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object:the Mirror (quotes)
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When one sees them thinking all the time about themselves, referring everything to themselves, governed simply by their own little person, placing themselves in the centre of the universe and trying to organise the whole universe including God around themselves, as though that were the most important thing in the universe. If one could only see oneself objectively, you know, as one sees oneself in a mirror, observe oneself living, it is so grotesque! (Laughing) That's enough for you to... One suddenly feels that he is becoming - oh, so absolutely ridiculous! ~ The Mother Questions And Answers 1954, [T2]


I'm alone and nobody is in the mirror ~ Jorge Luis Borges

To a magician there is very little difference between a mirror and a door. ~ Susanne Clarke

If you are irritated by every rub, how will your mirror be polished? ~ Jalaluddin Rumi

Beauty is truth's smile when she beholds her own face in a perfect mirror.
~ Rabindranath Tagore

You use a glass mirror to see your face; you use works of art to see your soul. ~ George Bernard Shaw

Death is a mirror in which the entire meaning of life is reflected. ~ Sogyal Rinpoche, The Tibetan Book of Living and Dying

...
12-Now we see but a dim reflection as in a mirror; then we shall see face to face. Now I know in part; then I shall know fully, even as I am fully known.
13-And now these three remain: faith, hope, and love; but the greatest of these is love. ~ Anonymous, The Bible, 1 Corinthians 13:13, King James Version

A mind now clouded by the illusions of the innate darkness of life is like a tarnished mirror, but when polished, it is sure to become like a clear mirror, reflecting the essential nature of
phenomena and the true aspect of reality. Arouse deep faith, and diligently polish your mirror day and night. How should you polish it? Only by chanting Nam-myoho-renge-kyo ~ Nichiren

Augustine had written that Jesus is the straight path that saves us from the circular labyrinth followed by the impious; these Aurelian, laboriously trivial, compared with Ixion, with the liver of Prometheus, with Sisyphus, with
the king of Thebes who saw two suns, with stuttering, with parrots, with mirrors, with echoes, with the mules of a noria and with two-horned syllogisms. ~ Jorge Luis Borges, Labryinths, The Theologians

So the call of the Nondual traditions is: Abide as Emptiness, embrace all Form. The liberation is in the Emptiness, never in the Form, but Emptiness embraces all forms as a mirror all its objects. So the Forms
continue to arise, and, as the sound of one hand clapping, you are all those Forms. You are the display. You and the universe are One Taste. Your Original Face is the purest Emptiness, and therefore every time you look in the
mirror, you see only the entire Kosmos. ~ Ken Wilber, A Brief History of Everything, p. 240

When one sees them thinking all the time about themselves, referring everything to themselves, governed simply by their own little person, placing themselves in the centre of the universe and trying to organise the whole universe
including God around themselves, as though that were the most important thing in the universe. If one could only see oneself objectively, you know, as one sees oneself in a mirror, observe oneself living, it is
so grotesque! (Laughing) That's enough for you to... One suddenly feels that he is becoming - oh, so absolutely ridiculous! ~ The Mother Questions And Answers 1954, [T2

D.: Will the description of Brahman as Sat-Chit-Ananda suit this suddha manas? For this too will be destroyed in the final emancipation.
M.: If suddha manas is admitted, the Bliss (Ananda) experienced by the Jnani must also be admitted to be reflected. This reflection must finally merge into the Original. Therefore the jivanmukti state is compared to the reflection of a
spotless mirror in another similar mirror. What will be found in such a reflection? Pure Akasa (Ether). Similarly, the jnani's reflected Bliss (Ananda) represents only the true Bliss. These are all only
words. It is enough that a person becomes antarmukhi (inward-bent). The sastras are not needed for an inward turned mind. They are meant for the rest.
~ Sri Ramana Maharshi, Talks, 513

