classes ::: God, Being, Names of God, person,
children :::
branches ::: the Self
see also ::: ego, God, parts_of_the_being, planes, the_Ignorance

Instances - Definitions - Quotes - Chapters - Wordnet - Webgen


object:the Self
class:God
class:Being
class:Names of God
class:person

--- the Self (God)

--- the self (the ego, the little self)

--- the selfs (parts of the being)
The selfs must allow each self a shot at its goals in life, if you wish to achieve any sense of fulfillment and remain sane. ~ Peter J Carroll, Psyber Magick

Each part in us desires its absolute. ~ Sri Aurobindo, Savitri, Book 02: The Book of the Traveller of the Worlds [170



--- QUOTES
The Self is here and now and you are that always. ~ Sri Ramana Maharshi, Day by Day, 3-7-46

All this is the Brahman; this Self is the Brahman and the Self is fourfold. ~ Sri Aurobindo, The Life Divine

Love, joy and happiness come from the psychic. The Self gives peace or a universal Ananda. ~ Sri Aurobindo, Letters On Yoga - I

When the source of the 'I-throught' is reached it vanishes and what remains over is the Self. ~ Sri Ramana Maharshi, Talks, 130

The Self cannot be found in books. You have to find it out for yourself, in yourself. ~ Sri Ramana Maharshi, Day by Day, 16-3-45

Many people try to define the Self instead of attempting to know the Self and abide in it. ~ Sri Ramana Maharshi, Reminisceneces

The man who prays, the prayer, and the God to whom he prays all have reality only as manifestations of the Self. ~ Sri Ramana Maharshi

The only useful purpose of the present birth is to turn within and realise the Self. There is nothing else to do. ~ Sri Ramana Maharshi, Talks, 219

The Self, the Divine, the Supreme Reality, the All, the Transcendent, - the One in all aspects is then the object of Yogic knowledge. ~ Sri Aurobindo, The Synthesis Of Yoga

In the deep sleep state we lay down our ego, our thoughts and our desires. If we could only do all this while we are conscious, we would realise the Self. ~ Sri Ramana Maharshi, Conscious Immortality, Ch. 13

The Vedantic formula of the Self in all things, all things in the Self and all things as becomings of the Self is the key to this richer and all-embracing Yoga. ~ Sri Aurobindo, The Synthesis Of Yoga

We must find the Self, the Divine, then only can we know what is the work the Self or the Divine demands from us. Until then our life and action can only be a help or means towards finding the Divine and it ought not to have any other purpose. ~ Sri Aurobindo, Letters On Yoga - II,

D.: Meditation is with mind and how can it kill the mind in order to reveal the Self?
M.: Meditation is sticking to one thought. That single thought keeps away other thoughts; distraction of mind is a sign of its weakness. By constant meditation it gains strength, i.e., to say, its weakness of fugitive thought gives place to the enduring background free from thoughts. This expanse devoid of thought is the Self. ~ Sri Ramana Maharshi, Talks, 293


--- FOOTER
see also ::: God, ego, the Ignorance, parts of the being, planes



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

TOPICS

AUTH

BOOKS
18000_books_ranked
A_Brief_History_of_Everything
Aion
Big_Mind,_Big_Heart
Blazing_the_Trail_from_Infancy_to_Enlightenment
Flow_-_The_Psychology_of_Optimal_Experience
Full_Circle
God_Exists
Heart_of_Matter
Kena_and_Other_Upanishads
Kosmic_Consciousness
Letters_On_Yoga
Letters_On_Yoga_I
Letters_On_Yoga_III
Liber_157_-_The_Tao_Teh_King
Life_without_Death
Modern_Man_in_Search_of_a_Soul
Mysterium_Coniunctionis
On_Thoughts_And_Aphorisms
Process_and_Reality
Savitri
Sermons
Spiral_Dynamics
The_Archetypes_and_the_Collective_Unconscious
The_Categories
The_Divine_Milieu
The_Heros_Journey
The_Imitation_of_Christ
The_Integral_Yoga
The_Self-Organizing_Universe
The_Study_and_Practice_of_Yoga
The_Synthesis_Of_Yoga
The_Wit_and_Wisdom_of_Alfred_North_Whitehead
The_Yoga_Sutras
Toward_the_Future

IN CHAPTERS TITLE
02.13_-_In_the_Self_of_Mind
1.04_-_The_Self
1.05_-_Christ,_A_Symbol_of_the_Self
1.1.04_-_The_Self_or_Atman
1.13_-_Gnostic_Symbols_of_the_Self
1.14_-_The_Structure_and_Dynamics_of_the_Self
19.12_-_Of_The_Self
1.jr_-_The_Self_We_Share
1.kbr_-_The_Self_Forgets_Itself
1.kbr_-_The_self_forgets_itself
2.11_-_The_Modes_of_the_Self
4.3.1.01_-_Peace,_Calm,_Silence_and_the_Self
4.3.1.03_-_The_Self_and_the_Sense_of_Individuality
4.3.1.05_-_The_Self_and_the_Cosmic_Consciousness
4.3.1.07_-_The_Self_Experienced_on_Various_Planes
4.3.1.08_-_The_Self_and_Time
4.3.1.09_-_The_Self_and_Life
6.10_-_THE_SELF_AND_THE_BOUNDS_OF_KNOWLEDGE
ENNEAD_01.01_-_The_Organism_and_the_Self.
ENNEAD_05.03_-_The_Self-Consciousnesses,_and_What_is_Above_Them.

