classes ::: Karma_Yoga, path, God, place, movement, noun,
children :::
branches ::: the Path

Instances, Classes, See Also, Object in Names
Definitions, . Quotes . - . Chapters .


object:the Path
prior:before the Path, then Preparation?

--- NOTES
  what is on and what is off? ::: is being off the path a main offense
  the path of soberity

--- QUOTES
The perfect path ::: for each one the path which leads fastest to the Divine.
Spiritual ascension ::: fearless, regular, uninterrupted.
life is a choice ::: Life is a perpetual choice between truth and falsehood, light and darkness, progress and regression, the ascent towards the heights or a fall into the abyss. It is for each one to choose freely.

sunlit path of the gods ::: All was gold and gold and gold, a torrent of golden light pouring down in an uninterrupted flow and bringing with it the consciousness that the path of the gods is a sunlit path in which difficulties lose all reality. Such is the path open before us if we choose to take it.

- You take up the spiritual path only when you feel you cannot do otherwise.
- When the path is known it is easy to tread upon it.
- To follow the path to the end, one must be armed with a very patient endurance.
- On the spiritual path each step forward is a conquest and the result of a fight.

You can follow the meanderings of innumerable reincarnations or choose the steep and rapid path of intensive "sadhana".

For those whose destiny it is to scale the summits, the least false step risks being a mortal danger.

The path is long, but self-surrender makes it short; the way is difficult, but perfect trust makes it easy.
~ The Mother Words Of The Mother - II, Surrender to the Divine Will, Surrender

two paths ::: There are two paths of Yoga, one of tapasya (discipline), and the other of surrender. The path of tapasya is arduous. Here you rely solely upon yourself, you proceed by your own strength. You ascend and achieve according to the measure of your force. There is always the danger of falling down. And once you fall, you lie broken in the abyss and there is hardly a remedy. The other path, the path of surrender, is safe and sure. It is here, however, that the Western people find their difficulty. They have been taught to fear and avoid all that threatens their personal independence. They have imbibed with their mothers' milk the sense of individuality. And surrender means giving up all that. In other words, you may follow, as Ramakrishna says, either the path of the baby monkey or that of the baby cat. The baby monkey holds to its mother in order to be carried about and it must hold firm, otherwise if it loses its grip, it falls. On the other hand, the baby cat does not hold to its mother, but is held by the mother and has no fear nor responsibility; it has nothing to do but to let the mother hold it and cry ma ma.

But this is not always the manner of the commencement. The sadhaka is often led gradually and there is a long space between the first turning of the mind and the full assent of the nature to the thing towards which it turns. There may at first be only a vivid intellectual interest, a forcible attraction towards the idea and some imperfect form of practice. Or perhaps there is an effort not favoured by the whole nature, a decision or a turn imposed by an intellectual influence or dictated by personal affection and admiration for someone who is himself consecrated and devoted to the Highest. In such cases, a long period of preparation may be necessary before there comes the irrevocable consecration; and in some instances it may not come. There may be some advance, there may be a strong effort, even much purification and many experiences other than those that are central or supreme; but the life will either be spent in preparation or, a certain stage having been reached, the mind pushed by an insufficient driving-force may rest content at the limit of the effort possible to it. Or there may even be a recoil to the lower life, - what is called in the ordinary parlance of Yoga a fall from the path. This lapse happens because there is a defect at the very centre. The intellect has been interested, the heart attracted, the will has strung itself to the effort, but the whole nature has not been taken captive by the Divine. It has only acquiesced in the interest, the attraction or the endeavour. There has been an experiment, perhaps even an eager experiment, but not a total self-giving to an imperative need of the soul or to an unforsakable ideal. Even such imperfect Yoga has not been wasted; for no upward effort is made in vain. Even if it fails in the present or arrives only at some preparatory stage or preliminary realisation, it has yet determined the soul's future.
But if we desire to make the most of the opportunity that this life gives us, if we wish to respond adequately to the call we have received and to attain to the goal we have glimpsed, not merely advance a little towards it, it is essential that there should be an entire self-giving. The secret of success in Yoga is to regard it not as one of the aims to be pursued in life, but as the one and only aim, not as an important part of life, but as the whole of life. ~ Sri Aurobindo, The Synthesis Of Yoga, Self-Consecration

--- PLACES AND WORLDS ALONG THE PATH

--- FALLING FROM THE PATH
When you fall from the contact, the first and only thing you have to do is to reestablish it - to remain quiet and open yourself. Everything else you must detach yourself from and reject. It is because you listen to ideas and suggestions of all kinds and still attach value to the old kind of "experiences", that you cannot reestablish the contact. ~ Sri Aurobindo, Letters On Yoga - II, [T4]


--- FOOTER

see also ::: PATHS --, the Sunlit Path, the Dark Path, the Path of Knowledge, the Path of Works, the Path of Devotion, the Integral Path, the Golden Bridge, the World-Stair, The Path of Later On, the Path of self-destruction, lesser paths,
see also ::: the Guide, Places, places where, the Steps, sincerity, insincerity, wander, the Circle, the Yoga, aimless

class:Karma Yoga
class:path
class:God
class:place
class:movement
word class:noun











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--- OBJECT INSTANCES [0]


the_Goal
the_straight_immortal_path

--- PRIMARY CLASS


book
compilation
God
injunction
Karma_Yoga
knowledge
Love
Mental
movement
path
place
subject

--- SEE ALSO


aimless
insincerity
lesser_paths
PATHS_--
Places
places_where
sincerity
the_Circle
the_Dark_Path
the_Golden_Bridge
the_Guide
the_Integral_Path
the_Path_of_Devotion
the_Path_of_Knowledge
The_Path_of_Later_On
the_Path_of_self-destruction
the_Path_of_Works
the_Steps
the_Sunlit_Path
the_World-Stair
the_Yoga
wander

--- SIMILAR TITLES [0]


1.01 - The Path of Later On
1.04 - The Paths
1.3.5.05 - The Path
1.74 - Obstacles on the Path
2.01 - The Path
4.0 - The Path of Knowledge
Confusion Arises as Wisdom Gampopa's Heart Advice on the Path of Mahamudra
Guided Buddhist Meditations Essential Practices on the Stages of the Path
Liber 13 - A Syllabus of the Steps Upon the Path
Peace Is Every Step The Path of Mindfulness in Everyday Life
The Heart of the Path Seeing the Guru as Buddha
the Path
The Path Is Everywhere Uncovering the Jewels Hidden Within You
the Path of Devotion
the Path of Self-Perfection
The Path Of Serenity And Insight An Explanation Of Buddhist Jhanas
The Path to Enlightenment
select ::: Being, God, injunctions, media, place, powers, subjects,
favorite ::: cwsa, everyday, grade, mcw, memcards (table), project, project 0001, Savitri, the Temple of Sages, three js, whiteboard,
temp ::: consecration, experiments, knowledge, meditation, psychometrics, remember, responsibility, temp, the Bad, the God object, the Good, the most important, the Ring, the source of inspirations, the Stack, the Tarot, the Word, top priority, whiteboard,

--- DICTIONARIES (in Dictionaries, in Quotes, in Chapters)



--- QUOTES [155 / 155 - 500 / 4934] (in Dictionaries, in Quotes, in Chapters)



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   57 Sri Aurobindo
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   2 Tenzin Wangyal Rinpoche
   2 Longchenpa
   2 Aleister Crowley
   1 Yogani
   1 William James
   1 Wikipedia
   1 Taigu Ryokan
   1 Swami Vivekananda
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   1 Sura
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   1 Soren Kierkegaard
   1 Sigmund Freud
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   1 Ralph Waldo Emerson
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   1 Master Li
   1 Mark Twain
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   1 Georg Wilhelm Friedrich Hegel
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   1 Dion Fortune
   1 David R Hawkins
   1 Daniel C Matt
   1 Chogyam Trungpa
   1 Buddha
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   1 Anthony Robbins

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   14 Paulo Coelho
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   7 Mahatma Gandhi
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   7 Anonymous
   5 Ralph Waldo Emerson
   5 Gautama Buddha
   5 Carl Jung
   4 Truth Devour
   4 George Leonard
   4 Deepak Chopra
   3 Seneca the Younger
   3 Robert T Kiyosaki
   3 Pema Ch dr n
   3 Neil Gaiman
   3 Laozi
   3 Lao Tzu
   3 Jack Kerouac
   3 H G Wells
   3 Herman Melville
   3 Friedrich Nietzsche
   3 Erin Hunter
   3 Antonio Machado
   3 Amit Ray
   2 Winston Churchill
   2 Wayne Dyer
   2 Vi Keeland
   2 Tony Robbins
   2 Tony Hsieh
   2 The Mother
   2 Stephen King
   2 Sri Ramana Maharshi
   2 Sheila O Connor
   2 Sean Patrick
   2 Seamus Heaney
   2 Sarah Pekkanen
   2 Sarah Ban Breathnach
   2 Sam Keen
   2 Ryan Holiday
   2 Rumi
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   2 Richard Rohr
   2 R A Salvatore
   2 Phil Knight
   2 Pema Chodron
   2 M Scott Peck
   2 Mother Teresa
   2 Max Lucado
   2 Masashi Kishimoto
   2 Marquis de Sade
   2 Lord Byron
   2 Juliet Marillier
   2 Julien Smith
   2 Joyce Meyer
   2 John Muir
   2 John F Kennedy
   2 Johann Wolfgang von Goethe
   2 Jared Leto
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   2 Idries Shah
   2 Henry David Thoreau
   2 Gilles Deleuze
   2 Eleesha
   2 Deborah Blake
   2 Dante Alighieri
   2 Carlos Castaneda
   2 Bodhidharma
   2 Bill Maher
   2 Albert Camus