The cup can be regarded as an aetheric receptacle for the magical perception. Of all the weapons, it is the one least likely to resemble the physical object whose name it bears, although actual cups of ink or blood are sometimes
used. For some, the cup exists as a mirror, a shew stone, a state of trance, a tarot pack, a mandala, a state of dreaming, or a feeling that just comes to them. These things often act as devices for preoccupying oneself
with something else, so that magical perceptions can surface unhindered by discursive thought and imagination. Part of the power that is built up in them can be likened to self-fascination. The cup weapon acquires an autohypnotic
quality and provides a doorway through which the perception has access to other realms.
~ Peter J Carroll, Liber Null

There is but one remedy: that signpost must always be there, a mirror well placed in one's feelings, impulses, all one's sensations. One sees them in this mirror. There are some which are not very
beautiful or pleasant to look at; there are others which are beautiful, pleasant, and must be kept. This one does a hundred times a day if necessary. And it is very interesting. One draws a kind of big circle around the psychic
mirror and arranges all the elements around it. If there is something that is not all right, it casts a sort of grey shadow upon the mirror: this element must be shifted, organised. It must be spoken
to, made to understand, one must come out of that darkness. If you do that, you never get bored. When people are not kind, when one has a cold in the head, when one doesn't know one's lessons, and so on, one begins to look into this
mirror. It is very interesting, one sees the canker. "I thought I was sincere!" - not at all. ~ The Mother Questions And Answers 1953, 10

On the back part of the step, toward the right, I saw a small iridescent sphere of almost unbearable brilliance. At first I thought it was revolving; then I realised that this movement was an illusion created by the dizzying world
it bounded. The Aleph's diameter was probably little more than an inch, but all space was there, actual and undiminished. Each thing (a mirror's face, let us say) was infinite things, since I distinctly saw it from
every angle of the universe. I saw the teeming sea; I saw daybreak and nightfall; I saw the multitudes of America; I saw a silvery cobweb in the center of a black pyramid; I saw a splintered labyrinth (it was London); I saw, close up,
unending eyes watching themselves in me as in a mirror; I saw all the mirrors on earth and none of them reflected me; I saw in a backyard of Soler Street the same tiles that thirty years before I'd seen
in the entrance of a house in Fray Bentos; I saw bunches of grapes, snow, tobacco, lodes of metal, steam; I saw convex equatorial deserts and each one of their grains of sand... ~ Jorge Luis Borges, The Aleph

God reveals himself everywhere, beneath our groping efforts, as a universal milieu, only because he is the ultimate point upon which all realities converge. Each element of the world, whatever it may be, only subsists, hic et nunc,
in the manner of a cone whose generatrices meet in God who draws them together-(meeting at .the term of their individual perfection and at the term of the general perfection of the world which contains them). It follows that all created
things, every one of them, cannot be looked at, in their nature and action, without the same reality being found in their innermost being-like sunlight in the fragments of a broken mirror-one beneath its multiplicity,
unattainable beneath its proximity, and spiritual beneath its materiality. No object can influence us by its essence without our being touched by the radiance of the focus of the universe. Our minds are incapable of grasping a reality,
our hearts and hands of seizing the essentially desirable in it, without our being compelled by the very structure of things to go back to the first source of its perfections. This focus, this source, is thus everywhere. ~
Pierre Teilhard de Chardin, The Divine Milieu