IN CHAPTERS CLASSNAME

IN CHAPTERS TEXT
00.03_-_Upanishadic_Symbolism
0.02_-_The_Three_Steps_of_Nature
0.03_-_The_Threefold_Life
0.04_-_The_Systems_of_Yoga
0.05_-_The_Synthesis_of_the_Systems
01.01_-_The_One_Thing_Needful
01.02_-_Natures_Own_Yoga
01.02_-_The_Creative_Soul
01.02_-_The_Issue
01.03_-_Mystic_Poetry
01.03_-_The_Yoga_of_the_King__The_Yoga_of_the_Souls_Release
01.03_-_Yoga_and_the_Ordinary_Life
01.04_-_Motives_for_Seeking_the_Divine
01.04_-_The_Poetry_in_the_Making
01.04_-_The_Secret_Knowledge
01.05_-_The_Yoga_of_the_King__The_Yoga_of_the_Spirits_Freedom_and_Greatness
01.06_-_On_Communism
01.08_-_Walter_Hilton:_The_Scale_of_Perfection
01.09_-_The_Parting_of_the_Way
0.10_-_Letters_to_a_Young_Captain
01.11_-_Aldous_Huxley:_The_Perennial_Philosophy
01.12_-_Three_Degrees_of_Social_Organisation
01.13_-_T._S._Eliot:_Four_Quartets
0.13_-_Letters_to_a_Student
02.02_-_Lines_of_the_Descent_of_Consciousness
02.02_-_Rishi_Dirghatama
02.04_-_The_Kingdoms_of_the_Little_Life
02.06_-_The_Integral_Yoga_and_Other_Yogas
02.06_-_The_Kingdoms_and_Godheads_of_the_Greater_Life
02.08_-_The_World_of_Falsehood,_the_Mother_of_Evil_and_the_Sons_of_Darkness
02.10_-_The_Kingdoms_and_Godheads_of_the_Little_Mind
02.13_-_In_the_Self_of_Mind
02.13_-_On_Social_Reconstruction
02.14_-_The_World-Soul
03.01_-_Humanism_and_Humanism
03.02_-_The_Adoration_of_the_Divine_Mother
03.03_-_Modernism_-_An_Oriental_Interpretation
03.03_-_The_House_of_the_Spirit_and_the_New_Creation
03.03_-_The_Inner_Being_and_the_Outer_Being
03.04_-_The_Vision_and_the_Boon
03.04_-_Towardsa_New_Ideology
03.05_-_Some_Conceptions_and_Misconceptions
03.05_-_The_Spiritual_Genius_of_India
03.05_-_The_World_is_One
03.06_-_Divine_Humanism
03.10_-_Hamlet:_A_Crisis_of_the_Evolving_Soul
04.02_-_Human_Progress
04.02_-_The_Growth_of_the_Flame
04.03_-_To_the_Heights_III
04.05_-_The_Immortal_Nation
04.37_-_To_the_Heights-XXXVII
04.47_-_To_the_Heights-XLVII
05.02_-_Gods_Labour
05.02_-_Satyavan
05.03_-_Bypaths_of_Souls_Journey
05.03_-_Satyavan_and_Savitri
05.04_-_Of_Beauty_and_Ananda
05.05_-_Of_Some_Supreme_Mysteries
05.15_-_Sartrian_Freedom
05.18_-_Man_to_be_Surpassed
05.22_-_Success_and_its_Conditions
05.29_-_Vengeance_is_Mine
06.29_-_Towards_Redemption
07.02_-_The_Parable_of_the_Search_for_the_Soul
07.03_-_The_Entry_into_the_Inner_Countries
07.05_-_The_Finding_of_the_Soul
07.06_-_Nirvana_and_the_Discovery_of_the_All-Negating_Absolute
07.07_-_The_Discovery_of_the_Cosmic_Spirit_and_the_Cosmic_Consciousness
08.10_-_Are_Not_Dogs_More_Faithful_Than_Men?
09.04_-_The_Divine_Grace
09.05_-_The_Story_of_Love
10.03_-_Life_in_and_Through_Death
10.03_-_The_Debate_of_Love_and_Death
10.04_-_The_Dream_Twilight_of_the_Earthly_Real
10.07_-_The_Demon
1.008_-_The_Principle_of_Self-Affirmation
1.009_-_Perception_and_Reality
1.00a_-_Introduction
1.00b_-_INTRODUCTION
1.00e_-_DIVISION_E_-_MOTION_ON_THE_PHYSICAL_AND_ASTRAL_PLANES
1.00f_-_DIVISION_F_-_THE_LAW_OF_ECONOMY
1.00_-_Gospel
1.00_-_Main
1.010_-_Self-Control_-_The_Alpha_and_Omega_of_Yoga
1.013_-_Defence_Mechanisms_of_the_Mind
1.01_-_Adam_Kadmon_and_the_Evolution
1.01_-_Archetypes_of_the_Collective_Unconscious
1.01_-_Foreward
1.01_-_Isha_Upanishad
1.01_-_MAXIMS_AND_MISSILES
1.01_-_SAMADHI_PADA
1.01_-_Soul_and_God
1.01_-_THAT_ARE_THOU
1.01_-_the_Call_to_Adventure
1.01_-_The_Ego
1.01_-_The_First_Steps
1.01_-_The_Four_Aids
1.01_-_What_is_Magick?
1.02.1_-_The_Inhabiting_Godhead__Life_and_Action
1.02.2.1_-_Brahman__Oneness_of_God_and_the_World
1.02.2.2_-_Self-Realisation
1.02.3.1_-_The_Lord
1.02.3.2_-_Knowledge_and_Ignorance
1.02.3.3_-_Birth_and_Non-Birth
1.02.4.1_-_The_Worlds_-_Surya
1.02.4.2_-_Action_and_the_Divine_Will
10.24_-_Savitri
10.27_-_Consciousness
1.02.9_-_Conclusion_and_Summary
1.02_-_Isha_Analysis
1.02_-_MAPS_OF_MEANING_-_THREE_LEVELS_OF_ANALYSIS
1.02_-_Meditating_on_Tara
1.02_-_Prana
1.02_-_SADHANA_PADA
1.02_-_Self-Consecration
1.02_-_Substance_Is_Eternal
1.02_-_The_7_Habits__An_Overview
1.02_-_The_Age_of_Individualism_and_Reason
1.02_-_The_Child_as_growing_being_and_the_childs_experience_of_encountering_the_teacher.
1.02_-_THE_NATURE_OF_THE_GROUND
1.02_-_The_Philosophy_of_Ishvara
1.02_-_The_Two_Negations_1_-_The_Materialist_Denial
1.031_-_Intense_Aspiration
10.33_-_On_Discipline
1.03_-_A_Parable
1.03_-_APPRENTICESHIP_AND_ENCULTURATION_-_ADOPTION_OF_A_SHARED_MAP
1.03_-_BOOK_THE_THIRD
1.03_-_Hymns_of_Gritsamada
1.03_-_Meeting_the_Master_-_Meeting_with_others
1.03_-_Preparing_for_the_Miraculous
1.03_-_Some_Practical_Aspects
1.03_-_Tara,_Liberator_from_the_Eight_Dangers
1.03_-_The_Desert
1.03_-_The_Psychic_Prana
1.03_-_The_Sephiros
1.03_-_The_Sunlit_Path
1.03_-_The_Syzygy_-_Anima_and_Animus
1.03_-_The_Two_Negations_2_-_The_Refusal_of_the_Ascetic
1.03_-_To_Layman_Ishii
1.04_-_Body,_Soul_and_Spirit
1.04_-_Descent_into_Future_Hell
1.04_-_GOD_IN_THE_WORLD
1.04_-_KAI_VALYA_PADA
1.04_-_ON_THE_DESPISERS_OF_THE_BODY
1.04_-_Reality_Omnipresent
1.04_-_The_Aims_of_Psycho_therapy
1.04_-_THE_APPEARANCE_OF_ANOMALY_-_CHALLENGE_TO_THE_SHARED_MAP
1.04_-_The_Core_of_the_Teaching
1.04_-_The_Divine_Mother_-_This_Is_She
1.04_-_The_Gods_of_the_Veda
1.04_-_The_Sacrifice_the_Triune_Path_and_the_Lord_of_the_Sacrifice
1.04_-_The_Self
1.04_-_THE_STUDY_(The_Compact)
1.04_-_What_Arjuna_Saw_-_the_Dark_Side_of_the_Force
1.052_-_Yoga_Practice_-_A_Series_of_Positive_Steps
1.057_-_The_Four_Manifestations_of_Ignorance
1.05_-_Adam_Kadmon
1.05_-_CHARITY
1.05_-_Christ,_A_Symbol_of_the_Self
1.05_-_Prayer
1.05_-_Problems_of_Modern_Psycho_therapy
1.05_-_Ritam
1.05_-_The_Ascent_of_the_Sacrifice_-_The_Psychic_Being
1.05_-_THE_HOSTILE_BROTHERS_-_ARCHETYPES_OF_RESPONSE_TO_THE_UNKNOWN
1.05_-_The_True_Doer_of_Works
1.05_-_True_and_False_Subjectivism
1.05_-_Yoga_and_Hypnotism
1.060_-_Tracing_the_Ultimate_Cause_of_Any_Experience
1.06_-_Being_Human_and_the_Copernican_Principle
1.06_-_Confutation_Of_Other_Philosophers
1.06_-_Hymns_of_Parashara
1.06_-_MORTIFICATION,_NON-ATTACHMENT,_RIGHT_LIVELIHOOD
1.06_-_The_Ascent_of_the_Sacrifice_2_The_Works_of_Love_-_The_Works_of_Life
1.06_-_The_Breaking_of_the_Limits
1.06_-_The_Four_Powers_of_the_Mother
1.06_-_The_Objective_and_Subjective_Views_of_Life
1.070_-_The_Seven_Stages_of_Perfection
1.075_-_Self-Control,_Study_and_Devotion_to_God
1.07_-_A_Song_of_Longing_for_Tara,_the_Infallible
1.07_-_Jnana_Yoga
1.07_-_Raja-Yoga_in_Brief
1.07_-_Savitri
1.07_-_Standards_of_Conduct_and_Spiritual_Freedom
1.07_-_The_Ego_and_the_Dualities
1.07_-_The_Farther_Reaches_of_Human_Nature
1.07_-_The_Ideal_Law_of_Social_Development
1.07_-_The_Literal_Qabalah_(continued)
1.07_-_The_Process_of_Evolution
1.07_-_The_Psychic_Center
1.07_-_TRUTH
1.08_-_Adhyatma_Yoga
1.08a_-_The_Ladder
1.08_-_Civilisation_and_Barbarism
1.08_-_Psycho_therapy_Today
1.08_-_RELIGION_AND_TEMPERAMENT
1.08_-_The_Depths_of_the_Divine
1.08_-_The_Four_Austerities_and_the_Four_Liberations
1.08_-_The_Gods_of_the_Veda_-_The_Secret_of_the_Veda
1.08_-_The_Historical_Significance_of_the_Fish
1.08_-_The_Methods_of_Vedantic_Knowledge
1.08_-_The_Supreme_Discovery
1.08_-_The_Supreme_Will
1.09_-_Concentration_-_Its_Spiritual_Uses
1.09_-_Equality_and_the_Annihilation_of_Ego
1.09_-_Fundamental_Questions_of_Psycho_therapy
1.09_-_SELF-KNOWLEDGE
1.09_-_Sri_Aurobindo_and_the_Big_Bang
1.09_-_Taras_Ultimate_Nature
1.09_-_The_Greater_Self
1.09_-_The_Pure_Existent
1.1.01_-_Seeking_the_Divine
1.1.01_-_The_Divine_and_Its_Aspects
1.1.02_-_Sachchidananda
1.1.02_-_The_Aim_of_the_Integral_Yoga
1.1.04_-_The_Self_or_Atman
1.107_-_The_Bestowal_of_a_Divine_Gift
11.09_-_Towards_the_Immortal_Body
1.10_-_Aesthetic_and_Ethical_Culture
1.10_-_Concentration_-_Its_Practice
1.10_-_Conscious_Force
1.10_-_Theodicy_-_Nature_Makes_No_Mistakes
1.10_-_The_Revolutionary_Yogi
1.10_-_The_Three_Modes_of_Nature
1.10_-_The_Yoga_of_the_Intelligent_Will
11.15_-_Sri_Aurobindo
1.11_-_Correspondence_and_Interviews
1.11_-_Delight_of_Existence_-_The_Problem
1.11_-_GOOD_AND_EVIL
1.11_-_Oneness
1.11_-_Powers
1.1.1_-_Text
1.11_-_The_Change_of_Power
1.11_-_The_Influence_of_the_Sexes_on_Vegetation
1.11_-_The_Kalki_Avatar
1.11_-_The_Master_of_the_Work
1.11_-_Works_and_Sacrifice
1.1.2_-_Commentary
1.12_-_Delight_of_Existence_-_The_Solution
1.12_-_Independence
1.12_-_Love_The_Creator
1.12_-_The_Divine_Work
1.12_-_The_Significance_of_Sacrifice
1.12_-_The_Sociology_of_Superman
1.13_-_Gnostic_Symbols_of_the_Self
1.1.3_-_Mental_Difficulties_and_the_Need_of_Quietude
1.13_-_SALVATION,_DELIVERANCE,_ENLIGHTENMENT
1.13_-_The_Divine_Maya
1.13_-_The_Lord_of_the_Sacrifice
1.13_-_The_Supermind_and_the_Yoga_of_Works
1.14_-_The_Principle_of_Divine_Works
1.14_-_The_Structure_and_Dynamics_of_the_Self
1.14_-_The_Supermind_as_Creator
1.14_-_The_Victory_Over_Death
1.15_-_Conclusion
1.15_-_Index
1.15_-_SILENCE
1.15_-_The_Possibility_and_Purpose_of_Avatarhood
1.15_-_The_Supreme_Truth-Consciousness
1.15_-_The_Value_of_Philosophy
1.15_-_The_Violent_against_Nature._Brunetto_Latini.
1.16_-_PRAYER
1.16_-_The_Process_of_Avatarhood
1.16_-_The_Suprarational_Ultimate_of_Life
1.16_-_The_Triple_Status_of_Supermind
1.17_-_SUFFERING
1.17_-_The_Divine_Soul
1.18_-_Mind_and_Supermind
1.18_-_The_Divine_Worker
1.18_-_The_Infrarational_Age_of_the_Cycle
1.19_-_Equality
1.19_-_GOD_IS_NOT_MOCKED
1.19_-_Life
1.200-1.224_Talks
1.2.01_-_The_Call_and_the_Capacity
1.2.01_-_The_Upanishadic_and_Purancic_Systems
12.01_-_This_Great_Earth_Our_Mother
12.02_-_The_Stress_of_the_Spirit
1.2.03_-_Purity
1.2.03_-_The_Interpretation_of_Scripture
1.2.05_-_Aspiration
12.05_-_Beauty
1.2.06_-_Rejection
1.2.07_-_Surrender
1.20_-_Death,_Desire_and_Incapacity
1.20_-_Equality_and_Knowledge
1.20_-_ON_CHILD_AND_MARRIAGE
1.20_-_TANTUM_RELIGIO_POTUIT_SUADERE_MALORUM
1.2.10_-_Opening
1.2.11_-_Patience_and_Perseverance
1.21_-_The_Ascent_of_Life
1.22_-_EMOTIONALISM
1.22_-_ON_THE_GIFT-GIVING_VIRTUE
1.22_-_The_Necessity_of_the_Spiritual_Transformation
1.22_-_The_Problem_of_Life
1.23_-_Conditions_for_the_Coming_of_a_Spiritual_Age
1.23_-_The_Double_Soul_in_Man
1.2.3_-_The_Power_of_Expression_and_Yoga
1.240_-_1.300_Talks
1.240_-_Talks_2
1.25_-_SPIRITUAL_EXERCISES
1.25_-_The_Knot_of_Matter
1.27_-_The_Sevenfold_Chord_of_Being
1.28_-_Supermind,_Mind_and_the_Overmind_Maya
1.2_-_Katha_Upanishads
1.300_-_1.400_Talks