1:How can we manage to illuminate the pathos of our lives? ~ Jorge Luis Borges,
2:The path to success is to take massive, determined action. ~ Anthony Robbins,
3:Education: the path from cocky ignorance to miserable uncertainty. ~ Mark Twain,
4:The path that leads to truth is littered with the bodies of the ignorant. ~ Miyamoto Musashi,
5:He who treads the path of love walks a thousand miles as if it were only one. ~ Japanese Proverb,
6:Never tell a lie: absolute condition for safety on the path ~ The Mother, Words Of The Mother II ,
7:No one saves us but ourselves. No one can and no one may. We ourselves must walk the path. ~ Buddha,
8:The path up and down is one and the same. ~ Heraclitus,
9:Greatness is the courage to overcome obstacles. ~ David R Hawkins, Letting Go: The Pathway of Surrender ,
10:Seek the wisdom that will untie your knot. Seek the path that demands your whole being ~ Jalaluddin Rumi,
11:Do not go where the path may lead, go instead where there is no path and leave a trail. ~ Ralph Waldo Emerson,
12:There's a difference between knowing the path and walking the path. ~ Lilly Wachowski, The Matrix Morpheus,
13:Thus, then now as ever, I enter the Path of Darkness, if haply so I may attain the Light. ~ Aleister Crowley,
14:The meditator must develop both awareness and equanimity together in order to advance along the path. ~ Goenka,
15:It is not the path which is the difficulty; rather, it is the difficulty which is the path. ~ Soren Kierkegaard,
16:When the path is known it is easy to tread upon it. ~ The Mother, Words Of The Mother II The Path of Yoga,
17:yoga: union with the Divine - by extension: the path which leads to this union ~ The Mother, Words Of The Mother II ,
18:If the meditator is able to use whatever occurs in his life as the path, his body becomes a retreat hut. ~ Jigme Lingpa,
19:The path to cheerfulness is to sit cheerfully and to act and speak as if cheerfulness were already there. ~ William James,
20:All you need to do is to trust God. Following the path of devotion, one should leave everything to God. ~ Sri Ramana Maharshi,
21:To follow the path to the end, one must be armed with a very patient endurance. ~ The Mother, Words Of The Mother II 1.3.5.05 - The Path,
22:Truth is followed as the path to the divine beatitude. ~ Sri Aurobindo, The Secret of the Veda To Bhaga Savitri,
23:One will pass through as many stages as it is necessary to take, but one will arrive. ~ The Mother, Words Of The Mother II 1.3.5.05 - The Path,
24:The pathless path is the path always under our feet. And since that path is always beneath us, if we miss it, how stupid! ~ Longchenpa,
25:He who follows the steep path that climbs the heights can easily slip down into the abyss. ~ The Mother, Words Of The Mother II 1.3.5.05 - The Path,
26:The perfect path: for each one the path which leads fastest to the Divine. ~ The Mother, Words Of The Mother II The Path of Yoga,
27:I guide man to the path of the DivineAnd guard him from the red Wolf and the Snake. ~ Sri Aurobindo, Savitri 07.04 - The Triple Soul-Forces,
28:God to the soul that sees is the path and God is the goal of his journey. ~ Sri Aurobindo, Essays on the Gita The Cloud of Unknowing and Other Works,
29:On the spiritual path each step forward is a conquest and the result of a fight. ~ The Mother, Words Of The Mother II The Path of Yoga,
30:You might meet with many obstacles in your life. But if you are a true practitioner, you will use them as training grounds of the path. ~ Chamtrul Rinpoche,
31:The road to the Divine: always long, often dry in appearance, but always abundant in its results. ~ The Mother, Words Of The Mother II The Path of Yoga,
32:At a certain stage in the path of devotion the religious man finds satisfaction in the Divinity with a form, at another stage in the formless Impersonal. ~ Sri Ramakrishna,
33:The path is long, but self-surrender makes it short; the way is difficult, but perfect trust makes it easy. ~ Sri Aurobindo, Early Cultural Writings The Real Difficulty,
34:Have You Forgotten Me:::have you forgotten me or lost the path here? i wait for you all day, every day but you do not appear. ~ Taigu Ryokan,
35:There is always a reason to live. The Gods will set you on the proper path. There is a deeper purpose to the path you have been set upon, one that has yet to reveal itself. ~ Sura,
36:The circumstances that provoke our first entry into the path are not the real index of the thing that is at work in us. ~ Sri Aurobindo, The Synthesis Of Yoga Faith and Shakti,
37:The impulse of the Path was feltMoving from the Silence that supports the starsTo touch the confines of the visible world. ~ Sri Aurobindo, Savitri 09.01 - Towards the Black Void,
38:The path is long, but self-surrender makes it short; the way is difficult, but perfect trust makes it easy. ~ The Mother, Words Of The Mother II Surrender to the Divine Will,
39:Externally keep yourself away from all relationships, and internally have no pantings in your heart; when your mind is like unto a straight-standing wall, you may enter into the Path. ~ Bodhidharma,
40:No man ever succeeded in this sadhana by his own merit. To become open and plastic to the Mother is the one thing needed. ~ Sri Aurobindo, Letters on Yoga - III Difficulties of the Path - VII,
41:The speed and distance that you travel on the path is determined by the level of your courage to go in the opposite direction from what you have been doing since beginningless time. ~ Chamtrul Rinpoche,
42:The speed and distance that you travel on the path is determined by the level of your courage to go in the opposite direction from what you have been doing since beginningless time. ~ Chamtrul Rinpoche,
43:The whole world is in a process of progressive transformation; if you take up the discipline of Yoga, you speed up in yourself the process. ~ The Mother, Words Of The Mother II The Path of Yoga,
44:We must be prepared to leave behind on the path not only that which we stigmatise as evil, but that which seems to us to be good, yet is not the one good. ~ Sri Aurobindo, The Synthesis Of Yoga 2.05 - Renunciation,
45:By readiness I did not mean capacity but willingness. If there is the will within to face all difficulties and go through, no matter how long it takes, then the path can be taken. ~ Sri Aurobindo, Letters On Yoga - II ,
46:No matter what you experience on the path, never give up. Because all of the buddhas became enlightened for you. They know your potential, and they will not stop helping until you are enlightened too. ~ Chamtrul Rinpoche,
47:Be sure that the Mother will be always with you to carry you upon the path. Difficulties come and difficulties go, but, she being with you, the victory is sure. ~ Sri Aurobindo, The Mother With Letters On The Mother ,
48:That is not right. Throwing away the life does not improve the chances for the next time. It is in this life and body that one must get things done. ~ Sri Aurobindo, Letters on Yoga - III Difficulties of the Path - VII,
49:It was the hour before the Gods awake. Across the path of the divine Event The huge foreboding mind of Night, alone In her unlit temple of eternity, Lay stretched immobile upon Silence marge. ~ Sri Aurobindo, Savitri 01.01,
50:Death is not a way to succeed in sadhana. If you die in that way, you will only have the same difficulties again with probably less favourable circumstances. ~ Sri Aurobindo, Letters on Yoga - III Difficulties of the Path - VII,
51:When you are away from your spiritual friends, and you feel lonely on the path, and you feel a lack of encouragement to go on, just remember that all of the enlightened beings are always with you. You are never alone. ~ Chamtrul Rinpoche,
52:When we speak of the Path we mean much more than a course of study. The Path is a way of life and on it the whole being must co-operate if the heights are to be won. ~ Dion Fortune, Esoteric Orders and Their Work and The Training and Work of the Initiate ,
53:Life is a perpetual choice between truth and falsehood, light and darkness, progress and regression, the ascent towards the heights or a fall into the abyss. It is for each one to choose freely. ~ The Mother, Words Of The Mother II The Path of Yoga,
54:Clarity of knowledge and inner self-vision, subjugation of the ego, love, scrupulousness in selfless and dedicated works, are the four wheels of the chariot of Yoga. One who has them will progress safely on the path. ~ Sri Aurobindo, Letters On Himself And The Ashram ,
55:The development of the experience in its rapidity, its amplitude, the intensity and power of its results, depends primarily, in the beginning of the path and long after, on the aspiration and personal effort of the sadhaka. ~ Sri Aurobindo, The Synthesis Of Yoga Agenda Vol 8,
56:God is one the paths to reach him (religions) are many - just as different rivers, originating in different mountains, traverse different paths, flowing straight or crooked, and at last join the ocean. He is the one Lord of all, the one Soul of all souls. ~ Swami Vivekananda,
57:In each one's life a moment comes when he has to choose between the Path and the muddle. You cannot put one foot here and one foot there. If you try to, you will be torn to pieces. A heart that does not choose is a heart that will die. ~ The Mother, Words Of The Mother II ,
58:Who can point out the way of the gods and the path of their travel,Who shall impose on them bounds and an orbit? The winds have their treading,–They can be followed and seized, not the gods when they move towards their purpose. ~ Sri Aurobindo, Collected Poems 5.1.01 - Ilion,
59:The attitude you express in your letter is quite the right one - whatever sufferings come on the path, are not too high a price for the victory that has to be won and, if they are taken in the right spirit, they become even a means towards the victory. ~ Sri Aurobindo, Letters On Yoga - IV ,
60:In the Grand Grimoire we are told "to buy an egg without haggling"; and attainment, and the next step in the path of attainment, is that pearl of great price, which when a man hath found he straightway selleth all that he hath, and buyeth that pearl. ~ Aleister Crowley, Liber ABA 2.06 - The Wand,
61:The real rest is in the inner life founded in peace and silence and absence of desire. There is no other rest—for without that the machine goes on whether one is interested in it or not. The inner mukti is the only remedy. ~ Sri Aurobindo, Letters on Yoga - III Difficulties of the Path - VII,
62:Like a feather that is blown wherever the wind takes it, a weak and undisciplined mind is easily influenced by its environment and can be blown off the path.Until your mind becomes like a mountain that no wind can move, take care of who you mix with, and how you spend your time. ~ Chamtrul Rinpoche,
63:The intellectual attitude comes first and practice follows little by little. What is very important is to maintain very alert the will to live and to be what one knows to be the truth. Then it is impossible to stop and even more to fall back. ~ The Mother, Words Of The Mother II The Path of Yoga,
64:Men have such a good opinion of themselves, of their mental superiority and intellectual depth; they believe themselves so skilled in discerning the true from the false, the path of safety from those of error, that they should be forbidden as much as possible the perusal of philosophic writings. ~ Imam al-Ghazali,
65:There is always (it is probably inevitable) the path of struggle and then there is the sunlit path. And after much study and investigation, I have had a sort of spiritual ambition, if it may be called that, to bring to the world a sunlit path in order to eliminate the need for suffering and struggle... ~ The Mother,
66:Always remember that how we react to every moment of our life will reinforce either our negative habits or positive habits. No matter how challenging life may be, each moment can be seen as either a problem or an opportunity. If we can understand this, we can start to bring our entire life to the path. ~ Chamtrul Rinpoche,
67:Suicide is an absurd solution; he is quite mistaken in thinking that it will give him peace. He will only carry his difficulties with him into a more miserable condition of existence beyond and bring them back to another life on earth. The only remedy is ~ Sri Aurobindo, Letters on Yoga - III Difficulties of the Path - VII,
68:Sadhana has to be done in the body, it cannot be done by the soul without the body. When the body drops, the soul goes wandering in other worlds—and finally it comes back to another life and another body. Then all the difficulties it had not solved meet i ~ Sri Aurobindo, Letters on Yoga - III Difficulties of the Path - VII,
69:That is the inconvenience of going away from a difficulty,—it runs after one,—or rather one carries it with oneself, for the difficulty is truly inside, not outside. Outside circumstances only give it the occasion to manifest itself and so long as the inn ~ Sri Aurobindo, Letters on Yoga - III Difficulties of the Path - VII,
70:All was gold and gold and gold, a torrent of golden light pouring down in an uninterrupted flow and bringing with it the consciousness that the path of the gods is a sunlit path in which difficulties lose all reality. Such is the path open before us if we choose to take it. ~ The Mother, Words Of The Mother II The Path of Yoga,
71:As a student who has no idea of dharma and no mind training, you decide to commit to the path and to train yourself. As you train your mind, you begin to see all kinds of things. What you see is not so much the inspiration of a glimpse of enlightenment, or buddha nature. Instead, the first thing you see is what is wrong with samsara. ~ Chogyam Trungpa,
72:All who are not consciously fortified in the path of right are possible victims of these monsters of iniquity; all who are not consciously on the white path, and firmly established in the way of sincerity and truth, are in eternal danger of these Harpies who float like soulless specters on the tide of evolution. ~ Manly P Hall, Magic: A Treatise on Esoteric Ethics ,
73:The main difficulty in the sadhana consists in the movements of the lower nature, ideas of the mind, desires and attractions of the vital, habits of the body consciousness that stand in the way of the growth of the higher consciousness - there are other difficulties, but these make the bulk of the opposition. ~ Sri Aurobindo, Letters On Yoga - III Difficulties of the Path,
74:Jing naturally transforms into Qi,Qi naturally transforms into Spirit,and Spirit naturally transforms into pure openness,uniting with cosmic space.This is called returning to the root,returning to origin.The path of everlasting lifeand eternal vision is complete. ~ Master Li, The Book of Balance and Harmony (13th century,
75:This cannot be done without an uncompromising abolition of the ego-sense at its very basis and source. In the path of Knowledge one attempts this abolition, negatively by a denial of the reality of the ego, positively by a constant fixing of the thought upon the idea of the One and the Infinite in itself or the One and Infinite everywhere. ~ Sri Aurobindo, The Synthesis Of Yoga ,
76:God has made different religions to suit different aspirants, times, and countries. All doctrines are only so many paths; but a path is by no means God himself. Indeed, one can reach God if one follows any of the paths with whole-hearted devotion...One may eat a cake with icing either straight or sidewise. It will taste sweet either way. ~ Sri Ramakrishna, The Gospel of Sri Ramakrishna ,
77:The Mother guides, helps each according to his nature and need, and, where necessary, herself intervenes with her Power enabling the sadhak to withstand the rigours and demands of the Path. She has placed herself - with all the Love, Peace, Knowledge and Consciousness that she is - at the disposal of every aspiring soul that looks for help. ~ Sri Aurobindo, The Mother With Letters On The Mother ,
78:You Will Find Me The Mother: Take the trouble to find me. Follow the path that I have traced before you. Nothing is as important as this work. Nothing can be compared to this. Only the Divine. To find the Divine. This is life, this the aim, this the joy! To love the Divine so that He is always with you. Let it be Him who does all. He works with you. He strives with you. He guides you at every instant.Au revoir, my child. ~ The Mother, THE SUPREME BY MONA SARKAR ,
79:The Master came back to the drawing-room and said: "The worldly minded practise devotions, japa, and austerity only by fits and starts. But those who know nothing else but God repeat His name with every breath. Some always repeat mentally, 'Om Rāma'.Even the followers of the path of knowledge repeat, 'Soham', 'I am He'. There are others whose tongues are always moving, repeating the name of God. One should remember and think of God constantly." ~ Sri Ramakrishna, The Gospel of Sri Ramakrishana ,
80:The 'Intelligence of Will' denotes that this is the path where each individual 'created being' is 'prepared' for the spiritual quest by being made aware of the higher and divine 'will' of the creatoR By spiritual preparation (prayer, meditation, visualization, and aspiration), the student becomes aware of the higher will and ultimately attains oneness with the Divine Self-fully immersed in the knowledge of 'the existence of the Primordial Wisdom.' ~ Israel Regardie, A Garden Of Pomegranates: Skrying On The Tree Of Life ,
81:The Dzogchen of the basis is to determine the nature of the mind.The Dzogchen of the path is to strike the target of freedom from the extremes.The Dzogchen of the result is to send hopes and doubts into extinction.The Dzogchen of the object is to let appearances go free by not grasping at them.The Dzogchen of the mind is to let thoughts arise as friends.The Dzogchen of the meaning is to let flickering thoughts dissolve naturally.Whoever realizes these points is a great king of yogis. ~ Longchenpa,
82:Help yourself during this troubled period by reading holy books. This reading provides excellent food for the soul and conduces to great progress along the path of perfection. By no means is it inferior to what we obtain through prayer and holy meditation. In prayer and meditation it is ourselves who speak to the Lord, while in holy reading it is God who speaks to us. Before beginning to read, raise your mind to the Lord and implore Him to guide your mind Himself, to speak to your heart and move your will. ~ Saint Padre Pio,
83:Natural consciousness will prove itself to be only knowledge in principle or not real knowledge. Since, however, it immediately takes itself to be the real and genuine knowledge, this pathway has a negative significance for it; what is a realization of the notion of knowledge means for it rather the ruin and overthrow of itself; for on this road it loses its own truth. Because of that, the road can be looked on as the path of doubt, or more properly a highway of despair. ~ Georg Wilhelm Friedrich Hegel, Phenomenology of Spirit ,
84:We have to know ourselves as the self, the spirit, the eternal; we have to exist consciously in our true being. Therefore this must be our primary, if not our first one and all-absorbing idea and effort in the path of knowledge. But when we have realised the eternal self that we are, when we have become that inalienably, we have still a secondary aim, to establish the true relation between this eternal self that we are and the mutable existence and mutable world which till now we had falsely taken for our real being and our sole possible status. ~ Sri Aurobindo, The Synthesis Of Yoga ,
85:Never underestimate the long-term consequences of your actions. For as long as the mind has the obscurration of grasping at an inherently existing "me", then there will be karma. No matter how far on the path one is, no matter how realised one is, no matter how many miraculous powers one has attained, for as long as there is even a subtle trace of this obscurration, karma is there. That is why Padmasambhava, an enlightened being not even affected by it, had skilfully told ordinary beings, "My realization is higher than the sky, but my observance of karma is finer than grains of flour." ~ Chamtrul Rinpoche,
86:So, first of all, it is most important to turn inwards and change your motivation.If you can correct your attitude, skilful means will permeate your positive actions, and you will have set out on the path of great beings.If you cannot, you might think that you are studying and practising the Dharma but it will be no more than a semblance of the real thing.Therefore, whenever you listen to the teachings and whenever you practise, be it meditating on a deity, doing prostrations and circumambulations, or reciting a mantra-even a single mani it is always essential to give rise to bodhicitta. ~ Patrul Rinpoche,
87:There are only three fundamental obstacles that can stand in the way: (1) Absence of faith or insufficient faith. (2) Egoism - the mind clinging to its own ideas, the vital preferring its own desires to a true surrender, the physical adhering to its own habits. (3) Some inertia or fundamental resistance in the consciousness, not willing to change because it is too much of an effort or because it does not want to believe in its own capacity or the power of the Divine - or for some other more subconscient reason. You have to see for yourself which of these it is. ~ Sri Aurobindo, Letters On Yoga - III Difficulties of the Path,
88:What we call destiny is only in fact the result of the present condition of the being and the nature and energies it has accumulated in the past acting on each other and determining the present attempts and their future results. But as soon as one enters the path of spiritual life, this old predetermined destiny begins to recede. There comes in a new factor, the Divine Grace, the help of a higher Divine Force other than the force of Karma, which can lift the sadhak beyond the present possibilities of his nature. One's spiritual destiny is then the divine election which ensures the future. ~ Sri Aurobindo, Letters On Yoga - I ,
89:At this point it may be objected: well, then, if even the crabbed sceptics admit that the statements of religion cannot be confuted by reason, why should not I believe in them, since they have so much on their side:­ tradition, the concurrence of mankind, and all the consolation they yield? Yes, why not? Just as no one can be forced into belief, so no one can be forced into unbelief. But do not deceive yourself into thinking that with such arguments you are following the path of correct reasoning. If ever there was a case of facile argument, this is one. Ignorance is ignorance; no right to believe anything is derived from it. ~ Sigmund Freud,
90:abolishing the ego ::: In the path of Knowledge one attempts this abolition, negatively by a denial of the reality of the ego, positively by a constant fixing of the thought upon the idea of the One and the Infinite in itself or the One and Infinite everywhere. This, if persistently done, changes in the end the mental outlook on oneself and the whole world and there is a kind of mental realisation; but afterwards by degrees or perhaps rapidly and imperatively and almost at the beginning the mental realisation deepens into spiritual experience - a realisation in the very substance of our being. ~ Sri Aurobindo, The Synthesis Of Yoga 2.09 - The Release from the Ego,
91:Sweet Mother, You have written: So long as you have to renounce anything, you are not on this path. But doesn't all renunciation begin when one is on the path?What I call being on the path is being in a state of consciousness in which only union with the Divine has any value - this union is the only thing worth living, the sole object of aspiration. Everything else has lost all value and is not worth seeking, so there is no longer any question of renouncing it because it is no longer an object of desire. As long as union with the Divine is not the thing for which one lives, one is not yet on the path. 21 April 1965 ~ The Mother, Some Answers From The Mother ,
92:Theres another class of people and I would say this is one of the pathologies of being creative so if your a high open person and you have all those things its not going to be enough. you are going to have to pick another domain where you are working on something positive and revolutiony because like the creative impulse for someone who is open we know it is a fundamental personallity dimension, ... and if the ones who are high in openness arent doing something creative they are like dead sticks adn cant live properly. And I think those are the people who benefit particularly from depth psychological approaches, especially Jungian approaches. ~ Jordan Peterson, Narrative.php">015_Maps_of_Meaning.php">_Narrative Neuropsychology & Mythology II / Part 1,
93:The full recognition of this inner Guide, Master of the Yoga, lord, light, enjoyer and goal of all sacrifice and effort, is of the utmost importance in the path of integral perfection. It is immaterial whether he is first seen as an impersonal Wisdom, Love and Power behind all things, as an Absolute manifesting in the relative and attracting it, as one's highest Self and the highest Self of all, as a Divine Person within us and in the world, in one of his-or her-numerous forms and names or as the ideal which the mind conceives. In the end we perceive that he is all and more than all these things together. The mind's door of entry to the conception of him must necessarily vary according to the past evolution and the present nature. ~ Sri Aurobindo, The Synthesis Of Yoga 1.01 - The Four Aids,
94: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 game test3,
95:Therefore there is only one solution: to unite ourselves by aspiration, concentration, interiorisation and identification with the supreme Will. And that is both omnipotence and perfect freedom at the same time. And that is the only omnipotence and the only freedom; everything else is an approximation. You may be on the way, but it is not the entire thing. So if you experience this, you realise that with this supreme freedom and supreme power there is also a total peace and a serenity that never fails. Therefore, if you feel something which is not that, a revolt, a disgust, something which you cannot accept, it means that in you there is a part which has not been touched by the transformation, something which has kept the old consciousness, something which is still on the path - that is all. ~ The Mother, On Thoughts And Aphorisms ,
96:The up and down movement which you speak of is common to all ways of Yoga. It is there in the path of bhakti, but there are equally alternations of states of light and states of darkness, sometimes sheer and prolonged darkness, when one follows the path of knowledge. Those who have occult experiences come to periods when all experiences cease and even seem finished for ever. Even when there have been many and permanent realisations, these seem to go behind the veil and leave nothing in front except a dull blank, filled, if at all, only with recurrent attacks and difficulties. These alternations are the result of the nature of human consciousness and are not a proof of unfitness or of predestined failure. One has to be prepared for them and pass through. They are the day and night of the Vedic mystics. ~ Sri Aurobindo, Letters On Yoga - II ,
97:The power to do nothing, which is quite different from indolence, incapacity or aversion to action and attachment to inaction, is a great power and a great mastery; the power to rest absolutely from action is as necessary for the Jnanayogin as the power to cease absolutely from thought, as the power to remain indefinitely in sheer solitude and silence and as the power of immovable calm. Whoever is not willing to embrace these states is not yet fit for the path that leads towards the highest knowledge; whoever is unable to draw towards them, is as yet unfit for its acquisition....Still, periods of absolute calm, solitude and cessation from works are highly desirable and should be secured as often as possible for that recession of the soul into itself which is indispensable to knowledge. ~ Sri Aurobindo, The Synthesis Of Yoga The Freedom from Subjection to the Being,
98:Your Best Friend ::: ...Indeed, you should choose as friends only those who are wiser than yourself, those whose company ennobles you and helps you to master yourself, to progress, to act in a better way and see more clearly. And finally, the best friend one can have - isn't he the Divine, to whom one can say everything, reveal everything? For there indeed is the source of all compassion, of all power to efface every error when it is not repeated, to open the road to true realisation; it is he who can understand all, heal all, and always help on the path, help you not to fail, not to falter, not to fall, but to walk straight to the goal. He is the true friend, the friend of good and bad days, the one who can understand, can heal, and who is always there when you need him. When you call him sincerely, he is always there to guide and uphold you - and to love you in the true way. ~ The Mother,
99:Thou must teach us the path to be followed and Thou must give us the power to follow it to the very end. . . . O Thou source of all love and all light, Thou whom we cannot know in Thyself but can manifest ever more completely and perfectly, Thou whom we cannot conceive but can approach in profound silence, to complete Thy incommensurable boons Thou must come to our help until we have gained Thy victory. . . . Let that true love be born which soothes all suffering; establish that immutable peace wherein resides true power; give us the sovereign knowledge which dispels all darkness. . . . From the infinite depths to this most external body, in its smallest elements, Thou dost move and live and vibrate and set all in motion, and the whole being is now only a single block, infinitely multiple yet absolutely coherent, animated by one tremendous vibration: Thou. ~ The Mother, Prayers And Meditations ,
100:Sweet Mother, Why has the Divine made His path so difficult? He can make it easier if He wants, can't He?First of all, one should know that the intellect, the mind, can understand nothing of the Divine, neither what He does nor how He does it and still less why He does it. To know something of the Divine, one has to rise above thought and enter into the psychic consciousness, the consciousness of the soul, or into the spiritual consciousness. Those who have had the experience have always said that the difficulties and sufferings of the path are not real, but a creation of human ignorance, and that as soon as one gets out of this ignorance one also gets out of the difficulties, to say nothing of the inalienable state of bliss in which one dwells as soon as one is in conscious contact with the Divine. So according to them, the question has no real basis and cannot be posed. ~ The Mother, Some Answers From The Mother 21 September 1959,
101:burden and advantage to an Integral Yoga; ::: ...The hope of an integral transformation forbids us to take a short cut or to make ourselves light for the race by throwing away our impedimenta. For we have set out to conquer all ourselves and the world for God; ... Our compensation is that even if the path is that even if the path is more rugged, the effort more complex and baffling arduous, yet after a certain point we gain an immense advantage. For once our minds are reasonably fixed in the central vision and our wills are on the whole converted to the single pursuit, Life becomes our helper. Intent, vigilant, integrally conscious, we can take every detail of its forms and every incident of its movements as food for the sacrificial Fire within us. Victorious in the struggle, we can compel Earth herself to be an aid towards our perfection and can enrich our realisation with the booty torn from the Powers that oppose us. ~ Sri Aurobindo, The Synthesis Of Yoga 74,
102: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,
103:It is a fact always known to all yogis and occultists since the beginning of time, in Europe and Africa as in India, that wherever yoga or Yajna is done, there the hostile Forces gather together to stop it by any means. It is known that there is a lower nature and a higher spiritual nature - it is known that they pull different ways and the lower is strongest at first and the higher afterwards. It is known that the hostile Forces take advantage of the movements of the lower nature and try to spoil through them, smash or retard the siddhi. It has been said as long ago as the Upanishads (hard is the path to tread, sharp like a razor's edge); it was said later by Christ 'hard is the way and narrow the gate by which one enters into the kingdom of heaven' and also 'many are called, few chosen' - because of these difficulties. But it has also always been known that those who are sincere and faithful in heart and remain so and those who rely on the Divine will arrive in spite of all difficulties, stumbles or falls. ~ Sri Aurobindo, Letters On Yoga - III Opposition of the Hostile Forces - I,
104:ALL YOGA is in its nature a new birth; it is a birth out of the ordinary, the mentalised material life of man into a higher spiritual consciousness and a greater and diviner being. No Yoga can be successfully undertaken and followed unless there is a strong awakening to the necessity of that larger spiritual existence. The soul that is called to this deep and vast inward change, may arrive in different ways to the initial departure. It may come to it by its own natural development which has been leading it unconsciously towards the awakening; it may reach it through the influence of a religion or the attraction of a philosophy; it may approach it by a slow illumination or leap to it by a sudden touch or shock; it may be pushed or led to it by the pressure of outward circumstances or by an inward necessity, by a single word that breaks the seals of the mind or by long reflection, by the distant example of one who has trod the path or by contact and daily influence. According to the nature and the circumstances the call will come. ~ Sri Aurobindo, The Synthesis Of Yoga 1.02 - Self-Consecration,
105:The path of seeking truth within and without is not an easy one. It goes literally against everything we've been told and taught by society and governments. The indoctrination of lies, the conditioning and programming is deep and far reaching. It has been going on for millennia. It takes tremendous effort to wake up from the hypnotic slumber, where most people dream to be awake. At this time of transition, as more and more knowledge is coming to the surface, there is the potential to create a new earth. However, this is also the age of deception for there are forces at work that do not want this to happen. They do their best to vector us away from truth and the most effective way to swallow a lie is to sandwich it between some truth with some emotional hooks. As mentioned many times before, lies are mixed with truth, hence discernment is essential. We need to engage our higher emotional center connecting us to divine intuition and also activate our higher intellect, engaging in sincere, open minded critical thinking, fusing the heart and the mind, mysticism and science. ~ Bernhard Guenther,
106:One perceives the true nature of existence. One discovers the why and the raison d'être of existence, not by the mind and the scientific pursuit, but by the knowledge of the self and the discovery of one's soul which is all-powerful.This is the true method for knowing, for understanding and for realising the secrets of Nature, of the universe and the path which leads to the Divine. One can do everything with this realisation, one can know everything and finally become the master of one's existence. Nothing will be impossible … nothing will be left out. One has only to see with another sense which is within us, develop another faculty by a rigourous sadhana, to discover the secrets of all existence. Voilà.The means are in you, the path opens up more and more, gets clearer and clearer, and with the help which is at your disposal, you have only to make an effort and you shall be crowned with a Knowledge, a Light and an Ananda which surpass all existence. Whether it be to see the functioning of the atom, or to know the process of thought or the flights of imagination or even the unknown … to know oneself is to know all. It is this that one must find. ~ The Mother,
107:Two Paths Of Yoga ::: There are two paths of Yoga, one of tapasya (discipline), and the other of surrender. The path of tapasya is arduous. Here you rely solely upon yourself, you proceed by your own strength. You ascend and achieve according to the measure of your force. There is always the danger of falling down. And once you fall, you lie broken in the abyss and there is hardly a remedy. The other path, the path of surrender. is a safe and sure. It is here, however, that the Western people find their difficulty. They have been taught to fear and avoid all that threatens their personal independence. They have imbibed with their mothers milk the sense of individuality. And surrender means giving up all that. In other words, you may follow, as Ramakrishna says, either the path of the baby monkey or that of the baby cat. The baby monkey holds to its mother in order to be carried about and it must hold firm, otherwise if it loses its grip, it falls. On the other hand, the baby cat does not hold to its mother, but is held by the mother and has no fear nor responsibility; it to nor has nothing do but to let the mother hold it and cry ma ma. ~ The Mother, Questions And Answers 1929-1931 ,
108:The key one and threefold, even as universal science. The division of the work is sevenfold, and through these sections are distributed the seven degrees of initiation into is transcendental philosophy.The text is a mystical commentary on the oracles of Solomon, ^ and the work ends with a series of synoptic schedules which are the synthesis of Magic and the occult Kabalah so far as concerns that which can be made public in writing. The rest, being the esoteric and inexpressible part of the science, is formulated in magnificent pantacles carefully designed and engraved. These are nine in number, as follows(1) The dogma of Hermes;(2) Magical realisation;(3) The path of wisdom and the initial procedure in the work(4) The Gate of the Sanctuary enlightened by seven mystic rays;(5) A Rose of Light, in the centre of which a human figure is extending its arms in the form of a cross;(6) The magical laboratory of Khunrath, demonstrating the necessary union of prayer and work(7) The absolute synthesis of science;(8) Universal equilibrium ;(9) A summary of Khunrath's personal embodying an energetic protest against all his detractors. ~ Eliphas Levi, The History Of Magic ,
109:all is the method of God's workings; all life is Yoga ::: Thirdly, the divine Power in us uses all life as the means of this integral Yoga. Every experience and outer contact with our world-environment, however trifling or however disastrous, is used for the work, and every inner experience, even to the most repellent suffering or the most humiliating fall, becomes a step on the path to perfection. And we recognize in ourselves with opened eyes the method of God in the world, His purpose of light in the obscure, of the might in the weak and fallen, of delight in what is grievous and miserable. We see the divine method to be the same in the lower and in the higher working; only in the one it is pursued tardily and obscurely through the subconscious in Nature, in the other it becomes swift and self-conscious and the instrument confesses the hand of the Master. All life is a Yoga of Nature seeking to manifest God within itself. Yoga marks the stage at which this effort becomes capable of self-awareness and there for right completion in the individual. It is a gathering up and concentration of the movements dispersed and loosely combined in the lower evolution. ~ Sri Aurobindo, The Synthesis Of Yoga Conditions of the Synthesis [47],
110:I accept, will not give up, and will practice each of the Three Jewels, And will not let go of my guru or my yidam deity. As the samaya of the Buddha, first among the Three Jewels, I will apply myself to the true, essential reality. As the samaya of sacred Dharma, second among the Three Jewels, I will distill the very essence of all the vehicles' teachings. As the samaya of the Sangha, the third and final Jewel, I will look upon reality; I will behold pure awareness. And as the samaya of the guru and the yidam deity, I will take my very own mind, my pure mind, as a witness. Generally speaking, the Three Jewels should be regarded as the ultimate place to take refuge. As was taught in the section on taking refuge, your mind should be focused one-pointedly, with all your hopes and trust placed in their care. The gurus are a lamp that dispels the darkness of ignorance. As the guides who lead you along the path to liberation, they are your sole source of refuge and protection, from now until you attain enlightenment. For these reasons, you should act with unwavering faith, pure view and devotion, and engage in the approach and accomplishment of the divine yidam deity. ~ Dzogchen Rinpoche III, Great Perfection Outer and Inner Preliminaries ,
111:Sweet Mother, Just as there is a methodical progression of exercises for mental and physical education, isn't there a similar method to progress towards Sri Aurobindo's yoga? It should vary with each individual. Could you make a step-by-step programme for me to follow daily?The mechanical regularity of a fixed programme is indispensable for physical, mental and vital development; but this mechanical rigidity has little or no effect on spiritual development where the spontaneity of an absolute sincerity is indispensable. Sri Aurobindo has written very clearly on this subject. And what he has written on it has appeared in The Synthesis Of Yoga. However, as an initial help to set you on the path, I can tell you: (1) that on getting up, before starting the day, it is good to make an offering of this day to the Divine, an offering of all that one thinks, all that one is, all that one will do; (2) and at night, before going to sleep, it is good to review the day, taking note of all the times one has forgotten or neglected to make an offering of one's self or one's action, and to aspire or pray that these lapses do not recur. This is a minimum, a very small beginning - and it should increase with the sincerity of your consecration. 31 March 1965 ~ The Mother, Some Answers From The Mother ,
112:uniting life and Yoga ::: No synthesis of Yoga can be satisfying which does not, in its aim, reunite God and Nature in a liberated and perfected human life or, in its method, not only permit but favour the harmony of our inner and outer activities and experiences in the divine consummation of both. For man is precisely that term and symbol of a higher Existence descended into the material world in which it is possible for the lower to transfigure itself and put on the nature of the higher and the higher to reveal itself in the forms of the lower. To avoid the life which is given him for the realisation of that possibility, can never be either the indispensable condition or the whole and ultimate object of his supreme endeavour or of his most powerful means of self-fulfilment. It can only be a temporary necessity under certain conditions or a specialised extreme effort imposed on the individual so as to prepare a greater general possibility for the race. The true and full object and utility of Yoga can only be accomplished when the conscious Yoga in man becomes. like the subconscious Yoga in Nature, outwardly conterminous withlife itself and we can once more, looking out both on the path and the achievement, say in a more perfect and luminous sense: All life is Yoga. ~ Sri Aurobindo, The Synthesis Of Yoga Introduction - The Conditions of the Synthesis,
113:Bhakti Yoga, the Path of Devotion; ::: The path of Devotion aims at the enjoyment of the supreme Love and Bliss and utilses normally the conception of the supreme Lord in His personality as the divine Lover and enjoyer of the universe. The world is then realised as a a play of the Lord, with our human life as its final stages, pursued through the different phases of self-concealment and self-revealation. The principle of Bhakti Yoga is to utilise all the normal relations of human life into which emotion enters and apply them no longer to transient worldly relations, but to the joy of the All-Loving, the All-Beautiful and the All-Blissful. Worship and meditation are used only for the preparation and increase the intensity of the divine relationship. And this Yoga is catholic in its use of all emotional relations, so that even enmity and opposition to God, considered as an intense, impatient and perverse form of Love, is conceived as a possible means of realisation and salvation. ... We can see how this larger application of the Yoga of Devotion may be used as to lead to the elevation of the whole range of human emotion, sensation and aesthetic perception to the divine level, its spiritualisation and the justification of the cosmic labour towards love and joy in humanity. ~ Sri Aurobindo, The Synthesis Of Yoga Introduction - The Conditions of the Synthesis,
