation ■ — in speech, expression, the power to deal mentally with physical things etc. Its opening brings the power to open the physical mind to the light of the divine conscious- ness instead of remaining in the outward-going mentality.

"One must go deep and find the soul, the self, the Divine Reality within us and only then can life become a true expression of what we can be instead of a blind and always repeated confused blur of the inadequate and imperfect thing we were. The choice is between remaining in the old jumble and groping about in the hope of stumbling on some discovery or standing back and seeking the Light within till we discover and can build the Godhead within and without us. "Letters on Yoga

“One must go deep and find the soul, the self, the Divine Reality within us and only then can life become a true expression of what we can be instead of a blind and always repeated confused blur of the inadequate and imperfect thing we were. The choice is between remaining in the old jumble and groping about in the hope of stumbling on some discovery or standing back and seeking the Light within till we discover and can build the Godhead within and without us.”Letters on Yoga

One must see what Is the nature of the light or where it comes from or what is in it, before one can say that it is the true

optical fibre "communications" (fibre optics, FO, US "fiber", light pipe) A plastic or glass (silicon dioxide) fibre no thicker than a human hair used to transmit information using infra-red or even visible light as the carrier (usually a laser). The light beam is an electromagnetic signal with a frequency in the range of 10^14 to 10^15 Hertz. Optical fibre is less susceptible to external noise than other transmission media, and is cheaper to make than copper wire, but it is much more difficult to connect. Optical fibres are difficult to tamper with (to monitor or inject data in the middle of a connection), making them appropriate for secure communications. The light beams do not escape from the medium because the material used provides total internal reflection. {AT&T} {Bell Laboratories} in the United States managed to send information at a rate of 420 megabits per second, over 161.5 km through an optical fibre cable. In Japan, 445.8 megabits per second was achieved over a shorter distance. At this rate, the entire text of the Encyclopedia Britannica could be transmitted in one second. Currently, AT&T is working on a world network to support high volume data transmission, international computer networking, {electronic mail} and voice communications (a single fibre can transmit 200 million telephone conversations simultaneously). See also {FDDI}, {Optical Carrier n}, {SONET}. (1997-05-26)

optical fibre ::: (communications) (fibre optics, FO, US fiber, light pipe) A plastic or glass (silicon dioxide) fibre no thicker than a human hair used to transmit laser). The light beam is an electromagnetic signal with a frequency in the range of 10^14 to 10^15 Hertz.Optical fibre is less susceptible to external noise than other transmission media, and is cheaper to make than copper wire, but it is much more difficult to communications. The light beams do not escape from the medium because the material used provides total internal reflection.AT&T Bell Laboratories in the United States managed to send information at a rate of 420 megabits per second, over 161.5 km through an optical fibre cable. voice communications (a single fibre can transmit 200 million telephone conversations simultaneously).See also FDDI, Optical Carrier n, SONET. (1997-05-26)

ORDINARY LIFE, U is not absolutely necessary to abandon the ordinary life in order to seek after the Light or to practise

’Or (Hebrew) ’Ōr [from ’ōr to be or become light] Also aior, aour, aur. Light, with secondary meanings of dawn, daybreak, lightning; the light of life; mystically light in the sense of instruction, knowledge, hence doctrine. Metaphorically, happiness, prosperity, guidance, and a teacher. By extension when used with paneh (face), to make the face shine, said of a candidate during initiation.

Or, if it is willing, then it is unable. Or, if it is able, then it turns the action given to it by the Light or the Force into a new mechanical routine and so takes out of it all soul and life. It is obscure, stupid, indolent, full of ignorance and inertia, dark- ness and slowness of tamas.

— or in it, our Father in heaven, — and t\e'do not feel or sec him in ourselves or around us. So long as we keep this vision, fbe mortaUty in us is queilcd by that Immortality ; it feeis the light, power and joy and responds to it according to its capa- city ; or it feels the descent of the spirit and it is then for a time transformed or else uplifted into some lustre of reflection of the light and power ; it ^comes a vessel of the Ananda. But at other times it lapses into old mortality and exists or works dully or pettily in the ruck of its earthly habits. The complete redemption comes by the descent of the divine Power into the

overpower ::: v. t. --> To excel or exceed in power; to cause to yield; to vanquish; to subdue; as, the light overpowers the eyes. ::: n. --> A dominating power.

Ovid tells that after Deukalion’s flood, Zeus ordered Prometheus and Athene to create a new race of men out of mud; he made them in the image of the gods with an upright posture, after Epimetheus had succeeded in fashioning only mindless creatures. This represents a stage in the history of the downward arc of evolution, which may be interpreted cosmically, geographically, and in relation to man. It is in one sense the descent of the manasaputras, agnishvattas, and other Sons of Flame, who endowed the mindless forms with the divine spark; so that Prometheus is Lucifer, Phosphoros, the Light-bringer, the serpent of Eden, etc.

paddlewood ::: n. --> The light elastic wood of the Aspidosperma excelsum, a tree of Guiana having a fluted trunk readily split into planks.

palladium ::: n. --> Any statue of the goddess Pallas; esp., the famous statue on the preservation of which depended the safety of ancient Troy.
Hence: That which affords effectual protection or security; a sateguard; as, the trial by jury is the palladium of our civil rights.
A rare metallic element of the light platinum group, found native, and also alloyed with platinum and gold. It is a


penumbra ::: n. --> An incomplete or partial shadow.
The shadow cast, in an eclipse, where the light is partly, but not wholly, cut off by the intervening body; the space of partial illumination between the umbra, or perfect shadow, on all sides, and the full light.
The part of a picture where the shade imperceptibly blends with the light.


petrolatum ::: n. --> A semisolid unctuous substance, neutral, and without taste or odor, derived from petroleum by distilling off the lighter portions and purifying the residue. It is a yellowish, fatlike mass, transparent in thin layers, and somewhat fluorescent. It is used as a bland protective dressing, and as a substitute for fatty materials in ointments.

Pliny mentions three schools of Magi: one founded at an unknown antiquity; a second established by Osthanes and Zoroaster; and a third by Moses and Jannes. “And all the knowledge possessed by these different schools, whether Magian, Egyptian, or Jewish, was derived from India, or rather from both sides of the Himalayas” (IU 2:361). According to Shahrestani (12th-century Islamic scholar) the Magi are divided into three sects: Gaeomarethians (Kayumarthians), Zarvanian (Zurvanian), and Zoroastrians. They all share the common belief that in this manifested universe the dualism of light and darkness is at work and that the final victory of the light is the day of resurrection.

polarizer ::: n. --> That which polarizes; especially, the part of a polariscope which receives and polarizes the light. It is usually a reflecting plate, or a plate of some crystal, as tourmaline, or a doubly refracting crystal.

Power on the ordinary consciousness which is seen as the light of Ignorance.

presence ::: 1. The state or fact of being present; current existence or occurrence. 2. A divine, spiritual, or supernatural spirit or influence felt or conceived as present. 3. The immediate proximity of someone or something.

Sri Aurobindo: "It is intended by the word Presence to indicate the sense and perception of the Divine as a Being, felt as present in one"s existence and consciousness or in relation with it, without the necessity of any further qualification or description. Thus, of the ‘ineffable Presence" it can only be said that it is there and nothing more can or need be said about it, although at the same time one knows that all is there, personality and impersonality, Power and Light and Ananda and everything else, and that all these flow from that indescribable Presence. The word may be used sometimes in a less absolute sense, but that is always the fundamental significance, — the essential perception of the essential Presence supporting everything else.” *Letters on Yoga

"Beyond mind on spiritual and supramental levels dwells the Presence, the Truth, the Power, the Bliss that can alone deliver us from these illusions, display the Light of which our ideals are tarnished disguises and impose the harmony that shall at once transfigure and reconcile all the parts of our nature.” Essays Divine and Human

"But if we learn to live within, we infallibly awaken to this presence within us which is our more real self, a presence profound, calm, joyous and puissant of which the world is not the master — a presence which, if it is not the Lord Himself, is the radiation of the Lord within.” *The Life Divine

"The true soul secret in us, — subliminal, we have said, but the word is misleading, for this presence is not situated below the threshold of waking mind, but rather burns in the temple of the inmost heart behind the thick screen of an ignorant mind, life and body, not subliminal but behind the veil, — this veiled psychic entity is the flame of the Godhead always alight within us, inextinguishable even by that dense unconsciousness of any spiritual self within which obscures our outward nature. It is a flame born out of the Divine and, luminous inhabitant of the Ignorance, grows in it till it is able to turn it towards the Knowledge. It is the concealed Witness and Control, the hidden Guide, the Daemon of Socrates, the inner light or inner voice of the mystic. It is that which endures and is imperishable in us from birth to birth, untouched by death, decay or corruption, an indestructible spark of the Divine.” *The Life Divine

"If we need any personal and inner witness to this indivisible All-Consciousness behind the ignorance, — all Nature is its external proof, — we can get it with any completeness only in our deeper inner being or larger and higher spiritual state when we draw back behind the veil of our own surface ignorance and come into contact with the divine Idea and Will behind it. Then we see clearly enough that what we have done by ourselves in our ignorance was yet overseen and guided in its result by the invisible Omniscience; we discover a greater working behind our ignorant working and begin to glimpse its purpose in us: then only can we see and know what now we worship in faith, recognise wholly the pure and universal Presence, meet the Lord of all being and all Nature.” *The Life Divine

"The presence of the Spirit is there in every living being, on every level, in all things, and because it is there, the experience of Sachchidananda, of the pure spiritual existence and consciousness, of the delight of a divine presence, closeness, contact can be acquired through the mind or the heart or the life-sense or even through the physical consciousness; if the inner doors are flung sufficiently open, the light from the sanctuary can suffuse the nearest and the farthest chambers of the outer being.” *The Life Divine

"There is a secret divine Will, eternal and infinite, omniscient and omnipotent, that expresses itself in the universality and in each particular of all these apparently temporal and finite inconscient or half-conscient things. This is the Power or Presence meant by the Gita when it speaks of the Lord within the heart of all existences who turns all creatures as if mounted on a machine by the illusion of Nature.” *The Synthesis of Yoga

"For what Yoga searches after is not truth of thought alone or truth of mind alone, but the dynamic truth of a living and revealing spiritual experience. There must awake in us a constant indwelling and enveloping nearness, a vivid perception, a close feeling and communion, a concrete sense and contact of a true and infinite Presence always and everywhere. That Presence must remain with us as the living, pervading Reality in which we and all things exist and move and act, and we must feel it always and everywhere, concrete, visible, inhabiting all things; it must be patent to us as their true Self, tangible as their imperishable Essence, met by us closely as their inmost Spirit. To see, to feel, to sense, to contact in every way and not merely to conceive this Self and Spirit here in all existences and to feel with the same vividness all existences in this Self and Spirit, is the fundamental experience which must englobe all other knowledge.” *The Synthesis of Yoga

"One must have faith in the Master of our life and works, even if for a long time He conceals Himself, and then in His own right time He will reveal His Presence.” *Letters on Yoga

"They [the psychic being and the Divine Presence in the heart] are quite different things. The psychic being is one"s own individual soul-being. It is not the Divine, though it has come from the Divine and develops towards the Divine.” *Letters on Yoga

"For it is quietness and inwardness that enable one to feel the Presence.” *Letters on Yoga

"Beyond mind on spiritual and supramental levels dwells the Presence, the Truth, the Power, the Bliss that can alone deliver us from these illusions, display the Light of which our ideals are tarnished disguises and impose the harmony that shall at once transfigure and reconcile all the parts of our nature.” *Essays Divine and Human

The Mother: "For, in human beings, here is a presence, the most marvellous Presence on earth, and except in a few very rare cases which I need not mention here, this presence lies asleep in the heart — not in the physical heart but the psychic centre — of all beings. And when this Splendour is manifested with enough purity, it will awaken in all beings the echo of his Presence.” Words of the Mother, MCW, Vol. 15.


Psychic conversion ::: The conversion which- keeps Ihe cons- ciousness turned towards the light and makes the right attitude spontaneous and natural and abiding and rejection also spon- taneous.

Purani: “He [Sri Aurobindo] does the same [improving spontaneously upon the original in the alchemy of his poetical process] with several Vedic symbols which he employs. It [gold-horned herds] indicates the descent of the ‘gold-horned’ Cows—symbolising the richly-laden Rays of Knowledge—into the Inconscient of the earth, its ‘cave-heart’. Generally in the Veda the action is that of breaking open the Cave of the inconscient and releasing the pen of Cows, the imprisoned Rays of Life for the conscious possessions by the seeker. Here is how a Vedic hymn speaks about it: ‘They drove upwards, the luminous ones,—the good milch-cows, in their stone-pen within the hiding cave.’ Rig Veda IV, 1-13. One sees in Savitri the process reversed and the Master’s vision lays open the original act of involution of the Light into the darkness of the Inconscient.” Sri Aurobindo’s”Savitri”: An Approach and a Study.

Redeemer [from Latin redimo buy back] Usually applied by Christians to Jesus Christ as the Son of God who came to earth and “sacrificed himself as a propitiation for our sins.” Prometheus, Dionysos, and other equivalents, are called redeemers; for they are types of the redeeming power in man himself. The good serpent Agathodaimon is another name for the cosmic redeemer; Lucifer the Light-bringer, our tempter and at the same time our illuminator, is our inner redeemer, as was the mystic serpent who withstood the Jewish Lord God in Eden.

RESISTANCE. ::: When the soul draws towards the Divine, there may be a resistance in the mind and the common form of that is denial and doubt — which may create mental and vital su/Tering. There may again be a resistance in the vital nature ivhose principal characer is desire and the attachment to the objects of desire, and if in this field there is conflict between the soul and the vital nature, between the Divine Attraction and the pull of the Ignorance, then obviously there may be much suffer- ing of the mind and vital parts. The pbj-sical consciousness also may offer a resistance which is usually that of a fundamental inertia, an obscurity in the very stuff of the physical, an incom- prehension, an inability to respond to the higher consciousness, a habit of helplessly responding to the lower mechanically, even when it docs not want to do so ; both lital and physical suffer- ing may be the consequence. There is, moreover, the resistance of the Universal Nature which does not want the being to escape from the Ignorance into the Light. This may take the form of a vehement insistence in the continuation of the old movements, waves of them thrown on the mind and vital and body so that old ideas, impulses, desires, feelings, responses continue even after they are thrown out and rejected, and can return like an invading army from outside, until the whole nature, given to (he

RFC 1823 ::: (networking, standard) The RFC defining the C language application program interface to the Lightweight Directory Access Protocol. . (1996-11-28)

RFC 1959 ::: (networking, standard) The RFC defining a URL format for the Lightweight Directory Access Protocol. . (1996-11-28)

RFC 1960 ::: (networking, standard) The RFC defining the human-readable format of search filters used with the Lightweight Directory Access Protocol. .(2002-03-02)

rhodium ::: n. --> A rare element of the light platinum group. It is found in platinum ores, and obtained free as a white inert metal which it is very difficult to fuse. Symbol Rh. Atomic weight 104.1. Specific gravity 12.

ruthenium ::: n. --> A rare element of the light platinum group, found associated with platinum ores, and isolated as a hard, brittle steel-gray metal which is very infusible. Symbol Ru. Atomic weight 103.5. Specific gravity 12.26. See Platinum metals, under Platinum.

Sabeanism was unquestionably the main religious belief of the ancient Chaldeans and Assyrians, but likewise the very foundation stone of practically all the great religions of all the great peoples of the past. Upon the authority of the Jewish scholar Maimonides, scholars have considered the Sabeans as an ancient race whose principal religion was that of star-worship and closely affiliated with the Babylonians and Syrians. But the Sabeans were not a race, but those who followed and practiced the divine astrological astrolatry of the hoariest antiquity. Mohammed in the Koran mentions a sect between the Jews and Christians called Sabi una — to whom certain privileges were granted; older Moslem theologians were agreed that the Sabeans possessed manuscripts which they regarded in the light of a revelation, and the Mandeans came under the same protection granted to the Sabeans; hence the Mandeans also came to be regarded as Sabeans. Another sect of polytheists, the Harranians (830 AD), also affiliated with the Sabeans and shielded themselves under the same privileges; they were a remnant of a Mesopotamian cult, and star-worship had a prominent place in their system.

sakti (swarvati shakti) ::: sakti full of the light of svar; spiritual force working on the plane of luminous intelligence.

Sakwala (Sinhalese, Cakkavāḷa in Pali) Gautama Buddha uttered this “word” (bana) in his oral instructions to denote “a solar system, of which there is an infinite number in the universe, and which denotes that space to which the light of every sun extends. Each Sakwala contains earths, hells and heavens (meaning good and bad spheres, our earth being considered as hell, in Occultism); attains its prime, then falls into decay and is finally destroyed at regularly recurring periods, in virtue of one immutable law. Upon the earth, the Master taught that there have been already four great ‘continents’ (the Land of the Gods, Lemuria, Atlantis, and the present ‘continent’ divided into five parts of the Secret Doctrine), and that three more have to appear. The former ‘did not communicate with each other,’ a sentence showing that Buddha was not speaking of the actual continents known in his day (for Patala or America was perfectly familiar to the ancient Hindus), but of the four geological formations of the earth, with their four distinct root-races which had already disappeared” (TG 285). See also SAHA

Samanya-sarira (Sanskrit) Sāmānya-śarīra [from sāmānya whole, entire, inclusive + śarīra body, vehicle] The inclusive body or vehicle; referring to the elements in which the different human principles work — which thus become upadhis when considered as a unity. The aggregate of the transmitting elements in the human constitution conveying the light from atma-buddhi, the spiritual monad. It is the light from this spiritual monad which, traversing the aggregate of the elements of the human constitution (samanya-sarira) is called the light of the Logos, so far as man is concerned; the Logos here being the individuals.

Sankaracharya in his Saundarya-lahari addresses the light in which the Logos makes its appearance as “the body of Sambhu” (Notes on the BG 76).

Sarku (Babylonian, Chaldean) Light race; in the Babylonian legends, the name of one of the two first races. While the dark race (Zalmat-Qaqadi) was the first to fall into generation or mortality, the light race remained apart for a long while — hence was considered to be a race of gods. The dark race has also been called by Europeans the Adamic race, which was “one of the two principal races that exited at the time of the ‘Fall of Man’ (hence our third Root-race) . . .” (TG 384).

sattva (sattwa) ::: being; the highest of the three modes (trigun.a) of the energy of the lower prakr.ti, the gun.a that is "the seed of intelligence" and "conserves the workings of energy"; it is derived from prakasa, the corresponding quality in the higher prakr.ti, and is converted back into pure prakasa in the process of traigun.yasiddhi. Psychologically, sattva is the "purest quality of Nature", that which "makes for assimilation and equivalence, right knowledge and right dealing, fine harmony, firm balance, right law of action, right possession"; but its knowledge and will are "the light of a limited mentality" and "the government of a limited intelligent force", and "its limited clarity falls away from us when we enter into the luminous body of the divine Nature".

shutter ::: n. --> One who shuts or closes.
A movable cover or screen for a window, designed to shut out the light, to obstruct the view, or to be of some strength as a defense; a blind.
A removable cover, or a gate, for closing an aperture of any kind, as for closing the passageway for molten iron from a ladle.


Sirius: The Dog-Star. In the Arcane Tradition, the vast star, Sirius,symbolizes the sun behind the sun; i.e. the true father of our Universe.Sirius was the primordial star of all time, as the duplicator or renewer (of time cycles). He was known in Egypt as the Doubling One, therefore a Creator or reflector of the Image. Sirius, or Set, was the original "headless one"-the light of the lower region (the South) who was known (in Egypt) as An (the dog), hence Set-an (Satan), Lord of the infernal regions, the place of heat, later interpreted in a moral sense as ''hell".

slickens ::: n. --> The pulverized matter from a quartz mill, or the lighter soil of hydraulic mines.

solarize ::: v. t. --> To injure by too long exposure to the light of the sun in the camera; to burn. ::: v. i. --> To become injured by undue or too long exposure to the sun&

Sons of Light Rays of the manifest or Third Logos, the noumena or spiritual originants of all phenomena more directly connected with the light side of nature, the almost innumerable hierarchies of light. Issuing forth, they manifest themselves in respective hierarchies and in serial order on all the planes of cosmic matter, and are thus said allegorically to clothe themselves in the fabric of darkness. Darkness may signify the original Absolute Light which to all human cognizance seems darkness, or the various fields of cosmic substance or matter in which the luminous spiritual entities function and act, which by contrast with the light of the spiritual beings seems to be dark or obscure.

SOUL. ::: Soul is something of the Divine that descends into evolution as a divine Principle within it to support the evolution of the individual out of the IgnoraR<% into the Light. It deve- lops in the course of the evolution a psychic individual or soul individuality which grows from life to life, using the evolving mind, vital and body as its instruments, it is the soul that is immortal while the rest disintegrates ; it passes from life to life carrying its experience in essence and the continuity of the evolu- tion of the individual.

soul ::: Sri Aurobindo: "The word ‘soul", as also the word ‘psychic", is used very vaguely and in many different senses in the English language. More often than not, in ordinary parlance, no clear distinction is made between mind and soul and often there is an even more serious confusion, for the vital being of desire — the false soul or desire-soul — is intended by the words ‘soul" and ‘psychic" and not the true soul, the psychic being.” *Letters on Yoga

  "The word soul is very vaguely used in English — as it often refers to the whole non-physical consciousness including even the vital with all its desires and passions. That was why the word psychic being has to be used so as to distinguish this divine portion from the instrumental parts of the nature.” *Letters on Yoga

  "The word soul has various meanings according to the context; it may mean the Purusha supporting the formation of Prakriti, which we call a being, though the proper word would be rather a becoming; it may mean, on the other hand, specifically the psychic being in an evolutionary creature like man; it may mean the spark of the Divine which has been put into Matter by the descent of the Divine into the material world and which upholds all evolving formations here.” *Letters on Yoga

  "A distinction has to be made between the soul in its essence and the psychic being. Behind each and all there is the soul which is the spark of the Divine — none could exist without that. But it is quite possible to have a vital and physical being supported by such a soul essence but without a clearly evolved psychic being behind it.” *Letters on Yoga

  "The soul and the psychic being are practically the same, except that even in things which have not developed a psychic being, there is still a spark of the Divine which can be called the soul. The psychic being is called in Sanskrit the Purusha in the heart or the Chaitya Purusha. (The psychic being is the soul developing in the evolution.)” *Letters on Yoga

  "The soul or spark is there before the development of an organised vital and mind. The soul is something of the Divine that descends into the evolution as a divine Principle within it to support the evolution of the individual out of the Ignorance into the Light. It develops in the course of the evolution a psychic individual or soul individuality which grows from life to life, using the evolving mind, vital and body as its instruments. It is the soul that is immortal while the rest disintegrates; it passes from life to life carrying its experience in essence and the continuity of the evolution of the individual.” *Letters on Yoga

  ". . . for the soul is seated within and impervious to the shocks of external events. . . .” *Essays on the Gita

  ". . . the soul is at first but a spark and then a little flame of godhead burning in the midst of a great darkness; for the most part it is veiled in its inner sanctum and to reveal itself it has to call on the mind, the life-force and the physical consciousness and persuade them, as best they can, to express it; ordinarily, it succeeds at most in suffusing their outwardness with its inner light and modifying with its purifying fineness their dark obscurities or their coarser mixture. Even when there is a formed psychic being able to express itself with some directness in life, it is still in all but a few a smaller portion of the being — ‘no bigger in the mass of the body than the thumb of a man" was the image used by the ancient seers — and it is not always able to prevail against the obscurity or ignorant smallness of the physical consciousness, the mistaken surenesses of the mind or the arrogance and vehemence of the vital nature.” *The Synthesis of Yoga

". . . the soul is an eternal portion of the Supreme and not a fraction of Nature.” The Life Divine

"The true soul secret in us, — subliminal, we have said, but the word is misleading, for this presence is not situated below the threshold of waking mind, but rather burns in the temple of the inmost heart behind the thick screen of an ignorant mind, life and body, not subliminal but behind the veil, — this veiled psychic entity is the flame of the Godhead always alight within us, inextinguishable even by that dense unconsciousness of any spiritual self within which obscures our outward nature. It is a flame born out of the Divine and, luminous inhabitant of the Ignorance, grows in it till it is able to turn it towards the Knowledge. It is the concealed Witness and Control, the hidden Guide, the Daemon of Socrates, the inner light or inner voice of the mystic. It is that which endures and is imperishable in us from birth to birth, untouched by death, decay or corruption, an indestructible spark of the Divine.” The Life Divine

*Soul, soul"s, Soul"s, souls, soulless, soul-bridals, soul-change, soul-force, Soul-Forces, soul-ground, soul-joy, soul-nature, soul-range, soul-ray, soul-scapes, soul-scene, soul-sense, soul-severance, soul-sight, soul-slaying, soul-space,, soul-spaces, soul-strength, soul-stuff, soul-truth, soul-vision, soul-wings, world-soul, World-Soul.



Speculation in Jewry rose again in the ninth century in the lands of the East, particularly in Babylonia, when Judaism once more met Greek philosophy, this time dressed in Arabic garb. The philosophic tradition of the ancients transmitted through the Syrians, to the young Arabic nation created a disturbance in the minds of the devotees of the Koran who, testing its principles by the light of the newly acquired wisdom, found them often wanting. As a result, various currents of thought were set in motion. Of these, the leading was the Kalamitic or the Mutazilite philosophy, (q.v.) of several shades, the general aim ot which was both to defend doctrines of religion against heresies and also to reconcile them with the principles of reason.

Spirit is an act of the supreme Reality from above which makes the realisation possible and it can appear either as the divine aid which brings about the fulfilment of the progress and process or as the sanction of the miracle. Evolution, as we see it in this world, is a slow and difficult process and, indeed, needs usual- ly ages to reach abiding results ; but this is because it is in its nature an emergence from ioconscient beginnings, a start from nescience and a working in the ignorance of natural beings by what seems to be an unconscious force. There can be, on the contrary, an evolution in the light and no longer in the darkness, in which the evolving being is a conscious participant and co- operator, and this is precisely what must take place here. Even in the effort and progress from the Ignorance to Knowledge this must be in part if not wholly the endeavour to be made on the heights of the nature and it must be wholly that in the final movement towards the spiritual change, realisation, transforma- tion. It must be still more so when there is a transition across the dividing line between the Ignorance and the Knowledge and the evolution is from knowledge to greater knowledge, from consciousness to greater consciousness, from being to greater being. There is then no longer any necessity for the slow pace of the ordinary evolution; there can be rapid consersion. quick transformation after transformation, what would seem to our

splinter ::: n. --> To split or rend into long, thin pieces; to shiver; as, the lightning splinters a tree.
To fasten or confine with splinters, or splints, as a broken limb.
A thin piece split or rent off lengthwise, as from wood, bone, or other solid substance; a thin piece; a sliver; as, splinters of a ship&


Sri Aurobindo: "As there are Powers of Knowledge or Forces of the Light, so there are Powers of Ignorance and tenebrous Forces of the Darkness whose work is to prolong the reign of Ignorance and Inconscience. As there are Forces of Truth, so there are Forces that live by the Falsehood and support it and work for its victory; as there are powers whose life is intimately bound up with the existence, the idea and the impulse of Good, so there are Forces whose life is bound up with the existence and the idea and the impulse of Evil. It is this truth of the cosmic Invisible that was symbolised in the ancient belief of a struggle between the powers of Light and Darkness, Good and Evil for the possession of the world and the government of the life of man; — this was the significance of the contest between the Vedic Gods and their opponents, sons of Darkness and Division, figured in a later tradition as Titan and Giant and Demon, Asura, Rakshasa, Pisacha; the same tradition is found in the Zoroastrian Double Principle and the later Semitic opposition of God and his Angels on the one side and Satan and his hosts on the other, — invisible Personalities and Powers that draw man to the divine Light and Truth and Good or lure him into subjection to the undivine principle of Darkness and Falsehood and Evil.” The Life Divine

Sri Aurobindo: "Destruction in itself is neither good nor evil. It is a fact of Nature, a necessity in the play of forces, as things are in this world. The Light destroys the Darkness and the Powers of Darkness, and that is not a movement of Ignorance!” *Letters on Yoga

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

Sri Aurobindo: "The hostile forces are those whose very raison d"être is revolt against the Divine, against the Light and Truth and enmity to the Divine Work.” *Letters on Yoga

Sri Aurobindo: "The lower nature is ignorant and undivine, not in itself hostile but shut to the Light and Truth. The hostile forces are anti-divine, not merely undivine; they make use of the lower nature, pervert it, fill it with distorted movements and by that means influence man and even try to enter and possess or at least entirely control him.” *Letters on Yoga

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

Sri Aurobindo: "The Mother not only governs all from above but she descends into this lesser triple universe. Impersonally, all things here, even the movements of the Ignorance, are herself in veiled power and her creations in diminished substance, her Nature-body and Nature-force, and they exist because, moved by the mysterious fiat of the Supreme to work out something that was there in the possibilities of the Infinite, she has consented to the great sacrifice and has put on like a mask the soul and forms of the Ignorance. But personally too she has stooped to descend here into the Darkness that she may lead it to the Light, into the Falsehood and Error that she may convert it to the Truth, into this Death that she may turn it to godlike Life, into this world-pain and its obstinate sorrow and suffering that she may end it in the transforming ecstasy of her sublime Ananda. In her deep and great love for her children she has consented to put on herself the cloak of this obscurity, condescended to bear the attacks and torturing influences of the powers of the Darkness and the Falsehood, borne to pass though the portals of the birth that is a death, taken upon herself the pangs and sorrows and sufferings of the creation, since it seemed that thus alone could it be lifted to the Light and Joy and Truth and eternal Life. This is the great sacrifice called sometimes the sacrifice of the Purusha, but much more deeply the holocaust of Prakriti, the sacrifice of the Divine Mother.” The Mother

*Sri Aurobindo: "The superconscient, not the subconscient, is the true foundation of things. The significance of the lotus is not to be found by analysing the secrets of the mud from which it grows here; its secret is to be found in the heavenly archetype of the lotus that blooms for ever in the Light above.” Letters on Yoga*

sruti (shruti; sruti; çruti) ::: hearing; inspiration, a faculty of jñana which "is of the nature of truth hearing: it is an immediate reception of the very voice of the truth, it readily brings the word that perfectly embodies it and it carries something more than the light of its idea; there is seized some stream of its inner reality and vivid arriving movement of its substance". It is an element in all the inspirational and interpretative forms of the logistic ideality and is the essence of the srauta vijñana.

starlight ::: n. --> The light given by the stars. ::: a. --> Lighted by the stars, or by the stars only; as, a starlight night.

starproof ::: a. --> Impervious to the light of the stars; as, a starproof elm.

starshine ::: n. --> The light of the stars.

Stars ::: Signifies a creation or formation or the promise or power of a creation or formation. The star is always a promise of the Light to come ; the star changes into a sun when there is the descent of the Light. Stars indicate beginnings or pro- mises of Light.

state ::: (storage, architecture, jargon, theory) How something is; its configuration, attributes, condition, or information content. The state of a system is usually temporary (i.e. it changes with time) and volatile (i.e. it will be lost or reset to some initial state if the system is switched off).A state may be considered to be a point in some space of all possible states. A simple example is a light, which is either on or off. A complex example is the electrical activation in a human brain while solving a problem.In computing and related fields, states, as in the light example, are often modelled as being discrete (rather than continuous) and the transition from one or infinite. A common model for a system with a finite number of discrete state is a finite state machine.[Jargon File] (1996-10-13)

state "storage, architecture, jargon, theory" How something is; its configuration, attributes, condition or information content. The state of a system is usually temporary (i.e. it changes with time) and volatile (i.e. it will be lost or reset to some initial state if the system is switched off). A state may be considered to be a point in some {space} of all possible states. A simple example is a light, which is either on or off. A complex example is the electrical activation in a human brain while solving a problem. In computing and related fields, states, as in the light example, are often modelled as being {discrete} (rather than continuous) and the transition from one state to another is considered to be instantaneous. Another (related) property of a system is the number of possible states it may exhibit. This may be finite or infinite. A common model for a system with a finite number of discrete state is a {finite state machine}. [{Jargon File}] (1996-10-13)

subtle vision ("s) ::: Sri Aurobindo: " This power of vision is sometimes inborn and habitual even without any effort of development, sometimes it wakes up of itself and becomes abundant or needs only a little practice to develop; it is not necessarily a sign of spiritual attainment, but usually when by practice of yoga one begins to go inside or live within, the power of subtle vision awakes to a greater or less extent; . . . .”*Letters on Yoga

"It is not necessary to have the mind quiet in order to see the lights — that depends only on the opening of the subtle vision in the centre which is in the forehead between the eyebrows. Many people get that as soon as they start sadhana. It can even be developed by effort and concentration without sadhana by some who have it to a small extent as an inborn faculty.” Letters on Yoga

"When the centres begin to open, inner experiences such as the seeing of light or images through the subtle vision in the forehead centre or psychic experiences and perceptions in the heart, become frequent — gradually one becomes aware of one"s inner being as separate from the outer, and what can be called a yogic consciousness with all its deeper movements develops in the place of the ordinary superficial mental and vital movements.” Letters on Yoga


Suklapaksha (Sanskrit) Śuklapakṣa [from śukla bright, light + pakṣa half a month] The light half of a month, the 15 days of the moon’s increase from new to full. See also KRISHNAPAKSHA

Sun is the conccntralion or source of the Light.

Sun is the concentration of the Light.

Sunlight is the light of the Truth itself — whatever power of

Supermind is the Light one with Force, vibration of Knowledge with the rhythm of the Will. It is Truth-Consciousness,

Supermind ::: The Supermind [Supramental consciousness] is in its very essence a truth-consciousness, a consciousness always free from the Ignorance which is the foundation of our present natural or evolutionary existence and from which nature in us is trying to arrive at self-knowledge and world-knowledge and a right consciousness and the right use of our existence in the universe. The Supermind, because it is a truth-consciousness, has this knowledge inherent in it and this power of true existence; its course is straight and can go direct to its aim, its field is wide and can even be made illimitable. This is because its very nature is knowledge: it has not to acquire knowledge but possesses it in its own right; its steps are not from nescience or ignorance into some imperfect light, but from truth to greater truth, from right perception to deeper perception, from intuition to intuition, from illumination to utter and boundless luminousness, from growing widenesses to the utter vasts and to very infinitude. On its summits it possesses the divine omniscience and omnipotence, but even in an evolutionary movement of its own graded self-manifestation by which it would eventually reveal its own highest heights, it must be in its very nature essentially free from ignorance and error: it starts from truth and light and moves always in truth and light. As its knowledge is always true, so too its will is always true; it does not fumble in its handling of things or stumble in its paces. In the Supermind feeling and emotion do not depart from their truth, make no slips or mistakes, do not swerve from the right and the real, cannot misuse beauty and delight or twist away from a divine rectitude. In the Supermind sense cannot mislead or deviate into the grossnesses which are here its natural imperfections and the cause of reproach, distrust and misuse by our ignorance. Even an incomplete statement made by the Supermind is a truth leading to a further truth, its incomplete action a step towards completeness. All the life and action and leading of the Supermind is guarded in its very nature from the falsehoods and uncertainties that are our lot; it moves in safety towards its perfection. Once the truth-consciousness was established here on its own sure foundation, the evolution of divine life would be a progress in felicity, a march through light to Ananda. Supermind is an eternal reality of the divine Being and the divine Nature. In its own plane it already and always exists and possesses its own essential law of being; it has not to be created or to emerge or evolve into existence out of involution in Matter or out of non-existence, as it might seem to the view of mind which itself seems to its own view to have so emerged from life and Matter or to have evolved out of an involution in life and Matter. The nature of Supermind is always the same, a being of knowledge, proceeding from truth to truth, creating or rather manifesting what has to be manifested by the power of a pre-existent knowledge, not by hazard but by a self-existent destiny in the being itself, a necessity of the thing in itself and th
   refore inevitable. Its -manifestation of the divine life will also be inevitable; its own life on its own plane is divine and, if Supermind descends upon the earth, it will bring necessarily the divine life with it and establish it here. Supermind is the grade of existence beyond mind, life and Matter and, as mind, life and Matter have manifested on the earth, so too must Supermind in the inevitable course of things manifest in this world of Matter. In fact, a supermind is already here but it is involved, concealed behind this manifest mind, life and Matter and not yet acting overtly or in its own power: if it acts, it is through these inferior powers and modified by their characters and so not yet recognisable. It is only by the approach and arrival of the descending Supermind that it can be liberated upon earth and reveal itself in the action of our material, vital and mental parts so that these lower powers can become portions of a total divinised activity of our whole being: it is that that will bring to us a completely realised divinity or the divine life. It is indeed so that life and mind involved in Matter have realised themselves here; for only what is involved can evolve, otherwise there could be no emergence. The manifestation of a supramental truth-consciousness is th
   refore the capital reality that will make the divine life possible. It is when all the movements of thought, impulse and action are governed and directed by a self-existent and luminously automatic truth-consciousness and our whole nature comes to be constituted by it and made of its stuff that the life divine will be complete and absolute. Even as it is, in reality though not in the appearance of things, it is a secret self-existent knowledge and truth that is working to manifest itself in the creation here. The Divine is already there immanent within us, ourselves are that in our inmost reality and it is this reality that we have to manifest; it is that which constitutes the urge towards the divine living and makes necessary the creation of the life divine even in this material existence. A manifestation of the Supermind and its truth-consciousness is then inevitable; it must happen in this world sooner or later. But it has two aspects, a descent from above, an ascent from below, a self-revelation of the Spirit, an evolution in Nature. The ascent is necessarily an effort, a working of Nature, an urge or nisus on her side to raise her lower parts by an evolutionary or revolutionary change, conversion or transformation into the divine reality and it may happen by a process and progress or by a rapid miracle. The descent or self-revelation of the Spirit is an act of the supreme Reality from above which makes the realisation possible and it can appear either as the divine aid which brings about the fulfilment of the progress and process or as the sanction of the miracle. Evolution, as we see it in this world, is a slow and difficult process and, indeed, needs usually ages to reach abiding results; but this is because it is in its nature an emergence from inconscient beginnings, a start from nescience and a working in the ignorance of natural beings by what seems to be an unconscious force. There can be, on the contrary, an evolution in the light and no longer in the darkness, in which the evolving being is a conscious participant and cooperator, and this is precisely what must take place here. Even in the effort and progress from the Ignorance to Knowledge this must be in part if not wholly the endeavour to be made on the heights of the nature, and it must be wholly that in the final movement towards the spiritual change, realisation, transformation. It must be still more so when there is a transition across the dividing line between the Ignorance and the Knowledge and the evolution is from knowledge to greater knowledge, from consciousness to greater consciousness, from being to greater being. There is then no longer any necessity for the slow pace of the ordinary evolution; there can be rapid conversion, quick transformation after transformation, what would seem to our normal present mind a succession of miracles. An evolution on the supramental levels could well be of that nature; it could be equally, if the being so chose, a more leisurely passage of one supramental state or condition of things to something beyond but still supramental, from level to divine level, a building up of divine gradations, a free growth to the supreme Supermind or beyond it to yet undreamed levels of being, consciousness and Ananda.
   Ref: CWSA Vol. 13, Page: 558-62


sūryamaya ::: full of the light of sūrya1; same as vijñanamaya. suryamaya Surya S

Surya Savitr (Surya Savitri) ::: the Creator, the Light which is father of all things. [cf. Surya; Savitr]

Surya ::: the Sun; the Sun-God, Lord of Truth and the Light, the giver of the rays of knowledge which illumine the mind; the soul and energy and body of the spiritual illumination.

svarnara ::: the might of svar or the svar-soul; the world of the power of Light (often spoken of as if it were a country - not svar itself, but the power of svar which the light of that world forms in the pure mentality) . [Ved.] ::: svaranaram [accusative]

svarvati buddhi (swarvati buddhi) ::: buddhi full of the light of svar; illumined intelligence.

svarvatir apah. (swarvatir apah; swarwatir apah) ::: waters (apas) that carry in them the light of svar; the floods of a "higher consciousness pouring on the mortal mind". [R . g Veda 1.10.8, etc.] svarvati sakti svarvati

svarvatir apah ::: the waters which carry in them the light of the lurninous heaven (svar) . [Ved.]

tailing ::: n. --> The part of a projecting stone or brick inserted in a wall.
Same as Tail, n., 8 (a).
Sexual intercourse.
The lighter parts of grain separated from the seed threshing and winnowing; chaff.
The refuse part of stamped ore, thrown behind the tail of the buddle or washing apparatus. It is dressed over again to secure


Talmud Yoma 79a.] In the light of the legend that

. taṁ jyotih. (ritam jyotih; jyoti) ::: truth-light; the light of divine truth. rrtam satyaṁ brhat

Tattvatraya (Sanskrit) Tattvatraya [from tattva reality, essential cosmic element + traya threefold, triad] The three primordial elements in the cosmos, according to the Visishtadvaita or modified nondualistic Vedantists. They state that the tattvatraya is the Logos, its light, and mulaprakriti. Mulaprakriti thus becomes their achit; the light from the Logos is their chit; and the Logos itself is their Isvara (supreme lord).

Tehmi: “It must be the final blazing out of the light, the first dusk after the first dawn.”

Tehmi: “The cattle of the sun, the cows of the sun have gone down into the darkness of the caves and the Rishi’s have to rescue them. It is the parable of the light going into the darkness and we have to retrieve the light.”

Tehmi: “The hour just before dawn. The Gods awake with the dawn in the Veda. The Gods are called ‘Ushabuddha, ‘those who awake with the dawn’. All the gods are sons of light except Agni who burns also in the light and the darkness.”

Tehmi: “The power and the light of truth.”

teinoscope ::: n. --> An instrument formed by combining prisms so as to correct the chromatic aberration of the light while linear dimensions of objects seen through the prisms are increased or diminished; -- called also prism telescope.

Teleological ethics: A species of axiological ethics which makes the determination of the lightness of an action wholly dependent on an estimate of its actual or probable conduciveness to some end or of its actual or probable productiveness, directly or indirectly, of the maximum good. E.g., utilitarianism. -- W.K.F.

Teraphim (Hebrew) Tĕrāfīm The household, family, or domestic idols or gods of the Jews, popularly consulted for divination; in many respects closely similar to the lares and penates of the ancient Latins. Blavatsky cites Maimonides: “The worshippers of the Teraphim (the Jewish Oracles) ‘carved images and claimed that the light of the principal stars (planets) permeating these through and through, the angelic Virtues (or the regents of the stars and planets) conversed with them, teaching them many most useful things and arts.’ And Seldenus explains that the Teraphim were built and composed after the position of certain planets . . .” (SD 1:394).

that flow and issue from the light of His holy garment.”

"That there is a divine force asleep or veiled by Inconscience in Matter and that the Higher Force has to descend and awaken it with the Light and Truth is a thing that is well known; it is at the very base of this yoga.” Letters on Yoga

“That there is a divine force asleep or veiled by Inconscience in Matter and that the Higher Force has to descend and awaken it with the Light and Truth is a thing that is well known; it is at the very base of this yoga.” Letters on Yoga

The apex of the light triangle symbolizes the spiritual-divine monad, having its habitat in the spiritual-divine realms; the apex of the dark triangle, the human monad, having its habitat in the middle realm of conflict between spirit and matter, the apex itself being in the worlds of manifestation, the two sides extending from it reaching upwards towards the spiritual realm and representing evolution through aspiration and efforts towards a spiritual life. On the other hand, the two sides extending downwards from the apex of the light triangle represent the rays streaming from the spiritual-divine monad to enlighten, inspire, and uplift all beings in the manifested worlds. In the case of man, the human monad represented by the apex of the dark triangle is the reflection or child of the spiritual-divine monad or inner god.

The central geometrical point, having neither length, breadth, nor thickness, represents the invisible spiritual sun, the light of the unmanifested deity. Sometimes instead of a geometrical point, a crux ansata with a circle as its zenith appears — symbol of limitless, uncreated space, as is a cross within a circle.

“The difference between the ordinary mind and the intuitive is that the former, seeking in the darkness or at most by its own unsteady torchlight, first, sees things only as they are presented in that light and, secondly, where it does not know, constructs by imagination, by uncertain inference, by others of its aids and makeshifts things which it readily takes for truth, shadow projections, cloud edifices, unreal prolongations, deceptive anticipations, possibilities and probabilities which do duty for certitudes. The intuitive mind constructs nothing in this artificial fashion, but makes itself a receiver of the light and allows the truth to manifest in it and organise its own constructions.” The Synthesis of Yoga

“The different worlds which successively emanated from the En Soph and from each other, and which sustain the relationship to the Deity of first, second, third, and fourth generations, are, with the exception of the first (i.e., the World of Emanations), inhabited by spiritual beings of various grades. . . . the first world, or the Archetypal Man, in whose image everything is formed, is occupied by no one else. The angel Metatron, occupies the second or the Briatic World ([‘olam beri’ah]), which is the first habitable world; he alone constitutes the world of pure spirits. He is the garment of [Shaddai], i.e., the visible manifestation of the Deity; his name is numerically equivalent to that of the Lord. (Sohar, iii, 321 a.) He governs the visible world, preserves the unity, harmony, and the revolutions of all the spheres, planets and heavenly bodies, and is the Captain of the myriads of the angelic hosts who people the second habitable or the Jetziratic World ([‘olam yetsirah]), and who are divided into ten ranks, answering to the ten Sephiroth. Each of these angels is set over a different part of the universe. One has the control of one sphere, another of another heavenly body; one angel has charge of the sun, another of the moon, another of the earth, another of the sea, another of the fire, another of the wind, another of the light, another of the seasons, &c., &c.; and these angels derive their names from the heavenly bodies they respectively guard. Hence one is called Venus ([Nogah]), one Mars ([Ma’adim]), one the substance of Heaven ([‘etsem hash-shamayim]), one the angel of light ([’Uri’el]), and another the angel of fire ([Nuri’el]). (Comp. Sohar, i, 42, &c.)” (Ginsberg, Kabbalah pp. 108-110)

The Divine gives itself to those who give themselves without reserve, and in all their parts to the Divine. For them the calm, the light, the power, the bliss, the freedom, the wideness, the heights of knowledge, the seas of Ananda.