13.01_-_A_Centurys_Salutation_to_Sri_Aurobindo_The_Greatness_of_the_Great
13.03_-_A_Programme_for_the_Second_Century_of_the_Divine_Manifestation
1.3.03_-_Quiet_and_Calm
1.3.04_-_Peace
1.3.05_-_Silence
1.3.1.02_-_The_Object_of_Our_Yoga
1.31_-_The_Giants,_Nimrod,_Ephialtes,_and_Antaeus._Descent_to_Cocytus.
1.3.4.04_-_The_Divine_Superman
1.34_-_The_Myth_and_Ritual_of_Attis
1.36_-_Human_Representatives_of_Attis
1.3_-_Mundaka_Upanishads
1.400_-_1.450_Talks
1.4.01_-_The_Divine_Grace_and_Guidance
14.03_-_Janaka_and_Yajnavalkya
1.4.03_-_The_Guru
14.04_-_More_of_Yajnavalkya
14.05_-_The_Golden_Rule
1.42_-_This_Self_Introversion
1.439
1.450_-_1.500_Talks
1.4_-_Readings_in_the_Taittiriya_Upanishad
1.550_-_1.600_Talks
1.69_-_Original_Sin
17.11_-_A_Prayer
1.71_-_Morality_2
1.73_-_Monsters,_Niggers,_Jews,_etc.
19.08_-_Thousands
19.11_-_Old_Age
19.12_-_Of_The_Self
19.13_-_Of_the_World
1914_04_08p
1914_06_22p
19.25_-_The_Bhikkhu
1929-06-02_-__Divine_love_and_its_manifestation_-_Part_of_the_vital_being_in_Divine_love
1951-01-13_-_Aim_of_life_-_effort_and_joy._Science_of_living,_becoming_conscious._Forces_and_influences.
1951-04-26_-_Irrevocable_transformation_-_The_divine_Shakti_-_glad_submission_-_Rejection,_integral_-_Consecration_-_total_self-forgetfulness_-_work
1953-04-08
1953-08-19
1953-08-26
1954-10-20_-_Stand_back_-_Asking_questions_to_Mother_-_Seeing_images_in_meditation_-_Berlioz_-Music_-_Mothers_organ_music_-_Destiny
1955-06-08_-_Working_for_the_Divine_-_ideal_attitude_-_Divine_manifesting_-_reversal_of_consciousness,_knowing_oneself_-_Integral_progress,_outer,_inner,_facing_difficulties_-_People_in_Ashram_-_doing_Yoga_-_Children_given_freedom,_choosing_yoga
1955-12-07_-_Emotional_impulse_of_self-giving_-_A_young_dancer_in_France_-_The_heart_has_wings,_not_the_head_-_Only_joy_can_conquer_the_Adversary
1956-03-07_-_Sacrifice,_Animals,_hostile_forces,_receive_in_proportion_to_consciousness_-_To_be_luminously_open_-_Integral_transformation_-_Pain_of_rejection,_delight_of_progress_-_Spirit_behind_intention_-_Spirit,_matter,_over-simplified
1956-03-28_-_The_starting-point_of_spiritual_experience_-_The_boundless_finite_-_The_Timeless_and_Time_-_Mental_explanation_not_enough_-_Changing_knowledge_into_experience_-_Sat-Chit-Tapas-Ananda
1956-06-13_-_Effects_of_the_Supramental_action_-_Education_and_the_Supermind_-_Right_to_remain_ignorant_-_Concentration_of_mind_-_Reason,_not_supreme_capacity_-_Physical_education_and_studies_-_inner_discipline_-_True_usefulness_of_teachers
1956-08-01_-_Value_of_worship_-_Spiritual_realisation_and_the_integral_yoga_-_Symbols,_translation_of_experience_into_form_-_Sincerity,_fundamental_virtue_-_Intensity_of_aspiration,_with_anguish_or_joy_-_The_divine_Grace
1956-11-28_-_Desire,_ego,_animal_nature_-_Consciousness,_a_progressive_state_-_Ananda,_desireless_state_beyond_enjoyings_-_Personal_effort_that_is_mental_-_Reason,_when_to_disregard_it_-_Reason_and_reasons
1957-10-09_-_As_many_universes_as_individuals_-_Passage_to_the_higher_hemisphere
1958-06-04_-_New_birth
1958-10-25_-_to_go_out_of_your_body
1958-11-05_-_Knowing_how_to_be_silent
1958-11-12_-_The_aim_of_the_Supreme_-_Trust_in_the_Grace
1958-11-22
1958-11-28
1958_11_28
1960_03_09
1961-01-12
1961-01-17
1961-02-25
1962_01_12
1962-01-12_-_supramental_ship
1962-01-21
1962-07-21
1964-10-14
1964-10-24a
1965-03-24
1966-06-11
1966-08-03
1966-11-09
1967-06-24
1969_11_25
1970_02_05
1970_02_18
1970_02_25
1970_04_24_-_497
1970_05_21
1970-07-18
1.A_-_ANTHROPOLOGY,_THE_SOUL
1.ac_-_The_Four_Winds
1.dd_-_So_priceless_is_the_birth,_O_brother
1.dd_-_The_Creator_Plays_His_Cosmic_Instrument_In_Perfect_Harmony
1f.lovecraft_-_The_Dream-Quest_of_Unknown_Kadath
1f.lovecraft_-_The_Last_Test
1.fs_-_The_Conflict
1.fua_-_The_Lover
1.he_-_Hakuins_Song_of_Zazen
1.jk_-_Endymion_-_Book_I
1.jk_-_Endymion_-_Book_III
1.jk_-_Fancy
1.jk_-_Hyperion._Book_II
1.jk_-_Isabella;_Or,_The_Pot_Of_Basil_-_A_Story_From_Boccaccio
1.jk_-_Lamia._Part_I
1.jk_-_Ode_To_A_Nightingale
1.jk_-_Song_Of_Four_Faries
1.jm_-_The_Song_of_View,_Practice,_and_Action
1.jm_-_The_Song_on_Reaching_the_Mountain_Peak
1.jr_-_On_Love
1.jr_-_The_Self_We_Share
1.jr_-_This_Is_Love
1.jwvg_-_The_Reckoning
1.kbr_-_Having_Crossed_The_River
1.kbr_-_Having_crossed_the_river
1.kbr_-_The_Light_of_the_Sun
1.kbr_-_The_light_of_the_sun,_the_moon,_and_the_stars_shines_bright
1.kbr_-_The_Self_Forgets_Itself
1.kbr_-_The_self_forgets_itself
1.lb_-_Three_Poems_on_Wine
1.lla_-_Fool,_you_wont_find_your_way_out_by_praying_from_a_book
1.lla_-_Its_so_much_easier_to_study_than_act
1.lla_-_When_my_mind_was_cleansed_of_impurities
1.lr_-_An_Adamantine_Song_on_the_Ever-Present
1.pbs_-_Letter_To_Maria_Gisborne
1.pbs_-_Prometheus_Unbound
1.pbs_-_Queen_Mab_-_Part_I.
1.pbs_-_Queen_Mab_-_Part_V.
1.pbs_-_Queen_Mab_-_Part_VI.
1.pbs_-_The_Cenci_-_A_Tragedy_In_Five_Acts
1.pbs_-_The_Cyclops
1.pbs_-_The_Revolt_Of_Islam_-_Canto_I-XII
1.pbs_-_The_Triumph_Of_Life
1.poe_-_The_Conqueror_Worm
1.rb_-_Holy-Cross_Day
1.rb_-_Life_In_A_Love
1.rb_-_Paracelsus_-_Part_II_-_Paracelsus_Attains
1.rb_-_Paracelsus_-_Part_I_-_Paracelsus_Aspires
1.rb_-_Pauline,_A_Fragment_of_a_Question
1.rb_-_Sordello_-_Book_the_Fifth
1.rb_-_Sordello_-_Book_the_Second
1.rb_-_The_Flight_Of_The_Duchess
1.rb_-_The_Pied_Piper_Of_Hamelin
1.rwe_-_Dmonic_Love
1.rwe_-_Gnothi_Seauton
1.rwe_-_The_Rhodora_-_On_Being_Asked,_Whence_Is_The_Flower?
1.sdi_-_In_Love
1.srm_-_The_Marital_Garland_of_Letters
1.srm_-_The_Necklet_of_Nine_Gems
1.srm_-_The_Song_of_the_Poppadum
1.sv_-_Song_of_the_Sanyasin
1.wb_-_Trembling_I_sit_day_and_night
1.wby_-_Colonus_Praise
1.wby_-_Old_Tom_Again
1.wby_-_Supernatural_Songs
1.wby_-_The_Wanderings_Of_Oisin_-_Book_II
1.ww_-_4-_The_White_Doe_Of_Rylstone,_Or,_The_Fate_Of_The_Nortons
1.ww_-_Book_First_[Introduction-Childhood_and_School_Time]
1.ww_-_Book_Fourteenth_[conclusion]
1.ww_-_Book_Second_[School-Time_Continued]
1.ww_-_Book_Sixth_[Cambridge_and_the_Alps]
1.ww_-_Book_Tenth_{Residence_in_France_continued]
1.ww_-_Gipsies
1.ww_-_Hail-_Twilight,_Sovereign_Of_One_Peaceful_Hour
1.ww_-_The_Excursion-_II-_Book_First-_The_Wanderer
1.ww_-_The_Excursion-_IV-_Book_Third-_Despondency
1.ww_-_The_Excursion-_IX-_Book_Eighth-_The_Parsonage
1.ww_-_The_Excursion-_V-_Book_Fouth-_Despondency_Corrected
1.ww_-_The_Prelude,_Book_1-_Childhood_And_School-Time
1.ww_-_The_Recluse_-_Book_First
1.ww_-_The_Wishing_Gate_Destroyed
1.ww_-_To_H._C.
1.ww_-_Who_Fancied_What_A_Pretty_Sight
2.01_-_Indeterminates,_Cosmic_Determinations_and_the_Indeterminable
2.01_-_Isha_Upanishad__All_that_is_world_in_the_Universe
2.01_-_Mandala_One
2.01_-_MASTER_AND_DISCIPLE
2.01_-_The_Object_of_Knowledge
2.01_-_The_Ordinary_Life_and_the_True_Soul
2.01_-_The_Road_of_Trials
2.01_-_The_Two_Natures
2.01_-_The_Yoga_and_Its_Objects
2.02_-_Atomic_Motions
2.02_-_Brahman,_Purusha,_Ishwara_-_Maya,_Prakriti,_Shakti
2.02_-_Habit_2__Begin_with_the_End_in_Mind
2.02_-_Surrender,_Self-Offering_and_Consecration
2.02_-_The_Bhakta.s_Renunciation_results_from_Love
2.02_-_THE_EXPANSION_OF_LIFE
2.02_-_The_Ishavasyopanishad_with_a_commentary_in_English
2.02_-_The_Status_of_Knowledge
2.02_-_The_Synthesis_of_Devotion_and_Knowledge
2.03_-_Karmayogin__A_Commentary_on_the_Isha_Upanishad
2.03_-_THE_ENIGMA_OF_BOLOGNA
2.03_-_The_Eternal_and_the_Individual
2.03_-_The_Purified_Understanding
2.03_-_The_Supreme_Divine
2.04_-_ADVICE_TO_HOUSEHOLDERS
2.04_-_Concentration
2.04_-_The_Divine_and_the_Undivine
2.04_-_The_Secret_of_Secrets
2.05_-_Apotheosis
2.05_-_Habit_3__Put_First_Things_First
2.05_-_On_Poetry
2.05_-_Renunciation
2.05_-_The_Cosmic_Illusion;_Mind,_Dream_and_Hallucination
2.05_-_The_Divine_Truth_and_Way
2.05_-_Universal_Love_and_how_it_leads_to_Self-Surrender
2.06_-_On_Beauty
2.06_-_Reality_and_the_Cosmic_Illusion
2.06_-_The_Synthesis_of_the_Disciplines_of_Knowledge
2.06_-_The_Wand
2.06_-_Works_Devotion_and_Knowledge
2.07_-_The_Cup
2.07_-_The_Knowledge_and_the_Ignorance
2.07_-_THE_MASTER_AND_VIJAY_GOSWAMI
2.07_-_The_Release_from_Subjection_to_the_Body
2.07_-_The_Supreme_Word_of_the_Gita
2.07_-_The_Triangle_of_Love
2.07_-_The_Upanishad_in_Aphorism
2.08_-_God_in_Power_of_Becoming
2.08_-_Memory,_Self-Consciousness_and_the_Ignorance
2.08_-_The_God_of_Love_is_his_own_proof
2.08_-_The_Release_from_the_Heart_and_the_Mind
2.09_-_Memory,_Ego_and_Self-Experience
2.09_-_SEVEN_REASONS_WHY_A_SCIENTIST_BELIEVES_IN_GOD
2.09_-_The_Pantacle
2.09_-_The_Release_from_the_Ego
2.0_-_Reincarnation_and_Karma
2.0_-_THE_ANTICHRIST
2.1.01_-_God_The_One_Reality
2.1.01_-_The_Central_Process_of_the_Sadhana
2.1.02_-_Combining_Work,_Meditation_and_Bhakti
2.1.02_-_Nature_The_World-Manifestation
2.1.03_-_Man_and_Superman
2.10_-_Knowledge_by_Identity_and_Separative_Knowledge
2.10_-_The_Realisation_of_the_Cosmic_Self
2.11_-_The_Boundaries_of_the_Ignorance
2.11_-_The_Modes_of_the_Self
2.1.1_-_The_Nature_of_the_Vital
2.11_-_WITH_THE_DEVOTEES_AT_DAKSHINEWAR
2.12_-_THE_FESTIVAL_AT_PNIHTI
2.12_-_The_Origin_of_the_Ignorance
2.12_-_The_Realisation_of_Sachchidananda
2.12_-_The_Way_and_the_Bhakta
2.13_-_Exclusive_Concentration_of_Consciousness-Force_and_the_Ignorance
2.13_-_On_Psychology
2.13_-_The_Difficulties_of_the_Mental_Being
2.13_-_THE_MASTER_AND_M.
2.1.3_-_Wrong_Movements_of_the_Vital
2.14_-_The_Origin_and_Remedy_of_Falsehood,_Error,_Wrong_and_Evil
2.14_-_The_Passive_and_the_Active_Brahman
2.14_-_The_Unpacking_of_God
2.15_-_LAST_VISIT_TO_KESHAB
2.15_-_Reality_and_the_Integral_Knowledge
2.15_-_The_Cosmic_Consciousness
2.16_-_Oneness
2.16_-_The_15th_of_August
2.16_-_The_Integral_Knowledge_and_the_Aim_of_Life;_Four_Theories_of_Existence
2.16_-_WITH_THE_DEVOTEES_AT_DAKSHINESWAR
2.17_-_December_1938
2.17_-_The_Progress_to_Knowledge_-_God,_Man_and_Nature
2.17_-_The_Soul_and_Nature
2.18_-_January_1939
2.18_-_The_Evolutionary_Process_-_Ascent_and_Integration
2.18_-_The_Soul_and_Its_Liberation
2.19_-_Feb-May_1939
2.19_-_Out_of_the_Sevenfold_Ignorance_towards_the_Sevenfold_Knowledge
2.19_-_THE_MASTER_AND_HIS_INJURED_ARM
2.19_-_The_Planes_of_Our_Existence
2.2.01_-_The_Problem_of_Consciousness
2.2.01_-_Work_and_Yoga
2.20_-_2.29_-_RULES_FOR_HOUSEHOLDERS_AND_MONKS
2.2.02_-_Becoming_Conscious_in_Work
2.2.02_-_The_True_Being_and_the_True_Consciousness
2.2.03_-_The_Psychic_Being