114:From above to below, the sefirot depict the drama of emanation, the transition from Ein Sof to creation. In the words of Azriel of Gerona, "They constitute the process by which all things come into being and pass away." From below to above, the sefirot constitute a ladder of ascent back to the One. The union of Tif'eret and Shekhinah gives birth to the human soul, and the mystical journey begins with the awareness of this spiritual fact of life. Shekhinah is the opening to the divine: "One who enters must enter through this gate." Once inside, the sefirot are no longer an abstract theological system; they become a map of consciousness. The mystic climbs and probes, discovering dimensions of being. Spiritual and psychological wholeness is achieved by meditating on the qualities of each sefirah, by imitating and integrating the attributes of God. "When you cleave to the sefirot, the divine holy spirit enters into you, into every sensation and every movement." But the path is not easy. Divine will can be harsh: Abraham was commanded to sacrifice Isaac in order to balance love with rigor. From the Other Side, demonic forces threaten and seduce. [The demonic is rooted in the divine]. Contemplatively and psychologically, evil must be encountered, not evaded. By knowing and withstanding the dark underside of wisdom, the spiritual seeker is refined. ~ Daniel C Matt, The Essential Kabbalah ,
115:When, then, by the withdrawal of the centre of consciousness from identification with the mind, life and body, one has discovered ones true self, discovered the oneness of that self with the pure, silent, immutable Brahman, discovered in the immutable, in the Akshara Brahman, that by which the individual being escapes from his own personality into the impersonal, the first movement of the Path of Knowledge has been completed. It is the sole that is absolutely necessary for the traditional aim of the Yoga of Knowledge, for immergence, for escape from cosmic existence, for release into the absolute and ineffable Parabrahman who is beyond all cosmic being. The seeker of this ultimate release may take other realisations on his way, may realise the Lord of the universe, the Purusha who manifests Himself in all creatures, may arrive at the cosmic consciousness, may know and feel his unity with all beings; but these are only stages or circumstances of his journey, results of the unfolding of his soul as it approaches nearer the ineffable goal. To pass beyond them all is his supreme object. When on the other hand, having attained to the freedom and the silence and the peace, we resume possession by the cosmic consciousness of the active as well as the silent Brahman and can securely live in the divine freedom as well as rest in it, we have completed the second movement of the Path by which the integrality of self-knowledge becomes the station of the liberated soul. ~ Sri Aurobindo, The Synthesis Of Yoga ,
116:In a letter the question raised was: "Is not all action incompatible with Sri Aurobindo's yoga"? Sri Aurobindo: His idea that all action is incompatible with this yoga is not correct. Generally, it is found that all Rajasic activity does not go well with this yoga: for instance, political work. The reasons for abstaining from political activity are: 1. Being Rajasic in its nature, it does not allow that quiet and knowledge on the basis of which the work should really proceed. All action requires a certain inner formation, an inner detached being. The formation of this inner being requires one to dive into the depth of the being, get the true Being and then prepare the true Being to come to the surface. It is then that one acquires a poise - an inner poise - and can act from there. Political work by Rajasic activity which draws the being outwards prevents this inner formation. 2. The political field, together with certain other fields, is the stronghold of the Asuric forces. They have their eye on this yoga, and they would try to hamper the Sadhana by every means. By taking to the political field you get into a plane where these forces hold the field. The possibility of attack in that field is much greater than in others. These Asuric forces try to lead away the Sadhaka from the path by increasing Kama and Krodha - desire and anger, and such other Rajasic impulses. They may throw him permanently into the sea of Rajasic activity. ~ Sri Aurobindo, EVENING TALKS WITH SRI AUROBINDO ,
117:[the value of sublimation:] And since Yoga is in its essence a turning away from the ordinary material and animal life led by most men or from the more mental but still limited way of living followed by the few to a greater spiritual life, to the way divine, every part of our energies that is given to the lower existence in the spirit of that existence is a contradiction of our aim and our self-dedication. On the other hand, every energy or activity that we can convert from its allegiance to the lower and dedicate to the service of the higher is so much gained on our road, so much taken from the powers that oppose our progress. It is the difficulty of this wholesale conversion that is the source of all the stumblings in the path of Yoga. For our entire nature and its environment, all our personal and all our universal self, are full of habits and of influences that are opposed to our spiritual rebirth and work against the whole-heartedness of our endeavour. In a certain sense we are nothing but a complex mass of mental, nervous and physical habits held together by a few ruling ideas, desires and associations, - an amalgam of many small self-repeating forces with a few major vibrations. What we propose in our Yoga is nothing less than to break up the whole formation of our past and present which makes up the ordinary material and mental man and to create a new centre of vision and a new universe of activities in ourselves which shall constitute a divine humanity or a superhuman nature. ~ Sri Aurobindo, The Synthesis Of Yoga 1.02 - Self-Consecration,
118:Karma Yoga, the Path of Works; ::: The Path of Works aims at the dedication of every human activity to the supreme Will. It begins by the renunciation of all egoistic aim for our works, all pursuit of action for an interested aim or for the sake of a worldly result. By this renunciation it so purifies the mind and the will that we become easily conscious of the great universal Energy as the true doer of all our actions and the Lord of that Energy as their ruler and director with the individual as only a mask, an excuse, an instrument or, more positively, a conscious centre of action and phenomenal relation. The choice and direction of the act is more and more consciously left to this supreme Will and this universal Energy. To That our works as well as the results of our works are finally abandoned. The object is the release of the soul from its bondage to appearances and to the reaction of phenomenal activities. Karmayoga is used, like the other paths, to lead to liberation from phenomenal existence and a departure into the Supreme. But here too the exclusive result is not inevitable. The end of the path may be, equally, a perception of the divine in all energies, in all happenings, in all activities, and a free and unegoistic participation of the soul in the cosmic action. So followed it will lead to the elevation of all human will and activity to the divine level, its spiritualisation and the justification of the cosmic labour towards freedom, power and perfection in the human being. ~ Sri Aurobindo, The Synthesis Of Yoga The Conditions of the Synthesis,
119:How can one "learn of pure delight"?First of all, to begin with, one must through an attentive observation grow aware that desires and the satisfaction of desires give only a vague, uncertain pleasure, mixed, fugitive and altogether unsatisfactory. That is usually the starting-point. Then, if one is a reasonable being, one must learn to discern what is desire and refrain from doing anything that may satisfy one's desires. One must reject them without trying to satisfy them. And so the first result is exactly one of the first observations stated by the Buddha in his teaching: there is an infinitely greater delight in conquering and eliminating a desire than in satisfying it. Every sincere and steadfast seeker will realise after some time, sooner or later, at times very soon, that this is an absolute truth, and that the delight felt in overcoming a desire is incomparably higher than the small pleasure, so fleeting and mixed, which may be found in the satisfaction of his desires. That is the second step. Naturally, with this continuous discipline, in a very short time the desires will keep their distance and will no longer bother you. So you will be free to enter a little more deeply into your being and open yourself in an aspiration to... the Giver of Delight, the divine Element, the divine Grace. And if this is done with a sincere self-giving - something that gives itself, offers itself and expects nothing in exchange for its offering - one will feel that kind of sweet warmth, comfortable, intimate, radiant, which fills the heart and is the herald of Delight.
The Mother, Questions And Answers 1957-1958 ,
120:The Lord has veiled himself and his absolute wisdom and eternal consciousness in ignorant Nature-Force and suffers her to drive the individual being, with its complicity, as the ego; this lower action of Nature continues to prevail, often even in spite of man's half-lit imperfect efforts at a nobler motive and a purer self-knowledge. Our human effort at perfection fails, or progresses very incompletely, owing to the force of Nature's past actions in us, her past formations, her long-rooted associations; it turns towards a true and high-climbing success only when a greater Knowledge and Power than our own breaks through the lid of our ignorance and guides or takes up our personal will. For our human will is a misled and wandering ray that has parted from the supreme Puissance. The period of slow emergence out of this lower working into a higher light and purer force is the valley of the shadow of death for the striver after perfection; it is a dreadful passage full of trials, sufferings, sorrows, obscurations, stumblings, errors, pitfalls. To abridge and alleviate this ordeal or to penetrate it with the divine delight faith is necessary, an increasing surrender of the mind to the knowledge that imposes itself from within and, above all, a true aspiration and a right and unfaltering and sincere practice. "Practise unfalteringly," says the Gita, "with a heart free from despondency," the Yoga; for even though in the earlier stage of the path we drink deep of the bitter poison of internal discord and suffering, the last taste of this cup is the sweetness of the nectar of immortality and the honey-wine of an eternal Ananda. ~ Sri Aurobindo, The Synthesis Of Yoga 1.08 - The Supreme Will,
121:the second aid, the need for effort and aspiration, utsaha ::: The development of the experience in its rapidity, its amplitude, the intensity and power of its results, depends primarily, in the beginning of the path and long after, on the aspiration and personal effort of the sadhaka. The process of Yoga is a turning of the human soul from the egoistic state of consciousness absorbed in the outward appearances and attractions of things to a higher state in which the Transcendent and Universal can pour itself into the individiual mould and transform it. The first determining element in the siddhi is, therefore, the intensity of the turning, the force which directs the soul inward. The power of aspiration of the heart, the force of the will, the concentration of the mind, the perseverance and determination of the applied energy are the measure of that intensity. The ideal sadhaka should be able to say in the Biblical phrase, 'My zeal for the Lord has eaten me up.' It is this zeal for the Lord, -utsaha, the zeal of the whole nature for its divine results, vyakulata, the heart's eagerness for the attainment of the Divine, - that devours the ego and breaks up the petty limitations ... So long as the contact with the Divine is not in some considerable degree established, so long as there is not some measure of sustained identity, sayujya, the element of personal effort must normally predominate. But in proportion as this contact establishes itself, the sadhaka must become conscious that a force other than his own, a force transcending his egoistic endeavour and capacity, is at work in him and to this Power he learns progressively to submit himself and delivers up to it the charge of his Yoga. ~ Sri Aurobindo, The Synthesis Of Yoga 1.01 - The Four Aids,
122:The first cause of impurity in the understanding is the intermiscence of desire in the thinking functions, and desire itself is an impurity of the Will involved in the vital and emotional parts of our being. When the vital and emotional desires interfere with the pure Will-to-know, the thought-function becomes subservient to them, pursues ends other than those proper to itself and its perceptions are clogged and deranged. The understanding must lift itself beyond the siege of desire and emotion and, in order that it may have perfect immunity, it must get the vital parts and the emotions themselves purified. The will to enjoy is proper to the vital being but not the choice or the reaching after the enjoyment which must be determined and acquired by higher functions; therefore the vital being must be trained to accept whatever gain or enjoyment comes to it in the right functioning of the life in obedience to the working of the divine Will and to rid itself of craving and attachment. Similarly the heart must be freed from subjection to the cravings of the life-principle and the senses and thus rid itself of the false emotions of fear, wrath, hatred, lust, etc, which constitute the chief impurity of the heart. The will to love is proper to the heart, but here also the choice and reaching after love have to be foregone or tranquillised and the heart taught to love with depth and intensity indeed, but with a calm depth and a settled and equal, not a troubled and disordered intensity. The tranquillisation and mastery of these members is a first condition for the immunity of the understanding from error, ignorance and perversion. This purification spells an entire equality of the nervous being and the heart; equality, therefore, even as it was the first word of the path of works, so also is the first word of the path of knowledge. ~ Sri Aurobindo, The Synthesis Of Yoga 2.03 - The Purified Understanding,
123:This inner Guide is often veiled at first by the very intensity of our personal effort and by the ego's preoccupation with itself and its aims. As we gain in clarity and the turmoil of egoistic effort gives place to a calmer self-knowledge, we recognise the source of the growing light within us. We recognise it retrospectively as we realise how all our obscure and conflicting movements have been determined towards an end that we only now begin to perceive, how even before our entrance into the path of the Yoga the evolution of our life has been designedly led towards its turning point. For now we begin to understand the sense of our struggles and efforts, successes and failures. At last we are able to seize the meaning of our ordeals and sufferings and can appreciate the help that was given us by all that hurt and resisted and the utility of our very falls and stumblings. We recognise this divine leading afterwards, not retrospectively but immediately, in the moulding of our thoughts by a transcendent Seer, of our will and actions by an all-embracing Power, of our emotional life by an all-attracting and all-assimilating Bliss and Love. We recognise it too in a more personal relation that from the first touched us or at the last seizes us; we feel the eternal presence of a supreme Master, Friend, Lover, Teacher. We recognise it in the essence of our being as that develops into likeness and oneness with a greater and wider existence; for we perceive that this miraculous development is not the result of our own efforts; an eternal Perfection is moulding us into its own image. One who is the Lord or Ishwara of the Yogic philosophies, the Guide in the conscious being ( caitya guru or antaryamin ), the Absolute of the thinker, the Unknowable of the Agnostic, the universal Force of the materialist, the supreme Soul and the supreme Shakti, the One who is differently named and imaged by the religions, is the Master of our Yoga. ~ Sri Aurobindo, The Synthesis Of Yoga 1.01 - The Four Aids,
124:See how, like lightest waves at play, the airy dancers fleet; And scarcely feels the floor the wings of those harmonious feet. Ob, are they flying shadows from their native forms set free? Or phantoms in the fairy ring that summer moonbeams see? As, by the gentle zephyr blown, some light mist flees in air, As skiffs that skim adown the tide, when silver waves are fair, So sports the docile footstep to the heave of that sweet measure, As music wafts the form aloft at its melodious pleasure, Now breaking through the woven chain of the entangled dance, From where the ranks the thickest press, a bolder pair advance, The path they leave behind them lost--wide open the path beyond, The way unfolds or closes up as by a magic wand. See now, they vanish from the gaze in wild confusion blended; All, in sweet chaos whirled again, that gentle world is ended! No!--disentangled glides the knot, the gay disorder ranges-- The only system ruling here, a grace that ever changes. For ay destroyed--for ay renewed, whirls on that fair creation; And yet one peaceful law can still pervade in each mutation. And what can to the reeling maze breathe harmony and vigor, And give an order and repose to every gliding figure? That each a ruler to himself doth but himself obey, Yet through the hurrying course still keeps his own appointed way. What, would'st thou know? It is in truth the mighty power of tune, A power that every step obeys, as tides obey the moon; That threadeth with a golden clue the intricate employment, Curbs bounding strength to tranquil grace, and tames the wild enjoyment. And comes the world's wide harmony in vain upon thine ears? The stream of music borne aloft from yonder choral spheres? And feel'st thou not the measure which eternal Nature keeps? The whirling dance forever held in yonder azure deeps? The suns that wheel in varying maze?--That music thou discernest? No! Thou canst honor that in sport which thou forgettest in earnest. ~ Friedrich Schiller,
125:Jnana Yoga, the Path of Knowledge; ::: The Path of Knowledge aims at the realisation of the unique and supreme Self. It proceeds by the method of intellectual reflection, vicara ¯, to right discrimination, viveka. It observes and distinguishes the different elements of our apparent or phenomenal being and rejecting identification with each of them arrives at their exclusion and separation in one common term as constituents of Prakriti, of phenomenal Nature, creations of Maya, the phenomenal consciousness. So it is able to arrive at its right identification with the pure and unique Self which is not mutable or perishable, not determinable by any phenomenon or combination of phenomena. From this point the path, as ordinarily followed, leads to the rejection of the phenomenal worlds from the consciousness as an illusion and the final immergence without return of the individual soul in the Supreme. But this exclusive consummation is not the sole or inevitable result of the Path of Knowledge. For, followed more largely and with a less individual aim, the method of Knowledge may lead to an active conquest of the cosmic existence for the Divine no less than to a transcendence. The point of this departure is the realisation of the supreme Self not only in one's own being but in all beings and, finally, the realisation of even the phenomenal aspects of the world as a play of the divine consciousness and not something entirely alien to its true nature. And on the basis of this realisation a yet further enlargement is possible, the conversion of all forms of knowledge, however mundane, into activities of the divine consciousness utilisable for the perception of the one and unique Object of knowledge both in itself and through the play of its forms and symbols. Such a method might well lead to the elevation of the whole range of human intellect and perception to the divine level, to its spiritualisation and to the justification of the cosmic travail of knowledge in humanity. ~ Sri Aurobindo, The Synthesis Of Yoga The Conditions of the Synthesis,
126:How often there is a kind of emptiness in the course of life, an unoccupied moment, a few minutes, sometimes more. And what do you do? Immediately you try to distract yourself, and you invent some foolishness or other to pass your time. That is a common fact. All men, from the youngest to the oldest, spend most of their time in trying not to be bored. Their pet aversion is boredom and the way to escape from boredom is to act foolishly. Well, there is a better way than that - to remember. When you have a little time, whether it is one hour or a few minutes, tell yourself, "At last, I have some time to concentrate, to collect myself, to relive the purpose of my life, to offer myself to the True and the Eternal." If you took care to do this each time you are not harassed by outer circumstances, you would find out that you were advancing very quickly on the path. Instead of wasting your time in chattering, in doing useless things, reading things that lower the consciousness - to choose only the best cases, I am not speaking of other imbecilities which are much more serious - instead of trying to make yourself giddy, to make time, that is already so short, still shorter only to realise at the end of your life that you have lost three-quarters of your chance - then you want to put in double time, but that does not work - it is better to be moderate, balanced, patient, quiet, but never to lose an opportunity that is given to you, that is to say, to utilise for the true purpose the unoccupied moment before you. When you have nothing to do, you become restless, you run about, you meet friends, you take a walk, to speak only of the best; I am not referring to things that are obviously not to be done. Instead of that, sit down quietly before the sky, before the sea or under trees, whatever is possible (here you have all of them) and try to realise one of these things - to understand why you live, to learn how you must live, to ponder over what you want to do and what should be done, what is the best way of escaping from the ignorance and falsehood and pain in which you live. 16 May 1958 ~ The Mother, Questions And Answers 1929-1931 ,
127:In the Indian spiritual tradition, a heart's devotion to God, called Bhakti, is regarded as the easiest path to the Divine. What is Bhakti? Is it some extravagant religious sentimentalism? Is it inferior to the path of Knowledge? What is the nature of pure and complete spiritual devotion to God and how to realise it?What Is Devotion?...bhakti in its fullness is nothing but an entire self-giving. But then all meditation, all tapasya, all means of prayer or mantra must have that as its end... [SABCL, 23:799]Devotion Is a State of the Heart and SoulBhakti is not an experience, it is a state of the heart and soul. It is a state which comes when the psychic being is awake and prominent. [SABCL, 23:776]...Worship is only the first step on the path of devotion. Where external worship changes into the inner adoration, real Bhakti begins; that deepens into the intensity of divine love; that love leads to the joy of closeness in our relations with the Divine; the joy of closeness passes into the bliss of union. [SABCL, 21:525]Devotion without Gratitude Is Incomplete...there is another movement which should constantly accompany devotion. ... That kind of sense of gratitude that the Divine exists; that feeling of a marvelling thankfulness which truly fills you with a sublime joy at the fact that the Divine exists, that there is something in the universe which is the Divine, that it is not just the monstrosity we see, that there is the Divine, the Divine exists. And each time that the least thing puts you either directly or indirectly in contactwith this sublime Reality of divine existence, the heart is filled with so intense, so marvellous a joy, such a gratitude as of all things has the most delightful taste.There is nothing which gives you a joy equal to that of gratitude. One hears a bird sing, sees a lovely flower, looks at a little child, observes an act of generosity, reads a beautiful sentence, looks at the setting sun, no matter what, suddenly this comes upon you, this kind of emotion-indeed so deep, so intense-that the world manifests the Divine, that there is something behind the world which is the Divine.So I find that devotion without gratitude is quite incomplete, gratitude must come with devotion. ~ The Mother,
128:But this is not always the manner of the commencement. The sadhaka is often led gradually and there is a long space between the first turning of the mind and the full assent of the nature to the thing towards which it turns. There may at first be only a vivid intellectual interest, a forcible attraction towards the idea and some imperfect form of practice. Or perhaps there is an effort not favoured by the whole nature, a decision or a turn imposed by an intellectual influence or dictated by personal affection and admiration for someone who is himself consecrated and devoted to the Highest. In such cases, a long period of preparation may be necessary before there comes the irrevocable consecration; and in some instances it may not come. There may be some advance, there may be a strong effort, even much purification and many experiences other than those that are central or supreme; but the life will either be spent in preparation or, a certain stage having been reached, the mind pushed by an insufficient driving-force may rest content at the limit of the effort possible to it. Or there may even be a recoil to the lower life, - what is called in the ordinary parlance of Yoga a fall from the path. This lapse happens because there is a defect at the very centre. The intellect has been interested, the heart attracted, the will has strung itself to the effort, but the whole nature has not been taken captive by the Divine. It has only acquiesced in the interest, the attraction or the endeavour. There has been an experiment, perhaps even an eager experiment, but not a total self-giving to an imperative need of the soul or to an unforsakable ideal. Even such imperfect Yoga has not been wasted; for no upward effort is made in vain. Even if it fails in the present or arrives only at some preparatory stage or preliminary realisation, it has yet determined the soul's future.But if we desire to make the most of the opportunity that this life gives us, if we wish to respond adequately to the call we have received and to attain to the goal we have glimpsed, not merely advance a little towards it, it is essential that there should be an entire self-giving. The secret of success in Yoga is to regard it not as one of the aims to be pursued in life, but as the one and only aim, not as an important part of life, but as the whole of life. ~ Sri Aurobindo, The Synthesis Of Yoga 1.02 - Self-Consecration,
129:Fundamentally, whatever be the path one follows - whe- ther the path of surrender, consecration, knowledge-if one wants it to be perfect, it is always equally difficult, and there is but one way, one only, I know of only one: that is perfect sincerity, but perfect sincerity!Do you know what perfect sincerity is?...Never to try to deceive oneself, never let any part of the being try to find out a way of convincing the others, never to explain favourably what one does in order to have an excuse for what one wants to do, never to close one's eyes when something is unpleasant, never to let anything pass, telling oneself, "That is not important, next time it will be better."Oh! It is very difficult. Just try for one hour and you will see how very difficult it is. Only one hour, to be totally, absolutely sincere. To let nothing pass. That is, all one does, all one feels, all one thinks, all one wants, is exclusively the Divine."I want nothing but the Divine, I think of nothing but the Divine, I do nothing but what will lead me to the Divine, I love nothing but the Divine."Try - try, just to see, try for half an hour, you will see how difficult it is! And during that time take great care that there isn't a part of the vital or a part of the mind or a part of the physical being nicely hidden there, at the back, so that you don't see it (Mother hides her hands behind her back) and don't notice that it is not collaborating - sitting quietly there so that you don't unearth it... it says nothing, but it does not change, it hides itself. How many such parts! How many parts hide themselves! You put them in your pocket because you don't want to see them or else they get behind your back and sit there well-hidden, right in the middle of your back, so as not to be seen. When you go there with your torch - your torch of sincerity - you ferret out all the corners, everywhere, all the small corners which do not consent, the things which say "No" or those which do not move: "I am not going to budge. I am glued to this place of mine and nothing will make me move."... You have a torch there with you, and you flash it upon the thing, upon everything. You will see there are many of them there, behind your back, well stuck.Try, just for an hour, try!No more questions?Nobody has anything to say? Then, au revoir, my children! ~ The Mother, Question and Answers Volume-6,
130:The Song Of Food And Dwelling :::I bow down at the feet of the wish-fulfilling Guru. Pray vouchsafe me your grace in bestowing beneficial food, Pray make me realize my own body as the house of Buddha, Pray grant me this knowledge. I built the house through fear, The house of Sunyata, the void nature of being; Now I have no fear of its collapsing. I, the Yogi with the wish-fulfilling gem, Feel happiness and joy where'er I stay. Because of the fear of cold, I sought for clothes; The clothing I found is the Ah Shea Vital Heat. Now I have no fear of coldness. Because of the fear of poverty, I sought for riches; The riches I found are the inexhaustible Seven Holy Jewels. Now I have no fear of poverty. Because of the fear of hunger, I sought for food; The food I found is the Samadhi of Suchness. Now I have no fear of hunger. Because of the fear of thirst, I sought for drink; The heavenly drink I found is the wine of mindfulness. Now I have no fear of thirst. Because of the fear of loneliness, I searched for a friend; The friend I found is the bliss of perpetual Sunyata. Now I have no fear of loneliness. Because of the fear of going astray, I sought for the right path to follow. The wide path I found is the Path of Two-in-One. Now I do not fear to lose my way. I am a yogi with all desirable possessions, A man always happy where'er he stays. Here at Yolmo Tagpu Senge Tson, The tigress howling with a pathetic, trembling cry, Reminds me that her helpless cubs are innocently playing. I cannot help but feel a great compassion for them, I cannot help but practice more diligently, I cannot help but augment thus my Bodhi-Mind. The touching cry of the monkey, So impressive and so moving, Cannot help but raise in me deep pity. The little monkey's chattering is amusing and pathetic; As I hear it, I cannot but think of it with compassion. The voice of the cuckoo is so moving, And so tuneful is the lark's sweet singing, That when I hear them I cannot help but listen When I listen to them, I cannot help but shed tears. The varied cries and cawings of the crow, Are a good and helpful friend unto the yogi. Even without a single friend, To remain here is a pleasure. With joy flowing from my heart, I sing this happy song; May the dark shadow of all men's sorrows Be dispelled by my joyful singing. ~ Jetsun Milarepa,
131: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 1.01 - The Human Aspiration,
132:Disciple: What are the conditions of success in this yoga?Sri Aurobindo: I have often told of them. Those go through who have the central sincerity. It does not mean that the sincerity is there in all the parts of the being. In that sense no one is entirely ready. But if the central sincerity is there it is possible to establish it in all the parts of the being.The second thing necessary is a certain receptivity in the being, what we call, the "opening" up of all the planes to the Higher Power.The third thing required is the power of holding the higher Force, a certain ghanatwa - mass - that can hold the Power when it comes down.And about the thing that pushes there are two things that generally push: One is the Central Being. The other is destiny. If the Central Being wants to do something it pushes the man. Even when the man goes off the line he is pushed back again to the path. Of course, the Central Being may push through the mind or any other part of the being. Also, if the man is destined he is pushed to the path either to go through or to get broken,Disciple: There are some people who think they are destined or chosen and we see that they are not "chosen".Sri Aurobindo: Of course, plenty of people think that they are specially "chosen" and that they are the first and the "elect" and so on. All that is nothing.Disciple: Then, can you. say who is fit out of all those that have come?Sri Aurobindo: It is very difficult to say. But this can be said that everyone of those who have come in has some chance to go through if he can hold on to it.Disciple: There is also a chance of failure.Sri Aurobindo: Of course, and besides, the whole universe is a play of forces and one can't always wait till all the conditions of success have been fulfilled. One has to take risks and take his chance.Disciple: What is meant by "chance"? Does it mean that it is only one possibility out of many others, or does it mean that one would be able to succeed in yoga?Sri Aurobindo: It means only that he can succeed if he takes his chance properly. For instance, X had his chance.Disciple: Those who fall on the path or slip, do they go down in their evolution?Sri Aurobindo: That depends. Ultimately, the Yoga may be lost to him.Disciple: The Gita says: Na hi kalyānkṛt - nothing that is beneficial - comes to a bad end.Sri Aurobindo: That is from another standpoint. You must note the word is kalyān kṛt - it is an important addition. ~ Sri Aurobindo, EVENING TALKS WITH SRI AUROBINDO RECORDED BY A B PURANI (20-09-1926),
133:He continuously reflected on her image and attributes, day and night. His bhakti was such that he could not stop thinking of her. Eventually, he saw her everywhere and in everything. This was his path to illumination. He was often asked by people: what is the way to the supreme? His answer was sharp and definite: bhakti yoga. He said time and time again that bhakti yoga is the best sadhana for the Kali Yuga (Dark Age) of the present. His bhakti is illustrated by the following statement he made to a disciple: To my divine mother I prayed only for pure love. At her lotus feet I offered a few flowers and I prayed: Mother! here is virtue and here is vice; Take them both from me. Grant me only love, pure love for Thee. Mother! here is knowledge and here is ignorance; Take them both from me. Grant me only love, pure love for Thee. Mother! here is purity and impurity; Take them both from me. Grant me only love, pure love for Thee. Ramakrishna, like Kabir, was a practical man. He said: "So long as passions are directed towards the world and its objects, they are enemies. But when they are directed towards a deity, then they become the best of friends to man, for they take him to illumination. The desire for worldly things must be changed into longing for the supreme; the anger which you feel for fellow man must be directed towards the supreme for not manifesting himself to you . . . and so on, with all other emotions. The passions cannot be eradicated, but they can be turned into new directions." A disciple once asked him: "How can one conquer the weaknesses within us?" He answered: "When the fruit grows out of the flower, the petals drop off themselves. So when divinity in you increases, the weaknesses of human nature will vanish of their own accord." He emphasized that the aspirant should not give up his practices. "If a single dive into the sea does not bring you a pearl, do not conclude that there are no pearls in the sea. There are countless pearls hidden in the sea. So if you fail to merge with the supreme during devotional practices, do not lose heart. Go on patiently with the practices, and in time you will invoke divine grace." It does not matter what form you care to worship. He said: "Many are the names of the supreme and infinite are the forms through which he may be approached. In whatever name and form you choose to worship him, through that he will be realized by you." He indicated the importance of surrender on the path of bhakti when he said: ~ Swami Satyananda Saraswati, A Systematic Course in the Ancient Tantric Techniques of Yoga and Kriya ,
134:PROTECTION Going to sleep is a little like dying, a journey taken alone into the unknown. Ordinarily we are not troubled about sleep because we are familiar with it, but think about what it entails. We completely lose ourselves in a void for some period of time, until we arise again in a dream. When we do so, we may have a different identity and a different body. We may be in a strange place, with people we do not know, involved in baffling activities that may seem quite risky. Just trying to sleep in an unfamiliar place may occasion anxiety. The place may be perfectly secure and comfortable, but we do not sleep as well as we do at home in familiar surroundings. Maybe the energy of the place feels wrong. Or maybe it is only our own insecurity that disturbs us,and even in familiar places we may feel anxious while waiting for sleep to come, or be frightenedby what we dream. When we fall asleep with anxiety, our dreams are mingled with fear and tension, sleep is less restful, and the practice harder to do. So it is a good idea to create a sense of protection before we sleep and to turn our sleeping area into a sacred space. This is done by imagining protective dakinis all around the sleeping area. Visualize the dakinis as beautiful goddesses, enlightened female beings who are loving, green in color, and powerfully protective. They remain near as you fall asleep and throughout the night, like mothers watching over their child, or guardians surrounding a king or queen. Imagine them everywhere, guarding the doors and the windows, sitting next to you on the bed, walking in the garden or the yard, and so on, until you feel completely protected. Again, this practice is more than just trying to visualize something: see the dakinis with your mind but also use your imagination to feel their presence. Creating a protective, sacred environment in this way is calming and relaxing and promotes restful sleep. This is how the mystic lives: seeing the magic, changing the environment with the mind, and allowing actions, even actions of the imagination, to have significance. You can enhance the sense of peace in your sleeping environment by keeping objects of a sacred nature in the bedroom: peaceful, loving images, sacred and religious symbols, and other objects that direct your mind toward the path. The Mother Tantra tells us that as we prepare for sleep we should maintain awareness of the causes of dream, the object to focus upon, the protectors, and of ourselves. Hold these together inawareness, not as many things, but as a single environment, and this will have a great effect in dream and sleep. ~ Tenzin Wangyal Rinpoche, The Tibetan Yogas Of Dream And Sleep ,
135:Ekajaṭī or Ekajaṭā, (Sanskrit: "One Plait Woman"; Wylie: ral gcig ma: one who has one knot of hair),[1] also known as Māhacīnatārā,[2] is one of the 21 Taras. Ekajati is, along with Palden Lhamo deity, one of the most powerful and fierce goddesses of Vajrayana Buddhist mythology.[1][3] According to Tibetan legends, her right eye was pierced by the tantric master Padmasambhava so that she could much more effectively help him subjugate Tibetan demons. Ekajati is also known as "Blue Tara", Vajra Tara or "Ugra Tara".[1][3] She is generally considered one of the three principal protectors of the Nyingma school along with Rāhula and Vajrasādhu (Wylie: rdo rje legs pa). Often Ekajati appears as liberator in the mandala of the Green Tara. Along with that, her ascribed powers are removing the fear of enemies, spreading joy, and removing personal hindrances on the path to enlightenment. Ekajati is the protector of secret mantras and "as the mother of the mothers of all the Buddhas" represents the ultimate unity. As such, her own mantra is also secret. She is the most important protector of the Vajrayana teachings, especially the Inner Tantras and termas. As the protector of mantra, she supports the practitioner in deciphering symbolic dakini codes and properly determines appropriate times and circumstances for revealing tantric teachings. Because she completely realizes the texts and mantras under her care, she reminds the practitioner of their preciousness and secrecy.[4] Düsum Khyenpa, 1st Karmapa Lama meditated upon her in early childhood. According to Namkhai Norbu, Ekajati is the principal guardian of the Dzogchen teachings and is "a personification of the essentially non-dual nature of primordial energy."[5] Dzogchen is the most closely guarded teaching in Tibetan Buddhism, of which Ekajati is a main guardian as mentioned above. It is said that Sri Singha (Sanskrit: Śrī Siṃha) himself entrusted the "Heart Essence" (Wylie: snying thig) teachings to her care. To the great master Longchenpa, who initiated the dissemination of certain Dzogchen teachings, Ekajati offered uncharacteristically personal guidance. In his thirty-second year, Ekajati appeared to Longchenpa, supervising every ritual detail of the Heart Essence of the Dakinis empowerment, insisting on the use of a peacock feather and removing unnecessary basin. When Longchenpa performed the ritual, she nodded her head in approval but corrected his pronunciation. When he recited the mantra, Ekajati admonished him, saying, "Imitate me," and sang it in a strange, harmonious melody in the dakini's language. Later she appeared at the gathering and joyously danced, proclaiming the approval of Padmasambhava and the dakinis.[6] ~ Wikipedia,
136:Mother of Dreams ::: Goddess supreme, Mother of Dream, by thy ivory doors when thou standest,Who are they then that come down unto men in thy visions that troop, group upon group, down the path of the shadows slanting?Dream after dream, they flash and they gleam with the flame of the stars still around them;Shadows at thy side in a darkness ride where the wild fires dance, stars glow and glance and the random meteor glistens;There are voices that cry to their kin who reply; voices sweet, at the heart they beat and ravish the soul as it listens.What then are these lands and these golden sands and these seas more radiant than earth can imagine?Who are those that pace by the purple waves that race to the cliff-bound floor of thy jasper shore under skies in which mystery muses,Lapped in moonlight not of our night or plunged in sunshine that is not diurnal?Who are they coming thy Oceans roaming with sails whose strands are not made by hands, an unearthly wind advances?Why do they join in a mystic line with those on the sands linking hands in strange and stately dances?Thou in the air, with a flame in thy hair, the whirl of thy wonders watching,Holdest the night in thy ancient right, Mother divine, hyacinthine, with a girdle of beauty defended.Sworded with fire, attracting desire, thy tenebrous kingdom thou keepest,Starry-sweet, with the moon at thy feet, now hidden now seen the clouds between in the gloom and the drift of thy tresses.Only to those whom thy fancy chose, O thou heart-free, is it given to see thy witchcraft and feel thy caresses.Open the gate where thy children wait in their world of a beauty undarkened.High-throned on a cloud, victorious, proud I have espied Maghavan ride when the armies of wind are behind him;Food has been given for my tasting from heaven and fruit of immortal sweetness;I have drunk wine of the kingdoms divine and have healed the change of music strange from a lyre which our hands cannot master,Doors have swung wide in the chambers of pride where the Gods reside and the Apsaras dance in their circles faster and faster.For thou art she whom we first can see when we pass the bounds of the mortal;There at the gates of the heavenly states thou hast planted thy wand enchanted over the head of the Yogin waving.From thee are the dream and the shadows that seem and the fugitive lights that delude us;Thine is the shade in which visions are made; sped by thy hands from celestial lands come the souls that rejoice for ever.Into thy dream-worlds we pass or look in thy magic glass, then beyond thee we climb out of Space and Time to the peak of divine endeavour. ~ Sri Aurobindo, Collected Poems ,