:::   "The first condition of inner progress is to recognise whatever is or has been a wrong movement in any part of the nature, — wrong idea, wrong feeling, wrong speech, wrong action, — and by wrong is meant what departs from the truth, from the higher consciousness and higher self, from the way of the Divine. Once recognised it is admitted, not glossed over or defended, — and it is offered to the Divine for the Light and Grace to descend and substitute for it the right movement of the true Consciousness.” *Letters on Yoga

“The first condition of inner progress is to recognise whatever is or has been a wrong movement in any part of the nature,—wrong idea, wrong feeling, wrong speech, wrong action,—and by wrong is meant what departs from the truth, from the higher consciousness and higher self, from the way of the Divine. Once recognised it is admitted, not glossed over or defended,—and it is offered to the Divine for the Light and Grace to descend and substitute for it the right movement of the true Consciousness.” Letters on Yoga

The Holy Ghost is the spiritual ray from the central sun, which passes down through the planes of manifestation, penetrating all hierarchies in its course and therefore likewise the human mind when it is permitted ingress into his soul. It is equivalent to the Light of the Logos, daiviprakriti, the Gnostic Sophia, the Qabbalistic Shechinah (or perhaps Sephirah), the Mother of the Ogdoad, and in Indian thought the feminine sakti. But while daiviprakriti is the Light of the Logos, this is only because the Logos transmits to itself the light from above.

“The hostile forces are those whose very raison d’être is revolt against the Divine, against the Light and Truth and enmity to the Divine Work.” Letters on Yoga

"The ideation of the gnosis is radiating light-stuff of the consciousness of the eternal Existence; each ray is a truth. The will in the gnosis is a conscious force of eternal knowledge; it throws the consciousness and substance of being into infallible forms of truth-power, forms that embody the idea and make it faultlessly effective, and it works out each truth-power and each truth-form spontaneously and rightly according to its nature. Because it carries this creative force of the divine Idea, the Sun, the lord and symbol of the gnosis, is described in the Veda as the Light which is the father of all things, Surya Savitri, the Wisdom-Luminous who is the bringer-out into manifest existence.” The Synthesis of Yoga*

“The ideation of the gnosis is radiating light-stuff of the consciousness of the eternal Existence; each ray is a truth. The will in the gnosis is a conscious force of eternal knowledge; it throws the consciousness and substance of being into infallible forms of truth-power, forms that embody the idea and make it faultlessly effective, and it works out each truth-power and each truth-form spontaneously and rightly according to its nature. Because it carries this creative force of the divine Idea, the Sun, the lord and symbol of the gnosis, is described in the Veda as the Light which is the father of all things, Surya Savitri, the Wisdom-Luminous who is the bringer-out into manifest existence.” The Synthesis of Yoga

"The light outside means a touch or influence of the force indicated by the light (golden is Truth-light, blue some spiritual force from the upper plane) while the light within means that it has penetrated or is established or frequently active in the nature itself. Light above means a force descending upon the mind, light around a general enveloping influence.” Letters on Yoga

“The light outside means a touch or influence of the force indicated by the light (golden is Truth-light, blue some spiritual force from the upper plane) while the light within means that it has penetrated or is established or frequently active in the nature itself. Light above means a force descending upon the mind, light around a general enveloping influence.” Letters on Yoga

The light outside means a touch or influence of the force indi- cated by the light. The light within means that it has penetrated or is established or frequently active in the nature itself. Light above means a force descending upon the mind. Light around means a general enveloping influence. -

The Lights one secs in concentration are the lights of various powers or forces and often lights that come down from the higher consciousness.

:::   "The lower nature is ignorant and undivine, not in itself hostile but shut to the Light and Truth. The hostile forces are anti-divine, not merely undivine; they make use of the lower nature, pervert it, fill it with distorted movements and by that means influence man and even try to enter and possess or at least entirely control him.” *Letters on Yoga

“The lower nature is ignorant and undivine, not in itself hostile but shut to the Light and Truth. The hostile forces are anti-divine, not merely undivine; they make use of the lower nature, pervert it, fill it with distorted movements and by that means influence man and even try to enter and possess or at least entirely control him.” Letters on Yoga

The meaning of city of light is not merely that it was a town which revered the light of the moon, but refers to ceremonials of occult instruction and initiation which evidently were conducted in this ancient place. Ur is supposed to be the capital of the Sumerian civilization, situated on the south bank of the Euphrates near the Persian Gulf. More than 5,000 years ago it had reached a highly advanced cultural and commercial prominence. Positive proof was found at Ur of a flood which completely broke up the continuity of the history of the Mesopotamian plain dwellers, and which confirms the Babylonian, Sumerian, and Biblical traditions of a devastating flood, though of course it was only a local catastrophe. Christian Biblical scholars generally believe that Abraham’s birth in “Ur of the Chaldees” took place about 1900 or 2000 BC, but the excavations have produced nothing referable to him.

The more intense the experiences that come, the higher the forces that descend, the greater become the possibilities of deviation and error. For the very intensity and the very height of the force excites and aggrandises the movements of the lower nature and raises up in it all opposing elements in their full force, but often in the dbguisc of truth, wearing a mask of plausible justification. There is needed a great patience, calm, sobriety, balance, an impersonal dciachmcnx and sincerity free from all taint of ego or personal human desire. There must be no attachment to any idea of one’s owm, to any experience, to any kind of imagination, mental building or vital demand ::: the light of discrimination must alx^i'ays play to detect those

The Mother: “The light is everywhere, the force is everywhere. And the world is so small.” Words of the Mother, MCW Vol. 15.

  "The one original transcendent Shakti, the Mother stands above all the worlds and bears in her eternal consciousness the Supreme Divine. Alone, she harbours the absolute Power and the ineffable Presence; containing or calling the Truths that have to be manifested, she brings them down from the Mystery in which they were hidden into the light of her infinite consciousness and gives them a form of force in her omnipotent power and her boundless life and a body in the universe.” The Mother

“The one original transcendent Shakti, the Mother stands above all the worlds and bears in her eternal consciousness the Supreme Divine. Alone, she harbours the absolute Power and the ineffable Presence; containing or calling the Truths that have to be manifested, she brings them down from the Mystery in which they were hidden into the light of her infinite consciousness and gives them a form of force in her omnipotent power and her boundless life and a body in the universe.” The Mother

the Powers of the Light,” which would indicate

“The presence of the Spirit is there in every living being, on every level, in all things, and because it is there, the experience of Sachchidananda, of the pure spiritual existence and consciousness, of the delight of a divine presence, closeness, contact can be acquired through the mind or the heart or the life-sense or even through the physical consciousness; if the inner doors are flung sufficiently open, the light from the sanctuary can suffuse the nearest and the farthest chambers of the outer being.” The Life Divine

The Rajayogic Pranayama purifies and clears- theaiervous system ; it enables us to circulate the vital energy equally through the body and direct it also where we will nccarding to need, and thus maintain a perfect health and soundness of the body and the vital being ; it gives us control of all the five habitual opera- tions of the vital energy in the system and at the same time breaks down the habitual divisions by which only the ordinary mechanical processes of the vitality arc possible (o the norma! life. It opens entirely the six centres of the psycho-physical system and brings Into (he waking consciousness the power of the awakened Shakti and the light of the unveiled Furusba on each of the as^nding planes. Cbupled with (be use of the mantra it brings the ^vine energy into the body and prepares for and facilitates that concentration in Samadbi which is the crown of the Rajayogic method.

There are profound, highly mystical differences which distinguish the Maharajas from the lipikas. The Maharajas, who are both the protectors of mankind on earth and the agents of karma, are those highly evolved spiritual powers or individualized cosmic beings who belong to the light-side of universal nature, to the hierarchies of compassion representing beings of unfolded evolutionary development who by the very nature of their essence become almost the automatic guardians of light and cosmic order which the semi-intelligent and so-called unintelligent forces and energies of nature automatically obey.

There are special forces of the Light and there is a play of them according to needs. It can pour into the body, make every cell luminous, fix itself and surround on all sides in one luminous mass of Light.

There is an old legend prevalent among many peoples that the color of human skin changes from light to dark as the ages slowly pass by: the legend stating that the first in any new great racial group or stock is light-colored or moon-colored, slowly changing to a more ruddy shade verging into cream or yellow, becoming gradually brown and darker brown, and ending with chocolate or what is called black. Yet the meaning is not that every race runs through these changing tints from light to dark during the course of its evolution, but that the different minor racial groupings, appearing each in its day during the course of the slow evolution of a root-race, gradually range from the root-race’s beginning from the light, and passing gradually through the different stages to the chocolate. Nor is it again to be understood that theosophy teaches that all mankind sprang either from an original pair, as metaphorically taught in the Bible, but that in the beginnings of time seven primary seed-groupings appeared on earth from inner realms, each with its own tint or color as we would now say, and each of the seven having its own karmically defined position on the ladder of evolution.

There must be a desceat of the light not merely into the mind or part of it but into all the being down to the physical and below before a real Iransformatioo can take place. A-ligbt in the mind may spiritualise or otherwise change .the mind or part of it in one way or another, but it need not change the vital nature ; a light in the vital may purify and enlarge the vital movements or else silence and immobilise the vital being, but leave the body and the physical consciousness as it was, or even leave it inert or shake its balance. And the descent of Light is not enough, it must be the descent of the whole higher conscious- ness, its Peace, Power, Knowledge, Love, Ananda. Moreover the descent may be enough to liberate, but not to perfect, or it may be enough to make a great change in the inner being, while the outer remains an imperfect instrument, clumsy, sick or inexpressive. Finaliy, transfonnation eflected by the sadhana cannot be complete unless it is a supramenfalisafion of the being.

“The soul or spark is there before the development of an organised vital and mind. The soul is something of the Divine that descends into the evolution as a divine Principle within it to support the evolution of the individual out of the Ignorance into the Light. It develops in the course of the evolution a psychic individual or soul individuality which grows from life to life, using the evolving mind, vital and body as its instruments. It is the soul that is immortal while the rest disintegrates; it passes from life to life carrying its experience in essence and the continuity of the evolution of the individual.” Letters on Yoga

The story of Mel, a Real Programmer "programming, person" A 1983 article by Ed Nather about {hacker} {Mel Kaye}. The full text follows. A recent article devoted to the macho side of programming made the bald and unvarnished statement, "Real Programmers write in FORTRAN". Maybe they do now, in this decadent era of Lite beer, hand calculators and "user-friendly" software but back in the Good Old Days, when the term "software" sounded funny and Real Computers were made out of {drums} and {vacuum tubes}, Real Programmers wrote in {machine code} - not {Fortran}, not {RATFOR}, not even {assembly language} - {Machine Code}, raw, unadorned, inscrutable {hexadecimal} numbers, directly. Lest a whole new generation of programmers grow up in ignorance of this glorious past, I feel duty-bound to describe, as best I can through the generation gap, how a Real Programmer wrote code. I'll call him Mel, because that was his name. I first met Mel when I went to work for {Royal McBee Computer Corporation}, a now-defunct subsidiary of the typewriter company. The firm manufactured the {LGP-30}, a small, cheap (by the standards of the day) {drum}-memory computer, and had just started to manufacture the RPC-4000, a much-improved, bigger, better, faster -- drum-memory computer. Cores cost too much, and weren't here to stay, anyway. (That's why you haven't heard of the company, or the computer.) I had been hired to write a {Fortran} compiler for this new marvel and Mel was my guide to its wonders. Mel didn't approve of compilers. "If a program can't rewrite its own code," he asked, "what good is it?" Mel had written, in {hexadecimal}, the most popular computer program the company owned. It ran on the {LGP-30} and played blackjack with potential customers at computer shows. Its effect was always dramatic. The LGP-30 booth was packed at every show, and the IBM salesmen stood around talking to each other. Whether or not this actually sold computers was a question we never discussed. Mel's job was to re-write the blackjack program for the {RPC-4000}. ({Port}? What does that mean?) The new computer had a one-plus-one addressing scheme, in which each machine instruction, in addition to the {operation code} and the address of the needed {operand}, had a second address that indicated where, on the revolving drum, the next instruction was located. In modern parlance, every single instruction was followed by a {GO TO}! Put *that* in {Pascal}'s pipe and smoke it. Mel loved the RPC-4000 because he could optimize his code: that is, locate instructions on the drum so that just as one finished its job, the next would be just arriving at the "read head" and available for immediate execution. There was a program to do that job, an "optimizing assembler", but Mel refused to use it. "You never know where its going to put things", he explained, "so you'd have to use separate constants". It was a long time before I understood that remark. Since Mel knew the numerical value of every operation code, and assigned his own drum addresses, every instruction he wrote could also be considered a numerical constant. He could pick up an earlier "add" instruction, say, and multiply by it, if it had the right numeric value. His code was not easy for someone else to modify. I compared Mel's hand-optimised programs with the same code massaged by the optimizing assembler program, and Mel's always ran faster. That was because the "{top-down}" method of program design hadn't been invented yet, and Mel wouldn't have used it anyway. He wrote the innermost parts of his program loops first, so they would get first choice of the optimum address locations on the drum. The optimizing assembler wasn't smart enough to do it that way. Mel never wrote time-delay loops, either, even when the balky {Flexowriter} required a delay between output characters to work right. He just located instructions on the drum so each successive one was just *past* the read head when it was needed; the drum had to execute another complete revolution to find the next instruction. He coined an unforgettable term for this procedure. Although "optimum" is an absolute term, like "unique", it became common verbal practice to make it relative: "not quite optimum" or "less optimum" or "not very optimum". Mel called the maximum time-delay locations the "most pessimum". After he finished the blackjack program and got it to run, ("Even the initialiser is optimised", he said proudly) he got a Change Request from the sales department. The program used an elegant (optimised) {random number generator} to shuffle the "cards" and deal from the "deck", and some of the salesmen felt it was too fair, since sometimes the customers lost. They wanted Mel to modify the program so, at the setting of a sense switch on the console, they could change the odds and let the customer win. Mel balked. He felt this was patently dishonest, which it was, and that it impinged on his personal integrity as a programmer, which it did, so he refused to do it. The Head Salesman talked to Mel, as did the Big Boss and, at the boss's urging, a few Fellow Programmers. Mel finally gave in and wrote the code, but he got the test backward, and, when the sense switch was turned on, the program would cheat, winning every time. Mel was delighted with this, claiming his subconscious was uncontrollably ethical, and adamantly refused to fix it. After Mel had left the company for greener pa$ture$, the Big Boss asked me to look at the code and see if I could find the test and reverse it. Somewhat reluctantly, I agreed to look. Tracking Mel's code was a real adventure. I have often felt that programming is an art form, whose real value can only be appreciated by another versed in the same arcane art; there are lovely gems and brilliant coups hidden from human view and admiration, sometimes forever, by the very nature of the process. You can learn a lot about an individual just by reading through his code, even in hexadecimal. Mel was, I think, an unsung genius. Perhaps my greatest shock came when I found an innocent loop that had no test in it. No test. *None*. Common sense said it had to be a closed loop, where the program would circle, forever, endlessly. Program control passed right through it, however, and safely out the other side. It took me two weeks to figure it out. The RPC-4000 computer had a really modern facility called an {index register}. It allowed the programmer to write a program loop that used an indexed instruction inside; each time through, the number in the index register was added to the address of that instruction, so it would refer to the next datum in a series. He had only to increment the index register each time through. Mel never used it. Instead, he would pull the instruction into a machine register, add one to its address, and store it back. He would then execute the modified instruction right from the register. The loop was written so this additional execution time was taken into account -- just as this instruction finished, the next one was right under the drum's read head, ready to go. But the loop had no test in it. The vital clue came when I noticed the index register bit, the bit that lay between the address and the operation code in the instruction word, was turned on-- yet Mel never used the index register, leaving it zero all the time. When the light went on it nearly blinded me. He had located the data he was working on near the top of memory -- the largest locations the instructions could address -- so, after the last datum was handled, incrementing the instruction address would make it overflow. The carry would add one to the operation code, changing it to the next one in the instruction set: a jump instruction. Sure enough, the next program instruction was in address location zero, and the program went happily on its way. I haven't kept in touch with Mel, so I don't know if he ever gave in to the flood of change that has washed over programming techniques since those long-gone days. I like to think he didn't. In any event, I was impressed enough that I quit looking for the offending test, telling the Big Boss I couldn't find it. He didn't seem surprised. When I left the company, the blackjack program would still cheat if you turned on the right sense switch, and I think that's how it should be. I didn't feel comfortable hacking up the code of a Real Programmer." [Posted to {Usenet} by its author, Ed Nather "utastro!nather", on 1983-05-21]. {Jargon File (http://www.catb.org/jargon/html/story-of-mel.html)}. [{On the trail of a Real Programmer (http://www.jamtronix.com/blog/2011/03/25/on-the-trail-of-a-real-programmer/)}, 2011-03-25 blog post by "jonno" at Jamtronix] [When did it happen? Did Mel use hexadecimal or octal?] (2003-09-12)

The story of Mel, a Real Programmer ::: (programming, person) An article devoted to the macho side of programming made the bald and unvarnished statement, Real Programmers write in Fortran. language - Machine Code. Raw, unadorned, inscrutable hexadecimal numbers, directly.Lest a whole new generation of programmers grow up in ignorance of this glorious past, I feel duty-bound to describe, as best I can through the generation gap, how a Real Programmer wrote code. I'll call him Mel, because that was his name.I first met Mel when I went to work for Royal McBee Computer Corporation, a now-defunct subsidiary of the typewriter company. The firm manufactured the faster -- drum-memory computer. Cores cost too much, and weren't here to stay, anyway. (That's why you haven't heard of the company, or the computer.)I had been hired to write a Fortran compiler for this new marvel and Mel was my guide to its wonders. Mel didn't approve of compilers.If a program can't rewrite its own code, he asked, what good is it?Mel had written, in hexadecimal, the most popular computer program the company owned. It ran on the LGP-30 and played blackjack with potential customers at every show, and the IBM salesmen stood around talking to each other. Whether or not this actually sold computers was a question we never discussed.Mel's job was to re-write the blackjack program for the RPC-4000. (Port? What does that mean?) The new computer had a one-plus-one addressing scheme, in which drum, the next instruction was located. In modern parlance, every single instruction was followed by a GO TO! Put *that* in Pascal's pipe and smoke it.Mel loved the RPC-4000 because he could optimize his code: that is, locate instructions on the drum so that just as one finished its job, the next would be was a program to do that job, an optimizing assembler, but Mel refused to use it.You never know where its going to put things, he explained, so you'd have to use separate constants.It was a long time before I understood that remark. Since Mel knew the numerical value of every operation code, and assigned his own drum addresses, every pick up an earlier add instruction, say, and multiply by it, if it had the right numeric value. His code was not easy for someone else to modify.I compared Mel's hand-optimised programs with the same code massaged by the optimizing assembler program, and Mel's always ran faster. That was because the they would get first choice of the optimum address locations on the drum. The optimizing assembler wasn't smart enough to do it that way.Mel never wrote time-delay loops, either, even when the balky Flexowriter required a delay between output characters to work right. He just located practice to make it relative: not quite optimum or less optimum or not very optimum. Mel called the maximum time-delay locations the most pessimum.After he finished the blackjack program and got it to run, (Even the initialiser is optimised, he said proudly) he got a Change Request from the Mel to modify the program so, at the setting of a sense switch on the console, they could change the odds and let the customer win.Mel balked. He felt this was patently dishonest, which it was, and that it impinged on his personal integrity as a programmer, which it did, so he refused program would cheat, winning every time. Mel was delighted with this, claiming his subconscious was uncontrollably ethical, and adamantly refused to fix it.After Mel had left the company for greener pa$ture$, the Big Boss asked me to look at the code and see if I could find the test and reverse it. Somewhat reluctantly, I agreed to look. Tracking Mel's code was a real adventure.I have often felt that programming is an art form, whose real value can only be appreciated by another versed in the same arcane art; there are lovely gems and reading through his code, even in hexadecimal. Mel was, I think, an unsung genius.Perhaps my greatest shock came when I found an innocent loop that had no test in it. No test. *None*. Common sense said it had to be a closed loop, where the it, however, and safely out the other side. It took me two weeks to figure it out.The RPC-4000 computer had a really modern facility called an index register. It allowed the programmer to write a program loop that used an indexed instruction address of that instruction, so it would refer to the next datum in a series. He had only to increment the index register each time through. Mel never used it.Instead, he would pull the instruction into a machine register, add one to its address, and store it back. He would then execute the modified instruction right taken into account -- just as this instruction finished, the next one was right under the drum's read head, ready to go. But the loop had no test in it.The vital clue came when I noticed the index register bit, the bit that lay between the address and the operation code in the instruction word, was turned on-- yet Mel never used the index register, leaving it zero all the time. When the light went on it nearly blinded me.He had located the data he was working on near the top of memory -- the largest locations the instructions could address -- so, after the last datum was instruction set: a jump instruction. Sure enough, the next program instruction was in address location zero, and the program went happily on its way.I haven't kept in touch with Mel, so I don't know if he ever gave in to the flood of change that has washed over programming techniques since those that I quit looking for the offending test, telling the Big Boss I couldn't find it. He didn't seem surprised.When I left the company, the blackjack program would still cheat if you turned on the right sense switch, and I think that's how it should be. I didn't feel comfortable hacking up the code of a Real Programmer.[Posted to USENET by its author, Ed Nather utastro!nather>, on 1983-05-21]. .[When did it happen? Did Mel use hexadecimal or octal?](2003-09-12)

The sun is the light of the Truth, the Moon only reflects the light of the Truth.

The term teachers is applied specially in theosophy to the mahatmas or masters of wisdom, from whom comes the light that guides and aids, but does not govern or control, working through many channels to keep alive mankind’s spiritual intuitions. These masters of wisdom send into the world messengers who have earned the right to labor for mankind, including the sublime duty of teaching. On the other hand, false teachers have always abounded in the world, and the pupil needs to discriminate between the false and the true. If his own motives and aspirations are lofty and pure, he will be satisfied with nothing less than what appeals to these aspirations and motives.

The Truth-Consciousness whether above or in the universe by which the Divine knows not only hts own essence and being but his manifestation also. The fundamental character is knowledge by identity, by that the Self is known, the Divine Sachchidananda is known, but also the truth of manifestation is known because this too is That, Mind is an Instrument of the Ignorance trying to know •— Supermind is the Knower possessing Knowledge, because one with it and the known, therefore seeing all things in the light of His own Truth, the light of their true self which is He. U is a dynamic and not only a siatic Power, not only a

"This Divine may lead us often through darkness, because the darkness is there in us and around us, but it is to the Light he is leading and not to anything else.” Letters on Yoga*

“This Divine may lead us often through darkness, because the darkness is there in us and around us, but it is to the Light he is leading and not to anything else.” Letters on Yoga

' Th’o rvnj'J of doing the yoga ::: One by the action of a vigi- lant mind and s’ital seeing, observing, thinking and deciding wbat is or not to be done. The other way h that of the psychic being, the consciousness opening to the Divine, not only opening the psychic and bringing it forward, but opening the mind, the vital and the physical, receiving the light, perceiving what is to be done, feeling and seeing it done by the Divine Force itself and helping constantly by its own vigilant and conscious assent to and call for the Divine Worldng.

Thraetaona (Avestan) Thrāetaona, Freton (Pahlavi) Frētōn, Feraydun (Persian) Feraydūn [from Avestan thrae trice + taona potent] The Avestan fire god possibly connected in meaning with Traitana or (Trita in the Hindu Vedas), or the son of the waters, in India generally called Apam Napat and stated to be born from the cloud through the lightning. He slew the dreadful serpent Azhi Dahaka in the four-cornered Varena (the heavens) — Feraydun (Thraetaona) with his three sons versus Azhi Dahaka with three heads. In the Vendidad (20) he is described as the first healer. Blavatsky calls Thraetaona the Persian Michael, and equates Apam Napat with fohat.

  “Thus in the Esotericism of the Vedantins, Daiviprakriti, the Light manifested through Eswara, the Logos, is at one and the same time the Mother and also the Daughter of the Logos or Verbum of Parabrahmam; while in that of the trans-Himalayan teachings it is — in the hierarchy of allegorical and metaphysical theogony — ‘the Mother’ or abstract, ideal matter, Mulaprakriti, the Root of Nature; — from the metaphysical standpoint, a correlation of Adi-Bhuta, manifested in the Logos, Avalokiteshwara; — and from the purely occult and Cosmical, Fohat, the ‘Son of the Son,’ the androgynous energy resulting from this ‘Light of the Logos,’ and which manifests in the plane of the objective Universe as the hidden, as much as the revealed, Electricity — which is Life” (SD 1:136).

torchlight ::: n. --> The light of a torch, or of torches. Also adjectively; as, a torchlight procession.

tossing ::: p. pr. & vb. n. --> of Toss ::: n. --> The act of throwing upward; a rising and falling suddenly; a rolling and tumbling.
A process which consists in washing ores by violent agitation in water, in order to separate the lighter or earhy


Transfiguration Most familiar in reference to the event described in Matthew 17 where Jesus is said to have taken three disciples onto a high mountain and is transfigured before them, so that his face shines as the sun and his raiment is as white as the light; and Moses and Elias appear with him. A church festival exists in commemoration of this event. The Greek word is metamorphosis (transformation). The phenomenon occurred at a certain stage in the initiation of a candidate in the Mysteries, when his personal self made contact with the god within him, the augoeides (the glorious) and caused his body to shine with radiance.

troglodyte mode "jargon" (Rice University) Programming with the lights turned off, sunglasses on, and the terminal inverted (black on white) because you've been up for so many days straight that your eyes hurt (see {raster burn}). Loud music blaring from a stereo stacked in the corner is optional but recommended. See {larval stage}, {hack mode}. [{Jargon File}] (1995-03-21)

troglodyte mode ::: (jargon) (Rice University) Programming with the lights turned off, sunglasses on, and the terminal inverted (black on white) because you've been up for so many days straight that your eyes hurt (see raster burn). Loud music blaring from a stereo stacked in the corner is optional but recommended.See larval stage, hack mode.[Jargon File] (1995-03-21)

"True knowledge is to know with the inner being, and when the inner being is touched by the light, then it arises to embrace that which is seen, it yearns to possess, it struggles to shape that in itself and itself to it, it labours to become one with the glory of its vision. Knowledge in this sense is an awakening to identity and, since the inner being realises itself by consciousness and delight, by love, by possession and oneness with whatever of itself it has seen, knowledge awakened must bring an overmastering impulse towards this true and only perfect realisation.” Essays on the Gita

“True knowledge is to know with the inner being, and when the inner being is touched by the light, then it arises to embrace that which is seen, it yearns to possess, it struggles to shape that in itself and itself to it, it labours to become one with the glory of its vision. Knowledge in this sense is an awakening to identity and, since the inner being realises itself by consciousness and delight, by love, by possession and oneness with whatever of itself it has seen, knowledge awakened must bring an overmastering impulse towards this true and only perfect realisation.” Essays on the Gita

  "True sincerity consists in following the way because you cannot do otherwise, in consecrating yourself to the divine life because you cannot do otherwise, in endeavouring to transform your being and emerge into the Light because you cannot do otherwise, because it is the very reason for which you live.” *Words of the Mother, MCW Vol. 15.

“True sincerity consists in following the way because you cannot do otherwise, in consecrating yourself to the divine life because you cannot do otherwise, in endeavouring to transform your being and emerge into the Light because you cannot do otherwise, because it is the very reason for which you live.” Words of the Mother, MCW Vol. 15.

truth of the Spirit, can again be made possible. These things, however, will be decided by no mental rule but in the light of the soul within us and by the ordaining force and progressive guidance of the Divine Power that secretly or overtly first impels, then begins clearly to control and to order and finally takes up the whole burden of the Yoga.

TVall of obscKriiy ::: Most people live in their ordinary outer ignorant personality which does not easily open to the Divine ; but there is an Inner being within them of which they do not know, which can easily open to the Truth and the Light.

twilight ::: n. --> The light perceived before the rising, and after the setting, of the sun, or when the sun is less than 18¡ below the horizon, occasioned by the illumination of the earth&

Twilight When used in theosophic philosophy, refers to the sandhya or sandhi, an interval between the light and dark, or dark and light, part of a cycle, smaller or greater, thus the cosmic cycle called an Age of Brahma is 311,040,000,000,000 years, of which 2 percent is the sum of the twilights.

Uma-kanya (Sanskrit) Umā-kanyā [from u-mā O [child], do not [practice austerities] — the exclamation addressed to Pārvatī by her mother + kanyā maid, virgin] The daughter of Himavat, who became the consort of Siva; also called Parvati and Durga. Uma-Kanya “being her esoteric name, and meaning the ‘Virgin of light,’ Astral Light in one of its multitudinous aspects” (SD 1:92). Now the goddess is worshiped as Durga-Kali (the black and inaccessible one); in this character “human flesh was offered to her every autumn; and, as Durga, she was the patroness of the once murderous Thugs of India, and the special goddess of Tantrika sorcery. But in days of old it was not as it is now. The earliest mention of the title ‘Uma-Kanya’ is found in the Kena-Upanishad; in it the now blood-thirsty Kali, was a benevolent goddess, a being of light and goodness, who brings about reconciliation between Brahma and the gods. She is Saraswati and she is Vach. In esoteric symbology, Kali is the dual type of the dual soul — the divine and the human, the light and the dark soul of man” (TG 352).

undivine ::: “The lower nature is ignorant and undivine, not in itself hostile but shut to the Light and Truth. The hostile forces are anti-divine, not merely undivine; they make use of the lower nature, pervert it, fill it with distorted movements and by that means influence man and even try to enter and possess or at least entirely control him.” Letters on Yoga

Upadhi(Sanskrit) ::: A word which is used in various senses in Indian philosophy, the vocable itself meaning"limitation" or "a peculiarity" and hence "a disguise"; and from this last meaning arises the expression"vehicle," which it often bears in modern theosophical philosophy. The gist of the word signifies "thatwhich stands forth following a model or pattern," as a canvas, so to say, upon which the light from aprojecting lantern plays. An upadhi therefore, mystically speaking, is like a play of shadow and form,when compared with the ultimate reality, which is the cause of this play of shadow and form. Man maybe considered as a being composed of three (or even four) essential upadhis or bases.

Upadhi (Sanskrit) Upādhi Limitation, peculiarity, disguise, vehicle; in theosophy, “ ‘that which stands forth following a model or pattern,’ as a canvas, so to say, upon which the light from a projecting lantern plays. An ‘upadhi’ therefore, mystically speaking, is like a play of shadow and form, when compared with the ultimate Reality, which is the cause of this play of shadow and form. Man may be considered as being composed of three (or even four) essential upadhis or bases” (OG 178).

ūrya jyotis ::: the light of the sun of vijñana.

ūrya ::: sun; "the sun of knowledge" which is "the very body and blaze" of the light of the Truth, the symbol of vijñana.S Surya

Usanas-Sukra (Sanskrit) Uśanas-śukra [from uśanas Venus + śukra bright, resplendent] Venus-Lucifer, Venus as the light-bringer, referring not so much to physical light as to the light of intellect and inner vision. The guardian spirit, with reference to the solar system, of earth and of mankind; for what the buddhi-manas is in the human constitution when compared with the kama-manas, that same role, mutatis mutandis on the cosmic scale, the regent of Venus plays in the solar system, wherein by comparison the earth is the vehicle for kama-manas. Also commonly called in Hindu mythology Kavi or Kavya, signifying poet and the feeling that the true poet is intellectually intuitional with reference to “feeling” or “seeing” some, at least, of the mysteries of nature.

"Usha is the divine illumination and Dakshina is the discerning knowledge that comes with the dawn and enables the Power in the mind, Indra, to know aright and separate the light from the darkness, the truth from the falsehood, the straight from the crooked, vrinîta vijânan.” The Secret of the Veda*

Ushas (Sanskrit) Uṣas [from the verbal root uṣ to burn, warm by illumination or light] The dawn, daughter of heaven, identical with the Latin Aurora and the Greek Eos. First mentioned in the Vedas, “wherein her name is also Ahana and Dyotana ([both words meaning] the illuminator), and is a most poetical and fascinating image. She is the ever-faithful friend of men, of rich and poor, though she is believed to prefer the latter. She smiles upon and visits the dwelling of every living mortal. She is the immortal, ever-youthful virgin, the light of the poor, and the destroyer of darkness” (TG 356).

Vach is also mystic speech “by whom Occult Knowledge and Wisdom are communicated to man, and thus Vach is said to have ‘entered the Rishis.’ . . . she is called ‘the mother of the Vedas,’ since it was through her power (as mystic speech) that Brahma revealed them . . . ” (SD 1:430). The Rig-Veda and Upanishads give four kinds of Vach — vaikhari, madhyama, pasyanti, and para — corresponding to the four cosmic principles: the physical universe, the light of the Logos, the Logos itself, and parabrahman or the infinite.

Vala ::: a Vedic demon, the "circumscriber" or "encloser"; the enemy who holds back the Light.

valasya govapusah ::: of Vala whose body is made of the light. [cf. RV 10.68.9]

Vala ::: the chief of the panis, a demon whose name signifies probably the "circumscriber" or"encloser"; the enemy who keeps for himself the Light; the personification of the subconscient.

  "Violet is the colour of the light of Divine Compassion, as also of Krishna"s Grace. It is also the radiance of Krishna"s protection.” Letters on Yoga

vrtras ::: the Coverers; one of the two great divisions of dasyus, who intercept the waters and the light, but are especially associated with the withholding of the waters, they are powers of Vrtra.

Vrtra (Vritra) ::: the Coverer; the Serpent; the demon who covers and holds back the Light and obstructs the free movement of the illumined rivers of the truth, he is the personification of the Inconscient.

water line ::: --> Any one of certain lines of a vessel, model, or plan, parallel with the surface of the water at various heights from the keel.
Any one of several lines marked upon the outside of a vessel, corresponding with the surface of the water when she is afloat on an even keel. The lowest line indicates the vessel&


When it is golden red it mc.ins Ute same modified Supramcntal- physical Light, — the Light of Divine Truth in the physical. The golden red light has a strong iransformiog power.

White light IS the light of the Mother (the Divine Cons ciQusness) in which all others are contained and from which the) can be manifested

will-o"-the-wisp ::: a delusive or misleading hope. Also, the ignis fatuous, the light produced by combustion of marsh-gas, which can lead a traveller into danger; any delusive ideal or hope that may lead one astray.

"Within us, there are two centres of the Purusha, the inner Soul through which he touches us to our awakening; there is the Purusha in the lotus of the heart which opens upward all our powers and the Purusha in the thousand-petalled lotus whence descend through the thought and will, opening the third eye in us, the lightnings of vision and the fire of the divine energy. The bliss existence may come to us through either one of these centres. When the lotus of the heart breaks open, we feel a divine joy, love and peace expanding in us like a flower of light which irradiates the whole being.” The Synthesis of Yoga

“Within us, there are two centres of the Purusha, the inner Soul through which he touches us to our awakening; there is the Purusha in the lotus of the heart which opens upward all our powers and the Purusha in the thousand-petalled lotus whence descend through the thought and will, opening the third eye in us, the lightnings of vision and the fire of the divine energy. The bliss existence may come to us through either one of these centres. When the lotus of the heart breaks open, we feel a divine joy, love and peace expanding in us like a flower of light which irradiates the whole being.” The Synthesis of Yoga

:::   "Within us, there are two centres of the Purusha, the inner Soul through which he touches us to our awakening; there is the Purusha in the lotus of the heart which opens upward all our powers and the Purusha in the thousand-petalled lotus whence descend through the thought and will, opening the third eye in us, the lightnings of vision and the fire of the divine energy.” *The Synthesis of Yoga

“Within us, there are two centres of the Purusha, the inner Soul through which he touches us to our awakening; there is the Purusha in the lotus of the heart which opens upward all our powers and the Purusha in the thousand-petalled lotus whence descend through the thought and will, opening the third eye in us, the lightnings of vision and the fire of the divine energy.” The Synthesis of Yoga

WORK. ::: Work is part of the yoga and it gives the best opportunity for calling down the Presence, the Light and the

WRONG MOVEMENT. ::: The first condition of inner pro- gress is to recognise whatever is or has been a wrong movement in any part of the nature, — wrong idea, wrong feeling, wrong speech, wrong action, — and by wrong is meant what departs from truth, from the higher consciousness and higher self, from the way of the Divine. Once recognised it is admitted, not glossed over or defended, — and It is offered to the Divine for the Light and Grace to descend and substitute for it the right movement of the true consciousness.

xanthochroi ::: n. pl. --> A division of the Caucasian races, comprising the lighter-colored members.

yava ::: grain (the formation of the light in the force of the physical mind) . [Ved.]

Yeilow * charactensuc colour of the mind It is the light of the rmnd growmg bnghter as one goes higher till it meets the golden light of the Divine Truth

Yin (Chinese) The dark aspect, as the shady side of a hill, while yang means the bright or sunny side. In Taoist and mystic Chinese literature, used philosophically as the opposite of the light side of nature or yang; thus yin is said to be the female aspect, often mistakenly called the weak side. Chinese scholars have described tao as the annual revolution of changes produced by the yin and yang. The yin is popularly assimilated with the earth, which is cold and dark. Yin is considered as the binary, while yang is the unitary (SD 2:554).

Zagreus as Dionysos is known as the god of many names, most of which refer to his twofold character as the suffering mortal Zagreus, and the immortal or reborn god-man. Many titles also refer to him as the mystic savior. He is the All-potent, the Permanent, the Life-blood of the World, the majesty in the forest, in fruit, in the hum of the bee, in the flowing of the stream, etc., the earth in its changes — the list runs on indefinitely, and is strikingly similar to the passage in which Krishna, the Hindu avatara, instructs Arjuna how he shall know him completely: “I am the taste in water, the light in the sun and moon,” etc. (BG ch 7).

Zohar, Sepher haz-Zohar (Hebrew) Zohar, Sēfer Hazzohar [from the verbal root zāhar light, to be bright, to shine] Book of the light; the principal work or compendium of the Qabbalists, forming with the Book of Creation (Sepher Yetsirah) the main canon of the Qabbalah. It is written largely in Chaldean interspersed with Hebrew, and is in the main a running commentary on the Pentateuch. Interwoven are a number of highly significant sections or books scattered apparently at random through the volumes: sometimes incorporated as parallel columns to the text, at other times as separate portions.