2.2.03_-_The_Science_of_Consciousness
22.04_-_On_The_Brink(I)
2.20_-_Nov-Dec_1939
2.20_-_The_Philosophy_of_Rebirth
2.2.1_-_Cheerfulness_and_Happiness
2.21_-_The_Ladder_of_Self-transcendence
2.21_-_Towards_the_Supreme_Secret
2.22_-_Rebirth_and_Other_Worlds;_Karma,_the_Soul_and_Immortality
2.2.2_-_The_Mandoukya_Upanishad
2.22_-_THE_STILLEST_HOUR
2.22_-_The_Supreme_Secret
2.22_-_Vijnana_or_Gnosis
2.2.3_-_Depression_and_Despondency
2.23_-_Man_and_the_Evolution
2.23_-_The_Core_of_the_Gita.s_Meaning
2.24_-_Gnosis_and_Ananda
2.2.4_-_Taittiriya_Upanishad
2.24_-_The_Evolution_of_the_Spiritual_Man
2.24_-_The_Message_of_the_Gita
2.25_-_The_Triple_Transformation
2.26_-_Samadhi
2.26_-_The_Ascent_towards_Supermind
2.27_-_Hathayoga
2.27_-_The_Gnostic_Being
2.28_-_The_Divine_Life
2.3.01_-_Concentration_and_Meditation
2.30_-_2.39_-_THE_MASTER_IN_VARIOUS_MOODS
2.3.02_-_The_Supermind_or_Supramental
2.3.03_-_Integral_Yoga
2.3.03_-_The_Mother's_Presence
2.3.04_-_The_Higher_Planes_of_Mind
2.3.08_-_The_Physical_Consciousness
2.3.1_-_Ego_and_Its_Forms
2.4.01_-_Divine_Love,_Psychic_Love_and_Human_Love
2.40_-_2.49_-_THE_MASTER_AT_THE_HOUSES_OF_BALARM_AND_GIRISH
2.4.1_-_Human_Relations_and_the_Spiritual_Life
2.4.2_-_Interactions_with_Others_and_the_Practice_of_Yoga
25.12_-_AGNI
2_-_Other_Hymns_to_Agni
30.01_-_World-Literature
3.00.2_-_Introduction
30.03_-_Spirituality_in_Art
30.04_-_Intuition_and_Inspiration_in_Art
30.06_-_The_Poet_and_The_Seer
30.09_-_Lines_of_Tantra_(Charyapada)
3.00_-_Introduction
30.10_-_The_Greatness_of_Poetry
30.13_-_Rabindranath_the_Artist
3.01_-_The_Soul_World
3.02_-_King_and_Queen
3.02_-_SOL
3.02_-_The_Motives_of_Devotion
3.02_-_The_Psychology_of_Rebirth
3.03_-_SULPHUR
3.03_-_The_Godward_Emotions
3.03_-_The_Soul_Is_Mortal
3.04_-_Folly_Of_The_Fear_Of_Death
3.04_-_LUNA
3.04_-_The_Spirit_in_Spirit-Land_after_Death
3.05_-_SAL
3.05_-_The_Central_Thought
3.05_-_The_Divine_Personality
3.05_-_The_Physical_World_and_its_Connection_with_the_Soul_and_Spirit-Lands
3.06_-_Death
3.07_-_The_Ananda_Brahman
3.08_-_The_Myster_of_Love
3.09_-_Of_Silence_and_Secrecy
3.09_-_The_Return_of_the_Soul
31.01_-_The_Heart_of_Bengal
3.1.02_-_Spiritual_Evolution_and_the_Supramental
31.04_-_Sri_Ramakrishna
3.1.04_-_Transformation_in_the_Integral_Yoga
31.05_-_Vivekananda
31.06_-_Jagadish_Chandra_Bose
3.10_-_ON_THE_THREE_EVILS
3.10_-_The_New_Birth
31.10_-_East_and_West
3.1.19_-_Parabrahman
3.1.1_-_The_Transformation_of_the_Physical
3.1.3_-_Difficulties_of_the_Physical_Being
3.14_-_Of_the_Consecrations
3.2.01_-_The_Newness_of_the_Integral_Yoga
32.02_-_Reason_and_Yoga
3.2.02_-_The_Veda_and_the_Upanishads
3.2.02_-_Yoga_and_Skill_in_Works
3.2.03_-_Jainism_and_Buddhism
32.04_-_The_Human_Body
3.2.05_-_Our_Ideal
3.2.05_-_The_Yoga_of_the_Bhagavad_Gita
3.2.06_-_The_Adwaita_of_Shankaracharya
32.06_-_The_Novel_Alchemy
32.07_-_The_God_of_the_Scientist
3.2.08_-_Bhakti_Yoga_and_Vaishnavism
3.2.09_-_The_Teachings_of_Some_Modern_Indian_Yogis
3.2.10_-_Christianity_and_Theosophy
3.2.4_-_Sex
3.3.03_-_The_Delight_of_Works
33.04_-_Deoghar
33.07_-_Alipore_Jail
33.13_-_My_Professors
3.3.1_-_Illness_and_Health
3.4.01_-_Evolution
3.4.1.01_-_Poetry_and_Sadhana
3.4.1.06_-_Reading_and_Sadhana
3.4.1_-_The_Subconscient_and_the_Integral_Yoga
3.5.03_-_Reason_and_Society
3-5_Full_Circle
3.6.01_-_Heraclitus
36.07_-_An_Introduction_To_The_Vedas
36.08_-_A_Commentary_on_the_First_Six_Suktas_of_Rigveda
37.01_-_Yama_-_Nachiketa_(Katha_Upanishad)
37.03_-_Satyakama_And_Upakoshala
37.04_-_The_Story_Of_Rishi_Yajnavalkya
37.05_-_Narada_-_Sanatkumara_(Chhandogya_Upanishad)
37.06_-_Indra_-_Virochana_and_Prajapati
3.7.1.01_-_Rebirth
3.7.1.02_-_The_Reincarnating_Soul
3.7.1.04_-_Rebirth_and_Soul_Evolution
3.7.1.05_-_The_Significance_of_Rebirth
3.7.1.06_-_The_Ascending_Unity
3.7.1.07_-_Involution_and_Evolution
3.7.1.08_-_Karma
3.7.1.09_-_Karma_and_Freedom
3.7.1.10_-_Karma,_Will_and_Consequence
3.7.1.11_-_Rebirth_and_Karma
3.7.2.01_-_The_Foundation
3.7.2.02_-_The_Terrestial_Law
3.7.2.03_-_Mind_Nature_and_Law_of_Karma
3.7.2.04_-_The_Higher_Lines_of_Karma
3.7.2.05_-_Appendix_I_-_The_Tangle_of_Karma
3.7.2.06_-_Appendix_II_-_A_Clarification
38.02_-_Hymns_and_Prayers
3_-_Commentaries_and_Annotated_Translations
4.02_-_The_Integral_Perfection
4.02_-_The_Psychology_of_the_Child_Archetype
4.03_-_The_Psychology_of_Self-Perfection
4.03_-_The_Senses_And_Mental_Pictures
4.03_-_The_Special_Phenomenology_of_the_Child_Archetype
4.03_-_THE_TRANSFORMATION_OF_THE_KING
4.04_-_Conclusion
4.04_-_In_the_Total_Christ
4.04_-_The_Perfection_of_the_Mental_Being
4.04_-_THE_REGENERATION_OF_THE_KING
4.05_-_THE_DARK_SIDE_OF_THE_KING
4.05_-_The_Instruments_of_the_Spirit
4.07_-_Purification-Intelligence_and_Will
4.08_-_The_Liberation_of_the_Spirit
4.08_-_THE_RELIGIOUS_PROBLEM_OF_THE_KINGS_RENEWAL
4.09_-_The_Liberation_of_the_Nature
4.0_-_NOTES_TO_ZARATHUSTRA
4.0_-_The_Path_of_Knowledge
4.1.01_-_The_Intellect_and_Yoga
4.10_-_The_Elements_of_Perfection
4.1.1.04_-_Foundations_of_the_Sadhana
4.1.1.05_-_The_Central_Process_of_the_Yoga
4.11_-_The_Perfection_of_Equality
4.1.2.02_-_The_Three_Transformations
4.12_-_The_Way_of_Equality
4.13_-_The_Action_of_Equality
4.1.4_-_Resistances,_Sufferings_and_Falls
4.14_-_The_Power_of_the_Instruments
4.15_-_Soul-Force_and_the_Fourfold_Personality
4.16_-_The_Divine_Shakti
4.17_-_The_Action_of_the_Divine_Shakti
4.18_-_Faith_and_shakti
4.19_-_The_Nature_of_the_supermind
4.20_-_The_Intuitive_Mind
4.21_-_The_Gradations_of_the_supermind
4.2.1_-_The_Right_Attitude_towards_Difficulties
4.2.2.01_-_The_Meaning_of_Psychic_Opening
4.2.2.03_-_An_Experience_of_Psychic_Opening
4.2.2_-_Steps_towards_Overcoming_Difficulties
4.22_-_The_supramental_Thought_and_Knowledge
4.23_-_The_supramental_Instruments_--_Thought-process
4.2.4.07_-_Psychic_Joy
4.24_-_The_supramental_Sense
4.2.4_-_Time_and_CHange_of_the_Nature
4.2.5.01_-_Psychisation_and_Spiritualisation
4.2.5_-_Dealing_with_Depression_and_Despondency
4.25_-_Towards_the_supramental_Time_Vision
4.26_-_The_Supramental_Time_Consciousness
4.2_-_Karma
4.3.1.01_-_Peace,_Calm,_Silence_and_the_Self
4.3.1.02_-_The_True_Self_Within
4.3.1.03_-_The_Self_and_the_Sense_of_Individuality
4.3.1.05_-_The_Self_and_the_Cosmic_Consciousness
4.3.1.06_-_A_Vision_of_the_Universal_Self
4.3.1.07_-_The_Self_Experienced_on_Various_Planes
4.3.1.08_-_The_Self_and_Time
4.3.1.09_-_The_Self_and_Life
4.3.1.10_-_Experiences_of_Infinity,_Oneness,_Unity
4.3.2.02_-_Breaking_into_the_Spiritual_Consciousness
4.3.2.04_-_Degrees_in_the_Higher_Consciousness
4.3_-_Bhakti
4.4.1.01_-_The_Meaning_of_Spiritual_Transformation
4.4.1.02_-_A_Double_Movement_in_the_Sadhana
4.4.1.03_-_Both_Ascent_and_Descent_Necessary
4.4.1.05_-_Ascent_and_Descent_of_the_Kundalini_Shakti
4.4.1.06_-_Ascent_and_Descent_and_Problems_of_the_Lower_Nature
4.4.2.01_-_Contact_with_the_Above
4.4.2.05_-_Ascent_and_the_Psychic_Being
4.4.2.08_-_Fixing_the_Consciousness_Above
4.4.3.03_-_Preparatory_Experiences_and_Descent
4.43_-_Chapter_Three
4.4.4.02_-_Peace,_Calm,_Quiet_as_a_Basis_for_the_Descent
4.4.4.04_-_The_Descent_of_Silence
5.01_-_ADAM_AS_THE_ARCANE_SUBSTANCE
5.01_-_On_the_Mysteries_of_the_Ascent_towards_God
5.03_-_The_Divine_Body
5.04_-_Formation_Of_The_World
5.04_-_Supermind_and_the_Life_Divine
5.04_-_THE_POLARITY_OF_ADAM
5.05_-_Supermind_and_Humanity
5.06_-_THE_TRANSFORMATION
5.08_-_ADAM_AS_TOTALITY
5.08_-_Supermind_and_Mind_of_Light
5.1.02_-_Ahana
5.4.01_-_Notes_on_Root-Sounds
5_-_The_Phenomenology_of_the_Spirit_in_Fairytales
6.01_-_THE_ALCHEMICAL_VIEW_OF_THE_UNION_OF_OPPOSITES
6.02_-_STAGES_OF_THE_CONJUNCTION
6.05_-_THE_PSYCHOLOGICAL_INTERPRETATION_OF_THE_PROCEDURE
6.06_-_SELF-KNOWLEDGE
6.07_-_THE_MONOCOLUS
6.08_-_THE_CONTENT_AND_MEANING_OF_THE_FIRST_TWO_STAGES
6.09_-_THE_THIRD_STAGE_-_THE_UNUS_MUNDUS
6.0_-_Conscious,_Unconscious,_and_Individuation
6.10_-_THE_SELF_AND_THE_BOUNDS_OF_KNOWLEDGE
Aeneid
Big_Mind_(non-dual)
Big_Mind_(ten_perfections)
Blazing_P1_-_Preconventional_consciousness
Blazing_P2_-_Map_the_Stages_of_Conventional_Consciousness
Blazing_P3_-_Explore_the_Stages_of_Postconventional_Consciousness
BOOK_II._--_PART_I._ANTHROPOGENESIS.
BOOK_II._--_PART_III._ADDENDA._SCIENCE_AND_THE_SECRET_DOCTRINE_CONTRASTED
BOOK_II._--_PART_II._THE_ARCHAIC_SYMBOLISM_OF_THE_WORLD-RELIGIONS
BOOK_I._--_PART_I._COSMIC_EVOLUTION
BOOK_I._--_PART_III._SCIENCE_AND_THE_SECRET_DOCTRINE_CONTRASTED
Book_of_Exodus
Book_of_Genesis
BOOK_XVIII._-_A_parallel_history_of_the_earthly_and_heavenly_cities_from_the_time_of_Abraham_to_the_end_of_the_world
BOOK_XVII._-_The_history_of_the_city_of_God_from_the_times_of_the_prophets_to_Christ
Conversations_with_Sri_Aurobindo
COSA_-_BOOK_III
COSA_-_BOOK_IX
COSA_-_BOOK_V
COSA_-_BOOK_XI
COSA_-_BOOK_XII
COSA_-_BOOK_XIII
DS2
DS3
DS4
ENNEAD_01.01_-_The_Organism_and_the_Self.
ENNEAD_01.02_-_Concerning_Virtue.
ENNEAD_02.01_-_Of_the_Heaven.
ENNEAD_05.03_-_The_Self-Consciousnesses,_and_What_is_Above_Them.
ENNEAD_06.05_-_The_One_and_Identical_Being_is_Everywhere_Present_In_Its_Entirety.345
ENNEAD_06.07_-_How_Ideas_Multiplied,_and_the_Good.
ENNEAD_06.08_-_Of_the_Will_of_the_One.
For_a_Breath_I_Tarry
Guru_Granth_Sahib_first_part
Isha_Upanishads
Liber_111_-_The_Book_of_Wisdom_-_LIBER_ALEPH_VEL_CXI
Liber_46_-_The_Key_of_the_Mysteries
Liber_71_-_The_Voice_of_the_Silence_-_The_Two_Paths_-_The_Seven_Portals
MoM_References
Phaedo
r1912_01_27
r1912_07_01
r1912_07_22
r1912_12_25
r1913_01_11
r1913_01_14
r1913_01_31
r1914_03_27
r1914_03_28
r1914_04_08
r1914_05_22
r1914_06_22
r1914_07_10
r1914_11_10
r1914_11_24
r1914_11_30
r1914_12_13
r1915_01_03a
r1915_01_05b
r1915_05_19
r1917_02_02
r1918_05_26
r1918_06_03
r1919_07_26
Sayings_of_Sri_Ramakrishna_(text)
Symposium
Talks_001-025
Talks_026-050
Talks_051-075
Talks_076-099
Talks_100-125
Talks_125-150
Talks_151-175
Talks_176-200
Talks_225-239
Talks_500-550
Talks_600-652
Talks_With_Sri_Aurobindo_1
Talks_With_Sri_Aurobindo_2
The_Act_of_Creation_text
Theaetetus
The_Anapanasati_Sutta__A_Practical_Guide_to_Mindfullness_of_Breathing_and_Tranquil_Wisdom_Meditation
The_Coming_Race_Contents
the_Eternal_Wisdom
The_Five,_Ranks_of_The_Apparent_and_the_Real
The_Logomachy_of_Zos
The_Pythagorean_Sentences_of_Demophilus
The_Riddle_of_this_World
Timaeus
Valery_as_Symbol
Verses_of_Vemana