(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


Why do we forget our dreams?
Because you do not dream always at the same place. It is not always the same part of your being that dreams and it is not at the same place that you dream. If you were in conscious, direct, continuous communication with all the parts
of your being, you would remember all your dreams. But very few parts of the being are in communication.
For example, you have a dream in the subtle physical, that is to say, quite close to the physical. Generally, these dreams occur in the early hours of the morning, that is between four and five o'clock, at the end of the sleep.
If you do not make a sudden movement when you wake up, if you remain very quiet, very still and a little attentive - quietly attentive - and concentrated, you will remember them, for the communication between the subtle physical and the
physical is established - very rarely is there no communication.
Now, dreams are mostly forgotten because you have a dream while in a certain state and then pass into another. For instance, when you sleep, your body is asleep, your vital is asleep, but your mind is still active. So your mind
begins to have dreams, that is, its activity is more or less coordinated, the imagination is very active and you see all kinds of things, take part in extraordinary happenings.... After some time, all that calms down and the mind also
begins to doze. The vital that was resting wakes up; it comes out of the body, walks about, goes here and there, does all kinds of things, reacts, sometimes fights, and finally eats. It does all kinds of things. The vital is very
adventurous. It watches. When it is heroic it rushes to save people who are in prison or to destroy enemies or it makes wonderful discoveries. But this pushes back the whole mental dream very far behind. It is rubbed off, forgotten:
naturally you cannot remember it because the vital dream takes its place. But if you wake up suddenly at that moment, you remember it. There are people who have made the experiment, who have got up at certain fixed hours of the night
and when they wake up suddenly, they do remember. You must not move brusquely, but awake in the natural course, then you remember.
After a time, the vital having taken a good stroll, needs to rest also, and so it goes into repose and quietness, quite tired at the end of all kinds of adventures. Then something else wakes up. Let us suppose that it is the
subtle physical that goes for a walk. It starts moving and begins wandering, seeing the rooms and... why, this thing that was there, but it has come here and that other thing which was in that room is now in this one, and so on. If you
wake up without stirring, you remembeR But this has pushed away far to the back of the consciousness all the stories of the vital. They are forgotten and so you cannot recollect your dreams. But if at the time of waking up you are not
in a hurry, you are not obliged to leave your bed, on the contrary you can remain there as long as you wish, you need not even open your eyes; you keep your head exactly where it was and you make yourself like a tranquil
mirror within and concentrate there. You catch just a tiny end of the tail of your dream. You catch it and start pulling gently, without stirring in the least. You begin pulling quite gently, and then first one part
comes, a little later another. You go backward; the last comes up first. Everything goes backward, slowly, and suddenly the whole dream reappears: "Ah, there! it was like that." Above all, do not jump up, do not stir; you repeat the
dream to yourself several times - once, twice - until it becomes clear in all its details. Once that dream is settled, you continue not to stir, you try to go further in, and suddenly you catch the tail of something else. It is more
distant, more vague, but you can still seize it. And here also you hang on, get hold of it and pull, and you see that everything changes and you enter another world; all of a sudden you have an extraordinary adventure - it is another
dream. You follow the same process. You repeat the dream to yourself once, twice, until you are sure of it. You remain very quiet all the time. Then you begin to penetrate still more deeply into yourself, as though you were going in
very far, very far; and again suddenly you see a vague form, you have a feeling, a sensation... like a current of air, a slight breeze, a little breath; and you say, "Well, well...." It takes a form, it becomes clear - and the third
category comes. You must have a lot of time, a lot of patience, you must be very quiet in your mind and body, very quiet, and you can tell the story of your whole night from the end right up to the beginning.
Even without doing this exercise which is very long and difficult, in order to recollect a dream, whether it be the last one or the one in the middle that has made a violent impression on your being, you must do what I have said
when you wake up: take particular care not even to move your head on the pillow, remain absolutely still and let the dream return.
Some people do not have a passage between one state and another, there is a little gap and so they leap from one to the other; there is no highway passing through all the states of being with no break of the consciousness. A
small dark hole, and you do not remember. It is like a precipice across which one has to extend the consciousness. To build a bridge takes a very long time; it takes much longer than building a physical bridge.... Very few people want
to and know how to do it. They may have had magnificent activities, they do not remember them or sometimes only the last, the nearest, the most physical activity, with an uncoordinated movement - dreams having no sense.
But there are as many different kinds of nights and sleep as there are different days and activities. There are not many days that are alike, each day is different. The days are not the same, the nights are not the same. You and
your friends are doing apparently the same thing, but for each one it is very different. And each one must have his own procedure.
Why are two dreams never alike?
Because all things are different. No two minutes are alike in the universe and it will be so till the end of the universe, no two minutes will ever be alike. And men obstinately want to make rules! One must do this and not that....
Well! we must let people please themselves.
You could have put to me a very interesting question: "Why am I fourteen years old today?" Intelligent people will say: "It is because it is the fourteenth year since you were born." That is the answer of someone who believes
himself to be very intelligent. But there is another reason. I shall tell this to you alone.... I have drowned you all sufficiently well! Now you must begin to learn swimming!
~ The Mother Questions And Answers 1953, 36?