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   1 Jalalu'l-Din Rumi
   1 Israel Regardie
   1 https://www.erowid.org/experiences/exp.php?ID=6520
   1 Hindu Wisdom
   1 Hermes I. "Poimandres"
   1 Hermes
   1 Henry David Thoreau
   1 Henri Poincare
   1 Hazrat Inayat Khan
   1 Gregory the Great
   1 Gregory of Nazianzen
   1 grand are the sky and stars
   1 Gospel of Thomas
   1 Frank Herbert
   1 Fo-shu-hing-tsan-king
   1 Evagrius Ponticus
   1 Eric Micha'el Leventhal
   1 Epistle to Diognetus
   1 Emerald Tablet
   1 Dylan Thomas
   1 Dilgo Khyentse Rinpoche
   1 C S Lewis
   1 Chandogya Upanishad
   1 Chamtrul Rinpoche
   1 Buddhist Texts
   1 Bruce Lee
   1 Brihadaranyaka Upanishad V.6
   1 Brihadaranyaka Upanishad
   1 Bram Stoker
   1 Book of Golden Precepts
   1 Bill Hicks
   1 Baha-ullah: The Seven Valleys
   1 Baha-ullah : The Seven Valleys
   1 Auguttara Nikaya
   1 Archilochus
   1 Anthony de Mello
   1 Angelns Silesius
   1 Alfred Korzybski
   1 Albert Pike
   1 Walt Whitman
   1 Sri Nisargadatta Maharaj
   1 Saint Teresa of Avila
   1 Plato
   1 Meister Eckhart
   1 Leonardo da Vinci
   1 Johann Wolfgang von Goethe
   1 Ibn Arabi
   1 Heraclitus
   1 Hafiz
   1 Aristotle
   1 Abul Husayn al-Nuri

NEW FULL DB (2.4M)

   43 Paulo Coelho
   37 Anonymous
   27 Rumi
   21 Mehmet Murat ildan
   11 Cassandra Clare
   10 Sri Ramana Maharshi
   9 Bren Brown
   9 Amit Ray
   8 Eckhart Tolle
   7 Terry Pratchett
   7 Sri Aurobindo
   7 Ralph Waldo Emerson
   7 Pope Francis
   7 Plato
   7 Frederick Lenz
   7 Anne Rice
   6 Victoria Aveyard
   6 Seth Adam Smith
   6 Leonard Cohen
   6 Ernest Hemingway

1:The Light it's there. It's always been there. ~ ?,
2:The light of that greater invisible sun... ~ Jean Gebser,
3:The light of the Sun is the pure energy of intellect. ~ Proclus,
4:Grand is the seen, the light, to me ~ grand are the sky and stars,
5:During the night we must wait for the light. ~ Saint Francis de Sales,
6:There is a crack in everything, that's how the light gets in." ~ Leonard Cohen,
7:There is a crack in everything, that's how the light gets in.
   ~ Leonard Cohen,
8:Saki, with the light of wine up-kindle the cup of ours. ~ Hafiz,
9:The light of Christ is an endless day that knows no night. ~ Saint Maximus of Turin,
10:Love like the light silently wrapping all. ~ Walt Whitman,
11:All the darkness in the world cannot extinguish the light of a single candle. ~ Saint Francis,
12:And the light shineth in darkness; and the darkness comprehended it not. ~ Anonymous, The Bible,
13:It is in the darkness that one finds the light. ~ Meister Eckhart,
14:You must habit yourself to the dazzle of the light and of every moment of your life." ~ Whitman,
15:Faith is the bird that feels the light when the dawn is still dark.
   ~ Rabindranath Tagore, [T5],
16:The lamps are different, but the Light is the same. ~ Jalaluddin Rumi,
17:The heavy is the root of the light. The unmoved is the source of all movement. ~ Tao Te Ching, ch.26,
18:All the darkness in the world cannot extinguish the light of a single candle. ~ St. Francis of Assisi,
19:Does the moth seek darkness once it has seen the light? ~ Sri Ramakrishna,
20:All the darkness in the world cannot extinguish the light of a single candle." ~ Saint Francis of Assisi,
21:The light shines in the darkness, and the darkness has not overcome it. ~ Anonymous, The Bible, John, 1:5,
22:It is during our darkest moments that we must focus to see the light." ~ Aristotle,
23:I desire and love nothing that is not of the light. ~ id, the Eternal Wisdom
24:Look again, you may be the light... ~ Jalaluddin Rumi, @Sufi_Path
25:There is no darkness, we only close our eyes and shut out the Light.
   ~ Nolini Kanta Gupta, To The Heights, [T6],
26:And the light shineth in darkness; and the darkness comprehended it not.
   ~ Anonymous, The Bible, John, 1:5, [T5],
27:But if anyone walks in the night, he stumbles, because the light is not in him. ~ Anonymous, The Bible, John, 11:10,
28:Comprehend then the light and know it. ~ Hermes I. "Poimandres", the Eternal Wisdom
29:The light must be dim in order to enable the ego to rise up. ~ Sri Ramana Maharshi,
30:Never give up hope. Things can change overnight, problems can dissolve in the light of a new day's sun." ~ Leon Brown,
31:The veils that hide the light shall be rent asunder. ~ Baha-ullah, the Eternal Wisdom
32:if we live our lives in the light, as he is in the light, we are in union with one another . . . ~ Anonymous, The Bible,
33:A pure heart, open to the Light will be filled with the elixir of Truth. ~ Jalaluddin Rumi,
34:Nothing can be sworn impossible since Zeus made night during mid-day, hiding the light of the shining Sun. ~ Archilochus,
35:They wander in darkness seeking light, failing to realize that the light is in the heart of the darkness.
   ~ Manly P Hall,
36:The wound is the place where the light enters you. ~ Jalaluddin Rumi, @Sufi_Path
37:All have eyes, but some have eyes that are shrouded in darkness, unable to see the light of the sun. ~ Theophilus of Antioch,
38:Where the light is brightest, the shadows are deepest. ~ Johann Wolfgang von Goethe,
39:He alone is the true teacher who is illumined by the light of true Knowledge. ~ Sri Ramakrishna,
40:The first step towards the light is to guard the heart; for it is impossible otherwise to cut off the passions." ~ Philokalia,
41:Our names are the light that glows on the sea waves at night and then dies without leaving its signature. ~ Rabindranath Tagore,
42:Do not forget that you have been rescued from the power of darkness and brought into the light of God's kingdom. ~ Leo the Great,
43:There are darknesses in life and there are lights, and you are one of the lights, the light of all lights.
   ~ Bram Stoker, [T5],
44:It is through the search after Truth that man can elevate himself. This he should regard in the light of a duty. ~ SRI ANANDAMAYI MA,
45:Take no notice of the ego and its activities, but see only the light behind. ~ Sri Ramana Maharshi,
46:Mortal delight has its mortal danger. ~ Sri Aurobindo, The Secret of the Veda, The Guardians of the Light,
47:The Self is the one Reality that always exists, and it is by the light of the Self that all other things are seen. ~ Sri Ramana Maharshi,
48:I form the light, and create darkness: I make peace, and create evil: I the Lord do all these things
   ~ Anonymous, The Bible, Isaiah, 45:7,
49:When you stand in the light of the Supreme Consciousness, you must not make a shadow. ~ The Mother, Agenda 10, [T5],
50:It will be like a judgment in miniature and each one will see himself in the light of the very Truth of God." ~ Our Lady to Fr. Stefano Gobbi,
51:Lead me from the Unreal to the Real. Lead me from Darkness to the Light.Lead me from the Temporary to the Eternal. ~ Brihadaranyaka Upanishad,
52:Thus, then now as ever, I enter the Path of Darkness, if haply so I may attain the Light.
   ~ Aleister Crowley,
53:Do not go gentle into that good night, Old age should burn and rave at close of day; Rage, rage against the dying of the light.
   ~ Dylan Thomas,
54:The supermind lives in the light of spiritual certitudes. ~ Sri Aurobindo, The Synthesis Of Yoga, The Intuitive Mind,
55:The black moment is the moment when the real message of transformation is going to come. At the darkest moment comes the light. ~ Joseph Campbell,
56:A pure heart, open to the Light, will be filled with the elixir of Truth." ~ Jalaluddin Rumi, @Sufi_Path
57:in the light of your present." ~ Eric Micha'el Leventhal, literary consultant and holistic educator on the island of Maui, Hawaii, poet and author.,
58:By Light we live and to the Light we go. ~ Sri Aurobindo, Savitri, The Dream Twilight of the Ideal,
59:The intellect or mind of man is, as it were, a light lit up by the light of the Divine Word. ~ Saint Thomas Aquinas, Summa Theologiae III q5 a4 ad 2,
60:We can easily forgive a child who is afraid of the dark; the real tragedy of life is when men are afraid of the light.
   ~ Plato,
61:The light is everywhere, the force is everywhere. And the world is so small. ~ The Mother, Words Of The Mother, MCW Vol. 15.,
62:A painter should begin every canvas with a wash of black, because all things in nature are dark except where exposed by the light. ~ Leonardo da Vinci,
63:Truth is the light of the intellect, and God Himself is the rule of all truth ~ Saint Thomas Aquinas, (ST 1.107.2).,
64:In the heart-lotus which is of the nature of all the light of that self in the form 'I' shines. ~ Sri Ramana Maharshi,
65:How can one attempt seeing truth without knowing falsehood. It is the attempt to see the light without knowing darkness. It cannot be.
   ~ Frank Herbert,
66:One has to persevere until the light conquers there. ~ Sri Aurobindo, Letters on Yoga - II, Peace - The Basis of the Sadhana,
67:The Three Thousand Worlds
that step forward
with the light snow,
and the light snow that falls
in those Three Thousand Worlds ~ Taigu Ryokan,
68:If you keep your gaze fixed upon the Light, you will be delivered from dualism and the plurality of the finite body. ~ Jalalu'l-Din Rumi, Mathnawi, III, 1259
69:Concentrate on the seer and not on the seen, not on the objects, but on the Light which reveals them. ~ Sri Ramana Maharshi,
70:Cross even beyond the light which illumines thee and cast thyself upon the bosom of God. ~ Maitre Eckhart, the Eternal Wisdom
71:A person will always interpret everything he hears according to the Light which dominates his heart ~ Abu Hamid al-Ghazali,
72:But for one who has faith in the Divine Grace, the return to the Light becomes easy.
   ~ The Mother, Questions And Answers 1953, [T7],
73:Just as the light of the sun attracts a healthy eye, so through love knowledge of God naturally draws to itself a pure intellect. ~ Saint Maximus the Confessor,
74:Ground yourself, strip yourself down to blind loving Silence. Stay there, until you see you are gazing at the Light with its own ageless eyes. ~ Jalaluddin Rumi,
75:He alone is truly a man who is illumined by the light of the true knowledge. Others are only men in name. ~ id, the Eternal Wisdom
76:Peace to him who has finished this supreme journey under the guidance of the Truth and the Light ! ~ Baha-ullah, the Eternal Wisdom
77:If you go on working with the light available, you will meet your Master, as he himself will be seeking you. ~ Sri Ramana Maharshi,
78:I looked one day at the Light and I did not cease looking at it until I became the Light ~ Abul Husayn al-Nuri, @Sufi_Path
79:We are so engrossed with the objects or appearances revealed by the light that we pay no attention to the light. ~ Sri Ramana Maharshi,
80:There is a light that shines beyond all things on earth, beyond the highest, the very highest heavens. This is the light that shines in your heart. ~ Chandogya Upanishad,
81:When the vasanas become extinct, the mind also disappears, absorbed into the light of the one reality, the Heart. ~ Sri Ramana Maharshi,
82:Death is not extinguishing the light; it is only putting out the lamp because dawn has come." ~ Rabindranath Tagore, @Sufi_Path
83:Seek my grace within the Heart. I will drive away your darkness and show you the light. This is my responsibility. ~ Sri Ramana Maharshi,
84:The Self is the one Reality that always exists, and it is by the light of the Self that all other things are seen. ~ Sri Ramana Maharshi,
85:What is realized is the heart, as the light of Pure Consciousness, into which the the mind is completely absorbed. ~ Sri Ramana Maharshi,
86:The ajnani sees only the mind which is a mere reflection of the light of Pure Consciousness arising from the heart. ~ Sri Ramana Maharshi,
87:He who has to see written things has need of the light; and he who has to learn the wisdom of beings has need of spiritual love. ~ Evagrius Ponticus, Kephalaia Gnostika 3.58,
88:How can I know anything about the past or the future, when the light of the Beloved shines only Now? ~ Jalaluddin Rumi, @Sufi_Path
89:His is a search of darkness for the light,
Of mortal life for immortality. ~ Sri Aurobindo, Savitri, The Secret Knowledge,
90:Through enquiry into the source, the mind also disappears being absorbed into the light of the one Reality, the heart. ~ Sri Ramana Maharshi,
91:God is light; there is no darkness in him at all. . . . if we live our lives in the light, as he is in the light, we are in union with one another . . . ~ Anonymous, The Bible,
92:He who in his neighbour sees no other tiling but God, lives with the light that flowers in the Divinity. ~ Angelns Silesius, the Eternal Wisdom
93:As the light of a torch illumines the objects in a dark room, even so the light of wisdom illumines all men, whosoever they be, if they turn towards it. ~ To-shu-hing-tsan-king,
94:The light is there, and the colours surround us; but, if we had no light and no colours in our own eyes, we should not perceive the outward phenomena. ~ Johann Wolfgang von Goethe,
95:There is an immortal within us that is a spark of the Light and Bliss that are for ever. ~ Sri Aurobindo, The Synthesis Of Yoga, The Master of the Work,
96:A painter should begin every canvas with a wash of black, because all things in nature are dark except where exposed by the light. ~ Leonardo da Vinci,
97:If you go on working with the light available, you will meet your Master, as he himself will be seeking you.
   ~ Sri Ramana Maharshi, Talks, 31, [T8],
98:The light has come and has shone upon a world enveloped in shadows; the Dayspring from on high has visited us and given light to those who lived in darkness. ~ Sophronius of Jerusalem,
99:The idea of self is the Maya of the soul. It is our egotism that shuts out the light. When this "I" is gone, all difficulty will vanish. ~ Sri Ramakrishna,
100:The light of incarnations such as Chaitanya Deva, distinguished by both Jnana and Bhakti, is like the blended light of the sun and moon. ~ Sri Ramakrishna,
101:The light of incarnations such as Chjaitanya Deva, distinguished by both Jnana and Bhakti, is like the blended light of the sun and moon. ~ Sri Ramakrishna,
102:The light of thy spirit cannot destroy these shades of night so long as thou hast not driven out desire from thy soul. ~ Hindu Wisdom, the Eternal Wisdom
103:The Living Light to which one is drawn does not burn and cause death. It is like the light of a gem, shining yet soft, cool and soothing. ~ Sri Ramakrishna,
104:So and likewise, if you tear away the veils of the heart, the light of the oneness will shine upon it. ~ Baha-ullah: The Seven Valleys, the Eternal Wisdom
105:In fact, such truths about God have been proved demonstratively by philosophers, guided by the light of natural reason ~ Saint Thomas Aquinas, (ScG 1.1).,
106:A Guru is a God-knowing person who has been divinely appointed by Him to take the seeker as a disciple and lead him from the darkness of ignorance to the light of wisdom. ~ PARAMAHAMSA YOGANANDA,
107:Mind is not the native dynamism of consciousness of the Spirit; supermind, the light of gnosis, is its native dynamism. ~ Sri Aurobindo, The Life Divine, The Divine Life,
108:Our mortality is only justified in the light of our immortality. ~ Sri Aurobindo, The Life Divine, The Integral Knowledge and the Aim of Life; Four Theories of Existence,
109:Stop, open up, surrender the beloved blind silence. Stay there until you see you're looking at the light with infinite eyes. ~ Jalaluddin Rumi, @Sufi_Path
110:Christ rose early when the day was beginning to dawn, to denote that by His Resurrection He brought us to the light of glory ~ Saint Thomas Aquinas, (ST 3.52.2ad3).,
111:Life-World
The Light is nearer to us than we think and at any time its hour may come. ~ Sri Aurobindo, Letters on Himself and the Ashram, Birthday Messages for Disciples,
112:The best kind of comedy to me is when you make people laugh at things they've never laughed at, and also take a light into the darkened corners of people's minds, exposing them to the light. ~ Bill Hicks,
113:The Creator desired that the Light be veiled in order to grant existence to the lower beings, which could not otherwise survive in its full presence. ~ Rabbi Moses Luzzatto, General Principles of Kabbalah,
114:Union is as if in a room there were two large windows through which the light streamed in; it enters in different places but it all becomes one. ~ Saint Teresa of Avila,
115:I am the light in stars, of flowers
The bloom, the nameless fragrance that pervades
Creation. ~ Sri Aurobindo, Collected Poems, Love and Death,
116:Just as sacred doctrine is founded on the light of faith, so things in philosophy are founded on the light of natural reason ~ Saint Thomas Aquinas, (On the Trinity, 2.3).,
117:As those who see light are in the light sharing its brilliance, so those who see God are in God sharing his glory, and that glory gives them life. To see God is to share in life. ~ Irenaeus, Against Heresies,
118:Rejoicing with Simeon, let us sing a hymn of thanksgiving to God, the Father of the light, who sent the true light to dispel the darkness and to give us all a share in his splendor. ~ Sophronius of Jerusalem,
119:Death is not extinguishing the light; it is putting out the lamp because dawn has come." ~ Rabindranath Tagore, (1861 - 7 1941), a polymath, poet, musician, and artist from the Indian subcontinent, Wikipedia.,
120:Death is not extinguishing the light; it is putting out the lamp because dawn has come." ~ Rabindranath Tagore, (1861 - 7 1941), a polymath, poet, musician, and artist from the Indian subcontinent, Wikipedia.",
121:For life cannot subsist without science and science exposes us to this peril that it does not walk towards the light of the true life. ~ Epistle to Diognetus, the Eternal Wisdom
122:The Sun from which we kindle all our suns,
The Light that leans from the unrealised Vasts, ~ Sri Aurobindo, Savitri, The Adoration of the Divine Mother, [T1],
123:Light in the world-
   World in the mind-
   Mind in the heart-
   Heart in the night.
  
   Pain in the day-
   Strength in the pain-
   Light in the strength-
   World in the light. ~ Owen Barfield, A Meditation, 1970,
124:Science is a bit like the joke about the drunk who is looking under a lamppost for a key that he has lost on the other side of the street, because that's where the light is. It has no other choice. ~ Noam Chomsky,
125:Christ wished to be born, when the light of day begins to increase in length, to show that He came so men might ascend to the Divine Light ~ Saint Thomas Aquinas, (ST 3.35.8ad3).,
126:One forward step is something gained,
Since little by little earth must open to heaven
Till her dim soul awakes into the Light. ~ Sri Aurobindo, Collected Plays and Stories, Act V,
127:But few are they who tread the sunlit path;
   Only the pure in soul can walk in the light
   ~ Sri Aurobindo, Savitri, The Way of Fate and the Problem of Pain, [T5],
128:Jesus said, 'I am the light that is over all things. I am all: from me all came forth, and to me all attained. Split a piece of wood; I am there. Lift up the stone, and you will find me there.'
   ~ Gospel of Thomas,
129:Where Ignorance is, there suffering too must come;
Thy grief is a cry of darkness to the Light. ~ Sri Aurobindo, Savitri, The Way of Fate and the Problem of Pain,
130:We can reach a point where our way of life again has the dignities and the values which make living important. ~ Manly P. Hall, Lecture
131:We find ourselves in this earth as in a tempestuous sea, in a desert, in a vale of tears. Now then, Mary is the Star of the Sea, the solace of our desert, the light that guides us towards heaven." ~ Saint John Bosco,
132:O Life, thy breath is but a cry to the Light
Immortal, whence has come thy swift delight. ~ Sri Aurobindo, Collected Poems, O Life, thy Breath is but a Cry,
133:No thought is vain; our very dreams
Substantial are;
The light we see in fancy, yonder gleams
In the star. ~ Sri Aurobindo, Collected Poems, The Rishi,
134:The light shineth in the darkness and the darkness comprehended it not. ...It was in the world and the world was made by it, and the world knew it not. ~ John I 5.10, the Eternal Wisdom
135:All intuitive knowledge comes more or less directly from the light of the self-aware spirit entering into the mind. ~ Sri Aurobindo, The Synthesis Of Yoga, Towards the Supramental Time Vision,
136:Seek the bridegroom not the teacher; God and not man; darkness not daylight; and look not to the light but rather to the raging fire that carries the soul to God with intense fervour and glowing love. ~ Saint Bonaventure,
137:When you rise in the morning, give thanks for the light, for your life, for your strength. Give thanks for your food and for the joy of living. If you see no reason to give thanks, the fault lies in yourself." ~ Tecumseh,
138:Your heart is a polished mirror. You must wipe it dean of the veil of dust that has gathered upon it, because it is destined to reflect the light of divine secrets. ~ Abu Hamid al-Ghazali,
139:From the non-being to true being,
from the darkness to the Light,
from death to Immortality.
OM Peace! Peace! Peace!
(Brihadaranyaka Upanishad, I.3.28)
So be it. ~ Sri Aurobindo,
140:The intellect of our soul is to those immaterial beings, which are by nature the most clear of all, as the eyes of owls are to the light of day ~ Saint Thomas Aquinas, (In 2 Meta. lect. 1).,
141:So what should I do when an unconverted part rises to the surface?

   Put the light and the knowledge on it patiently until it gets converted. 29 May 1934
   ~ The Mother, More Answers From The Mother,
142:The light of glory, whereby God is seen, is in God perfectly and naturally; whereas in any creature, it is imperfectly and by likeness or participation ~ Saint Thomas Aquinas, (ST 1-2.5.6ad2).,
143:As the light of a torch illumines the objects in a dark room, even so the light of wisdom illumines all men, whosoever they be, if they turn towards it. ~ To-shu-hing-tsan-king, the Eternal Wisdom
144:This mental being in the inner heart who has the truth and the light is the lord and sovereign of all; he who knows it, governs all this that is. ~ Brihadaranyaka Upanishad V.6, the Eternal Wisdom
145:Q. What is the Light of Consciousness?
A: It is the self-luminous Existence-Consciousness which reveals to the Seer the world of names and forms both inside and outside.
   ~ Sri Ramana Maharshi,
146:In a supreme golden sheath the Brahman lies, stainless, without parts. A Splendour is That, It is the Light of Lights, It is That which the self-knowers know.
   ~ Sri Aurobindo, Kena And Other Upanishads,
147:Zen is a path of liberation. It liberates you. It is freedom from the first step to the last. You are not required to follow any rules; you are required to find out your own rules and your own life in the light of awareness." ~ Osho,
148:Dear friend, your heart is a polished mirror. You must wipe it clean of the veil of dust that has gathered on it, because it is destined to reflect the light of divine secrets. ~ Abu Hamid al-Ghazali,
149:Even when we fail to look into our souls
Or lie embedded in earthly consciousness,
Still have we parts that grow towards the light, ~ Sri Aurobindo, Savitri, The Secret Knowledge,
150:As the darkness of centuries is scattered when the light is brought into a chamber, so the accumulated faults of numberless births vanish before a single shaft of the light of the Almighty. ~ Sri Ramakrishna,
151:Let everyone hold what opinion he will until that Light shall come which makes of the light of the false philosophers a darkness and converts the darkness of those who truly know into light. ~ John Scottus Eriugena, Periphyseon 5 (1022c),
152:Man cannot seize or hold at once all that the illumination brings to him; it has to be repeated constantly so that he may grow in the light. ~ Sri Aurobindo, The Secret of the Veda, The Ashwins, Lords of Bliss,
153:...God will elevate to the throne a model king, a Christian king. The son of Saint Louis will love religion, goodness, justice. The Lord will give him the light, the wisdom, and the power." ~ Ven. Mother Marie Josepha of Bourg (1788-1862),
154:Just as those who see light are within the light and share in its splendour, so those who see God are in God and share his splendour also. But God's splendour gives life: and so those who see God receive life. ~ Irenaeus, Against Heresies,
155:The true lovers are never free from striving; they revolve restlessly and ceaselessly around the light of God. And God consumes them, making them nothing, destroying the veil of their reason. ~ Jalaluddin Rumi,
156:O Life, thy breath is but a cry to the Light
Immortal, whence has come thy swift delight,
    Thy grasp. ~ Sri Aurobindo, Collected Poems, O Life, thy Breath is but a Cry,
157:The disciple has rejected indolence and indolence conquers him not; loving the light, intelligent, clearly conscient, he purifies his heart of all laxness and all lassitude. ~ Buddhist Texts, the Eternal Wisdom
158:One thing that comes out of myth is that at the bottom of the abyss comes the voice of salvation. The black moment is the moment when the real message of transformation is going to come. At the darkest moment comes the light. ~ Joseph Campbell,
159:Always we must keep ourselves open to the higher Word from above that does not confine itself to its own sense and the light of the Thought that carries in it its own opposites
   ~ Sri Aurobindo, The Synthesis Of Yoga,
160:For body without mind has not the light,
The rapture of spirit sense, the joy of life;
All then becomes subconscient, tenebrous. ~ Sri Aurobindo, Savitri, The Entry into the Inner Countries,
161:261. Perceive always and act in the light of thy increasing perceptions, but not those of the reasoning brain only. God speaks to the heart when the brain cannot understand him.
   ~ Sri Aurobindo, Essays Divine And Human,
162:Darkness, darkness, vanish away! O Mother, are You not here?

I am here and I am concentrating upon you all the light needed to dissolve any darkness whatever. It is up to you to receive it.
18 May 1935 ~ The Mother,
163:The Truth of truths men fear and deny,
The Light of lights they refuse;
To ignorant gods they lift their cry
Or a demon altar choose. ~ Sri Aurobindo, Collected Poems, A God's Labour,
164:Already God is near, the Truth is close:
Because the dark atheist body knows him not,
Must the sage deny the Light, the seer his soul? ~ Sri Aurobindo, Savitri, The Dream Twilight of the Earthly Real,
165:As the darkness of centuries is scattered when the light is brought into a chamber, so the accumulated faults of numberless births vanish before a single shaft of the light of the Almighty. ~ Ramakrishna, the Eternal Wisdom
166:Prayer is the light of the spirit, true knowledge of God, mediating between God and man.... I speak of prayer, not words. It is the longing for God, love too deep for words, a gift not given by man but by God's grace. ~ Saint John Chrysostom [PG 64, 462-466],
167:As sunlight hitting an object creates a shadow, the light of consciousness hitting the form of its instrument creates what in essence is also a shadow, the seeming self. What efforts can such a shadow make? Can you cook food on a painting of a fire? ~ Wu Hsin,
168:When the wind blows the clouds disappear, and all of space is filled with the light of the sun. Likewise, through the power of dharma practice, our obscurations will disappear, revealing what has been there since beginningless time; a buddha. ~ Chamtrul Rinpoche,
169:The Divine is the sure friend who never fails, the Power, the Support, the Guide. The Divine is the Light which scatters darkness, the conqueror who assures the victory.
   ~ The Mother, Words Of The Mother II, The Divine Is with You, [T3],
170:Through him we fix our gaze on the heights of heaven. In him, we see the mirror of God's pure and transcendent face. Through him, the eyes of our hearts are opened. Through him, our foolish and darkened comprehension wells up to the light. ~ Saint Clement of Rome,
171:Don't be ruled by the light in which birds and serpents, beasts and cattle, flies and worms delight. Keep the material light for your bodily senses, and with all your mental powers embrace the 'true light that enlightens every man' ~ John 1:9). ~ Saint Leo the Great,
172:The true disciple rejects enervation and idleness; he is delivered from caieless lassitude. Loving the light, intelligent and clear of vision he purifies his heart of all carelessness and idleness. ~ Majjhima Sntta, the Eternal Wisdom
173:He will go from doubt to certitude, from the night of error to the light of the Guidance; he will see with the eye of knowledge and begin to converse in secret with the Well-beloved. ~ Baha-ullah : The Seven Valleys, the Eternal Wisdom
174:Evil is the fruit of a spiritual ignorance and it will disappear only by the growth of a spiritual consciousness and the light of spiritual knowledge. ~ Sri Aurobindo, The Life Divine, The Origin and Remedy of Falsehood, Error, Wrong and Evil,
175:The light of Christ is eternally glowing with luminous radiance and can never be extinguished by the darkness of sin. This is why John the evangelist says: "The light shines in the darkness, and the darkness has never been able to overpower it." ~ Saint Maximus of Turin,
176:The light of God which illumines an Angel enlightens him, and sets him on fire with love, for he is a spirit already prepared for the infusion of that light; but man, being impure and weak, is ordinarily enlightened in darkness, in distress and pain. ~ John of the Cross,
177:Christ, the light of all lights, follows John, the lamp that goes before him. The Word of God follows the voice in the wilderness; the bridegroom follows the bridegroom's friend, who prepares a worthy people for the Lord by cleansing them by water. ~ Gregory of Nazianzen,
178:D.: Sri Aurobindo says that the Light which resides in the head must be brought down to the heart below.
M.: Is not the Self already in the Heart? How can the all-pervading Self be taken from one place to another? ~ Sri Ramana Maharshi,
179:The medicine for my suffering I had within me from the very beginning, But I did not take it. My ailment came from within myself, But I did not observe it. Until this moment. Now I see that I will never find the light Unless, like the candle, I am my own fuel.
   ~ Bruce Lee,
180:Be resigned to the Mother. Pray to Her earnestly, crying like a child, and you will discover the Light. Whenever we asked the Master, he told us also: ''Pray sincerely to the Mother, and She will straighten the path". He gave us this advice again and again. ~ Swami Shivananda,
181:A friend is more to be longed for than the light; I speak of a genuine one. And wonder not: for it were better for us that the sun should be extinguished, than that we should be deprived of friends; better to live in darkness, than to be without friends." ~ Saint John Chrysostom,
182:How can one conquer the obscure vital? Rather, how is it possible to change the obscure vital into a luminous vital?

   By the surrender of the vital, its opening to the light, and by the growth of consciousness.
   ~ The Mother, Words Of The Mother II,
183:As our Saviour spent three days and three nights in the depths of the earth, so your first rising from the water represented the first day and your first immersion represented the first night. At night a man cannot see, but in the day he walks in the light. ~ Jerusalem Catecheses,
184:The Self is the one reality that always exists and it is by its light all other things are seen. We forget it and concentrate on the appearances. We are so engrossed with the objects or appearances revealed by the light that we pay no attention to the light. ~ Sri Ramana Maharshi,
185:The dawn intimates that the night is over; it does not yet proclaim the full light of day…Are not all of us who follow the truth in this life daybreak and dawn? We do some things which already belong to the light but are not free from the remnants of darkness ~ Gregory the Great,
186:Still have we parts that grow towards the light,
Yet are there luminous tracts and heavens serene
   And Eldorados of splendor and ecstacy
   And temples to the godhead none can see
   ~ Sri Aurobindo, Savitri, The Secret Knowledge,
187:In the waking state or dream state, in which things appear, and in the sleep state, in which we see nothing, there is always the light of consciousness or Self. Concentrate on the Seer and not on the seen, not on the objects, but on the Light which reveals them. ~ Sri Ramana Maharshi,
188:In the region of politics faith is the result of imagination working in the light of history; it takes its stand on reason and experience and aspires into the future from the firm ground of the past. ~ Sri Aurobindo, Bande Mataram - I, The Leverage of Faith,
189:Tat savitur varam rupam jyotih parasya dhimahi
yannah satyena dipayet.1

1. Let us meditate on the most auspicious form of Savitri, on the light of the Supreme which shall illumine us with the Truth. ~ Sri Aurobindo's translation, Sri Aurobindo Centenary Library, vol. 26, p. 513,
190:A last high world was seen where all worlds meet;
In its summit gleam where Night is not nor Sleep,
The light began of the Trinity supreme. ~ Sri Aurobindo, Savitri, The Yoga of the King, The Yoga of the Spirit's Freedom and Greatness,
191:Apr 28 The Master Himself said, 'You should meditate on this portrait of Mine & that will do.' By invoking the Master one can have so many visions of light. But He must be invoked heart & soul. He is the light of the world & all-pervading. His manifestations are everywhere.~ Swami Vijnanananda,
192:As the troubled surface of rolling waters cannot reflect aright the full moon, but gives only broken images of it, so the mentality troubled by the desires and passions of the world cannot reflect fully the light of the Eternal. ~ Ramakrishna, the Eternal Wisdom
193:The light of the mysteries is of itself more effective where people do not know what to expect than where some instruction has been given beforehand. Open then your ears. Enjoy the fragrance of eternal life, breathed on you by means of the sacraments. ~ Saint Ambrose of Milan, On the Mysteries,
194:Even as the troubled surface of rolling waters cannot properly reflect the full moon, but only gives broken images of it, so a mind troubled by the desires and passions of the world cannot fully reflect the light of the Ineffable. ~ Ramakrishna, the Eternal Wisdom
195: I took out the extracted material (see below for prep info), which was separated into the Strength(caapi) and the Light(viridis). We opted to take the Strength by rolling the extract into balls and swallowing with water, which was pretty easy. ~ https://www.erowid.org/experiences/exp.php?ID=6520
196:It is the light from within that you have to make room for; the light of the outer mind is quite insufficient for the discovery of the inner values or to judge the truth of spiritual experience. ~ Sri Aurobindo, Letters on Yoga - IV, Steps towards Overcoming Difficulties,
197:DAWN
I have returned to my native village after twenty years;
No sign of old friends or relatives-they have all died or gone away.
My dreams are shattered by the sound of the temple bell struck at sunrise.
An empty floor, no shadows; the light has long been extinguished. ~ Taigu Ryokan,
198:The soul is dyed the color of its thoughts. Think only on those things that are in line with your principles and can bear the light of day." ~ Heraclitus, ( c. 535 - c. 475 BC) pre-Socratic Greek philosopher, believed that change is fundamental essence of the universe, Wikipedia.,
199:When someone acquires knowledge, puts it into practice and does so sincerely, his flint and his assistant come to be within his heart, a light from the light of Allah. He can then provide illumination for himself and for others. ~ Shaykh Abdul Qadir Jilani, @Sufi_Path
200:Has put the stars out ere the light,
And from their dewy cushions rise
Sweet flowers half-opening their eyes.
O pleasant then to feel as if new-born
The sweet, unripe and virgin air, the air of morn. ~ Sri Aurobindo, Collected Poems, Songs to Myrtilla,
201:The more thou shalt advance, the more thy feet shall encounter bog and morass. The path which thou walkest, is lighted by one only fire, even the light of the audacity which burns in thy heart. The more thou shalt dare, the more thou shalt obtain ~ Book of Golden Precepts, the Eternal Wisdom
202:A quiet mind is all you need. All else will happen rightly, once your mind is quiet. As the sun on rising makes the world active, so does self-awareness affect changes in the mind. In the light of calm and steady self-awareness, inner energies wake up and work miracles without any effort on your part. ~ Nisargadatta Maharaj,
203:when it arrives at an intellectual perception or conclusion, to attach no final value to it, but rather look upward, refer all to the divine principle and wait as in complete silence as it can command for the light from above.
   ~ Sri Aurobindo, The Synthesis Of Yoga, The Purified Understanding, 316,
204:Your weakness is due to the conviction that you were born in this world. In reality the world is ever recreated in you & by you. See everything emanating from the light which is the source of your own being. You'll find in that light there is love & infinite energy. ~ Sri Nisargadatta Maharaj,
205:368. The Vedanta is God's lamp to lead thee out of this night of bondage and egoism; but when the light of Veda has dawned in thy soul, then even that divine lamp thou needest not, for now thou canst walk freely and surely in a high and eternal sunlight.
   ~ Sri Aurobindo, Essays Divine And Human, Karma, [T8],
206:Why, O men born from the earth, do you yield yourselves to death, when it is permitted to you to obtain immortality? Return to yourselves, O you who walk in error and languish in ignorance, withdraw from the light that is darkness, renounce corruption, take part in immortality. ~ Hermes, the Eternal Wisdom
207:That which causes us trials shall yield us triumph: and that which make our hearts ache shall fill us with gladness. The only true happiness is to learn, to advance, and to improve: which could not happen unless we had commenced with error, ignorance, and imperfection. We must pass through the darkness, to reach the light.
   ~ Albert Pike,
208:Because it carries this creative force of the divine Idea, the Sun, the lord and symbol of the gnosis, is described in the Veda as the Light which is the father of all things, Surya Savitri, the Wisdom-Luminous who is the bringer-out into manifest existence. ~ Sri Aurobindo, The Synthesis of Yoga, Vijnana or Gnosis,
209:Beyond mind on spiritual and supramental levels dwells the Presence, the Truth, the Power, the Bliss that can alone deliver us from these illusions, display the Light of which our ideals are tarnished disguises and impose the harmony that shall at once transfigure and reconcile all the parts of our nature. ~ Sri Aurobindo, Essays Divine and Human
210:One need only open the eyes to see that the conquests of industry which have enriched so many practical men would never have seen the light, if these practical men alone had existed and if they had not been preceded by unselfish devotees who died poor, who never thought of utility, and yet had a guide far other than caprice. (417) ~ Henri Poincare,
211:God is the light of the heavens and the earth, his light is like a niche in which is a lamp, the lamp in glass and the glass like a brilliant star, lit from a blessed tree, an olive neither of the East nor of the West whose oil would almost give light even though no fire touched it. Light upon light; God guides to his light whomsoever he wills. ~ Koran, 24, 35
212:If this were not a stade through which we pass
On our road from Matter to eternal Self,
To the Light that made the worlds, the Cause of things,
Well might interpret our mind's limited view
Existence as an accident in Time, ~ Sri Aurobindo, Savitri, 02.05,
213:he light of the sun is the same every where where it may fall, but it is the clear surfaces, water and mirror and polished metals, that can give its perfect reflection. Even such is the light of the Divine. It falls equally and impartially on every heart, but only the clean and pure heart can perfectly reflect it. ~ Ramakrishna, the Eternal Wisdom
214:The life you lead conceals the light you are.
Immortal Powers sweep flaming past your doors;
Far-off upon your tops the god-chant sounds
While to exceed yourselves thought's trumpets call,
Heard by a few, but fewer dare aspire,
The nympholepts of the ecstasy and the blaze.
~ Sri Aurobindo, Savitri, The Call to the Quest,
215:By the understanding of the impermanence, of subjection to grief and of the unreality of substance of all formations arises the light of the true wisdom and without it there can be no veritable illumination. The gate of the Way is found in this understanding. Whoever strives not to come to it, is torn into pieces by death. ~ Fo-shu-hing-tsan-king, the Eternal Wisdom
216:He that saith he is in the light and hateth his brother, is in the darkness even until now. He that loveth his brother abideth in the light and there is no occasion of stumbling in him. But he that hateth his brother is in darkness and walketh in darkness and knoweth not whither he goeth, because the darkness hath blinded his eyes. ~ John II. 9, 11, the Eternal Wisdom
217:... The undivine, therefore, is all that is unwilling to accept the light and force of the Mother. That is why I am always telling you to keep yourself in contact with the Mother and with her Light and Force, because it is only so that you can come out of this confusion and obscurity and receive the Truth that comes from above. ~ Sri Aurobindo, The Mother With Letters On The Mother,
218:God & the World is my subject, ... the conditions in which the kingdom of heaven on earth can be converted from a dream into a possibility, - by the willed evolution in man of his higher nature, by a steady self-purification and a development in the light of this divine knowledge towards the fulfilment of his own supra-material, supra-intellectual nature.
   ~ Sri Aurobindo, Isha Upanishad,
219:Remember that the Mother is always with you.
   Address Her as follows and She will pull you out of all difficulties:

   "O Mother, Thou art the light of my intelligence, the purity of my soul,
   the quiet strength of my vital, the endurance of my body.
   I rely on Thee alone and want to be entirely Thine.
   Make me surmount all obstacles on the way."
   ~ The Mother, Words Of The Mother III, [T1],
220:We cannot counteract the harm done by mental faith in the need for drugs by any external measures. Only by escaping from the mental prison and emerging consciously into the light of the spirit, by a conscious union with the Divine, can we enable Him to give back to us the balance and health we have lost.The supramental transformation is the only true remedy.
   ~ The Mother, On Thoughts And Aphorisms,
221:A truly good book is something as natural, and as unexpectedly and unaccountably fair and perfect, as a wild flower discovered on the prairies of the West or in the jungles of the East. Genius is a light which makes the darkness visible, like the lightning's flash, which perchance shatters the temple of knowledge itself,--and not a taper lighted at the hearth-stone of the race, which pales before the light of common day. ~ Henry David Thoreau,
222:If you examine the highest poetry in the light of common sense, you can only say that it is rubbish; and in actual fact you cannot so examine it at all, because there is something in poetry which is not in the words themselves, which is not in the images suggested by the words 'O windy star blown sideways up the sky!' True poetry is itself a magic spell which is a key to the ineffable. ~ Aleister Crowley, Eight Lectures on Yoga,
223:If you think for yourself or feel for yourself or act for yourself, you become a misappropriator, a dishonest trustee-a thief of force.

Let the Divine think through you, feel through you and act through you. Then only right and perfect use will be made of the instruments that compose your being.

Let the Divine's Thoughts shine in your mind, let the Divine's Love swell in your heart, let the Divine's Energy impel your limbs. ~ Nolini Kanta Gupta, Towards The Light,
224:What is the path that leads to the Eternal? When a disciple pours over the whole world the light of a heart overflowing with love, in all directions, on high, below, to the four quarters, with a thought of love, large, profound, boundless, void of wrath and hate, and when thereafter he pours over the whole world the light of a thought of profound serenity, then the disciple is on the path that leads to the Eternal. ~ Auguttara Nikaya, the Eternal Wisdom
225:Our sense by its incapacity has invented darkness. In truth there is nothing but Light, only it is a power of light either above or below our poor human vision's limited range.

For do not imagine that light is created by the Suns. The Suns are only physical concentrations of Light, but the splendour they concentrate for us is self-born and everywhere.

God is everywhere and wherever God is, there is Light. ~ Sri Aurobindo, Essays Divine And Human,
226:One must have an unvarying will to acquire what one does not have in one's nature, to know what one does not yet know, to be able to do what one cannot yet do. One must progress constantly in the light and the peace which come from the absence of personal desire. If one has a strong will, he has only to orient it properly; if he has no will, he has first of all to build one for himself, which always takes long and is sometimes difficult.
   ~ The Mother, Words Of The Mother II,
227:All that the Light from above asks of us that it may begin its work is a call from the soul and a sufficient point of support in the mind. This support can be reached through an insistent idea of the Divine in the thought, a corresponding will in the dynamic parts, an aspiration, a faith, a need in the heart. Any one of these may lead or predominate, if all cannot move in unison or in an equal rhythm.
   ~ Sri Aurobindo, The Synthesis Of Yoga, The Yoga of Divine Works, Self-Consecration, 81,
228:One does not say to God, Show your love for me first, shower on me the experience of yourself, satisfy my demand, then I will see whether I can love you so long as you deserve it. It is surely the seeker who must seek and love first, follow the quest, become impassioned for the Sought-then only does the veil move aside and the Light be seen and the Face manifest that alone can satisfy the soul after its long sojourn in the desert
   ~ Sri Aurobindo, Letters On Yoga - II, Sadhana through Love and Devotion,
229:The Real made me contemplate the light of the veils as the star of strong backing rose, and He said to me, "Do you know how many veils I have veiled you with?"
"No", I replied.
He said, "With seventy veils. Even if you raise them you will not see Me, and if you do not raise them you will not see Me."
"If you raise them you will see Me and if you do not raise them you will see Me."
"Take care of burning yourself!"
"You are My sight, so have faith. You are My Face, so veil yourself" ~ Ibn Arabi,
230:If the lost word is lost, if the spent word is spent
If the unheard, unspoken
Word is unspoken, unheard;
Still is the spoken word, the Word unheard,
The Word without a word, the Word within
The world and for the world;
And the light shone in the darkness and
Against the Word the unstilled world still whirled
About the center of the silent Word.

Oh my people, what have I done unto thee.

Where shall the word be found, where shall the word
Resound? Not here, there is not enough silence ~ T S Eliot,
231:The presence of the Spirit is there in every living being, on every level, in all things, and because it is there, the experience of Sachchidananda, of the pure spiritual existence and consciousness, of the delight of a divine presence, closeness, contact can be acquired through the mind or the heart or the life-sense or even through the physical consciousness; if the inner doors are flung sufficiently open, the light from the sanctuary can suffuse the nearest and the farthest chambers of the outer being. ~ Sri Aurobindo, The Life Divine
232:Too seldom is the shadow of what must come
Cast in an instant on the secret sense
Which feels the shock of the invisible,
And seldom in the few who answer give
The mighty process of the cosmic Will
Communicates its image to our sight,
Identifying the world’s mind with ours. ||11.30||

Our range is fixed within the crowded arc
Of what we observe and touch and thought can guess
And rarely dawns the light of the Unknown
Waking in us the prophet and the seer. ||11.31|| ~ Sri Aurobindo, Savitri, 1:4, || 11.30 - 11.31 ||,
233:The Mantra in other words is a direct and most heightened, an intensest and most divinely burdened rhythmic word which embodies an intuitive and revelatory inspiration and ensouls the mind with the sight and the presence of the very self, the inmost reality of things and with its truth and with the divine soul-forms of it, the Godheads which are born from the living Truth. Or, let us say, it is a supreme rhythmic language which seizes hold upon all that is finite and brings into each the light and voice of its own infinite. ~ Sri Aurobindo, The Future Poetry,
234:There are not many, those who have no secret garden of the mind. For this garden alone can give refreshment when life is barren of peace or sustenance or satisfactory answer. Such sanctuaries may be reached by a certain philosophy or faith, by the guidance of a beloved author or an understanding friend, by way of the temples of music and art, or by groping after truth through the vast kingdoms of knowledge. They encompass almost always truth and beauty, and are radiant with the light that never was on sea or land. - Clare Cameron, Green Fields of England ~ Israel Regardie, A Garden Of Pomegranates,
235:... What you should do, is always to reject the lower experiences and concentrate on a fixed and quiet aspiration towards the one thing needed, the Light, the Calm, the Peace, the Devotion that you felt for two or three days. It is because you get interested in the lower vital experiences and in observing and thinking about them that they take hold, and then comes the absence of the Contact and the confusion. You have surely had enough of this kind of experience already and should make up your mind to steadily reject it when it comes.
   ~ Sri Aurobindo, Letters On Yoga - II,
236:Shake off thy bondage, O children,
and walk in the Light of the glorious day.
Never turn thy thoughts to the darkness
and surely ye shall be One with The Light.

Man is only what he believeth,
a brother of darkness or a Child of The Light.
Come though into the Light my Children.
Walk in the pathway that leads to the Sun.

Hark ye now, and list to the Wisdom.
Use thou the word I have given unto thee.
Use it and surely though shalt find
power and wisdom and Light to walk in the way.
Seek thee and find the key I have given
and Ever shalt Thou be a Child of The Light. ~ Emerald Tablet,
237:High priests of wisdom, sweetness, might and bliss,
Discoverers of beauty's sunlit ways
And swimmers of Love's laughing fiery floods
And dancers within rapture's golden doors,
Their tread one day shall change the suffering earth
And justify the light on Nature's face.
Although Fate lingers in the high Beyond
And the work seems vain on which our heart's force was spent,
All shall be done for which our pain was borne.
Even as of old man came behind the beast
This high divine successor surely shall come
~ Sri Aurobindo, Savitri, The Vision and the Boon,
238:The real human division is this: the luminous and the shady. To diminish the number of the shady, to augment the number of the luminous,-that is the object. That is why we cry: Education! science! To teach reading, means to light the fire; every syllable spelled out sparkles. However, he who says light does not, necessarily, say joy. People suffer in the light; excess burns. The flame is the enemy of the wing. To burn without ceasing to fly,-therein lies the marvel of genius. When you shall have learned to know, and to love, you will still suffer. The day is born in tears. The luminous weep, if only over those in darkness. ~ Victor Hugo,
239:Hence the strong attraction which magic and science alike have exercised on the human mind; hence the powerful stimulus that both have given to the pursuit of knowledge. They lure the weary enquirer, the footsore seeker, on through the wilderness of disappointment in the present by their endless promises of the future: they take him up to the top of an exceeding high mountain and show him, beyond the dark clouds and rolling mists at his feet, a vision of the celestial city, far off, it may be, but radiant with unearthly splendour, bathed in the light of dreams. ~ James George Frazer, The Golden Bough: A Study in Magic and Religion, Volume 1,
240:For the conscious appreciation of beauty reaches its height of enlightenment and enjoyment not by analysis of the beauty enjoyed or even by a right and intelligent understanding of it, - these things are only a preliminary clarifying of our first unenlightened sense of the beautiful, - but by an exaltation of the soul in which it opens itself entirely to the light and power and joy of the creation. The soul of beauty in us identifies itself with the soul of beauty in the thing created and feels in appreciation the same divine intoxication and uplifting which the artist felt in creation. ~ Sri Aurobindo, The Human Cycle,
241:In all doubt and depression, to say 'I belong to the Divine, I cannot fail'; to all suggestions of impurity and unfitness, to reply 'I am a child of Immortality chosen by the Divine; I have but to be true to myself and to Him-the victory is sure; even if I fell, I would be sure to rise again'; to all impulses to depart and serve some smaller ideal, to reply 'This is the greatest, this is the Truth that alone can satisfy the soul within me; I will endure through all tests and tribulations to the very end of the divine journey.' This is what I mean by faithfulness to the Light and the Call.
   ~ Sri Aurobindo, Letters On Yoga - II,
242:Bride of the Fire :::

Bride of the Fire, clasp me now close, -
Bride of the Fire!
I have shed the bloom of the earthly rose,
I have slain desire.

Beauty of the Light, surround my life, -
Beauty of the Light!
I have sacrificed longing and parted from grief,
I can bear thy delight.

Image of Ecstasy, thrill and enlace, -
Image of Bliss!
I would see only thy marvellous face,
Feel only thy kiss.