PRIMARY CLASS

Being
God
Names_of_God
person
SEE ALSO

ego
God
parts_of_the_being
planes
the_Ignorance
SIMILAR TITLES
the Self
The Self-Organizing Universe

DEFINITIONS

the self-begotten, the savior, or God.” [Rf.

The Self or Atman being free and superior to birth and death, the experience of the Jivatman and its unity with the supreme

the self same; the very same.

The Self that becomes all these forms of things is the K/w/ or universal Soul,

The Self that contains all these things involved in it is Prajna, the conscious Cause or ori^natly determining Soul.

The Self that creates all these forms is Hiranyagarbha, the



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1:What exists in truth is the Self alone. ~ Sri Ramana Maharshi,
2:Whether one has surrendered or not, one has never been separate from the Self. ~ Sri Ramana Maharshi,
3:Giving one self up to God, means constantly remembering the Self. ~ Sri Ramana Maharshi,
4:The Self is here and now and you are that always. ~ Sri Ramana Maharshi, Day by Day, 3-7-46,
5:The Bliss that is creation’s splendid grain ~ Sri Aurobindo, Savitri, In the Self of Mind,
6:What it knew was an image in a broken glass,
   ~ Sri Aurobindo, Savitri, In the Self of Mind, [T5],
7:My body a dot in the soul’s vast expanse. ~ Sri Aurobindo, Collected Poems, The Self’s Infinity,
8:Quality and quantity differ, the self is equal. ~ Sri Aurobindo, The Life Divine, The Pure Existent,
9:Do not hate the evil-hearted, the jealous and the selfish. It is they who promote your Mok ~ Swami Sivananda,
10:My life is a silence grasped by timeless hands; ~ Sri Aurobindo, Collected Poems, The Self’s Infinity,
11:All this is the Brahman; this Self is the Brahman and the Self is fourfold.
   ~ Sri Aurobindo, The Life Divine,
12:Worlds were many, but the Self was one. ~ Sri Aurobindo, Savitri, The House of the Spirit and the New Creation,
13:A devotee concentrates on God; a seeker seeks the Self. The practice is equally difficult for both. ~ Sri Ramana Maharshi,
14:To study the self is to forget the self. To forget the self is to be enlightened by the ten thousand things. ~ Dogen Zenji,
15:Not for the sake of the wife, but for the sake of the Self is the wife dear to us.
   ~ Yajnavalkya, the Upanishads, *which?,
16:The Self of things is not their outward view,
A Force within decides. ~ Sri Aurobindo, Collected Poems, Parabrahman,
17:Love, joy and happiness come from the psychic. The Self gives peace or a universal Ananda. ~ Sri Aurobindo, Letters On Yoga - I,
18:When the source of the 'I-throught' is reached it vanishes and what remains over is the Self. ~ Sri Ramana Maharshi, Talks, 130,
19:The Self cannot be found in books. You have to find it out for yourself, in yourself. ~ Sri Ramana Maharshi, Day by Day, 16-3-45,
20:The Self is God. `I AM' is God. If God be apart from the Self, He must be a Selfless God, which is absurd. ~ Sri Ramana Maharshi,
21:Many people try to define the Self instead of attempting to know the Self and abide in it. ~ Sri Ramana Maharshi, Reminisceneces,
22:The self of things is an infinite indivisible existence. ~ Sri Aurobindo, The Life Divine, Delight of Existence, The Solution,
23:If we cannot define the Eternal, we can unify ourselves with it. ~ Sri Aurobindo, The Synthesis Of Yoga, The Modes of the Self,
24:The realisation of the Self as Sachchidananda is the aim of human existence. ~ Sri Aurobindo, Isha Upanishad, Self-Realisation,
25:The Self is known to everyone but not clearly. You always exist. The Be-ing is the Self. ‘I am’ is the name of God. ~ Sri Ramana Maharshi,
26:The supreme Self is one, but the souls of the Self are many. ~ Sri Aurobindo, The Life Divine, The Evolution of the Spiritual Man,
27:It is the Self who has become all these becomings. ~ Sri Aurobindo, The Life Divine, The Progress to Knowledge - God, Man and Nature,
28:The man who prays, the prayer, and the God to whom he prays all have reality only as manifestations of the Self. ~ Sri Ramana Maharshi, [T5],
29:In a world of beings and momentary events
Where all must die to live and live to die. ~ Sri Aurobindo, Savitri, In the Self of Mind,
30:Selfishness is to live for oneself and not for something greater than the self. ~ Sri Aurobindo, Letters on Yoga - IV, Ego and Its Forms,
31:The Bible says, “Be still and know that I am God”. Stillness is the sole requisite for the realisation of the Self as God. ~ Sri Ramana Maharshi,
32:Naked my spirit from its vestures stands;
I am alone with my own self for space. ~ Sri Aurobindo, Collected Poems, The Self’s Infinity,
33:If it be true that the Self alone exists, it must be also true that all is the Self. ~ Sri Aurobindo, The Life Divine, Reality Omnipresent,
34:The white passion of God-ecstasy
That laughs in the blaze of the boundless heart of Love. ~ Sri Aurobindo, Savitri, In the Self of Mind,
35:Our mind is a house haunted by the slain past,
Ideas soon mummified, ghosts of old truths, ~ Sri Aurobindo, Savitri, In the Self of Mind,
36:In the silence and not in the thought we shall find the Self. ~ Sri Aurobindo, The Synthesis Of Yoga, The Release from the Heart and the Mind,
37:The only useful purpose of the present birth is to turn within and realise the Self.
There is nothing else to do. ~ Sri Ramana Maharshi, Talks, 219,
38:Looking at you from within the Self, I never leave you.
How can this fact be known to your externalised vision? ~ Sri Ramana Maharshi, Padamalai, 37,
39:In the silence of the self there is no time—it is akāla. ~ Sri Aurobindo, Letters on Yoga - III, Experiences of the Self, the One and the Infinite,
40:Prakriti does not act for itself or by its own motion, but with the Self as lord. ~ Sri Aurobindo, The Synthesis Of Yoga, The Release from the Ego,
41:Our personality is never the same; it is a constant mutation and various combination. ~ Sri Aurobindo, The Synthesis Of Yoga, The Modes of the Self,
42:Yet is the dark Inconscient whence came all
The self-same Power that shines on high unwon. ~ Sri Aurobindo, Collected Poems, Man of the Mediator,
43:Yet is the dark Inconscient whence came all
The self-same Power that shines on high unwon. ~ Sri Aurobindo, Collected Poems, Man of the Mediator,
44:You do not have to struggle to reach God, but you do have to struggle to tear away the self-created veil that hides God from you.
   ~ Paramahansa Yogananda,
45:The self or spirit has the joy of its own existence. ~ Sri Aurobindo, Letters on Himself and the Ashram, Vedanta and Other Paths of Self-Realisation,
46:Difficult is union with God when the self is not under governance; but when the self is well-subjected, there are means to come by it. ~ Bhagavad Gita XI. 38,
47:The selfs must allow each self a shot at its goals in life, if you wish to achieve any sense of fulfillment and remain sane.
   ~ Peter J Carroll, Psyber Magick,
48:To be above the mind one must first realise the self above the mind and live there. ~ Sri Aurobindo, Letters on Yoga - III, Ascent to the Higher Planes,
49:To realise the Self is to realise the eternal freedom of the Spirit. ~ Sri Aurobindo, The Life Divine, Brahman, Purusha, Ishwara - Maya, Prakriti, Shakti,
50:Despise no one, try to see God in all and the Self in all. ~ Sri Aurobindo, Autobiographical Notes and Other Writings of Historical Interest, To Motilal Roy,
51:Absolute completeness is not feasible in the finite because it is alien to the self-conception of the finite. ~ Sri Aurobindo, The Life Divine, The Divine Maya,
52:In the unfolding process of the Self
Sometimes the inexpressible Mystery
Elects a human vessel of descent. ~ Sri Aurobindo, Savitri, The Secret Knowledge,
53:Q.: There is conflict in the teachings of Aurobindo and of the Mother.
M.: First surrender the Self and then harmonise the conflicts. ~ Sri Ramana Maharshi, Talks, 164,
54:But not for self alone the Self is won:
Content abide not with one conquered realm; ~ Sri Aurobindo, Savitri, Nirvana and the Discovery of the All-Negating Absolute,
55:Existence’ self was shadowed by a doubt;
Almost it seemed a lotus-leaf afloat
On a nude pool of cosmic Nothingness. ~ Sri Aurobindo, Savitri, In the Self of Mind,
56:In Christian theology, kenosis (Greek: κένωσις, kénōsis, lit. emptiness) is the self-emptying of ones own will and becoming entirely receptive to Gods divine will.
   ~ Wikipedia,
57:The central aim of Knowledge is the recovery of the Self, of our true self-existence. ~ Sri Aurobindo, The Synthesis Of Yoga, The Synthesis of the Disciplines of Knowledge,
58:A perfect equality not only of the self, but in the nature is a condition of the Yoga of self-perfection. ~ Sri Aurobindo, The Synthesis Of Yoga, The Perfection of Equality,
59:It is for ananda that the world exists; for joy that the Self puts Himself into the great and serious game of life. ~ Sri Aurobindo, Karmayogin, The Awakening Soul of India,
60:An artist Sight constructed the Beyond
In contrary patterns and conflicting hues;
A part-experience fragmented the Whole. ~ Sri Aurobindo, Savitri, In the Self of Mind,
61:No man works, but Nature works through him for the self-expression of a Power within that proceeds from the Infinite. ~ Sri Aurobindo, The Synthesis Of Yoga, The Divine Work,
62:Its highest wisdom was a brilliant guess,
Its mighty structured science of the worlds
A passing light on being’s surfaces. ~ Sri Aurobindo, Savitri, In the Self of Mind,
63:In the enormous spaces of the self
The body now seemed only a wandering shell, ~ Sri Aurobindo, Savitri, The Yoga of the King, The Yoga of the Spirit’s Freedom and Greatness,
64:For integral self-possession we must be one not only with the Self, with God, but with all existences. ~ Sri Aurobindo, The Synthesis Of Yoga, The Realisation of the Cosmic Self,
65:The gnosis is not only light, it is force; it is creative knowledge, it is the self-effective truth of the divine Idea. ~ Sri Aurobindo, The Synthesis Of Yoga, Vijnana or Gnosis,
66:How to see God? To see Him is to be consumed by Him.
How to see the Self? As the Self is one without a second, it is impossible to see it. ~ Sri Ramana Maharshi, Reality in Forty Verses,
67:It acted not but bore all thoughts and deeds,
The witness Lord of Nature’s myriad acts
Consenting to the movements of her Force. ~ Sri Aurobindo, Savitri, In the Self of Mind,
68:The Self, the Divine, the Supreme Reality, the All, the Transcendent, - the One in all aspects is then the object of Yogic knowledge.
   ~ Sri Aurobindo, The Synthesis Of Yoga, [T5],
69:The builder Reason lost her confidence
In the successful sleight and turn of thought
That makes the soul the prisoner of a phrase. ~ Sri Aurobindo, Savitri, In the Self of Mind,
70:There is nothing which is beyond the reach of the God-lover or denied to him; for he is the favorite of the Divine Lover and the self of the Beloved.
   ~ Sri Aurobindo, The Synthesis Of Yoga,
71:Soul-existence is the real Individuality which stands behind the constant mutations of the thing we call our personality. ~ Sri Aurobindo, The Synthesis Of Yoga, The Modes of the Self,
72:Ananda is the presence of the Self and Master of our being and the stream of its out-flowing can be the pure joy of his Lila. ~ Sri Aurobindo, The Synthesis Of Yoga, The Ananda Brahman,
73:It is necessarily through the individual Self that we must arrive at the One, for that is the basis of all our experience. ~ Sri Aurobindo, The Synthesis Of Yoga, The Modes of the Self,
74:Even the self-collected existence of the silent Yogin is an act and an act of tremendous effect & profoundest import. ~ Sri Aurobindo, Isha Upanishad, A Commentary on the Isha Upanishad,
75:Q. What is the Light of Consciousness?
A: It is the self-luminous Existence-Consciousness which reveals to the Seer the world of names and forms both inside and outside.
   ~ Sri Ramana Maharshi,
76:All intuitive knowledge comes more or less directly from the light of the self-aware spirit entering into the mind. ~ Sri Aurobindo, The Synthesis Of Yoga, Towards the Supramental Time Vision,
77:The height of love is the rapturous immersion of ourselves in unity of ecstatic delight with the object of our love and adoration. ~ Sri Aurobindo, The Synthesis Of Yoga, The Modes of the Self,
78:I encourage all you superior seekers in the secret depths to devote yourselves to penetrating and clarifying the self, as earnestly as you would put out a fire on the top of your head.
   ~ Hakuin Ekaku,
79:In a supreme golden sheath the Brahman lies, stainless, without parts. A Splendour is That, It is the Light of Lights, It is That which the self-knowers know.
   ~ Sri Aurobindo, Kena And Other Upanishads,
80:The self behind our mind, life and body is the same as the self behind the mind, life and body of all our fellow-beings. ~ Sri Aurobindo, The Synthesis Of Yoga, The Realisation of the Cosmic Self,
81:The essence of religion is an aspiration and adoration of the soul towards the Divine, the Self, the Supreme, the Eternal, the Infinite. ~ Sri Aurobindo, The Future Poetry, The Sun of Poetic Truth,
82: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. ~ Sri Aurobindo, The Synthesis Of Yoga, The Status of Knowledge,
83:In the deep sleep state we lay down our ego, our thoughts and our desires. If we could only do all this while we are conscious, we would realise the Self. ~ Sri Ramana Maharshi, Conscious Immortality, Ch. 13,
84:The self and the world are in an eternal close relation and there is a connection between them, not a gulf that has to be overleaped. ~ Sri Aurobindo, The Synthesis Of Yoga, The Realisation of the Cosmic Self,
85:We are not our stages; we are not the self who hangs in the balance at this moment in our evolution. We are the activity of this evolution. We compose our stages, and we experience this composing. ~ Robert Kegan, 1982,
86:There is nothing which is beyond the reach of the God-lover or denied to him; for he is the favourite of the divine Lover and the self of the Beloved. ~ Sri Aurobindo, The Synthesis Of Yoga, The Mystery of Love,
87:The Self is there in the universe really and not falsely, supporting all that we have rejected, truly immanent in all things. ~ Sri Aurobindo, The Synthesis Of Yoga, The Synthesis of the Disciplines of Knowledge,
88:On a certain level all knowledge presents itself as a remembering, because all is latent or inherent in the self of supermind. ~ Sri Aurobindo, The Synthesis Of Yoga, The Supramental Instruments - Thought-Process,
89:Life develops in obedience to its own law and the pressure of forces and not according to the law and the logic of the self-conscious mind. ~ Sri Aurobindo, The Human Cycle, The Drive towards Economic Centralisation,
90:The self of the finite individual must pour itself into the boundless finite and that cosmic spirit too must be exceeded in the transcendent Infinite. ~ Sri Aurobindo, The Synthesis Of Yoga, The Release from the Ego,
91:The Vedantic formula of the Self in all things, all things in the Self and all things as becomings of the Self is the key to this richer and all-embracing Yoga. ~ Sri Aurobindo, The Synthesis Of Yoga, The Threefold Life,
92:In God’s supreme withdrawn and timeless hush
A seeing Self and potent Energy met;
The Silence knew itself and thought took form:
Self-made from the dual power creation rose. ~ Sri Aurobindo, Savitri, In the Self of Mind,
93:D.: Sri Aurobindo says that the Light which resides in the head must be brought down to the heart below.
M.: Is not the Self already in the Heart? How can the all-pervading Self be taken from one place to another? ~ Sri Ramana Maharshi,
94:7. He in whom it is the Self-Being that has become all existences that are Becomings, for he has the perfect knowledge, how shall he be deluded, whence shall he have grief who sees everywhere oneness?
   ~ Sri Aurobindo, Isha Upanishad, [7],
95:The knowledge of the Self includes also the knowledge of the principles of Being, its fundamental modes and its relations with the principles of the phenomenal universe. ~ Sri Aurobindo, The Synthesis Of Yoga, The Modes of the Self,
96:To know the highest Truth and to be in harmony with it is the condition of right being, to express it in all that we are, experience and do is the condition of right living. ~ Sri Aurobindo, The Synthesis Of Yoga, The Modes of the Self,
97:Actualization of self cannot be sought as a goal in its own right. . . . Rather, it seems to be a by-product of active commitment of one's talents to some cause, outside the self, such as the quest for beauty, truth, or justice. ~ Sidney Jourard,
98:Then suddenly a luminous finger fell
On all things seen or touched or heard or felt
And showed his mind that nothing could be known;
That must be reached from which all knowledge comes. ~ Sri Aurobindo, Savitri, In the Self of Mind,
99:Its glimmerings lighted with the abstract word
A half-visible ground and travelling yard by yard
It mapped a system of the Self and God.
I could not live the truth it spoke and thought. ~ Sri Aurobindo, Savitri, Satyavan and Savitri,
100:The Eternal is bound neither by quality nor absence of quality, neither by Personality nor by Impersonality; He is Himself, beyond all our positive and all our negative definitions. ~ Sri Aurobindo, The Synthesis Of Yoga, The Modes of the Self,
101:Even the smallest meanest work became
A sweet or glad and glorious sacrament,
An offering to the self of the great world
Or a service to the One in each and all. ~ Sri Aurobindo, Savitri, Nirvana and the Discovery of the All-Negating Absolute,
102:Oneness unknown to us dwells in these millions of figures and faces,
Wars with itself in our battles, loves in our clinging embraces,
Inly the self and the substance of things and their cause and their mover ~ Sri Aurobindo, Collected Poems, Ahana,
103:We must find the Self, the Divine, then only can we know what is the work the Self or the Divine demands from us. Until then our life and action can only be a help or means towards finding the Divine and it ought not to have any other purpose. ~ Sri Aurobindo, Letters On Yoga - II, [T5],
104:the spiritual transformation :::
The spiritual change is the established descent of the peace, light, knowledge, power, bliss from above, the awareness of the Self and the Divine and of a higher cosmic consciousness and the change of the whole consciousness to that. ~ Sri Aurobindo, Letters On Yoga - III,
105:The great teachers say that forgetfulness is the root of all evil, and is death for those who seek release;10 so one should rest the mind in one's Self and should never forget the Self: this is the aim. If the mind is controlled, all else can be controlled. ~ Sri Ramana Maharshi, Self-Enquiry, 34, [T5],
106:Existence found its truth on Oneness’ breast
And each became the self and space of all.
The great world-rhythms were heart-beats of one Soul,
To feel was a flame-discovery of God,
All mind was a single harp of many strings, ~ Sri Aurobindo, Savitri, The House of the Spirit and the New Creation,
107:This witness hush is the Thinker’s secret base:
Hidden in silent depths the word is formed,
From hidden silences the act is born
Into the voiceful mind, the labouring world;
In secrecy wraps the seed the Eternal sows
Silence, the mystic birthpla ~ Sri Aurobindo, Savitri, In the Self of Mind,
108:Keep your mind still.
That is enough.

The aim of all practices is to give up all practices.

When the mind becomes still,
the power of the Self
will be experienced.

The Self is all-pervading; if the mind is in peace, then one begins to experiences it. ~ Sri Ramana Maharshi, The Mountain Path, Dec 93, 139,
109:One of two things must be done. Either surrender because you admit your inability and require a higher power to help you, or investigate the cause of misery by going to the source and merging into the Self. Either way you will be free from misery. God never forsakes one who has surrendered. ~ Sri Ramana Maharshi, Surpassing Love and Grace,
110:The mainspring of creativity appears to be the same tendency which we discover so deeply as the curative force in psychotherapy, man's tendency to actualize himself, to become his potentialities. By this I mean the organic and human life, the urge to expand, extend, develop, mature - the tendency to express and activate all the capacities of the organism, or the self. ~ Carl Rogers,
111:One of the gnostics was hungry and wept. Someone who had no tasting (dhawq) in that area censured him for that. The gnostic said, "But Allah makes me hungry so that I might weep.
He tests me by affliction so that I might ask Him to remove it from me. This does not lessen my being patient." We know that patience is holding the self back from complaint to other-than-Allah. ~ Ibn Arabi,
112:In men, says the Upanishad, the Self-Existent has cut the doors of consciousness outward, but a few turn the eye inward and it is these who see and know the Spirit and develop the spiritual being. Thus to look into ourselves and see and enter into ourselves and live within is the first necessity for transformation of nature and for the divine life. ~ Sri Aurobindo, The Life Divine, 2.28 - The Divine Life,
113:Message for 4. 5. 67
   "Earth-life is the self-chosen habitation of a great Divinity and his aeonic will is to change it from a blind prison into his splendid mansion and high heaven-reaching temple." - Sri Aurobindo
   The Divinity mentioned by Sri Aurobindo is not a person but a condition that will be shared by all those who have prepared themselves to receive it. May 1967 ~ The Mother, Words Of The Mother III,
114:D.: Is God personal?
B.: Yes, He is always the first person, the I, ever standing before you. Because you give precedence to worldly things, God appears to have receded to the background. If you give up all else and seek Him alone, He will remain as the I, the Self. ~ Sri Ramana Maharshi,
115:D.: Meditation is with mind and how can it kill the mind in order to reveal the Self?