137:It is then by a transformation of life in its very principle, not by an external manipulation of its phenomena, that the integral Yoga proposes to change it from a troubled and ignorant into a luminous and harmonious movement of Nature. There are three conditions which are indispensable for the achievement of this central inner revolution and new formation; none of them is altogether sufficient in itself, but by their united threefold power the uplifting can be done, the conversion made and completely made. For, first, life as it is is a movement of desire and it has built in us as its centre a desire-soul which refers to itself all the motions of life and puts in them its own troubled hue and pain of an ignorant, half-lit, baffled endeavour: for a divine living, desire must be abolished and replaced by a purer and firmer motive-power, the tormented soul of desire dissolved and in its stead there must emerge the calm, strength, happiness of a true vital being now concealed within us. Next, life as it is is driven or led partly by the impulse of the life-force, partly by a mind which is mostly a servant and abettor of the ignorant life-impulse, but in part also its uneasy and not too luminous or competent guide and mentor; for a divine life the mind and the life-impulse must cease to be anything but instruments and the inmost psychic being must take their place as the leader on the path and the indicator of a divine guidance. Last, life as it is is turned towards the satisfaction of the separative ego; ego must disappear and be replaced by the true spiritual person, the central being, and life itself must be turned towards the fulfilment of the Divine in terrestrial existence; it must feel a Divine Force awaking within it and become an obedient instrumentation of its purpose. There is nothing that is not ancient and familiar in the first of these three transforming inner movements; for it has always been one of the principal objects of spiritual discipline. It has been best formulated in the already expressed doctrine of the Gita by which a complete renouncement of desire for the fruits as the motive of action, a complete annulment of desire itself, the complete achievement of a perfect equality are put forward as the normal status of a spiritual being. A perfect spiritual equality is the one true and infallible sign of the cessation of desire, - to be equal-souled to all things, unmoved by joy and sorrow, the pleasant and the unpleasant, success or failure, to look with an equal eye on high and low, friend and enemy, the virtuous and the sinner, to see in all beings the manifold manifestation of the One and in all things the multitudinous play or the slow masked evolution of the embodied Spirit. ~ Sri Aurobindo, The Synthesis Of Yoga The Ascent of the Sacrifice - 2,
138: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 1.05 - To Know How To Suffer,
139:on purifying ego and desire ::: The elimination of all egoistic activity and of its foundation, the egoistic consciousness, is clearly the key to the consummation we desire. And since in the path of works action is the knot we have first to loosen, we must endeavour to loosen it where it is centrally tied, in desire and in ego; for otherwise we shall cut only stray strands and not the heart of our bondage.These are the two knots of our subjection to this ignorant and divided Nature, desire and ego-sense. And of these two desire has its native home in the emotions and sensations and instincts and from there affects thought and volition; ego-sense lives indeed in these movements, but it casts its deep roots also in the thinking mind and its will and it is there that it becomes fully self conscious. These are the twin obscure powers of the obsessing world-wide Ignorance that we have to enlighten and eliminate. In the field of action desire takes many forms, but the most powerful of all is the vital selfs craving or seeking after the fruit of our works. The fruit we covet may be a reward of internal pleasure; it may be the accomplishment of some preferred idea or some cherished will or the satisfaction of the egoistic emotions, or else the pride of success of our highest hopes and ambitions. Or it may be an external reward, a recompense entirely material, -wealth, position, honour, victory, good fortune or any other fulfilment of vital or physical desire. But all alike are lures by which egoism holds us. Always these satisfactions delude us with the sense of mastery and the idea of freedom, while really we are harnessed and guided or ridden and whipped by some gross or subtle, some noble or ignoble, figure of the blind Desire that drives the world. Therefore the first rule of action laid down by the Gita is to do the work that should be done without any desire for the fruit, niskama karma. ... The test it lays down is an absolute equality of the mind and the heart to all results, to all reactions, to all happenings. If good fortune and ill fortune, if respect and insult, if reputation and obloquy, if victory and defeat, if pleasant event and sorrowful event leave us not only unshaken but untouched, free in the emotions, free in the nervous reactions, free in the mental view, not responding with the least disturbance or vibration in any spot of the nature, then we have the absolute liberation to which the Gita points us, but not otherwise. The tiniest reaction is a proof that the discipline is imperfect and that some part of us accepts ignorance and bondage as its law and clings still to the old nature. Our self-conquest is only partially accomplished; it is still imperfect or unreal in some stretch or part or smallest spot of the ground of our nature. And that little pebble of imperfection may throw down the whole achievement of the Yoga ~ Sri Aurobindo, The Synthesis Of Yoga The Yoga of Divine Works,
140:An integral Yoga includes as a vital and indispensable element in its total and ultimate aim the conversion of the whole being into a higher spiritual consciousness and a larger divine existence. Our parts of will and action, our parts of knowledge, our thinking being, our emotional being, our being of life, all our self and nature must seek the Divine, enter into the Infinite, unite with the Eternal. But mans present nature is limited, divided, unequal, -- it is easiest for him to concentrate in the strongest part of his being and follow a definite line of progress proper to his nature: only rare individuals have the strength to take a large immediate plunge straight into the sea of the Divine Infinity. Some therefore must choose as a starting-point a concentration in thought or contemplation or the minds one-pointedness to find the eternal reality of the Self in them; others can more easily withdraw into the heart to meet there the Divine, the Eternal: yet others are predominantly dynamic and active; for these it is best to centre themselves in the will and enlarge their being through works. United with the Self and source of all by their surrender of their will into its infinity, guided in their works by the secret Divinity within or surrendered to the Lord of the cosmic action as the master and mover of all their energies of thought, feeling, act, becoming by this enlargement of being selfless and universal, they can reach by works some first fullness of a spiritual status. But the path, whatever its point of starting, must debouch into a vaster dominion; it must proceed in the end through a totality of integrated knowledge, emotion, will of dynamic action, perfection of the being and the entire nature. In the supramental consciousness, on the level of the supramental existence this integration becomes consummate; there knowledge, will, emotion, the perfection of the self and the dynamic nature rise each to its absolute of itself and all to their perfect harmony and fusion with each other, to a divine integrality, a divine perfection. For the supermind is a Truth-Consciousness in which the Divine Reality, fully manifested, no longer works with the instrumentation of the Ignorance; a truth of status of being which is absolute becomes dynamic in a truth of energy and activity of the being which is self-existent and perfect. Every movement there is a movement of the self-aware truth of Divine Being and every part is in entire harmony with the whole. Even the most limited and finite action is in the Truth-Consciousness a movement of the Eternal and Infinite and partakes of the inherent absoluteness and perfection of the Eternal and Infinite. An ascent into the supramental Truth not only raises our spiritual and essential consciousness to that height but brings about a descent of this Light and Truth into all our being and all our parts of nature. All then becomes part of the Divine Truth, an element and means of the supreme union and oneness; this ascent and descent must be therefore an ultimate aim of this Yoga. ~ Sri Aurobindo, The Synthesis Of Yoga The Yoga of Divine Works,
141: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,
142:We have now completed our view of the path of Knowledge and seen to what it leads. First, the end of Yoga of Knowledge is God-possession, it is to possess God and be possessed by him through consciousness, through identification, through reflection of the divine Reality. But not merely in some abstraction away from our present existence, but here also; therefore to possess the Divine in himself, the Divine in the world, the Divine within, the Divine in all things and all beings. It is to possess oneness with God and through that to possess also oneness with the universal, with the cosmos and all existences; therefore to possess the infinite diversity also in the oneness, but on the basis of oneness and not on the basis of division. It is to possess God in his personality and his impersonality; in his purity free from qualities and in his infinite qualities; in time and beyond time; in his action and in his silence; in the finite and in the infinite. It is to possess him not only in pure self, but in all self; not only in self, but in Nature; not only in spirit, but in supermind, mind, life and body; to possess him with the spirit, with the mind, with the vital and the physical consciousness; and it is again for all these to be possessed by him, so that our whole being is one with him, full of him, governed and driven by him. It is, since God is oneness, for our physical consciousness to be one with the soul and the nature of the material universe; for our life, to be one with all life; for our mind, to be one with the universal mind; for our spirit, to be identified with the universal spirit. It is to merge in him in the absolute and find him in all relations. Secondly, it is to put on the divine being and the divine nature. And since God is Sachchidananda, it is to raise our being into the divine being, our consciousness into the divine consciousness, our energy into the divine energy, our delight of existence into the divine delight of being. And it is not only to lift ourselves into this higher consciousness, but to widen into it in all our being, because it is to be found on all the planes of our existence and in all our members, so that our mental, vital, physical existence shall become full of the divine nature. Our intelligent mentality is to become a play of the divine knowledge-will, our mental soul-life a play of the divine love and delight, our vitality a play of the divine life, our physical being a mould of the divine substance. This God-action in us is to be realised by an opening of ourselves to the divine gnosis and divine Ananda and, in its fullness, by an ascent into and a permanent dwelling in the gnosis and the Ananda. For though we live physically on the material plane and in normal outwardgoing life the mind and soul are preoccupied with material existence, this externality of our being is not a binding limitation. We can raise our internal consciousness from plane to plane of the relations of Purusha with prakriti, and even become, instead of the mental being dominated by the physical soul and nature, the gnostic being or the bliss-self and assume the gnostic or the bliss nature. And by this raising of the inner life we can transform our whole outward-going existence; instead of a life dominated by matter we shall then have a life dominated by spirit with all its circumstances moulded and determined by the purity of being, the consciousness infinite even in the finite, the divine energy, the divine joy and bliss of the spirit. ~ Sri Aurobindo, The Synthesis Of Yoga The Yoga of Integral Knowledge,
143:GURU YOGA Guru yoga is an essential practice in all schools of Tibetan Buddhism and Bon. This is true in sutra, tantra, and Dzogchen. It develops the heart connection with the masteR By continually strengthening our devotion, we come to the place of pure devotion in ourselves, which is the unshakeable, powerful base of the practice. The essence of guru yoga is to merge the practitioner's mind with the mind of the master. What is the true master? It is the formless, fundamental nature of mind, the primordial awareness of the base of everything, but because we exist in dualism, it is helpful for us to visualize this in a form. Doing so makes skillful use of the dualisms of the conceptual mind, to further strengthen devotion and help us stay directed toward practice and the generation of positive qualities. In the Bon tradition, we often visualize either Tapihritsa* as the master, or the Buddha ShenlaOdker*, who represents the union of all the masters. If you are already a practitioner, you may have another deity to visualize, like Guru Rinpoche or a yidam or dakini. While it is important to work with a lineage with which you have a connection, you should understand that the master you visualize is the embodiment of all the masters with whom you are connected, all the teachers with whom you have studied, all the deities to whom you have commitments. The master in guru yoga is not just one individual, but the essence of enlightenment, the primordial awareness that is your true nature. The master is also the teacher from whom you receive the teachings. In the Tibetan tradition, we say the master is more important than the Buddha. Why? Because the master is the immediate messenger of the teachings, the one who brings the Buddha's wisdom to the student. Without the master we could not find our way to the Buddha. So we should feel as much devotion to the master as we would to the Buddha if the Buddha suddenly appeared in front of us. Guru yoga is not just about generating some feeling toward a visualized image. It is done to find the fundamental mind in yourself that is the same as the fundamental mind of all your teachers, and of all the Buddhas and realized beings that have ever lived. When you merge with the guru, you merge with your pristine true nature, which is the real guide and masteR But this should not be an abstract practice. When you do guru yoga, try to feel such intense devotion that the hair stands upon your neck, tears start down your face, and your heart opens and fills with great love. Let yourself merge in union with the guru's mind, which is your enlightened Buddha-nature. This is the way to practice guru yoga. The Practice After the nine breaths, still seated in meditation posture, visualize the master above and in front of you. This should not be a flat, two dimensional picture-let a real being exist there, in three dimensions, made of light, pure, and with a strong presence that affects the feeling in your body,your energy, and your mind. Generate strong devotion and reflect on the great gift of the teachings and the tremendous good fortune you enjoy in having made a connection to them. Offer a sincere prayer, asking that your negativities and obscurations be removed, that your positive qualities develop, and that you accomplish dream yoga. Then imagine receiving blessings from the master in the form of three colored lights that stream from his or her three wisdom doors- of body, speech, and mind-into yours. The lights should be transmitted in the following sequence: White light streams from the master's brow chakra into yours, purifying and relaxing your entire body and physical dimension. Then red light streams from the master's throat chakra into yours, purifying and relaxing your energetic dimension. Finally, blue light streams from the master's heart chakra into yours, purifying and relaxing your mind. When the lights enter your body, feel them. Let your body, energy, and mind relax, suffused inwisdom light. Use your imagination to make the blessing real in your full experience, in your body and energy as well as in the images in your mind. After receiving the blessing, imagine the master dissolving into light that enters your heart and resides there as your innermost essence. Imagine that you dissolve into that light, and remain inpure awareness, rigpa. There are more elaborate instructions for guru yoga that can involve prostrations, offerings, gestures, mantras, and more complicated visualizations, but the essence of the practice is mingling your mind with the mind of the master, which is pure, non-dual awareness. Guru yoga can be done any time during the day; the more often the better. Many masters say that of all the practices it is guru yoga that is the most important. It confers the blessings of the lineage and can open and soften the heart and quiet the unruly mind. To completely accomplish guru yoga is to accomplish the path. ~ Tenzin Wangyal Rinpoche, The Tibetan Yogas Of Dream And Sleep ,
144:In the lower planes can't one say what will happen at a particular moment? That depends. On certain planes there are consciousnesses that form, that make formations and try to send them down to earth and manifest them. These are planes where the great forces are at play, forces struggling with each other to organise things in one way or another. On these planes all the possibilities are there, all the possibilities that present themselves but have not yet come to a decision as to which will come down.... Suppose a plane full of the imaginations of people who want certain things to be realised upon earth - they invent a novel, narrate stories, produce all kinds of phenomena; it amuses them very much. It is a plane of form-makers and they are there imagining all kinds of circumstances and events; they play with the forces; they are like the authors of a drama and they prepare everything there and see what is going to happen. All these formations are facing each other; and it is those which are the strongest, the most successful or the most persistent or those that have the advantage of a favourable set of circumstances which dominate. They meet and out of the conflict yet another thing results: you lose one thing and take up another, you make a new combination; and then all of a sudden, you find, pluff! it is coming down. Now, if it comes down with a sufficient force, it sets moving the earth atmosphere and things combine; as for instance, when with your fist you thump the saw-dust, you know surely what happens, don't you? You lift your hand, give a formidable blow: all the dust gets organised around your fist. Well, it is like that. These formations come down into matter with that force, and everything organises itself automatically, mechanically as around the striking fist. And there's your wished object about to be realised, sometimes with small deformations because of the resistance, but it will be realised finally, even as the person narrating the story up above wanted it more or less to be realised. If then you are for some reason or other in the secret of the person who has constructed the story and if you follow the way in which he creates his path to reach down to the earth and if you see how a blow with the fist acts on earthly matter, then you are able to tell what is going to happen, because you have seen it in the world above, and as it takes some time to make the whole journey, you see in advance. And the higher you rise, the more you foresee in advance what is going to happen. And if you pass far beyond, go still farther, then everything is possible. It is an unfolding that follows a wide road which is for you unknowable; for all will be unfolded in the universe, but in what order and in what way? There are decisions that are taken up there which escape our ordinary consciousness, and so it is very difficult to foresee. But there also, if you enter consciously and if you can be present up there... How shall I explain that to you? All is there, absolute, static, eternal: but all that will be unfolded in the material world, naturally more or less one thing after another; for in the static existence all can be there, but in the becoming all becomes in time, that is, one thing after another. Well, what path will the unfolding follow? Up there is the domain of absolute freedom.... Who says that a sufficiently sincere aspiration, a sufficiently intense prayer is not capable of changing the path of the unfolding? This means that all is possible. Now, one must have a sufficient aspiration and a prayer that's sufficiently intense. But that has been given to human nature. It is one of the marvellous gifts of grace given to human nature; only, one does not know how to make use of it. This comes to saying that in spite of the most absolute determinisms in the horizontal line, if one knows how to cross all these horizontal lines and reach the highest Point of consciousness, one is able to make things change, things apparently absolutely determined. So you may call it by any name you like, but it is a kind of combination of an absolute determinism with an absolute freedom. You may pull yourself out of it in any way you like, but it is like that. I forgot to say in that book (perhaps I did not forget but just felt that it was useless to say it) that all these theories are only theories, that is, mental conceptions which are merely more or less imaged representations of the reality; but it is not the reality at all. When you say "determinism" and when you say "freedom", you say only words and all that is only a very incomplete, very approximate and very weak description of what is in reality within you, around you and everywhere; and to be able to begin to understand what the universe is, you must come out of your mental formulas, otherwise you will never understand anything. To tell the truth, if you live only a moment, just a tiny moment, of this absolutely sincere aspiration or this sufficiently intense prayer, you will know more things than by meditating for hours. ~ The Mother, Questions And Answers 1953 ,
145:Mother, how to change one's consciousness? Naturally, there are many ways, but each person must do it by the means accessible to him; and the indication of the way usually comes spontaneously, through something like an unexpected experience. And for each one, it appears a little differently. For instance, one may have the perception of the ordinary consciousness which is extended on the surface, horizontally, and works on a plane which is simultaneously the surface of things and has a contact with the superficial outer side of things, people, circumstances; and then, suddenly, for some reason or other - as I say for each one it is different - there is a shifting upwards, and instead of seeing things horizontally, of being at the same level as they are, you suddenly dominate them and see them from above, in their totality, instead of seeing a small number of things immediately next to yourself; it is as though something were drawing you above and making you see as from a mountain-top or an aeroplane. And instead of seeing each detail and seeing it on its own level, you see the whole as one unity, and from far above. There are many ways of having this experience, but it usually comes to you as if by chance, one fine day. Or else, one may have an experience which is almost its very opposite but which comes to the same thing. Suddenly one plunges into a depth, one moves away from the thing one perceived, it seems distant, superficial, unimportant; one enters an inner silence or an inner calm or an inward vision of things, a profound feeling, a more intimate perception of circumstances and things, in which all values change. And one becomes aware of a sort of unity, a deep identity which is one in spite of the diverse appearances. Or else, suddenly also, the sense of limitation disappears and one enters the perception of a kind of indefinite duration beginningless and endless, of something which has always been and always will be. These experiences come to you suddenly in a flash, for a second, a moment in your life, you don't know why or how.... There are other ways, other experiences - they are innumerable, they vary according to people; but with this, with one minute, one second of such an existence, one catches the tail of the thing. So one must remember that, try to relive it, go to the depths of the experience, recall it, aspire, concentrate. This is the startingpoint, the end of the guiding thread, the clue. For all those who are destined to find their inner being, the truth of their being, there is always at least one moment in life when they were no longer the same, perhaps just like a lightning-flash - but that is enough. It indicates the road one should take, it is the door that opens on this path. And so you must pass through the door, and with perseverance and an unfailing steadfastness seek to renew the state which will lead you to something more real and more total. Many ways have always been given, but a way you have been taught, a way you have read about in books or heard from a teacher, does not have the effective value of a spontaneous experience which has come without any apparent reason, and which is simply the blossoming of the soul's awakening, one second of contact with your psychic being which shows you the best way for you, the one most within your reach, which you will then have to follow with perseverance to reach the goal - one second which shows you how to start, the beginning.... Some have this in dreams at night; some have it at any odd time: something one sees which awakens in one this new consciousness, something one hears, a beautiful landscape, beautiful music, or else simply a few words one reads, or else the intensity of concentration in some effort - anything at all, there are a thousand reasons and thousands of ways of having it. But, I repeat, all those who are destined to realise have had this at least once in their life. It may be very fleeting, it may have come when they were very young, but always at least once in one's life one has the experience of what true consciousness is. Well, that is the best indication of the path to be followed. One may seek within oneself, one may remember, may observe; one must notice what is going on, one must pay attention, that's all. Sometimes, when one sees a generous act, hears of something exceptional, when one witnesses heroism or generosity or greatness of soul, meets someone who shows a special talent or acts in an exceptional and beautiful way, there is a kind of enthusiasm or admiration or gratitude which suddenly awakens in the being and opens the door to a state, a new state of consciousness, a light, a warmth, a joy one did not know before. That too is a way of catching the guiding thread. There are a thousand ways, one has only to be awake and to watch. First of all, you must feel the necessity for this change of consciousness, accept the idea that it is this, the path which must lead to the goal; and once you admit the principle, you must be watchful. And you will find, you do find it. And once you have found it, you must start walking without any hesitation. Indeed, the starting-point is to observe oneself, not to live in a perpetual nonchalance, a perpetual apathy; one must be attentive. ~ The Mother, Questions And Answers 1956 ,
146: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 2.02 - The Status of Knowledge,
147:The Two Paths Of Yoga ::: 14 April 1929 - What are the dangers of Yoga? Is it especially dangerous to the people of the West? Someone has said that Yoga may be suitable for the East, but it has the effect of unbalancing the Western mind. Yoga is not more dangerous to the people of the West than to those of the East. Everything depends upon the spirit with which you approach it. Yoga does become dangerous if you want it for your own sake, to serve a personal end. It is not dangerous, on the contrary, it is safety and security itself, if you go to it with a sense of its sacredness, always remembering that the aim is to find the Divine. Dangers and difficulties come in when people take up Yoga not for the sake of the Divine, but because they want to acquire power and under the guise of Yoga seek to satisfy some ambition. if you cannot get rid of ambition, do not touch the thing. It is fire that burns. There are two paths of Yoga, one of tapasya (discipline), and the other of surrender. The path of tapasya is arduous. Here you rely solely upon yourself, you proceed by your own strength. You ascend and achieve according to the measure of your force. There is always the danger of falling down. And once you fall, you lie broken in the abyss and there is hardly a remedy. The other path, the path of surrender, is safe and sure. It is here, however, that the Western people find their difficulty. They have been taught to fear and avoid all that threatens their personal independence. They have imbibed with their mothers' milk the sense of individuality. And surrender means giving up all that. In other words, you may follow, as Ramakrishna says, either the path of the baby monkey or that of the baby cat. The baby monkey holds to its mother in order to be carried about and it must hold firm, otherwise if it loses its grip, it falls. On the other hand, the baby cat does not hold to its mother, but is held by the mother and has no fear nor responsibility; it has nothing to do but to let the mother hold it and cry ma ma. If you take up this path of surrender fully and sincerely, there is no more danger or serious difficulty. The question is to be sincere. If you are not sincere, do not begin Yoga. If you were dealing in human affairs, then you could resort to deception; but in dealing with the Divine there is no possibility of deception anywhere. You can go on the Path safely when you are candid and open to the core and when your only end is to realise and attain the Divine and to be moved by the Divine. There is another danger; it is in connection with the sex impulses. Yoga in its process of purification will lay bare and throw up all hidden impulses and desires in you. And you must learn not to hide things nor leave them aside, you have to face them and conquer and remould them. The first effect of Yoga, however, is to take away the mental control, and the hungers that lie dormant are suddenly set free, they rush up and invade the being. So long as this mental control has not been replaced by the Divine control, there is a period of transition when your sincerity and surrender will be put to the test. The strength of such impulses as those of sex lies usually in the fact that people take too much notice of them; they protest too vehemently and endeavour to control them by coercion, hold them within and sit upon them. But the more you think of a thing and say, "I don't want it, I don't want it", the more you are bound to it. What you should do is to keep the thing away from you, to dissociate from it, take as little notice of it as possible and, even if you happen to think of it, remain indifferent and unconcerned. The impulses and desires that come up by the pressure of Yoga should be faced in a spirit of detachment and serenity, as something foreign to yourself or belonging to the outside world. They should be offered to the Divine, so that the Divine may take them up and transmute them. If you have once opened yourself to the Divine, if the power of the Divine has once come down into you and yet you try to keep to the old forces, you prepare troubles and difficulties and dangers for yourself. You must be vigilant and see that you do not use the Divine as a cloak for the satisfaction of your desires. There are many self-appointed Masters, who do nothing but that. And then when you are off the straight path and when you have a little knowledge and not much power, it happens that you are seized by beings or entities of a certain type, you become blind instruments in their hands and are devoured by them in the end. Wherever there is pretence, there is danger; you cannot deceive God. Do you come to God saying, "I want union with you" and in your heart meaning "I want powers and enjoyments"? Beware! You are heading straight towards the brink of the precipice. And yet it is so easy to avoid all catastrophe. Become like a child, give yourself up to the Mother, let her carry you, and there is no more danger for you. This does not mean that you have not to face other kinds of difficulties or that you have not to fight and conquer any obstacles at all. Surrender does not ensure a smooth and unruffled and continuous progression. The reason is that your being is not yet one, nor your surrender absolute and complete. Only a part of you surrenders; and today it is one part and the next day it is another. The whole purpose of the Yoga is to gather all the divergent parts together and forge them into an undivided unity. Till then you cannot hope to be without difficulties - difficulties, for example, like doubt or depression or hesitation. The whole world is full of the poison. You take it in with every breath. If you exchange a few words with an undesirable man or even if such a man merely passes by you, you may catch the contagion from him. It is sufficient for you to come near a place where there is plague in order to be infected with its poison; you need not know at all that it is there. You can lose in a few minutes what it has taken you months to gain. So long as you belong to humanity and so long as you lead the ordinary life, it does not matter much if you mix with the people of the world; but if you want the divine life, you will have to be exceedingly careful about your company and your environment. ~ The Mother, Questions And Answers 1929-1931 ,
148:Depression, unless one has a strong will, suggests, "This is not worth while, one may have to wait a lifetime." As for enthusiasm, it expects to see the vital transformed overnight: "I am not going to have any difficulty henceforth, I am going to advance rapidly on the path of yoga, I am going to gain the divine consciousness without any difficulty." There are some other difficulties.... One needs a little time, much perseverance. So the vital, after a few hours - perhaps a few days, perhaps a few months - says to itself: "We haven't gone very far with our enthusiasm, has anything been really done? Doesn't this movement leave us just where we were, perhaps worse than we were, a little troubled, a little disturbed? Things are no longer what they were, they are not yet what they ought to be. It is very tiresome, what I am doing." And then, if one pushes a little more, here's this gentleman saying, "Ah, no! I have had enough of it, leave me alone. I don't want to move, I shall stay in my corner, I won't trouble you, but don't bother me!" And so one has not gone very much farther than before. This is one of the big obstacles which must be carefully avoided. As soon as there is the least sign of discontentment, of annoyance, the vital must be spoken to in this way, "My friend, you are going to keep calm, you are going to do what you are asked to do, otherwise you will have to deal with me." And to the other, the enthusiast who says, "Everything must be done now, immediately", your reply is, "Calm yourself a little, your energy is excellent, but it must not be spent in five minutes. We shall need it for a long time, keep it carefully and, as it is wanted, I shall call upon your goodwill. You will show that you are full of goodwill, you will obey, you won't grumble, you will not protest, you will not revolt, you will say 'yes, yes', you will make a little sacrifice when asked, you will say 'yes' wholeheartedly." So we get started on the path. But the road is very long. Many things happen on the way. Suddenly one thinks one has overcome an obstacle; I say "thinks", because though one has overcome it, it is not totally overcome. I am going to take a very obvious instance, of a very simple observation. Someone has found that his vital is uncontrollable and uncontrolled, that it gets furious for nothing and about nothing. He starts working to teach it not to get carried away, not to flare up, to remain calm and bear the shocks of life without reacting violently. If one does this cheerfully, it goes quite quickly. (Note this well, it is very important: when you have to deal with your vital take care to remain cheerful, otherwise you will get into trouble.) One remains cheerful, that is, when one sees the fury rise, one begins to laugh. Instead of being depressed and saying, "Ah! In spite of all my effort it is beginning all over again", one begins to laugh and says, "Well, well! One hasn't yet seen the end of it. Look now, aren't you ridiculous, you know quite well that you are being ridiculous! Is it worthwhile getting angry?" One gives it this lesson cheerfully. And really, after a while it doesn't get angry again, it is quiet - and one relaxes one's attention. One thinks the difficulty has been overcome, one thinks a result has at last been reached: "My vital does not trouble me any longer, it does not get angry now, everything is going fine." And the next day, one loses one's temper. It is then one must be careful, it is then one must not say, "Here we are, it's no use, I shall never achieve anything, all my efforts are futile; all this is an illusion, it is impossible." On the contrary, one must say, "I wasn't vigilant enough." One must wait long, very long, before one can say, "Ah! It is done and finished." Sometimes one must wait for years, many years.... I am not saying this to discourage you, but to give you patience and perseverance - for there is a moment when you do arrive. And note that the vital is a small part of your being - a very important part, we have said that it is the dynamism, the realising energy, it is very important; but it is only a small part. And the mind!... which goes wandering, which must be pulled back by all the strings to be kept quiet! You think this can be done overnight? And your body?... You have a weakness, a difficulty, sometimes a small chronic illness, nothing much, but still it is a nuisance, isn't it? You want to get rid of it. You make efforts, you concentrate; you work upon it, establish harmony, and you think it is finished, and then.... Take, for instance, people who have the habit of coughing; they can't control themselves or almost can't. It is not serious but it is bothersome, and there seems to be no reason why it should ever stop. Well, one tells oneself, "I am going to control this." One makes an effort - a yogic effort, not a material one - one brings down consciousness, force, and stops the cough. And one thinks, "The body has forgotten how to cough." And it is a great thing when the body has forgotten, truly one can say, "I am cured." But unfortunately it is not always true, for this goes down into the subconscient and, one day, when the balance of forces is not so well established, when the strength is not the same, it begins again. And one laments, "I believed that it was over! I had succeeded and told myself, 'It is true that spiritual power has an action upon the body, it is true that something can be done', and there! it is not true. And yet it was a small thing, and I who want to conquer immortality! How will I succeed?... For years I have been free from this small thing and here it is beginning anew!" It is then that you must be careful. You must arm yourself with an endless patience and endurance. You do a thing once, ten times, a hundred times, a thousand times if necessary, but you do it till it gets done. And not done only here and there, but everywhere and everywhere at the same time. This is the great problem one sets oneself. That is why, to those who come to tell me very light-heartedly, "I want to do yoga", I reply, "Think it over, one may do the yoga for a number of years without noticing the least result. But if you want to do it, you must persist and persist with such a will that you should be ready to do it for ten lifetimes, a hundred lifetimes if necessary, in order to succeed." I do not say it will be like that, but the attitude must be like that. Nothing must discourage you; for there are all the difficulties of ignorance of the different states of being, to which are added the endless malice and the unbounded cunning of the hostile forces in the world.... They are there, do you know why? They have been.... ~ The Mother, Questions And Answers 1950-1951 ,
149:Mother, when one imagines something, does it not exist?When you imagine something, it means that you make a mental formation which may be close to the truth or far from the truth - it also depends upon the quality of your formation. You make a mental formation and there are people who have such a power of formation that they succeed in making what they imagine real. There are not many of these but there are some. They imagine something and their formation is so well made and so powerful that it succeeds in being realised. These are creators; there are not many of them but there are some. If one thinks of someone who doesn't exist or who is dead?Ah! What do you mean? What have you just said? Someone who doesn't exist or someone who is dead? These are two absolutely different things. I mean someone who is dead.Someone who is dead! If this person has remained in the mental domain, you can find him immediately. Naturally if he is no longer in the mental domain, if he is in the psychic domain, to think of him is not enough. You must know how to go into the psychic domain to find him. But if he has remained in the mental domain and you think of him, you can find him immediately, and not only that, but you can have a mental contact with him and a kind of mental vision of his existence. The mind has a capacity of vision of its own and it is not the same vision as with these eyes, but it is a vision, it is a perception in forms. But this is not imagination. It has nothing to do with imagination. Imagination, for instance, is when you begin to picture to yourself an ideal being to whom you apply all your conceptions, and when you tell yourself, "Why, it should be like this, like that, its form should be like this, its thought like that, its character like that," when you see all the details and build up the being. Now, writers do this all the time because when they write a novel, they imagine. There are those who take things from life but there are those who are imaginative, creators; they create a character, a personage and then put him in their book later. This is to imagine. To imagine, for example, a whole concurrence of circumstances, a set of events, this is what I call telling a story to oneself. But it can be put down on paper, and then one becomes a novelist. There are very different kinds of writers. Some imagine everything, some gather all sorts of observations from life and construct their book with them. There are a hundred ways of writing a book. But indeed some writers imagine everything from beginning to end. It all comes out of their head and they construct even their whole story without any support in things physically observed. This truly is imagination. But as I say, if they are very powerful and have a considerable capacity for creation, it is possible that one day or other there will be a physical human being who realises their creation. This too is true. What do you suppose imagination is, eh? Have you never imagined anything, you? And what happens? All that one imagines.You mean that you imagine something and it happens like that, eh? Or it is in a dream... What is the function, the use of the imagination?If one knows how to use it, as I said, one can create for oneself his own inner and outer life; one can build his own existence with his imagination, if one knows how to use it and has a power. In fact it is an elementary way of creating, of forming things in the world. I have always felt that if one didn't have the capacity of imagination he would not make any progress. Your imagination always goes ahead of your life. When you think of yourself, usually you imagine what you want to be, don't you, and this goes ahead, then you follow, then it continues to go ahead and you follow. Imagination opens for you the path of realisation. People who are not imaginative - it is very difficult to make them move; they see just what is there before their nose, they feel just what they are moment by moment and they cannot go forward because they are clamped by the immediate thing. It depends a good deal on what one calls imagination. However... Men of science must be having imagination!A lot. Otherwise they would never discover anything. In fact, what is called imagination is a capacity to project oneself outside realised things and towards things realisable, and then to draw them by the projection. One can obviously have progressive and regressive imaginations. There are people who always imagine all the catastrophes possible, and unfortunately they also have the power of making them come. It's like the antennae going into a world that's not yet realised, catching something there and drawing it here. Then naturally it is an addition to the earth atmosphere and these things tend towards manifestation. It is an instrument which can be disciplined, can be used at will; one can discipline it, direct it, orientate it. It is one of the faculties one can develop in himself and render serviceable, that is, use it for definite purposes. Sweet Mother, can one imagine the Divine and have the contact?Certainly if you succeed in imagining the Divine you have the contact, and you can have the contact with what you imagine, in any case. In fact it is absolutely impossible to imagine something which doesn't exist somewhere. You cannot imagine anything at all which doesn't exist somewhere. It is possible that it doesn't exist on the earth, it is possible that it's elsewhere, but it is impossible for you to imagine something which is not already contained in principle in the universe; otherwise it could not occur. Then, Sweet Mother, this means that in the created universe nothing new is added?In the created universe? Yes. The universe is progressive; we said that constantly things manifest, more and more. But for your imagination to be able to go and seek beyond the manifestation something which will be manifested, well, it may happen, in fact it does - I was going to tell you that it is in this way that some beings can cause considerable progress to be made in the world, because they have the capacity of imagining something that's not yet manifested. But there are not many. One must first be capable of going beyond the manifested universe to be able to imagine something which is not there. There are already many things which can be imagined. What is our terrestrial world in the universe? A very small thing. Simply to have the capacity of imagining something which does not exist in the terrestrial manifestation is already very difficult, very difficult. For how many billions of years hasn't it existed, this little earth? And there have been no two identical things. That's much. It is very difficult to go out from the earth atmosphere with one's mind; one can, but it is very difficult. And then if one wants to go out, not only from the earth atmosphere but from the universal life! To be able simply to enter into contact with the life of the earth in its totality from the formation of the earth until now, what can this mean? And then to go beyond this and enter into contact with universal life from its beginnings up to now... and then again to be able to bring something new into the universe, one must go still farther beyond. Not easy! That's all? (To the child) Convinced? ~ The Mother, Questions And Answers 1955 ,