Voice of Infinity, sound in my heart, -
Call of the One!
Stamp there thy radiance, never to part,
O living sun. ~ Sri Aurobindo, Collected Poems,
243: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],
244:And so, please practice! Please let that be your guide. And I believe that you will find, if your practice matures, that Spirit will reach down and bless your every word and deed, and you will be taken quite beyond yourself, and the Divine will blaze with the light of a thousand suns, and glories upon glories will be given unto you, and you will in every way be home. And then, despite all your excuses and all your objections, you will find the obligation to communicate your vision. And precisely because of that, you and I will find each other. And that will be the real return of Spirit to itself. ~ Ken Wilber, Interview, Bodhisattvas will have to turn to politics, Interview with Frank Visser, 1995,
245:... 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. ...~ The Mother, Words Of Long Ago, The Supreme Discovery, [T1],
246:There is always some tendency to looseness, forgetfulness and inattention in the physical consciousness. One has to be very vigilant and careful to prevent this tendency having its way. There are many [defects of the physical consciousness] - but mainly obscurity, inertia, tamas, a passive acceptance of the play of wrong forces, inability to change, attachment to habits, lack of plasticity, forgetfulness, loss of experiences or realisations gained, unwillingness to accept the Light or to follow it, incapacity (through tamas or through attachment or through passive reaction to accustomed forces) to do what it admits to be the Right and the Best.
   ~ Sri Aurobindo, Letters On Yoga - IV,
247:Every painful event contains in itself a seed of growth and liberation. In the light of this truth return to your life now and take a look at one or another of the events that you are not grateful for, and see if you can discover the potential for growth that they contain which you were unaware of and therefore failed to benefit from. Now think of some recent event that caused you pain, that produced negative feelings in you. Whoever or whatever caused those feelings was your teacher, because they revealed so much to you about yourself that you probably did not know. And they offered you an invitation and a challenge to self-understanding, self-discovery, and therefore to growth and life and freedom. ~ Anthony de Mello,
248:The Fire is to be quieted and silenced says the Upanishad. Then we come nearer, to the immediate vicinity of the Truth; an inner hearing opens, the direct voice of Truth - the Word - reaches us to lead and guide. Even so, however, we have not come to the end of our journey; the Word of revelation is not the ultimate Light. The Word too is a clothing, though a luminous clothing - hiranmayam pair am. When this last veil dissolves and disappears, when utter silence, absolute calm and quietude reign in the entire consciousness, when no other lights trouble or distract our attention, there appears the Atman in its own body ; we stand face to face with the source of all lights, the self of the Light, the light of the Self. We are that Light and we become that Light.
   ~ Nolini Kanta Gupta, The Approach To Mysticism,
249:The messengers of the Incommunicable,
The architects of immortality.
Into the fallen human sphere they came,
Faces that wore the Immortal's glory still,
Voices that communed still with the thoughts of God,
Bodies made beautiful by the spirit's light,
Carrying the magic word, the mystic fire,
Carrying the Dionysian cup of joy,
Approaching eyes of a diviner man,
Lips chanting an unknown anthem of the soul,
Feet echoing in the corridors of Time.
High priests of wisdom, sweetness, might and bliss,
Discoverers of beauty's sunlit ways
And swimmers of Love's laughing fiery floods
And dancers within rapture's golden doors,
Their tread one day shall change the suffering earth
And justify the light on Nature's face. ~ Sri Aurobindo, Savitri, 3:4,
250:It is only when after long and persistent concentration or by other means the veil of the mind is rent or swept aside, only when a flood of light breaks over the awakened mentality, jyotirmaya brahman, and conception gives place to a knowledge-vision in which the Self is as present, real, concrete as a physical object to the physical eye, that we possess in knowledge; for we have seen. After that revelation, whatever fadings of the light, whatever periods of darkness may afflict the soul, it can never irretrievably lose what it has once held. The experience is inevitably renewed and must become more frequent till it is constant; when and how soon depends on the devotion and persistence with which we insist on the path and besiege by our will or our love the hidden Deity.
   ~ Sri Aurobindo, The Synthesis Of Yoga, [305],
251:Thus slowly I lift man's soul nearer the Light.
   But human mind clings to its ignorance
   And to its littleness the human heart
   And to its right to grief the earthly life.
   Only when Eternity takes Time by the hand,
   Only when infinity weds the finite's thought,
   Can man be free from himself and live with God.
   I bring meanwhile the gods upon the earth;
   I bring back hope to the despairing heart;
   I give peace to the humble and the great,
   And shed my grace on the foolish and the wise.
   I shall save earth, if earth consents to be saved.
   Then Love shall at last unwounded tread earth's soil;
   Man's mind shall admit the sovereignty of Truth
   And body bear the immense descent of God."
   ~ Sri Aurobindo, Savitri, 07.04 - The Triple Soul-Forces,
252:11. The Ultimate Boon:The gods and goddesses then are to be understood as embodiments and custodians of the elixir of Imperishable Being but not themselves the Ultimate in its primary state. What the hero seeks through his intercourse with them is therefore not finally themselves, but their grace, i.e., the power of their sustaining substance. This miraculous energy-substance and this alone is the Imperishable; the names and forms of the deities who everywhere embody, dispense, and represent it come and go. This is the miraculous energy of the thunderbolts of Zeus, Yahweh, and the Supreme Buddha, the fertility of the rain of Viracocha, the virtue announced by the bell rung in the Mass at the consecration, and the light of the ultimate illumination of the saint and sage. Its guardians dare release it only to the duly proven. ~ Joseph Campbell,
253:Our life's uncertain way winds circling on,
Our mind's unquiet search asks always light,
Till they have learned their secret in their source,
In the light of the Timeless and its spaceless home,
In the joy of the Eternal sole and one.
But now the Light supreme is far away:
Our conscious life obeys the Inconscient's laws;
To ignorant purposes and blind desires
Our hearts are moved by an ambiguous force;
Even our mind's conquests wear a battered crown.
A slowly changing order binds our will.
This is our doom until our souls are free.
A mighty Hand then rolls mind's firmaments back,
Infinity takes up the finite's acts
And Nature steps into the eternal Light.
Then only ends this dream of nether life. ~ Sri Aurobindo, Savitri, 02.05,
254:God doesn't easily appear in the heart of a man who feels himself to be his own master. But God can be seen the moment His grace descends. He is the Sun of Knowledge. One single ray of His has illumined the world with the light of knowledge. That is how we are able to see one another and acquire varied knowledge. One can see God only if He turns His light toward His own face.

The police sergeant goes his rounds in the dark of night with a lantern in his hand. No one sees his face; but with the help of that light the sergeant sees everybody's face, and others, too, can see one another. If you want to see the sergeant, however, you must pray to him: 'Sir, please turn the light on your own face. Let me see you.' In the same way one must pray to God: 'O Lord, be gracious and turn the light of knowledge on Thyself, that I may see Thy face.' ~ Sri Ramakrishna,
255:It is no good asking for a simple religion. After all, real things are not simple. They look simple, but they are not. The table I am sitting at looks simple: but ask a scientist to tell you what it is really made of-all about the atoms and how the light waves rebound from them and hit my eye and what they do to the optic nerve and what it does to my brain-and, of course, you find that what we call "seeing a table" lands you in mysteries and complications which you can hardly get to the end of. A child saying a child's prayer looks simple. And if you are content to stop there, well and good. But if you are not--and the modern world usually is not--if you want to go on and ask what is really happening, then you must be prepared for something difficult. If we ask for something more than simplicity, it is silly then to complain that the something more is not simple. ~ C S Lewis, Mere Christianity,
256:It is not enough to devote ourselves by the reading of Scriptures or by the stress of philosophic reasoning to an intellectual understanding of the Divine; for at the end of our long mental labour we might know all that has been said of the Eternal, possess all that can be thought about the Infinite and yet we might not know him at all. This intellectual preparation can indeed be the first stage in a powerful Yoga, but it is not indispensable: it is not a step which all need or can be called upon to take. Yoga would be impossible, except for a very few, if the intellectual figure of knowledge arrived at by the speculative or meditative Reason were its indispensable condition or a binding preliminary. All that the Light from above asks of us that it may begin its work is a call from the soul and a sufficient point of support in the mind.
   ~ Sri Aurobindo, The Synthesis Of Yoga, [T5],
257:He found the vast Thought with seven heads that is born of the Truth; he created some fourth world and became universal. . . .
The Sons of Heaven, the Heroes of the Omnipotent, thinking the straight thought, giving voice to the Truth, founded the plane of illumination and conceived the first abode of the Sacrifice. . . . The Master of Wisdom cast down the stone defences and called to the Herds of Light, . . . the herds that stand in the secrecy on the bridge over the Falsehood between two worlds below and one above; desiring Light in the darkness, he brought upward the Ray-Herds and uncovered from the veil the three worlds; he shattered the city that lies hidden in ambush, and cut the three out of the Ocean, and discovered the Dawn and the Sun and the Light and the Word of Light. Rig Veda.2 ~ Sri Aurobindo, The Life Divine, Out of the Sevenfold Ignorance towards the Sevenfold Knowledge,
258:
There is no darkness, we only close our eyes
and shut out the Light;
There is no pain, it is only our shrinking
from an intense and unwelcome Delight;
There is no death, it is only our dread of the Life Eternal
that comes back upon us and smites us.
Our senses are tremulous and fearsome
and cling to the empty littlenesses of the surface moment,
they heed not the vast surges of Infinitude
that sweep and pass by.

Calm, calm, my soul! Sink down and deep:
Fashion the crystal bowl of thy heart
with all the serene profundity of the unknown spaces -
And drop by drop will gather there
a bliss immortals only can taste,
And ray by ray will dawn the Light supernal....
Or - be prepared for this too, soul, my soul -
the down-rush of a myriad undyked cataracts,
the sudden bursting of a whole stellar conflagration
March 17, 1935 ~ Nolini Kanta Gupta, , To the Heights,
259:Maheshwari can appear too calm and great and distant for the littleness of earthly nature to approach or contain her, Mahakali too swift and formidable for its weakness to bear; but all turn with joy and longing to Mahalakshmi.
   For she throws the spell of the intoxicating sweetness of the Divine: to be close to her is a profound happiness and to feel her within the heart is to make the existence a rapture and a marvel; grace and charm and tenderness flow from her like the light from the sun and wherever she fixes her wonderful gaze or lets fall of the loveliness of her smile, the soul is seized and made captive and plunged into the depths of an unfathomable bliss.
   Magnetic is the touch of her hands and their occult and delicate influence refines the mind and life and body and where she presses her feet course miraculous streams of an entrancing Ananda.
   ~ Sri Aurobindo, The Mother With Letters On The Mother,
260:But if in passing from one domain to another we renounce what has already been given us from eagerness for our new attainment, if in reaching the mental life we cast away or belittle the physical life which is our basis, or if we reject the mental and physical in our attraction to the spiritual, we do not fulfil God integrally, nor satisfy the conditions of His selfmanifestation. We do not become perfect, but only shift the field of our imperfection or atmost attain a limited altitude. However high we may climb, even though it be to the Non-Being itself, we climb ill if we forget our base. Not to abandon the lower to itself, but to transfigure it in the light of the higher to which we have attained, is true divinity of nature. Brahman is integral and unifies many states of consciousness at a time; we also, manifesting the nature of Brahman, should become integral and all-embracing. ~ Sri Aurobindo, The Life Divine,
261:The Vedic poets regarded their poetry as mantras, they were the vehicles of their own realisations and could become vehicles of realisation for others. Naturally, these mostly would be illuminations, not the settled and permanent realisation that is the goal of Yoga - but they could be steps on the way or at least lights on the way. Many have such illuminations, even initial realisations while meditating on verses of the Upanishads or the Gita. Anything that carries the Word, the Light in it, spoken or written, can light this fire within, open a sky, as it were, bring the effective vision of which the Word is the body. In all ages spiritual seekers have expressed their aspirations or their experiences in poetry or inspired language and it has helped themselves and others. Therefore there is nothing absurd in my assigning to such poetry a spiritual or psychic value and effectiveness to poetry of a psychic or spiritual character.
   ~ Sri Aurobindo, Letters On Yoga - II,
262:
   To learn to be quiet and silent... When you have a problem to solve, instead of turning over in your head all the possibilities, all the consequences, all the possible things one should or should not do, if you remain quiet with an aspiration for goodwill, if possible a need for goodwill, the solution comes very quickly. And as you are silent you are able to hear it.

   When you are caught in a difficulty, try this method: instead of becoming agitated, turning over all the ideas and actively seeking solutions, of worrying, fretting, running here and there inside your head - I don't mean externally, for externally you probably have enough common sense not to do that! but inside, in your head - remain quiet. And according to your nature, with ardour or peace, with intensity or widening or with all these together, implore the Light and wait for it to come.

   In this way the path would be considerably shortened. 5 November 1958
   ~ The Mother, Questions And Answers 1957-1958, 422,
263:All that the Light from above asks of us that it may begin its work is a call from the soul and a sufficient point of support in the mind. This support can be reached through an insistent idea of the Divine in the thought, a corresponding will in the dynamic parts, an aspiration, a faith, a need in the heart. Any one of these may lead or predominate, if all cannot move in unison or in an equal rhythm. The idea may be and must in the beginning be inadequate; the aspiration may be narrow and imperfect, the faith poorly illumined or even, as not surely founded on the rock of knowledge, fluctuating, uncertain, easily diminished; often even it may be extinguished and need to be lit again with difficulty like a torch in a windy pass. But if once there is a resolute self-consecration from deep within, if there is an awakening to the souls call, these inadequate things can be a sufficient instrument for the divine purpose.
   ~ Sri Aurobindo, The Synthesis Of Yoga, The Yoga of Divine Works, Self-Consecration, 81,
264: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,
265:Gaya, the Rishi, prays to Agni, Lord of Tapas, the representative in Nature of the Divine Power that builds the worlds & works in them towards our soul's fulfilment in and beyond heaven - Agni, as játavedas, the self-existent luminosity of knowledge in this Cosmic Force - for Force is only Chitshakti, working power of the Divine Consciousness & therefore Cosmic Force is always self-luminous, all-knowing force. Agni Jatavedas then is the ray of divine knowledge in this embodied state of existence; - he is Adhrigu - the Light in our embodied being. For this reason all action offered by us to Agni as a work of divine tapas becomes in its nature a self-luminous activity guiding itself whether consciously in our minds or super-consciously, guháhitam, to the divine goal. All Tapas is self-effective and God-effective. As Adhrigu, the divine Light in our embodied being, Agni is to bring to us an illumination of knowledge in our mentality which is ojistha, most full of ojas, superabundant ... ~ Sri Aurobindo, Hymns To The Mystic Fire,
266:When man's thoughts rise upon the wings of aspiration, when he pushes back the darkness with the strength of reason and logic, then indeed the builder is liberated from his dungeon and the light pours in, bathing him with life and power. This light enables us to seek more clearly the mystery of creation and to find with greater certainty our place in the Great Plan, for as man unfolds his bodies he gains talents with which he can explore the mysteries of Nature and search for the hidden workings of the Divine. Through these powers the Builder is liberated and his consciousness goes forth conquering and to conquer. These higher ideals, these spiritual concepts, these altruistic, philanthropic, educative applications of thought power glorify the Builder; for they give the power of expression and those who can express themselves are free. When man can mold his thoughts, his emotions, and his actions into faithful expressions of his highest ideals then liberty is his, for ignorance is the darkness of Chaos and knowledge is the light of Cosmos.
   ~ Manly P Hall,
267:THE MASTER and Mover of our works is the One, the Universal and Supreme, the Eternal and Infinite. He is the transcendent unknown or unknowable Absolute, the unexpressed and unmanifested Ineffable above us; but he is also the Self of all beings, the Master of all worlds, transcending all worlds, the Light and the Guide, the All-Beautiful and All-Blissful, the Beloved and the Lover. He is the Cosmic Spirit and all-creating Energy around us; he is the Immanent within us. All that is is he, and he is the More than all that is, and we ourselves, though we know it not, are being of his being, force of his force, conscious with a consciousness derived from his; even our mortal existence is made out of his substance and there is an immortal within us that is a spark of the Light and Bliss that are for ever. No matter whether by knowledge, works, love or any other means, to become aware of this truth of our being, to realise it, to make it effective here or elsewhere is the object of all Yoga.
   ~ Sri Aurobindo, The Synthesis Of Yoga, [T1],
268:The earth too, one with the surrounding mass of darkness and inconscience is asleep and insentient. She has to wake up and start on her journey moving forward, unveiling her secret mysteries towards the supreme revelation, the Divine incarnation in matter. The Gods are awake, in order to awaken the earth. A first ray is sent down and it touches as it were the sleeping Mother. The Divine Ray is just like a finger of a child touching her mother trying, as it were, to persuade her to open her eyes and look at her child. The first ray, however, comes not as a caress to the inert being of darkness, it is a sharp prick, even a hard blow. Such is the first impact of light upon dead matter; and the light is thrown back, as an unwelcome intruder, into what it came from; and the darkness grovels in its old groove. The second stage comes when the impact is not felt as a pain or something totally foreign and strange; its touch is felt as something soothing, something that heals an eternal sore. But this too was not suffered long and the light has to go back again. ~ Nolini Kanta Gupta, On Savitri,
269:The alchemist of today is not hidden in caves and cellars, studying alone, but as he goes on with his work, it is seen that walls are built around him, and while he is in the world, like the master of old, he is not of it. As he goes further in his work, the light of other people's advice and outside help grows weaker and weaker, until finally he stands alone in darkness, and then comes the time that he must use his own lamp, and the various experiments which he has carried on must be his guide. He must take the Elixir of Life which he has developed and with it fill the lamp of his spiritual consciousness, and holding that above his head, walk into the Great Unknown, where if he has been a good and faithful servant, he will learn of the alchemy of Divinity. Where now test tubes and bottles are his implements, then worlds and globes he will study, and as a silent watcher will learn from that Divine One, who is the Great Alchemist of all the universe, the greatest alchemy of all, the creation of life, the maintenance of form, and the building of worlds. ~ Manly P Hall, The Initiates of the Flame,
270:15. The Crossing of the Return Threshold:The returning hero, to complete his adventure, must survive the impact of the world. Many failures attest to the difficulties of this life-affirmative threshold. The first problem of the returning hero is to accept as real, after an experience of the soul-satisfying vision of fulfillment, the passing joys and sorrows, banalities and noisy obscenities of life. Why re-enter such a world? Why attempt to make plausible, or even interesting, to men and women consumed with passion, the experience of transcendental bliss? As dreams that were momentous by night may seem simply silly in the light of day, so the poet and the prophet can discover themselves playing the idiot before a jury of sober eyes. The easy thing is to commit the whole community to the devil and retire again into the heavenly rock dwelling, close the door, and make it fast. But if some spiritual obstetrician has drawn the shimenawa across the retreat, then the work of representing eternity in time, and perceiving in time eternity, cannot be avoided" The hero returns to the world of common day and must accept it as real. ~ Joseph Campbell,
271:Do not be over-eager for experience, - for experiences you can always get, having once broken the barrier between the physical mind and the subtle planes. What you have to aspire for most is the improved quality of the recipient consciousness in you - discrimination in the mind, the unattached impersonal Witness look on all that goes on in you and around you, purity in the vital, calm equanimity, enduring patience, absence of pride and the sense of greatness - and more especially, the development of the psychic being in you - surrender, self-giving, psychic humility, devotion. It is a consciousness made up of these things, cast in this mould that can bear without breaking, stumbling or deviation into error the rush of lights, powers and experiences from the supraphysical planes. An entire perfection in these respects is hardly possible until the whole nature from the highest mind to the subconscient physical is made one in the light that is greater than Mind; but a sufficient foundation and a consciousness always self-observant, vigilant and growing in these things is indispensable
   - for perfect purification is the basis of the perfect siddhi. ~ ?,
272:In order to strengthen the higher knowledge-faculty in us we have to effect the same separation between the intuitive and intellectual elements of our thought as we have already effected between the understanding and the sense-mind; and this is no easy task, for not only do our intuitions come to us incrusted in the intellectual action, but there are a great number of mental workings which masquerade and ape the appearances of the higher faculty. The remedy is to train first the intellect to recognise the true intuilion, to distinguish it from the false and then to accustom it, when it arrives at an intellectual perception or conclusion, to attach no final value to it, but rather look upward, refer all to the divine principle and wait in as complete a silence as it can command for the light from above. In this way it is possible to transmute a great part of our intellectual thinking into the luminous truth-conscious vision, -- the ideal would be a complete transition, -- or at least to increase greatly the frequency, purity and conscious force of the ideal knowledge working behind the intellect. The latter must learn to be subject and passive to the ideal faculty.
   ~ Sri Aurobindo, The Synthesis Of Yoga, The Purified Understanding, 316,
273:I have loved in life and I have been loved.
I have drunk the bowl of poison from the hands of love as nectar,
and have been raised above life's joy and sorrow.
My heart, aflame in love, set afire every heart that came in touch with it.
My heart has been rent and joined again;
My heart has been broken and again made whole;
My heart has been wounded and healed again;
A thousand deaths my heart has died, and thanks be to love, it lives yet.
I went through hell and saw there love's raging fire,
and I entered heaven illumined with the light of love.
I wept in love and made all weep with me;
I mourned in love and pierced the hearts of men;
And when my fiery glance fell on the rocks, the rocks burst forth as volcanoes.
The whole world sank in the flood caused by my one tear;
With my deep sigh the earth trembled, and when I cried aloud the name of my beloved,
I shook the throne of God in heaven.
I bowed my head low in humility, and on my knees I begged of love,
"Disclose to me, I pray thee, O love, thy secret."
She took me gently by my arms and lifted me above the earth, and spoke softly in my ear,
"My dear one, thou thyself art love, art lover,
and thyself art the beloved whom thou hast adored. ~ Hazrat Inayat Khan,
274:The Apsaras are the most beautiful and romantic conception on the lesser plane of Hindu mythology. From the moment that they arose out of the waters of the milky Ocean, robed in ethereal raiment and heavenly adornment, waking melody from a million lyres, the beauty and light of them has transformed the world. They crowd in the sunbeams, they flash and gleam over heaven in the lightnings, they make the azure beauty of the sky; they are the light of sunrise and sunset and the haunting voices of forest and field. They dwell too in the life of the soul; for they are the ideal pursued by the poet through his lines, by the artist shaping his soul on his canvas, by the sculptor seeking a form in the marble; for the joy of their embrace the hero flings his life into the rushing torrent of battle; the sage, musing upon God, sees the shining of their limbs and falls from his white ideal. The delight of life, the beauty of things, the attraction of sensuous beauty, this is what the mystic and romantic side of the Hindu temperament strove to express in the Apsara. The original meaning is everywhere felt as a shining background, but most in the older allegories, especially the strange and romantic legend of Pururavas as we first have it in the Brahmanas and the Vishnoupurana. ~ Sri Aurobindo,
275:understanding fails when pulled down by lower movements ::: By the understanding we mean that which at once perceives, judges and discriminates, the true reason of the human beingnot subservient to the senses, to desire or to the blind force of habit, but working in its own right for mastery, for knowledge. Certainly, the reason of man as he is at present does not even at its best act entirely in this free and sovereign fashion; but so far as it fails, it fails because it is still mixed with the lower half-animal action, because it is impure and constantly hampered and pulled down from its characteristic action. In its purity it should not be involved in these lower movements, but stand back from the object, and observe disinterestedly, put it in its right place in the whole by force of comparison, contrast, analogy, reason from its rightly observed data by deduction, induction, inference and holding all its gains in memory and supplementing them by a chastened and rightly-guided imagination view all in the light of a trained and disciplined judgment. Such is the pure intellectual understanding of which disinterested observation, judgment and reasoning are the law and characterising action.
   ~ Sri Aurobindo, The Synthesis Of Yoga, The Yoga of Knowledge, The Purified Understanding,
276:Many are God's forms by which he grows in man;
   They stamp his thoughts and deeds with divinity,
   Uplift the stature of the human clay
   Or slowly transmute it into heavens gold.
   He is the Good for which men fight and die,
   He is the war of Right with Titan wrong;
   He is Freedom rising deathless from her pyre;
   He is Valour guarding still the desperate pass
   Or lone and erect on the shattered barricade
   Or a sentinel in the dangerous echoing Night.
   He is the crown of the martyr burned in flame
   And the glad resignation of the saint
   And courage indifferent to the wounds of Time
   And the heros might wrestling with death and fate.
   He is Wisdom incarnate on a glorious throne
   And the calm autocracy of the sages rule.
   He is the high and solitary Thought
   Aloof above the ignorant multitude:
   He is the prophets voice, the sight of the seer.
   He is Beauty, nectar of the passionate soul,
   He is the Truth by which the spirit lives.
   He is the riches of the spiritual Vast
   Poured out in healing streams on indigent Life;
   He is Eternity lured from hour to hour,
   He is infinity in a little space:
   He is immortality in the arms of death.
   These powers I am and at my call they come.
   Thus slowly I lift mans soul nearer the Light.
   ~ Sri Aurobindo, Savitri, 07.04 - The Triple Soul-Forces,
277:the joy of progress :::
It is the will for progress and self-purification which lights the [psychic] fire. The will for progress. Those who have a strong will, when they turn it towards spiritual progress and purification, automatically light the fire within themselves.
And each defect one wants to cure or each progress one wants to make - if all that is thrown into the fire, it burns with a new intensity. And this is not an image, it is a fact in the subtle physical. One can feel the warmth of the flame, one can see in the subtle physical the light of the flame. And when there is something in the nature which prevents one from advancing and one throws it into this fire, it begins to burn and the flame becomes more intense....
How can one feel sweetness and joy when one is in difficulty?
Exactly, when the difficulty is egoistic or personal, if one makes an offering of it and throws it into the fire of purification, one immediately feels the joy of progress. If one does it sincerely, at once there is a welling up of joy.
That is obviously what ought to be done instead of despairing and lamenting. If one offers it up and aspires sincerely for transformation and purification, one immediately feels joy springing up in the depths of the heart. Even when the difficulty is a great sorrow, one may do this with much success. One realises that behind the sorrow, no matter how intense it may be, there is divine joy. ~ The Mother,
278:To see life steadily and see it whole is only permitted to a Perfect and Infinite Consciousness standing outside Time, Space and Conditions. To such a divine Vision the working out of preordainment may present itself as a perfect, immediate and unhindered consummation. God said, 'Let there be Light' and, straightway,there was Light; and when the Light came into being, God saw that it was good. But to the imperfect finite consciousness, Light seems in its inception to have come into being by a slow material evolution completed by a fortuitous shock of forces; in its operation to be lavished with a prodigal wastefulness since only a small part is used for the purposes of life; in its presentation to be conveyed to a blinking and limited vision, hampered by obstacles and chequered with darkness. Limitation, imperfection, progression and retrogression are inseparable from phenomenal work, phenomenal intelligence, phenomenal pleasure and satisfaction. To Brahman the Will who measures all Time in a moment, covers all Space with one stride, embraces the whole chain of causation in one glance, there is no limitation, imperfection, progression or retrogression. He looks upon his work as a whole and sees that it is good. But the Gods cannot reach to His completeness, even though they toil after it; for ever He outruns their pursuit, moving far in front. Brahman, standing still, overtakes and passes the others as they run.
   ~ Sri Aurobindo, Isha Upanishad,
279:The Quest
A part, immutable, unseen,
Being, before itself had been,
Became. Like dew a triple queen
Shone as the void uncovered:
The silence of deep height was drawn
A veil across the silver dawn
On holy wings that hovered.
The music of three thoughts became
The beauty, that is one white flame,
The justice that surpasses shame,
The victory, the splendour,
The sacred fountain that is whirled
From depths beyond that older world
A new world to engender.
The kingdom is extended. Night
Dwells, and I contemplate the sight
That is not seeing, but the light
That secretly is kindled,
Though oft-time its most holy fire
Lacks oil, whene'er my own Desire
Before desire has dwindled.
I see the thin web binding me
With thirteen cords of unity
Toward the calm centre of the sea.
(O thou supernal mother!)
The triple light my path divides
To twain and fifty sudden sides
Each perfect as each other.
Now backwards, inwards still my mind
Must track the intangible and blind,
And seeking, shall securely find
Hidden in secret places
Fresh feasts for every soul that strives,
New life for many mystic lives,
And strange new forms and faces.
My mind still searches, and attains
By many days and many pains
To That which Is and Was and reigns
Shadowed in four and ten;
And loses self in sacred lands,
And cries and quickens, and understands
Beyond the first Amen.
~ Aleister Crowley,
280:It is, then, in the highest mind of thought and light and will or it is in the inner heart of deepest feeling and emotion that we must first centre our consciousness, -in either of them or, if we are capable, in both together,- and use that as our leverage to lift the nature wholly towards the Divine. The concentration of an enlightened thought, will and heart turned in unison towards one vast goal of our knowledge, one luminous and infinite source of our action, one imperishable object of our emotion is the starting-point of the Yoga. And the object of our seeking must be the very fount of the Light which is growing in us, the very origin of the Force which we are calling to move our members. our one objective must be the Divine himself to whom, knowingly or unknowingly, something always aspires in our secret nature. There must be a large, many-sided yet single concentration of the thought on the idea, the perception, the vision, the awakening touch, the souls realisation of the one Divine. There must be a flaming concentration of the heart on the All and Eternal -and, when once we have found him, a deep plunging and immersion in the possession and ecstasy of the All-Beautiful. There must be a strong and immovable concentration of the will on the attainment and fulfilment of all that the Divine is and a free and plastic opening of it to all that he intends to manifest in us. This is the triple way of the Yoga.
   ~ Sri Aurobindo, The Synthesis Of Yoga, The Yoga of Divine Works, Self-Consecration, 80 [where to concentrate?],
281:So too we can rise to a consciousness above and observe the various parts of our being, inner and outer, mental, vital and physical and the subconscient below all, and act upon one or other or the whole from that higher status. It is possible also to go down from that height or from any height into any of these lower states and take its limited light or its obscurity as our place of working while the rest that we are is either temporarily put away or put behind or else kept as a field of reference from which we can get support, sanction or light and influence or as a status into which we can ascend or recede and from it observe the inferior movements. Or we can plunge into trance, get within ourselves and be conscious there while all outward things are excluded; or we can go beyond even this inner awareness and lose ourselves in some deeper other consciousness or some high superconscience. There is also a pervading equal consciousness into which we can enter and see all ourselves with one enveloping glance or omnipresent awareness one and indivisible. All this which looks strange and abnormal or may seem fantastic to the surface reason acquainted only with our normal status of limited ignorance and its movements divided from our inner higher and total reality, becomes easily intelligible and admissible in the light of the larger reason and logic of the Infinite or by the admission of the greater illimitable powers of the Self, the Spirit in us which is of one essence with the Infinite. ~ Sri Aurobindo, The Life Divine, 1.2.02
282:need for the soul's spiritualization :::
   And yet even the leading of the inmost psychic being is not found sufficient until it has succeeded in raising itself out of this mass of inferior Nature to the highest spiritual levels and the divine spark and flame descended here have rejoined themselves to their original fiery Ether. For there is there no longer a spiritual consciousness still imperfect and half lost to itself in the thick sheaths of human mind, life and body, but the full spiritual consciousness in its purity, freedom and intense wideness. There, as it is the eternal Knower that becomes the Knower in us and mover and user of all knowledge, so it is the eternal All-Blissful who is the Adored attracting to himself the eternal divine portion of his being and joy that has gone out into the play of the universe, the infinite Lover pouring himself out in the multiplicity of his own manifested selves in a happy Oneness. All Beauty in the world is there the beauty of the Beloved, and all forms of beauty have to stand under the light of that eternal Beauty and submit themselves to the sublimating and transfiguring power of the unveiled Divine Perfection. All Bliss and Joy are there of the All-Blissful, and all inferior forms of enjoyment, happiness or pleasure are subjected to the shock of the intensity of its floods or currents and either they are broken to pieces as inadequate things under its convicting stress or compelled to transmute themselves into the forms of the Divine Ananda. ~ Sri Aurobindo, The Synthesis Of Yoga, The Ascent of the Sacrifice - 2, 168,
283:In the Judeo-Christian tradition, it is called 'the resurrection body ' and 'the glorified body.' The prophet Isaiah said, 'The dead shall live, their bodies shall rise' (Isa. 26:19). St. Paul called it 'the celestial body' or 'spiritual body ' (soma pneumatikon) (I Corinthians 15:40). In Sufism it is called 'the most sacred body ' (wujud al-aqdas) and 'supracelestial body ' (jism asli haqiqi). In Taoism, it is called 'the diamond body,' and those who have attained it are called 'the immortals' and 'the cloudwalkers.' In Tibetan Buddhism it is called 'the light body.' In Tantrism and some schools of yoga, it is called 'the vajra body,' 'the adamantine body,' and 'the divine body.' In Kriya yoga it is called 'the body of bliss.' In Vedanta it is called 'the superconductive body.' In Gnosticism and Neoplatonism, it is called 'the radiant body.' In the alchemical tradition, the Emerald Tablet calls it 'the Glory of the Whole Universe' and 'the golden body.' The alchemist Paracelsus called it 'the astral body.' In the Hermetic Corpus, it is called 'the immortal body ' (soma athanaton). In some mystery schools, it is called 'the solar body.' In Rosicrucianism, it is called 'the diamond body of the temple of God.' In ancient Egypt it was called 'the luminous body or being' (akh). In Old Persia it was called 'the indwelling divine potential' (fravashi or fravarti). In the Mithraic liturgy it was called 'the perfect body ' (soma teilion). In the philosophy of Sri Aurobindo, it is called 'the divine body,' composed of supramental substance. In the philosophy of Teilhard de Chardin, it is called 'the ultrahuman'.
   ~ ?, http://herebedragons.weebly.com/homo-lumen.html,
284:The Nirmanakaya manifestation of Amitabha, I,
the Indian Scholar, the Lotus Born,
From the self-blossoming center of a lotus,
Came to this realm of existence through miraculous powers
To be the prince of the king of Oddiyana.
Then, I sustained the kingdom in accordance with Dharma.
Wandering throughout all directions of India,
I severed all spiritual doubts without exception.
Engaging in fearless activity in the eight burial grounds,
I achieved all supreme and common siddhis.
Then, according to the wishes of King Trisong Detsen
And by the power of previous prayers, I journeyed to Tibet.
By subduing the cruel gods, nagas, yakshas, rakshas,
and all spirits who harm beings,
The light of the teachings of secret mantra has been illuminated.
Then, when the time came to depart for the continent of Lanka,
I did so to provide refuge from the fear of rakshas
For all the inhabitants of this world, including Tibet.
I blessed Nirmanakaya emanations to be representatives of my body.
I made sacred treasures as representatives of my holy speech.
I poured enlightened wisdom into the hearts of those with fortunate karma.
Until samsara is emptied, for the benefit of sentient beings,
I will manifest unceasingly in whatever ways are necessary.
Through profound kindness, I have brought great benefit for all.
If you who are fortunate have the mind of aspiration,
May you pray so that blessings will be received.
All followers, believe in me with determination.
Samaya. ~ The Wrathful Compassion of Guru Dorje Drollo, Vajra Master Dudjom Yeshe Dorje, translated by Dungse Thinley Norbu Rinpoche,
285:Musa Spiritus :::

O Word concealed in the upper fire,
Thou who hast lingered through centuries,
Descend from thy rapt white desire,
Plunging through gold eternities.

Into the gulfs of our nature leap,
Voice of the spaces, call of the Light!
Break the seals of Matter's sleep,
Break the trance of the unseen height.

In the uncertain glow of human mind,
Its waste of unharmonied thronging thoughts,
Carve thy epic mountain-lined
Crowded with deep prophetic grots.

Let thy hue-winged lyrics hover like birds
Over the swirl of the heart's sea.
Touch into sight with thy fire-words
The blind indwelling deity.

O Muse of the Silence, the wideness make
In the unplumbed stillness that hears thy voice,
In the vast mute heavens of the spirit awake
Where thy eagles of Power flame and rejoice.

Out, out with the mind and its candles flares,
Light, light the suns that never die.
For my ear the cry of the seraph stars
And the forms of the Gods for my naked eye!

Let the little troubled life-god within
Cast his veils from the still soul,
His tiger-stripes of virtue and sin,
His clamour and glamour and thole and dole;

All make tranquil, all make free.
Let my heart-beats measure the footsteps of God
As He comes from His timeless infinity
To build in their rapture His burning abode.

Weave from my life His poem of days,
His calm pure dawns and His noons of force.
My acts for the grooves of His chariot-race,
My thoughts for the tramp of His great steeds' course! ~ Sri Aurobindo, Collected Poems,
286:IN OUR scrutiny of the seven principles of existence it was found that they are one in their essential and fundamental reality: for if even the matter of the most material universe is nothing but a status of being of Spirit made an object of sense, envisaged by the Spirit's own consciousness as the stuff of its forms, much more must the life-force that constitutes itself into form of Matter, and the mind-consciousness that throws itself out as Life, and the Supermind that develops Mind as one of its powers, be nothing but Spirit itself modified in apparent substance and in dynamism of action, not modified in real essence. All are powers of one Power of being and not other than that All-Existence, All-Consciousness, All-Will, All-Delight which is the true truth behind every appearance. And they are not only one in their reality, but also inseparable in the sevenfold variety of their action. They are the seven colours of the light of the divine consciousness, the seven rays of the Infinite, and by them the Spirit has filled in on the canvas of his self-existence conceptually extended, woven of the objective warp of Space and the subjective woof of Time, the myriad wonders of his self-creation great, simple, symmetrical in its primal laws and vast framings, infinitely curious and intricate in its variety of forms and actions and the complexities of relation and mutual effect of all upon each and each upon all. These are the seven Words of the ancient sages; by them have been created and in the light of their meaning are worked out and have to be interpreted the developed and developing harmonies of the world we know and the worlds behind of which we have only an indirect knowledge. The Light, the Sound is one; their action is sevenfold.
   ~ Sri Aurobindo, The Life Divine, 7 - The Knowledge and the Ignorance, 499,
287:
   Should not one be born with a great aspiration?

No, aspiration is a thing to be developed, educated, like all activities of the being. One may be born with a very slight aspiration and develop it so much that it becomes very great. One may be born with a very small will and develop it and make it strong. It is a ridiculous idea to believe that things come to you like that, through a sort of grace, that if you are not given aspiration, you don't have it - this is not true. It is precisely upon this that Sri Aurobindo has insisted in his letter and in the passage I am going to read to you in a minute. He says you must choose, and the choice is constantly put before you and constantly you must choose, and if you do not choose, well, you will not be able to advance. You must choose; there is no "force like that" which chooses for you, or chance or luck or fate - this is not true. Your will is free, it is deliberately left free and you have to choose. It is you who decide whether to seek the Light or not, whether to be the servitor of the Truth or not - it is you. Or whether to have an aspiration or not, it is you who choose. And even when you are told, "Make your surrender total and the work will be done for you", it is quite all right, but to make your surrender total, every day and at every moment you must choose to make your surrender total, otherwise you will not do it, it will not get done by itself. It is you who must want to do it. When it is done, all goes well, when you have the Knowledge also, all goes well, and when you are identified with the Divine, all goes even better, but till then you must will, choose and decide. Don't go to sleep lazily, saying, "Oh! The work will be done for me, I have nothing to do but let myself glide along with the stream." Besides, it is not true, the work is not done by itself, because if the least little thing thwarts your little will, it says, "No, not that!..." Then?
   ~ The Mother, Questions And Answers 1950-1951,
288:mastering the lower self and leverage for the march towards the Divine :::
   In proportion as he can thus master and enlighten his lower self, he is man and no longer an animal. When he can begin to replace desire altogether by a still greater enlightened thought and sight and will in touch with the Infinite, consciously subject to a diviner will than his own, linked to a more universal and transcendent knowledge, he has commenced the ascent towards tile superman; he is on his upward march towards the Divine.
   It is, then, in the highest mind of thought and light and will or it is in the inner heart of deepest feeling and emotion that we must first centre our consciousness, -- in either of them or, if we are capable, in both together, -- and use that as our leverage to lift the nature wholly towards the Divine. The concentration of an enlightened thought, will and heart turned in unison towards one vast goal of our knowledge, one luminous and infinite source of our action, one imperishable object of our emotion is the starting-point of the Yoga. And the object of our seeking must be the very fount of the Light which is growing in us, the very origin of the Force which we are calling to move our members. Our one objective must be the Divine himself to whom, knowingly or unknowingly, something always aspires in our secret nature. There must be a large, many-sided yet single concentration of the thought on the idea, the perception, the vision, the awakening touch, the soul's realisation of the one Divine. There must be a flaming concentration of the heart on the All and Eternal and, when once we have found him, a deep plunging and immersion in the possession and ecstasy of the All-Beautiful. There must be a strong and immovable concentration of the will on the attainment and fulfilment of all that the Divine is and a free and plastic opening of it to all that he intends to manifest in us. This is the triple way of the Yoga.
   ~ Sri Aurobindo, The Synthesis Of Yoga, Self-Consecration, 80-81,
289:I know perfectly well that pain and suffering and struggle and excesses of despair are natural - though not inevitable - on the way, - not because they are helps, but because they are imposed on us by the darkness of this human nature out of which we have to struggle into the Light. . . .

The dark path is there and there are many who make like the Christians a gospel of spiritual suffering; many hold it to be the unavoidable price of victory. It may be so under certain circumstances, as it has been in so many lives at least at the beginning, or one may choose to make it so. But then the price has to be paid with resignation, fortitude or a tenacious resilience. I admit that if borne in that way the attacks of the Dark Forces or the ordeals they impose have a meaning. After each victory gained over them, there is then a sensible advance; often they seem to show us the difficulties in ourselves which we have to overcome and to say, "Here you must conquer us and here."

But all the same it is a too dark and difficult way which nobody should follow on whom the necessity does not lie.

In any case one thing can never help and that is to despond always and say, "I am unfit; I am not meant for the Yoga." And worse still are these perilous mental formations such as you are always accepting that you must fare like X (one whose difficulty of exaggerated ambition was quite different from yours) and that you have only six years etc. These are clear formations of the Dark Forces seeking not only to sterilise your aspiration but to lead you away and so prevent your sharing in the fruit of the victory hereafter. I do not know what Krishnaprem has said but his injunction, if you have rightly understood it, is one that cannot stand as valid, since so many have done Yoga relying on tapasya or anything else but not confident of any Divine Grace. It is not that, but the soul's demand for a higher Truth or a higher life that is indispensable. Where that is, the Divine Grace whether believed in or not, will intervene. If you believe, that hastens and facilitates things; if you cannot yet believe, still the soul's aspiration will justify itself with whatever difficulty and struggle. ~ Sri Aurobindo, Letters On Yoga - IV,
290:The guiding law of spiritual experience can only come by an opening of human consciousness to the Divine Consciousness; there must be the power to receive in us the working and command and dynamic presence of the Divine Shakti and surrender ourselves to her control; it is that surrender and that control which bring the guidance. But the surrender is not sure, there is no absolute certitude of the guidance so long as we are besieged by mind formations and life impulses and instigations of ego which may easily betray us into the hands of a false experience. This danger can only be countered by the opening of a now nine-tenths concealed inmost soul or psychic being that is already there but not commonly active within us. That is the inner light we must liberate; for the light of this inmost soul is our one sure illumination so long as we walk still amidst the siege of the Ignorance and the Truth-consciousness has not taken up the entire control of our Godward endeavour. The working of the Divine Force in us under the conditions of the transition and the light of the psychic being turning us always towards a conscious and seeing obedience to that higher impulsion and away from the demands and instigations of the Forces of the Ignorance, these between them create an ever progressive inner law of our action which continues till the spiritual and supramental can be established in our nature. In the transition there may well be a period in which we take up all life and action and offer them to the Divine for purification, change and deliverance of the truth within them, another period in which we draw back and build a spiritual wall around us admitting through its gates only such activities as consent to undergo the law of the spiritual transformation, a third in which a free and all-embracing action, but with new forms fit for the utter truth of the Spirit, can again be made possible. These things, however, will be decided by no mental rule but in the light of the soul within us and by the ordaining force and progressive guidance of the Divine Power that secretly or overtly first impels, then begins clearly to control and order and finally takes up the whole burden of the Yoga. ~ Sri Aurobindo, The Synthesis Of Yoga, The Ascent of the Sacrifice - 1, 138,
291:So then let the Adept set this sigil upon all the Words he hath writ in the book of the Works of his Will. And let him then end all, saying: Such are the Words!2 For by this he maketh proclamation before all them that be about his Circle that these Words are true and puissant, binding what he would bind, and loosing what he would loose. Let the Adept perform this ritual right, perfect in every part thereof, once daily for one moon, then twice, at dawn and dusk, for two moons; next thrice, noon added, for three moons; afterwards, midnight making up his course, for four moons four times every day. Then let the Eleventh Moon be consecrated wholly to this Work; let him be instant in constant ardour, dismissing all but his sheer needs to eat and sleep.3 For know that the true Formula4 whose virtue sufficed the Beast in this Attainment, was thus:

INVOKE OFTEN

So may all men come at last to the Knowledge and Conversation of the Holy Guardian Angel: thus sayeth The Beast, and prayeth his own Angel that this Book be as a burning Lamp, and as a living Spring, for Light and Life to them that read therein.