Intuition And The Value Of Concentration
Mother how can the faculty of intuition be developed?
... There are different kinds of intuition, and we carry these capacities within us. They are always active to some extent but we don't notice them because we don't pay enough attention to what is going on in us. Behind the
emotions, deep within the being, in a consciousness seated somewhere near the level of the solar plexus, there is a sort of prescience, a kind of capacity for foresight, but not in the form of ideas: rather in the form of feelings,
almost a perception of sensations. For instance, when one is going to decide to do something, there is sometimes a kind of uneasiness or inner refusal, and usually, if one listens to this deeper indication, one realises that it was
justified. In other cases there is something that urges, indicates, insists - I am not speaking of impulses, you understand, of all the movements which come from the vital and much lower still - indications which are behind the
feelings, which come from the affective part of the being; there too one can receive a fairly sure indication of the thing to be done. These are forms of intuition or of a higher instinct which can be cultivated by observation and also
by studying the results. Naturally, it must be done very sincerely, objectively, without prejudice. If one wants to see things in a particular way and at the same time practise this observation, it is all useless. One must do it as if
one were looking at what is happening from outside oneself, in someone else. It is one form of intuition and perhaps the first one that usually manifests. There is also another form but that one is much more difficult to observe because
for those who are accustomed to think, to act by reason - not by impulse but by reason - to reflect before doing anything, there is an extremely swift process from cause to effect in the half-conscious thought which prevents you from
seeing the line, the whole line of reasoning and so you don't think that it is a chain of reasoning, and that is quite deceptive. You have the impression of an intuition but it is not an intuition, it is an extremely rapid subconscious
reasoning, which takes up a problem and goes straight to the conclusions. This must not be mistaken for intuition. In the ordinary functioning of the brain, intuition is something which suddenly falls like a drop of light. If one has
the faculty, the beginning of a faculty of mental vision, it gives the impression of something coming from outside or above, like a little impact of a drop of light in the brain, absolutely independent of all reasoning. This is
perceived more easily when one is able to silence one's mind, hold it still and attentive, arresting its usual functioning, as if the mind were changed into a kind of mirror turned towards a higher faculty in a
sustained and silent attention. That too one can learn to do. One must learn to do it, it is a necessary discipline.
When you have a question to solve, whatever it may be, usually you concentrate your attention here (pointing between the eyebrows), at the centre just above the eyes, the centre of the conscious will. But then if you do that,
you cannot be in contact with intuition. You can be in contact with the source of the will, of effort, even of a certain kind of knowledge, but in the outer, almost material field; whereas, if you want to contact the intuition, you must
keep this (Mother indicates the forehead) completely immobile. Active thought must be stopped as far as possible and the entire mental faculty must form - at the top of the head and a little further above if possible - a kind of
mirror, very quiet, very still, turned upwards, in silent, very concentrated attention. If you succeed, you can - perhaps not immediately - but you can have the perception of the drops of light falling upon the
mirror from a still unknown region and expressing themselves as a conscious thought which has no connection with all the rest of your thought since you have been able to keep it silent. That is the real beginning of the
intellectual intuition.
It is a discipline to be followed. For a long time one may try and not succeed, but as soon as one succeeds in making a mirror, still and attentive, one always obtains a result, not necessarily with a precise
form of thought but always with the sensations of a light coming from above. And then, if one can receive this light coming from above without entering immediately into a whirl of activity, receive it in calm and silence and let it
penetrate deep into the being, then after a while it expresses itself either as a luminous thought or as a very precise indication here (Mother indicates the heart), in this other centre.
Naturally, first these two faculties must be developed; then, as soon as there is any result, one must observe the result, as I said, and see the connection with what is happening, the consequences: see, observe very attentively
what has come in, what may have caused a distortion, what one has added by way of more or less conscious reasoning or the intervention of a lower will, also more or less conscious; and it is by a very deep study - indeed, almost of
every moment, in any case daily and very frequent - that one succeeds in developing one's intuition. It takes a long time. It takes a long time and there are ambushes: one can deceive oneself, take for intuitions subconscious wills
which try to manifest, indications given by impulses one has refused to receive openly, indeed all sorts of difficulties. One must be prepared for that. But if one persists, one is sure to succeed.
And there comes a time when one feels a kind of inner guidance, something which is leading one very perceptibly in all that one does. But then, for the guidance to have its maximum power, one must naturally add to it a conscious
surrender: one must be sincerely determined to follow the indication given by the higher force. If one does that, then... one saves years of study, one can seize the result extremely rapidly. If one also does that, the result comes very
rapidly. But for that, it must be done with sincerity and... a kind of inner spontaneity. If one wants to try without this surrender, one may succeed - as one can also succeed in developing one's personal will and making it into a very
considerable power - but that takes a very long time and one meets many obstacles and the result is very precarious; one must be very persistent, obstinate, persevering, and one is sure to succeed, but only after a great labour.
Make your surrender with a sincere, complete self-giving, and you will go ahead at full speed, you will go much faster - but you must not do this calculatingly, for that spoils everything! (Silence) Moreover, whatever you may
want to do in life, one thing is absolutely indispensable and at the basis of everything, the capacity of concentrating the attention. If you are able to gather together the rays of attention and consciousness on one point and can
maintain this concentration with a persistent will, nothing can resist it - whatever it may be, from the most material physical development to the highest spiritual one. But this discipline must be followed in a constant and, it may be
said, imperturbable way; not that you should always be concentrated on the same thing - that's not what I mean, I mean learning to concentrate.
And materially, for studies, sports, all physical or mental development, it is absolutely indispensable. And the value of an individual is proportionate to the value of his attention.
And from the spiritual point of view it is still more important.
There is no spiritual obstacle which can resist a penetrating power of concentration. For instance, the discovery of the psychic being, union with the inner Divine, opening to the higher spheres, all can be obtained by an
intense and obstinate power of concentration - but one must learn how to do it. There is nothing in the human or even in the superhuman field, to which the power of concentration is not the key. You can be the best athlete, you can be
the best student, you can be an artistic, literary or scientific genius, you can be the greatest saint with that faculty. And everyone has in himself a tiny little beginning of it - it is given to everybody, but people do not cultivate
it.
~ The Mother Questions And Answers 1957-1958