150:This, in short, is the demand made on us, that we should turn our whole life into a conscious sacrifice. Every moment and every movement of our being is to be resolved into a continuous and a devoted self-giving to the Eternal. All our actions, not less the smallest and most ordinary and trifling than the greatest and most uncommon and noble, must be performed as consecrated acts. Our individualised nature must live in the single consciousness of an inner and outer movement dedicated to Something that is beyond us and greater than our ego. No matter what the gift or to whom it is presented by us, there must be a consciousness in the act that we are presenting it to the one divine Being in all beings. Our commonest or most grossly material actions must assume this sublimated character; when we eat, we should be conscious that we are giving our food to that Presence in us; it must be a sacred offering in a temple and the sense of a mere physical need or self-gratification must pass away from us. In any great labour, in any high discipline, in any difficult or noble enterprise, whether undertaken for ourselves, for others or for the race, it will no longer be possible to stop short at the idea of the race, of ourselves or of others. The thing we are doing must be consciously offered as a sacrifice of works, not to these, but either through them or directly to the One Godhead; the Divine Inhabitant who was hidden by these figures must be no longer hidden but ever present to our soul, our mind, our sense. The workings and results of our acts must be put in the hands of that One in the feeling that that Presence is the Infinite and Most High by whom alone our labour and our aspiration are possible. For in his being all takes place; for him all labour and aspiration are taken from us by Nature and offered on his altar. Even in those things in which Nature is herself very plainly the worker and we only the witnesses of her working and its containers and supporters, there should be the same constant memory and insistent consciousness of a work and of its divine Master. Our very inspiration and respiration, our very heart-beats can and must be made conscious in us as the living rhythm of the universal sacrifice. It is clear that a conception of this kind and its effective practice must carry in them three results that are of a central importance for our spiritual ideal. It is evident, to begin with, that, even if such a discipline is begun without devotion, it leads straight and inevitably towards the highest devotion possible; for it must deepen naturally into the completest adoration imaginable, the most profound God-love. There is bound up with it a growing sense of the Divine in all things, a deepening communion with the Divine in all our thought, will and action and at every moment of our lives, a more and more moved consecration to the Divine of the totality of our being. Now these implications of the Yoga of works are also of the very essence of an integral and absolute Bhakti. The seeker who puts them into living practice makes in himself continually a constant, active and effective representation of the very spirit of self-devotion, and it is inevitable that out of it there should emerge the most engrossing worship of the Highest to whom is given this service. An absorbing love for the Divine Presence to whom he feels an always more intimate closeness, grows upon the consecrated worker. And with it is born or in it is contained a universal love too for all these beings, living forms and creatures that are habitations of the Divine - not the brief restless grasping emotions of division, but the settled selfless love that is the deeper vibration of oneness. In all the seeker begins to meet the one Object of his adoration and service. The way of works turns by this road of sacrifice to meet the path of Devotion; it can be itself a devotion as complete, as absorbing, as integral as any the desire of the heart can ask for or the passion of the mind can imagine. Next, the practice of this Yoga demands a constant inward remembrance of the one central liberating knowledge, and a constant active externalising of it in works comes in too to intensify the remembrance. In all is the one Self, the one Divine is all; all are in the Divine, all are the Divine and there is nothing else in the universe, - this thought or this faith is the whole background until it becomes the whole substance of the consciousness of the worker. A memory, a self-dynamising meditation of this kind, must and does in its end turn into a profound and uninterrupted vision and a vivid and all-embracing consciousness of that which we so powerfully remember or on which we so constantly meditate. For it compels a constant reference at each moment to the Origin of all being and will and action and there is at once an embracing and exceeding of all particular forms and appearances in That which is their cause and upholder. This way cannot go to its end without a seeing vivid and vital, as concrete in its way as physical sight, of the works of the universal Spirit everywhere. On its summits it rises into a constant living and thinking and willing and acting in the presence of the Supramental, the Transcendent. Whatever we see and hear, whatever we touch and sense, all of which we are conscious, has to be known and felt by us as That which we worship and serve; all has to be turned into an image of the Divinity, perceived as a dwelling-place of his Godhead, enveloped with the eternal Omnipresence. In its close, if not long before it, this way of works turns by communion with the Divine Presence, Will and Force into a way of Knowledge more complete and integral than any the mere creature intelligence can construct or the search of the intellect can discover. Lastly, the practice of this Yoga of sacrifice compels us to renounce all the inner supports of egoism, casting them out of our mind and will and actions, and to eliminate its seed, its presence, its influence out of our nature. All must be done for the Divine; all must be directed towards the Divine. Nothing must be attempted for ourselves as a separate existence; nothing done for others, whether neighbours, friends, family, country or mankind or other creatures merely because they are connected with our personal life and thought and sentiment or because the ego takes a preferential interest in their welfare. In this way of doing and seeing all works and all life become only a daily dynamic worship and service of the Divine in the unbounded temple of his own vast cosmic existence. Life becomes more and more the sacrifice of the eternal in the individual constantly self-offered to the eternal Transcendence. It is offered in the wide sacrificial ground of the field of the eternal cosmic Spirit; and the Force too that offers it is the eternal Force, the omnipresent Mother. Therefore is this way a way of union and communion by acts and by the spirit and knowledge in the act as complete and integral as any our Godward will can hope for or our soul's strength execute. It has all the power of a way of works integral and absolute, but because of its law of sacrifice and self-giving to the Divine Self and Master, it is accompanied on its one side by the whole power of the path of Love and on the other by the whole power of the path of Knowledge. At its end all these three divine Powers work together, fused, united, completed, perfected by each other. ~ Sri Aurobindo, The Synthesis Of Yoga The Yoga of Divine Works,
151:How to MeditateDeep meditation is a mental procedure that utilizes the nature of the mind to systematically bring the mind to rest. If the mind is given the opportunity, it will go to rest with no effort. That is how the mind works.Indeed, effort is opposed to the natural process of deep meditation. The mind always seeks the path of least resistance to express itself. Most of the time this is by making more and more thoughts. But it is also possible to create a situation in the mind that turns the path of least resistance into one leading to fewer and fewer thoughts. And, very soon, no thoughts at all. This is done by using a particular thought in a particular way. The thought is called a mantra.For our practice of deep meditation, we will use the thought - I AM. This will be our mantra.It is for the sound that we will use I AM, not for the meaning of it.The meaning has an obvious significance in English, and I AM has a religious meaning in the English Bible as well. But we will not use I AM for the meaning - only for the sound. We can also spell it AYAM. No meaning there, is there? Only the sound. That is what we want. If your first language is not English, you may spell the sound phonetically in your own language if you wish. No matter how we spell it, it will be the same sound. The power of the sound ...I AM... is great when thought inside. But only if we use a particular procedure. Knowing this procedure is the key to successful meditation. It is very simple. So simple that we will devote many pages here to discussing how to keep it simple, because we all have a tendency to make things more complicated. Maintaining simplicity is the key to right meditation.Here is the procedure of deep meditation: While sitting comfortably with eyes closed, we'll just relax. We will notice thoughts, streams of thoughts. That is fine. We just let them go by without minding them. After about a minute, we gently introduce the mantra, ...I AM...We think the mantra in a repetition very easily inside. The speed of repetition may vary, and we do not mind it. We do not intone the mantra out loud. We do not deliberately locate the mantra in any particular part of the body. Whenever we realize we are not thinking the mantra inside anymore, we come back to it easily. This may happen many times in a sitting, or only once or twice. It doesn't matter. We follow this procedure of easily coming back to the mantra when we realize we are off it for the predetermined time of our meditation session. That's it.Very simple.Typically, the way we will find ourselves off the mantra will be in a stream of other thoughts. This is normal. The mind is a thought machine, remember? Making thoughts is what it does. But, if we are meditating, as soon as we realize we are off into a stream of thoughts, no matter how mundane or profound, we just easily go back to the mantra.Like that. We don't make a struggle of it. The idea is not that we have to be on the mantra all the time. That is not the objective. The objective is to easily go back to it when we realize we are off it. We just favor the mantra with our attention when we notice we are not thinking it. If we are back into a stream of other thoughts five seconds later, we don't try and force the thoughts out. Thoughts are a normal part of the deep meditation process. We just ease back to the mantra again. We favor it.Deep meditation is a going toward, not a pushing away from. We do that every single time with the mantra when we realize we are off it - just easily favoring it. It is a gentle persuasion. No struggle. No fuss. No iron willpower or mental heroics are necessary for this practice. All such efforts are away from the simplicity of deep meditation and will reduce its effectiveness.As we do this simple process of deep meditation, we will at some point notice a change in the character of our inner experience. The mantra may become very refined and fuzzy. This is normal. It is perfectly all right to think the mantra in a very refined and fuzzy way if this is the easiest. It should always be easy - never a struggle. Other times, we may lose track of where we are for a while, having no mantra, or stream of thoughts either. This is fine too. When we realize we have been off somewhere, we just ease back to the mantra again. If we have been very settled with the mantra being barely recognizable, we can go back to that fuzzy level of it, if it is the easiest. As the mantra refines, we are riding it inward with our attention to progressively deeper levels of inner silence in the mind. So it is normal for the mantra to become very faint and fuzzy. We cannot force this to happen. It will happen naturally as our nervous system goes through its many cycles ofinner purification stimulated by deep meditation. When the mantra refines, we just go with it. And when the mantra does not refine, we just be with it at whatever level is easy. No struggle. There is no objective to attain, except to continue the simple procedure we are describing here.When and Where to MeditateHow long and how often do we meditate? For most people, twenty minutes is the best duration for a meditation session. It is done twice per day, once before the morning meal and day's activity, and then again before the evening meal and evening's activity.Try to avoid meditating right after eating or right before bed.Before meal and activity is the ideal time. It will be most effective and refreshing then. Deep meditation is a preparation for activity, and our results over time will be best if we are active between our meditation sessions. Also, meditation is not a substitute for sleep. The ideal situation is a good balance between meditation, daily activity and normal sleep at night. If we do this, our inner experience will grow naturally over time, and our outer life will become enriched by our growing inner silence.A word on how to sit in meditation: The first priority is comfort. It is not desirable to sit in a way that distracts us from the easy procedure of meditation. So sitting in a comfortable chair with back support is a good way to meditate. Later on, or if we are already familiar, there can be an advantage to sitting with legs crossed, also with back support. But always with comfort and least distraction being the priority. If, for whatever reason, crossed legs are not feasible for us, we will do just fine meditating in our comfortable chair. There will be no loss of the benefits.Due to commitments we may have, the ideal routine of meditation sessions will not always be possible. That is okay. Do the best you can and do not stress over it. Due to circumstances beyond our control, sometimes the only time we will have to meditate will be right after a meal, or even later in the evening near bedtime. If meditating at these times causes a little disruption in our system, we will know it soon enough and make the necessary adjustments. The main thing is that we do our best to do two meditations every day, even if it is only a short session between our commitments. Later on, we will look at the options we have to make adjustments to address varying outer circumstances, as well as inner experiences that can come up.Before we go on, you should try a meditation. Find a comfortable place to sit where you are not likely to be interrupted and do a short meditation, say ten minutes, and see how it goes. It is a toe in the water.Make sure to take a couple of minutes at the end sitting easily without doing the procedure of meditation. Then open your eyes slowly. Then read on here.As you will see, the simple procedure of deep meditation and it's resulting experiences will raise some questions. We will cover many of them here.So, now we will move into the practical aspects of deep meditation - your own experiences and initial symptoms of the growth of your own inner silence. ~ Yogani, Deep Meditation ,
152:The whole question. The whole question? And now, do you understand?... Not quite? I told you that you did not understand because it was muddled up; in one question three different ideas were included. So naturally it created a confusion. But taken separately they are what I explained to you just now, most probably; that is to say, one has this altogether ignorant and obliterated consciousness and is convinced that he is the cause and effect, the origin and result of himself, separate from all others, separate with a limited power to act upon others and a little greater capacity to be set in movement by others or to react to others' influence. That is how people think usually, something like that, isn't that so? How do you feel, you? What effect do you have upon yourself? And you? And you?... You have never thought about it? You have never looked into yourself to see what effect you exercise upon yourself? Never thought over it? No? How do you feel? Nobody will tell me? Come, you tell me that. Never tried to understand how you feel? Yes? No? How strange! Never sought to understand how, for example, decisions take place in you? From where do they come? What makes you decide one thing rather than another? And what is the relation between a decision of yours and your action? And to what extent do you have the freedom of choice between one thing and another? And how far do you feel you are able to, you are free to do this or that or that other or nothing at all?... You have pondered over that? Yes? Is there any one among the students who has thought over it? No? Nobody put the question to himself? You? You?... Even if one thinks over it, perhaps one is not able to answer! One cannot explain? No. It is difficult to explain? Even this simple little thing, to see where in your consciousness the wills that come from outside meet your will (which you call yours, which comes from within), at what place the two join together and to what extent the one from outside acts upon that from within and the one from within acts upon that from outside? You have never tried to find this out? It has never seemed to you unbearable that a will from outside should have an action upon your will? No? I do not know. Oh! I am putting very difficult problems! But, my children, I was preoccupied with that when I was a child of five!... So I thought you must have been preoccupied with it since a long time. In oneself, there are contradictory wills. Yes, many. That is one of the very first discoveries. There is one part which wants things this way; and then at another moment, another way, and a third time, one wants still another thing! Besides, there is even this: something that wants and another which says no. So? But it is exactly that which has to be found if you wish in the least to organise yourself. Why not project yourself upon a screen, as in the cinema, and then look at yourself moving on it? How interesting it is! This is the first step. You project yourself on the screen and then observe and see all that is moving there and how it moves and what happens. You make a little diagram, it becomes so interesting then. And then, after a while, when you are quite accustomed to seeing, you can go one step further and take a decision. Or even a still greater step: you organise - arrange, take up all that, put each thing in its place, organise in such a way that you begin to have a straight movement with an inner meaning. And then you become conscious of your direction and are able to say: "Very well, it will be thus; my life will develop in that way, because that is the logic of my being. Now, I have arranged all that within me, each thing has been put in its place, and so naturally a central orientation is forming. I am following this orientation. One step more and I know what will happen to me for I myself am deciding it...." I do not know, I am telling you this; to me it seemed terribly interesting, the most interesting thing in the world. There was nothing, no other thing that interested me more than that. This happened to me.... I was five or six or seven years old (at seven the thing became quite serious) and I had a father who loved the circus, and he came and told me: "Come with me, I am going to the circus on Sunday." I said: "No, I am doing something much more interesting than going to the circus!" Or again, young friends invited me to attend a meeting where we were to play together, enjoy together: "No, I enjoy here much more...." And it was quite sincere. It was not a pose: for me, it was like this, it was true. There was nothing in the world more enjoyable than that. And I am so convinced that anybody who does it in that way, with the same freshness and sincerity, will obtain most interesting results.... To put all that on a screen in front of yourself and look at what is happening. And the first step is to know all that is happening and then you must not try to shut your eyes when something does not appear pleasant to you! You must keep them wide open and put each thing in that way before the screen. Then you make quite an interesting discovery. And then the next step is to start telling yourself: "Since all that is happening within me, why should I not put this thing in this way and then that thing in that way and then this other in this way and thus wouldn't I be doing something logical that has a meaning? Why should I not remove that thing which stands obstructing the way, these conflicting wills? Why? And what does that represent in the being? Why is it there? If it were put there, would it not help instead of harming me?" And so on. And little by little, little by little, you see clearer and then you see why you are made like that, what is the thing you have got to do - that for which you are born. And then, quite naturally, since all is organised for this thing to happen, the path becomes straight and you can say beforehand: "It is in this way that it will happen." And when things come from outside to try and upset all that, you are able to say: "No, I accept this, for it helps; I reject that, for that harms." And then, after a few years, you curb yourself as you curb a horse: you do whatever you like, in the way you like and you go wherever you like. It seems to me this is worth the trouble. I believe it is the most interesting thing. ...You must have a great deal of sincerity, a little courage and perseverance and then a sort of mental curiosity, you understand, curious, seeking to know, interested, wanting to learn. To love to learn: that, one must have in one's nature. To find it impossible to stand before something grey, all hazy, in which nothing is seen clearly and which gives you quite an unpleasant feeling, for you do not know where you begin and where you end, what is yours and what is not yours and what is settled and what is not settled - what is this pulp-like thing you call yourself in which things get intermingled and act upon one another without even your being aware of it? You ask yourself: "But why have I done this?" You know nothing about it. "And why have I felt that?" You don't know that, either. And then, you are thrown into a world outside that is only fog and you are thrown into a world inside that is also for you another kind of fog, still more impenetrable, in which you live, like a cork thrown upon the waters and the waves carry it away or cast it into the air, and it drops and rolls on. That is quite an unpleasant state. I do not know, but to me it appears unpleasant. To see clearly, to see one's way, where one is going, why one is going there, how one is to go there and what one is going to do and what is the kind of relation with others... But that is a problem so wonderfully interesting - it is interesting - and you can always discover things every minute! One's work is never finished. There is a time, there is a certain state of consciousness when you have the feeling that you are in that condition with all the weight of the world lying heavy upon you and besides you are going in blinkers and do not know where you are going, but there is something which is pushing you. And that is truly a very unpleasant condition. And there is another moment when one draws oneself up and is able to see what is there above, and one becomes it; then one looks at the world as though from the top of a very very high mountain and one sees all that is happening below; then one can choose one's way and follow it. That is a more pleasant condition. This then is truly the truth, you are upon earth for that, surely. All individual beings and all the little concentrations of consciousness were created to do this work. It is the very reason for existence: to be able to become fully conscious of a certain sum of vibrations representing an individual being and put order there and find one's way and follow it. And so, as men do not know it and do not do it, life comes and gives them a blow here: "Oh! that hurts", then a blow there: "Ah! that's hurting me." And the thing goes on like that and all the time it is like that. And all the time they are getting pain somewhere. They suffer, they cry, they groan. But it is simply due to that reason, there is no other: it is that they have not done that little work. If, when they were quite young, there had been someone to teach them to do the work and they had done it without losing time, they could have gone through life gloriously and instead of suffering they would have been all-powerful masters of their destiny. This is not to say that necessarily all things would become pleasant. It is not at all that. But your reaction towards things becomes the true reaction and instead of suffering, you learn; instead of being miserable, you go forward and progress. After all, I believe it is for this that you are here - so that there is someone who can tell you: "There, well, try that. It is worth trying." ~ The Mother, Questions And Answers 1953 199,
153: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,
154: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, WIKI 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: WIKI 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,
155:One little picture in this book, the Magic Locket, was drawn by 'Miss Alice Havers.' I did not state this on the title-page, since it seemed only due, to the artist of all these (to my mind) wonderful pictures, that his name should stand there alone.The descriptions, of Sunday as spent by children of the last generation, are quoted verbatim from a speech made to me by a child-friend and a letter written to me by a lady-friend.The Chapters, headed 'Fairy Sylvie' and 'Bruno's Revenge,' are a reprint, with a few alterations, of a little fairy-tale which I wrote in the year 1867, at the request of the late Mrs. Gatty, for 'Aunt Judy's Magazine,' which she was then editing.It was in 1874, I believe, that the idea first occurred to me of making it the nucleus of a longer story.As the years went on, I jotted down, at odd moments, all sorts of odd ideas, and fragments of dialogue, that occurred to me--who knows how?--with a transitory suddenness that left me no choice but either to record them then and there, or to abandon them to oblivion. Sometimes one could trace to their source these random flashes of thought--as being suggested by the book one was reading, or struck out from the 'flint' of one's own mind by the 'steel' of a friend's chance remark but they had also a way of their own, of occurring, a propos of nothing --specimens of that hopelessly illogical phenomenon, 'an effect without a cause.' Such, for example, was the last line of 'The Hunting of the Snark,' which came into my head (as I have already related in 'The Theatre' for April, 1887) quite suddenly, during a solitary walk: and such, again, have been passages which occurred in dreams, and which I cannot trace to any antecedent cause whatever. There are at least two instances of such dream-suggestions in this book--one, my Lady's remark, 'it often runs in families, just as a love for pastry does', the other, Eric Lindon's badinage about having been in domestic service.And thus it came to pass that I found myself at last in possession of a huge unwieldy mass of litterature--if the reader will kindly excuse the spelling --which only needed stringing together, upon the thread of a consecutive story, to constitute the book I hoped to write. Only! The task, at first, seemed absolutely hopeless, and gave me a far clearer idea, than I ever had before, of the meaning of the word 'chaos': and I think it must have been ten years, or more, before I had succeeded in classifying these odds-and-ends sufficiently to see what sort of a story they indicated: for the story had to grow out of the incidents, not the incidents out of the story I am telling all this, in no spirit of egoism, but because I really believe that some of my readers will be interested in these details of the 'genesis' of a book, which looks so simple and straight-forward a matter, when completed, that they might suppose it to have been written straight off, page by page, as one would write a letter, beginning at the beginning; and ending at the end.It is, no doubt, possible to write a story in that way: and, if it be not vanity to say so, I believe that I could, myself,--if I were in the unfortunate position (for I do hold it to be a real misfortune) of being obliged to produce a given amount of fiction in a given time,--that I could 'fulfil my task,' and produce my 'tale of bricks,' as other slaves have done. One thing, at any rate, I could guarantee as to the story so produced--that it should be utterly commonplace, should contain no new ideas whatever, and should be very very weary reading!This species of literature has received the very appropriate name of 'padding' which might fitly be defined as 'that which all can write and none can read.' That the present volume contains no such writing I dare not avow: sometimes, in order to bring a picture into its proper place, it has been necessary to eke out a page with two or three extra lines : but I can honestly say I have put in no more than I was absolutely compelled to do.My readers may perhaps like to amuse themselves by trying to detect, in a given passage, the one piece of 'padding' it contains. While arranging the 'slips' into pages, I found that the passage was 3 lines too short. I supplied the deficiency, not by interpolating a word here and a word there, but by writing in 3 consecutive lines. Now can my readers guess which they are?A harder puzzle if a harder be desired would be to determine, as to the Gardener's Song, in which cases (if any) the stanza was adapted to the surrounding text, and in which (if any) the text was adapted to the stanza.Perhaps the hardest thing in all literature--at least I have found it so: by no voluntary effort can I accomplish it: I have to take it as it come's is to write anything original. And perhaps the easiest is, when once an original line has been struck out, to follow it up, and to write any amount more to the same tune. I do not know if 'Alice in Wonderland' was an original story--I was, at least, no conscious imitator in writing it--but I do know that, since it came out, something like a dozen storybooks have appeared, on identically the same pattern. The path I timidly explored believing myself to be 'the first that ever burst into that silent sea'--is now a beaten high-road: all the way-side flowers have long ago been trampled into the dust: and it would be courting disaster for me to attempt that style again.Hence it is that, in 'Sylvie and Bruno,' I have striven with I know not what success to strike out yet another new path: be it bad or good, it is the best I can do. It is written, not for money, and not for fame, but in the hope of supplying, for the children whom I love, some thoughts that may suit those hours of innocent merriment which are the very life of Childhood; and also in the hope of suggesting, to them and to others, some thoughts that may prove, I would fain hope, not wholly out of harmony with the graver cadences of Life.If I have not already exhausted the patience of my readers, I would like to seize this opportunity perhaps the last I shall have of addressing so many friends at once of putting on record some ideas that have occurred to me, as to books desirable to be written--which I should much like to attempt, but may not ever have the time or power to carry through--in the hope that, if I should fail (and the years are gliding away very fast) to finish the task I have set myself, other hands may take it up.First, a Child's Bible. The only real essentials of this would be, carefully selected passages, suitable for a child's reading, and pictures. One principle of selection, which I would adopt, would be that Religion should be put before a child as a revelation of love--no need to pain and puzzle the young mind with the history of crime and punishment. (On such a principle I should, for example, omit the history of the Flood.) The supplying of the pictures would involve no great difficulty: no new ones would be needed : hundreds of excellent pictures already exist, the copyright of which has long ago expired, and which simply need photo-zincography, or some similar process, for their successful reproduction. The book should be handy in size with a pretty attractive looking cover--in a clear legible type--and, above all, with abundance of pictures, pictures, pictures!Secondly, a book of pieces selected from the Bible--not single texts, but passages of from 10 to 20 verses each--to be committed to memory. Such passages would be found useful, to repeat to one's self and to ponder over, on many occasions when reading is difficult, if not impossible: for instance, when lying awake at night--on a railway-journey --when taking a solitary walk-in old age, when eyesight is failing or wholly lost--and, best of all, when illness, while incapacitating us for reading or any other occupation, condemns us to lie awake through many weary silent hours: at such a time how keenly one may realise the truth of David's rapturous cry "O how sweet are thy words unto my throat: yea, sweeter than honey unto my mouth!"I have said 'passages,' rather than single texts, because we have no means of recalling single texts: memory needs links, and here are none: one may have a hundred texts stored in the memory, and not be able to recall, at will, more than half-a-dozen--and those by mere chance: whereas, once get hold of any portion of a chapter that has been committed to memory, and the whole can be recovered: all hangs together.Thirdly, a collection of passages, both prose and verse, from books other than the Bible. There is not perhaps much, in what is called 'un-inspired' literature (a misnomer, I hold: if Shakespeare was not inspired, one may well doubt if any man ever was), that will bear the process of being pondered over, a hundred times: still there are such passages--enough, I think, to make a goodly store for the memory.These two books of sacred, and secular, passages for memory--will serve other good purposes besides merely occupying vacant hours: they will help to keep at bay many anxious thoughts, worrying thoughts, uncharitable thoughts, unholy thoughts. Let me say this, in better words than my own, by copying a passage from that most interesting book, Robertson's Lectures on the Epistles to the Corinthians, Lecture XLIX. "If a man finds himself haunted by evil desires and unholy images, which will generally be at periodical hours, let him commit to memory passages of Scripture, or passages from the best writers in verse or prose. Let him store his mind with these, as safeguards to repeat when he lies awake in some restless night, or when despairing imaginations, or gloomy, suicidal thoughts, beset him. Let these be to him the sword, turning everywhere to keep the way of the Garden of Life from the intrusion of profaner footsteps."Fourthly, a "Shakespeare" for girls: that is, an edition in which everything, not suitable for the perusal of girls of (say) from 10 to 17, should be omitted. Few children under 10 would be likely to understand or enjoy the greatest of poets: and those, who have passed out of girlhood, may safely be left to read Shakespeare, in any edition, 'expurgated' or not, that they may prefer: but it seems a pity that so many children, in the intermediate stage, should be debarred from a great pleasure for want of an edition suitable to them. Neither Bowdler's, Chambers's, Brandram's, nor Cundell's 'Boudoir' Shakespeare, seems to me to meet the want: they are not sufficiently 'expurgated.' Bowdler's is the most extraordinary of all: looking through it, I am filled with a deep sense of wonder, considering what he has left in, that he should have cut anything out! Besides relentlessly erasing all that is unsuitable on the score of reverence or decency, I should be inclined to omit also all that seems too difficult, or not likely to interest young readers. The resulting book might be slightly fragmentary: but it would be a real treasure to all British maidens who have any taste for poetry.If it be needful to apologize to any one for the new departure I have taken in this story--by introducing, along with what will, I hope, prove to be acceptable nonsense for children, some of the graver thoughts of human life--it must be to one who has learned the Art of keeping such thoughts wholly at a distance in hours of mirth and careless ease. To him such a mixture will seem, no doubt, ill-judged and repulsive. And that such an Art exists I do not dispute: with youth, good health, and sufficient money, it seems quite possible to lead, for years together, a life of unmixed gaiety--with the exception of one solemn fact, with which we are liable to be confronted at any moment, even in the midst of the most brilliant company or the most sparkling entertainment. A man may fix his own times for admitting serious thought, for attending public worship, for prayer, for reading the Bible: all such matters he can defer to that 'convenient season', which is so apt never to occur at all: but he cannot defer, for one single moment, the necessity of attending to a message, which may come before he has finished reading this page,' this night shalt thy soul be required of thee.'The ever-present sense of this grim possibility has been, in all ages, 1 an incubus that men have striven to shake off. Few more interesting subjects of enquiry could be found, by a student of history, than the various weapons that have been used against this shadowy foe. Saddest of all must have been the thoughts of those who saw indeed an existence beyond the grave, but an existence far more terrible than annihilation--an existence as filmy, impalpable, all but invisible spectres, drifting about, through endless ages, in a world of shadows, with nothing to do, nothing to hope for, nothing to love! In the midst of the gay verses of that genial 'bon vivant' Horace, there stands one dreary word whose utter sadness goes to one's heart. It is the word 'exilium' in the well-known passageOmnes eodem cogimur, omniumVersatur urna serius ociusSors exitura et nos in aeternumExilium impositura cymbae.Yes, to him this present life--spite of all its weariness and all its sorrow--was the only life worth having: all else was 'exile'! Does it not seem almost incredible that one, holding such a creed, should ever have smiled?And many in this day, I fear, even though believing in an existence beyond the grave far more real than Horace ever dreamed of, yet regard it as a sort of 'exile' from all the joys of life, and so adopt Horace's theory, and say 'let us eat and drink, for to-morrow we die.'We go to entertainments, such as the theatre--I say 'we', for I also go to the play, whenever I get a chance of seeing a really good one and keep at arm's length, if possible, the thought that we may not return alive. Yet how do you know--dear friend, whose patience has carried you through this garrulous preface that it may not be your lot, when mirth is fastest and most furious, to feel the sharp pang, or the deadly faintness, which heralds the final crisis--to see, with vague wonder, anxious friends bending over you to hear their troubled whispers perhaps yourself to shape the question, with trembling lips, "Is it serious?", and to be told "Yes: the end is near" (and oh, how different all Life will look when those words are said!)--how do you know, I say, that all this may not happen to you, this night?And dare you, knowing this, say to yourself "Well, perhaps it is an immoral play: perhaps the situations are a little too 'risky', the dialogue a little too strong, the 'business' a little too suggestive.I don't say that conscience is quite easy: but the piece is so clever, I must see it this once! I'll begin a stricter life to-morrow." To-morrow, and to-morrow, and tomorrow!"Who sins in hope, who, sinning, says,'Sorrow for sin God's judgement stays!'Against God's Spirit he lies; quite stops Mercy with insult; dares, and drops,Like a scorch'd fly, that spins in vainUpon the axis of its pain,Then takes its doom, to limp and crawl,Blind and forgot, from fall to fall."Let me pause for a moment to say that I believe this thought, of the possibility of death--if calmly realised, and steadily faced would be one of the best possible tests as to our going to any scene of amusement being right or wrong. If the thought of sudden death acquires, for you, a special horror when imagined as happening in a theatre, then be very sure the theatre is harmful for you, however harmless it may be for others; and that you are incurring a deadly peril in going. Be sure the safest rule is that we should not dare to live in any scene in which we dare not die.But, once realise what the true object is in life--that it is not pleasure, not knowledge, not even fame itself, 'that last infirmity of noble minds'--but that it is the development of character, the rising to a higher, nobler, purer standard, the building-up of the perfect Man--and then, so long as we feel that this is going on, and will (we trust) go on for evermore, death has for us no terror; it is not a shadow, but a light; not an end, but a beginning!One other matter may perhaps seem to call for apology--that I should have treated with such entire want of sympathy the British passion for 'Sport', which no doubt has been in by-gone days, and is still, in some forms of it, an excellent school for hardihood and for coolness in moments of danger.But I am not entirely without sympathy for genuine 'Sport': I can heartily admire the courage of the man who, with severe bodily toil, and at the risk of his life, hunts down some 'man-eating' tiger: and I can heartily sympathize with him when he exults in the glorious excitement of the chase and the hand-to-hand struggle with the monster brought to bay. But I can but look with deep wonder and sorrow on the hunter who, at his ease and in safety, can find pleasure in what involves, for some defenceless creature, wild terror and a death of agony: deeper, if the hunter be one who has pledged himself to preach to men the Religion of universal Love: deepest of all, if it be one of those 'tender and delicate' beings, whose very name serves as a symbol of Love--'thy love to me was wonderful, passing the love of women'--whose mission here is surely to help and comfort all that are in pain or sorrow!'Farewell, farewell! but this I tellTo thee, thou Wedding-Guest!He prayeth well, who loveth wellBoth man and bird and beast.He prayeth best, who loveth bestAll things both great and small;For the dear God who loveth us,He made and loveth all.' ~ Lewis Carroll, Sylvie and Bruno ,