1. There is an alternative spelling, TzBA-F, where the Root, "an Host," has the value of 93. The Practicus should revise this Ritual throughout in the Light of his personal researches in the Qabalah, and make it his own peculiar property. The spelling here suggested implies that he who utters the Word affirms his allegiance to the symbols 93 and 6; that he is a warrior in the army of Will, and of the Sun. 93 is also the number of AIWAZ and 6 of The Beast.
2. The consonants of LOGOS, "Word," add (Hebrew values) to 93 [reading the Sigma as Samekh = 60; reading it as Shin = 300 gives 333], and ΕΠΗ, "Words" (whence "Epic") has also that value; ΕΙ∆Ε ΤΑ ΕΠΗ might be the phrase here intended; its number is 418. This would then assert the accomplishment of the Great Work; this is the natural conclusion of the Ritual. Cf. CCXX, III, 75.
3. These needs are modified during the process of Initiation both as to quantity and quality. One should not become anxious about one's phyiscal or mental health on à priori grounds, but pay attention only to indubitable symptoms of distress should such arise. ~ Aleister Crowley, Liber Samekh,
292:This is the real sense and drive of what we see as evolution: the multiplication and variation of forms is only the means of its process. Each gradation contains the possibility and the certainty of the grades beyond it: the emergence of more and more developed forms and powers points to more perfected forms and greater powers beyond them, and each emergence of consciousness and the conscious beings proper to it enables the rise to a greater consciousness beyond and the greater order of beings up to the ultimate godheads of which Nature is striving and is destined to show herself capable. Matter developed its organised forms until it became capable of embodying living organisms; then life rose from the subconscience of the plant into conscious animal formations and through them to the thinking life of man. Mind founded in life developed intellect, developed its types of knowledge and ignorance, truth and error till it reached the spiritual perception and illumination and now can see as in a glass dimly the possibility of supermind and a truthconscious existence. In this inevitable ascent the mind of Light is a gradation, an inevitable stage. As an evolving principle it will mark a stage in the human ascent and evolve a new type of human being; this development must carry in it an ascending gradation of its own powers and types of an ascending humanity which will embody more and more the turn towards spirituality, capacity for Light, a climb towards a divinised manhood and the divine life.
   In the birth of the mind of Light and its ascension into its own recognisable self and its true status and right province there must be, in the very nature of things as they are and very nature of the evolutionary process as it is at present, two stages. In the first, we can see the mind of Light gathering itself out of the Ignorance, assembling its constituent elements, building up its shapes and types, however imperfect at first, and pushing them towards perfection till it can cross the border of the Ignorance and appear in the Light, in its own Light. In the second stage we can see it developing itself in that greater natural light, taking its higher shapes and forms till it joins the supermind and lives as its subordinate portion or its delegate.
   ~ Sri Aurobindo, Essays In Philosophy And Yoga, Mind of Light, 587,
293: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,
294:Who could have thought that this tanned young man with gentle, dreamy eyes, long wavy hair parted in the middle and falling to the neck, clad in a common coarse Ahmedabad dhoti, a close-fitting Indian jacket, and old-fashioned slippers with upturned toes, and whose face was slightly marked with smallpox, was no other than Mister Aurobindo Ghose, living treasure of French, Latin and Greek?" Actually, Sri Aurobindo was not yet through with books; the Western momentum was still there; he devoured books ordered from Bombay and Calcutta by the case. "Aurobindo would sit at his desk," his Bengali teacher continues, "and read by the light of an oil lamp till one in the morning, oblivious of the intolerable mosquito bites. I would see him seated there in the same posture for hours on end, his eyes fixed on his book, like a yogi lost in the contemplation of the Divine, unaware of all that went on around him. Even if the house had caught fire, it would not have broken this concentration." He read English, Russian, German, and French novels, but also, in ever larger numbers, the sacred books of India, the Upanishads, the Bhagavad Gita, the Ramayana, although he had never been in a temple except as an observer. "Once, having returned from the College," one of his friends recalls, "Sri Aurobindo sat down, picked up a book at random and started to read, while Z and some friends began a noisy game of chess. After half an hour, he put the book down and took a cup of tea. We had already seen him do this many times and were waiting eagerly for a chance to verify whether he read the books from cover to cover or only scanned a few pages here and there. Soon the test began. Z opened the book, read a line aloud and asked Sri Aurobindo to recite what followed. Sri Aurobindo concentrated for a moment, and then repeated the entire page without a single mistake. If he could read a hundred pages in half an hour, no wonder he could go through a case of books in such an incredibly short time." But Sri Aurobindo did not stop at the translations of the sacred texts; he began to study Sanskrit, which, typically, he learned by himself. When a subject was known to be difficult or impossible, he would refuse to take anyone's word for it, whether he were a grammarian, pandit, or clergyman, and would insist upon trying it himself. The method seemed to have some merit, for not only did he learn Sanskrit, but a few years later he discovered the lost meaning of the Veda. ~ Satprem, Sri Aurobindo Or The Adventure of Consciousness,
295:Thus the eternal paradox and eternal truth of a divine life in an animal body, an immortal aspiration or reality inhabiting a mortal tenement, a single and universal consciousness representing itself in limited minds and divided egos, a transcendent, indefinable, timeless and spaceless Being who alone renders time and space and cosmos possible, and in all these the higher truth realisable by the lower term, justify themselves to the deliberate reason as well as to the persistent instinct or intuition of mankind. Attempts are sometimes made to have done finally with questionings which have so often been declared insoluble by logical thought and to persuade men to limit their mental activities to the practical and immediate problems of their material existence in the universe; but such evasions are never permanent in their effect. Mankind returns from them with a more vehement impulse of inquiry or a more violent hunger for an immediate solution. By that hunger mysticism profits and new religions arise to replace the old that have been destroyed or stripped of significance by a scepticism which itself could not satisfy because, although its business was inquiry, it was unwilling sufficiently to inquire. The attempt to deny or stifle a truth because it is yet obscure in its outward workings and too often represented by obscurantist superstition or a crude faith, is itself a kind of obscurantism. The will to escape from a cosmic necessity because it is arduous, difficult to justify by immediate tangible results, slow in regulating its operations, must turn out eventually to have been no acceptance of the truth of Nature but a revolt against the secret, mightier will of the great Mother. It is better and more rational to accept what she will not allow us as a race to reject and lift it from the sphere of blind instinct, obscure intuition and random aspiration into the light of reason and an instructed and consciously self-guiding will. And if there is any higher light of illumined intuition or self-revealing truth which is now in man either obstructed and inoperative or works with intermittent glancings as if from behind a veil or with occasional displays as of the northern lights in our material skies, then there also we need not fear to aspire. For it is likely that such is the next higher state of consciousness of which Mind is only a form and veil, and through the splendours of that light may lie the path of our progressive self-enlargement into whatever highest state is humanity's ultimate resting-place. ~ Sri Aurobindo, The Life Divine, The Human Aspiration,
296:
   When one is bored, Mother, does that mean one does not progress?


At that time, yes, certainly without a doubt; not only does one not progress, but one misses an opportunity for progressing. There was a concurrence of circumstances which seemed to you dull, boring, stupid and you were in their midst; well, if you get bored, it means that you yourself are as boring as the circumstances! And that is a clear proof that you are simply not in a state of progress. There is nothing more contrary to the very reason of existence than this passing wave of boredom. If you make a little effort within yourself at that time, if you tell yourself: "Wait a bit, what is it that I should learn? What does all that bring to me so that I may learn something? What progress should I make in overcoming myself? What is the weakness that I must overcome? What is the inertia that I must conquer?" If you say that to yourself, you will see the next minute you are no longer bored. You will immediately get interested and you will make progress! This is a commonplace of consciousness.

   And then, you know, most people when they get bored, instead of trying to rise a step higher, descend a step lower, they become still worse than what they were, and they do all the stupid things that others do, go in for all the vulgarities, all the meannesses, everything, in order to amuse themselves. They get intoxicated, take poison, ruin their health, ruin their brain, they utter crudities. They do all that because they are bored. Well, if instead of going down, one had risen up, one would have profited by the circumstances. Instead of profiting, one falls a little lower yet than where one was. When people get a big blow in their life, some misfortune (what men call "misfortune", there are people who do have misfortunes), the first thing they try to do is to forget it - as though one did not forget quickly enough! And to forget, they do anything whatsoever. When there is something painful, they want to distract themselves - what they call distraction, that is, doing stupid things, that is to say, going down in their consciousness, going down a little instead of rising up.... Has something extremely painful happened to you, something very grievous? Do not become stupefied, do not seek forgetfulness, do not go down into the inconscience; you must go to the end and find the light that is behind, the truth, the force and the joy; and for that you must be strong and refuse to slide down. But that we shall see a little later, my children, when you will be a little older. ~ The Mother, Questions And Answers 1953, 50,
297:To Know How To Suffer
   IF AT any time a deep sorrow, a searing doubt or an intense pain overwhelms you and drives you to despair, there is an infallible way to regain calm and peace.
   In the depths of our being there shines a light whose brilliance is equalled only by its purity; a light, a living and conscious portion of a universal godhead who animates and nourishes and illumines Matter, a powerful and unfailing guide for those who are willing to heed his law, a helper full of solace and loving forbearance towards all who aspire to see and hear and obey him. No sincere and lasting aspiration towards him can be in vain; no strong and respectful trust can be disappointed, no expectation ever deceived.
   My heart has suffered and lamented, almost breaking beneath a sorrow too heavy, almost sinking beneath a pain too strong.... But I have called to thee, O divine comforter, I have prayed ardently to thee, and the splendour of thy dazzling light has appeared to me and revived me.
   As the rays of thy glory penetrated and illumined all my being, I clearly perceived the path to follow, the use that can be made of suffering; I understood that the sorrow that held me in its grip was but a pale reflection of the sorrow of the earth, of this abysm of suffering and anguish.
   Only those who have suffered can understand the suffering of others; understand it, commune with it and relieve it. And I understood, O divine comforter, sublime Holocaust, that in order to sustain us in all our troubles, to soothe all our pangs, thou must have known and felt all the sufferings of earth and man, all without exception.
   How is it that among those who claim to be thy worshippers, some regard thee as a cruel torturer, as an inexorable judge witnessing the torments that are tolerated by thee or even created by thy own will?
   No, I now perceive that these sufferings come from the very imperfection of Matter which, in its disorder and crudeness, is unfit to manifest thee; and thou art the very first to suffer from it, to bewail it, thou art the first to toil and strive in thy ardent desire to change disorder into order, suffering into happiness, discord into harmony.
   Suffering is not something inevitable or even desirable, but when it comes to us, how helpful it can be!
   Each time we feel that our heart is breaking, a deeper door opens within us, revealing new horizons, ever richer in hidden treasures, whose golden influx brings once more a new and intenser life to the organism on the brink of destruction.
   And when, by these successive descents, we reach the veil that reveals thee as it is lifted, O Lord, who can describe the intensity of Life that penetrates the whole being, the radiance of the Light that floods it, the sublimity of the Love that transforms it for ever! ~ The Mother, Words Of Long Ago, To Know How To Suffer, 1910,
298:What do we understand by the term "chance"? Chance can only be the opposite of order and harmony. There is only one true harmony and that is the supramental - the reign of Truth, the expression of the Divine Law. In the Supermind, therefore, chance has no place. But in the lower Nature the supreme Truth is obscured: hence there is an absence of that divine unity of purpose and action which alone can constitute order. Lacking this unity, the domain of lower Nature is governed by what we may call chance - that is to say, it is a field in which various conflicting forces intermix, having no single definite aim. Whatever arises out of such a rushing together of forces is a result of confusion, dissonance and falsehood - a product of chance. Chance is not merely a conception to cover our ignorance of the causes at work; it is a description of the uncertain mele ́e of the lower Nature which lacks the calm one-pointedness of the divine Truth. The world has forgotten its divine origin and become an arena of egoistic energies; but it is still possible for it to open to the Truth, call it down by its aspiration and bring about a change in the whirl of chance. What men regard as a mechanical sequence of events, owing to their own mental associations, experiences and generalisations, is really manipulated by subtle agencies each of which tries to get its own will done. The world has got so subjected to these undivine agencies that the victory of the Truth cannot be won except by fighting for it. It has no right to it: it has to gain it by disowning the falsehood and the perversion, an important part of which is the facile notion that, since all things owe their final origin to the Divine, all their immediate activities also proceed directly from it. The fact is that here in the lower Nature the Divine is veiled by a cosmic Ignorance and what takes place does not proceed directly from the divine knowledge. That everything is equally the will of God is a very convenient suggestion of the hostile influences which would have the creation stick as tightly as possible to the disorder and ugliness to which it has been reduced. So what is to be done, you ask? Well, call down the Light, open yourselves to the power of Transformation. Innumerable times the divine peace has been given to you and as often you have lost it - because something in you refuses to surrender its petty egoistic routine. If you are not always vigilant, your nature will return to its old unregenerate habits even after it has been filled with the descending Truth. It is the struggle between the old and the new that forms the crux of the Yoga; but if you are bent on being faithful to the supreme Law and Order revealed to you, the parts of your being belonging to the domain of chance will, however slowly, be converted and divinised. ~ The Mother, Questions And Answers 1929-1931,
299:The madman.-
   Have you not heard of that madman who lit a lantern in the bright morning hours, ran to the market place. and cried incessantly: "I seek God! I seek God!" -As many of those who did not believe in God were standing around just then, he provoked much laughter. Has he got lost? asked one. Did he lose his way like a child? asked another. Or is he hiding? Is he afraid of us? Has he gone on a voyage? emigrated? -Thus they yelled and laughed.
   The madman jumped into their midst and pierced them with his eyes. "Whither is God?" he cried; "I will tell you. We have killed him-you and I. All of us are his murderers. But how did we do this? How could we drink up the sea? Who gave us the sponge to wipe away the entire horizon? What were we doing when we unchained this earth from its sun? Whither is it moving now? Whither are we moving? Away from all suns? Are we not plunging continually? Backward, sideward. forward. in all directions? be there still any up or down? Are we not straying as through an infinite nothing? Do we not feel the breath of empty space? Has it not become colder? Is not night continually closing in on us? Do we not need to light lanterns in the morning? Do we hear nothing as yet of the noise of the gravediggers who are burying God? Do we smell nothing as yet of the divine decomposition? Gods, too. decompose. God is dead. God remains dead. And we have killed him.
   "How shall we comfort ourselves, the murderers of all murderers? What was holiest and mightiest of all that the world has yet owned has bled to death under our knives: who will wipe this blood off us? What water is there for us to clean ourselves? What festivals of atonement, what sacred games shall we have to invent? Is not the greatness of this deed too great for us? Must we ourselves not become gods simply to appear worthy of it? There has never been a greater deed; and whoever is born after us-for the sake of this deed he will belong to a higher history than all history hitherto."
   Here the madman fell silent and looked again at his listeners; and they, too, were silent and stared at him in astonishment. At last he threw his lantern on the ground, and it broke into pieces and went out. "I have come too early," he said then: "my time is not yet. This tremendous event is still on its way, still wandering; it has not yet reached the ears of men. Lightning and thunder require time; the light of the stars requires time; deeds, though done, still require time to be seen and heard. This deed is still more distant from them than the most distant stars-and yet they have done it themselves... It has been related further that on the same day the madman forced his way into several churches and there struck up his reqttiem aeternam deo. Led out and called to account, he is said always to have replied nothing but: "What after all are these churches now if they are not the tombs and sepulchers of God? ~ Friedrich Nietzsche, The Gay Science, trans. Kaufmann,
300:What do you mean by these words: 'When you are in difficulty, widen yourself'?

I am speaking, of course, of difficulties on the path of yoga, incomprehension, limitations, things like obstacles, which prevent you from advancing. And when I say "widen yourself", I mean widen your consciousness.

Difficulties always arise from the ego, that is, from your more or less egoistic personal reaction to circumstances, events and people around you, to the conditions of your life. They also come from that feeling of being closed up in a sort of shell, which prevents your consciousness from uniting with higher and vaster realities.

One may very well think that one wants to be vast, wants to be universal, that all is the expression of the Divine, that one must have no egoism - one may think all sorts of things - but that is not necessarily a cure, for very often one knows what one ought to do, and yet one doesn't do it, for one reason or another.

But if, when you have to face anguish, suffering, revolt, pain or a feeling of helplessness - whatever it may be, all the things that come to you on the path and which precisely are your difficulties-if physically, that is to say, in your body- consciousness, you can have the feeling of widening yourself, one could say of unfolding yourself - you feel as it were all folded up, one fold on another like a piece of cloth which is folded and refolded and folded again - so if you have this feeling that what is holding and strangling you and making you suffer or paralysing your movement, is like a too closely, too tightly folded piece of cloth or like a parcel that is too well-tied, too well-packed, and that slowly, gradually, you undo all the folds and stretch yourself out exactly as one unfolds a piece of cloth or a sheet of paper and spreads it out flat, and you lie flat and make yourself very wide, as wide as possible, spreading yourself out as far as you can, opening yourself and stretching out in an attitude of complete passivity with what I could call "the face to the light": not curling back upon your difficulty, doubling up on it, shutting it in, so to say, into yourself, but, on the contrary, unfurling yourself as much as you can, as perfectly as you can, putting the difficulty before the Light - the Light which comes from above - if you do that in all the domains, and even if mentally you don't succeed in doing it - for it is sometimes difficult - if you can imagine yourself doing this physically, almost materially, well, when you have finished unfolding yourself and stretching yourself out, you will find that more than three-quarters of the difficulty is gone. And then just a little work of receptivity to the Light and the last quarter will disappear.

This is much easier than struggling against a difficulty with one's thought, for if you begin to discuss with yourself, you will find that there are arguments for and against which are so convincing that it is quite impossible to get out of it without a higher light. Here, you do not struggle against the difficulty, you do not try to convince yourself; ah! you simply stretch out in the Light as though you lay stretched on the sands in the sun. And you let the Light do its work. That's all. ~ The Mother, Questions And Answers, Volume-8, page no.286-288),
301:At it's narrowest (although this is a common and perhaps the official position; need to find ref in What is Enlightenment) "integral", "turquois" (Spiral Dynamics), and "second tier" (ditto) are all synonms, and in turn are equivalent to Wilber IV / AQAL/Wilber V "Post-metaphysical" AQAL. This is the position that "Integral = Ken Wilber". It constitutes a new philosophical school or meme-set, in the tradition of charismatic spiritual teachers of all ages, in which an articulate, brilliant, and popular figure would arise, and gather a following around him- or her-self. After the teacher passes on, their teaching remains through books and organisations dedicated to perpetuating that teaching; although without the brilliant light of the Founder, things generally become pretty stultifying, and there is often little or no original development. Even so, the books themselves continue to inspire, and many people benefit greatly from these tecahings, and can contact the original Light of the founders to be inspired by them on the subtle planes. Some late 19th, 20th, and early 21st century examples of such teachers, known and less well-known, are Blavatsky, Theon, Steiner, Aurobindo, Gurdjieff, Crowley, Alice Bailey, Carl Jung, Ann Ree Colton, and now Ken Wilber. Also, many popular gurus belong in this category. It could plausibly be suggested that the founders of the great world religions started out no different, but their teaching really caught on n a big way.

...

At its broadest then, the Integral Community includes not only Wilber but those he cites as his influences and hold universal and evolutionary views or teachings, as well as those who, while influenced by him also differ somewhat, and even those like Arthur M Young that Wilber has apparently never heard of. Nevertheless, all share a common, evolutionary, "theory of everything" position, and, whilst they may differ on many details and even on many major points, taken together they could be considered a wave front for a new paradigm, a memetic revolution. I use the term Daimon of the Integral Movement to refer to the spiritual being or personality of light that is behind and working through this broader movement.

Now, this doesn't mean that this daimon is necessarily a negative entity. I see a lot of promise, a lot of potential, in the Integral Approach. From what I feel at the moment, the Integral Deva is a force and power of good.

But, as with any new spiritual or evolutionary development, there is duality, in that there are forces that hinder and oppose and distort, as well as forces that help and aid in the evolution and ultimate divinisation of the Earth and the cosmos. Thus even where a guru does give in the dark side (as very often happens with many gurus today) there still remains an element of Mixed Light that remains (one finds this ambiguity with Sai Baba, with Da Free John, and with Rajneesh); and we find this same ambiguity with the Integral Community regarding what seems to me a certain offputting devotional attitude towards Wilber himself. The light will find its way, regardless. However, an Intregral Movement that is caught up in worship of and obedience to an authority figure, will not be able to achieve what a movement unfettered by such shackles could. ~ M Alan Kazlev, Kheper, Wilber, Integral,
302:(Novum Organum by Francis Bacon.)
   34. "Four species of idols beset the human mind, to which (for distinction's sake) we have assigned names, calling the first Idols of the Tribe, the second Idols of the Den, the third Idols of the Market, the fourth Idols of the Theatre.
   40. "The information of notions and axioms on the foundation of true induction is the only fitting remedy by which we can ward off and expel these idols. It is, however, of great service to point them out; for the doctrine of idols bears the same relation to the interpretation of nature as that of the confutation of sophisms does to common logic.
   41. "The idols of the tribe are inherent in human nature and the very tribe or race of man; for man's sense is falsely asserted to be the standard of things; on the contrary, all the perceptions both of the senses and the mind bear reference to man and not to the Universe, and the human mind resembles these uneven mirrors which impart their own properties to different objects, from which rays are emitted and distort and disfigure them.
   42. "The idols of the den are those of each individual; for everybody (in addition to the errors common to the race of man) has his own individual den or cavern, which intercepts and corrupts the light of nature, either from his own peculiar and singular disposition, or from his education and intercourse with others, or from his reading, and the authority acquired by those whom he reverences and admires, or from the different impressions produced on the mind, as it happens to be preoccupied and predisposed, or equable and tranquil, and the like; so that the spirit of man (according to its several dispositions), is variable, confused, and, as it were, actuated by chance; and Heraclitus said well that men search for knowledge in lesser worlds, and not in the greater or common world.
   43. "There are also idols formed by the reciprocal intercourse and society of man with man, which we call idols of the market, from the commerce and association of men with each other; for men converse by means of language, but words are formed at the will of the generality, and there arises from a bad and unapt formation of words a wonderful obstruction to the mind. Nor can the definitions and explanations with which learned men are wont to guard and protect themselves in some instances afford a complete remedy-words still manifestly force the understanding, throw everything into confusion, and lead mankind into vain and innumerable controversies and fallacies.
   44. "Lastly, there are idols which have crept into men's minds from the various dogmas of peculiar systems of philosophy, and also from the perverted rules of demonstration, and these we denominate idols of the theatre: for we regard all the systems of philosophy hitherto received or imagined, as so many plays brought out and performed, creating fictitious and theatrical worlds. Nor do we speak only of the present systems, or of the philosophy and sects of the ancients, since numerous other plays of a similar nature can be still composed and made to agree with each other, the causes of the most opposite errors being generally the same. Nor, again, do we allude merely to general systems, but also to many elements and axioms of sciences which have become inveterate by tradition, implicit credence, and neglect. ~ Alfred Korzybski, Manhood of Humanity,
303:There is no invariable rule of such suffering. It is not the soul that suffers; the Self is calm and equal to all things and the only sorrow of the psychic being is the sorrow of the resistance of Nature to the Divine Will or the resistance of things and people to the call of the True, the Good and the Beautiful. What is affected by suffering is the vital nature and the body. When the soul draws towards the Divine, there may be a resistance in the mind and the common form of that is denial and doubt - which may create mental and vital suffering. There may again be a resistance in the vital nature whose principal character is desire and the attachment to the objects of desire, and if in this field there is conflict between the soul and the vital nature, between the Divine Attraction and the pull of the Ignorance, then obviously there may be much suffering of the mind and vital parts. The physical consciousness also may offer a resistance which is usually that of a fundamental inertia, an obscurity in the very stuff of the physical, an incomprehension, an inability to respond to the higher consciousness, a habit of helplessly responding to the lower mechanically, even when it does not want to do so; both vital and physical suffering may be the consequence. There is moreover the resistance of the Universal Nature which does not want the being to escape from the Ignorance into the Light. This may take the form of a vehement insistence on the continuation of the old movements, waves of them thrown on the mind and vital and body so that old ideas, impulses, desires, feelings, responses continue even after they are thrown out and rejected, and can return like an invading army from outside, until the whole nature, given to the Divine, refuses to admit them. This is the subjective form of the universal resistance, but it may also take an objective form - opposition, calumny, attacks, persecution, misfortunes of many kinds, adverse conditions and circumstances, pain, illness, assaults from men or forces. There too the possibility of suffering is evident. There are two ways to meet all that - first that of the Self, calm, equality, a spirit, a will, a mind, a vital, a physical consciousness that remain resolutely turned towards the Divine and unshaken by all suggestion of doubt, desire, attachment, depression, sorrow, pain, inertia. This is possible when the inner being awakens, when one becomes conscious of the Self, of the inner mind, the inner vital, the inner physical, for that can more easily attune itself to the divine Will, and then there is a division in the being as if there were two beings, one within, calm, strong, equal, unperturbed, a channel of the Divine Consciousness and Force, one without, still encroached on by the lower Nature; but then the disturbances of the latter become something superficial which are no more than an outer ripple, - until these under the inner pressure fade and sink away and the outer being too remains calm, concentrated, unattackable. There is also the way of the psychic, - when the psychic being comes out in its inherent power, its consecration, adoration, love of the Divine, self-giving, surrender and imposes these on the mind, vital and physical consciousness and compels them to turn all their movements Godward. If the psychic is strong and master...
   ~ Sri Aurobindo, Letters On Yoga - IV, Resistances, Sufferings and Falls, 669,
304:
   Sweet Mother, how can one feel the divine Presence constantly?


Why not?

   But how can one do it?

But I am asking why one should not feel it. Instead of asking the question how to feel it, I ask the question: "What do you do that you don't feel it?" There is no reason not to feel the divine Presence. Once you have felt it, even once, you should be capable of feeling it always, for it is there. It is a fact. It is only our ignorance which makes us unaware of it. But if we become conscious, why should we not always be conscious? Why forget something one has learnt? When one has had the experience, why forget it? It is simply a bad habit, that's all.
   You see, there is something which is a fact, that's to say, it is. But we are unaware of it and do not know it. But after we become conscious and know it, why should we still forget it? Does it make sense? It's quite simply because we are not convinced that once one has met the Divine one can't forget Him any more. We are, on the contrary, full of stupid ideas which say, "Oh! Yes, it's very well once like that, but the rest of the time it will be as usual." So there is no reason why it may not begin again.
   But if we know that... we did not know something, we were ignorant, then the moment we have the knowledge... I am sincerely asking how one can manage to forget. One might not know something, that is a fact; there are countless things one doesn't know. But the moment one knows them, the minute one has the experience, how can one manage to forget? Within yourself you have the divine Presence, you know nothing about it - for all kinds of reasons, but still the chief reason is that you are in a state of ignorance. Yet suddenly, by a clicking of circumstances, you become conscious of this divine Presence, that is, you are before a fact - it is not imagination, it is a fact, it's something which exists. Then how do you manage to forget it once you have known it?
   ...
   It is because something in us, through cowardice or defeatism, accepts this. If one did not accept it, it wouldn't happen.
   Even when everything seems to be suddenly darkened, the flame and the Light are always there. And if one doesn't forget them, one has only to put in front of them the part which is dark; there will perhaps be a battle, there will perhaps be a little difficulty, but it will be something quite transitory; never will you lose your footing. That is why it is said - and it is something true - that to sin through ignorance may have fatal consequences, because when one makes mistakes, well, these mistakes have results, that's obvious, and usually external and material results; but that's no great harm, I have already told you this several times. But when one knows what is true, when one has seen and had the experience of the Truth, to accept the sin again, that is, fall back again into ignorance and obscurity - this is indeed an infinitely more serious mistake. It begins to belong to the domain of ill-will. In any case, it is a sign of slackness and weakness. It means that the will is weak.
   So your question is put the other way round. Instead of asking yourself how to keep it, you must ask yourself: how does one not keep it? Not having it, is a state which everybody is in before the moment of knowing; not knowing - one is in that state before knowing. But once one knows one cannot forget. And if one forgets, it means that there is something which consents to the forgetting, it means there is an assent somewhere; otherwise one would not forget.
   ~ The Mother, Questions And Answers 1955, 403,405,406,
305:The supreme Form is then made visible. It is that of the infinite Godhead whose faces are everywhere and in whom are all the wonders of existence, who multiplies unendingly all the many marvellous revelations of his being, a world-wide Divinity seeing with innumerable eyes, speaking from innumerable mouths, armed for battle with numberless divine uplifted weapons, glorious with divine ornaments of beauty, robed in heavenly raiment of deity, lovely with garlands of divine flowers, fragrant with divine perfumes. Such is the light of this body of God as if a thousand suns had risen at once in heaven. The whole world multitudinously divided and yet unified is visible in the body of the God of Gods. Arjuna sees him, God magnificent and beautiful and terrible, the Lord of souls who has manifested in the glory and greatness of his spirit this wild and monstrous and orderly and wonderful and sweet and terrible world, and overcome with marvel and joy and fear he bows down and adores with words of awe and with clasped hands the tremendous vision. "I see" he cries "all the gods in thy body, O God, and different companies of beings, Brahma the creating lord seated in the Lotus, and the Rishis and the race of the divine Serpents. I see numberless arms and bellies and eyes and faces, I see thy infinite forms on every side, but I see not thy end nor thy middle nor thy beginning, O Lord of the universe, O Form universal. I see thee crowned and with thy mace and thy discus, hard to discern because thou art a luminous mass of energy on all sides of me, an encompassing blaze, a sun-bright fire-bright Immeasurable. Thou art the supreme Immutable whom we have to know, thou art the high foundation and abode of the universe, thou art the imperishable guardian of the eternal laws, thou art the sempiternal soul of existence."

But in the greatness of this vision there is too the terrific image of the Destroyer. This Immeasurable without end or middle or beginning is he in whom all things begin and exist and end.

This Godhead who embraces the worlds with his numberless arms and destroys with his million hands, whose eyes are suns and moons, has a face of blazing fire and is ever burning up the whole universe with the flame of his energy. The form of him is fierce and marvellous and alone it fills all the regions and occupies the whole space between earth and heaven. The companies of the gods enter it, afraid, adoring; the Rishis and the Siddhas crying "May there be peace and weal" praise it with many praises; the eyes of Gods and Titans and Giants are fixed on it in amazement. It has enormous burning eyes; it has mouths that gape to devour, terrible with many tusks of destruction; it has faces like the fires of Death and Time. The kings and the captains and the heroes on both sides of the world-battle are hastening into its tusked and terrible jaws and some are seen with crushed and bleeding heads caught between its teeth of power; the nations are rushing to destruction with helpless speed into its mouths of flame like many rivers hurrying in their course towards the ocean or like moths that cast themselves on a kindled fire. With those burning mouths the Form of Dread is licking all the regions around; the whole world is full of his burning energies and baked in the fierceness of his lustres. The world and its nations are shaken and in anguish with the terror of destruction and Arjuna shares in the trouble and panic around him; troubled and in pain is the soul within him and he finds no peace or gladness. He cries to the dreadful Godhead, "Declare to me who thou art that wearest this form of fierceness. Salutation to thee, O thou great Godhead, turn thy heart to grace. I would know who thou art who wast from the beginning, for I know not the will of thy workings." ~ Sri Aurobindo, Essays On The Gita, 2.10_-_The_Vision_of_the_World-Spirit_-_Time_the_Destroyer,
306: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,
307: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,
308: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,
309:
   What is the exact way of feeling that we belong to the Divine and that the Divine is acting in us?

You must not feel with your head (because you may think so, but that's something vague); you must feel with your sense-feeling. Naturally one begins by wanting it with the mind, because that is the first thing that understands. And then one has an aspiration here (pointing to the heart), with a flame which pushes you to realise it. But if you want it to be truly the thing, well, you must feel it.

   You are doing something, suppose, for example, you are doing exercises, weight-lifting. Now suddenly without your knowing how it happened, suddenly you have the feeling that there is a force infinitely greater than you, greater, more powerful, a force that does the lifting for you. Your body becomes something almost non-existent and there is this Something that lifts. And then you will see; when that happens to you, you will no longer ask how it should be done, you will know. That does happen.

   It depends upon people, depends upon what dominates in their being. Those who think have suddenly the feeling that it is no longer they who think, that there is something which knows much better, sees much more clearly, which is infinitely more luminous, more conscious in them, which organises the thoughts and words; and then they write. But if the experience is complete, it is even no longer they who write, it is that same Thing that takes hold of their hand and makes it write. Well, one knows at that moment that the little physical person is just a tiny insignificant tool trying to remain as quiet as possible in order not to disturb the experience.

   Yes, at no cost must the experience be disturbed. If suddenly you say: "Oh, look, how strange it is!"...

   How can we reach that state?

Aspire for it, want it. Try to be less and less selfish, but not in the sense of becoming nice to other people or forgetting yourself, not that: have less and less the feeling that you are a person, a separate entity, something existing in itself, isolated from the rest.

   And then, above all, above all, it is that inner flame, that aspiration, that need for the light. It is a kind of - how to put it? - luminous enthusiasm that seizes you. It is an irresistible need to melt away, to give oneself, to exist only in the Divine.

   At that moment you have the experience of your aspiration.

   But that moment should be absolutely sincere and as integral as possible; and all this must occur not only in the head, not only here, but must take place everywhere, in all the cells of the body. The consciousness integrally must have this irresistible need.... The thing lasts for some time, then diminishes, gets extinguished. You cannot keep these things for very long. But then it so happens that a moment later or the next day or some time later, suddenly you have the opposite experience. Instead of feeling this ascent, and all that, this is no longer there and you have the feeling of the Descent, the Answer. And nothing but the Answer exists. Nothing but the divine thought, the divine will, the divine energy, the divine action exists any longer. And you too, you are no longer there.

   That is to say, it is the answer to our aspiration. It may happen immediately afterwards - that is very rare but may happen. If you have both simultaneously, then the state is perfect; usually they alternate; they alternate more and more closely until the moment there is a total fusion. Then there is no more distinction. I heard a Sufi mystic, who was besides a great musician, an Indian, saying that for the Sufis there was a state higher than that of adoration and surrender to the Divine, than that of devotion, that this was not the last stage; the last stage of the progress is when there is no longer any distinction; you have no longer this kind of adoration or surrender or consecration; it is a very simple state in which one makes no distinction between the Divine and oneself. They know this. It is even written in their books. It is a commonly known condition in which everything becomes quite simple. There is no longer any difference. There is no longer that kind of ecstatic surrender to "Something" which is beyond you in every way, which you do not understand, which is merely the result of your aspiration, your devotion. There is no difference any longer. When the union is perfect, there is no longer any difference.

   Is this the end of self-progress?

There is never any end to progress - never any end, you can never put a full stop there. ~ The Mother,
310:A God's Labour
I have gathered my dreams in a silver air
   Between the gold and the blue
And wrapped them softly and left them there,
   My jewelled dreams of you.

I had hoped to build a rainbow bridge
   Marrying the soil to the sky
And sow in this dancing planet midge
   The moods of infinity.

But too bright were our heavens, too far away,
   Too frail their ethereal stuff;
Too splendid and sudden our light could not stay;
   The roots were not deep enough.

He who would bring the heavens here
   Must descend himself into clay
And the burden of earthly nature bear
   And tread the dolorous way.

Coercing my godhead I have come down
   Here on the sordid earth,
Ignorant, labouring, human grown
   Twixt the gates of death and birth.

I have been digging deep and long
   Mid a horror of filth and mire
A bed for the golden river's song,
   A home for the deathless fire.

I have laboured and suffered in Matter's night
   To bring the fire to man;
But the hate of hell and human spite
   Are my meed since the world began.

For man's mind is the dupe of his animal self;
   Hoping its lusts to win,
He harbours within him a grisly Elf
   Enamoured of sorrow and sin.

The grey Elf shudders from heaven's flame
   And from all things glad and pure;
Only by pleasure and passion and pain
   His drama can endure.

All around is darkness and strife;
   For the lamps that men call suns
Are but halfway gleams on this stumbling life
   Cast by the Undying Ones.

Man lights his little torches of hope
   That lead to a failing edge;
A fragment of Truth is his widest scope,
   An inn his pilgrimage.

The Truth of truths men fear and deny,
   The Light of lights they refuse;
To ignorant gods they lift their cry
   Or a demon altar choose.

All that was found must again be sought,
   Each enemy slain revives,
Each battle for ever is fought and refought
   Through vistas of fruitless lives.

My gaping wounds are a thousand and one
   And the Titan kings assail,
But I dare not rest till my task is done
   And wrought the eternal will.

How they mock and sneer, both devils and men!
   "Thy hope is Chimera's head
Painting the sky with its fiery stain;
   Thou shalt fall and thy work lie dead.

"Who art thou that babblest of heavenly ease
   And joy and golden room
To us who are waifs on inconscient seas
   And bound to life's iron doom?

"This earth is ours, a field of Night
   For our petty flickering fires.
How shall it brook the sacred Light
   Or suffer a god's desires?

"Come, let us slay him and end his course!
   Then shall our hearts have release
From the burden and call of his glory and force
   And the curb of his wide white peace."

But the god is there in my mortal breast
   Who wrestles with error and fate
And tramples a road through mire and waste
   For the nameless Immaculate.

A voice cried, "Go where none have gone!
   Dig deeper, deeper yet
Till thou reach the grim foundation stone
   And knock at the keyless gate."

I saw that a falsehood was planted deep
   At the very root of things
Where the grey Sphinx guards God's riddle sleep
   On the Dragon's outspread wings.

I left the surface gauds of mind
   And life's unsatisfied seas
And plunged through the body's alleys blind
   To the nether mysteries.

I have delved through the dumb Earth's dreadful heart
   And heard her black mass' bell.
I have seen the source whence her agonies part
   And the inner reason of hell.

Above me the dragon murmurs moan
   And the goblin voices flit;
I have pierced the Void where Thought was born,
   I have walked in the bottomless pit.

On a desperate stair my feet have trod
   Armoured with boundless peace,
Bringing the fires of the splendour of God
   Into the human abyss.

He who I am was with me still;
   All veils are breaking now.
I have heard His voice and borne His will
   On my vast untroubled brow.

The gulf twixt the depths and the heights is bridged
   And the golden waters pour
Down the sapphire mountain rainbow-ridged
   And glimmer from shore to shore.

Heaven's fire is lit in the breast of the earth
   And the undying suns here burn;
Through a wonder cleft in the bounds of birth
   The incarnate spirits yearn

Like flames to the kingdoms of Truth and Bliss:
   Down a gold-red stairway wend
The radiant children of Paradise
   Clarioning darkness' end.

A little more and the new life's doors
   Shall be carved in silver light
With its aureate roof and mosaic floors
   In a great world bare and bright.

I shall leave my dreams in their argent air,
   For in a raiment of gold and blue
There shall move on the earth embodied and fair
   The living truth of you.
   ~ Sri Aurobindo, Collected Poems, A God's Labour, 534,
311:What are these operations? They are not mere psychological self-analysis and self-observation. Such analysis, such observation are, like the process of right thought, of immense value and practically indispensable. They may even, if rightly pursued, lead to a right thought of considerable power and effectivity. Like intellectual discrimination by the process of meditative thought they will have an effect of purification; they will lead to self-knowledge of a certain kind and to the setting right of the disorders of the soul and the heart and even of the disorders of the understanding. Self-knowledge of all kinds is on the straight path to the knowledge of the real Self. The Upanishad tells us that the Self-existent has so set the doors of the soul that they turn outwards and most men look outward into the appearances of things; only the rare soul that is ripe for a calm thought and steady wisdom turns its eye inward, sees the Self and attains to immortality. To this turning of the eye inward psychological self-observation and analysis is a great and effective introduction.We can look into the inward of ourselves more easily than we can look into the inward of things external to us because there, in things outside us, we are in the first place embarrassed by the form and secondly we have no natural previous experience of that in them which is other than their physical substance. A purified or tranquillised mind may reflect or a powerful concentration may discover God in the world, the Self in Nature even before it is realised in ourselves, but this is rare and difficult. (2) And it is only in ourselves that we can observe and know the process of the Self in its becoming and follow the process by which it draws back into self-being. Therefore the ancient counsel, know thyself, will always stand as the first word that directs us towards the knowledge. Still, psychological self-knowledge is only the experience of the modes of the Self, it is not the realisation of the Self in its pure being.
   The status of knowledge, then, which Yoga envisages is not merely an intellectual conception or clear discrimination of the truth, nor is it an enlightened psychological experience of the modes of our being. It is a "realisation", in the full sense of the word; it is the making real to ourselves and in ourselves of the Self, the transcendent and universal Divine, and it is the subsequent impossibility of viewing the modes of being except in the light of that Self and in their true aspect as its flux of becoming under the psychical and physical conditions of our world-existence. This realisation consists of three successive movements, internal vision, complete internal experience and identity.
   This internal vision, dr.s.t.i, the power so highly valued by the ancient sages, the power which made a man a Rishi or Kavi and no longer a mere thinker, is a sort of light in the soul by which things unseen become as evident and real to it-to the soul and not merely to the intellect-as do things seen to the physical eye. In the physical world there are always two forms of knowledge, the direct and the indirect, pratyaks.a, of that which is present to the eyes, and paroks.a, of that which is remote from and beyond our vision. When the object is beyond our vision, we are necessarily obliged to arrive at an idea of it by inference, imagination, analogy, by hearing the descriptions of others who have seen it or by studying pictorial or other representations of it if these are available. By putting together all these aids we can indeed arrive at a more or less adequate idea or suggestive image of the object, but we do not realise the thing itself; it is not yet to us the grasped reality, but only our conceptual representation of a reality. But once we have seen it with the eyes,-for no other sense is adequate,-we possess, we realise; it is there secure in our satisfied being, part of ourselves in knowledge. Precisely the same rule holds good of psychical things and of he Self. We may hear clear and luminous teachings about the Self from philosophers or teachers or from ancient writings; we may by thought, inference, imagination, analogy or by any other available means attempt to form a mental figure or conception of it; we may hold firmly that conception in our mind and fix it by an entire and exclusive concentration;3 but we have not yet realised it, we have not seen God. It is only when after long and persistent concentration or by other means the veil of the mind is rent or swept aside, only when a flood of light breaks over the awakened mentality, jyotirmaya brahman, and conception gives place to a knowledge-vision in which the Self is as present, real, concrete as a physical object to the physical eye, that we possess in knowledge; for we have seen. After that revelation, whatever fadings of the light, whatever periods of darkness may afflict the soul, it can never irretrievably lose what it has once held. The experience is inevitably renewed and must become more frequent till it is constant; when and how soon depends on the devotion and persistence with which we insist on the path and besiege by our will or our love the hidden Deity.
   (2) And it is only in ourselves that we can observe and know the 2 In one respect, however, it is easier, because in external things we are not so much hampered by the sense of the limited ego as in ourselves; one obstacle to the realisation of God is therefore removed.
   ~ Sri Aurobindo, The Synthesis Of Yoga, The Status of Knowledge,
312:[an Integral conception of the Divine :::
   But on that which as yet we know not how shall we concentrate? And yet we cannot know the Divine unless we have achieved this concentration of our being upon him. A concentration which culminates in a living realisation and the constant sense of the presence of the One in ourselves and in all of which we are aware, is what we mean in Yoga by knowledge and the effort after knowledge. It is not enough to devote ourselves by the reading of Scriptures or by the stress of philosophical reasoning to an intellectual understanding of the Divine; for at the end of our long mental labour we might know all that has been said of the Eternal, possess all that can be thought about the Infinite and yet we might not know him at all. This intellectual preparation can indeed be the first stage in a powerful Yoga, but it is not indispensable : it is not a step which all need or can be called upon to take. Yoga would be impossible, except for a very few, if the intellectual figure of knowledge arrived at by the speculative or meditative Reason were its indispensable condition or a binding preliminary. All that the Light from above asks of us that it may begin its work is a call from the soul and a sufficient point of support in the mind. This support can be reached through an insistent idea of the Divine in the thought, a corresponding will in the dynamic parts, an aspiration, a faith, a need in the heart. Any one of these may lead or predominate, if all cannot move in unison or in an equal rhythm. The idea may be and must in the beginning be inadequate; the aspiration may be narrow and imperfect, the faith poorly illumined or even, as not surely founded on the rock of knowledge, fluctuating, uncertain, easily diminished; often even it may be extinguished and need to be lit again with difficulty like a torch in a windy pass. But if once there is a resolute self-consecration from deep within, if there is an awakening to the soul's call, these inadequate things can be a sufficient instrument for the divine purpose. Therefore the wise have always been unwilling to limit man's avenues towards God; they would not shut against his entry even the narrowest portal, the lowest and darkest postern, the humblest wicket-gate. Any name, any form, any symbol, any offering has been held to be sufficient if there is the consecration along with it; for the Divine knows himself in the heart of the seeker and accepts the sacrifice.
   But still the greater and wider the moving idea-force behind the consecration, the better for the seeker; his attainment is likely to be fuller and more ample. If we are to attempt an integral Yoga, it will be as well to start with an idea of the Divine that is itself integral. There should be an aspiration in the heart wide enough for a realisation without any narrow limits. Not only should we avoid a sectarian religious outlook, but also all onesided philosophical conceptions which try to shut up the Ineffable in a restricting mental formula. The dynamic conception or impelling sense with which our Yoga can best set out would be naturally the idea, the sense of a conscious all-embracing but all-exceeding Infinite. Our uplook must be to a free, all-powerful, perfect and blissful One and Oneness in which all beings move and live and through which all can meet and become one. This Eternal will be at once personal and impersonal in his self-revelation and touch upon the soul. He is personal because he is the conscious Divine, the infinite Person who casts some broken reflection of himself in the myriad divine and undivine personalities of the universe. He is impersonal because he appears to us as an infinite Existence, Consciousness and Ananda and because he is the fount, base and constituent of all existences and all energies, -the very material of our being and mind and life and body, our spirit and our matter. The thought, concentrating on him, must not merely understand in an intellectual form that he exists, or conceive of him as an abstraction, a logical necessity; it must become a seeing thought able to meet him here as the Inhabitant in all, realise him in ourselves, watch and take hold on the movement of his forces. He is the one Existence: he is the original and universal Delight that constitutes all things and exceeds them: he is the one infinite Consciousness that composes all consciousnesses and informs all their movements; he is the one illimitable Being who sustains all action and experience; his will guides the evolution of things towards their yet unrealised but inevitable aim and plenitude. To him the heart can consecrate itself, approach him as the supreme Beloved, beat and move in him as in a universal sweetness of Love and a living sea of Delight. For his is the secret Joy that supports the soul in all its experiences and maintains even the errant ego in its ordeals and struggles till all sorrow and suffering shall cease. His is the Love and the Bliss of the infinite divine Lover who is drawing all things by their own path towards his happy oneness. On him the Will can unalterably fix as the invisible Power that guides and fulfils it and as the source of its strength. In the impersonality this actuating Power is a self-illumined Force that contains all results and calmly works until it accomplishes, in the personality an all wise and omnipotent Master of the Yoga whom nothing can prevent from leading it to its goal. This is the faith with which the seeker has to begin his seeking and endeavour; for in all his effort here, but most of all in his effort towards the Unseen, mental man must perforce proceed by faith. When the realisation comes, the faith divinely fulfilled and completed will be transformed into an eternal flame of knowledge.
   ~ Sri Aurobindo, The Synthesis Of Yoga, Self-Consecration, 82-83 [T1],
313:To what gods shall the sacrifice be offered? Who shall be invoked to manifest and protect in the human being this increasing godhead?

Agni first, for without him the sacrificial flame cannot burn on the altar of the soul. That flame of Agni is the seven-tongued power of the Will, a Force of God instinct with Knowledge. This conscious and forceful will is the immortal guest in our mortality, a pure priest and a divine worker, the mediator between earth and heaven. It carries what we offer to the higher Powers and brings back in return their force and light and joy into our humanity.

Indra, the Puissant next, who is the power of pure Existence self-manifested as the Divine Mind. As Agni is one pole of Force instinct with knowledge that sends its current upward from earth to heaven, so Indra is the other pole of Light instinct with force which descends from heaven to earth. He comes down into our world as the Hero with the shining horses and slays darkness and division with his lightnings, pours down the life-giving heavenly waters, finds in the trace of the hound, Intuition, the lost or hidden illuminations, makes the Sun of Truth mount high in the heaven of our mentality.