In terms of energy - there are three characteristic ways in which the energy manifests - Dang, Rolpa, and rTsal (gDang, rol pa, and rTsal). Dang is the energy in which 'internal' and 'external' are not divided from that which
manifests. It is symbolised by the crystal sphere which becomes the colour of whatever it is placed upon. Rolpa is the energy which manifests internally as vision. It is symbolised by the mirror. The image of the
reflection always appears as if it is inside the mirror. rTsal is externally manifested energy which radiates. It is symbolised by the refractive capacity of the faceted crystal. For a realised being, this energy is
inseparable in its manifestation from the dimension of manifest reality. Dang, Rolpa, and rTsal are not divided.
Dang, Rolpa and rTsal are not divided and neither are the ku-sum (sKu gSum - the trikaya) the three spheres of being. Cho-ku (chos sKu - Dharmakaya), the sphere of unconditioned potentiality, is the creative space from which the essence
of the elements arises as long-ku (longs sKu - Sambhogakaya) the sphere of intangible appearances - light and rays, non material forms only perceivable by those with visionary clarity. Trlku (sPrul sKu - Nirmanakaya), the sphere of
realised manifestation, is the level of matter in apparently solid material forms. The primordial base manifests these three distinct yet indivisible modes. ~ Sam Van Schaik, Approaching the Great Perfection: Simultaneous and
Gradual Methods of Dzogchen Practice in the Longchen Nyingtig

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