*** NEWFULLDB 2.4M ***

1:Every step is on the path. ~ Laozi,
2:Every step is on the path. ~ Lao Tzu,
3:How the path was forged ~ Paulo Coelho,
4:The path is the goal. ~ Mahatma Gandhi,
5:The obstacle is the path. ~ Sara Shepard,
6:"The obstacle is the path." ~ Zen proverb,
7:The path is the goal. ~ Robert T Kiyosaki,
8:We make the path by walking. ~ Robert Bly,
9:Change is the path life takes ~ Ken Scholes,
10:The way is easy stay on the path. ~ Lao Tzu,
11:Music is the pathway to the heart. ~ Voltaire,
12:Of all the paths you take in life, ~ John Muir,
13:Practice is the path of mastery. ~ George Leonard,
14:Caution is the path to mediocrity. ~ Frank Herbert,
15:pity was the path to indifference. ~ Jessie Burton,
16:Seek not the paths of the ancients; ~ Matsuo Basho,
17:The path to hell is an easy one. ~ Cassandra Clare,
18:You have chosen the path of darkness. ~ Mary Grand,
19:Lamp for the Path to Enlightenment, ~ Thupten Jinpa,
20:The path to youth takes a lifetime. ~ Pablo Picasso,
21:Let the path be open to talent. ~ Napoleon Bonaparte,
22:School is the path, not the point. ~ Will Richardson,
23:There is pleasure in the pathless woods. ~ Lord Byron,
24:The path to paradise begins in hell. ~ Dante Alighieri,
25:The path up and down is one and the same. ~ Heraclitus,
26:Face it. The pathology meter was twitching. ~ Lee Child,
27:I'm all for the path of least resistance. ~ Cody Lundin,
28:I will show you the path to the spirit world. ~ Cao Cao,
29:Pave the path for a more righteous life. ~ Truth Devour,
30:The paths of glory lead but to the grave. ~ Thomas Gray,
31:Watchfulness is the path of immortality: ~ Juan Mascaro,
32:our oaths.’ He advanced down the path ~ Bernard Cornwell,
33:Put yourself in the path of lightning. ~ Valerie Jarrett,
34:the path of change is unpredictable. ~ Barbara Marciniak,
35:The path to joy leads through despair. ~ Alexander Lowen,
36:I'm drawn to the path of least resistance. ~ Jeff Bridges,
37:Shadow work is the path of the heart warrior. ~ Carl Jung,
38:The path is revealed in the treading. ~ Stephen R Lawhead,
39:The path to success is not a straight line. ~ Harley King,
40:When the path reveals itself, follow it. ~ Cheryl Strayed,
41:Pain is necessary on the path to greatness. ~ Meg Xuemei X,
42:The path is always right beneath your feet. ~ Issan Dorsey,
43:The path to love is our spiritual destiny. ~ Deepak Chopra,
44:The pathway to change is to renew your mind. ~ Joyce Meyer,
45:I hope you find the path that I missed. ~ Carlos Ruiz Zaf n,
46:Thich Naht Hahn: "The path is the goal. ~ Robert T Kiyosaki,
47:We build the path as we can, rock by rock. ~ Hosea Williams,
48:Your decision to walk creates the path ahead ~ Paulo Coelho,
49:Do not follow where the path may lead. ~ Ralph Waldo Emerson,
50:Faith is the path of least resistance. ~ Friedrich Nietzsche,
51:Put hot triggers in the path of motivated people. ~ B J Fogg,
52:The path to success requires you to commit. ~ DeVon Franklin,
53:Trade is the path of coexistence, cooperation. ~ Phil Knight,
54:Choose the path before one is chosen for you. ~ Nathan Lowell,
55:Magic takes the path of least resistance. ~ Storm Constantine,
56:stranger on the path. He pointed out several ~ Danielle Steel,
57:The pathos of life is worse than the tragedy. ~ Ellen Glasgow,
58:Willingness to take risks is the path to success. ~ Anonymous,
59:Willingness to take risks is the path to success. ~ Biz Stone,
60:Life is the path you beat while you walk it. ~ Antonio Machado,
61:Never be curious. It is the path to perdition. ~ Peter Ackroyd,
62:So important to keep the pathway of success clean. ~ DJ Khaled,
63:The path marked Pride will lead you over a cliff. ~ Max Lucado,
64:The path to greatness is along with others. ~ Baltasar Gracian,
65:There is no path to peace; peace is the path. ~ Mahatma Gandhi,
66:Traveler, there is no path, the path must be ~ Antonio Machado,
67:Art is the path of the creator to his work. ~ Ralph Waldo Emerson,
68:I want my destiny to leave the path that is taking. ~ Mya Robarts,
69:Straight and narrow is the path; waste no time. ~ David R Hawkins,
70:The best way to progress is the path of freedom. ~ John F Kennedy,
71:The path of civilization is paved with tin cans. ~ Elbert Hubbard,
72:The path of least resistance is the path of the loser ~ H G Wells,
73:The path to peace is difficult" -H.W. Marsworth ~ Sheila O Connor,
74:The path you are on is one you chose for yourself ~ Deborah Ellis,
75:We revel in the laxness of the path we take. ~ Charles Baudelaire,
76:Whose presence reveals how subtle is the path of Love. ~ Ram Dass,
77:Managing by trying to be liked is the path to ruin. ~ Dick Costolo,
78:On the path to mastery, everything will go wrong. ~ James Altucher,
79:The path of least resistance is the path of the loser. ~ H G Wells,
80:Whatever is happening is the path to enlightenment. ~ Pema Chodron,
81:Whatever you encounter, may that be part of the path. ~ Tara Brach,
82:When you choose the path, you choose the destination. ~ Glenn Beck,
83:All the paths kneel before the decisive minds! ~ Mehmet Murat ildan,
84:But, in fact, discipline is the pathway to freedom. ~ Jocko Willink,
85:Fighting has opened the path to redemption for me. ~ Dustin Poirier,
86:Infinite are the paths and infinite the opinions. ~ Sri Ramakrishna,
87:The path is smooth that leadeth on to danger. ~ William Shakespeare,
88:The purpose of the path of devotion is just dissolution. ~ Sadhguru,
89:Does the walker choose the path, or the path the walker? ~ Garth Nix,
90:I respect the path Cuba chooses to take. ~ Luiz Inacio Lula da Silva,
91:It was the straying that found the path direct. ~ Austin Osman Spare,
92:Paradox is the pathos or the passion of philosophy. ~ Gilles Deleuze,
93:The path to wisdom is to be yourself. Stop "seeking". ~ Paulo Coelho,
94:We all select our fates based on the paths we choose. ~ Larry Brooks,
95:How far down the path had we come to have no obligations? ~ C D Reiss,
96:Mastery is the art of setting your foot on the path. ~ George Leonard,
97:Strong ideas, loosely held. That's the path to success. ~ John Gruber,
98:The extraordinary lies in the path of ordinary people. ~ Paulo Coelho,
99:The path to knowledge follows many strange turnings. ~ Elizabeth Bear,
100:The path to tranquility gets through the storms! ~ Mehmet Murat ildan,
101:A sophiological Christianity focuses on the path. ~ Cynthia Bourgeault,
102:Critics! Those cut-throat bandits in the paths of fame. ~ Robert Burns,
103:He is also wary of people who think they know the path. ~ Paulo Coelho,
104:One finds one's destiny on the path one takes to avoid it. ~ Carl Jung,
105:One path alone leads to a life of peace. The path of virtue. ~ Juvenal,
106:The path is one and the realization is only one. ~ Sri Ramana Maharshi,
107:The path of least resistance will never make you proud. ~ Tony Robbins,
108:There are many goals but one path - the path of compassion. ~ Amit Ray,
109:There is no path to happiness: happiness is the path. ~ Gautama Buddha,
110:We can never truly know the path we have not walked. ~ Guy Gavriel Kay,
111:Love is indiscriminate in the path it takes to find you. ~ Truth Devour,
112:The path of the righteous man is beset on all sides ~ Quentin Tarantino,
113:The path to wisdom is not being afraid to make mistakes. ~ Paulo Coelho,
114:The pathway to health is really a process of rebirth. ~ O Carl Simonton,
115:there is no path to peace, but peace itself is the path. ~ Richard Rohr,
116:Unswervingly follow the path shown by the Master. ~ Sri Ramana Maharshi,
117:What you're missing is that the path itself changes you. ~ Julian Smith,
118:What you're missing is that the path itself changes you. ~ Julien Smith,
119:As for him, he took the path which shortens,—the Gospel's. ~ Victor Hugo,
120:Taoism is the gentle way. The path of least resistence. ~ Frederick Lenz,
121:The path to holiness lies through questioning everything. ~ M Scott Peck,
122:Conclusions are ignorance arrested on the path to less ignorance. ~ Laozi,
123:If the path be beautiful, let us not ask where it leads. ~ Anatole France,
124:The path to love can be clouded with mystery and intrigue. ~ Truth Devour,
125:The path to success is to take massive, determined action. ~ Tony Robbins,
126:"There is no path to happiness. Happiness is the path. ~ Buddhist proverb,
127:Choose the paths which are not worn out by many feet! ~ Mehmet Murat ildan,
128:Courage in the path is what makes the path manifest itself. ~ Paulo Coelho,
129:One may not reach the dawn save by the path of the night. ~ Germaine Greer,
130:Sometimes the path is created for us, and we can only follow. ~ Vi Keeland,
131:The Path is not to be found anywhere except in human service ~ Idries Shah,
132:The path we're on has taken the USA to the brink of bankruptcy. ~ Ted Cruz,
133:February dawn -- frost on the path Where I paced all winter. ~ Jack Kerouac,
134:Inspiring others is the pathway to your own discoveries ~ Robin Craig Clark,
135:Only as a warrior can one survive the path of knowledge. ~ Carlos Castaneda,
136:The path of spiritual growth is a path of lifelong learning. ~ M Scott Peck,
137:We can only point out the path. We can’t make them follow it. ~ Erin Hunter,
138:You never get tired of traveling on the path you love! ~ Mehmet Murat ildan,
139:At the end of every diet, the path curves back to the trough. ~ Mason Cooley,
140:Be as a lion in the path. Be dangerous even in defeat. ~ Anton Szandor LaVey,
141:How can we manage to illuminate the pathos of our lives? ~ Jorge Luis Borges,
142:Know all the paths, but walk on your path! Be original! ~ Mehmet Murat ildan,
143:"The path of enlightenment is what is underneath our feet." ~ Douglas Penick,
144:The path to success is to take massive, determined action. ~ Anthony Robbins,
145:There is only one death, so let it be in the path of Allah ~ Sheikh Abdullah,
146:Listen to your Own Heart Concerning the Path you Wish to Travel. ~ Wayne Dyer,
147:See much, study much, suffer much, that is the path to wisdom. ~ Ryan Holiday,
148:The pathways of old Greece were drenched in blood, after all. ~ Nick Harkaway,
149:Traveler, there is no path, the path must be forged as you walk. ~ Bren Brown,
150:A little further on, the path sloped steeply downwards. That ~ Dinah Jefferies,
151:Even a queen stubs her toe, but a wise woman watches the path. ~ Robert Jordan,
152:I will teach you the Truth and the Path leading to the Truth. ~ Gautama Buddha,
153:Look around you! This is where the path of hatred has brought us. ~ Pocahontas,
154:Then so be it. I’ll go where you go no matter how dark the path. ~ Cora Reilly,
155:The path to happiness is a path full of shitheaps and shame. You ~ Mark Manson,
156:They put me in the drama class, and that's the path I've taken. ~ Joe Mantegna,
157:Whatever happens, the path of virtue should not be given up. ~ Sathya Sai Baba,
158:Education: the path from cocky ignorance to miserable uncertainty. ~ Mark Twain,
159:If you're walking the path of the dreamer, everything is possible. ~ Jared Leto,
160:it is only courage on the path itself that makes the path appear ~ Paulo Coelho,
161:It were a journey like the path to heaven, To help you find them. ~ John Milton,
162:The only way to a woman's heart is along the path of torment. ~ Marquis de Sade,
163:The pleasure is in the path, the search for something good. ~ Hunter S Thompson,
164:The world provides no cheerleaders on the pathway to godliness. ~ Kevin DeYoung,
165:To learn something new, take the path that you took yesterday. ~ John Burroughs,
166:All of us have a path to follow and the path begins on earth. ~ Richard Matheson,
167:Following the path of love is always your soul's true desire. ~ James Van Praagh,
168:He who does not take insults seriously, is on the path to wisdom. ~ Paulo Coelho,
169:How our lives end up on the paths we take is a mystery to me. ~ Paulette Mahurin,
170:Maybe what matters is not so much the path as who walks beside you. ~ Stacey Lee,
171:Of all the paths you take in life, make sure a few of them are dirt. ~ John Muir,
172:Some tiny creature, mad with wrath, is coming nearer on the path. ~ Edward Gorey,
173:The path of greatest desires often lies ...through the undesirable. ~ Ren Daumal,
174:The pathway to educational excellence lies within each school. ~ Terrence E Deal,
175:There’s a difference between knowing the path and walking the path. ~ Tony Hsieh,
176:Being Grateful. That is the first step on the path to Joy. ~ Sarah Ban Breathnach,
177:Fear not the path of Truth for the lack of People walking on it. ~ Robert Kennedy,
178:It is certain that an atom of goodness on the path of faith is never lost. ~ Rumi,
179:The path is not a straight line but every step takes you closer, ~ Graeme Simsion,
180:The path marked Humility will take you to the manger of the Messiah. ~ Max Lucado,
181:The path of increase is slow, but the road to ruin is rapid. ~ Seneca the Younger,
182:The path to survival was to never give up on the small things. ~ Richard Flanagan,
183:Things never pass where you think, nor along the paths you think ~ Gilles Deleuze,
184:You cannot travel the path until you have become the path yourself, ~ Phil Knight,
185:February dawn -- frost
on the path
Where I paced all winter. ~ Jack Kerouac,
186:I think our learning lies along the path of whatever it is we love. ~ Richard Bach,
187:Never allow others to put obstacles in the pathway of your dreams ~ John C Maxwell,
188:Once the pathological low self-esteem goes, that's when things go downhill. ~ Moby,
189:The path to a higher power than ego is saying yes to the predicament ~ David Richo,
190:When in the morning light I wake, teach me the path of love to take. ~ Rick Yancey,
191:You can not travel the path until you have become the path itself ~ Gautama Buddha,
192:A Warrior of the Light shares with others what he knows of the path. ~ Paulo Coelho,
193:Fear not the path of Truth for the lack of People walking on it. ~ Robert F Kennedy,
194:If you do the right thing, the right thing will come down the path. ~ Anthony Green,
195:If you go, go in Peace it makes the flowers sweeter along the path. ~ Michael Dolan,
196:Laughing cheerfulness throws the light of day on all the paths of life. ~ Jean Paul,
197:One cannot walk straight when the path is crooked. A BALDONI SAYING ~ Joanna Bourne,
198:Only as a warrior can one withstand the path of knowledge . . .. ~ Carlos Castaneda,
199:People tend to take the path of least resistance. - Benjamin Hope ~ Scott G Mariani,
200:The pathetic almost always consists in the detail of little events. ~ Edward Gibbon,
201:The price we pay is the path not taken, that which we give up. ~ Jean Shinoda Bolen,
202:there is indeed reward for those who follow the path of conscience, ~ R A Salvatore,
203:Those who remain unmoved by the wind of joy silently follow the Path. ~ Bodhidharma,
204:And may we meet again on the path before we all meet in the clearing. ~ Stephen King,
205:I intend to follow the path of virtue. It will not be overcrowded. ~ Lloyd Alexander,
206:I was also interested in formulating the path of chemical reactions. ~ Kenichi Fukui,
207:Let go of the fear in your heart and follow the path you know is right. ~ M R Forbes,
208:Morning, guys!! Today, I wandered a bit from the path of life... ~ Masashi Kishimoto,
209:No one who ever led a nation got there by following the path of another. ~ Jay Samit,
210:The advance of liberty is the path to both a safer and better world. ~ George W Bush,
211:The only way to see the path in the wind is to become the wind itself. ~ Leza Lowitz,
212:the path to joy is not paved in gold, particularly in gold unearned. ~ R A Salvatore,
213:But the path to her death, heartbeat by heartbeat, would be inevitable. ~ Neil Gaiman,
214:Courage isn't about knowing the path, it's about taking the first step. ~ Katie Davis,
215:If the path before you is clear, you're probably on someone else's. ~ Joseph Campbell,
216:My thoughts were full of other things When I wandered off the path. ~ Dante Alighieri,
217:The path never reached it, though it always seemed to be about to. ~ Ursula K Le Guin,
218:We've chosen the path to equality, don't let them turn us around. ~ Geraldine Ferraro,
219:What is the path? There is no path. On into the unknown. ~ Johann Wolfgang von Goethe,
220:Behaviour that's admired is the path to power among people everywhere. ~ Seamus Heaney,
221:Be watchful, divest yourself of all neglectfulness; follow the path. ~ Buddhist Maxims,
222:One recognizes one's course by discovering the paths that stray from it ~ Albert Camus,
223:Strew gladness on the paths of men-You will not pass this way again. ~ Sam Walter Foss,
224:Then I circle the pivot point. The point right before the path separates. ~ Kasie West,
225:The path of precept is long, that of example short and effectual. ~ Seneca the Younger,
226:The path to your success is not as fixed and inflexible as you think. ~ Misty Copeland,
227:We should not let grass grow on the path of friendship. ~ Marie Therese Rodet Geoffrin,
228:Yearning for the seemingly impossible is the path to human progress. ~ Bryant H McGill,
229:You wanderer on the path! There is no path, only wandering”. ~ Saint Francis of Assisi,
230:As you go down the path of life, ask whats true. Not who else believes it. ~ Bill Maher,
231:Autonomy isn't the opposite of accountability - it's the pathway to it. ~ Daniel H Pink,
232:By walking one makes the road, and upon glancing behind sees the path ~ Antonio Machado,
233:I became a jazz fan quite early and never went off the path thereafter. ~ Ahmet Ertegun,
234:One recognizes one's course by discovering the paths that stray from it. ~ Albert Camus,
235:Perception of personal danger very often set people on the path of virtue. ~ Donna Leon,
236:The goal had been important only for the sake of finding the path to it. ~ Sten Nadolny,
237:The Lord Himself reveals the Path, He Himself is the Doer of deeds. ~ Guru Gobind Singh,
238:Unquestioning obedience is for slaves, the uneducated and the pathetic. ~ Trudi Canavan,
239:Victory will never be found by taking the path of least resistance. ~ Winston Churchill,
240:As you go down the path of life, ask what's true, not who else believes it! ~ Bill Maher,
241:Create gaps between stimulus and reaction and the gap will show you the path. ~ Amit Ray,
242:I've become a lantern bearer, lighting the path this country will take. ~ Nahoko Uehashi,
243:Life has a way of changing the path you are on when you least expect it. ~ Deborah Blake,
244:Obedience is a foundational stepping-stone on the path of God’s will. ~ Elizabeth George,
245:Solitude is the path to visit yourself, it is the path to yourself! ~ Mehmet Murat ildan,
246:A good parent prepares the child for the path, not the path for the child. ~ Jen Hatmaker,
247:Ambition is the path to success. Persistence is the vehicle you arrive in. ~ Bill Bradley,
248:An affirmation opens the door. It's a beginning point on the path to change. ~ Louise Hay,
249:At the heart of it, mastery is practice. Mastery is staying on the path. ~ George Leonard,
250:Behaviour that's admired
is the path to power among people everywhere. ~ Seamus Heaney,
251:Bright blessings on both of you, and safe travels wherever the path takes you. ~ J D Robb,
252:Fight if you must on the path of righteousness and God will be with you. ~ Mahatma Gandhi,
253:Finding lack in others is not the path to liking what you see in yourself. ~ Esther Hicks,
254:Go on and increase in valor, O boy! this is the path to immortality. ~ Seneca the Younger,
255:If you are willing to walk the path of a dreamer, then anything is possibly. ~ Jared Leto,
256:Isn't it a blessing when the Lord shows us the path to who we really are? ~ Jamison Green,
257:I think of myself as Special Forces, clearing the path for the infantry. ~ Geraldo Rivera,
258:Learning to live in the present moment is part of the path of joy. ~ Sarah Ban Breathnach,
259:The path of the pursuer and the prey often run obscurely parallel. ~ Samuel Hopkins Adams,
260:The pathology is to want control, not that you ever get it, because of ~ Gregory Bateson,
261:We meet ourselves time and again in a thousand disguises on the path of life. ~ Carl Jung,
262:And a bright sun could guide you and keep you no matter how dark the path. ~ Heather Burch,
263:As we walk the path of Refuge Recovery, we gradually uncover a loving heart. ~ Noah Levine,
264:Awareness of motivation plays a central role in the path of liberation. ~ Joseph Goldstein,
265:He that breaks a thing to find out what it is has left the path of wisdom. ~ J R R Tolkien,
266:Once you know what direction to take, finding the path to it becomes easy. ~ Preeti Shenoy,
267:Our paths may be horrible, but they're the paths we made for ourselves. ~ Victoria Aveyard,
268:The path of the gods is a sunlit path in which difficulties lose all reality. ~ The Mother,
269:We can use our personal suffering as the path to compassion for all beings. ~ Pema Ch dr n,
270:are those who fear the LORD?     He will show them the path they should choose. ~ Anonymous,
271:My mother always used to say, 'There is no path to peace. Peace is the path. ~ Donald Freed,
272:Profound joy of the heart is like a magnet that indicates the path of life. ~ Mother Teresa,
273:Recognize suffering, Eliminate its source, End it By practicing the path. ~ Matthieu Ricard,
274:Seek not to know where the path may lead, only to keep your feet upon it. ~ Melissa McPhail,
275:Since the result is the same either way, I choose the path of least disruption ~ Sylvia Day,
276:The past stands in the path of the future, knowing it will be crushed. ~ Alaya Dawn Johnson,
277:The path of compassion is cultivated one step and one moment at a time. ~ Christina Feldman,
278:The path of least resistance leads to crooked rivers and crooked men. ~ Henry David Thoreau,
279:The path of social advancement is, and must be, strewn with broken friendships. ~ H G Wells,
280:THE pathology of the poet says that "the undevout astronomer is mad"; ~ Arthur Edward Waite,
281:The path to happiness can't be to do all the wrong things in different ways. ~ Iimani David,
282:"We meet ourselves time and again in a thousand disguises on the path of life." ~ Carl Jung,
283:But the path you end up on means that you have to close a lot of doors, too. ~ John Slattery,
284:Choosing stillness in the midst of chaos is the path toward living in peace. ~ Deepak Chopra,
285:I think that by going on the path that I am, my destiny will just come to me. ~ Jason Derulo,
286:The path that leads to truth is littered with the bodies of the ignorant. ~ Miyamoto Musashi,
287:This was the quiet before the storm and I was in the path of destruction. ~ Jeannette Medina,
288:To follow the path to the end, one must be armed with a very patient endurance. ~ The Mother,
289:With boys, you always know where you stand. Right in the path of a hurricane. ~ Erma Bombeck,
290:Ambition shows you the path to success, but drive is what gets you through it. ~ Sean Patrick,
291:Direct me in the path of your commands, for there I find delight. —PSALM 119:35 ~ Sarah Young,
292:Heroes are made by the paths they choose, not the powers they are graced with. ~ Brodi Ashton,
293:I, who have gone further than anybody along the path that leads to immortality. ~ J K Rowling,
294:The path of least resistance leads to crooked rivers and crooked men. ~ Barbara Taylor Sissel,
295:The path of Truth is as narrow as it is straight. Even so is that of ahimsa. ~ Mahatma Gandhi,
296:What do you think the path of your predecessors was, but the path of adventure? ~ Osamu Dazai,
297:You have to find the path yourself before you can take someone else down it. ~ Kevin Kneupper,
298:I would like to be someone like Steve Martin. That's the path I'd like to follow. ~ Carrot Top,
299:On the path that leads to Nowhere I have sometimes found my soul! ~ Corinne Roosevelt Robinson,
300:Seek the wisdom that will untie your knot. Seek the path that demands your whole being. ~ Rumi,
301:The path to transcendence is unrecognized by many because it appears ordinary. ~ Bryant McGill,
302:There are trials and mistakes and even wars along the path of marriage. ~ Patti Callahan Henry,
303:We need not come to the end of the path to experience the benefits of walking it. ~ Sam Harris,
304:When you have accomplished your goal simply walk away. This is the path way to Heaven. ~ Laozi,
305:Civilization is that mode of conduct which points out to man the path of duty. ~ Mahatma Gandhi,
306:For the likes of you, the path to happiness is one mean son of a bitch of a path. ~ Dean Koontz,
307:I envision a world filled with women traveling alone and meeting each other on the path. ~ Sark,
308:If you don't feel fabulous, you have deviated from the path of who-you-really-are. ~ Wayne Dyer,
309:jumped and spun. Ten paces back along the path stood a luminous woman dressed in ~ Eileen Wilks,
310:No” is not failure. Used strategically it’s an answer that opens the path forward. ~ Chris Voss,
311:The Church is simply the path of history, and not the actual kingdom of God. ~ Nikolai Berdyaev,
312:The path of my life is strewn with cow pats from the devil's own satanic herd! ~ Rowan Atkinson,
313:...the path of the gods is a sunlit path in which difficulties lose all reality. ~ ~ The Mother,
314:The path of things is silent. Will they suffer a speaker to go with them? ~ Ralph Waldo Emerson,
315:The Path Out Of The Valley Appears When You Choose To See Things Differently. ~ Spencer Johnson,
316:The path to misery is paved by the tears of those trying to make others happy. ~ Steve Maraboli,
317:There is a pleasure in the pathless woods, There is a rapture on the lonely shore. ~ Lord Byron,
318:We must face our destiny. Our destiny is the path we must follow."
-Cinderpelt ~ Erin Hunter,
319:Every path but your own is the path of fate. Keep on your own track, then. ~ Henry David Thoreau,
320:He who is content with what has been done is an obstacle in the path of progress. ~ Helen Keller,
321:Men as well as rivers grow crooked by following the path of least resistance. ~ Thomas Jefferson,
322:Never deviate from the path unless you are going to make love in the bushes ..... ~ Truth Devour,
323:No good can ever come from deviating from the path that you were meant to follow ~ Robert Greene,
324:Often it takes outer authority to send us on the path to our own inner authority. ~ Richard Rohr,
325:On the path to love, impossibilities are resolved by turning non-love into love. ~ Deepak Chopra,
326:Sorry I'm late, I'm afraid I got lost on the path of life
-Kakashi Sensei ~ Masashi Kishimoto,
327:The path of awakening begins with a step the Buddha called right understanding. ~ Jack Kornfield,
328:The path of memory is neither straight or safe, and we travel down it at our risk. ~ Neil Gaiman,
329:The path to big, systemic change is collective action. That takes Sister Courage. ~ Gloria Feldt,
330:the path to contentment was to abide by one's own nature and follow it's path. ~ Charles Frazier,
331:Warriors want a worthy opponent. There is no redress in fighting the pathetic. ~ Donna Lynn Hope,
332:We can easily become loyal to our suffering … but it's not the end of the path. ~ Jack Kornfield,
333:"We meet ourselves time and time again in a thousand disguises on the path of life." ~ Carl Jung,
334:Whoever is capable of not minding what others say, is a man on the path to wisdom ~ Paulo Coelho,
335:Follow the path of serenity. Why lose your temper if by losing it you offend God, ~ Mother Teresa,
336:Getting lost along your path is a part of finding the path you are meant to be on. ~ Robin Sharma,
337:if you don’t feel fabulous, you have deviated from the path of who-you-really-are. ~ Wayne W Dyer,
338:I guess destiny isn't the path chosen for us, but the path we chose for ourselves. ~ Will Ferrell,
339:In the way of righteousness is life: and in the pathway thereof there is no death. ~ Proverbs XII,
340:I thought I was in love (that's the pathetic part - my idea of being in love). ~ Mary Ann Shaffer,
341:Let the path become where I choose to walk, and not

otherwise established. ~ Mary Oliver,
342:Let us take our bloated nothingness out of the path of the divine circuits. ~ Ralph Waldo Emerson,
343:Make friends with the path you are travelling on; then, you feel less lonely ~ Mehmet Murat ildan,
344:Many roads lead to the Path, but basically there are only two: reason and practice. ~ Bodhidharma,
345:The path of knowledge is said to be difficult in that it is the path of Samadhi. ~ Frederick Lenz,
346:The path to peace is rarely easy, but peace is always possible" -H.W. Marsworth ~ Sheila O Connor,
347:When chasing love
at any cost—

The pathways meet
but seldom cross. ~ Michael Faudet,
348:Down to earth advice about the path that leads away from the kingdom of the hollow men. ~ Sam Keen,
349:He lives day-to-day now, just as we do, fumbling forward down the path to the future. ~ Robin Hobb,
350:I envision a world filled with women traveling alone and meeting each other on the path. ~ S A R K,
351:I really despise the pathos of being found asleep at odd times in odd places. ~ Marilynne Robinson,
352:The path of excess leads to the palace of wisdom,” he said, and turned for the door. ~ Jim Butcher,
353:The path of love is its own reward. Your love itself, that is what completes you. ~ Frederick Lenz,
354:The pathway to your best life isn't the route of denial. It's owning every moment. ~ Oprah Winfrey,
355:There are thorns everywhere, but along the path of vice, roses bloom above them. ~ Marquis de Sade,
356:Truth walks towards us on the paths of our questions." [Dr. Maurice Blanche] ~ Jacqueline Winspear,
357:We’ll take the path to the right and ask the first person, plant, or animal we see. ~ Chris Colfer,
358:Anybody who says that love is a hindrance on the path of self-realization is not a sage. ~ Rajneesh,
359:Getting lost along your path is a part of finding the path you are meant to be on. ~ Robin S Sharma,
360:How strange to actually have to see the path of your journey in order to make it. ~ Neal Shusterman,
361:It's easy to get on the path of mastery. The real challenge lies in staying on it. ~ George Leonard,
362:I wanted to follow the path of music and feel that power, and I couldn't turn back. ~ Cameron Crowe,
363:No one saves us but ourselves. No one can and no one may. We ourselves must walk the path. ~ Buddha,
364:once you go down the stupid path when you’re older you tend to stick to the path. ~ Michael Anderle,
365:Sometimes following the path that looked the safest was what led to the most hurt, ~ Sarah Pekkanen,
366:Straight between them ran the pathway,
Never grew the grass upon it ~ Henry Wadsworth Longfellow,
367:The path may not be left for an instant. If it could be left, it would not be the path. ~ Confucius,
368:The pathway to freedom begins when we face the problem without making excuses for it. ~ Joyce Meyer,
369:There is a pleasure in the pathless woods, There is a rapture on the lonely shore. ~ James F Cooper,
370:We all have light and dark inside us, what matters is the path we decide to take. ~ Stephenie Meyer,
371:What I do . . . the path I tread . . . it brings some choices that test me hard. ~ Juliet Marillier,
372:What I do . . . the path I tread . . . it brings some choices that test me hard. ~ Juliet Marillier,
373:You yourself must earnestly practice, the enlightened ones only proclaim the path. ~ Gautama Buddha,
374:An endless path is frightening but the path that ends is even more frightening! ~ Mehmet Murat ildan,
375:Numbers have a way of taking a man by the hand and leading him down the path of reason. ~ Pythagoras,
376:The path of love. Good luck. May your love guide you through the bardo to eternity. ~ Frederick Lenz,
377:The path of sorrow, and that path alone, leads to the land where sorrow is unknown. ~ William Cowper,
378:The path of the righteous is not determined by the fall, but by the rising after the fall. ~ Various,
379:The path to good was always closed to the likes of me, even when I went lookin’ for it. ~ D M Pulley,
380:The way of the just is uprightness: thou, most upright, dost weigh the path of the just. ~ Anonymous,
381:We all seek peace,” the abbot said. “The trick is finding the path that leads to it. ~ Deborah Blake,
382:We have traveled.
Now you will be the path
I will walk I will walk
Over you. ~ Peter Heller,
383:Who knew that the path to a womans heart was through the soul of an honest man? ~ Melissa de la Cruz,
384:Allah makes the way to Jannah easy for him who treads the path in search of knowledge. ~ Abu Hurairah,
385:He goes not in search of obstacles, only the paths around them. Anything seems possible. ~ Eowyn Ivey,
386:I cannot cause light; the most I can do is try to put myself in the path of its beam. ~ Annie Dillard,
387:I'm here to tell you that the path to peace is right there, when you want to get away. ~ Pema Chodron,
388:It's not the solution, Mr. Canton. It's the path to the solution that's fascinating. ~ Gary D Schmidt,
389:May the pathways that are Soulfully gifted to you, never be ignored — but, always embraced. ~ Eleesha,
390:Shadow wondered whether the path of comforting lies would have been a better one to walk. ~ Anonymous,
391:Sometimes following the path that looked the safest was what led to the most hurt... ~ Sarah Pekkanen,
392:The essence of Hinduism is that the path may be different, but the goal is the same. ~ Manmohan Singh,
393:The Holy Scriptures lead us to God and open the path to the knowledge of God. ~ Saint John Chrysostom,
394:Truth is cold and hard but it is also the first step on the path to hope and salvation. ~ Lynn Tilton,
395:What is mastery? At the heart of it, mastery is practice. Mastery is staying on the path. ~ Anonymous,
396:Do not go where the path may lead; go instead where there is no path and leave a trail. ~ Julien Smith,
397:Everything about Christianity is contained in the pathetic image of 'the flock. ~ Christopher Hitchens,
398:Everything you want to be, you already are. You're simply on the path to discovering it. ~ Alicia Keys,
399:Have faith in the universe and its capability to lead you to the path of abundance. ~ Stephen Richards,
400:I traced the path I walk today and my goals are many. I think that I'm achieving my goals. ~ Elie Saab,
401:Obedience to the will of God is the pathway to perpetual honor and everlasting joy. ~ Charles Spurgeon,
402:Reason is in fact the path to faith, and faith takes over when reason can say no more. ~ Thomas Merton,
403:Shri Krishna says: "Better die in your own path than attempt the path of another." ~ Swami Vivekananda,
404:There are many kinds of slavery and many kinds of freedom. But reading is still the path. ~ Carl Sagan,
405:There’s a difference between knowing the path and walking the path. —MORPHEUS, THE MATRIX ~ Tony Hsieh,
406:Truth - although difficult at times - is eventually the path to contentment and peace. ~ Maeve Greyson,
407:Whatever shakes you should without delay, right away, be incorporated into the path. ~ Chogyam Trungpa,
408:Amazing how such a little bit of light made the pathway so much easier to navigate. ~ Kristi Ann Hunter,
409:And step by step, along the path of life, There's nothing true but Heaven. ~ Johann Wolfgang von Goethe,
410:Don’t go where the path may lead, go instead where there is no path. ~ Ralph Emerson ~ ~ Emma Gingerich,
411:If there is one path above all others to war, it is the path of weakness and disunity. ~ John F Kennedy,
412:"I'm here to tell you that the path to peace is right there, when you want to get away." ~ Pema Chödrön,
413:It is for women to come forward and choose the path of sacrifice for serving the nation. ~ Rahul Gandhi,
414:Not once or twice in our fair island-story,
The path of duty was the way to glory. ~ Alfred Tennyson,
415:Shadow wondered whether the path of comforting lies would have been a better one to walk. ~ Neil Gaiman,
416:She's shown me the path to my own salvation and I am finally strong enough to walk it. ~ Sawyer Bennett,
417:The path is here," he said quietly. "But you are free to walk it or choose another way. ~ Andrea Cremer,
418:The path to enlightenment, to find out who you truly are, has to be taken alone. ~ Ghalib Shiraz Dhalla,
419:The path to heaven lies through heaven, and all the way to heaven is heaven. ~ Saint Catherine of Siena,
420:The path to your dream is more about following a direction than arriving at a destination. ~ Jeff Goins,
421:We are all meant to follow the path we choose, it's why we're given the choice. ~ Shawn Kirsten Maravel,
422:back.” But the path he started on led him to graduate school, where he eventually ~ Suzanne Woods Fisher,
423:Good or bad is irrelevant. We walk the path laid out for us. Going back is never an option. ~ K B Wagers,
424:He is short-sighted who looks only on the path he treads and the wall on which he leans. ~ Khalil Gibran,
425:I chose the path less traveled but only because I was lost. Carry a map. - Phoebe Traeger ~ Jill Shalvis,
426:Idealism without consequences is the pathetic dream of every spoiled brat, I suppose. ~ Ottessa Moshfegh,
427:In the path of compassion even if we can save an insect that has a huge impact on the cosmos. ~ Amit Ray,
428:Maybe we will meet again in the paths of dreaming, but my heart tells me this is farewell. ~ Erin Hunter,
429:On the pathway that leads to enlightenment, only your heart can tell you what is right. ~ Frederick Lenz,
430:Saadi’s dictum, in the Bostan: ‘The Path is not in the rosary, the prayer-mat and the robe ~ Idries Shah,
431:The best way to find out whether you're on the right path? Stop looking at the path. ~ Marcus Buckingham,
432:The cheap coffin and its bearers turn like a giant crawling insect and leave the path. ~ Sharon J Bolton,
433:The moment that he begins to walk along it, the warrior of the light recognizes the path. ~ Paulo Coelho,
434:The path of the Christian life often leads in the opposite direction of the world around us. ~ Anonymous,
435:The path to my fixed purpose is laid with iron rails whereon my soul is grooved to run ~ Herman Melville,
436:The path to such success seemed clear: strategize, focus, and don’t take no for an answer. ~ Meg Donohue,
437:When the world is filled with evil, transform all mishaps into the path of enlightenment. ~ Pema Ch dr n,
438:Critics! Appalled I ventured on the name.
Those cutthroat bandits in the paths of fame. ~ Robert Burns,
439:For within you is the light of the world — the only light that can be shed upon the Path. ~ Mabel Collins,
440:If we can use technology to shorten the path between intention and action, that excites me. ~ Gerry Lopez,
441:I have received and I want to give. This is the path to happiness and contentment. ~ Sri Sri Ravi Shankar,
442:May the Great Mystery continue to guide and protect the paths of you and your loved ones. ~ Russell Means,
443:Sometimes, it's only in walking the path that we discover why we are walking at all. ~ Richard Paul Evans,
444:Sometimes the trail you leave behind you is more important than the path ahead of you. ~ Barbara O Connor,
445:The man who goes quickly by the direct road passes the man who strays from the path. ~ Chr tien de Troyes,
446:The path of love is not for the faint of heart. It is tested and pushed over and over again. ~ Lisa Bloom,
447:The path to my fixed purpose is laid with iron rails, wheron my soul is grooved to run. ~ Herman Melville,
448:The pathway to enlightenment, transformation and liberation is the heart not the mind. ~ Rasheed Ogunlaru,
449:The place where you are now is vital. The path toward victory opens from where you stand. ~ Daisaku Ikeda,
450:There has always been a part of me that saw wilderness and risk-taking as the path to freedom. ~ Sam Keen,
451:The thing about the path less travelled is that it is often less travelled for a good reason. ~ Anonymous,
452:Those who cannot renounce attachment to the results of their work are far from the path. ~ Mahatma Gandhi,
453:To all those who walk the path of human cooperation war must appear loathsome and inhuman. ~ Alfred Adler,
454:We must walk the path of sadness in order to appreciate truly the path of happiness. ~ Mehmet Murat ildan,
455:When we choose the path of love, we grow spiritually, help others, and balance our karma. ~ Doreen Virtue,
456:Clear the path for the people above you and you will eventually create a path for yourself. ~ Ryan Holiday,
457:Go moan for man. It's the pathos of people that gets us down, all the lovers in this dream. ~ Jack Kerouac,
458:His high endeavours are an inward light That makes the path before him always bright. ~ William Wordsworth,
459:I’m on the path, he thought, I don’t have to know where it leads. I just have to follow. ~ Terry Pratchett,
460:It’s come full circle: the girl who set me on the path of destruction can be my redemption. ~ Nina G Jones,
461:I would not suffer anyone to endure the path I walk. My road must always be traveled alone. ~ Julie Kagawa,
462:Keep on the path and you will not see the ruined people, so do not stray from the path. ~ Colson Whitehead,
463:Not once or twice in our rough island story, The path of duty was the way to glory. ~ Alfred Lord Tennyson,
464:People choose the paths that grant them the greatest rewards for the least amount of effort. ~ David Shore,
465:Tantra is for someone who practices all the paths because all the paths encompass tantra. ~ Frederick Lenz,
466:The path is the goal." In other words, finding your path in life is your goal in life. ~ Robert T Kiyosaki,
467:The path of temptation is gradual and intelligent, not as sudden and random as it seems. ~ Russell D Moore,
468:The path to my fixed purpose is laid with iron rails, whereon my soul is grooved to run. ~ Herman Melville,
469:The real test on the path of love is are you willing to give up everything for your love? ~ Frederick Lenz,
470:We are all redeemed and free to follow the path that has no beginning and will have no end. ~ Paulo Coelho,
471:Whereupon, at the tender age of thirteen, I set upon the path of playing nothing but hookers. ~ Ida Lupino,
472:Embrace the unpredictable and unexpected. It is the path to the infinitely creative in you. ~ Deepak Chopra,
473:...[F]inding the end of the path [is] not quite as important as the journey to getting there. ~ Carrie Ryan,
474:Go now. Our journey is done. And may we meet again, in the clearing, at the end of the path. ~ Stephen King,
475:If we continue on the path we're on, there simply won't be enough fresh water for everyone. ~ Penelope Cruz,
476:Liberation is our continual and fresh acceptance of truth as the path of life set before us. ~ Benedict XVI,
477:May the pathways that have taken you along the road to loss, guide you along the road to healing. ~ Eleesha,
478:No one saves us but ourselves. No one can and no one may. We ourselves must walk the path. ~ Gautama Buddha,
479:Sometimes we forge our own path. Sometimes the path is created for us, and we can only follow. ~ Vi Keeland,
480:The inability to grasp the pathology* of our oligarchic rulers is one of our gravest faults. ~ Chris Hedges,
481:The path before you might be tough. All you have to do is to be tougher than the path! ~ Mehmet Murat ildan,
482:You must find your treasure in order to make sense of everything you discovered on the path. ~ Paulo Coelho,
483:Carefully consider the path for your feet, and all your ways will be established. Proverbs 4:26 ~ Beth Moore,
484:Dostoevski was on to something. You are the path you choose. You are what your vocation is ~ Giovanni Ribisi,
485:He doesn't need to know the path to adventure. He simply needs to recognize that it awaits. ~ Lorraine Heath,
486:illuminates the path to greatness via a unique, accessible, and practical decoding of genius. ~ Sean Patrick,
487:Life's supposed to be about making the path a little gentler for those traveling behind you. ~ Reba McEntire,
488:Manifest destiny was on the march, and it was unfortunate that Mexico stood in the path. ~ Winston Churchill,
489:Many are stubborn in pursuit of the path they have chosen. Few in pursuit of the goal. ~ Friedrich Nietzsche,
490:Many are stubborn in pursuit of the path they have chosen, few in pursuit of the goal. ~ Friedrich Nietzsche,
491:more like someone had just firebombed the path forward. Now I would have to work around it. ~ Paul Kalanithi,
492:The author should die once he has finished writing. So as not to trouble the path of the text. ~ Umberto Eco,
493:The path into the light seems dark, the path forward seems to go back, the direct path seems long. ~ Lao Tzu,
494:The path to the mountain ahead of you? is not the path you took to the mountain you stand on. ~ Dave McClure,
495:The word bodhisattva refers to those who have committed themselves to the path of compassion. ~ Pema Ch dr n,
496:Water is the most perfect traveller because when it travels it becomes the path itself! ~ Mehmet Murat ildan,
497:Well, now that you set him on fire, I'm sure we're well on the path to reconciliation. ~ Alexandra Adornetto,
498:You can return blow for blow if you are not brave enough to follow the path of nonviolence. ~ Mahatma Gandhi,
499:Clear the path for the people above you and you will eventually create a path for yourself. ~ Timothy Ferriss,
500:Do not go where the path may lead, go instead where there is no path and leave a trail. ~ Ralph Waldo Emerson,

--- IN CHAPTERS (in Dictionaries, in Quotes, in Chapters)



50

   28 Occultism
   15 Integral Yoga
   12 Philosophy
   9 Yoga
   5 Buddhism
   4 Kabbalah
   1 Integral Theory
   1 Christianity


   46 Sri Aurobindo
   28 Aleister Crowley
   16 Sri Ramakrishna
   13 The Mother
   8 Satprem
   8 Aldous Huxley
   6 Swami Krishnananda
   5 Thubten Chodron
   5 Bokar Rinpoche
   4 Sri Ramana Maharshi
   2 Swami Sivananda Saraswati
   2 Nolini Kanta Gupta
   2 Jorge Luis Borges
   2 Jean Gebser
   2 Friedrich Nietzsche


   33 The Synthesis Of Yoga
   22 Magick Without Tears
   19 The Gospel of Sri Ramakrishna
   14 Savitri
   14 Essays On The Gita
   13 The Life Divine
   11 The Mothers Agenda
   9 The Secret Of The Veda
   9 Liber ABA
   8 The Perennial Philosophy
   8 Talks
   8 Sri Aurobindo or the Adventure of Consciousness
   8 Letters On Yoga II
   7 Words Of Long Ago
   7 Knowledge of the Higher Worlds
   7 Hymns to the Mystic Fire
   7 A Garden of Pomegranates - An Outline of the Qabalah
   6 The Study and Practice of Yoga
   6 The Secret Doctrine
   6 The Mother With Letters On The Mother
   5 Words Of The Mother II
   5 Tara - The Feminine Divine
   5 How to Free Your Mind - Tara the Liberator
   4 Theosophy
   4 The Blue Cliff Records
   4 The Bible
   4 General Principles of Kabbalah
   4 Essays Divine And Human
   4 Agenda Vol 1
   3 The Lotus Sutra
   3 On Education
   3 Letters On Yoga I
   3 Kena and Other Upanishads
   3 Isha Upanishad
   3 Essays In Philosophy And Yoga
   3 Collected Poems
   2 Walden
   2 The Zen Teaching of Bodhidharma
   2 The Red Book Liber Novus
   2 The Hero with a Thousand Faces
   2 The Ever-Present Origin
   2 Talks With Sri Aurobindo
   2 Selected Fictions
   2 Amrita Gita
   2 Advanced Dungeons and Dragons 2E


00.01_-_The_Mother_on_Savitri, #Sweet Mother - Harmonies of Light, #The Mother, #Integral Yoga
  
  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.
  