Surya, the Sun, is the master of that supreme Truth, - truth of being, truth of knowledge, truth of process and act and movement and functioning. He is therefore the creator or rather the manifester of all things - for creation is out-bringing, expression by the Truth and Will - and the father, fosterer, enlightener of our souls. The illuminations we seek are the herds of this Sun who comes to us in the track of the divine Dawn and releases and reveals in us night-hidden world after world up to the highest Beatitude.

Of that beatitude Soma is the representative deity. The wine of his ecstasy is concealed in the growths of earth, in the waters of existence; even here in our physical being are his immortalising juices and they have to be pressed out and offered to all the gods; for in that strength these shall increase and conquer.

Each of these primary deities has others associated with him who fulfil functions that arise from his own. For if the truth of Surya is to be established firmly in our mortal nature, there are previous conditions that are indispensable; a vast purity and clear wideness destructive of all sin and crooked falsehood, - and this is Varuna; a luminous power of love and comprehension leading and forming into harmony all our thoughts, acts and impulses, - this is Mitra; an immortal puissance of clear-discerning aspiration and endeavour, - this is Aryaman; a happy spontaneity of the right enjoyment of all things dispelling the evil dream of sin and error and suffering, - this is Bhaga. These four are powers of the Truth of Surya. For the whole bliss of Soma to be established perfectly in our nature a happy and enlightened and unmaimed condition of mind, vitality and body are necessary. This condition is given to us by the twin Ashwins; wedded to the daughter of Light, drinkers of honey, bringers of perfect satisfactions, healers of maim and malady they occupy our parts of knowledge and parts of action and prepare our mental, vital and physical being for an easy and victorious ascension.

Indra, the Divine Mind, as the shaper of mental forms has for his assistants, his artisans, the Ribhus, human powers who by the work of sacrifice and their brilliant ascension to the high dwelling-place of the Sun have attained to immortality and help mankind to repeat their achievement. They shape by the mind Indra's horses, the chariot of the Ashwins, the weapons of the Gods, all the means of the journey and the battle. But as giver of the Light of Truth and as Vritra-slayer Indra is aided by the Maruts, who are powers of will and nervous or vital Force that have attained to the light of thought and the voice of self-expression. They are behind all thought and speech as its impellers and they battle towards the Light, Truth and Bliss of the supreme Consciousness.

There are also female energies; for the Deva is both Male and Female and the gods also are either activising souls or passively executive and methodising energies. Aditi, infinite Mother of the Gods, comes first; and there are besides five powers of the Truthconsciousness, - Mahi or Bharati, the vast Word that brings us all things out of the divine source; Ila, the strong primal word of the Truth who gives us its active vision; Saraswati, its streaming current and the word of its inspiration; Sarama, the Intuition, hound of heaven who descends into the cavern of the subconscient and finds there the concealed illuminations; Dakshina, whose function is to discern rightly, dispose the action and the offering and distribute in the sacrifice to each godhead its portion. Each god, too, has his female energy.

All this action and struggle and ascension is supported by Heaven our Father and Earth our Mother Parents of the Gods, who sustain respectively the purely mental and psychic and the physical consciousness. Their large and free scope is the condition of our achievement. Vayu, master of life, links them together by the mid-air, the region of vital force. And there are other deities, - Parjanya, giver of the rain of heaven; Dadhikravan, the divine war-horse, a power of Agni; the mystic Dragon of the Foundations; Trita Aptya who on the third plane of existence consummates our triple being; and more besides.

The development of all these godheads is necessary to our perfection. And that perfection must be attained on all our levels, - in the wideness of earth, our physical being and consciousness; in the full force of vital speed and action and enjoyment and nervous vibration, typified as the Horse which must be brought forward to upbear our endeavour; in the perfect gladness of the heart of emotion and a brilliant heat and clarity of the mind throughout our intellectual and psychical being; in the coming of the supramental Light, the Dawn and the Sun and the shining Mother of the herds, to transform all our existence; for so comes to us the possession of the Truth, by the Truth the admirable surge of the Bliss, in the Bliss infinite Consciousness of absolute being. ~ Sri Aurobindo, Hymns to the Mystic Fire, The Doctrine of the Mystics,
314:The Supermind [Supramental consciousness] is in its very essence a truth-consciousness, a consciousness always free from the Ignorance which is the foundation of our present natural or evolutionary existence and from which nature in us is trying to arrive at self-knowledge and world-knowledge and a right consciousness and the right use of our existence in the universe. The Supermind, because it is a truth-consciousness, has this knowledge inherent in it and this power of true existence; its course is straight and can go direct to its aim, its field is wide and can even be made illimitable. This is because its very nature is knowledge: it has not to acquire knowledge but possesses it in its own right; its steps are not from nescience or ignorance into some imperfect light, but from truth to greater truth, from right perception to deeper perception, from intuition to intuition, from illumination to utter and boundless luminousness, from growing widenesses to the utter vasts and to very infinitude. On its summits it possesses the divine omniscience and omnipotence, but even in an evolutionary movement of its own graded self-manifestation by which it would eventually reveal its own highest heights, it must be in its very nature essentially free from ignorance and error: it starts from truth and light and moves always in truth and light. As its knowledge is always true, so too its will is always true; it does not fumble in its handling of things or stumble in its paces. In the Supermind feeling and emotion do not depart from their truth, make no slips or mistakes, do not swerve from the right and the real, cannot misuse beauty and delight or twist away from a divine rectitude. In the Supermind sense cannot mislead or deviate into the grossnesses which are here its natural imperfections and the cause of reproach, distrust and misuse by our ignorance. Even an incomplete statement made by the Supermind is a truth leading to a further truth, its incomplete action a step towards completeness. All the life and action and leading of the Supermind is guarded in its very nature from the falsehoods and uncertainties that are our lot; it moves in safety towards its perfection. Once the truth-consciousness was established here on its own sure foundation, the evolution of divine life would be a progress in felicity, a march through light to Ananda. Supermind is an eternal reality of the divine Being and the divine Nature. In its own plane it already and always exists and possesses its own essential law of being; it has not to be created or to emerge or evolve into existence out of involution in Matter or out of non-existence, as it might seem to the view of mind which itself seems to its own view to have so emerged from life and Matter or to have evolved out of an involution in life and Matter. The nature of Supermind is always the same, a being of knowledge, proceeding from truth to truth, creating or rather manifesting what has to be manifested by the power of a pre-existent knowledge, not by hazard but by a self-existent destiny in the being itself, a necessity of the thing in itself and therefore inevitable. Its -manifestation of the divine life will also be inevitable; its own life on its own plane is divine and, if Supermind descends upon the earth, it will bring necessarily the divine life with it and establish it here. Supermind is the grade of existence beyond mind, life and Matter and, as mind, life and Matter have manifested on the earth, so too must Supermind in the inevitable course of things manifest in this world of Matter. In fact, a supermind is already here but it is involved, concealed behind this manifest mind, life and Matter and not yet acting overtly or in its own power: if it acts, it is through these inferior powers and modified by their characters and so not yet recognisable. It is only by the approach and arrival of the descending Supermind that it can be liberated upon earth and reveal itself in the action of our material, vital and mental parts so that these lower powers can become portions of a total divinised activity of our whole being: it is that that will bring to us a completely realised divinity or the divine life. It is indeed so that life and mind involved in Matter have realised themselves here; for only what is involved can evolve, otherwise there could be no emergence. The manifestation of a supramental truth-consciousness is therefore the capital reality that will make the divine life possible. It is when all the movements of thought, impulse and action are governed and directed by a self-existent and luminously automatic truth-consciousness and our whole nature comes to be constituted by it and made of its stuff that the life divine will be complete and absolute. Even as it is, in reality though not in the appearance of things, it is a secret self-existent knowledge and truth that is working to manifest itself in the creation here. The Divine is already there immanent within us, ourselves are that in our inmost reality and it is this reality that we have to manifest; it is that which constitutes the urge towards the divine living and makes necessary the creation of the life divine even in this material existence. A manifestation of the Supermind and its truth-consciousness is then inevitable; it must happen in this world sooner or lateR But it has two aspects, a descent from above, an ascent from below, a self-revelation of the Spirit, an evolution in Nature. The ascent is necessarily an effort, a working of Nature, an urge or nisus on her side to raise her lower parts by an evolutionary or revolutionary change, conversion or transformation into the divine reality and it may happen by a process and progress or by a rapid miracle. The descent or self-revelation of the Spirit is an act of the supreme Reality from above which makes the realisation possible and it can appear either as the divine aid which brings about the fulfilment of the progress and process or as the sanction of the miracle. Evolution, as we see it in this world, is a slow and difficult process and, indeed, needs usually ages to reach abiding results; but this is because it is in its nature an emergence from inconscient beginnings, a start from nescience and a working in the ignorance of natural beings by what seems to be an unconscious force. There can be, on the contrary, an evolution in the light and no longer in the darkness, in which the evolving being is a conscious participant and cooperator, and this is precisely what must take place here. Even in the effort and progress from the Ignorance to Knowledge this must be in part if not wholly the endeavour to be made on the heights of the nature, and it must be wholly that in the final movement towards the spiritual change, realisation, transformation. It must be still more so when there is a transition across the dividing line between the Ignorance and the Knowledge and the evolution is from knowledge to greater knowledge, from consciousness to greater consciousness, from being to greater being. There is then no longer any necessity for the slow pace of the ordinary evolution; there can be rapid conversion, quick transformation after transformation, what would seem to our normal present mind a succession of miracles. An evolution on the supramental levels could well be of that nature; it could be equally, if the being so chose, a more leisurely passage of one supramental state or condition of things to something beyond but still supramental, from level to divine level, a building up of divine gradations, a free growth to the supreme Supermind or beyond it to yet undreamed levels of being, consciousness and Ananda.
   ~ Sri Aurobindo, Essays In Philosophy And Yoga, 558,
315:Mental Education

OF ALL lines of education, mental education is the most widely known and practised, yet except in a few rare cases there are gaps which make it something very incomplete and in the end quite insufficient.

   Generally speaking, schooling is considered to be all the mental education that is necessary. And when a child has been made to undergo, for a number of years, a methodical training which is more like cramming than true schooling, it is considered that whatever is necessary for his mental development has been done. Nothing of the kind. Even conceding that the training is given with due measure and discrimination and does not permanently damage the brain, it cannot impart to the human mind the faculties it needs to become a good and useful instrument. The schooling that is usually given can, at the most, serve as a system of gymnastics to increase the suppleness of the brain. From this standpoint, each branch of human learning represents a special kind of mental gymnastics, and the verbal formulations given to these various branches each constitute a special and well-defined language.

   A true mental education, which will prepare man for a higher life, has five principal phases. Normally these phases follow one after another, but in exceptional individuals they may alternate or even proceed simultaneously. These five phases, in brief, are:

   (1) Development of the power of concentration, the capacity of attention.
   (2) Development of the capacities of expansion, widening, complexity and richness.
   (3) Organisation of one's ideas around a central idea, a higher ideal or a supremely luminous idea that will serve as a guide in life.
   (4) Thought-control, rejection of undesirable thoughts, to become able to think only what one wants and when one wants.
   (5) Development of mental silence, perfect calm and a more and more total receptivity to inspirations coming from the higher regions of the being.

   It is not possible to give here all the details concerning the methods to be employed in the application of these five phases of education to different individuals. Still, a few explanations on points of detail can be given.

   Undeniably, what most impedes mental progress in children is the constant dispersion of their thoughts. Their thoughts flutter hither and thither like butterflies and they have to make a great effort to fix them. Yet this capacity is latent in them, for when you succeed in arousing their interest, they are capable of a good deal of attention. By his ingenuity, therefore, the educator will gradually help the child to become capable of a sustained effort of attention and a faculty of more and more complete absorption in the work in hand. All methods that can develop this faculty of attention from games to rewards are good and can all be utilised according to the need and the circumstances. But it is the psychological action that is most important and the sovereign method is to arouse in the child an interest in what you want to teach him, a liking for work, a will to progress. To love to learn is the most precious gift that one can give to a child: to love to learn always and everywhere, so that all circumstances, all happenings in life may be constantly renewed opportunities for learning more and always more.

   For that, to attention and concentration should be added observation, precise recording and faithfulness of memory. This faculty of observation can be developed by varied and spontaneous exercises, making use of every opportunity that presents itself to keep the child's thought wakeful, alert and prompt. The growth of the understanding should be stressed much more than that of memory. One knows well only what one has understood. Things learnt by heart, mechanically, fade away little by little and finally disappear; what is understood is never forgotten. Moreover, you must never refuse to explain to a child the how and the why of things. If you cannot do it yourself, you must direct the child to those who are qualified to answer or point out to him some books that deal with the question. In this way you will progressively awaken in the child the taste for true study and the habit of making a persistent effort to know.

   This will bring us quite naturally to the second phase of development in which the mind should be widened and enriched.

   You will gradually show the child that everything can become an interesting subject for study if it is approached in the right way. The life of every day, of every moment, is the best school of all, varied, complex, full of unexpected experiences, problems to be solved, clear and striking examples and obvious consequences. It is so easy to arouse healthy curiosity in children, if you answer with intelligence and clarity the numerous questions they ask. An interesting reply to one readily brings others in its train and so the attentive child learns without effort much more than he usually does in the classroom. By a choice made with care and insight, you should also teach him to enjoy good reading-matter which is both instructive and attractive. Do not be afraid of anything that awakens and pleases his imagination; imagination develops the creative mental faculty and through it study becomes living and the mind develops in joy.

   In order to increase the suppleness and comprehensiveness of his mind, one should see not only that he studies many varied topics, but above all that a single subject is approached in various ways, so that the child understands in a practical manner that there are many ways of facing the same intellectual problem, of considering it and solving it. This will remove all rigidity from his brain and at the same time it will make his thinking richer and more supple and prepare it for a more complex and comprehensive synthesis. In this way also the child will be imbued with the sense of the extreme relativity of mental learning and, little by little, an aspiration for a truer source of knowledge will awaken in him.

   Indeed, as the child grows older and progresses in his studies, his mind too ripens and becomes more and more capable of forming general ideas, and with them almost always comes a need for certitude, for a knowledge that is stable enough to form the basis of a mental construction which will permit all the diverse and scattered and often contradictory ideas accumulated in his brain to be organised and put in order. This ordering is indeed very necessary if one is to avoid chaos in one's thoughts. All contradictions can be transformed into complements, but for that one must discover the higher idea that will have the power to bring them harmoniously together. It is always good to consider every problem from all possible standpoints so as to avoid partiality and exclusiveness; but if the thought is to be active and creative, it must, in every case, be the natural and logical synthesis of all the points of view adopted. And if you want to make the totality of your thoughts into a dynamic and constructive force, you must also take great care as to the choice of the central idea of your mental synthesis; for upon that will depend the value of this synthesis. The higher and larger the central idea and the more universal it is, rising above time and space, the more numerous and the more complex will be the ideas, notions and thoughts which it will be able to organise and harmonise.

   It goes without saying that this work of organisation cannot be done once and for all. The mind, if it is to keep its vigour and youth, must progress constantly, revise its notions in the light of new knowledge, enlarge its frame-work to include fresh notions and constantly reclassify and reorganise its thoughts, so that each of them may find its true place in relation to the others and the whole remain harmonious and orderly.

   All that has just been said concerns the speculative mind, the mind that learns. But learning is only one aspect of mental activity; the other, which is at least equally important, is the constructive faculty, the capacity to form and thus prepare action. This very important part of mental activity has rarely been the subject of any special study or discipline. Only those who want, for some reason, to exercise a strict control over their mental activities think of observing and disciplining this faculty of formation; and as soon as they try it, they have to face difficulties so great that they appear almost insurmountable.

   And yet control over this formative activity of the mind is one of the most important aspects of self-education; one can say that without it no mental mastery is possible. As far as study is concerned, all ideas are acceptable and should be included in the synthesis, whose very function is to become more and more rich and complex; but where action is concerned, it is just the opposite. The ideas that are accepted for translation into action should be strictly controlled and only those that agree with the general trend of the central idea forming the basis of the mental synthesis should be permitted to express themselves in action. This means that every thought entering the mental consciousness should be set before the central idea; if it finds a logical place among the thoughts already grouped, it will be admitted into the synthesis; if not, it will be rejected so that it can have no influence on the action. This work of mental purification should be done very regularly in order to secure a complete control over one's actions.

   For this purpose, it is good to set apart some time every day when one can quietly go over one's thoughts and put one's synthesis in order. Once the habit is acquired, you can maintain control over your thoughts even during work and action, allowing only those which are useful for what you are doing to come to the surface. Particularly, if you have continued to cultivate the power of concentration and attention, only the thoughts that are needed will be allowed to enter the active external consciousness and they then become all the more dynamic and effective. And if, in the intensity of concentration, it becomes necessary not to think at all, all mental vibration can be stilled and an almost total silence secured. In this silence one can gradually open to the higher regions of the mind and learn to record the inspirations that come from there.

   But even before reaching this point, silence in itself is supremely useful, because in most people who have a somewhat developed and active mind, the mind is never at rest. During the day, its activity is kept under a certain control, but at night, during the sleep of the body, the control of the waking state is almost completely removed and the mind indulges in activities which are sometimes excessive and often incoherent. This creates a great stress which leads to fatigue and the diminution of the intellectual faculties.

   The fact is that like all the other parts of the human being, the mind too needs rest and it will not have this rest unless we know how to provide it. The art of resting one's mind is something to be acquired. Changing one's mental activity is certainly one way of resting; but the greatest possible rest is silence. And as far as the mental faculties are concerned a few minutes passed in the calm of silence are a more effective rest than hours of sleep.

   When one has learned to silence the mind at will and to concentrate it in receptive silence, then there will be no problem that cannot be solved, no mental difficulty whose solution cannot be found. When it is agitated, thought becomes confused and impotent; in an attentive tranquillity, the light can manifest itself and open up new horizons to man's capacity. Bulletin, November 1951

   ~ The Mother, On Education,
316: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,
317:It does not matter if you do not understand it - Savitri, read it always. You will see that every time you read it, something new will be revealed to you. Each time you will get a new glimpse, each time a new experience; things which were not there, things you did not understand arise and suddenly become clear. Always an unexpected vision comes up through the words and lines. Every time you try to read and understand, you will see that something is added, something which was hidden behind is revealed clearly and vividly. I tell you the very verses you have read once before, will appear to you in a different light each time you re-read them. This is what happens invariably. Always your experience is enriched, it is a revelation at each step.

But you must not read it as you read other books or newspapers. You must read with an empty head, a blank and vacant mind, without there being any other thought; you must concentrate much, remain empty, calm and open; then the words, rhythms, vibrations will penetrate directly to this white page, will put their stamp upon the brain, will explain themselves without your making any effort.

Savitri alone is sufficient to make you climb to the highest peaks. If truly one knows how to meditate on Savitri, one will receive all the help one needs. For him who wishes to follow this path, it is a concrete help as though the Lord himself were taking you by the hand and leading you to the destined goal. And then, every question, however personal it may be, has its answer here, every difficulty finds its solution herein; indeed there is everything that is necessary for doing the Yoga.

*He has crammed the whole universe in a single book.* It is a marvellous work, magnificent and of an incomparable perfection.

You know, before writing Savitri Sri Aurobindo said to me, *I am impelled to launch on a new adventure; I was hesitant in the beginning, but now I am decided. Still, I do not know how far I shall succeed. I pray for help.* And you know what it was? It was - before beginning, I warn you in advance - it was His way of speaking, so full of divine humility and modesty. He never... *asserted Himself*. And the day He actually began it, He told me: *I have launched myself in a rudderless boat upon the vastness of the Infinite.* And once having started, He wrote page after page without intermission, as though it were a thing already complete up there and He had only to transcribe it in ink down here on these pages.

In truth, the entire form of Savitri has descended "en masse" from the highest region and Sri Aurobindo with His genius only arranged the lines - in a superb and magnificent style. Sometimes entire lines were revealed and He has left them intact; He worked hard, untiringly, so that the inspiration could come from the highest possible summit. And what a work He has created! Yes, it is a true creation in itself. It is an unequalled work. Everything is there, and it is put in such a simple, such a clear form; verses perfectly harmonious, limpid and eternally true. My child, I have read so many things, but I have never come across anything which could be compared with Savitri. I have studied the best works in Greek, Latin, English and of course French literature, also in German and all the great creations of the West and the East, including the great epics; but I repeat it, I have not found anywhere anything comparable with Savitri. All these literary works seems to me empty, flat, hollow, without any deep reality - apart from a few rare exceptions, and these too represent only a small fraction of what Savitri is. What grandeur, what amplitude, what reality: it is something immortal and eternal He has created. I tell you once again there is nothing like in it the whole world. Even if one puts aside the vision of the reality, that is, the essential substance which is the heart of the inspiration, and considers only the lines in themselves, one will find them unique, of the highest classical kind. What He has created is something man cannot imagine. For, everything is there, everything.

It may then be said that Savitri is a revelation, it is a meditation, it is a quest of the Infinite, the Eternal. If it is read with this aspiration for Immortality, the reading itself will serve as a guide to Immortality. To read Savitri is indeed to practice Yoga, spiritual concentration; one can find there all that is needed to realise the Divine. Each step of Yoga is noted here, including the secret of all other Yogas. Surely, if one sincerely follows what is revealed here in each line one will reach finally the transformation of the Supramental Yoga. It is truly the infallible guide who never abandons you; its support is always there for him who wants to follow the path. Each verse of Savitri is like a revealed Mantra which surpasses all that man possessed by way of knowledge, and I repeat this, the words are expressed and arranged in such a way that the sonority of the rhythm leads you to the origin of sound, which is OM.

My child, yes, everything is there: mysticism, occultism, philosophy, the history of evolution, the history of man, of the gods, of creation, of Nature. How the universe was created, why, for what purpose, what destiny - all is there. You can find all the answers to all your questions there. Everything is explained, even the future of man and of the evolution, all that nobody yet knows. He has described it all in beautiful and clear words so that spiritual adventurers who wish to solve the mysteries of the world may understand it more easily. But this mystery is well hidden behind the words and lines and one must rise to the required level of true consciousness to discover it. All prophesies, all that is going to come is presented with the precise and wonderful clarity. Sri Aurobindo gives you here the key to find the Truth, to discover the Consciousness, to solve the problem of what the universe is. He has also indicated how to open the door of the Inconscience so that the light may penetrate there and transform it. He has shown the path, the way to liberate oneself from the ignorance and climb up to the superconscience; each stage, each plane of consciousness, how they can be scaled, how one can cross even the barrier of death and attain immortality. You will find the whole journey in detail, and as you go forward you can discover things altogether unknown to man. That is Savitri and much more yet. It is a real experience - reading Savitri. All the secrets that man possessed, He has revealed, - as well as all that awaits him in the future; all this is found in the depth of Savitri. But one must have the knowledge to discover it all, the experience of the planes of consciousness, the experience of the Supermind, even the experience of the conquest of Death. He has noted all the stages, marked each step in order to advance integrally in the integral Yoga.

All this is His own experience, and what is most surprising is that it is my own experience also. It is my sadhana which He has worked out. Each object, each event, each realisation, all the descriptions, even the colours are exactly what I saw and the words, phrases are also exactly what I heard. And all this before having read the book. I read Savitri many times afterwards, but earlier, when He was writing He used to read it to me. Every morning I used to hear Him read Savitri. During the night He would write and in the morning read it to me. And I observed something curious, that day after day the experiences He read out to me in the morning were those I had had the previous night, word by word. Yes, all the descriptions, the colours, the pictures I had seen, the words I had heard, all, all, I heard it all, put by Him into poetry, into miraculous poetry. Yes, they were exactly my experiences of the previous night which He read out to me the following morning. And it was not just one day by chance, but for days and days together. And every time I used to compare what He said with my previous experiences and they were always the same. I repeat, it was not that I had told Him my experiences and that He had noted them down afterwards, no, He knew already what I had seen. It is my experiences He has presented at length and they were His experiences also. It is, moreover, the picture of Our joint adventure into the unknown or rather into the Supermind.

These are experiences lived by Him, realities, supracosmic truths. He experienced all these as one experiences joy or sorrow, physically. He walked in the darkness of inconscience, even in the neighborhood of death, endured the sufferings of perdition, and emerged from the mud, the world-misery to breathe the sovereign plenitude and enter the supreme Ananda. He crossed all these realms, went through the consequences, suffered and endured physically what one cannot imagine. Nobody till today has suffered like Him. He accepted suffering to transform suffering into the joy of union with the Supreme. It is something unique and incomparable in the history of the world. It is something that has never happened before, He is the first to have traced the path in the Unknown, so that we may be able to walk with certitude towards the Supermind. He has made the work easy for us. Savitri is His whole Yoga of transformation, and this Yoga appears now for the first time in the earth-consciousness.

And I think that man is not yet ready to receive it. It is too high and too vast for him. He cannot understand it, grasp it, for it is not by the mind that one can understand Savitri. One needs spiritual experiences in order to understand and assimilate it. The farther one advances on the path of Yoga, the more does one assimilate and the better. No, it is something which will be appreciated only in the future, it is the poetry of tomorrow of which He has spoken in The Future Poetry. It is too subtle, too refined, - it is not in the mind or through the mind, it is in meditation that Savitri is revealed.

And men have the audacity to compare it with the work of Virgil or Homer and to find it inferior. They do not understand, they cannot understand. What do they know? Nothing at all. And it is useless to try to make them understand. Men will know what it is, but in a distant future. It is only the new race with a new consciousness which will be able to understand. I assure you there is nothing under the blue sky to compare with Savitri. It is the mystery of mysteries. It is a *super-epic,* it is super-literature, super-poetry, super-vision, it is a super-work even if one considers the number of lines He has written. No, these human words are not adequate to describe Savitri. Yes, one needs superlatives, hyperboles to describe it. It is a hyper-epic. No, words express nothing of what Savitri is, at least I do not find them. It is of immense value - spiritual value and all other values; it is eternal in its subject, and infinite in its appeal, miraculous in its mode and power of execution; it is a unique thing, the more you come into contact with it, the higher will you be uplifted. Ah, truly it is something! It is the most beautiful thing He has left for man, the highest possible. What is it? When will man know it? When is he going to lead a life of truth? When is he going to accept this in his life? This yet remains to be seen.

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

Indeed, Savitri is something concrete, living, it is all replete, packed with consciousness, it is the supreme knowledge above all human philosophies and religions. It is the spiritual path, it is Yoga, Tapasya, Sadhana, in its single body. Savitri has an extraordinary power, it gives out vibrations for him who can receive them, the true vibrations of each stage of consciousness. It is incomparable, it is truth in its plenitude, the Truth Sri Aurobindo brought down on the earth. My child, one must try to find the secret that Savitri represents, the prophetic message Sri Aurobindo reveals there for us. This is the work before you, it is hard but it is worth the trouble. - 5 November 1967