M.: Meditation is sticking to one thought. That single thought keeps away other thoughts; distraction of mind is a sign of its weakness. By constant meditation it gains strength, i.e., to say, its weakness of fugitive thought gives place to the enduring background free from thoughts. This expanse devoid of thought is the Self. ~ Sri Ramana Maharshi, Talks, 293,
116:Q: I wrote to the Mother a prayer in French. Her answer to it was: "Ouvre ton cæur et tu me trouveras déjà là." ("Open your heart and you will find me already there.") What exactly does this signify?
   A: What the Mother meant was this that when there is a certain opening of the heart, you find that there was always the eternal union there (the same that you experience always in the Self above).
   ~ Sri Aurobindo, The Mother With Letters On The Mother, 2-7-1935,
117:As long as there are impressions of objects in the mind, so long the inquiry "Who am I?" Is required. As thoughts arise they should be destroyed then and there in the very place of their origin, through inquiry. If one resorts to contemplation of the Self unintermittently, until the Self is gained, that alone would do. As long as their enemies within the fortress, they will continue to sally forth; if they are destroyed as they emerge, the fortress will fall into our hands. ~ Sri Ramana Maharshi,
118:47. A jnani who is a perfectly Self-realized yogi, sees by the eye of wisdom all objective phenomena to be in and of the Self and thus the Self to be the sole being.1

The allusion is to the story of a lady wearing a precious necklace, who suddenly forgot where it was, grew anxious, looked for it everywhere and even asked others to help, until a kind friend pointed out that it was round the seeker's own neck. ~ Adi Sankara, Atma Bodha, trans. Sri Ramana Maharshi, Collected Works of Sri Ramana Maharshi,
119:7. Don't entertain such thoughts of imperfection, lack of qualities, etc. You are already perfect. Get rid of the ideas of imperfection and need for development. There is nothing to realize or annihilate. You are the Self. The ego does not exist. Pursue the enquiry and see if there is anything to be realised or annihilated. See if there is any mind to be controlled. Even the effort is being made by the mind which does not exist. ~ Sri Ramana Maharshi, Surpassing Love and Grace An Offering from His Devotees,
120:We have to entertain the possibility that there is no reason for something existing; or that the split between subject and object is only our name for something equally accidental we call knowledge; or, an even more difficult thought, that while there may be some order to the self and the cosmos, to the microcosm and macrocosm, it is an order that is absolutely indifferent to our existence, and of which we can have only a negative awareness.
   ~ Eugene Thacker, In the Dust of This Planet: Horror Of Philosophy vol. 1,
121:When a jar is broken, the space that was inside Merges into the space outside. In the same way, my mind has merged in God; To me, there appears no duality.
Truly, there's no jar, no space within; There's no body and no soul encased. Please understand; everything is Brahman. There's no subject, no object, no separate parts.
Everywhere, always, and in everything, Know this: the Self alone exists. Everything, both the Void and the manifested world, Is nothing but my Self; of this I am certain. ~ The Song of the Avadhut,
122:It is the Divine who is the Master - the Self is inactive, it is always a silent wideness supporting all things - that is the static aspect. There is also the dynamic aspect through which the Divine works - behind that is the Mother. You must not lose sight of that, that it is through the Mother that all things are attained.
Again I feel that this Self is not only the Lord of this being, but that I myself am this Self. All these feelings are within myself, not above me; they come down from above. ~ Sri Aurobindo, The Mother With Letters On The Mother [T8],
123:The aim of a complete course of development is to divest the basic structures of any sense of exclusive self, and thus free the basic needs from their contamination by the needs of the separate self sense. When the basic structures are freed from the immortality projects of the separate self, they are free to return to their natural functional relationships .... when hungry, we eat; when tired, we sleep. The self has been returned to the Self, all self-needs have been met and discarded; and the basic needs alone remain. ~ Ken Wilber, Integral Psychology, p. 253,
124:It is the foundation of the pure spiritual consciousness that is the first object in the evolution of the spiritual man, and it is this and the urge of that consciousness towards contact with the Reality, the Self or the Divine Being that must be the first and foremost or even, till it is perfectly accomplished, the sole preoccupation of the spiritual seeker. It is the one thing needful that has to be done by each on whatever line is possible to him, by each according to the spiritual capacity developed in his nature.
   ~ Sri Aurobindo, The Life Divine, 892 [T1],
125:When you only have sensations, perceptions, and impulses, the world is archaic. When you add the capacity for images and symbols, the world appears magical. When you add concepts, rules, and roles, the world becomes mythic. When formal-reflexive capacities emergy, the rational world comes into view. With vision-logic, the existential world stands forth. When the subtle emerges, the world becomes divine. When the causal emerges, the self becomes divine. When the nondual emerges, world and self are realized to be one Spirit.
   ~ Ken Wilber, Integral Psychology, 119,
126:And yet, and yet... Denying temporal succession, denying the self, denying the astronomical universe, are apparent desperations and secret consolations. Our destiny ... is not frightful by being unreal; it is frightful because it is irreversible and iron-clad. Time is the substance I am made of. Time is a river which sweeps me along, but I am the river; it is a tiger which destroys me, but I am the tiger; it is a fire which consumes me, but I am the fire. The world, unfortunately, is real; I, unfortunately, am Borges.~ Jorge Luis Borges, Labyrinths, Selected Stories and Other Writings,
127: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,
128:It is the same thing for the ego, the self. In order to pass on to a higher plane, one must first exist; and to exist one must become a conscious, separate individual, and to become a conscious separate individual, the ego is indispensable, otherwise one remains mingled with all that lies around us. But once the individuality is formed, if one wants to rise to a higher level and live a spiritual life, if one wants even to become simply a higher type of man, the limitations of the ego are the worst obstacles, and the ego must be surpassed in order to enter the true consciousness. ~ The Mother, Questions And Answers 1956, 367,
129:The Song On Reaching The Mountain Peak :::
Hearken, my sons! If you want
To climb the mountain peak
You should hold the Self-mind's light,
Tie it with a great "Knot,"
And catch it with a firm "Hook."
If you practice thus
You can climb the mountain peak
To enjoy the view.

Come, you gifted men and women,
Drink the brew of Experience!
Come "inside" to enjoy the scene
See it and enjoy it to the full!
The Incapable remain outside;
Those who cannot drink pure
Beer may quaff small beer.
He who cannot strive for Bodhi,
Should strive for superior birth. ~ Jetsun Milarepa,
130:The Self in man enlarging light and knowledge and harmonising will with light and knowledge so as to fulfil in life what he has seen in his increasing vision and idea of the Self, this is man’s source and law of progress and the secret of his impulse towards perfection. ~ Sri Aurobindo, The Human Cycle: The Ideal Law of Social Development
Man's law of progress progress perfection man
He [man] needs the help of the secret Divine above his mentality in his superconscient self; he needs the help also of the secret Divine around him in Nature and in his fellow-men. ~ Sri Aurobindo, The Human Cycle, The Ideal Law of Social Development,
131:The system of negation is indispensable to it in order to get rid of its own definitions and limited experience; it is obliged to escape through a vague Indefinite into the Infinite. For it lives in a closed prison of constructions and representations that are necessary for its action but are not the self-existent truth either of Matter or Life or Mind or Spirit. But if we can once cross beyond the Minds frontier twilight into the vast plane of supramental Knowledge, these devices cease to be indispensable. supermind has quite another, a positive and direct and living experience of the supreme Infinite.
   ~ Sri Aurobindo, The Synthesis Of Yoga,
132:At the base of all spiritual knowledge is this consciousness of identity and by identity, which knows or is simply aware of all as itself. Translated into our way of consciousness this becomes the triple knowledge thus formulated in the Upanishad, 'He who sees all existences in the Self', 'He who sees the Self in all existences', 'He in whom the Self has become all existences', -inclusion, indwelling and identity: but in the fundamental consciousness this seeing is a spiritual self-sense, a seeing that is self-light of being, not a separative regard or a regard upon self turning that self into object.
   ~ Sri Aurobindo, The Life Divine, Knowledge by Identity and Separative Knowledge, 565,
133:The true intuition on the contrary carries in itself its own guarantee of truth; it is sure and infallible within its limits. And so long as it is pure intuition and does not admit into itself any mixture of sense-error or intellectual ideation, it is never contradicted by experience: the intuition may be verified by the reason or the sense-perception afterwards, but its truth does not depend on that verification, it is assured by an automatic self-evidence. ... For the true intuition proceeds from the self-existent truth of things and is secured by that self-existent truth and not by any indirect, derivatory or dependent method of arriving at knowledge.
   ~ Sri Aurobindo, The Synthesis Of Yoga,
134:The realm of the gods is a forgotten dimension of the world we know. And the exploration of that dimension, either willingly or unwillingly, is the whole sense of the deed of the hero. The values and distinctions that in normal life seem important disappear with the terrifying assimilation of the self into what formerly was only otherness. As in the stories of the cannibal ogresses, the fearfulness of this loss of personal individuation can be the whole burden of the transcendental experience for unqualified souls. But the hero-soul goes boldly in-and discovers the hags converted into goddesses and the dragons into the watchdogs of the gods. ~ Joseph Campbell, The Hero with a Thousand Faces, The Crossing of the Return Threshold,
135:18. Of the devotees, who is the greatest?

He who gives himself up to the Self that is God is the most excellent devotee. Giving one's self up to God means remaining constantly in the Self without giving room for the rise of any thoughts other than that of the Self. Whatever burdens are thrown on God, He bears them. Since the supreme power of God makes all things move, why should we, without submitting ourselves to it, constantly worry ourselves with thoughts as to what should be done and how, and what should not be done and how not? We know that the train carries all loads, so after getting on it why should we carry our small luggage on our head to our discomfort, instead of putting it down in the train and feeling at ease? ~ Sri Ramana Maharshi, Who am I,
136:Q:How shall I realise God?
M.: God is an unknown entity. Moreover He is external. Whereas, the Self is always with you and it is you. Why do you leave out what is intimate and go in for what is external?
D.: What is this Self again?
M.: The Self is known to everyone but not clearly. You always exist. The Be-ing is the Self. 'I am' is the name of God. Of all the definitions of God, none is indeed so well put as the Biblical statement "I AM THAT I AM" in EXODUS (Chap. 3). There are other statements, such as Brahmaivaham, Aham Brahmasmi and Soham. But none is so direct as the name JEHOVAH = I AM. The Absolute Being is what is - It is the Self. It is God. Knowing the Self, God is known. In fact God is none other than the Self. ~ Sri Ramama Maharshi, Collected Works,
137:the threefold character of the union :::
   The first is the liberation from the Ignorance and identification with the Real and Eternal, moksa, sayujya, which is the characteristic aim of the Yoga of Knowledge. The second, the dwelling of the soul with or in the Divine, samipya, salokya, is the intense hope of all Yoga of love and beatitude, The third, identity in nature, likeness to the Divine, to be perfect as That is perfect, is the highest intention of all Yoga of power and perfection or of divine works and service. The combined completeness of the three together, founded here on a multiple Unity of the self-manifesting Divine, is the complete result of the integral Yoga, the goal of its triple Path and the fruit of its triple sacrifice.
   ~ Sri Aurobindo, The Synthesis Of Yoga,
138:I mean by the Higher Mind a first plane of spiritual [consciousness] where one becomes constantly and closely aware of the Self, the One everywhere and knows and sees things habitually with that awareness; but it is still very much on the mind level although highly spiritual in its essential substance; and its instrumentation is through an elevated thought-power and comprehensive mental sight-not illumined by any of the intenser upper lights but as if in a large strong and clear daylight. It acts as an intermediate state between the Truth-Light above and the human mind; communicating the higher knowledge in a form that the Mind intensified, broadened, made spiritually supple, can receive without being blinded or dazzled by a Truth beyond it.
   ~ Sri Aurobindo, Letters On Poetry And Art, [9:342],
139:14. Rescue from Without:The hero may have to be brought back from his supernatural adventure by assistance from without. That is to say, the world may have to come and get him. For the bliss of the deep abode is not lightly abandoned in favor of the self-scattering of the wakened state. 'Who having cast off the world,' we read, 'would desire to return again? He would be only there.' And yet, in so far as one is alive, life will call. Society is jealous of those who remain away from it, and will come knocking at the door. If the hero... is unwilling, the disturber suffers an ugly shock; but on the other hand, if the summoned one is only delayed-sealed in by the beatitude of the state of perfect being (which resembles death)-an apparent rescue is effected, and the adventurer returns. ~ Joseph Campbell,
140:The Fire is to be quieted and silenced says the Upanishad. Then we come nearer, to the immediate vicinity of the Truth; an inner hearing opens, the direct voice of Truth - the Word - reaches us to lead and guide. Even so, however, we have not come to the end of our journey; the Word of revelation is not the ultimate Light. The Word too is a clothing, though a luminous clothing - hiranmayam pair am. When this last veil dissolves and disappears, when utter silence, absolute calm and quietude reign in the entire consciousness, when no other lights trouble or distract our attention, there appears the Atman in its own body ; we stand face to face with the source of all lights, the self of the Light, the light of the Self. We are that Light and we become that Light.
   ~ Nolini Kanta Gupta, The Approach To Mysticism,
141:It is only when after long and persistent concentration or by other means the veil of the mind is rent or swept aside, only when a flood of light breaks over the awakened mentality, jyotirmaya brahman, and conception gives place to a knowledge-vision in which the Self is as present, real, concrete as a physical object to the physical eye, that we possess in knowledge; for we have seen. After that revelation, whatever fadings of the light, whatever periods of darkness may afflict the soul, it can never irretrievably lose what it has once held. The experience is inevitably renewed and must become more frequent till it is constant; when and how soon depends on the devotion and persistence with which we insist on the path and besiege by our will or our love the hidden Deity.
   ~ Sri Aurobindo, The Synthesis Of Yoga, [305],
142:Likewise, looking deep within the mind, in the very most interior part of the self, when the mind becomes very, very quiet, and one listens very carefully, in that infinite silence, the soul begins to whisper, and its feather-soft voice takes one far beyond what the mind could ever imagine, beyond anything rationality could possibly tolerate, beyond anything logic can endure. In its gentle whisperings, there are the faintest hints of infinite love, glimmers of a life that time forgot, flashes of a bliss that must not be mentioned, an infinite intersection where the mysteries of eternity breathe life into mortal time, where suffering and pain have forgotten how to pronounce their own names, this secret quiet intersection of time and the very timeless, an intersection called the soul. ~ Ken Wilber, Integral Psychology, p. 106.,
143:Bhagavan: There are only two ways to conquer destiny or to be independent of it. One is to inquire whose this destiny is and discover that only the ego is bound by it and not the Self and that the ego is non-existent. The other way is to kill the ego by completely surrendering to the Lord, realizing one's helplessness and saying all the time: "Not I, but Thou, oh Lord," giving up all sense of "I" and "mine" and leaving it to the Lord to do what He likes with you. Surrender can never be regarded as complete so long as the devotee wants this or that from the Lord. True surrender is the love of God for the sake of love and nothing else, not even for the sake of salvation. In other words, complete effacement of the ego is necessary to conquer destiny, whether you achieve this effacement through Self-inquiry or through bhakti-marga. ~ Sri Ramana Maharshi, Day by Day, 28-6-46,
144:a sevenfold self-revelation within our consciousness: - it will mean the knowledge of the Absolute as the origin of all things; the knowledge of the Self, the Spirit, the Being and of the cosmos as the Self's becoming, the becoming of the Being, a manifestation of the Spirit; the knowledge of the world as one with us in the consciousness of our true self, thus cancelling our division from it by the separative idea and life of ego; the knowledge of our psychic entity and its immortal persistence in Time beyond death and earth-existence; the knowledge of our greater and inner existence behind the surface; the knowledge of our mind, life and body in its true relation to the self within and the superconscient spiritual and supramental being above them; the knowledge, finally, of the true harmony and true use of our thought, will and action and a change of all our nature into a conscious expression of the truth of the Spirit, the Self, the Divinity, the integral spiritual Reality.
   ~ Sri Aurobindo, The Life Divine,
145:Gaya, the Rishi, prays to Agni, Lord of Tapas, the representative in Nature of the Divine Power that builds the worlds & works in them towards our soul's fulfilment in and beyond heaven - Agni, as játavedas, the self-existent luminosity of knowledge in this Cosmic Force - for Force is only Chitshakti, working power of the Divine Consciousness & therefore Cosmic Force is always self-luminous, all-knowing force. Agni Jatavedas then is the ray of divine knowledge in this embodied state of existence; - he is Adhrigu - the Light in our embodied being. For this reason all action offered by us to Agni as a work of divine tapas becomes in its nature a self-luminous activity guiding itself whether consciously in our minds or super-consciously, guháhitam, to the divine goal. All Tapas is self-effective and God-effective. As Adhrigu, the divine Light in our embodied being, Agni is to bring to us an illumination of knowledge in our mentality which is ojistha, most full of ojas, superabundant ... ~ Sri Aurobindo, Hymns To The Mystic Fire,
146:THE MASTER and Mover of our works is the One, the Universal and Supreme, the Eternal and Infinite. He is the transcendent unknown or unknowable Absolute, the unexpressed and unmanifested Ineffable above us; but he is also the Self of all beings, the Master of all worlds, transcending all worlds, the Light and the Guide, the All-Beautiful and All-Blissful, the Beloved and the Lover. He is the Cosmic Spirit and all-creating Energy around us; he is the Immanent within us. All that is is he, and he is the More than all that is, and we ourselves, though we know it not, are being of his being, force of his force, conscious with a consciousness derived from his; even our mortal existence is made out of his substance and there is an immortal within us that is a spark of the Light and Bliss that are for ever. No matter whether by knowledge, works, love or any other means, to become aware of this truth of our being, to realise it, to make it effective here or elsewhere is the object of all Yoga.
   ~ Sri Aurobindo, The Synthesis Of Yoga, [T1],
147:This last figure, the White Magician, symbolizes the self-transcending element in the scientist's motivational drive and emotional make-up; his humble immersion into the mysteries of nature, his quest for the harmony of the spheres, the origin of life, the equations of a unified field theory. The conquistadorial urge is derived from a sense of power, the participatory urge from a sense of oceanic wonder. 'Men were first led to the study of natural philosophy', wrote Aristotle, 'as indeed they are today, by wonder.' Maxwell's earliest memory was 'lying on the grass, looking at the sun, and wondering'. Einstein struck the same chord when he wrote that whoever is devoid of the capacity to wonder, 'whoever remains unmoved, whoever cannot contemplate or know the deep shudder of the soul in enchantment, might just as well be dead for he has already closed his eyes upon life'.