  --
  
  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.
  

0.01_-_Introduction, #Agenda Vol 1, #The Mother, #Integral Yoga
  
  There is nothing more pious than the old species. There is nothing more legal. Mother was searching for the Path of the new species as much against all the virtues of the old as against all its vices or laws. For, in truth, 'Something Else' ... is something else.
  
  --
  The whole time - or for seven years, in any event - we fought with our conception of God and the
  'spiritual life': it was all so comfortable, for we had a supreme 'symbol' of it right there. She let us do as we pleased, She even opened up all kinds of little heavens in us, along with a few hells, since they go together. She even opened the door in us to a certain 'liberation,' which in the end was as soporific as eternity - but there was nowhere to get out: it WAS eternity. We were trapped on all sides. There was nothing left but these 4m2 of skin, the last refuge, that which we wanted to flee by way of above or below, by way of Guiana or the Himalayas. She was waiting for us just there, at the end of our spiritual or not so spiritual pirouettes. Matter was her concern. It took us seven years to understand that She was beginning there, 'where the other yogas leave off,' as Sri Aurobindo had already said twenty-five years earlier. It was necessary to have covered all the Paths of the Spirit and all those of Matter, or in any case a large number geographically, before discovering, or even simply understanding, that 'something else' was really Something Else. It was not an improved
  Spirit nor even an improved Matter, but ... it could be called 'nothing,' so contrary was it to all we know. For the caterpillar, a butterfly is nothing, it is not even visible and has nothing in common with caterpillar heavens nor even caterpillar matter. So there we were, trapped in an impossible adventure. One does not return from there: one must cross the bridge to the other side. Then one day in that seventh year, while we still believed in liberations and the collected Upanishads, highlighted with a few glorious visions to relieve the commonplace (which remained appallingly commonplace), while we were still considering 'the Mother of the Ashram' rather like some spiritual super-director (endowed, albeit, with a disarming yet ever so provocative smile, as though
  --
  
  This fabulous discovery is the whole story of the AGENDA. What is the passage? How is the Path to the new species hewed open? ... Then suddenly, there, on the other side of this old millennial habit - a habit, nothing more than a habit! - of being like a man endowed with time and space and disease: an entire geometry, perfectly implacable and 'scientific' and medical; on the other side ... none of that at all! An illusion, a fantastic medical and scientific and genetic illusion:
   death does not exist, time does not exist, disease does not exist, nor do 'scar' and 'far' - another way of being IN A BODY. For so many millions of years we have lived in a habit and put our own thoughts of the world and of Matter into equations. No more laws! Matter is FREE. It can create a little lizard, a chipmunk or a parrot - but it has created enough parrots. Now it is SOMETHING
  --
  
  It is the hour of the REAL Earth. It is the hour of the REAL man. We are all going there - if only we could know the Path a little ...
  

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

0.04_-_1951-1954, #Agenda Vol 1, #The Mother, #Integral Yoga
  That was all. 'Read it with THAT knowledge - with the knowledge that Krishna represents the immanent God, the God within you.' Well, within a month, the whole thing was done!
  So some of you people have been here since the time you were toddlers - everything has been explained to you, the whole thing has been served to you on a silver platter (not only with words, but through psychic aid and in every possible way), you have been put on the Path of this inner discovery ... and then you just go on drifting along: 'When it comes, it will come.' - If you even spare it that much thought!
  So that's how it is.

0.04_-_The_Systems_of_Yoga, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
  
  the Path of Knowledge aims at the realisation of the unique and supreme Self. It proceeds by the method of intellectual reflection, vicara, to right discrimination, viveka. It observes and distinguishes the different elements of our apparent or phenomenal being and rejecting identification with each of them arrives at their exclusion and separation in one common term as constituents of Prakriti, of phenomenal Nature, creations of
  Maya, the phenomenal consciousness. So it is able to arrive at its right identification with the pure and unique Self which is not mutable or perishable, not determinable by any phenomenon or combination of phenomena. From this point the Path, as ordinarily followed, leads to the rejection of the phenomenal worlds from the consciousness as an illusion and the final immergence without return of the individual soul in the Supreme.
  
  But this exclusive consummation is not the sole or inevitable result of the Path of Knowledge. For, followed more largely and with a less individual aim, the method of Knowledge may lead to an active conquest of the cosmic existence for the Divine no less than to a transcendence. The point of this departure is the realisation of the supreme Self not only in one's own being but in all beings and, finally, the realisation of even the phenomenal aspects of the world as a play of the divine consciousness and not something entirely alien to its true nature. And on the basis of this realisation a yet further enlargement is possible, the conversion of all forms of knowledge, however mundane, into activities of the divine consciousness utilisable for the perception of the one and unique Object of knowledge both in itself and through the play of its forms and symbols. Such a method might well lead to the elevation of the whole range of human intellect
  
  --
  
  the Path of Devotion aims at the enjoyment of the supreme
  Love and Bliss and utilises normally the conception of the supreme Lord in His personality as the divine Lover and enjoyer of the universe. The world is then realised as a play of the
  --
  
  the Path of Works aims at the dedication of every human activity to the supreme Will. It begins by the renunciation of all egoistic aim for our works, all pursuit of action for an interested aim or for the sake of a worldly result. By this renunciation it so
  
  --
  
  But here too the exclusive result is not inevitable. The end of the Path may be, equally, a perception of the Divine in all energies, in all happenings, in all activities, and a free and unegoistic participation of the soul in the cosmic action. So followed it will lead to the elevation of all human will and activity to the divine level, its spiritualisation and the justification of the cosmic labour towards freedom, power and perfection in the human being.
  

0.05_-_The_Synthesis_of_the_Systems, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
  
  Thirdly, the divine Power in us uses all life as the means of this integral Yoga. Every experience and outer contact with our world-environment, however trifling or however disastrous, is used for the work, and every inner experience, even to the most repellent suffering or the most humiliating fall, becomes a step on the Path to perfection. And we recognise in ourselves with opened eyes the method of God in the world, His purpose of light in the obscure, of might in the weak and fallen, of delight in what is grievous and miserable. We see the divine method to be the same in the lower and in the higher working; only in the one it is pursued tardily and obscurely through the subconscious in
  Nature, in the other it becomes swift and self-conscious and the instrument confesses the hand of the Master. All life is a Yoga of Nature seeking to manifest God within itself. Yoga marks the stage at which this effort becomes capable of self-awareness and therefore of right completion in the individual. It is a gathering up and concentration of the movements dispersed and loosely combined in the lower evolution.

0.06_-_1956, #Agenda Vol 1, #The Mother, #Integral Yoga
  For years I have dreamed of going to Chinese Turkestan. Should I head in that direction? Or towards Africa?
  I don't see a thing, nothing. Oh Mother, I turn towards you in this void that is stifling me. Hear my prayer. Tell me what I must do. Give me a sign. Mother, you are my sole recourse, for who else would show me the Path to be taken, who else but you would love me? Or is my fate to go off into the night?
  Forgive me, Mother, for loving you so poorly, for giving myself so badly. Mother, you are my only hope, all the rest in me is utter despair.

0.07_-_1957, #Agenda Vol 1, #The Mother, #Integral Yoga
  
  There is no question of my abandoning the Path - and I remain convinced that the only goal in life is spiritual. But I need things to help me along the way: I am not yet ripe enough to depend upon inner strength alone. And when I speak of the forest or a boat, it is not only for the sake of adventure or the feeling of space, but also because they mean a discipline. Outer constraints and difficulties help me, they force me to remain concentrated around that which is best in me. In a sense, life here is too easy. Yet it is also too hard, for one must depend on one's own discipline - I do not yet have that strength, I need to be helped by outer circumstances. The very difficulty of life in the outside world helps me to be disciplined, for it forces me to concentrate all my vital strength in effort. Here, this vital part is unemployed, so it acts foolishly, it strains at the leash.
  
  --
  Sweet Mother,
  This evening, you spoke of the possibility of shortening the Path of realization to a few months, days or hours. And yesterday, when you talked to me about 'the freedom of the body,' you spoke of the experience of the Kundalini, of this 'breaking of the lid' that makes you emerge once and for all, above difficulties, into the light.
  
  --
  
  One stumbles more easily over the little pebbles on the Path, for they attract no attention.
  
  --
  
  44Bhakta: one who follows the Path of love.
  
  --
  
  4) What you are in the truth of your being is decreed in an irrevocable way, and nothing nor anyone can stop you from being it; but the Path you take to get there is left to your own free choice.
  
  --
  
  It is only when one is consciously identified with his divine Origin that he can speak with complete truthfulness of a memory of past lives. Sri Aurobindo speaks of a progressive manifestation of the Spirit in the forms it inhabits. When one reaches the summit of this manifestation, one has a plunging view of the Path already traversed, and one remembers.
  

01.01_-_The_One_Thing_Needful, #The Integral Yoga, #Sri Aurobindo, #Integral Yoga
  ... the principle of this Yoga is not perfection of the human nature as it is but a psychic and spiritual transformation of all the parts of the being through the action of an inner consciousness and then of a higher consciousness which works on them, throws out the old movements or changes them into the image of its own and so transmutes lower into higher nature. It is not so much the perfection of the intellect as a transcendence of it, a transformation of the mind, the substitution of a larger greater principle of knowledge - and so with all the rest of the being.
    This is a slow and difficult process; the road is long and it is hard to establish even the necessary basis. The old existing nature resists and obstructs and difficulties rise one after another and repeatedly till they are overcome. It is therefore necessary to be sure that this is the Path to which one is called before one finally decides to tread it.
  

01.01_-_The_Symbol_Dawn, #Savitri, #Sri Aurobindo, #Integral Yoga
  It was the hour before the Gods awake.
  Across the Path of the divine Event
  The huge foreboding mind of Night, alone

01.02_-_The_Issue, #Savitri, #Sri Aurobindo, #Integral Yoga
    One dealt with her who meets the burdened great.
    Assigner of the ordeal and the Path
    Who chooses in this holocaust of the soul

01.03_-_The_Yoga_of_the_King_The_Yoga_of_the_Souls_Release, #Savitri, #Sri Aurobindo, #Integral Yoga
  And in the worm foresees the coming god.
  At last the traveller in the Paths of Time
  Arrives on the frontiers of eternity.
  --
  Disclosed stood up in a gold moment's blaze
  White sun-steppes in the Pathless Infinite.
  Along a naked curve in bourneless Self

02.12_-_The_Heavens_of_the_Ideal, #Savitri, #Sri Aurobindo, #Integral Yoga
  Dreaming of a mysterious Beyond,
  Transcendent of the Paths of Fate and Time,
  They point above themselves with index peaks

03.04_-_The_Vision_and_the_Boon, #Savitri, #Sri Aurobindo, #Integral Yoga
  Forerunners of a divine multitude,
  Out of the Paths of the morning star they came
  Into the little room of mortal life.

04.02_-_The_Growth_of_the_Flame, #Savitri, #Sri Aurobindo, #Integral Yoga
  Desiring they clutched at her with outstretched hands
  Or followed stumbling in the Paths she made.
  Or longing with their self of life and flesh

05.03_-_Satyavan_and_Savitri, #Savitri, #Sri Aurobindo, #Integral Yoga
  Has flowered at last upon one happy branch?
  Why is thy dwelling in the Pathless wood
  Far from the deeds thy glorious youth demands,
  --
  
  At the Path's end through a green cleft in the trees
  She saw a clustering line of hermit-roofs

06.01_-_The_Word_of_Fate, #Savitri, #Sri Aurobindo, #Integral Yoga
  Far voices call down from the dizzy rocks,
  Chill, slippery, precipitous are the Paths.
  

06.02_-_The_Way_of_Fate_and_the_Problem_of_Pain, #Savitri, #Sri Aurobindo, #Integral Yoga
  It was drawn to hazard's call and danger's charm,
  It yearned to the Pathos of grief, the drama of pain,
  Perdition's peril, the wounded bare escape,

07.03_-_The_Entry_into_the_Inner_Countries, #Savitri, #Sri Aurobindo, #Integral Yoga
  "Is there one left who seeks for a Beyond?
  Can still the Path be found, opened the gate?"
  So she fared on across her silent self.

07.04_-_The_Triple_Soul-Forces, #Savitri, #Sri Aurobindo, #Integral Yoga
  
  I guide man to the Path of the Divine
  And guard him from the red Wolf and the Snake.
  --
  
  I have seen the ways of life, the Paths of mind;
  I have studied the methods of the ant and ape

09.01_-_Towards_the_Black_Void, #Savitri, #Sri Aurobindo, #Integral Yoga
  
  But now the impulse of the Path was felt
  Moving from the Silence that supports the stars
  --
  To upbuoy thy feet of dream in groundless Nought
  And bear thee through the Pathless infinite.
  

10.03_-_The_Debate_of_Love_and_Death, #Savitri, #Sri Aurobindo, #Integral Yoga
  A cynic stamping out the god in man;
  A darkness wallows in the Paths of Time
  Or lifts its giant head to blot the stars;

10.04_-_The_Dream_Twilight_of_the_Earthly_Real, #Savitri, #Sri Aurobindo, #Integral Yoga
  But now, O timeless Mightiness, stand aside
  And leave the Path of my incarnate Force.
  

1.007_-_Initial_Steps_in_Yoga_Practice, #The Study and Practice of Yoga, #Swami Krishnananda, #Yoga
  
  Even after we succeed in sitting for awhile in a particular posture, the mind will refuse, after a time, to continue the practice. We will not find anyone in this world as clever as the mind very clever in everything. It will look quite all right for some time and the Path will appear rosy, but after awhile there will be resentment of the mind even to sit, and it will produce excuses. There will be rationality behind our inability to practise, and we know very well that rationality is the highest thing that can justify anything. When there is reason brought forth in a very judicious manner, justifying our inability to sit for some time and the worthlessness of the practice itself, then there is no argument against it. The greatest danger is rationality, when it is used as a weapon against what is good for us. It is a double-edged sword it can cut us this way and can cut us that way also such is reason. Reason can justify what is good for us, and it can also justify what is dangerous or what is not good for us. Many sadhakas justify themselves in a wrong way altogether, by bringing about reasons which try to point out that the way of life they are living is quite inevitable and unavoidable. "If it is unavoidable, what can I do?" This is what the sadhaka will say. But it would not be unavoidable if proper precautions had been taken. We make initial mistakes without proper thought, and then these small mistakes look very big and, like a mountain, they stand before us. Later on I shall have occasion to refer to the mistakes we generally commit initially, without proper understanding.
  

1.00a_-_Introduction, #Magick Without Tears, #Aleister Crowley, #Philosophy
  
  "Osiris in Amennti" see the Book of the Dead. I meant you might try to trace a parallelism between his journeyings and the Path of Initiation.
  

1.00_-_Gospel, #The Gospel of Sri Ramakrishna, #Sri Ramakrishna, #Hinduism
  
  The temple garden stands directly on the east bank of the Ganges. The northern section of the land and a portion to the east contain an orchard, flower gardens, and two small reservoirs. The southern section is paved with brick and mortar. The visitor arriving by boat ascends the steps of an imposing bathing-Ght, which leads to the Chndni, a roofed terrace, on either side of which stand in a row six temples of iva. East of the terrace and the iva temples is a large court, paved, rectangular in shape, and running north and south. Two temples stand in the centre of this court, the larger one, to the south and facing south, being dedicated to Kli, and the smaller one, facing the Ganges, to Radhknta, that is, Krishna, the Consort of Rdh. Nine domes with spires surmount the temple of Kli, and before it stands the spacious Natmandir, or music hall, the terrace of which is supported by stately pillars. At the northwest and southwest corners of the temple compound are two Nahabats, or music towers, from which music flows at different times of day, especially at sunup, noon, and sundown, when the worship is performed in the temples. Three sides of the paved courtyard -all except the west - are lined with rooms set apart for kitchens, store-rooms, dining-rooms, and quarters for the temple staff and guests. The chamber in the northwest angle, just beyond the last of the iva temples, is of special interest to us; for here Sri Ramakrishna was to spend a considerable part of his life. To the west of this chamber is a semicircular porch overlooking the river. In front of the porch runs a footpath, north and south, and beyond the Path is a large garden and, below the garden, the Ganges. The orchard to the north of the buildings contains the Panchavati, the banyan, and the bel-tree, associated with Sri Ramakrishna's spiritual practices. Outside and to the north of the temple compound proper is the Kuthi, or bungalow, used by members of Rni Rsmani's family visiting the garden. And north of the temple garden, separated from it by a high wall, is a powder-magazine belonging to the British Government.
  
  --
  
  the Path of the Vedntic discipline is the Path of negation, "Neti", in which, by stern determination, all that is unreal is both negated and renounced. It is the Path of jnna, knowledge, the direct method of realizing the Absolute. After the negation of everything relative, including the discriminating ego itself, the aspirant merges in the One without a Second, in the bliss of nirvikalpa Samdhi, where subject and object are alike dissolved.
  
  --
  
  Without being formally initiated into their doctrines, Sri Ramakrishna thus realized the ideals of religions other than Hinduism. He did not need to follow any doctrine. All barriers were removed by his overwhelming love of God. So he became a Master who could speak with authority regarding the ideas and ideals of the various religions of the world. "I have practised", said he, "all religions - Hinduism, Islam, Christianity - and I have also followed the Paths of the different Hindu sects. I have found that it is the same God toward whom all are directing their steps, though along different paths. You must try all beliefs and traverse all the different ways once. Wherever I look, I see men quarrelling in the name of religion - Hindus, Mohammedans, Brahmos, Vaishnavs, and the rest. But they never reflect that He who is called Krishna is also called iva, and bears the name of the Primal Energy, Jesus, and Allah as well - the same Rm with a thousand names. A lake has several G hts. At one, the Hindus take water in pitchers and call it 'Jal' ; at another the Mussalmans take water in leather bags and call it 'pni' . At a third the Christians call it 'water' . Can we imagine that it is not 'jal', but only 'pni' or 'water'? How ridiculous! The substance is One under different names, and everyone is seeking the same substance; only climate, temperament, and name create differences.
  
  --
  
  Through all this fun and frolic, this merriment and frivolity, he always kept before them the shining ideal of God-Consciousness and the Path of renunciation. He prescribed ascents steep or graded according to the powers of the climber. He permitted no compromise with the basic principles of purity. An aspirant had to keep his body, mind, senses, and soul unspotted; had to have a sincere love for God and an ever mounting spirit of yearning. The rest would be done by the Mother.
  
  --
  
  But to the young men destined to be monks he pointed out the steep path of renunciation, both external and internal. They must take the vow of absolute continence and eschew all thought of greed and lust. By the practice of continence, aspirants develop a subtle nerve through which they understand the deeper mysteries of God. For them self-control is final, imperative, and absolute. The sannysis are teachers of men, and their lives should be totally free from blemish. They must not even look at a picture which may awaken their animal passions. The Master selected his future monks from young men untouched by "woman and gold" and plastic enough to be cast in his spiritual mould. When teaching them the Path of renunciation and discrimination, he would not allow the householders to be any where near them.
  
  --
  
  He claimed to have been initiated by Totpuri and used to say that he had been following the Path of knowledge according to his guru's instructions. He possessed a large library of English and Sanskrit books. But though he pretended to have read them, most of the leaves were uncut. The Master knew all his limitations, yet enjoyed listening to him recite from the Vedas and other scriptures. He would always exhort Mahim to meditate on the meaning of the scriptural texts and to practise spiritual discipline.
  
  --
  
  arat stated calmly: "I won't be satisfied with anything short of that. I shall trudge on along the Path till I attain that blessed state." Sri Ramakrishna was very much pleased.
  

1.00_-_Main, #Book of Certitude, #Baha u llah, #Baha i
  
  If ye should hunt with beasts or birds of prey, invoke ye the Name of God when ye send them to pursue their quarry; for then whatever they catch shall be lawful unto you, even should ye find it to have died. He, verily, is the Omniscient, the All-Informed. Take heed, however, that ye hunt not to excess. Tread ye the Path of justice and equity in all things. Thus biddeth you He Who is the Dawning-place of Revelation, would that ye might comprehend.
  

1.00_-_Preface, #Sri Aurobindo or the Adventure of Consciousness, #Satprem, #Integral Yoga
  
  I should here call attention to a tract, the author of which is unknown, entitled The Thirty-two Paths of Wisdom, of which splendid translations have been made by W. Wynn Westcott, Arthur E. Waite, and Knut Stenring. In the course of time this appears to have become incorporated into, and affiliated with, the text of the Sepher Yetsirah, although several critics place it at a later date than the genuine Mishnahs of the Sepher Yetsirah. However, in giving the titles of the Paths from this tract, I have named throughout the source as the Sepher Yetsirah to avoid unnecessary confusion. It is to be hoped that no adverse criticism will arise on this point.
  

1.00_-_The_way_of_what_is_to_come, #The Red Book Liber Novus, #unset, #Buddhism
  
    But the supreme meaning is the Path) the way and the bridge to what is to come. That is the God yet to come. It is not the coming God himself but his image which appears in the supreme meaning 7. God is an image) and those who worship him must worship him in the images of the supreme meaning.
  
  --
  
    The spirit of our time spoke to me and said: What dire urgency could be forcing you to speak all this? This was an awful temptation. I wanted to ponder what inner or outer bind could force me into this, and because I found nothing that I could grasp, I was near to making one up. But with this the spirit of our time had almost brought it about that instead of speaking, I was thinking again about reasons and explanations. But the spirit of the depths spoke to me and said: "To understand a thing is a bridge and possibility of returning to the Path. But to explain a matter is arbitrary and sometimes even murder. Have you counted the murderers among the scholars?".
  
  --
  
    You seek the Path? I warn you away from my own. It can also be the wrong way for you.
    May each go his own way.

1.01_-_Foreward, #Hymns to the Mystic Fire, #Sri Aurobindo, #Integral Yoga
  the highest Light - the world of the Sun of Truth, svar, or the
  Great Heaven. We have to find the Path to this Great Heaven,
  the Path of Truth, r.tasya panthah.,12 or as it is sometimes called
  the way of the gods. This is the second mystic doctrine. The

1.01_-_Fundamental_Considerations, #The Ever-Present Origin, #Jean Gebser, #Integral
  
  We shall therefore beginwith the evidence and not with idealistic constructions; in the face of present-day weapons of annihilation, such constructions have less chance of survival than ever before. But as we shall see, weapons and nuclear fission are not the only realities to be dealt with; spiritual reality in its intensified form is also becoming effectual and real. This new spiritual reality is without question our only security that the threat of material destruction can be averted. Its realization alone seems able to guarantee mans continuing existence in the face of the powers of technology, rationality, and chaotic emotion. If our consciousness, that is, the individual persons awareness, vigilance, and clarity of vision, cannot master the new reality and make possible its realization, then the prophets of doom will have been correct. Other alternatives are an illusion; consequently, great demands are placed on us, and each one of us have been given a grave responsibility, not merely to survey but to actually traverse the Path opening before us.
  

1.01_-_How_is_Knowledge_Of_The_Higher_Worlds_Attained?, #Knowledge of the Higher Worlds, #Rudolf Steiner, #Theosophy
  
  He must begin with a certain fundamental attitude of soul. In spiritual science this fundamental attitude is called the Path of veneration, of devotion to truth and knowledge. Without this attitude no one can become a student. The disposition
   p. 6
   shown in their childhood by subsequent students of higher knowledge is well known to the experienced in these matters. There are children who look up with religious awe to those whom they venerate. For such people they have a respect which forbids them, even in the deepest recess of their heart, to harbor any thought of criticism or opposition. Such children grow up into young men and women who feel happy when they are able to look up to anything that fills them with veneration. From the ranks of such children are recruited many students of higher knowledge. Have you ever paused outside the door of some venerated person, and have you, on this your first visit, felt a religious awe as you pressed on the handle to enter the room which for you is a holy place? If so, a feeling has been manifested within you which may be the germ of your future adherence to the Path of knowledge. It is a blessing for every human being in process of development to have such feelings upon which to build. Only it must not be thought that this disposition leads to submissiveness and slavery. What was once a childlike veneration for persons becomes, later, a veneration for truth and knowledge.
  
  --
   p. 8
   feeling of true devotion harbored in the soul develops a power which may, sooner or later, lead further on the Path of knowledge.
  
  --
   p. 12
   different aspect. Of course, this rule of life alone will not yet enable him to see, for instance, what is described as the human aura, because for this still higher training is necessary. But he can rise to this higher training if he has previously undergone a rigorous training in devotion. (In the last chapter of his book Theosophy, the author describes fully the Path of Knowledge; here it is intended to give some practical details.)
  
  Noiseless and unnoticed by the outer world is the treading of the Path of Knowledge. No change need be noticed in the student. He performs his duties as hitherto; he attends to his business as before. The transformation goes on only in the inner part of the soul hidden from outward sight. At first his entire inner life is flooded by this basic feeling of devotion for everything which is truly venerable. His entire soul-life finds in this fundamental feeling its pivot. Just as the sun's rays vivify everything living, so does reverence in the student vivify all feelings of the soul.
  
  --
  
  In all spiritual science there is a fundamental principle which cannot be transgressed without sacrificing success, and it should be impressed on the student in every form of esoteric training. It runs as follows: All knowledge pursued merely for the enrichment of personal learning and the accumulation of personal treasure leads you away from the Path; but all knowledge pursued for growth to ripeness within the process of human ennoblement and cosmic development brings you a step forward. This law must be strictly observed, and no student is genuine until he has adopted it as a guide for his whole life. This truth can be expressed in the following short sentence: Every idea which does not become your ideal slays a force in your soul; every idea which becomes your ideal creates within you life-forces.
  
  --
  
  At the very beginning of his course, the student is directed to the Path of veneration and the
   p. 18
  --
   p. 20
   observation of such rules as are here given. For all who earnestly will, the Path stands open to tread.
  
  --
   p. 26
   the Path to higher knowledge, he is able-before the word has found its way to his inner self-to take from it the sting which gives it the power to wound or vex. Take another example. We easily become impatient when we are kept waiting, but-if we tread the Path to higher knowledge-we so steep ourselves in our moments of calm with the feeling of the uselessness of impatience that henceforth, on every occasion of impatience, this feeling is immediately present within us. The impatience that was about to make itself felt vanishes, and an interval which would otherwise have been wasted in expressions of impatience will be filled by useful observations, which can be made while waiting.
  
  --
  
  When, by means of meditation, a man rises to union with the spirit, he brings to life the eternal in him, which is limited by neither birth nor death. The existence of this eternal being can only be doubted by those who have not themselves experienced it. Thus meditation is the way which also leads man to the knowledge, to the contemplation of his eternal, indestructible, essential being; and it is only through meditation that man can attain to such knowledge. Gnosis and Spiritual Science tell of the eternal nature of this being and of its reincarnation. The question is often asked: Why does a man know nothing of his experiences beyond the borders of life and death? Not thus should we ask, but rather: How can we attain such knowledge? In right meditation the Path is opened. This alone can
   p. 34

1.01_-_Introduction, #The Lotus Sutra, #Anonymous, #Various
  Then the Buddha emitted a ray of light from the tuft of white hair between his eyebrows. It illuminated all the eighteen thousand worlds in the east, down as far as the lowest hell, Avci, and up as high as the Akaniha Heaven.
  All the sentient beings in those worlds living in the six transmigratory states became visible from this world. The buddhas in those worlds were also seen, and the Dharma they were teaching could be heard. The monks, nuns, laymen, and laywomen and those who had practiced and achieved the Path were also to be seen, while the bodhisattva mahsattvas, of various background causes and conditions, endowed in various degrees with the willingness to understand and having various appearances, were also seen practicing the bodhisattva path. All of the buddhas who had achieved parinirva were seen, as well as their relic stupas made of the seven precious treasures.
  At that moment it occurred to Bodhisattva Maitreya: The Bhagavat has now manifested the sign of great transcendent power. What could be the reason for this marvel? The Buddha, the Bhagavat, has now entered samdhi.
  --
  Equal in number to the sands of the Ganges River,
  Seeking the Path of the buddhas
  According to their various situations.
  --
  Transferring the merit
  To the Path of the buddhas,
  Wishing to obtain this vehicle
  --
  Candrasryapradpas eight princes. Varaprabha led and inspired them and caused them to be rm in highest, complete enlightenment.
  After paying homage to innumerable hundreds of thousands of myriads of kois of buddhas, all these princes attained the Path of the buddhas.
  The last of these to become enlightened was named Dpakara.
  --
  All the Tathgatas, who had spontaneously attained
  the Path of the buddhas,
  Looked majestic and very beautiful
  --
  Were seen teaching the Dharma
  And seeking the Path of the buddhas
  In each of the buddha worlds.
  --
  And then he will bring
  Innumerable sentient beings to the Path.
  And that night the Buddha entered nirvana,
  --
  
  Had brought innumerable sentient beings to the Path.
  This expounder of the Dharma, Varaprabha,
  --
  Who will extensively bring
  Innumerable sentient beings to the Path.
  After the parinirva of that
  --
  Having rained the Dharma,
  The Buddha will satisfy those seeking the Path.
  If there is anyone seeking the three vehicles

1.01_-_Soul_and_God, #The Red Book Liber Novus, #unset, #Buddhism
  
  You took away where I thought to take hold, and you gave me where I did not expect anything and time and again you brought about fate from new and unexpected quarters. Where I sowed, you robbed me of the harvest, and where I did not sow, you give me fruit a hundredfold. And time and again I lost the Path and found it again where I would never have foreseen it. You upheld my belief when I was alone and near despair. At every decisive moment you let me believe in myself"
  [2] Like a tired wanderer who had sought nothing in the world apart from her, shall I come closer to my soul. I shall learn that my soul finally lies behind everything, and if I cross the world, I am ultimately doing this to find my soul. Even the dearest are themselves not the goal and end of the love that goes on seeking, they are symbols of their own souls.
  --
  
  56. In 1931, Jung commented on the Pathogenic consequences of the unlived life of parents upon their children: What usually has the strongest psychic effect on the child is the life which the parents... have not lived. This statement would be rather too perfunctory and superficial if we did not add by way of qualification: that part of their lives which might have been lived had not certain somewhat threadbare excuses prevented the parents from doing so (Introduction to
  Frances Wickes, Analyse der Kinderseele: CW 17, 87).