~ The Mother, Sweet Mother, The Mother to Mona Sarkar, [T0],

*** WISDOM TROVE ***

1:Our job is to just be the light. ~ anita-moorjani, @wisdomtrove
2:I'll be the light in the window. ~ nicholas-sparks, @wisdomtrove
3:Numb the dark and you numb the light. ~ brene-brown, @wisdomtrove
4:Language is the light of the mind. ~ john-stuart-mill, @wisdomtrove
5:Every judgement blocks the light! ~ marianne-williamson, @wisdomtrove
6:The light has gone out of my life. ~ theodore-roosevelt, @wisdomtrove
7:The darkness declares the glory of the light. ~ t-s-eliot, @wisdomtrove
8:Reason saw not, till Faith sprung the Light. ~ john-dryden, @wisdomtrove
9:The brighter the light, the darker the shadow. ~ carl-jung, @wisdomtrove
10:The light is the left hand of darkness. ~ ursula-k-le-guin, @wisdomtrove
11:The light of morning decomposes everything. ~ haruki-murakami, @wisdomtrove
12:The light of faith makes us see what we believe. ~ denis-diderot, @wisdomtrove
13:Oh Cup-bearer, set my glass afire with the light of wine! ~ hafez, @wisdomtrove
14:The light of faith makes us see what we believe. ~ thomas-aquinas, @wisdomtrove
15:Don't fear the darkness if you carry the light within. ~ sivananda, @wisdomtrove
16:On the ear Drops the light drip of the suspended oar. ~ lord-byron, @wisdomtrove
17:Trust God in the dark until the light returns. ~ aiden-wilson-tozer, @wisdomtrove
18:The light of our loving awareness transmutes darkness. ~ aimee-davies, @wisdomtrove
19:Blessed are the cracked, for they shall let in the light. ~ groucho-marx, @wisdomtrove
20:Bring your pain into the light and everything changes. ~ danielle-laporte, @wisdomtrove
21:In the light of our egos, we are all dethroned monarchs ~ charlie-chaplan, @wisdomtrove
22:There can be no darkness where I provide the light. ~ marianne-williamson, @wisdomtrove
23:A warrior of the light never confuses tension with anxiety. ~ paulo-coelho, @wisdomtrove
24:Oh, is this your buried treasure? The light in the heart. ~ virginia-woolf, @wisdomtrove
25:The shadow is the greatest teacher for how to come to the light. ~ ram-das, @wisdomtrove
26:Celebrate the cracks, because that's how the light comes in. ~ groucho-marx, @wisdomtrove
27:Surely happiness is reflective, like the light of heaven. ~ washington-irving, @wisdomtrove
28:Your heart is the light of this world. Don't cover it with your mind. ~ mooji, @wisdomtrove
29:So the darkness shall be the light, and the stillness the dancing. ~ t-s-eliot, @wisdomtrove
30:Before you can see the Light, you have to deal with the darkness. ~ dan-millman, @wisdomtrove
31:Dreaming is to think by moonlight by the light of an inner moon. ~ jules-renard, @wisdomtrove
32:See the light in others, and treat them as if that is all you see. ~ wayne-dyer, @wisdomtrove
33:All the darkness in the world can't put out the light of one candle. ~ confucius, @wisdomtrove
34:When you can't make them see the light, make them feel the heat. ~ ronald-reagan, @wisdomtrove
35:It is no advantage to be near the light if the eyes are closed. ~ saint-augustine, @wisdomtrove
36:The light of the day is followed by night, as a shadow follows a body. ~ aristotle, @wisdomtrove
37:To every man, even though he be a slave, the light of heaven is sweet. ~ euripedes, @wisdomtrove
38:We have all the light we need, we just need to put it in practice. ~ peace-pilgrim, @wisdomtrove
39:Words which do not give the light of Christ increase the darkness. ~ mother-teresa, @wisdomtrove
40:Stars are holes in the sky from which the light of the infinite shines. ~ confucius, @wisdomtrove
41:Never are we nearer the Light than when the darkness is deepest. ~ swami-vivekananda, @wisdomtrove
42:He who replies to words of doubt doth put the light of knowledge out. ~ william-blake, @wisdomtrove
43:To choose the light or to choose other things is always the question. ~ frederick-lenz, @wisdomtrove
44:God, freedom, and immortality are untenable in the light of pure reason. ~ immanuel-kant, @wisdomtrove
45:The future doesn't belong to the light-hearted. It belongs to the brave. ~ ronald-reagan, @wisdomtrove
46:Faith is the bird that feels the light when the dawn is still dark. ~ rabindranath-tagore, @wisdomtrove
47:The poet lights the light and fades away. But the light goes on and on. ~ emily-dickinson, @wisdomtrove
48:Those who are unaware they are walking in darkness will never seek the light. ~ bruce-lee, @wisdomtrove
49:I didn't fail 1000 times. The light bulb was an invention with 1000 steps. ~ thomas-edison, @wisdomtrove
50:Walking with a friend in the dark is better than walking alone in the light. ~ hellen-keller, @wisdomtrove
51:Faith is the strength by which a shattered world shall emerge into the light. ~ hellen-keller, @wisdomtrove
52:Keep alive the light of justice, And much that men say in blame will pass you by. ~ euripedes, @wisdomtrove
53:Live by the light of your own heart... but make sure this heart is silent and empty. ~ mooji, @wisdomtrove
54:We see the light but see not whence it comes. O Light Invisible, we glorify Thee! ~ t-s-eliot, @wisdomtrove
55:Space and stillness is the light that illuminates the beauty of our soul's being. ~ adyashanti, @wisdomtrove
56:Conscience is the light by which we interpret the will of God in our own lives. ~ thomas-merton, @wisdomtrove
57:I see, but cannot reach, the height That lies forever in the light. ~ henry-wadsworth-longfellow, @wisdomtrove
58:The light of Greece opened my eyes, penetrated my pores, expanded my whole being. ~ henry-miller, @wisdomtrove
59:There’s a crack (or cracks) in everyone…that’s how the light of God gets in. ~ elizabeth-gilbert, @wisdomtrove
60:To trust God in the light is nothing, but trust him in the dark-that is faith. ~ charles-spurgeon, @wisdomtrove
61:The Real You isn't damaged goods. The Real You is the light of the universe. ~ marianne-williamson, @wisdomtrove
62:I prefer to stroll which has a buddy at nighttime, than by itself inside the light. ~ hellen-keller, @wisdomtrove
63:Life, it's life we deal with... He that sees the light And knows the light Shall live. ~ bob-marley, @wisdomtrove
64:We find the light only after total defeat of our attempts to deceive and outwit it. ~ vernon-howard, @wisdomtrove
65:There isn't enough darkness in all the world to snuff out the light of one little candle.   ~ buddha, @wisdomtrove
66:When we keep claiming the light, we will find ourselves becoming more and more radiant. ~ henri-nouwen, @wisdomtrove
67:You are the light of consciousness and also the witness of this light. You are pure awareness. ~ mooji, @wisdomtrove
68:Yours is the light by which my spirit's born: - you are my sun, my moon, and all my stars. ~ e-e-cummings, @wisdomtrove
69:There would be more than ocean-water broken Before God's last Put out the Light was spoken. ~ robert-frost, @wisdomtrove
70:How can I know anything about the past or the future, when the light of the Beloved shines only Now. ~ rumi, @wisdomtrove
71:Om (AUM) is the truth of all truths, the light of all lights and the destroyer of all illusions. ~ amit-ray, @wisdomtrove
72:Faith is a bird that can see the light when it is dawn and starts singing in the dark. ~ rabindranath-tagore, @wisdomtrove
73:Kindness is the light that dissolves all walls between souls, families, and nations. ~ paramahansa-yogananda, @wisdomtrove
74:Your spirit is the part of you that has to believe in something more. It's the light of you. ~ caroline-myss, @wisdomtrove
75:The art of art, the glory of expression and the sunshine of the light of letters, is simplicity. ~ walt-whitman, @wisdomtrove
76:There's nothing wrong with making love with the light on. Just make sure the car door is closed. ~ george-burns, @wisdomtrove
77:My wife was afraid of the dark... then she saw me naked and now she's afraid of the light. ~ rodney-dangerfield, @wisdomtrove
78:You take whatever works from wherever you can find it, and you keep moving toward the light. ~ elizabeth-gilbert, @wisdomtrove
79:Be like a lotus. Let the beauty of your heart speak. Be grateful to the mud, water, air and the light. ~ amit-ray, @wisdomtrove
80:No half-heartedness and no worldly fear must turn us aside from following the light unflinchingly. ~ j-r-r-tolkien, @wisdomtrove
81:Every time you create a gap in the stream of mind the light of your consciousness grows stronger.   ~ eckhart-tolle, @wisdomtrove
82:Experience is a revelation in the light of which we renounce our errors of youth for those of age. ~ ambrose-bierce, @wisdomtrove
83:Now I see that I will never find the light Unless, like the candle, I am my own fuel, Consuming myself. ~ bruce-lee, @wisdomtrove
84:Your spirit is the part of you that has to believe in something more. It's the light of you. ~ norman-vincent-peale, @wisdomtrove
85:A smile is the light in your window that tells others that there is a caring, sharing person inside. ~ denis-waitley, @wisdomtrove
86:Death is not extinguishing the light; it is only putting out the lamp because the dawn has come. ~ rabindranath-tagore, @wisdomtrove
87:Read the Bible and inspirational books for a purpose. Ask for divine guidance. Search for the light. ~ w-clement-stone, @wisdomtrove
88:I have never been able to renounce the light, the pleasure of being, and the freedom in which I grew up. ~ albert-camus, @wisdomtrove
89:I will love the light for it shows me the way, yet I will endure the darkness because it shows me the stars. ~ og-mandino, @wisdomtrove
90:The light is already there. In Zen Buddhism there's a little speck of dust on the mirror, and that's us. ~ frederick-lenz, @wisdomtrove
91:Yours is the cinema screen, the light as well as the seeing power, but the picture is not you. ~ sri-nisargadatta-maharaj, @wisdomtrove
92:You are not given the light by anyone—not even by a spiritual teacher. You are that light. ~ swami-satchidananda-saraswati, @wisdomtrove
93:In the end, we are not the roles we play. We are the light that animates every soul in the dance we call life. ~ alan-cohen, @wisdomtrove
94:Invite the darkness into the light so you can see it.  And the moment it hits the light, it becomes laughable. ~ byron-katie, @wisdomtrove
95:Seek Unity and you will find neither Unity nor Truth.Seek the light of truth, and you will find Unity and Truth. ~ c-s-lewis, @wisdomtrove
96:Heart, we will forget him, You and I, tonight! You must forget the warmth he gave, I will forget the light. ~ emily-dickinson, @wisdomtrove
97:The redness was going out of the light now, the remains of the day were a fading pink, the color of wild roses. ~ stephen-king, @wisdomtrove
98:We don't reach the light through endless analysis of the dark. We reach the light by choosing the light. ~ marianne-williamson, @wisdomtrove
99:If you are in a dark room, don’t beat at the darkness with a stick, but rather try to turn on the light ~ paramahansa-yogananda, @wisdomtrove
100:The hardness of a diamond is part of its usefulness, but its true value is in the light that shines through it. ~ b-k-s-iyengar, @wisdomtrove
101:I'm one of those people that think Thomas Edison and the light bulb changed the world more than Karl Marx ever did. ~ steve-jobs, @wisdomtrove
102:The dark does not destroy the light; it defines it. It's our fear of the dark that casts our joy into the shadows. ~ brene-brown, @wisdomtrove
103:And each man stands with his face in the light. Of his own drawn sword, ready to do what a hero can. ~ elizabeth-barrett-browning, @wisdomtrove
104:Light of compassion and the light of wisdom that arises from our deepest and truest nature surpasses all other lights. ~ amit-ray, @wisdomtrove
105:Time is short. Eternity is long. It is only reasonable that this short life be lived in the light of eternity. ~ charles-spurgeon, @wisdomtrove
106:Bring your pain body into the light of presence. Free its energy. Allow the pain to become fuel for consciousness. ~ eckhart-tolle, @wisdomtrove
107:God, how easily I make them happy! Give me strength to be always the light of their lives and so lead them to You! ~ mother-teresa, @wisdomtrove
108:May the light of freedom, coming to all darkened lands, flame brightly - until at last the darkness is no more. ~ dwight-eisenhower, @wisdomtrove
109:Only in silence the word, only in dark the light, only in dying life: bright the hawk's flight on the empty sky. ~ ursula-k-le-guin, @wisdomtrove
110:The light of truth burns without a flicker in the depths of a house that is shaken with storms of passion and fear. ~ thomas-merton, @wisdomtrove
111:When you make the finding yourself - even if you're the last person on Earth to see the light - you'll never forget it. ~ carl-sagan, @wisdomtrove
112:Do not live in the shadow of the masters for ever. Learn to live in the light of your soul. Life deserves full expression. ~ amit-ray, @wisdomtrove
113:Purity is receptivity, the ability to sit and wait patiently, for as long as necessary, for the coming of the light. ~ frederick-lenz, @wisdomtrove
114:You must have the guts to throw off the chains of modesty and mediocrity in order to be the light that the world needs. ~ debbie-ford, @wisdomtrove
115:Here we mean by search the search for oneself as the root of being conscious, as the light beyond the mind. ~ sri-nisargadatta-maharaj, @wisdomtrove
116:Warriors of the light are not perfect. Their beauty lies in accepting this fact and still desiring to grow and to learn. ~ paulo-coelho, @wisdomtrove
117:As victims of hurt, we frequently don't bring up what ails us, because so many wounds look absurd in the light of day. ~ alain-de-botton, @wisdomtrove
118:Men and people will fight you down when you see the light. Let me tell you if you are not wrong than everything is all right. ~ bob-marley, @wisdomtrove
119:Not to be born surpasses thought and speech. The second best is to have seen the light and then go back quickly whence we came ~ sophocles, @wisdomtrove
120:The light of compassion opens the petals of the heart. When the petals of the heart unfold fragrance spreads across the valley. ~ amit-ray, @wisdomtrove
121:Our art is a way of being dazzled by truth: the light on the grotesquely grimacing retreating face is true, and nothing else. ~ franz-kafka, @wisdomtrove
122:The dream of my life is to lie down by a slow river and stare at the light in the trees - to learn something by being nothing ~ mary-oliver, @wisdomtrove
123:How is the Supreme affected?  M: What can affect it and how?  Is the light affected by the picture on the screen? ~ sri-nisargadatta-maharaj, @wisdomtrove
124:To consider persons and events and situations only in the light of their effect upon myself is to live on the doorstep of hell. ~ thomas-merton, @wisdomtrove
125:As you go into the light, you will gain a more profound happiness. That happiness will free you from the desire-aversion cycle. ~ frederick-lenz, @wisdomtrove
126:Every man must decide whether he will walk in the light of creative altruism or in the darkness of destructive selfishness. ~ martin-luther-king, @wisdomtrove
127:In the name of the Fire, The Flame And the Light; Praise the pure presence of fire That burns from within Without thought of time. ~ john-odonohue, @wisdomtrove
128:I want to write about people who dream and wait for the night to end, who long for the light so they can hold the ones they love. ~ haruki-murakami, @wisdomtrove
129:The black moment is the moment when the real message of transformation is going to come.  At the darkest moment comes the light.  ~ joseph-campbell, @wisdomtrove
130:The light of consciousness has no mind to change or alter anything. There is no sense that anything needs to change, but it does change. ~ adyashanti, @wisdomtrove
131:From within or from behind, a light shines through us upon things, and makes us aware that we are nothing, but the light is all. ~ ralph-waldo-emerson, @wisdomtrove
132:I believe that God is in me as the sun is in the colour and fragrance of a flower - the Light in my darkness, the Voice in my silence. ~ hellen-keller, @wisdomtrove
133:. . . is to attempt seeing Truth without knowing Falsehood. It is the attempt to see the Light without knowing Darkness. It cannot be. ~ frank-herbert, @wisdomtrove
134:The cloud of caring for nothing, which overshadowed him with such a fatal darkness, was very rarely pierced by the light within him. ~ charles-dickens, @wisdomtrove
135:Safe! safe! safe!' the pulse of the house beats wildly. Waking, I cry &
136:There is seldom just one cockroach in the kitchen. You know, you turn on the light and, all of sudden, they all start scurrying around. ~ warren-buffet, @wisdomtrove
137:There is suffering in the light; in excess it burns. Flame is hostile to the wing. To burn and yet to fly, this is the miracle of genius. ~ victor-hugo, @wisdomtrove
138:If I can get it down on paper without puking all over the word processor, then as far as I'm concerned, it's fit to see the light of day. ~ stephen-king, @wisdomtrove
139:I would sooner walk in the dark, and hold hard to a promise of my God, than trust in the light of the brightest day that ever dawned. ~ charles-spurgeon, @wisdomtrove
140:Appreciation is the highest form of prayer, for it acknowledges the presence of good wherever you shine the light of your thankful thoughts. ~ alan-cohen, @wisdomtrove
141:Behold thine immortal Self resurrected with Christ in the light of illumination, present in every soul, every flower, every atom! ~ paramahansa-yogananda, @wisdomtrove
142:The world would have you agree with its dismal dream of limitation. But the light would have you soar like the eagle of your sacred visions. ~ alan-cohen, @wisdomtrove
143:It was one of those March days when the sun shines hot and the wind blows cold: when it is summer in the light, and winter in the shade. ~ charles-dickens, @wisdomtrove
144:Once the light of our awareness is cast on any darkness, then it cannot hide and it cannot remain. Such is the law of consciousness. ~ marianne-williamson, @wisdomtrove
145:Every work has got to pass through hundreds of difficulties before succeeding. Those that persevere will see the light, sooner or later. ~ swami-vivekananda, @wisdomtrove
146:If you strive only to avoid the darkness or to cling to the light, you cannot live in balance. Try striving to be conscious of all that you are. ~ gary-zukav, @wisdomtrove
147:My darkness has been filled with the light of intelligence, and behold, the outer day-lit world was stumbling and groping in social blindness. ~ hellen-keller, @wisdomtrove
148:Some day I shall sing to thee in the sunrise of some other world, I have seen thee before in the light of the earth, in the love of man. ~ rabindranath-tagore, @wisdomtrove
149:The light was only just visible - except of course that there was no one to see, no witnesses, not this time, but it was nevertheless a light. ~ douglas-adams, @wisdomtrove
150:Down sank the great red sun, and in golden, glimmering vapors Veiled the light of his face, like the Prophet descending from Sinai. ~ henry-wadsworth-longfellow, @wisdomtrove
151:I couldn't see his face, because the light came in from behind him and he was in shadow, and he said, "I am Picasso." And I said, "Well, so what? ~ steve-martin, @wisdomtrove
152:The cross is the lightning rod of grace that short-circuits God's wrath to Christ so that only the light of His love remains for believers. ~ aiden-wilson-tozer, @wisdomtrove
153:And as to being in a fright, Allow me to remark That Ghosts have just as good a right  In every way, to fear the light,  As Men to fear the dark. ~ lewis-carroll, @wisdomtrove
154:You rose into my life like a promised sunrise, brightening my days with the light in your eyes. I've never been so strong. Now I'm where I belong. ~ maya-angelou, @wisdomtrove
155:Secularism, materialism, and the intrusive presence of things have put out the light in our souls and turned us into a generation of zombies. ~ aiden-wilson-tozer, @wisdomtrove
156:This is my password," said the King as he drew his sword. "The light is dawning, the lie broken. Now guard thee, miscreant, for I am Tirian of Narnia. ~ c-s-lewis, @wisdomtrove
157:Union is as if in a room there were two large windows through which the light streamed in; it enters in different places but it all becomes one. ~ teresa-of-avila, @wisdomtrove
158:The light around someone who speaks truth, who consistently acts with compassion for all, even in great difficulty, is visible to all around them. ~ jack-kornfield, @wisdomtrove
159:Be a Bringer of the Light. For your light can do more than illuminate your own path. Your light can be the light which truly lights the world. ~ neale-donald-walsch, @wisdomtrove
160:In the moonlight which is always sad, as the light of the sun itself is&
161:The light dove, cleaving the air in her free flight, and feeling its resistance, might imagine that its flight would be still easier in empty space. ~ immanuel-kant, @wisdomtrove
162:Thought looks into the pit of hell and is not afraid ... Thought is great and swift and free, the light of the world, and the chief glory of man. ~ bertrand-russell, @wisdomtrove
163:I cannot remember how I felt when the light went out of my eyes. I suppose I felt it was always night and perhaps I wondered why the day did not come. ~ hellen-keller, @wisdomtrove
164:Intuition is the undoubting conception of a pure and attentive mind, which arises from the light of reason alone, and is more certain than deduction. ~ rene-descartes, @wisdomtrove
165:Faith induces one to pray.Prayer purifies the heart.In the purified heart is reflected the light of Lord.When the Light sighns the mortal becomes immortal. ~ sivananda, @wisdomtrove
166:If we are like Christ, we shall seek, not to absorb, but to reflect the light which falls upon others, and thus we shall become pure and spotless. ~ henry-ward-beecher, @wisdomtrove
167:Let men do their duty and the women will be such wonders; the female lives from the light of the male: see a male's female dependants, you know the man. ~ william-blake, @wisdomtrove
168:Authentic power is the energy that Is formed by the intentions of the Soul. It is the light shaped by the intentions of love and compassion guided by wisdom ~ gary-zukav, @wisdomtrove
169:By unseen hands uplifted in the light Of sunset, yonder solitary cloud Floats, with its white apparel blown abroad, And wafted up to heaven. ~ henry-wadsworth-longfellow, @wisdomtrove
170:The plant is blind but it knows enough to keep pushing upwards towards the light, and it will continue to do this in the face of endless discouragements. ~ george-orwell, @wisdomtrove
171:If I ever become a Saint - I will surely be one of "darkness." I will continually be absent from heaven - to light the light of those in darkness on earth. ~ mother-teresa, @wisdomtrove
172:The humble person receives praise the way a clean window takes the light of the sun. The truer and more intense the light is, the less you see of the glass. ~ thomas-merton, @wisdomtrove
173:The Master knows better than to exhaust His servants and quench the light of Israel. Rest time is not waste time. It is economy to gather fresh strength. ~ charles-spurgeon, @wisdomtrove
174:The light that Yoga sheds on life is something special. It is transformative. It does not just change the way we see things; it transforms the person who sees. ~ b-k-s-iyengar, @wisdomtrove
175:I'm glad . . . that Edison didn't give up on the light bulb. That Luther refused to back down. That Michelangelo kept painting. That Lindbergh kept flying. ~ charles-r-swindoll, @wisdomtrove
176:The light works," he said, indicating the window, "the gravity works," he said, dropping a pencil on the floor. "Anything else we have to take our chances with. ~ douglas-adams, @wisdomtrove
177:Self-love is a shift more and more from the realms of the mind into the realms of the heart. It re-opens rooms long abandoned and forgotten and lets the light in. ~ aimee-davies, @wisdomtrove
178:No one lights a lamp and puts it in a place where it will be hidden, or under a bowl. Instead he puts it on its stand, so that those who come in may see the light. ~ jesus-christ, @wisdomtrove
179:Behold, I am writing anew, through scribes on Earth who are willing to listen to me again with new ears, in the light of the present crises on planet Earth. ~ barbara-marx-hubbard, @wisdomtrove
180:The corporation that shrinks from the light" would have anything to fear from government. About the welfare of such corporations we need not be oversensitive. ~ theodore-roosevelt, @wisdomtrove
181:The flowers that sleep by night, opened their gentle eyes and turned them to the day. The light, creation's mind, was everywhere, and all things owned its power. ~ charles-dickens, @wisdomtrove
182:When you realise that you are the light of the world, you will also realise that you are the love of it; that to know is to love and to love is to know. ~ sri-nisargadatta-maharaj, @wisdomtrove
183:Because of its tremendous solemnity death is the light in which great passions, both good and bad, become transparent, no longer limited by outward appearances. ~ soren-kierkegaard, @wisdomtrove
184:I said to my soul, be still, and let the dark come upon you Which shall be the darkness of God. . . . So the darkness shall be the light, and the stillness the dancing. ~ t-s-eliot, @wisdomtrove
185:Negativity is an addiction to the bleak shadow that lingers around every human form ... you can transfigure negativity by turning it toward the light of your soul. ~ john-odonohue, @wisdomtrove
186:... what makes humanity beautiful is our free will, our individuality, our endless striving in spite of our imperfection. BY THE LIGHT OF THE MOON Chapter 27 Page 214 ~ dean-koontz, @wisdomtrove
187:Like love, the light or guidance of truth that influences us exists only in living form, not in principles or rules or expectations or advice, however widely circulated ~ alan-watts, @wisdomtrove
188:Q: I see so much evil in myself. Must I not change it?  M: Evil is the shadow of inattention. In the light of self-awareness, it will wither and fall off. ~ sri-nisargadatta-maharaj, @wisdomtrove
189:There is joy in self-forgetfulness. So I try to make the light in others' eyes my sun, the music in others' ears my symphony, the smile on others' lips my happiness. ~ hellen-keller, @wisdomtrove
190:Within the universe there is a pure light. It is a light that is beyond all darkness. It does not give way to anything. It is the light of existence, the dharmakaya. ~ frederick-lenz, @wisdomtrove
191:It’s too bad if a heart lacks fire, and is deprived of the light of a heart ablaze. The day on which you are without passionate love is the most wasted day of your life. ~ omar-khayyam, @wisdomtrove
192:Injustice and corruption will never be transformed by keeping them hidden, but only by bringing them out into the light and confronting them with the power of love. ~ martin-luther-king, @wisdomtrove
193:Mysticism cuts through bullshit, and it takes you right there to the experience. Everything in your life is eventually set up as a pragmatic energy flow into the light. ~ frederick-lenz, @wisdomtrove
194:Whether in the intellectual pursuits of science or in the mystical pursuits of the spirit, the light beckons ahead, and the purpose surging in our nature responds. ~ sir-arthur-eddington, @wisdomtrove
195:As you watch your mind, you discover your self as the watcher. When you stand motionless, only watching, you discover your self as the light behind the watcher. ~ sri-nisargadatta-maharaj, @wisdomtrove
196:The light of love, the purity of grace, The mind, the Music breathing from her face, The heart whose softness harmonised the whole — And, oh! that eye was in itself a Soul! ~ lord-byron, @wisdomtrove
197:After all, there is no such thing as a perfect being Warriors of the light are not perfect. Their beauty lies in accepting this fact and still desiring to grow and to learn. ~ paulo-coelho, @wisdomtrove
198:Satori is a brief flash. Suddenly the light breaks through. For a short timeless time we experience eternity in its unmanifest form. It's comparable to salvikalpa samadhi. ~ frederick-lenz, @wisdomtrove
199:Science is observing truth in the light of head. Religion is observing truth in the light of heart. Humanity is using both the lights. And education is developing that humanity. ~ amit-ray, @wisdomtrove
200:How strangely is antiquity treated! To answer some purposes it is spoken of as the times of darkness and ignorance, and to answer others, it is put for the light of the world. ~ thomas-paine, @wisdomtrove
201:We must plunge heart and soul and body into the work. And until we are ready to sacrifice everything else to one Idea and to one alone, we never, never will see the Light. ~ swami-vivekananda, @wisdomtrove
202:The Light of one human being who discovers the Truth has been lighting human existence for thousands of years. Such is the power of a human being who realizes the Truth of who they are. ~ mooji, @wisdomtrove
203:Americans are incredibly inpatient. Someone once said that the shortest period of time in America is the time between when the light turns green and when you hear the first horn honk. ~ jim-rohn, @wisdomtrove
204:Let me rest in Your will and be silent. Then the light of Your joy will warm my life. Its fire will burn in my heart and shine for Your glory. This is what I live for. Amen, amen. ~ thomas-merton, @wisdomtrove
205:The Bible is not the light of the world, it is the light of the Church. But the world does not read the Bible, the world reads Christians! “You are the light of the world.” ~ charles-spurgeon, @wisdomtrove
206:If you wrote something for which someone sent you a check, if you cashed the check and it didn't bounce, and if you then paid the light bill with the money, I consider you talented. ~ stephen-king, @wisdomtrove
207:Love is a brilliant illustration of a principle everywhere discoverable: namely, that human reason lives by turning the friction of material forces into the light of ideal goods. ~ george-santayana, @wisdomtrove
208:What the light of your mind, which is the direct inspiration of the Almighty, pronounces incredible, that, in God's name, leave uncredited. At your peril do not try believing that! ~ thomas-carlyle, @wisdomtrove
209:But ultimately there is no inner, nor outer; the light of consciousness is both the creator and the creature, the experiencer and the experience, the body and the embodied. ~ sri-nisargadatta-maharaj, @wisdomtrove
210:And now we beseech of Thee that we may have every day some such sense of God's mercy and of the power of God about us, as we have of the fullness of the light of heaven before us. ~ henry-ward-beecher, @wisdomtrove
211:Like a boil that must be opened with all its ugliness to the natural medicines of air and light, injustice must be exposed to the light of human conscience before it can be cured. ~ martin-luther-king, @wisdomtrove
212:... virtue appears from good deeds, and wisdom appears from a pure and peaceful mind. To walk safely through the maze of human life, one needs the light of wisdom and the guidance of virtue. ~ buddha, @wisdomtrove
213:Trust allows you to follow your feelings through your defenses to their sources, and to bring to the light of consciousness those aspects of yourself that resist wholeness, that live in fear. ~ gary-zukav, @wisdomtrove
214:Everybody has their own idea of what's a poet. Robert Frost, President Johnson, T.S.Eliot, Rudolf Valentino - they're all poets. I like to think of myself as the one who carries the light bulb. ~ bob-dylan, @wisdomtrove
215:Your mind is made up of light. We call it the dharmakaya, the clear light of reality. The transcendental eternal light is everywhere. It's the light of god or whatever you want to call it. ~ frederick-lenz, @wisdomtrove
216:Love is the greatest healing power I know. Love can heal even the deepest and most painful memories because love brings the light of understanding to the darkest corners of our hearts and minds. ~ louise-hay, @wisdomtrove
217:Be patient with yourself. Be gentle with yourself. Know that all things are working in your favor. If you take one step toward the light of Spirit, Spirit will take five steps on your behalf. ~ lyania-vanzant, @wisdomtrove
218:You don't want a million answers as much as you want a few forever questions. The questions are diamonds you hold in the light. Study a lifetime and you see different colors from the same jewel. ~ richard-bach, @wisdomtrove
219:But if you search further, you find in yourself nothing similar to God, but rather you affirm that God stands above all this as cause, origin, and the light of life of your intellective soul. ~ nicholas-of-cusa, @wisdomtrove
220:Delusion will vanish as the light becomes more and more effulgent, load after load of ignorance will vanish, and then will come a time when all else has disappeared and the sun alone shines. ~ swami-vivekananda, @wisdomtrove
221:Mysterious in the light of day, nature retains her veil, despite our clamours: That which she does not willingly display cannot be wrenched from her with levers, screws and hammers. ~ johann-wolfgang-von-goethe, @wisdomtrove
222:On life’s journey faith is nourishment, virtuous deeds are a shelter, wisdom is the light by day and right mindfulness is the protection by night. If a man lives a pure life, nothing can destroy him.   ~ buddha, @wisdomtrove
223:The only influence that can really upset the injustice and iniquity of men is the power that breathes in the Christian tradition, renewing our participation in the Life that is the Light of men. ~ thomas-merton, @wisdomtrove
224:A FEATHER. A feather is trimmed, it is trimmed by the light and the bug and the post, it is trimmed by little leaning and by all sorts of mounted reserves and loud volumes. It is surely cohesive. ~ gertrude-stein, @wisdomtrove
225:The light of the supra-conscious, of salvakalpa and nirvikalpa samadhi, is not connected to this world at all. It passes through this world but it is not part of this world, in a way of speaking. ~ frederick-lenz, @wisdomtrove
226:But the golden-rod is one of the fairy, magical flowers; it grows not up to seek human love amid the light of day, but to mark to the discerning what wealth lies hid in the secret caves of earth. ~ margaret-fuller, @wisdomtrove
227:What is it to bring the man out of his sepulchre if you leave him dead? Why lead him into the light if he is still blind? We thank God, that he who forgives our iniquities also heals our diseases. ~ charles-spurgeon, @wisdomtrove
228:Just behind the darkness of closed eyes shines the light of God. When you behold that light in meditation, hold onto it with devotional zeal. Feel yourself inside it: That is where God dwells. ~ paramahansa-yogananda, @wisdomtrove
229:The light will disturb us when we're comfortable, and comfort us when we're disturbed. We turn to spirit for help when our foundations are shaking only to find out that it is spirit who is shaking them! ~ dan-millman, @wisdomtrove
230:Integral wisdom involves a direct participation in every moment: the observer and the observed are dissolved in the light of pure awareness, and no mental concepts or attitudes are present to dim that light. ~ lao-tzu, @wisdomtrove
231:We now demand the light artillery of the intellect; we need the curt, the condensed, the pointed, the readily diffused - in place of the verbose, the detailed, the voluminous, the inaccessible. ~ edgar-allan-poe, @wisdomtrove
232:I think you have every right to cherry-pick when it comes to moving your spirit and finding peace in God. You take whatever works from wherever you can find it, and you keep moving toward the light. ~ elizabeth-gilbert, @wisdomtrove
233:SMILE! In every language, in every culture - it is the light in your window that tells people there's a caring, sharing individual inside and it's the universal code for "I'm O. K. - You're O. K., too!" ~ denis-waitley, @wisdomtrove
234:A lot of suffering is just getting rid of dross in yourself, and lingering and hanging in the darkness is often - I say this against myself - a failure of imagination, to imagine the door into the light. ~ john-odonohue, @wisdomtrove
235:One man may read the Bhagavata by the light of a lamp, and another may commit a forgery by that very light; but the lamp is unaffected. The sun sheds its light on the wicked as well as on the virtuous. ~ sri-ramakrishna, @wisdomtrove
236:One man may read the Bhagavata by the light of a lamp, and another may commit a forgery by that very light; but the lamp is unaffected. The sun sheds its light on the wicked as well as on the virtuous.” ~ sri-ramakrishna, @wisdomtrove
237:There's no vocabulary For love within a family, love that's lived in But not looked at, love within the light of which All else is seen, the love within which All other love finds speech. This love is silent. ~ t-s-eliot, @wisdomtrove
238:You are the makers of your own fortunes. You make yourselves suffer, you make good and evil, and it is you who put your hands before your eyes and say it is dark. Take your hands away and see the light. ~ swami-vivekananda, @wisdomtrove
239:Things can be seen better in the darkness," he said, as if he had just seen into her mind. "But the longer you spend in the dark, the harder it becomes to return to the world aboveground where the light is ~ haruki-murakami, @wisdomtrove
240:When you sit and meditate and begin to experience expanded states of mind, you will be afraid. The light makes most people very, very afraid. The only way to overcome the fear is walking down into the light. ~ frederick-lenz, @wisdomtrove
241:Beyond this world and beyond all other worlds there is an all-perfect light. It is pure intelligence, ecstasy, peace and happiness. It is the light that shines beyond darkness, time, space and dimensionality. ~ frederick-lenz, @wisdomtrove
242:If we cooperate with Him in loving obedience, God will manifest Himself to us, and that manifestation will be the difference between a nominal Christian life and a life radiant with the light of His face. ~ aiden-wilson-tozer, @wisdomtrove
243:Chastity ... has, even now, a religious importance in a woman's life, and has so wrapped itself round with nerves and instincts that to cut it free and bring it to the light of day demands courage of the rarest. ~ virginia-woolf, @wisdomtrove
244:One love it is that pervades the whole world, few there are who know it fully: They are blind who hope to see it by the light of reason, that reason which is the cause of separation - The house of reason is very far away! ~ kabir, @wisdomtrove
245:The ancient commission of the writer has not changed. He is charged with exposing our many grievous faults and failures, with dredging up to the light our dark and dangerous dreams for the purpose of improvement. ~ john-steinbeck, @wisdomtrove
246:It is equally vain,she thought, for you to think you can protect me, or for me to think I can worship you. The light of truth beats upon us without shadow, and the light of truth is damnably unbecoming to us both. ~ virginia-woolf, @wisdomtrove
247:It looked as if a night of dark intentWas coming, and not only a night, an age.Someone had better be prepared for rage.There would be more than ocean-water brokenBefore God's last &
248:It is the color which love wears, and cheerfulness, and joy&
249:Great quotes make the light bulb go off in my mind. If you're like me, you'll jump at the chance to bypass all the churning and scoop the cream right off the top ~ that is what quotes are . . . the cream of our learning! ~ zig-ziglar, @wisdomtrove
250:People have tended (with the help of conventions) to resolve everything in the directions of easiness, of the light, and on the lightest side of light, but it is clear that we must hold to the heavy; the difficult. ~ rainer-maria-rilke, @wisdomtrove
251:With throbbing veins and burning skin, eyes wild and heavy, thoughts hurried and disordered, he felt as though the light were a reproach, and shrunk involuntarily from the day as if he were some foul and hideous thing. ~ charles-dickens, @wisdomtrove
252:When you do not take yourself to be the body, then the family life of the body, however intense and interesting, is seen only as a play on the screen of the mind, with the light of awareness as the only reality. ~ sri-nisargadatta-maharaj, @wisdomtrove
253:You can visualize God's light each day and send it to someone who needs help. Your divine nature must reach out and touch the divine nature of another. Within you is the light of the world, it must be shared with the world. ~ peace-pilgrim, @wisdomtrove
254:But after I got them to leave and shut the door and turned off the light it wasn't any good. It was like saying good-by to a statue. After a while I went out and left the hospital and walked back to the hotel in the rain. ~ ernest-hemingway, @wisdomtrove
255:The duty of criticism is neither to depreciate nor dignify by partial representations, but to hold out the light of reason, whatever it may discover; and to promulgate the determinations of truth, whatever she shall dictate. ~ samuel-johnson, @wisdomtrove
256:It is better when you are in the world. You know how much pain there is. You can tell how established you are in the light. To remove yourself from the things you desire or things you find difficult to deal with is no answer. ~ frederick-lenz, @wisdomtrove
257:Heart, we will forget him! You and I, to-night! You may forget the warmth he gave, I will forget the light. When you have done, pray tell me, That I my thoughts may dim; Haste! lest while you’re lagging, I may remember him! ~ emily-dickinson, @wisdomtrove
258:Q:  Does awareness evolve?  M: What is seen may undergo many changes when the light of awareness is focussed on it, but itis the object that changes, not the light. Plants grow in sunlight, but the sun does not grow. ~ sri-nisargadatta-maharaj, @wisdomtrove
259:M: Have a better look at yourself. The screen is there - it does not change. The light shines steadily. Only the film in between keeps moving and causes pictures to appear. You may call the film - destiny. ~ sri-nisargadatta-maharaj, @wisdomtrove
260:Surely happiness is reflective, like the light of heaven; and every countenance, bright with smiles, and glowing with innocent enjoyment, is a mirror transmitting to others the rays of a supreme and ever-shining benevolence. ~ washington-irving, @wisdomtrove
261:Love is the recognition of oneness in a world of duality. This is the birth of God into the world of form. Love makes the world less worldly, less dense, more transparent to the divine dimension, the light of consciousness itself. ~ eckhart-tolle, @wisdomtrove
262:It's still scary every time I go back to the past. Each morning, my heart catches. When I get there, I remember how the light was, where the draft was coming from, what odors were in the air. When I write, I get all the weeping out. ~ maya-angelou, @wisdomtrove
263:The Bible says that Christians are the salt of the earth and the light of the world. On the job, in the grocery store, even among unsaved friends and family members, God's people are there to bring seasoning to an unsavory situation. ~ joyce-meyer, @wisdomtrove
264:Science contributes to our culture in many ways, as a creative intellectual activity in its own right, as the light which has served to illuminate man's place in the universe, and as the source of understanding of man's own nature. ~ john-f-kennedy, @wisdomtrove
265:Surely, in the light of history, it is more intelligent to hope rather than to fear, to try rather than not to try. For one thing we know beyond all doubt: nothing has ever been achieved by the person who says: it can't be done. ~ eleanor-roosevelt, @wisdomtrove
266:We here in America, hold in our hands the hope of the world, the fate of the coming years; and shame and disgrace will be ours if in our eyes the light of high resolve is dimmed, if we trail in the dust the golden hopes of men. ~ theodore-roosevelt, @wisdomtrove
267:Don't be all the time immersed in your experiences. Remember that you are beyond the experience ever unborn and deathless. In remembering it, the quality of pure knowledge will emerge, the light of unconditional awareness. ~ sri-nisargadatta-maharaj, @wisdomtrove
268:I call it God Light, because it reminds me of heaven. Every time the light shines through the window we built or any window at all, you'll know I'm right there with you, okay? That's going to be me. I'll be the light in the window. ~ nicholas-sparks, @wisdomtrove
269:Heaven is in everything: follow the light, hide in the cloudiness and begin in what is. Do this and your understanding will be like not understanding and your wisdom will be like not being wise. By not being wise you will become wise later. ~ zhuangzi, @wisdomtrove
270:Every feeling is a field of energy. A pleasant feeling is an energy which can nourish. Irritation is a feeling which can destroy. Under the light of awareness, the energy of irritation can be transformed into and energy which nourishes. ~ thich-nhat-hanh, @wisdomtrove
271:Jesus invites us to abide in his love. That means to dwell with all that I am in him. It is an invitation to a total belonging, to full intimacy, to an unlimited being-with. The light of the Spirit reveals to us that love conquers all fear. ~ henri-nouwen, @wisdomtrove
272:Nations, like stars, are entitled to eclipse. All is well, provided the light returns and the eclipse does not become endless night. Dawn and resurrection are synonymous. The reappearance of the light is the same as the survival of the soul. ~ victor-hugo, @wisdomtrove
273:The sky is changed,-and such a change! O night And storm and darkness! ye are wondrous strong, Yet lovely in your strength, as is the light Of a dark eye in woman! Far along, From peak to peak, the rattling crags among, Leaps the live thunder. ~ lord-byron, @wisdomtrove
274:Were a star quenched on high,For ages would its light,Still travelling downward from the sky,Shine on our mortal sight. So when a great man dies,For years beyond our ken,The light he leaves behind him liesUpon the paths of men. ~ henry-wadsworth-longfellow, @wisdomtrove
275:Like the cellar-growing vine is the Christian who lives in the darkness and bondage of fear. But let him go forth, with the liberty of God, into the light of love, and he will be like the plant in the field, healthy, robust, and joyful. ~ henry-ward-beecher, @wisdomtrove
276:You must be willing to examine and explore your dark side. You must acknowledge how bad you can be and how horribly unloving you can behave. When you know how deep and dark your dark side is, it helps you stand a little taller in the light. ~ lyania-vanzant, @wisdomtrove
277:And the light by which she had read the book filled with troubles, falsehoods, sorrow, and evil, flared up more brightly than ever before, lighted up for her all that had been in darkness, flickered, began to grow dim, and was quenched forever. ~ leo-tolstoy, @wisdomtrove
278:It was a cold hard easterly morning when he latched the garden gate and turned away. The light snowfall which had feathered his schoolroom windows on the Thursday, still lingered in the air, and was falling white, while the wind blew black. ~ charles-dickens, @wisdomtrove
279:In the true Literary Man there is thus ever, acknowledged or not by the world, a sacredness: he is the light of the world; the world's Priest; - guiding it, like a sacred Pillar of Fire, in its dark pilgrimage through the waste of Time. ~ thomas-carlyle, @wisdomtrove
280:Some people write heavily, some write lightly. I prefer the light approach because I believe there is a great deal of false reverence about. There is too much solemnity and intensity in dealing with sacred matters; too much speaking in holy tones. ~ c-s-lewis, @wisdomtrove
281:Sometimes when I look at you, I feel I'm gazing at a distant star. It's dazzling, but the light is from tens of thousands of years ago. Maybe the star doesn't even exist any more. Yet sometimes that light seems more real to me than anything. ~ haruki-murakami, @wisdomtrove
282:How can we prevent ourselves being hijacked by the shadow? The clue is in the name. We need to bring it into the light. We need to consciously acknowledge this part of ourselves. Only then will it stop unconsciously possessing us from time to time. ~ tim-freke, @wisdomtrove
283:My apartment is infested with koala bars. It's the cutest infestation ever. Way better than cockroaches. When I turn on the light, a bunch of koala bears scatter. And I don't want 'em to. I'm like, "Hey, hold on fellas. Let me hold one of you." ~ mitch-hedberg, @wisdomtrove
284:You should stop searching for phrases and chasing after words. Take the backward step and turn the light inward. Your body-mind of itself will drop off and your original face will appear. If you want to attain just this, immediately practice just this. ~ dogen, @wisdomtrove
285:There is no glimpse of the light without walking the path. You can't get it from anyone else, nor can you give it to anyone. Just take whatever steps seem easiest for you, and as you take a few steps it will be easier for you to take a few more. ~ peace-pilgrim, @wisdomtrove
286:All experience is illuminated, or made knowable, by the light of pure Knowing. This Knowing pervades all thoughts, feelings, sensations and perceptions, irrespective of their particular characteristics. We are this transparent, unchanging Knowing. ~ rupert-spira, @wisdomtrove
287:... When you can look into the face of human beings and you have enough light to recognize them as your brothers and sisters. Up until then it is night and darkness is still with us. Let us pray for the light. It is the peace the world cannot give. ~ henri-nouwen, @wisdomtrove
288:I am not bound to win, but I am bound to be true. I am not bound to succeed, but I am bound to live by the light that I have. I must stand with anybody that stands right, and stand with him while he is right, and part with him when he goes wrong. ~ abraham-lincoln, @wisdomtrove
289:We all know well that we can do things for others and in the process crush them, making them feel that they are incapable of doing things by themselves. To love someone is to reveal to them their capacities for life, the light that is shining in them. ~ jean-vanier, @wisdomtrove
290:Faith is a light of such supreme brilliance that it dazzles the mind and darkens all its visions of other realities, but in the end when we become used to the new light, we gain a new view of all reality transfigured and elevated in the light itself. ~ thomas-merton, @wisdomtrove
291:If in my youth I had realized that the sustaining splendour of beauty of with which I was in love would one day flood back into my heart, there to ignite a flame that would torture me without end, how gladly would I have put out the light in my eyes.\ ~ michelangelo, @wisdomtrove
292:Let the mind be empty, and not filled with the things of the mind. Then there is only meditation, and not a meditor who is meditating . . . The mind must be clear, without movement, and in the light of that clarity the timeless will be revealed. ~ jiddu-krishnamurti, @wisdomtrove
293:You cannot know the knower, for you are the knower. The fact of knowing proves the knower. You need no other proof. The knower of the known is not knowable. Just like the light is known in colours only, so is the knower known in knowledge. ~ sri-nisargadatta-maharaj, @wisdomtrove
294:The world is not respectable; it is mortal, tormented, confused, deluded forever; but it is shot through with beauty, with love, with glints of courage and laughter; and in these, the spirit blooms timidly, and struggles to the light amid the thorns. ~ george-santayana, @wisdomtrove
295:We need to give Christ a chance to make use of us, to be His word and His work, to share His food and His clothing in the world today. If we do not radiate the light of Christ around us, the sense of the darkness that prevails in the world will increase. ~ mother-teresa, @wisdomtrove
296:There is only light and the light is all. Everything else is but a picture made of light. The picture is in the light and the light is in the picture. Life and death, self and not-self - abandon all these ideas. They are of no use to you. ~ sri-nisargadatta-maharaj, @wisdomtrove
297:All knowledge, the totality of all questions and all answers, is contained in the dog. If one could but realize this knowledge, if one could but bring it into the light of day, if we dogs would but own that we know infinitely more than we admit to ourselves! ~ franz-kafka, @wisdomtrove
298:We live between the act of awakening and the act of surrender. Each morning, we awaken to the light and the invitation to a new day in the world of time; each night, we surrender to the dark to be taken to play in the world of dreams where time is no more. ~ john-odonohue, @wisdomtrove
299:... losing through you what seemed myself, i find selves unimaginably mine; beyond sorrow's own joys and hopings very fears yours is the light by which my spirit's born: yours is the darkness of my soul's return... you are my sun, my moon, and all my stars. ~ e-e-cummings, @wisdomtrove
300:The heights of the spirit can only be climbed by passing through the portals of humility. You can only acquire right knowledge when you have learnt to esteem it. Man has certainly the right to turn his eyes to the light, but he must first acquire this right. ~ rudolf-steiner, @wisdomtrove
301:And, as Man gazes at the Light, he grows conscious that all the Universe is pervaded by that Universal Presence— that the Universal Intelligence knows all— that the Universal Power is everywhere in operation— that All is One— All an emanation of God. ~ william-walker-atkinson, @wisdomtrove
302:In this universe the night was falling; the shadows were lengthening towards an east that would not know another dawn. But elsewhere the stars were still young and the light of morning lingered; and along the path he once had followed, Man would one day go again. ~ arthur-c-carke, @wisdomtrove
303:Consciousness does not shine by itself. It shines by a light beyond it. Having seen the dreamlike quality of consciousness, look for the light in which it appears, which gives it being. There is the content of consciousness as well as the awareness of it. ~ sri-nisargadatta-maharaj, @wisdomtrove
304:The eastern light our spires touch at morning, The light that slants upon our western doors at evening, The twilight over stagnant pools at batflight, Moon light and star light, owl and moth light, Glow-worm glowlight on a grassblade. O Light Invisible, we worship Thee! ~ t-s-eliot, @wisdomtrove
305:Faith is the bird that feels the light and sings when the dawn is still dark. In effect, the people who change our lives the most begin to sing to us while we are still in darkness. If we listen to their song, we will see the dawning of a new part of ourselves. ~ rabindranath-tagore, @wisdomtrove
306:In the relations of man with the animals, with the flowers, with all the objects of creation, there is a whole great ethic, scarcely perceived as yet, which will at length break through into the light, and which will be the corollary and the complement to human ethics. ~ victor-hugo, @wisdomtrove
307:Freedom is a heavy load, a great and strange burden for the spirit to undertake. It is not easy. It is not a gift given, but a choice made, and the choice may be a hard one. The road goes upward towards the light; but the laden traveler may never reach the end of it. ~ ursula-k-le-guin, @wisdomtrove
308:We've gotten caught up in thinking we are what we look like, the physical, the exterior. We think we're the lamp shade. We've forgotten that we are the light-the electricity and the luminosity that lights up every man, woman, and child. The light is who we truly are. ~ michael-beckwith, @wisdomtrove
309:Lord Jesus, master of both the light and the darkness, send your Holy Spirit upon our preparations for Christmas. We whose hearts are heavy seek the joy of your presence. We are your people, walking in darkness, yet seeking the light. To you we say, &
310:My apartment is infested with koala bears. It's the cutest infestation ever. Way better than cockroaches. When I turn on the light a bunch of koala bears scatter. But I don't want 'em to, you know, I'm like "Hey, hold on, fellas. Let me hold one of you. And feed you a leaf." ~ mitch-hedberg, @wisdomtrove
311:Do we walk in legends or on the green earth in the daylight?' A man may do both,' said Aragorn. &
312:It is a mistake for anyone to think he has lived too long in his old, unsatisfactory ways to make the great change. If you switch on the light in a dark room, it makes no difference how long it was dark because the light will still shine. Be teachable. That is the whole secret. ~ vernon-howard, @wisdomtrove
313:All night my heart makes its way however it can over the rough ground of uncertainties, but only until night meets and then is overwhelmed by morning, the light deepening, the wind easing and just waiting, as I too wait (and when have I ever been disappointed?) for redbird to sing ~ mary-oliver, @wisdomtrove
314:If you are going to be courageous, an example for all those who are ready to step into their power, then you must be willing to show the world all of who you are. You must have the guts to throw off the chains of modesty and mediocrity in order to be the light that the world needs. ~ debbie-ford, @wisdomtrove
315:Our self – luminous, open, empty Awareness – cannot be enlightened. It is already the light that illuminates all experience. Nor can a separate self be enlightened, for when the separate self faces the light of Awareness, it vanishes, just as a shadow does when exposed to the sun. ~ rupert-spira, @wisdomtrove
316:Sunlight is one and the same wherever it falls; but only a bright surface like that of water, or of a mirror reflects it fully. So is the light Divine. It falls equally and impartially on all hearts, but the pure and pious hearts of holy men receive and reflect that light well. ~ sri-ramakrishna, @wisdomtrove
317:Art is both the taking and giving of beauty; the turning out to the light the inner folds of the awareness of the spirit. It is the recreation on another plane of the realities of the world; the tragic and wonderful realities of earth and men, and of all the inter-relations of these. ~ amsel-adams, @wisdomtrove
318:Like all her friends, I miss her greatly... But... I am sure there is no case for lamentation... Virginia Woolf got through an immense amount of work, she gave acute pleasure in new ways, she pushed the light of the English language a little further against darkness. Those are facts. ~ e-m-forster, @wisdomtrove
319:There is an ineffable mystery that underlies ourselves and the world. It is the darkness from which the light shines. When you recognize the integrity of the universe and that death is as certain as birth, then you can relax and accept that this is the way it is. There is nothing else to do. ~ alan-watts, @wisdomtrove
320:Remember this. When people choose to withdraw far from a fire, the fire continues to give warmth, but they grow cold.  When people choose to withdraw far from light, the light continues to be bright in itself but they are in darkness.  This is also the case when people withdraw from God. ~ saint-augustine, @wisdomtrove
321:To consider persons and events and situations only in the light of their effect on me is to live on the doorstep of hell. Selfishness is doomed to frustration centered as it is upon a lie. To live exclusively for myself, I must make all things bend themselves to my will as if I were a god. ~ thomas-merton, @wisdomtrove
322:The sun shines equally on diamond and charcoal, but the former has developed qualities that enable it to reflect the sunlight brilliantly, while the latter is unable to reflect the sunlight. Emulate the diamond in your dealings with people.  Brightly reflect the light of God's love. ~ paramahansa-yogananda, @wisdomtrove
323:Just as a stone, a tree, a straw, grain, a mat, a cloth, a pot, and so on, when burned, are reduced to earth (from which they came), so the body and its sense organs, on being burned in the fire of Knowledge, become Knowledge and are absorbed in Brahman, like darkness in the light of the sun. ~ adi-shankara, @wisdomtrove
324:Your weakness is due to your conviction that you were born into the world. In reality, the world is ever recreated in you and by you. See everything as emanating from the light which is the source of your own being. You will find that in that light there is love and infinite energy. ~ sri-nisargadatta-maharaj, @wisdomtrove
325:Man’s only possible escape from the pain of the mental plane is through the channel of spiritual unfoldment— the growth of consciousness along spiritual lines— the turning of the light of consciousness into the heretofore unexplored field of the spiritual faculties. Here alone is peace. ~ william-walker-atkinson, @wisdomtrove
326:As you watch your mind, you discover your self as the watcher. When you stand motionless, only watching, you discover your self as the light behind the watcher. The source of light is dark, unknown is the source of knowledge. That source alone is. Go back to that source and abide there. ~ sri-nisargadatta-maharaj, @wisdomtrove
327:Your life is something opaque, not transparent, as long as you look at it in an ordinary human way. But if you hold it up against the light of God's goodness, it shines and turns transparent, radiant and bright. And then you ask yourself in amazement: Is this really my own life I see before me? ~ albert-schweitzer, @wisdomtrove
328:As you watch your mind, you discover your self as the watcher. When you stand motionless, only watching, you discover your self as the light behind the watcher.  The source of light is dark, unknown is the source of knowledge. That source alone is. Go back to that source and abide there go. ~ sri-nisargadatta-maharaj, @wisdomtrove
329:Lady, the sun's light to our eyes is dear, And fair the tranquil reaches of the sea, And flowery earth in May, and bounding waters; And so right many fair things I might praise; Yet nothing is so radiant and so fair As for souls childless, with desire sore-smitten, To see the light of babes about the house. ~ euripedes, @wisdomtrove
330:The spirit of Lincoln still lives; that spirit born of the teachings of the Nazarene, who promised mercy to the merciful, who lifted the lowly, strengthened the weak, ate with publicans, and made the captives free. In the light of this divine example, the doctrines of demagogues shiver in their chaff. ~ martin-luther-king, @wisdomtrove
331:If we are going to find our way out of shame and back to each other, vulnerability is the path and courage is the light. To set down those lists of *what we're supposed to be* is brave. To love ourselves and support each other in the process of becoming real is perhaps the greatest single act of daring greatly. ~ brene-brown, @wisdomtrove
332:Feel the love of God; then in every person you will see the face of the Father, the light of love which is in all. You will find a magic, living relationship uniting the trees, the sky, the stars, all people, and all living things; and you will feel a oneness with them. This is the code of divine love. ~ paramahansa-yogananda, @wisdomtrove
333:Superstition! that horrid incubus which dwelt in darkness, shunning the light, with all its racks, and poison chalices, and foul sleeping draughts, is passing away without return. Religion cannot pass away. The burning of a little straw may hide the stars of the sky; but the stars are there and will reappear. ~ thomas-carlyle, @wisdomtrove
334:A quiet mind is all you need. All else will happen rightly, once your mind is quiet. As the sun on rising makes the world active, so does self-awareness affect changes in the mind. In the light of calm and steady self-awareness inner energies wake up and work miracles without any effort on your part. ~ sri-nisargadatta-maharaj, @wisdomtrove
335:Many mothers make the mistake of forever looking for the bad in the child, trying to . . . uproot and drive it out. This is like trying to eject the darkness from a room without opening the shutters and letting in the light. As John Newton said, &
336:If you have the insight of non-self, if you have the insight of impermanence, you should make that insight into a concentration that you keep alive throughout the day. Then what you say, what you think, and what you do will then be in the light of that wisdom and you will avoid making mistakes and creating suffering. ~ thich-nhat-hanh, @wisdomtrove
337:... Even so, we say that the air is darkened around us by a deficiency and absence of the light; while yet the light is itself always light and illumines the darkness. Therefore, evil inheres not in the devils or in us, as evil, but only as a deficiency and lack of the perfection of our proper virtues. ~ pseudo-dionysius-the-areopagite, @wisdomtrove
338:In the world it is little comprehended what love is; and yet it is man's very life. That this is little comprehended is evident from the common saying "What is love?" What it is, is not known for the reason that love is not manifest to the understanding, and the understanding is the receptacle of the light of heaven. ~ emanuel-swedenborg, @wisdomtrove
339:I don't think anyone is ever writing so that you can throw it away. You're always writing it to be something. Later, you decide whether it'll ever see the light of day. But at the moment of its writing, it's always meant to be something. So, to me, there's no practicing; there's only editing and publishing or not publishing. ~ steve-martin, @wisdomtrove
340:There is neither source nor end, for all things are in the Center of Time. As all the stars may be reflected in a round raindrop falling in the night: so too do all the stars reflect the raindrop. There is neither darkness nor death, for all things are, in the Light of the Moment, and their end and their beginning are one. ~ ursula-k-le-guin, @wisdomtrove
341:Of course, there is a sense of identity, but it is the identity of a memory track, like the identity of a sequence of pictures on the ever-present screen. Without the light and the screen there can be no picture. To know the picture as the play of light on the screen, gives freedom from the idea that the picture is real. ~ sri-nisargadatta-maharaj, @wisdomtrove
342:Those who grumble at the little thing that has fallen to their lot to do will grumble at everything. Always grumbling, they will lead a miserable life, and everything will be a failure. But those who do their duties as they go, putting their shoulders to the wheel, will see the light, and higher duties will fall to their share. ~ swami-vivekananda, @wisdomtrove
343:The soul is dyed the color of its thoughts. Think only on those things that are in line with your principles and can bear the light of day. The content of your character is your choice. Day by day, what you choose, what you think, and what you do is who you become. Your integrity is your destiny ... it is the light that guides your way. ~ heraclitus, @wisdomtrove
344:When she took her opposite place in the carriage corner, the brightness in her face was so charming to behold, that on her exclaiming, "What beautiful stars and what a glorious night!" the Secretary said "Yes," but seemed to prefer to see the night and the stars in the light of her lovely little countenance, to looking out of window. ~ charles-dickens, @wisdomtrove
345:What makes a hero? Courage, strength, morality, withstanding adversity? Are these the traits that truly show and create a hero? Is the light truly the source of darkness or vice versa? Is the soul a source of hope or despair? Who are these so called heroes and where do they come from? Are their origins in obscurity or in plain sight? ~ fyodor-dostoevsky, @wisdomtrove
346:Consequently, the truth of God lives in our souls more by the power of superior moral courage than by the light of an eminent intelligence. Indeed, spiritual intelligence itself depends on the fortitude and patience with which we sacrifice ourselves for the truth, as it is communicated to our lives concretely in the providential will of God ~ thomas-merton, @wisdomtrove
347:Often you can see power lines running alongside the street. Unless current is flowing through them, there is no light. The power line is you and I! The current is God! We have the power to allow the current to flow through us and thus to generate the light of the world: JESUS - or to refuse to be used and, thus, allow the darkness to spread. ~ mother-teresa, @wisdomtrove
348:The ghosts race towards the light, you can almost hear the heavy breathing spirits, all determined to get somewhere. New Orleans, unlike a lot of places you go back to and that don't have the magic anymore, still has got it. Night can swallow you up, yet none of it touches you. You can't see it, but you know it's here. Somebody's always sinking. ~ bob-dylan, @wisdomtrove
349:There is this tremendous body of knowledge in the world of academia where extraordinary numbers of incredibly thoughtful people have taken the time to examine on a really profound level the way we live our lives and who we are and where we've been. That brilliant learning sometimes gets trapped in academia and never sees the light of day. ~ malcolm-gladwell, @wisdomtrove
350:Home is the center of my being where I can hear the voice that says: &
351:To live in the light of a new day and an unimaginable and unpredictable future, you must become fully present to a deeper truth - not a truth from you head but a truth from your heart; not a truth from your ego but a truth from the highest source. You have to be willing to be deeply honest with yourself about the shape your life is in each day. ~ debbie-ford, @wisdomtrove
352:I said to my soul, be still and wait without hope, for hope would be hope for the wrong thing; wait without love, for love would be love of the wrong thing; there is yet faith, but the faith and the love are all in the waiting. Wait without thought, for you are not ready for thought: So the darkness shall be the light, and the stillness the dancing. ~ t-s-eliot, @wisdomtrove
353:People are called &
354:Contradictions have always existed in the soul of [individuals]. But it is only when we prefer analysis to silence that they become a constant and insoluble problem. We are not meant to resolve all contradictions but to live with them and rise above them and see them in the light of exterior and objective values which make them trivial by comparison. ~ thomas-merton, @wisdomtrove
355:Cold Mountain Buddhas Han Shan Wait without thought, for you are not ready for thought: So the darkness shall be the light, and the stillness be dancing. Whisper of running streams, and winter lightning. The wild thyme unseen and the wild strawberry, The laughter in the garden, echoed ecstasy Not lost, but requiring, pointing to the agony Of death and birth. ~ t-s-eliot, @wisdomtrove
356:Pity is for this life, pity is the worm inside the meat, pity is the meat, pity is the shaking pencil, pity is the shaking voice&
357:A moment, and its glory was no more. The sun went down beneath the long dark lines of hill and cloud which piled up in the west an airy city, wall heaped on wall, and battlement on battlement; the light was all withdrawn; the shining church turned cold and dark; the stream forgot to smile; the birds were silent; and the gloom of winter dwelt on everything. ~ charles-dickens, @wisdomtrove
358:In creating "something else" - namely the realm of the relative - we have produced an environment in which we may choose to be God, rather than simply be told that we are God, in which we may experience our Godness as an act of creation, rather than conceptualisation, in which the little candle in the sun - the littlest soul - can know itself as the light. ~ neale-donald-walsch, @wisdomtrove
359:On Father's Day, we pay tribute to all in our society who have taken on the responsibilities and joys of fatherhood. Whether our fathers are near at hand or a continent away, with their families or watching from the light of eternity, we take this day to remember them, to say our thanks for the years they have given us, and to ask that they receive God's blessings. ~ ronald-reagan, @wisdomtrove
360:There are dark shadows on the earth, but its lights are stronger in the contrast. Some men, like bats or owls, have better eyes for the darkness than for the light. We, who have no such optical powers, are better pleased to take our last parting look at the visionary companions of many solitary hours, when the brief sunshine of the world is blazing full upon them. ~ charles-dickens, @wisdomtrove
361:Something magical happens when you begin to love and accept yourself. You start to shine your light again. You realise that you are connected to a deeper Self, a divine spark within. This divine spark is the light of your inner awareness, illuminating all your life experiences, and when you sink back and rest in it, as it, it is felt as a sense of pure aliveness and joy. ~ aimee-davies, @wisdomtrove
362:So we'll go no more a-roving So late into the night, Though the heart still be as loving, And the moon still be as bright. For the sword outwears its sheath, And the soul outwears the breast, And the heart must pause to breathe, And love itself have rest. Though the night was made for loving, And the day returns too soon, Yet we'll go no more a-roving By the light of the moon. ~ lord-byron, @wisdomtrove
363:In order to find God in ourselves, we must stop looking at ourselves, stop checking and verifying ourselves in the mirror of our own futility, and be content to be in Him and to do whatever He wills, according to our limitations, judging our acts not in the light of our own illusions, but in the light of His reality which is all around us in the things and people we live with. ~ thomas-merton, @wisdomtrove
364:Who am I? It matters not that you know who I am; it is of little importance. This clay garment is one of a penniless pilgrim journeying in the name of peace. It is what you cannot see that is so very important. I am one who is propelled by the power of faith; I bathe in the light of eternal wisdom; I am sustained by the unending energy of the universe; this is who I really am. ~ peace-pilgrim, @wisdomtrove
365:The light of consciousness has no mind to change or alter anything. When you start to see the light that you really are, the light waking up in you, the radiance, you realize it has no intention to change you. It has no intention to harmonize. It has no agenda. It just happens. The Truth is the only thing you'll ever run into that has no agenda. Everything else will have an agenda. ~ adyashanti, @wisdomtrove
366:Our roots are in the dark; the earth is our country. Why did we look up for blessing - instead of around, and down? What hope we have lies there. Not in the sky full of orbiting spy-eyes and weaponry, but in the earth we have looked down upon. Not from above, but from below. Not in the light that blinds, but in the dark that nourishes, where human beings grow human souls. ~ ursula-k-le-guin, @wisdomtrove
367:The way to deal with superstition is not to be polite to it, but to tackle it with all arms, and so rout it, cripple it, and make it forever infamous and ridiculous. Is it, perchance, cherished by persons who should know better? Then their folly should be brought out into the light of day, and exhibited there in all its hideousness until they flee from it, hiding their heads in shame. ~ h-l-mencken, @wisdomtrove
368:Still, what I want in my life is to be willing to be dazzled-to cast aside the weight of facts and maybe even to float a little above this difficult world. I want to believe I am looking into the white fire of a great mystery. I want to believe that the imperfections are nothing-that the light is everything-that it is more than the sum of each flawed blossom rising and fading. And I do. ~ mary-oliver, @wisdomtrove
369:Life rises out of death, death rises out of life; in being opposite they yearn to each other, they give birth to each other and are forever reborn. And with them, all is reborn, the flower of the apple tree, the light of the stars. In life is death. In death is rebirth. What then is life without death? Life unchanging, everlasting, eternal?-What is it but death-death without rebirth? ~ ursula-k-le-guin, @wisdomtrove
370:The complete life, the perfect pattern, includes old age as well as youth and maturity. The beauty of the morning and the radiance of noon are good, but it would be a very silly person who drew the curtains and turned on the light in order to shut out the tranquillity of the evening. Old age has its pleasures, which, though different, are not less than the pleasures of youth. ~ william-somerset-maugham, @wisdomtrove
371:The soul of man, left to its own natural level, is a potentially lucid crystal left in darkness. It is perfect in its own nature, but it lacks something that it can only receive from outside and above itself. But when the light shines in it, it becomes in a manner transformed into light and seems to lose its nature in the splendor of a higher nature, the nature of the light that is in it. ~ thomas-merton, @wisdomtrove
372:You know, the smallest thing can change a life. In the blink of an eye, something happens by chance - and when you least expect it - since we're on a course that you could have never planned, into a future you never imagined. Where will it take you? That's the journey of our lives: our search for the light. But sometimes, finding the light means you must past through the deepest darkness. ~ nicholas-sparks, @wisdomtrove
373:Forgiveness is a selective remembering. It is a conscious choice to focus on someone's innocence instead of his or her mistakes... This serves *you*... Your body was not created to bear the burden of your overattachment to it, but was created as a container for the light of your spirit. It will more easily remember how to function perfectly when you remember the perfection in everyone. ~ marianne-williamson, @wisdomtrove
374:One has to be a light to oneself; this light is the law. There is no other law. All the other laws are made by thought and so fragmentary and contradictory. To be a light to oneself is not to follow the light of another, however reasonable, logical, historical, and however convincing. You cannot be a light to yourself if you are in the dark shadows of authority, of dogma, of conclusion. ~ jiddu-krishnamurti, @wisdomtrove
375:We've forgotten what it's like not to be able to reach the light switch. We've forgotten a lot of the monsters that seemed to livein our room at night. Nevertheless, those memories are still there, somewhere inside us, and can sometimes be brought to the surface by events, sights, sounds, or smells. Children, though, can never have grown-up feelings until they've been allowed to do the growing. ~ fred-rogers, @wisdomtrove
376:Liberation and enlightenment do not exist outside of your own self. We need only open our eyes to see that we ourselves are the very essence of liberation and enlightenment.  All dharmas, all beings, contain the nature of full enlightenment within themselves.  Don't look for it outside yourself. If you shine the light of awareness on your own self, you will realize enlightenment immediately. ~ thich-nhat-hanh, @wisdomtrove
377:Man's maker was made man that He, Ruler of the stars, might nurse at His mother's breast; that the Bread might hunger, the Fountain thirst, the Light sleep, the Way be tired on its journey; that Truth might be accused of false witnesses, the Teacher be beaten with whips, the Foundation be suspended on wood; that Strength might grow weak; that the Healer might be wounded; that Life might die. ~ saint-augustine, @wisdomtrove
378:You will say these are very small sins... [But] it does not matter how small the sins are provided that their cumulative effect is to edge the man away from the Light and out into the Nothing. Murder is no better than cards if cards can do the trick. Indeed, the safest road to Hell is the gradual one&
379:I wish neither to possess nor to be possessed. I no longer covet &
380:As I look back on what I’ve learned about shame, gender, and worthiness, the greatest lesson is this: If we’re going to find our way out of shame and back to each other, vulnerability is the path and courage is the light. To set down those lists of what we’re supposed to be is brave. To love ourselves and support each other in the process of becoming real is perhaps the greatest single act of daring greatly. ~ brene-brown, @wisdomtrove
381:Every time we focus on someone else's darkness, we are blocking our own view of the light. We think the person we are involved with has attacked us or has withheld love from us, when they really haven't. We focus on their guilt instead of their innocence. Frequently people are just being themselves and we start projecting our own childhood dramas onto them, pushing away the very love we want so much. ~ marianne-williamson, @wisdomtrove
382:World' is a large term, but man must enlarge his allegiance, considering himself in the light of a world citizen... A person who truly feels: &
383:We can step out of our small sense of self and awaken to this reality. One of the reasons people get confused about freedom, enlightenment, and liberation is because this awakened consciousness has different facets or different dimensions, a bit like a crystal. If you hold this luminous crystal up to the light and turn it, it will take a beam of white light and refract it into the many colors of the spectrum. ~ jack-kornfield, @wisdomtrove
384:Who is Jesus to me? Jesus is the Word made Flesh. Jesus is the Bread of Life. Jesus is the Victim offered for our sins on the cross. Jesus is the sacrifice offered at holy Mass for the sins of the world and for mine. Jesus is the Word - to be spoken. Jesus is the Truth - to be told. Jesus is the Way - to be walked. Jesus is the Light - to be lit. Jesus is the Life - to be lived. Jesus is the Love - to be loved ~ mother-teresa, @wisdomtrove
385:We all make mistakes, we all have fears, and we all have weaknesses. Behind all that is our essential self. When our essential self has made contact with another, the light is dazzling and would fill the universe. The challenge of enchantment is to remain faithful to that light, to believe in it when it is not so apparent. Then that light becomes an incandescent glow and it wraps itself around everything. ~ marianne-williamson, @wisdomtrove
386:Creation was given to people as a clean window through which the light of God could shine into people's souls. Sun and moon, night and day, rain, sea, the crops, the flowering tree, all these things were transparent. They spoke to people not of themselves but only of Him who made them. Nature was symbolic. But the progressive degradation of humans led them further and further from this truth. Nature became opaque. ~ thomas-merton, @wisdomtrove
387:Your desire just happens to you along with its fulfilment, or non-fulfilment. You can change neither. You may believe that you exert yourself, strive and struggle. Again, it all merely happens, including the fruits of the work. Nothing is by you and for you. All is in the picture exposed on the cinema screen, nothing in the light, including what you take yourself to be, the person. You are the light only. ~ sri-nisargadatta-maharaj, @wisdomtrove
388:As base a thing as money often is, yet it can be transmuted into everlasting treasure. It can be converted into food for the hungry and clothing for the poor. It can keep a missionary actively winning lost men to the light of the gospel and thus transmute itself into heavenly values. Any temporal possession can be turned into everlasting wealth. Whatever is given to Christ is immediately touched with immortality. ~ aiden-wilson-tozer, @wisdomtrove
389:As to the so-called Hindu idolatry - first go and learn the forms they are going through, and where it is that the worshippers are really worshipping, whether in the temple, in the image, or in the temple of their own bodies. First know for certain what they are doing - which more than ninety per cent of the revilers are thoroughly ignorant of - and then it will explain itself in the light of the Vedantic philosophy. ~ swami-vivekananda, @wisdomtrove
390:In Savasana or in meditation, the light of the eyes is drawn towards the lotus of the heart, so that the seat of the intelligence of the head is brought into contact with the seat of the intelligence of the heart, which is called the mind. Thus one passes from the individualistic state of consciousness to the universal state of consciousness. It is the merging of the intellect of the brain with the intellect of the soul. ~ b-k-s-iyengar, @wisdomtrove
391:I also teach you to love yourself first. It has nothing to do with ego. In fact, love is such a light that the darkness of the ego cannot exist in it at all. If you love others, if your love is focused on others, you will live in darkness. Turn your light toward yourself first, become a light unto yourself first. Let the light dispel your inner darkness, your inner weakness. Let love make you a tremendous power, a spiritual force. ~ rajneesh, @wisdomtrove
392:If I regarded my life from the point of view of the pessimist, I should be undone. I should seek in vain for the light that does not visit my eyes and the music that does not ring in my ears. I should beg night and day and never be satisfied. I should sit apart in awful solitude, a prey to fear and despair. But since I consider it a duty to myself and to others to be happy, I escape a misery worse than any physical deprivation. ~ hellen-keller, @wisdomtrove
393:She lifted up her hand and from the ring that she wore there issued a great light that illuminated her alone and left all else dark. She stood before Frodo seeming now tall beyond measurement, and beautiful beyond enduring, terrible and worshipful. Then she let her hand fall, and the light faded, and suddenly she laughed again, and lo! she was shrunken: a slender elf-woman, clad in simple white whose gentle voice was soft and sad. ~ j-r-r-tolkien, @wisdomtrove
394:I SEE thee better in the dark, I do not need a light. The love of thee a prism be Excelling violet. I see thee better for the years That hunch themselves between, The miner’s lamp sufficient be To nullify the mine. And in the grave I see thee best— Its little panels be A-glow, all ruddy with the light I held so high for thee! What need of day to those whose dark Hath so surpassing sun, It seem it be continually At the meridian? ~ emily-dickinson, @wisdomtrove
395:It was a grey day, that least fleshly of all weathers; a day of dreams and far hopes and clear visions. It was a day easily associated with those abstract truths and purities that dissolve in the sunshine or fade out in mocking laughter by the light of the moon. The trees and clouds were carved in classical severity; the sounds of the countryside had harmonized to a monotone, metallic as a trumpet, breathless as the Grecian urn. ~ f-scott-fitzgerald, @wisdomtrove
396:I was supremely happy, for I had seen. Nothing could ever be the same. I have drunk at the clear and pure waters and my thirst was appeased. ... I have seen the Light. I have touched compassion which heals all sorrow and suffering; it is not for myself, but for the world. ... Love in all its glory has intoxicated my heart; my heart can never be closed. I have drunk at the fountain of Joy and eternal Beauty. I am God-intoxicated. ~ jiddu-krishnamurti, @wisdomtrove
397:Without being bound to the fulfillment of promises, we would never be able to keep our identities; we would be condemned to wanderhelplessly and without direction in the darkness of each man's lonely heart, caught in its contradictions and equivocalities&
398:My talking, or not talking, is a part of a given situation and does not depend on me. When there is a situation in which I have to talk, I hear myself talking. In some other situation, I may not hear myself talking. It is all the same to me. Whether I talk or not, the light and love of being what I am are not affected, nor are they under my control.  They are, and I know they are. There is a glad awareness, but nobody who is glad. ~ sri-nisargadatta-maharaj, @wisdomtrove
399:I want to write stories that are different from the ones I've written so far, Junpei thought: I want to write about people who dream and wait for the night to end, who long for the light so they can hold the ones they love. But right now I have to stay here and keep watch over this woman and this girl. I will never let anyone-not anyone-try to put them into that crazy box- not even if the sky should fall or the earth crack open with a roar. ~ haruki-murakami, @wisdomtrove
400:Some feelings are quite untranslatable; no language has yet been found for them. They gleam upon us beautifully through the dim twilight of fancy, and yet when we bring them close to us, and hold them up to the light of reason, lose their beauty all at once, as glow worms which gleam with such a spiritual light in the shadows of evening, when brought in where the candles are lighted, are found to be only worms like so many others. ~ henry-wadsworth-longfellow, @wisdomtrove
401:The light struck upon the trees in the garden, making one leaf transparent and then another. One bird chirped high up; there was a pause; another chirped lower down. The sun sharpended the walls of the house, and rested like the tip of a fan upon a white blind and made a fingerprint of a shadow under the leaf by the bedroom window. The blind stirred slightly, but all within was dim and unsubstantial. The birds sang their blank melody outside. ~ virginia-woolf, @wisdomtrove
402:The path of the seeker is full of pitfalls and temptations, and the seeker must walk it alone with God. I would recommend that you keep your feet on the ground and your thoughts at lofty heights, so that you may attract only good. Concentrate on giving so that you may open yourself to receiving; concentrate on living according to the light you have so that you may open yourself to more light; get as much light as possible through the inner way. ~ peace-pilgrim, @wisdomtrove
403:When a mortal man speaks anything of that eternal blessedness of the saints in glory, he is like a blind man discoursing about the light which he has never seen, and so cannot distinctly speak anything concerning it. He also said that "In a way it is akin to a man writing a travel guide for a land he has never visited or seen. It is to attempt to describe the indescribable with words which cannot come close to expressing the glory of heaven. ~ charles-spurgeon, @wisdomtrove
404:Each religion has helped mankind. Paganism increased in man the light of beauty, the largeness and height of his life, his aim at a many-sided perfection; Christianity gave him some vision of divine love and charity; Buddhism has shown him a noble way to be wiser, gentler, purer, Judaism and Islam how to be religiously faithful in action and zealously devoted to God; Hinduism has opened to him the largest and profoundest spiritual possibilities. ~ sri-aurobindo, @wisdomtrove
405:I will remember the kisses our lips raw with love and how you gave me everything you had and how I offered you what was left of me, and I will remember your small room the feel of you the light in the window your records your books our morning coffee our noons our nights our bodies spilled together sleeping the tiny flowing currents immediate and forever your leg my leg your arm my arm your smile and the warmth of you who made me laugh again. ~ charles-bukowski, @wisdomtrove
406:Joy is not a constant. It comes to us in moments - often ordinary moments. Sometimes we miss out on the bursts of joy because we're too busy chasing down the extraordinary moments. Other times we're so afraid of the dark we don't dare let ourselves enjoy the light. A joyful life is not a floodlight of joy. That would eventually become unbearable. I believe a joyful life is made up of joyful moments gracefully strung together by trust, gratitude and inspiration ~ brene-brown, @wisdomtrove
407:You may be going through a trial so overwhelming that it's borderline unbearable. You want to see the end of the tunnel. Which is only natural, because once we see that little speck of light, we feel we can make it through to the finish. But God's tunnels are often twisting, too complex and dark to see the light for many days. In such settings He says, "In that dark, twisting, seemingly endless period of time, trust Me. Stop running scared! Stop fearing!" ~ charles-r-swindoll, @wisdomtrove
408:The final awakening is the embracing of the darkness into the light. That means embracing our humanity as well as our divinity. What we go from is being born into our humanity, sleep walking for a long time, until we awaken and start to taste our divinity. And then want to finally get free. We see as long as we grab at our divinity and push away our humanity we aren’t free. If you want to be free, you can’t push away anything. You have to embrace it all. It’s all God. ~ ram-das, @wisdomtrove
409:Each morning we awaken to the light and the invitation to a new day in the world of time; each night we surrender to the dark to be taken to play in the world of dreams where time is no more. At birth we were awakened and emerged to become visible in the world. At death we will surrender again to the dark to become invisible. Awakening and surrender: they frame each day and each life; between them the journey where anything can happen, the beauty and the frailty. ~ john-odonohue, @wisdomtrove
410:Q: But ultimately is there a world, or is there none?  M: What you see is nothing but your self. Call it what you like, it does not change the fact. Through the film of destiny your own light depicts pictures on the screen. You are the viewer, the light, the picture and the screen. Even the film of destiny is self-selected and self-imposed. The spirit is a sport and enjoys to overcome obstacles. The harder the task the deeper and wider his self-realisation. ~ sri-nisargadatta-maharaj, @wisdomtrove
411:We now demand the light artillery of the intellect; we need the curt, the condensed, the pointed, the readily diffused - in place of the verbose, the detailed, the voluminous, the inaccessible. On the other hand, the lightness of the artillery should not degenerate into pop-gunnery - by which term we may designate the character of the greater portion of the newspaper press - their sole legitimate object being the discussion of ephemeral matters in an ephemeral manner. ~ edgar-allan-poe, @wisdomtrove
412:Sometimes, it is true, a sense of isolation enfolds me like a cold mist as I sit alone and wait at life's shut gate. Beyond there is light, and music, and sweet companionship; but I may not enter. Fate, silent, pitiless, bars the way…Silence sits immense upon my soul. Then comes hope with a smile and whispers, there is joy is self-forgetfulness.' So I try to make the light in others' eyes my sun, the music in others; ears my symphony, the smile on others' lips my happiness. ~ hellen-keller, @wisdomtrove
413:If the lost word is lost, if the spent word is spent If the unheard, unspoken Word is unspoken, unheard; Still is the spoken word, the Word unheard, The Word without a word, the Word within The world and for the world; And the light shone in the darkness and Against the Word the unstilled world still whirled About the center of the silent Word. Oh my people, what have I done unto thee. Where shall the word be found, where shall the word Resound? Not here, there is not enough silence ~ t-s-eliot, @wisdomtrove
414:You are part of my existence, part of myself. You have been in every line I have ever read, since I first came here, the rough common boy whose poor heart you wounded even then. You have been in every prospect I have ever seen since-on the river, on the sails of the ships, on the marshes, in the clouds, in the light, in the darkness, in the wind, in the woods, in the sea, in the streets. You have been the embodiment of every graceful fancy that my mind has ever become acquainted with. ~ charles-dickens, @wisdomtrove
415:We have abundant reason to rejoice that in this Land the light of truth and reason has triumphed over the power of bigotry and superstition, and that every person may here worship God according to the dictates of his own heart. In this enlightened Age and in this Land of equal liberty it is our boast, that a man's religious tenets will not forfeit the protection of the Laws, nor deprive him of the right of attaining and holding the highest Offices that are known in the United States. ~ george-washington, @wisdomtrove
416:It is like the flower and its colour. Without flower - no colours; without colour - the flower remains unseen. Beyond is the light which on contact with the flower creates the colour. realise that your true nature is that of pure light only, and both the perceived and the perceiver come and go together. That which makes both possible, and yet is neither, is your real being, which means not being a &
417:The Sword of Elendil was forged anew by Elvish smiths, and on its blade was traced a device of seven stars set between the crescent Moon and rayed Sun, and about them was written many runes; for Aragorn son of Arathorn was going to war upon the marches of Mordor. Very bright was that sword when it was made whole again; the light of the sun shone redly in it, and the light of the moon shone cold, its edge was hard and keen. And Aragorn gave it a new name and called it And√∫ril, Flame of the West. ~ j-r-r-tolkien, @wisdomtrove
418:Men fear thought as they fear nothing else on earth - more than ruin, more even than death. Thought is subversive and revolutionary, destructive and terrible, thought is merciless to privilege, established institutions, and comfortable habits; thought is anarchic and lawless, indifferent to authority, careless of the well-tried wisdom of the ages. Thought looks into the pit of hell and is not afraid ... Thought is great and swift and free, the light of the world, and the chief glory of man. ~ bertrand-russell, @wisdomtrove
419:I went to the springs while the sun was still up, and sitting on a rocky outcrop above the cave mouth I watched the light grow reddish across the misty pools, and listened to the troubled voice of the water. After a while I moved farther up the hill, where I could hear birds singing near and far in the silence of the trees. The presence of the trees was very strong... The big oaks stood so many, so massive in their other life, in their deep, rooted silence: the awe of them came on me, the religion. ~ ursula-k-le-guin, @wisdomtrove
420:On the whole, we think that the greatest victories are yet to be won, the greatest deeds yet to be done, and that there are yet in store for our peoples, and for the causes that we uphold, grander triumphs than have ever yet been scored. But be this as it may, we gladly agree that the one plain duty of every man is to face the future as he faces the present, regardless of what it may have in store for him, turning toward the light as he sees the light, to play his part manfully, as a man among men. ~ theodore-roosevelt, @wisdomtrove
421:It may well happen that what is in itself the more certain on account of the weakness of our intelligence, which is dazzled by the clearest objects of nature; as the owl is dazzled by the light of the sun. Hence the fact that some happen to doubt about articles of faith is not due to the uncertain nature of the truths, but to the weakness of human intelligence; yet the slenderest knowledge that may be obtained of the highest things is more desirable than the most certain knowledge obtained of lesser things. ~ denis-diderot, @wisdomtrove
422:It may well happen that what is in itself the more certain on account of the weakness of our intelligence, which is dazzled by the clearest objects of nature; as the owl is dazzled by the light of the sun. Hence the fact that some happen to doubt about articles of faith is not due to the uncertain nature of the truths, but to the weakness of human intelligence; yet the slenderest knowledge that may be obtained of the highest things is more desirable than the most certain knowledge obtained of lesser things. ~ thomas-aquinas, @wisdomtrove
423:We need to find God, and he cannot be found in noises and restlessness. God is the friend of silence. See how nature-trees, flowers, grass-grow in silence. Is not our mission to give God to those we walk with? Not a dead God, but a living, loving God. The more we receive in silent prayer, the more we can give in active life. We need silence to be able to touch souls. The essential thing is not what we say, but what God says to us and through us. Words that don't give the light of Christ increase the darkness. ~ mother-teresa, @wisdomtrove
424:Day was breaking at Plashwater Weir Mill Lock. Stars were yet visible, but there was dull light in the east that was not the light of night. The moon had gone down, and a mist crept along the banks of the river, seen through which the trees were the ghosts of trees, and the water was the ghost of water. This earth looked spectral, and so did the pale stars: while the cold eastern glare, expressionless as to heat or colour, with the eye of the firmament quenched, might have been likened to the stare of the dead. ~ charles-dickens, @wisdomtrove
425:From one individual was multiplied the many people who inhabit the earth's surface. And even if that intellectual spirit, sown in earth and swallowed up in shadow, does not see the light and the source of his beginning, nevertheless, you created along with him everything through which he, kindled by wonder at those things which he contacts by the senses, can sometimes lift the eyes of his mind to you, the Creator of all, and can be reunited to you in highest love and so can finally return to his source with joy ~ nicholas-of-cusa, @wisdomtrove
426:. . .in August in Mississippi there’s a few days somewhere about the middle of the month when suddenly there’s a foretaste of fall, it’s cool, there’s a lambence, a soft, a luminous quality to the light, as though it came not from just today but from back in the old classic times. It might have fauns and satyrs and the gods and - from Greece, from Olympus in it somewhere. It lasts just for a day or two, then it’s gone. . .the title reminded me of that time, of a luminosity older than our Christian civilization. ~ william-faulkner, @wisdomtrove
427:I believe that pity is a law like justice, and that kindness is a duty like uprightness. That which is weak has a right to the kindness and pity of that which is strong. In the relations of man with the animals... there is a great ethic, scarcely perceived as yet, which will at length break through into the light, and which will be the corollary and the complement to humans ethics. Are there not here unsounded depths for the thinker? Is one to think oneself mad because one has the sentiment of universal pity in one's heart? ~ victor-hugo, @wisdomtrove
428:In a last violent protest against the hopelessness of imminent death, I sensed my spirit piercing through the enveloping gloom. I felt it transcend that hopeless, meaningless world, and from somewhere I heard a victorious "Yes" in answer to my question of the existence of an ultimate purpose. At that moment a light was lit in a distant farmhouse, which stood on the horizon as if painted there, in the midst of the miserable gray of a dawning morning in Bavaria. "Et lux in tenebris lucet"-and the light shineth in the darkness. ~ viktor-frankl, @wisdomtrove
429:I will greet this day with love in my heart. And how will I do this? Henceforth will I look on all things with love and be born again. I will love the sun for it warms my bones; yet I will love the rain for it cleanses my spirit. I will love the light for it shows me the way; yet I will love the darkness for it shows me the stars. I will welcome happiness as it enlarges my heart; yet I will endure sadness for it opens my soul. I will acknowledge rewards for they are my due; yet I will welcome obstacles for they are my challenge. ~ og-mandino, @wisdomtrove
430:Human beings act in a great variety of irrational ways, but all of them seem to be capable, if given a fair chance, of making a reasonable choice in the light of available evidence. Democratic institutions can be made to work only if all concerned do their best to impart knowledge and to encourage rationality. But today, in the world's most powerful democracy, the politicians and the propagandists prefer to make nonsense of democratic procedures by appealing almost exclusively to the ignorance and irrationality of the electors. ~ aldous-huxley, @wisdomtrove
431:Actually, we who engage in nonviolent direct action are not the creators of tension. We merely bring to the surface the hidden tension that is already alive. We bring it out in the open, where it can be seen and dealt with. Like a boil that can never be cured so long as it is covered up but must be opened with an its ugliness to the natural medicines of air and light, injustice must be exposed, with all the tension its exposure creates, to the light of human conscience and the air of national opinion before it can be cured. ~ martin-luther-king, @wisdomtrove
432:Look within diligently, remember to remember that the perceived cannot be the perceiver. Whatever you see, hear or think of, remember - you are not what happens, you are he to whom it happens. Delve deeply into the sense &
433:For why, my brothers and sisters, would you rejoice in silver? Either your silver will perish, or you will, and no one knows which will perish first. For neither can you remain here always, nor can silver remain here always; so also with gold, wardrobes, houses, money, real estate-and in the end, even the light by which we enjoy all these things. So do not be willing then to rejoice in such things as these. Rejoice instead in the light that has no setting; rejoice in the dawn which no yesterday precedes, and no tomorrow follows. ~ saint-augustine, @wisdomtrove
434:In the light of her son's comment she reconsidered the scene at the mosque, to see whose impression was correct. Yes it could be worked into quite an unpleasant scene. The doctor had begun by bullying her, had said Mrs Callendar was nice, and then - finding the ground safe - had changed; he had alternately whined over his grievances and patronized her, had run a dozen ways in a single sentence, had been unreliable, inquisitive, vain. Yes, it was all true, but how false as a summary of the man; the essential life of him had been slain. ~ e-m-forster, @wisdomtrove
435:The darkness of racial injustice will be dispelled only by the light of forgiving love. For more that three centuries American Negroes have been frustrated by day and bewilderment by night by unbearable injustice, and burdened with the ugly weight of discrimination. Forced to live with these shameful conditions, we are tempted to become bitter and retaliate with a corresponding hate. But if this happens, the new order we seek will be little more than a duplicate of the old order. We must in strength and humility meet hate with love. ~ martin-luther-king, @wisdomtrove
436:Lower the Law and you dim the light by which man perceives his guilt; this is a very serious loss to the sinner rather than a gain; for it lessens the likelihood of his conviction and conversion. I say you have deprived the gospel of its ablest auxiliary [its most powerful weapon] when you have set aside the Law. You have taken away from it the schoolmaster that is to bring men to Christ . . . They will never accept grace till they tremble before a just and holy Law. Therefore the Law serves a most necessary purpose, and it must not be removed from its place. ~ charles-spurgeon, @wisdomtrove
437:Grace is from God, and works in the depth of the soul whose powers it employs. It is a light which issues forth to do service under the guidance of the Spirit. The Divine Light permeates the soul, and lifts it above the turmoil of temporal things to rest in God. The soul cannot progress except with the light which God has given it as a nuptial gift; love works the likeness of God into the soul. The peace, freedom and blessedness of all souls consist in their abiding in God's will. Towards this union with God for which it is created the soul strives perpetually. ~ meister-eckhart, @wisdomtrove
438:I would call the attention of the reader to the difference between "reason" and "reasoning." Reason is a light, reasoning a process. Reason is a faculty, reasoning an exercise of that faculty. Reasoning proceeds from one truth to another by means of argumentation. This generally involves the whole mind in labor and complexity. But reason does not exist merely in order to engage in reasoning. The process is a means to an end. The true fulfillment of reason as a faculty is found when it can embrace the truth simply and without labor in the light of single intuition. ~ thomas-merton, @wisdomtrove
439:I am thinking of one woman and the rest is blotto. I say I am thinking of her, but the truth is I am dying a stellar death. I am lying there like a sick star waiting for the light to go out. Years ago I lay on this same bed and I waited and waited to be born. Nothing happened. Except that my mother, in her Lutheran rage, threw a bucket of water over me. My mother, poor imbecile that she was, thought I was lazy. She didn't know that I had gotten caught in the stellar drift, that I was being pulverized to a black extinction out there in the farthest rim of the universe. ~ henry-miller, @wisdomtrove
440:Nothing can be more depressing than to expose, naked to the light of thought, the hideous growth of argot. Indeed it is like a sort of repellent animal intended to dwell in darkness which has been dragged out of its cloaca. One seems to see a horned and living creature viciously struggling to be restored to the place where it belongs. One word is like a claw, another like a sightless and bleeding eye; and there are phrases which clutch like the pincers of a crab. And all of it is alive with the hideous vitality of things that have organized themselves amid disorganization. ~ victor-hugo, @wisdomtrove
441:I really don't know why it is that all of us are so committed to the sea, except I think it is because in addition to the fact that the sea changes and the light changes, and ships change, it is because we all came from the sea. And it is an interesting biological fact that all of us have, in our veins the exact same percentage of salt in our blood that exists in the ocean, and, therefore, we have salt in our blood, in our sweat, in our tears. We are tied to the ocean. And when we go back to the sea, whether it is to sail or to watch it we are going back from whence we came ~ john-f-kennedy, @wisdomtrove
442:I really don't know why it is that all of us are so committed to the sea, except I think it is because in addition to the fact that the sea changes and the light changes, and ships change, it is because we all came from the sea. And it is an interesting biological fact that all of us have, in our veins the exact same percentage of salt in our blood that exists in the ocean, and, therefore, we have salt in our blood, in our sweat, in our tears. We are tied to the ocean. And when we go back to the sea, whether it is to sail or to watch it we are going back from whence we came. ~ john-f-kennedy, @wisdomtrove
443:Reasoning is compared to understanding as movement is to rest, or acquisition to possession... . Since movement always proceeds from something immovable, and ends in something at rest, hence it is that human reasoning, in the order of inquiry and discovery, proceeds from certain things absolutely understood&
444:Reasoning is compared to understanding as movement is to rest, or acquisition to possession... . Since movement always proceeds from something immovable, and ends in something at rest, hence it is that human reasoning, in the order of inquiry and discovery, proceeds from certain things absolutely understood&
445:The poison was brewed in these West lands but it has spat itself everywhere by now. However far you went you would find the machines, the crowded cities, the empty thrones, the false writings, the barren beds: men maddened with false promises and soured with true miseries, worshipping the iron works of their own hands, cut off from Earth their Mother and from the Father in Heaven. You might go East so far the East became West and you returned to Britain across the great Ocean, but even so you would not have come out anywhere into the light.  The shadow of one dark wing is over all Tellus. ~ c-s-lewis, @wisdomtrove
446:And you, Ringbearer' she said, turning to Frodo. &
447:Every Warrior of the Light has felt afraid of going into battle. Every Warrior of the Light has, at some time in the past, lied or betrayed someone. Every Warrior of the Light has trodden a path that was not his. Every Warrior of the Light has suffered for the most trivial of reasons. Every Warrior of the Light has, at least once, believed he was not a Warrior of the Light. Every Warrior of the Light has failed in his spiritual duties. Every Warrior of the Light has said ‘yes’ when he wanted to say ‘no.’ Every Warrior of the Light has hurt someone he loved. That is why he is a Warrior of the Light, because he has been through all this and yet has never lost hope of being better than he is. ~ paulo-coelho, @wisdomtrove
448:A Blessing; May the light of your soul guide you; May the light of your soul bless the work you do with the secret love and warmth of your heart; May you see in what you do the beauty of your own soul; May the sacredness of your work bring healing, light and renewal to those who work with you and to those who see and receive your work; May your work never weary you; May it release within you wellsprings of refreshment, inspiration and excitement; May you be present in what you do. May you never become lost in the bland absences; May the day never burden; May dawn find you awake and alert, approaching your new day with dreams, possibilities and promises; May evening find you gracious and fulfilled; May you go into the night blessed, sheltered and protected; May your soul calm, console and renew you. ~ john-odonohue, @wisdomtrove
449:Be silent and listen: have you recognised your madness and do you admit it? Have you noticed that all your foundations are completely mired in madness? Do you not want to recognise your madness and welcome it in a friendly manner? You wanted to accept everything. So accept madness too. Let the light of your madness shine, and it will suddenly dawn on you. Madness is not to be despised and not to be feared, but instead you should give it life... If you want to find paths, you should also not spurn madness, since it makes up such a great part of your nature... Be glad that you can recognise it, for you will thus avoid becoming its victim. Madness is a special form of the spirit and clings to all teachings and philosophies, but even more to daily life, since life itself is full of craziness and at bottom utterly illogical. Man strives toward reason only so that he can make rules for himself. Life itself has no rules. That is its mystery and its unknown law. What you call knowledge is an attempt to impose something comprehensible on life. ~ carl-jung, @wisdomtrove