This oceanic feeling of wonder is the common source of religious mysticism, of pure science and art for art's sake; it is their common denominator and emotional bond. ~ Arthur Koestler,
148:We already saw that in evolution each of these structures emerges as a substitute gratification, and is abandoned when it ceases to gratify. And we can see now that each of them emerges as a substitute in evolution because each was created as substitute in involution. The self can climb back up this involved chain of substitutes only by tasting them, finding them lacking, accepting their death, and thus transcending them (all of which the self in involution refused to do). But the self will evolve up the chain of being only to the point at which it will accept the substitute gratifications as satisfactory (bodily substitutes, or mental substitutes, or subtle ones, or causal ones). At that particular level, its incest settles in, it accepts its substitutes as real, its Eros wins out over Thanatos, it will not undergo the separation anxiety of transcending and dying to that level, and so evolution stops cold (for this lifetime). The self has, in this life, gotten as close as it can to the Source (while still imagining it is the Source)
   ~ Ken Wilber, The Atman Project,
149:16. Master of Two Worlds:Freedom to pass back and forth across the world division, from the perspective of the apparitions of time to that of the causal deep and back-not contaminating the principles of the one with those of the other, yet permitting the mind to know the one by virtue of the other-is the talent of the master. The Cosmic Dancer, declares Nietzsche, does not rest heavily in a single spot, but gaily, lightly, turns and leaps from one position to another. It is possible to speak from only one point at a time, but that does not invalidate the insights of the rest. The individual, through prolonged psychological disciplines, gives up completely all attachment to his personal limitations, idiosyncrasies, hopes and fears, no longer resists the self-annihilation that is prerequisite to rebirth in the realization of truth, and so becomes ripe, at last, for the great at-one-ment. His personal ambitions being totally dissolved, he no longer tries to live but willingly relaxes to whatever may come to pass in him; he becomes, that is to say, an anonymity. ~ Joseph Campbell,
150:Three things you must have, - consciousness, - plasticity and - unreserved surrender.
   For you must be conscious in your mind and soul and heart and life and the very cells of your body, aware of the Mother and her Powers and their working; for although she can and does work in you even in your obscurity and your unconscious parts and moments, it is not the same thing as when you are in an awakened and living communion with her.
   All your nature must be plastic to her touch, - not questioning as the self-sufficient ignorant mind questions and doubts and disputes and is the enemy of its enlightenment and change; not insisting on its own movements as the vital in the man insists and persistently opposes its refractory desires and ill-will to every divine influence; not obstructing and entrenched in incapacity, inertia and tamas as man's physical consciousness obstructs and clinging to the pleasure in smallness and darkness cries out against each touch that disturbs it soulless routine or it dull sloth or its torpid slumber.
   ~ Sri Aurobindo, The Mother With Letters On The Mother, [58],
151:
   An Informal Integral Canon: Selected books on Integral Science, Philosophy and the Integral Transformation
   Sri Aurobindo - The Life Divine
   Sri Aurobindo - The Synthesis of Yoga
   Pierre Teilhard de Chardin - The Phenomenon of Man
   Jean Gebser - The Ever-Present Origin
   Edward Haskell - Full Circle - The Moral Force of Unified Science
   Oliver L. Reiser - Cosmic Humanism and World Unity
   Christopher Hills - Nuclear Evolution: Discovery of the Rainbow Body
   The Mother - Mother's Agenda
   Erich Jantsch - The Self-Organizing Universe - Scientific and Human Implications of the Emerging Paradigm of Evolution
   T. R. Thulasiram - Arut Perum Jyothi and Deathless Body
   Kees Zoeteman - Gaiasophy
   Ken Wilber - Sex Ecology Spirituality: The Spirit of Evolution
   Don Edward Beck - Spiral Dynamics: Mastering Values, Leadership, and Change
   Kundan Singh - The Evolution of Integral Yoga: Sri Aurobindo, Sri Ramakrishna, and Swami Vivekananda
   Sean Esbjorn-Hargens - Integral Ecology: Uniting Multiple Perspectives on the Natural World
   ~ M Alan Kazlev, Kheper,
152:But for the knowledge of the Self it is necessary to have the power of a complete intellectual passivity, the power of dismissing all thought, the power of the mind to think not at all which the Gita in one passage enjoins. This is a hard saying for the occidental mind to which thought is the highest thing and which will be apt to mistake the power of the mind not to think, its complete silence for the incapacity of thought. But this power of silence is a capacity and not an incapacity, a power and not a weakness. It is a profound and pregnant stillness. Only when the mind is thus entirely still, like clear, motionless and level water, in a perfect purity and peace of the whole being and the soul transcends thought, can the Self which exceeds and originates all activities and becomings, the Silence from which all words are born, the Absolute of which all relativities are partial reflections manifest itself in the pure essence of our being. In a complete silence only is the Silence heard; in a pure peace only is its Being revealed. Therefore to us the name of That is the Silence and the Peace.
   ~ Sri Aurobindo, The Synthesis Of Yoga, The Purified Understanding, 302,
153: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,
154:the first necessity :::
   An entire self-consecration, a complete equality, an unsparing effacement of the ego, a transforming deliverance of the nature from its ignorant modes of action are the steps by which the surrender of all the being and nature to the Divine Will can be prepared and achieved, -- a self-giving true, total and without reserve. The first necessity is an entire spirit of self-consecration in our works; it must become first the constant will, then the ingrained need in all the being, finally its automatic but living and conscious habit, the self-existent turn to do all action as a sacrifice to the Supreme and to the veiled Power present in us and in all beings and in all the workings of the universe. Life is the altar of this sacrifice, works are our offerings; a transcendent and universal Power and Presence as yet rather felt or glimpsed than known or seen by us is the Deity to whom they are offered. This sacrifice, this self-consecration has two sides to it; there is the work itself and there is the spirit in which it is done, the spirit of worship to the Master of Works in all that we see, think and experience.
   ~ Sri Aurobindo, The Synthesis Of Yoga, Equality and the Annihilation of Ego,
155:An integral method and an integral result. First, an integral realisation of Divine Being; not only a realisation of the One in its indistinguishable unity, but also in its multitude of aspects which are also necessary to the complete knowledge of it by the relative consciousness; not only realisation of unity in the Self, but of unity in the infinite diversity of activities, worlds and creatures. Therefore, also, an integral liberation. Not only the freedom born of unbroken contact of the individual being in all its parts with the Divine, sayujyamukti, by which it becomes free even in its separation, even in the duality; not only the salokyalmukti by which the whole conscious existence dwells in the same status of being as the Divine, in the state of Sachchidananda; but also the acquisition of the divine nature by the transformation of this lower being into the human image of the divine, sadharmyamukti, and the complete and final release of all, the liberation of the consciousness from the transitory mould of the ego and its unification with the One Being, universal both in the world and the individual and transcendentally one both in the world and beyond all universe.
   ~ Sri Aurobindo, The Synthesis Of Yoga, p.47-8,
156:The Self, the Divine, the Supreme Reality, the All, the Transcendent, - the One in all these aspects is then the object of Yogic knowledge. Ordinary objects, the external appearances of life and matter, the psychology of out thoughts and actions, the perception of the forces of the apparent world can be part of this knowledge, but only in so far as it is part of the manifestation of the One. It becomes at once evident that the knowledge for which Yoga strives must be different from what men ordinarily understand by the word. For we mean ordinarily by knowledge an intellectual appreciation of the facts of life, mind and matter and the laws that govern them. This is a knowledge founded upon our sense-perception and upon reasoning from our sense-perceptions and it is undertaken partly for the pure satisfaction of the intellect, partly for practical efficiency and the added power which knowledge gives in managing our lives and the lives of others, in utilising for human ends the overt or secret forces of Nature and in helping or hurting, in saving and ennobling or in oppressing and destroying our fellow-men. Yoga, indeed, is commensurate with all life and can include these subjects and objects.
   ~ Sri Aurobindo, The Synthesis Of Yoga, The Status of Knowledge,
157:The supramental memory is different from the mental, not a storing up of past knowledge and experience, but an abiding presence of knowledge that can be brought forward or, more characteristically, offers itself, when it is needed: it is not dependent on attention or on conscious reception, for the things of the past not known actually or not observed can be called up from latency by an action which is yet essentially a remembrance. Especially on a certain level all knowledge presents itself as a remembering, because all is latent or inherent in the self of supermind. The future like the past presents itself to knowledge in the supermind as a memory of the preknown. The imagination transformed in the supermind acts on one side as a power of true image and symbol, always all image or index of some value or significance or other truth of being, on the other as an inspiration or interpretative seeing of possibilities and potentialities not less true than actual or realised things. These are put in their place either by an attendant intuitive or interpretative judgment or by one inherent in the vision of the image, symbol or potentiality, or by a supereminent revelation of that which is behind the image or symbol or which determines the potential and the actual and their relations and, it may be, overrides and overpasses them, imposing ultimate truths and supreme certitudes.
   ~ Sri Aurobindo, The Synthesis Of Yoga,
158:the one entirely acceptable sacrifice :::
   And the fruit also of the sacrifice of works varies according to the work, according to the intention in the work and according to the spirit that is behind the intention. But all other sacrifices are partial, egoistic, mixed, temporal, incomplete, - even those offered to the highest Powers and Principles keep this character: the result too is partial, limited, temporal, mixed in its reactions, effective only for a minor or intermediate purpose. The one entirely acceptable sacrifice is a last and highest and uttermost self-giving, - it is that surrender made face to face, with devotion and knowledge, freely and without any reserve to One who is at once our immanent Self, the environing constituent All, the Supreme Reality beyond this or any manifestation and, secretly, all these together, concealed everywhere, the immanent Transcendence. For to the soul that wholly gives itself to him, God also gives himself altogether. Only the one who offers his whole nature, finds the Self. Only the one who can give everything, enjoys the Divine All everywhere. Only a supreme self-abandonment attains to the Supreme. Only the sublimation by sacrifice of all that we are, can enable us to embody the Highest and live here in the immanent consciousness of the transcendent Spirit.
   ~ Sri Aurobindo, The Synthesis Of Yoga, The Yoga of Divine Works, The Sacrifice, the Triune Path and the Lord of the Sacrifice [110],
159:0 Order - All developmental theories consider the infant to be "undifferentiated," the essence of which is the absence of any self-other boundary (interpersonally) or any subject-object boundary (intrapsychically), hence, stage 0 rather than stage 1. The infant is believed to consider all of the phenomena it experiences as extensions of itself. The infant is "all self" or "all subject" and "no object or other." Whether one speaks of infantile narcissism," "orality," being under the sway completely of "the pleasure principle" with no countervailing "reality principle," or being "all assimilative" with no countervailing "accommodation," all descriptions amount to the same picture of an objectless, incorporative embeddedness. Such an underlying psychologic gives rise not only to a specific kind of cognition (prerepresentational) but to a specific kind of emotion in which the emotional world lacks any distinction between inner and outer sources of pleasure and discomfort. To describe a state of complete undifferentiation, psychologists have had to rely on metaphors: Our language itself depends on the transcendence of this prerepresentational stage. The objects, symbols, signs, and referents of language organize the experienced world and presuppose the very categories that are not yet articulated at stage 0. Thus, Freud has described this period as the "oceanic stage," the self undifferentiated from the swelling sea. Jung suggested "uroboros," the snake that swallows its tail. ~ Robert Kegan,
160:the ruthless sacrifice ::: The vulgar conception of sacrifice is an act of painful self-immolation, austere self-mortification, difficult self-effacement; this kind of sacrifice may go even as far as self-mutilation and self-torture. These things may be temporarily necessary in man's hard endeavor to exceed his natural self; if the egoism in his nature is violent and obstinate, it has to be met sometimes by an answering strong internal repression and counterbalancing violence. But the Gita discourages any excess of violence done to oneself; for the self within is really the Godhead evolving, it is Krishna, the Divine; it has not to be troubled and tortured as the Titans of the world trouble and torture it, but to be increased, fostered, cherished, luminously opened to a divine light and strength and joy and wideness. It is not one's self, but the band of the spirit's inner enemies that we have to discourage, expel, slay upon the alter of the growth of the spirit; these can be ruthlessly excised, whose names are desire, wrath, inequality, greed, attachment to outward pleasures and pains, the cohort of usurping demons that are the cause of the soul's errors and sufferings. These should be regarded not as part of oneself but as intruders and perverters of our self's real and diviner nature; these have to be sacrificed in the harsher sense of the word, whatever pain in going they may thrown by reflection on the consciousness of the seeker.
   ~ Sri Aurobindo, The Synthesis Of Yoga, The Sacrifice, The Triune Path and the Lord of the Sacrifice,
161:What is that work and result, if not a self-involution of Consciousness in form and a self-evolution out of form so as to actualise some mighty possibility in the universe which it has created? And what is its will in Man if not a will to unending Life, to unbounded Knowledge, to unfettered Power? Science itself begins to dream of the physical conquest of death, expresses an insatiable thirst for knowledge, is working out something like a terrestrial omnipotence for humanity. Space and Time are contracting to the vanishing-point in its works, and it strives in a hundred ways to make man the master of circumstance and so lighten the fetters of causality. The idea of limit, of the impossible begins to grow a little shadowy and it appears instead that whatever man constantly wills, he must in the end be able to do; for the consciousness in the race eventually finds the means. It is not in the individual that this omnipotence expresses itself, but the collective Will of mankind that works out with the individual as a means. And yet when we look more deeply, it is not any conscious Will of the collectivity, but a superconscious Might that uses the individual as a centre and means, the collectivity as a condition and field. What is this but the God in man, the infinite Identity, the multitudinous Unity, the Omniscient, the Omnipotent, who having made man in His own image, with the ego as a centre of working, with the race, the collective Narayana, the visvamanava as the mould and circumscription, seeks to express in them some image of the unity, omniscience, omnipotence which are the self-conception of the Divine?
   ~ Sri Aurobindo, The Life Divine,
162:The Song Of View, Practice, And Action :::
Oh, my Guru! The Exemplar of the View, Practice, and Action,
Pray vouchsafe me your grace, and enable me
To be absorbed in the realm of Self-nature!