1.01_-_Tara_the_Divine, #Tara - The Feminine Divine, #Bokar Rinpoche, #Buddhism
  
  From the point of view of the Path leading to
  awakening, these deities appear as external to our
  --
  truth. Having become a goddess, she has placed
  millions of beings on the Path of awakening each day.
  Dwelling for some time in a particular state of
  --
  Although we had been warned, it was impossible
  for us to evade them. We went off the Path to set up
  our encampment but it was not sufficiently hidden to
  --
  100,000 Tara praises.
  We took the Path to Nepal. About sixty people,
  monks and laypeople, accompanied me with horses,

1.01_-_The_Castle, #unset, #Sri Aurobindo, #Integral Yoga
  
  I climbed some stairs; I found myself in a high, spacious hall. Many people-also transient guests surely, who had preceded me along the Path through the woods-were seated at supper at a table lighted by candelabra.
  

1.01_-_The_Four_Aids, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
  
  8:Another kind of Shastra is not Scripture, but a statement of the science and methods, the effective principles and way of working of the Path of Yoga which the Sadhaka elects to follow. Each path has its Shastra, either written or traditional, passing from mouth to mouth through a long line of Teachers. In India a great authority, a high reverence even is ordinarily attached to the written or traditional teaching. All the lines of the Yoga are supposed to be fixed and the Teacher who has received the Shastra by tradition and realised it in practice guides the disciple along the immemorial tracks. One often even hears the objection urged against a new practice, a new Yogic teaching, the adoption of a new formula, "It is not according to the Shastra." But neither in fact nor in the actual practice of the Yogins is there really any such entire rigidity of an iron door shut against new truth, fresh revelation, widened experience. The written or traditional teaching expresses the knowledge and experiences of many centuries systematised, organised, made attainable to the beginner. Its importance and utility are therefore immense. But a great freedom of variation and development is always practicable. Even so highly scientific a system as Rajayoga can be practised on other lines than the organised method of Patanjali. Each of the three paths, trimarga 51, breaks into many bypaths which meet again at the goal. The general knowledge on which the Yoga depends is fixed, but the order, the succession, the devices, the forms must be allowed to vary, for the needs and particular impulsions of the individual nature have to be satisfied even while the general truths remain firm and constant.
  
  --
  

UTSAHA


  13:The development of the experience in its rapidity, its amplitude, the intensity and power of its results, depends primarily, in the beginning of the Path and long after, on the aspiration and personal effort of the Sadhaka. The process of Yoga is a turning of the human soul from the egoistic state of consciousness absorbed in the outward appearances and attractions of things to a higher state in which the Transcendent and Universal can pour itself into the individual mould and transform it. The first determining element of the siddhi is, therefore, the intensity of the turning, the force which directs the soul inward. The power of aspiration of the heart, the force of the will, the concentration of the mind, the perseverance and determination of the applied energy are the measure of that intensity. The ideal Sadhaka should be able to say in the Biblical phrase, "My zeal for the Lord has eaten me up." It is this zeal for the Lord, utsaha, the zeal of the whole nature for its divine results, vyakulata, the heart's eagerness for the attainment of the Divine, -- that devours the ego and breaks up the limitations of its petty and narrow mould for the full and wide reception of that which it seeks, that which, being universal, exceeds and, being transcendent, surpasses even the largest and highest individual self and nature.
  
  --
  
  20:The full recognition of this inner Guide, Master of the Yoga, lord, light, enjoyer and goal of all sacrifice and effort, is of the utmost importance in the Path of integral perfection. It is immaterial whether he is first seen as an impersonal Wisdom, Love and Power behind all things, as an Absolute manifesting in. the relative and attracting it, as one's highest Self and the highest Self of all, as a Divine Person within us and in the world, in one of his -- or her -- numerous forms and names or as the ideal which the mind conceives. In the end we perceive that he is all and more than all these things together- The mind's door of entry to the conception of him must necessarily vary according to the past evolution and the present nature.
  
  21:This inner Guide is often veiled at first by the very intensity of our personal effort and by the ego's preoccupation with itself and its aims. As we gain in clarity and the turmoil of egoistic effort gives place to a calmer self-knowledge, we recognise the source of the growing light within us. We recognise it retrospectively as we realise how all our obscure and conflicting movements have been determined towards an end that we only now begin to perceive, how even before our entrance into the Path of the Yoga the evolution of our life has been designedly led towards its turning point. For now we begin to understand the sense of our struggles and efforts, successes and failures. At last we are able to seize the meaning of our ordeals and sufferings and can appreciate the help that was given us by all that hurt and resisted and the utility of our very falls and stumblings. We recognise this divine leading afterwards, not retrospectively but immediately, in the moulding of our thoughts by a transcendent Seer, of our will and actions by an all-embracing Power, of our emotional life by an all-attracting and all-assimilating Bliss and Love. We recognise it too in a more personal relation that from the first touched us or at the last seizes us; we feel the eternal presence of a supreme Master, Friend, Lover, Teacher. We recognise it in the essence of our being as that develops into likeness and oneness with a greater and wider existence; for we perceive that this miraculous development is not the result of our own efforts; an eternal Perfection is moulding us into its own image. One who is the Lord or Ishwara of the Yogic philosophies, the Guide in the conscious being (caitya guru or antaryamin), the Absolute of the thinker, the Unknowable of the Agnostic, the universal Force of the materialist, the supreme Soul and the supreme shakti, the One who is differently named and imaged by the religions, is the Master of our Yoga.
  

1.01_-_The_Highest_Meaning_of_the_Holy_Truths, #The Blue Cliff Records, #Yuanwu Keqin, #Zen
  heavenly flowers falling in profusion and the earth turning to
  gold. He studied the Path and humbly served the Buddha, issu
  ing orders through out his realm to build temples and ordain

1.01_-_The_Human_Aspiration, #The Life Divine, #Sri Aurobindo, #Integral Yoga
  
  5: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.
  

1.01_-_The_Path_of_Later_On, #Words Of Long Ago, #The Mother, #Integral Yoga
  object:1.01 - the Path of Later On
  class:chapter
  --
  
  --- the Path of Later On
  
  "the Path of later-on and the road of tomorrow lead only to the castle of nothing-at-all."
  
  --
  
  Without thinking, the traveller takes the Path that is nearest to him, which seems, after all, quite practicable; it occurs to him for a moment that he could have chosen another way; but there will always be time to retrace his steps if the Path he has taken leads nowhere. A voice seems to tell him, "Turn back, turn back, you are not on the right road." But everything around him is charming and delightful. What should he do? He does not know. He goes on without taking any decision; he enjoys the pleasures of the moment. "In a little while," he replies to the voice, "in a little while I shall think; I have plenty of time."
  
  The wild grasses around him whisper in his ear, "Later." Later, yes, later. Ah, how pleasant it is to breathe the scented breeze, while the sun warms the air with its fiery rays. Later, later. And the traveller walks on; the Path widens. Voices are heard from afar, "Where are you going? Poor fool, don't you see that you are heading for your ruin? You are young; come, come to us, to the beautiful, the good, the true; do not be misled by indolence and weakness; do not fall asleep in the present; come to the future." "Later, later," the traveller answers these unwelcome voices. The flowers smile at him and echo, "Later." the Path becomes wider and wider. The sun has reached its zenith; it is a glorious day. the Path becomes a road.
  
  --
  
  The traveller is at the edge of the gulf. All his efforts have been in vain. After a supreme struggle he falls... from his bed. A young student had a long essay to prepare for the following morning. A little tired by his day's work, he had said to himself as he arrived home, "I shall work later." Soon afterwards he thought that if he went to bed early, he could get up early the next morning and quickly finish his task. "Let's go to bed," he said to himself, "I shall work better tomorrow; I shall sleep on it." He did not know how truly he spoke. His sleep was troubled by the terrible nightmare we have described, and his fall awoke him with a start. Thinking over what he had dreamt, he exclaimed, "But it's quite clear: the Path is called the Path of 'later on', the road is the road of 'tomorrow' and the great building the castle of 'nothing at all'." Elated at his cleverness, he set to work, vowing to himself that he would never put off until tomorrow what he could do today.
  1893

1.01_-_Who_is_Tara, #How to Free Your Mind - Tara the Liberator, #Thubten Chodron, #unset
  effort, we too can attain her state. Smiling at us, Tara says, If I can do it, so
  can you! thus encouraging us along the Path.
  In another legend, Tara is said to have been born from Avalokiteshvaras
  --
  abilities. All enlightened beings practiced for eons to purify their minds and
  enhance their capabilities in order to benet us. But they need a way to communicate with us to lead us on the Path out of suffering to full enlightenment. Since we are embodied beings who relate to color, shape, and other
  objects of the senses, the compassionate Buddhas appear in various forms in
  --
  Taras physical characteristics, we gain condence in and are moved to follow
  the Path she teaches, generating her qualities within ourselves.
  If we think about the qualities of a Buddha, how would those qualities
  --
  spiritual potential or Buddha-natureand wants to nurture it. We feel that
  we can easily entrust ourselves to the Path she teaches. In this way her female
  form functions to increase our condence in the Three Jewels and to feel
  --
  Taras right hand in the gesture of granting sublime realizations shows
  that by following the Path we can attain these realizations ourselves. This
  gesture is also called the gesture of generosity, symbolizing her willingness
  --
  Taras right hand and foot are both extended outward, emphasizing her
  compassionate activitythe method aspect of the Path to enlightenment.
  Her left hand and foot, which are closer to her, indicate her imperturbable
  inner peace, gained through practicing the wisdom aspect of the Path.
  In each hand, Tara holds the stems of utpala, or blue lotus, owers. On her
  --
  On Taras crown is Amitabha Buddha, peaceful and smiling. As Taras spiritual mentor, he represents the importance of having a fully qualied, wise,
  and compassionate guide on the Path. By keeping her mentor on her crown,
  Tara is ever mindful of the teachings she has received from him. This reminds
  --
  practicing the Buddhas teaching. In this way, each characteristic of Taras
  form illustrates the Path to Buddhahood and its resultant qualities.
  
  --
  regard her as the resultant Tara that we will become, we are inspired to train
  our mind in the Path leading to this result. Lets examine how the practice of
  Tara does this.

1.02.3.2_-_Knowledge_and_Ignorance, #Isha Upanishad, #Sri Aurobindo, #Integral Yoga
  THE GAINS IN EITHER PATH
  Pursued with a less entire attachment the Paths of Vidya and
  Avidya have each their legitimate gains for the human soul, but
  --
  Titans or of the Gods, of Indra, of Prajapati. This is gained
  in the Path of self-enlargement by an ample acceptance of the
  multiplicity in all its possibilities and a constant enrichment of
  --
  soul for the transcendence and for the fulfilment.
  If Avidya is the cause of mortality, it is also the Path out of
  mortality. The limitation has been created precisely in order that

1.02_-_Meditating_on_Tara, #How to Free Your Mind - Tara the Liberator, #Thubten Chodron, #unset
  no way of proving that they all bring the same result. We havent completed
  even the Buddhist path, let alone the Paths of other religions to be able to
  know with certainty whether these various paths lead to the same or different results.
  --
  we want to develop. Tare, tuttare, and ture all have the meaning of to
  liberate. In one interpretation, these liberate us from the obstacles to generating the Paths of the three levels of practitionerinitial, intermediate,
  and advanced. An initial practitioner wants to avoid unfortunate rebirths and
  --
  order to secure a fortunate rebirth. An intermediate practitioner is determined to be free from all sufferings of cyclic existence and to attain liberation. She practices mainly the three higher trainingsethics, concentration,
  and wisdomas the Path to liberation. An advanced practitioner wishes all
  sentient beings to be free from cyclic existence and aims for full enlightenment in order to guide them to nirvana, and thus generates bodhichitta
  --
  speech, and mind.
  In another interpretation, tare, tuttare, and ture banish the obstructions to generating the three principal aspects of the Paththe determination to be free, the altruistic intention of bodhichitta, and the wisdom
  realizing emptiness. The determination to be free is also called renunciation.
  --
  spiritual success. This is arrived at through practicing the fourth Noble Truth,
  the Path to enlightenment. Soha means, May this come about. It indicates
  planting the root of the Path to full enlightenment in our hearts.
  A praise to Taras mantra illustrates the qualities of each syllable group:
  --
  To the sound soha I pay great homage.
  Briey, this is the way that the Tara sadhana guides our mind on the Path
  to full enlightenment. As practitioners progress and generate an altruistic

1.02_-_Outline_of_Practice, #The Zen Teaching of Bodhidharma, #Bodhidharma, #Buddhism
  
  MANY roads lead to the Path,1 but basically there are only
  
  --
  practicing the Dharma.
  First, suffering injustice. When those who search for the Path
  encounter adversity, they should think to themselves, "In countless
  --
  With such understanding you're in harmony with reason. And by
  suffering injustice you enter the Path.
  Second, adapting to conditions. As mortals, we're ruled by
  --
  mind neither waxes nor wanes. T hose who remain unmoved by the
  wind of joy silently follow the Path.
  Third, seeking nothing. People of this world are deluded.
  --
  To seek nothing is bliss." When you seek nothing, you're on
  the Path.
  Fourth, practicing the Dharma.6 The Dharma is the truth that

1.02_-_Self-Consecration, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
  
  1:All Yoga is in its nature a new birth; it is a birth out of the ordinary, the mentalised material life of man into a higher spiritual consciousness and a greater and diviner being. No Yoga can be successfully undertaken and followed unless there is a strong awakening to the necessity of that larger spiritual existence. The soul that is called to this deep and vast change, may arrive in different ways to the initial departure. It may come to it by its own natural development which has been leading it unconsciously towards the awakening; it may reach it through the influence of a religion or the attraction of a philosophy; it may approach it by a slow illumination or leap to it by a sudden touch or shock; it may be pushed or led to it by the pressure of outward circumstances or by an inward necessity, by a single word that breaks the seals of the mind or by long reflection, by the distant example of one who has trod the Path or by contact and daily influence. According to the nature and the circumstances the call will come.
  
  --
  
  3:If the change comes suddenly and decisively by an overpowering influence, there is no further essential or lasting difficulty. The choice follows upon the thought, or is simultaneous with it, and the self-consecration follows upon the choice. The feet are already set upon the Path, even if they seem at first to wander uncertainly and even though the Path itself may be only obscurely seen and the knowledge of the goal may be imperfect. The secret Teacher, the inner Guide is already at work, though he may not yet manifest himself or may not yet appear in the person of his human representative. Whatever difficulties and hesitations may ensue, they cannot eventually prevail against the power of the experience that has turned the current of the life. The call, once decisive, stands; the thing that has been born cannot eventually be stifled. Even if the force of circumstances prevents a regular pursuit or a full practical self-consecration from the first, still the mind has taken its bent and persists and returns with an ever-increasing effect upon its leading preoccupation. There is an ineluctable persistence of the inner being, and against it circumstances are in the end powerless, and no weakness in the nature can for long be an obstacle.
  
  4:But this is not always the manner of the commencement. The Sadhaka is often led gradually and there is a long space between the first turning of the mind and the full assent of the nature to the thing towards which it turns. There may at first be only a vivid intellectual interest, a forcible attraction towards the idea and some imperfect form of practice. Or perhaps there is an effort not favoured by the whole nature, a decision or a turn imposed by an intellectual influence or dictated by personal affection and admiration for someone who is himself consecrated and devoted to the Highest. In such cases, a long period of preparation may be necessary before there comes the irrevocable consecration; and in some instances it may not come. There may be some advance, there may be a strong effort, even much purification and many experiences other than those that are central or supreme; but the life will either be spent in preparation or, a certain stage having been reached, the mind pushed by an insufficient driving-force may rest content at the limit of the effort possible to it. Or there may even be a recoil to the lower life, -- what is called in the ordinary parlance of Yoga a fall from the Path. This lapse happens because there is a defect at the very centre. The intellect has been interested, the heart attracted, the will has strung itself to the effort, but the whole nature has not been taken captive by the Divine. It has only acquiesced in the interest, the attraction or the endeavour. There has been an experiment, perhaps even an eager experiment, but not a total self-giving to an imperative need of the soul or to an unforsakable ideal. Even such imperfect Yoga has not been wasted; for no upward effort is made in vain. Even if it fails in the present or arrives only at some preparatory stage or preliminary realisation, it has yet determined the soul's future.
  
  --
  
  6:And since Yoga is in its essence a turning away from the ordinary material and animal life led by most men or from the more mental but still limited way of living followed by the few to a greater spiritual life, to the way divine, every part of our energies that is given to the lower existence in the spirit of that existence is a contradiction of our aim and our self-dedication. On the other hand, every energy or activity that we can convert from its allegiance to the lower and dedicate to the service of the higher is so much gained on our road, so much taken from the powers that oppose our progress. It is the difficulty of this wholesale conversion that is the source of all the stumblings in the Path of Yoga. For our entire nature and its environment, all our personal and all our universal self, are full of habits and of influences that are opposed to our spiritual rebirth and work against the whole-heartedness of our endeavour. In a certain sense we are nothing but a complex mass of mental, nervous and physical habits held together by a few ruling ideas, desires and associations, -- all amalgam of many small self-repeating forces with a few major vibrations. What we propose in our Yoga is nothing less than to break up the whole formation of our past and present which makes up the ordinary material and mental man and to create a new centre of vision and a new universe of activities in ourselves which shall constitute a divine humanity or a superhuman nature.
  
  --
  
  9:The very aim and conception of an integral Yoga debars us from adopting this simple and strenuous high-pitched process. The hope of an integral transformation forbids us to take a short cut or to make ourselves light for the race by throwing away our impediments. For we have set out to conquer all ourselves and the world for God; we are determined to give him our becoming as well as our being and not merely to bring the pure and naked spirit as a bare offering to a remote and secret Divinity in a distant heaven or abolish all we are in a holocaust to an immobile Absolute. The Divine that we adore is not only a remote extracosmic Reality, but a half-veiled Manifestation present and near to us here in the universe. Life is the field of a divine manifestation not yet complete: here, in life, on earth, in the body, -- ihaiva, as the Upanishads insist, -- we have to unveil the Godhead; here we must make its transcendent greatness, light and sweetness real to our consciousness, here possess and, as far as may be, express it. Life then we must accept in our Yoga in order utterly to transmute it; we are forbidden to shrink from the difficulties that this acceptance may add to our struggle. Our compensation is that even if the Path is more rugged, the effort more complex and bafflingly arduous, yet after a point we gain an immense advantage. For once our minds are reasonably fixed in the central vision and our wills are on the whole converted to the single pursuit. Life becomes our helper. Intent, vigilant, integrally conscious, we can take every detail of its forms and every incident of its movements as food for the sacrificial Fire within us. Victorious in the struggle, we can compel Earth herself to be an aid towards our perfection and can enrich our realisation with the booty torn from the powers that oppose us.
  

1.02_-_Skillful_Means, #The Lotus Sutra, #Anonymous, #Various
  You explained it by yourself
  And praised the Path you have practiced, saying,
  The wisdom the buddhas have attained
  --
  Are all standing respectfully with palms pressed together
  Asking how to accomplish the Path.
  
  --
  Because the Buddha Bhagavats appear in this world for one great purpose alone. O riputra! Now I will explain why I said that the Buddha Bhagavats appear in this world for only one great purpose.
  The Buddha Bhagavat appear in this world to cause sentient beings to aspire toward purity and the wisdom and insight of the buddhas. They appear in this world to manifest the wisdom and insight of the buddhas to sentient beings. They appear in this world to cause sentient beings to attain the wisdom and insight of a buddhas enlightenment. They appear in this world in order to cause sentient beings to enter the Path of the wisdom and insight of a buddha.
  O riputra! For this one great reason alone the buddhas have appeared in this world.
  --
  O riputra! All the Buddha Bhagavats of the present, in immeasurable hundreds of thousands of myriads of kois of buddha worlds of the ten directions, teach the Dharma to sentient beings using incalculable and innumerable skillful means with various explanations and illustrations to benet many of them and cause them to feel at peace. These Dharmas are all of the single buddha vehicle. All the sentient beings who hear the Dharma from these buddhas will ultimately attain omniscience.
  O riputra! These buddhas lead and inspire only bodhisattvas, because they want to teach sentient beings with the wisdom and insight of the Buddha, to enlighten sentient beings with the wisdom and insight of the Buddha, and to cause sentient beings to enter the Path of the wisdom and insight of the
  Buddha.
  --
  That all of you would attain
  the Path of the buddhas.
  I have never said this
  --
  I predict that such people
  Will attain the Path of the buddhas
  In their future lives,
  --
  I will lead and inspire all sentient beings
  And cause them to enter the Path of the buddhas.
  If I met sentient beings
  And taught them till the end the Path of the buddhas,
  Those with little understanding
  --
  Yet all of the Bhagavats
  Teach the Path of the single vehicle.
  This great assembly
  --
  Led and inspired immeasurable sentient beings,
  And enabled them to enter the Path of the buddhas.
  Understanding the deepest desires of the entire world
  --
  (i.e., the six perfections)
  Have certainly attained the Path of the buddhas.
  And after the parinirva of the buddhas,
  Those sentient beings with well-governed minds
  Have certainly attained the Path of the buddhas.
  After the buddhas attained parinirva,
  --
  All such people have certainly attained
  the Path of the buddhas.
  And all those who made images of the buddhas
  Carved with their extraordinary marks
  Have certainly attained the Path of the buddhas.
  All those who made buddha images
  --
  Tin, iron, wood, mud, glue, lacquer, and cloth,
  Have certainly attained the Path of the buddhas.
  All those who made or had others make buddha images
  --
  
  Have certainly attained the Path of the buddhas.
  This even includes children in play
  --
  And perfected great compassion,
  Have certainly attained the Path of the buddhas.
  Leading and inspiring the bodhisattvas,
  --
  Even with a single low-pitched sound,
  Have certainly attained the Path of the buddhas.
  Those who, even with distracted minds
  --
  
  Have certainly attained the Path of the buddhas.
  Anyone who heard this teaching,
  --
  Or after their parinirva,
  Has certainly attained the Path of the buddhas.
  The future Bhagavats, Tathgatas,
  --
  In accordance with the capacities of sentient beings.
  Now I too reveal the Path of the buddhas
  Through various paths to the Dharma
  --
  I lead and inspire the bodhisattvas
  Only with the Path of the single vehicle;
  I am here without disciples.
  --
  Sentient beings are only attached to various desires,
  And ultimately do not seek the Path of the buddhas.
  In the future the impure will hear
  --
  To those who are modest and pure,
  And seek the Path of the buddhas,
  I will praise extensively
  the Path of the single vehicle.
  O riputra!

1.02_-_Taras_Tantra, #Tara - The Feminine Divine, #Bokar Rinpoche, #Buddhism
  ultimate)
  - at the level of the Path: the two accumulations (merit
  and wisdom)
  --
  - at the level of the base: body and mind
  - at the level of the Path: the creation and completion
  phases
  --
  through the celestial worlds and the great realized
  yogis of India, such was the Path followed by the
  revelation of the Tara Tantra.

1.02_-_THE_NATURE_OF_THE_GROUND, #The Perennial Philosophy, #Aldous Huxley, #Philosophy
  
  Finally there is an incarnation of God in a human being, who possesses the same qualities of character as the personal God, but who exhibits them under the limitations necessarily imposed by confinement within a material body born into the world at a given moment of time. For Christians there has been and, ex hypodiesi, can be but one such divine incarnation; for Indians there can be and have been many. In Christendom as well as in the East, contemplatives who follow the Path of devotion conceive of, and indeed directly perceive the incarnation as a constantly renewed fact of experience. Christ is for ever being begotten within the soul by the Father, and the play of Krishna is the pseudo-historical symbol of an everlasting truth of psychology and metaphysicsthe fact that, in relation to God, the personal soul is always feminine and passive.
  
  --
  
  O nobly born, the time has now come for thee to seek the Path. Thy breathing is about to cease. In the past thy teacher hath set thee face to face with the Clear Light; and now thou art about to experience it in its Reality in the Bardo state (the intermediate state immediately following death, in which the soul is judgedor rather judges itself by choosing, in accord with the character formed during its life on earth, what sort of an after-life it shall have). In this Bardo state all things are like the cloudless sky, and the naked, immaculate Intellect is like unto a translucent void without circumference or centre. At this moment know thou thyself and abide in that state. I too, at this time, am setting thee face to face.
  

1.02_-_The_Stages_of_Initiation, #Knowledge of the Higher Worlds, #Rudolf Steiner, #Theosophy
   p. 43
   the Path to higher knowledge unless we guard our thoughts and feelings in just the same way we guard out steps in the physical world. If we see a wall before us, we do not attempt to dash right through it, but turn aside. In other words, we guide ourselves by the laws of the physical world. There are such laws, too, for the soul and thought world, only they cannot impose themselves on us from without. They must flow out of the life of the soul itself. This can be attained if we forbid ourselves to harbor wrong thoughts and feelings. All arbitrary flitting to and fro in thought, all accidental ebbing and flowing of emotion must be forbidden in the same way. In so doing we do not become deficient in feeling. On the contrary, if we regulate our inner life in this way, we shall soon find ourselves becoming rich in feelings and creative with genuine imagination. In the place of petty emotionalism and capricious flights of thought, there appear significant emotions and thoughts that are fruitful. Feelings and thoughts of this kind lead the student to orientation in the spiritual world. He gains a right position in relation to the things of the spiritual world; a distinct and definite result comes into effect in his favor.
  
  --
  
  But in any circumstances, one precaution is necessary, failing which it were better to leave untrodden all steps on the Path to higher knowledge. It is necessary that the student should lose none of his qualities as a good and noble man, or his receptivity for all physical reality. Indeed, throughout his training he must continually increase his moral strength, his inner purity, and his power of observation. To give an example:
   p. 55
  --
  
  In our time the Path to spiritual science is sought by many. It is sought in many ways, and many dangerous and even despicable practices are attempted. It is for this reason that they who claim to know something of the truth in these matters place before others the possibility of learning something of esoteric training. Only so much is here imparted as accords with this possibility. It is necessary that something of the truth
   p. 56
  --
  
  When the student seeks the Path leading to higher knowledge in the way described in the preceding chapter, he should not omit to fortify himself; throughout his work, with one ever present
   p. 57
   thought. He must never cease repeating to himself that he may have made quite considerable progress after a certain interval of time, though it may not be apparent to him in the way he perhaps expected; otherwise he can easily lose heart and abandon all attempts after a short time. The powers and faculties to be developed are of a most subtle kind, and differ entirely in their nature from the conceptions previously formed by the student. He had been accustomed to occupy himself exclusively with the physical world; the world of spirit and soul had been concealed from his vision and concepts. It is therefore not surprising if he does not immediately notice the powers of soul and spirit now developing in him. In this respect there is a possibility of discouragement for those setting out on the Path to higher knowledge, if they ignore the experience gathered by responsible investigators. The teacher is aware of the progress made by his pupil long before the latter is conscious of it He knows how the delicate spiritual eyes begin to form themselves long before the pupil is aware of this, and a great part of what he has to say is couched in such terms as to prevent the pupil from losing patience
   p. 58
   and perseverance before he can himself gain knowledge of his own progress. The teacher, as we know, can confer upon the pupil no powers which are not already latent within him, and his sole function is to assist in the awakening of slumbering faculties. But what he imparts out of his own experience is a pillar of strength for the one wishing to penetrate through darkness to light. Many abandon the Path to higher knowledge soon after having set foot upon it, because their progress is not immediately apparent to them. And even when the first experiences begin to dawn upon the pupil, he is apt to regard them as illusions, because he had formed quite different conceptions of what he was going to experience. He loses courage, either because he regards these first experiences as being of no value, or because they appear to him to be so insignificant that he cannot believe they will lead him to any appreciable results within a measurable time. Courage and self-confidence are two beacons which must never be extinguished on the Path to higher knowledge. No one will ever travel far who cannot bring himself to repeat, over and over
   p. 59
  --
  
  It is not surprising that all this appears to many as illusion. "What is the use of such visions," they ask, "and such hallucinations?" And many will thus fall away and abandon the Path. But this is precisely the important point: not to confuse spiritual reality with imagination at this difficult stage of human evolution, and furthermore, to have the courage to press onward and not become timorous and faint-hearted. On the other hand, however, the necessity must be emphasized of maintaining unimpaired and of perpetually cultivating that healthy sound sense which distinguishes truth from illusion. Fully conscious self-control must never be lost during all these exercises, and they must be accompanied by the same sane, sound thinking which is applied to the details of every-day life. To lapse into reveries would be fatal. The intellectual clarity, not to say the sobriety of thought, must never for a moment be dulled. The greatest mistake would be made if the student's mental balance
   p. 64
   were disturbed through such exercises, if he were hampered in judging the matters of his daily life as sanely and as soundly as before. He should examine himself again and again to find out if he has remained unaltered in relation to the circumstances among which he lives, or whether he may perhaps have become unbalanced. Above all, strict care must be taken not to drift at random into vague reveries, or to experiment with all kinds of exercises. The trains of thought here indicated have been tested and practiced in esoteric training since the earliest times, and only such are given in these pages. Anyone attempting to use others devised by himself, or of which he may have heard or read at one place or another, will inevitably go astray and find himself on the Path of boundless chimera.
  
  --
  
  The secrets of existence are only accessible to an extent corresponding to man's own degree of maturity. For this reason alone the Path to the
   p. 79
  --
  
  But if, after completing the fire-trial, he should wish to continue the Path, a certain writing-system generally adopted in esoteric training must now be revealed to him. The actual teachings manifest themselves in this writing, because the hidden (occult) qualities of things cannot be directly expressed in the words of ordinary writing. The pupils of the initiates translate the teachings into ordinary language as best they can. The occult script reveals itself to the soul when the latter has attained spiritual perception, for it is traced in the spiritual world and remains there for all time. It cannot be learned as an artificial writing is learned and read. The candidate grows into clairvoyant knowledge in an appropriate way, and during this growth a new strength is developed in his soul, as a new faculty, through which he feels himself impelled to decipher the occurrences and the beings of the spiritual world
   p. 83
  --
  
  People whose mode of thought tends to fancifulness and superstition can never make progress on the Path to higher knowledge. It is indeed a precious treasure that the student is to acquire. All doubt regarding the higher worlds is removed from him. With all their laws they reveal themselves to his gaze. But he cannot acquire this treasure so long as he is the prey of fancies and illusions. It would indeed be fatal if his imagination and his prejudices ran away with his intellect. Dreamers and fantastical people are as unfit for the Path to higher knowledge as superstitious people. This cannot be over-emphasized. For
   p. 91

1.02_-_The_Three_European_Worlds, #The Ever-Present Origin, #Jean Gebser, #Integral
  
  Once again he turns away and yields to something indicative of his poetic sensibility. Helpless in the face of the expanse before him and groping for some kind of moral support, he opens a copy of Augustine's Confessions where he chances upon a phrase. It stems from that realm of the soul to which he had turned his gaze after his initial encounter with landscape. "God and my companion are witnesses," he writes, "that my glance fell upon the passage: `And men went forth to behold the high mountains and the mighty surge of the sea, and the broad stretches of the rivers and the inexhaustible ocean, and the Paths of the stars, and so doing, lose themselves in wonderment [et relinquunt se ipsos].' "
  

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