*** NEWFULLDB 2.4M ***

1:Woman is the light of God. ~ Rumi,
2:Now I see the light. ~ Kennedy Ryan,
3:He let in the light. ~ Gloria Steinem,
4:The light of the Way seems dim. ~ Laozi,
5:father flipped the light ~ John Gilstrap,
6:Keep me where the light is. ~ John Mayer,
7:The light was in her eyes. ~ Henry James,
8:You try to walk in the light. ~ Marie Lu,
9:The boy who walks in the light. ~ Marie Lu,
10:When I step into the light ~ Dave Matthews,
11:Use the light to return to clarity. ~ Laozi,
12:Failure is a trick of the light. ~ Matt Haig,
13:Fate lies within the light cone. ~ Liu Cixin,
14:"See the light in everyone." ~ Lama Surya Das,
15:The Light knows how sane he still ~ Anonymous,
16:We turn from the light to see. ~ Don Paterson,
17:You are the light of the world. ~ Bill Hybels,
18:14“You are the light of the world. ~ Anonymous,
19:Can the darkness condemn the light? ~ El Greco,
20:I am moved by the light. ~ Maurice Maeterlinck,
21:In the light of fuller day, ~ Charles Kingsley,
22:I see the light in your smile. ~ Stevie Wonder,
23:The light of love sees no walls. ~ Suzy Kassem,
24:Children always turn to the light. ~ David Hare,
25:And with madness comes the light. ~ Karina Halle,
26:After darkness comes the light. ~ Cornelius Nepos,
27:bullies the light out of the room. ~ Ian Caldwell,
28:Weep, for the light is dead. ~ Friedrich Schiller,
29:darkness, you bring in the light. ~ Iyanla Vanzant,
30:I'll be the light in the window. ~ Nicholas Sparks,
31:Numb the dark and you numb the light. ~ Bren Brown,
32:The Light it's there. It's always been there. ~ ?,
33:The Warrior of the Light meditates. ~ Paulo Coelho,
34:archway and hit the light switch for the ~ J R Ward,
35:Fear builds walls to bar the light. ~ Baal Shem Tov,
36:I'm drawn between the light and dark. ~ David Bowie,
37:Numb the dark and you numb the light. ~ Brene Brown,
38:The leaves and the light are one. ~ Albert Einstein,
39:The light of the screen annoys me. ~ Franca Sozzani,
40:The light that lies In woman's eyes. ~ Charles Lamb,
41:They danced by the light of the moon. ~ Edward Lear,
42:Your body is woven from the Light of Heaven. ~ Rumi,
43:Have faith in the light you carry. ~ Seth Adam Smith,
44:Language is the light of the mind ~ John Stuart Mill,
45:No one looks for badness in the light. ~ Leah Raeder,
46:She runs up into the light surprised ~ Dave Matthews,
47:The Light of Christ illumines all. ~ Gregory Palamas,
48:The truth, as the light, makes blind. ~ Albert Camus,
49:Why doesn't the wind move the light? ~ Anthony Doerr,
50:hands, watching the light ripple ~ Helen Scott Taylor,
51:Humility is the light of understanding. ~ John Bunyan,
52:I see the light at the end of the candle. ~ Emma Bull,
53:It's the light of the oncoming train. ~ Robert Lowell,
54:Language is the light of the mind. ~ John Stuart Mill,
55:When You Are In The Light, Everything ~ Adolf Hitler,
56:be like a flower,look at the light ~ Robin Craig Clark,
57:Pen’s novel The Light of the Fireflies ~ Sof a Segovia,
58:The dark makes the light stuff brighter. ~ Dean Koontz,
59:And the light shineth in the darkness. ~ Bertolt Brecht,
60:CHAPTER EIGHTY-NINE Losing the Light ~ Patrick Rothfuss,
61:Every judgement blocks the light! ~ Marianne Williamson,
62:No one can live in the light all the time. ~ Libba Bray,
63:Salute the darkness and remember the light. ~ P D James,
64:The light has gone out of my life. ~ Theodore Roosevelt,
65:This Roberto. He no like the light. ~ Christopher Moore,
66:At the darkest moment comes the light. ~ Joseph Campbell,
67:I desire and love nothing that is not of the light. ~ id,
68:Nobody loves the light like the blind man. ~ Victor Hugo,
69:Rage, rage against the dying of the light ~ Dylan Thomas,
70:The light of that greater invisible sun... ~ Jean Gebser,
71:Tonight the light of love is in your eyes, ~ Carole King,
72:We are all broken that's how the light gets in ~ Unknown,
73:When I feel the heat, I see the light. ~ Everett Dirksen,
74:Humility is the light of the understanding. ~ John Bunyan,
75:I rest in the light of forgiveness. ~ Mary Anne Radmacher,
76:Put out the light and then put out the light. ~ Anne Rice,
77:the dark, the light. What's the difference ~ Markus Zusak,
78:The light is the left hand of darkness ~ Ursula K Le Guin,
79:The light of that greater invisible sun... ~ Jean Gebser,
80:The light's hot, everything’s hot, I’m hot. ~ Niall Horan,
81:The mind is the shadow of the light it seeks. ~ Jim Dodge,
82:The wound is the place where the Light enters you. ~ Rumi,
83:all hail the light, the dark, and the gray. ~ Chuck Wendig,
84:All hail the light, the dark, and the grey. ~ Chuck Wendig,
85:Deep in our Hearts, the Light of Heaven is shining. ~ Rumi,
86:Every moment is made glorious by the light of love. ~ Rumi,
87:Love is the light that casts no shadow. ~ Elizabeth Lowell,
88:Love is the light that you see by. ~ Bess Streeter Aldrich,
89:Reason saw not, till Faith sprung the Light. ~ John Dryden,
90:The brighter the light, the darker the shadow. ~ Carl Jung,
91:The light is the left hand of darkness. ~ Ursula K Le Guin,
92:Dear as the light that visits these sad eyes, ~ Thomas Gray,
93:Kidd, turn off the light to spare my blushes. ~ Henry James,
94:The ego's blocking the light from coming. ~ Sandra Cisneros,
95:Concentrate on the Essence, concentrate on the Light. ~ Rumi,
96:Dust particles panicked and swarmed in the light. ~ Ali Shaw,
97:No darkness can conquer the light love sheds. ~ Quinn Loftis,
98:Not all battles can be fought in the light. ~ Jessica Khoury,
99:Walking, reading, watching the light change. ~ Gail Caldwell,
100:You are the light of the world. You are the ~ Eckhart Tolle,
101:You turn the light on, you get all kinds of bugs. ~ Rob Bell,
102:Fame is the shadow of passion standing in the light ~ Sallust,
103:Ideology is the light that creates darkness. ~ Robert Boswell,
104:"It's never too late to turn on the light." ~ Sharon Salzberg,
105:No shadow can dare to look at the light! ~ Mehmet Murat ildan,
106:Out of darkness is born the light. ~ Saint Catherine of Siena,
107:Silence is a lie that screams at the light. ~ Shannon L Alder,
108:The brighter the light, the deeper the shadow. ~ Jay Kristoff,
109:The light of morning decomposes everything. ~ Haruki Murakami,
110:The light strengthened, the mornings came sooner. ~ E B White,
111:The shadows are as important as the light. ~ Charlotte Bronte,
112:But once the vessel cracks, the light can get in. ~ John Green,
113:How can one love the light and live in darkness? ~ Brent Weeks,
114:The brighter the light, the deeper the shadows. ~ Jay Kristoff,
115:The wound is the place where the light enters you. ~ Matt Haig,
116:To drive out the darkness, bring in the light. ~ Henri Bergson,
117:We write by the light of every book we've read. ~ Richard Peck,
118:Comprehend then the light and know it. ~ Hermes I. “Poimandres”,
119:During the night we must wait for the light. ~ Francis de Sales,
120:If you don't have shadows, you're not in the light. ~ Lady Gaga,
121:In him was life, and the life was the light of men. ~ Anonymous,
122:In the broken places, the light shines through. ~ Leonard Cohen,
123:It was as if she was becoming the light. ~ Benjamin Alire S enz,
124:I want to go about like the light-footed goats. ~ Johanna Spyri,
125:Love is the light that can shine so bright. ~ Christopher Cross,
126:The best we can do is lean towards the light. ~ Joseph Campbell,
127:The light of the Sun is the pure energy of intellect. ~ Proclus,
128:These thoughts robbed the light from my eyes, ~ James Lee Burke,
129:The universe and the light of the stars come through me. ~ Rumi,
130:We must enhance the light, not fight the darkness. ~ A D Gordon,
131:You are the light that shines in my darkness. ~ Sylvain Reynard,
132:You must see the darkness to appreciate the light. ~ A G Riddle,
133:If you dont have any shadows you're not in the light ~ Lady Gaga,
134:In the light of the moon a little egg lay on a leaf ~ Eric Carle,
135:It takes practice to shave the skin off the light. ~ Anne Carson,
136:Maybe the light's at the other end of the tunnel. ~ Ben Fountain,
137:Run while you have the light of life! ~ Saint Benedict of Nursia,
138:The dark and the light are braided and bound. ~ Marc Ian Barasch,
139:The dark does not destroy the light; it defines it. ~ Bren Brown,
140:The light in that room was a kind of malpractice. ~ Adam Haslett,
141:The light of the Sun is the pure energy of intellect. ~ Proclus,
142:We are all broken thats how the light gets in ~ Ernest Hemingway,
143:What's done in the dark always comes to the light. ~ Jesmyn Ward,
144:You don't notice the light without a bit of shadow. ~ Libba Bray,
145:Every day you play with the light of the universe. ~ Pablo Neruda,
146:Folks are like plants; we all lean towards the light. ~ Kris Carr,
147:I live in the light,
But carry my dark with me. ~ John Marsden,
148:I'm afraid of the dark,and suspicious of the light. ~ Woody Allen,
149:In the light of one choice, we will sing with one voice. ~ Tarkan,
150:Let nothing come between you and the light. ~ Henry David Thoreau,
151:People are like plants: they grow toward the light. ~ Hope Jahren,
152:Suffer the dark, go to the light whenever it's there. ~ P J Tracy,
153:The veils that hide the light shall be rent asunder. ~ Baha-ullah,
154:The warrior of the light has a destiny to fulfill. ~ Paulo Coelho,
155:Turn to the light. Don't fear the shadow it creates. ~ Ted Dekker,
156:Whose dwelling is the light of setting suns. ~ William Wordsworth,
157:You are the light of my life and I believe in you. ~ David Gaider,
158:Deep in their roots all flowers keep the light. ~ Theodore Roethke,
159:Don't fear the darkness if you carry the light within. ~ Sivananda,
160:For this I came - to open your hearts to the Light. ~ Mother Meera,
161:He has learned that it is best to follow the light. ~ Paulo Coelho,
162:I find the light and work it, work it, work it. ~ Janice Dickinson,
163:it’s in the broken places where the light gets in. ~ Maddie Dawson,
164:No one thanks you for showing them the light. ~ Michael R Fletcher,
165:Nothing can dim the light which shines from within. ~ Maya Angelou,
166:On the ear Drops the light drip of the suspended oar. ~ Lord Byron,
167:Reduce the light, increa