For the View, Practice, Action, and Accomplishment
There are three Key-points you should know:

All the manifestation, the Universe itself, is contained in the mind;
The nature of Mind is the realm of illumination
Which can neither be conceived nor touched.
These are the Key-points of the View.

Errant thoughts are liberated in the Dharmakaya;
The awareness, the illumination, is always blissful;
Meditate in a manner of non-doing and non-effort.
These are the Key-points of Practice.

In the action of naturalness
The Ten Virtues spontaneously grow;
All the Ten Vices are thus purified.
By corrections or remedies
The Illuminating Void is ne'er disturbed.
These are the Key-points of Action.

There is no Nivana to attain beyond;
There is no Samsara here to renounce;
Truly to know the Self-mind
It is to be the Buddha Himself.
These are the Key-points of Accomplishment.

Reduce inwardly the Three Key-points to One.
This One is the Void Nature of Being,
Which only a wondrous Guru
Can clearly illustrate.

Much activity is of no avail;
If one sees the Simultaneously Born Wisdom,
He reaches the goal.

For all practioners of Dharma
The preaching is a precious gem;
It is my direct experience from yogic meditation.
Think carefully and bear it in your minds,
Oh, my children and disciples. ~ Jetsun Milarepa,
163:science reading list :::
   1. and 2. The Voyage of the Beagle (1845) and The Origin of Species (1859) by Charles Darwin [tie
   3. Philosophiae Naturalis Principia Mathematica (Mathematical Principles of Natural Philosophy) by Isaac Newton (1687)
   4. Dialogue Concerning the Two Chief World Systems by Galileo Galilei (1632)
   5. De Revolutionibus Orbium Coelestium (On the Revolutions of Heavenly Spheres) by Nicolaus Copernicus (1543)
   6. Physica (Physics) by Aristotle (circa 330 B.C.)
   7. De Humani Corporis Fabrica (On the Fabric of the Human Body) by Andreas Vesalius (1543)
   8. Relativity: The Special and General Theory by Albert Einstein (1916)
   9. The Selfish Gene by Richard Dawkins (1976)
   10. One Two Three . . . Infinity by George Gamow (1947)
   11. The Double Helix by James D. Watson (1968)
   12. What Is Life? by Erwin Schrodinger (1944)
   13. The Cosmic Connection by Carl Sagan (1973)
   14. The Insect Societies by Edward O. Wilson (1971)
   15. The First Three Minutes by Steven Weinberg (1977)
   16. Silent Spring by Rachel Carson (1962)
   17. The Mismeasure of Man by Stephen Jay Gould (1981)
   18. The Man Who Mistook His Wife for a Hat and Other Clinical Tales by Oliver Sacks (1985)
   19. The Journals of Lewis and Clark by Meriwether Lewis and William Clark (1814)
   20. The Feynman Lectures on Physics by Richard P Feynman, Robert B. Leighton, and Matthew Sands (1963)
   21. Sexual Behavior in the Human Male by Alfred C. Kinsey et al. (1948)
   22. Gorillas in the Mist by Dian Fossey (1983)
   23. Under a Lucky Star by Roy Chapman Andrews (1943)
   24. Micrographia by Robert Hooke (1665)
   25. Gaia by James Lovelock (1979)
   ~ Editors of Discovery Magazine, Website,
164:What your reasoning ignores is that which is absolute or tends towards the absolute in man and his seeking as well as in the Divine - something not to be explained by mental reasoning or vital motive. A motive, but a motive of the soul, not of vital desire; a reason not of the mind, but of the self and spirit. An asking too, but the asking that is the soul's inherent aspiration, not a vital longing. That is what comes up when there is the sheer self-giving, when "I seek you for this, I seek you for that" changes to a sheer "I seek you for you." It is that marvellous and ineffable absolute in the Divine that Krishnaprem means when he says, "Not knowledge nor this nor that, but Krishna."

The pull of that is indeed a categorical imperative, the self in us drawn to the Divine because of the imperative call of its greater Self, the soul ineffably drawn towards the object of its adoration, because it cannot be otherwise, because it is it and He is He. That is all about it.

I have written all that only to explain what we mean whenwe speak of seeking the Divine for himself and not for anything else - so far as it is explicable. Explicable or not, it is one of the most dominant facts of spiritual experience. The call to selfgiving is only an expression of this fact. But this does not mean that I object to your asking for Ananda. Ask for that by all means, so long as to ask for it is a need of any part of your being - for these are the things that lead on towards the Divine so long as the absolute inner call that is there all the time does not push itself to the surface. But it is really that that has drawn from the beginning and is there behind - it is the categorical spiritual imperative, the absolute need of the soul for the Divine. ~ Sri Aurobindo, Letters On Yoga - II, Seeking the Divine,
165:Though the supermind is suprarational to our intelligence and its workings occult to our apprehension, it is nothing irrationally mystic, but rather its existence and emergence is a logical necessity of the nature of existence, always provided we grant that not matter or mind alone but spirit is the fundamental reality and everywhere a universal presence. All things are a manifestation of the infinite spirit out of its own being, out of its own consciousness and by the self-realising, self-determining, self-fulfilling power of that consciousness. The Infinite, we may say, organises by the power of its self-knowledge the law of its own manifestation of being in the universe, not only the material universe present to our senses, but whatever lies behind it on whatever planes of existence. All is organised by it not under any inconscient compulsion, not according to a mental fantasy or caprice, but in its own infinite spiritual freedom according to the self-truth of its being, its infinite potentialities and its will of self-creation out of those potentialities, and the law of this self-truth is the necessity that compels created things to act and evolve each according to its own nature. The Intelligence- to give it an inadequate name-the Logos that thus organises its own manifestation is evidently something infinitely greater, more extended in knowledge, compelling in self-power, large both in the delight of its self-existence and the delight of its active being and works than the mental intelligence which is to us the highest realised degree and expression of consciousness. It is to this intelligence infinite in itself but freely organising and self-determiningly organic in its self-creation and its works that we may give for our present purpose the name of the divine supermind or gnosis.
   ~ Sri Aurobindo, The Synthesis Of Yoga, 785-86,
166:Shastra is the knowledge and teaching laid down by intuition, experience and wisdom, the science and art and ethic of life, the best standards available to the race. The half-awakened man who leaves the observance of its rule to follow the guidance of his instincts and desires, can get pleasure but not happiness; for the inner happiness can only come by right living. He cannot move to perfection, cannot acquire the highest spiritual status. The law of instinct and desire seems to come first in the animal world, but the manhood of man grows by the pursuit of truth and religion and knowledge and a right life. The Shastra, the recognised Right that he has set up to govern his lower members by his reason and intelligent will, must therefore first be observed and made the authority for conduct and works and for what should or should not be done, till the instinctive desire nature is schooled and abated and put down by the habit of self-control and man is ready first for a freer intelligent self-guidance and then for the highest supreme law and supreme liberty of the spiritual nature.
   For the Shastra in its ordinary aspect is not that spiritual law, although at its loftiest point, when it becomes a science and art of spiritual living, Adhyatma-shastra, - the Gita itself describes its own teaching as the highest and most secret Shastra, - it formulates a rule of the self-transcendence of the sattwic nature and develops the discipline which leads to spiritual transmutation. Yet all Shastra is built on a number of preparatory conditions, dharmas; it is a means, not an end. The supreme end is the freedom of the spirit when abandoning all dharmas the soul turns to God for its sole law of action, acts straight from the divine will and lives in the freedom of the divine nature, not in the Law, but in the Spirit. This is the development of the teaching which is prepared by the next question of Arjuna. ~ Sri Aurobindo, Essays On The Gita,
167:It must also be kept in mind that the supramental change is difficult, distant, an ultimate stage; it must be regarded as the end of a far-off vista; it cannot be and must not be turned into a first aim, a constantly envisaged goal or an immediate objective. For it can only come into the view of possibility after much arduous self-conquest and self-exceeding, at the end of many long and trying stages of a difficult self-evolution of the nature. One must first acquire an inner Yogic consciousness and replace by it our ordinary view of things, natural movements, motives of life; one must revolutionise the whole present build of our being. Next, we have to go still deeper, discover our veiled psychic entity and in its light and under its government psychicise our inner and outer parts, turn mind-nature, life-nature, body-nature and all our mental, vital, physical action and states and movements into a conscious instrumentation of the soul. Afterwards or concurrently we have to spiritualise the being in its entirety by a descent of a divine Light, Force, Purity, Knowledge, freedom and wideness. It is necessary to break down the limits of the personal mind, life and physicality, dissolve the ego, enter into the cosmic consciousness, realise the self, acquire a spiritualised and universalised mind and heart, life-force, physical consciousness. Then only the passage into the supramental consciousness begins to become possible, and even then there is a difficult ascent to make each stage of which is a separate arduous achievement. Yoga is a rapid and concentrated conscious evolution of the being, but however rapid, even though it may effect in a single life what in an instrumental Nature might take centuries and millenniums or many hundreds of lives, still all evolution must move by stages; even the greatest rapidity and concentration of the movement cannot swallow up all the stages or reverse natural process and bring the end near to the beginning.
   ~ Sri Aurobindo, The Synthesis Of Yoga, The Supermind and the Yoga of Works, 281,
168:The Absolute is beyond personality and beyond impersonality, and yet it is both the Impersonal and the supreme Person and all persons. The Absolute is beyond the distinction of unity and multiplicity, and yet it is the One and the innumerable Many in all the universes. It is beyond all limitation by quality and yet it is not limited by a qualityless void but is too all infinite qualities. It is the individual soul and all souls and more of them; it is the formless Brahman and the universe. It is the cosmic and the supracosmic spirit, the supreme Lord, the supreme Self, the supreme Purusha and supreme shakti, the Ever Unborn who is endlessly born, the Infinite who is innumerably finite, the multitudinous One, the complex Simple, the many-sided Single, the Word of the Silence Ineffable, the impersonal omnipresent Person, the Mystery, translucent in highest consciousness to its own spirit, but to a lesser consciousness veiled in its own exceeding light and impenetrable for ever. These things are to the dimensional mind irreconcilable opposites, but to the constant vision and experience of the supramental Truth-Consciousness they are so simply and inevitably the intrinsic nature of each other that even to think of them as contraries is an unimaginable violence. The walls constructed by the measuring and separating Intellect have disappeared and the Truth in its simplicity and beauty appears and reduces all to terms of its harmony and unity and light. Dimensions and distinctions remain but as figures for use, not a separative prison for the self-forgetting Spirit.
2:In the ordinary Yoga of knowledge it is only necessary to recognise two planes of our consciousness, the spiritual and the materialised mental; the pure reason standing between these two views them both, cuts through the illusions of the phenomenal world, exceeds the materialised mental plane, sees the reality of the spiritual; and then the will of the individual Purusha unifying itself with this poise of knowledge rejects the lower and draws back to the supreme plane, dwells there, loses mind and body, sheds life from it and merges itself in the supreme Purusha, is delivered from individual existence. ~ Sri Aurobindo, The Synthesis of Yoga, 2.01 - The Object of Knowledge,
169:34
D: What are the eight limbs of knowledge (jnana ashtanga)?
M: The eight limbs are those which have been already mentioned, viz., yama, niyama etc., but differently defined:
(1) Yama: This is controlling the aggregate of sense-organs, realizing the defects that are present in the world consisting of the body, etc.
(2) Niyama: This is maintaining a stream of mental modes that relate to the Self and rejecting the contrary modes. In other words, it means love that arises uninterruptedly for the Supreme Self.
(3) Asana: That with the help of which constant meditation on Brahman is made possible with ease is asana.
(4) Pranayama: Rechaka (exhalation) is removing the two unreal aspects of name and form from the objects constituting the world, the body etc., puraka (inhalation) is grasping the three real aspects, existence, consciousness and bliss, which are constant in those objects, and kumbhaka is retaining those aspects thus grasped.
(5) Pratyahara: This is preventing name and form which have been removed from re-entering the mind.
(6) Dharana: This is making the mind stay in the Heart, without straying outward, and realizing that one is the Self itself which is Existence-Consciousness-Bliss.
(7) Dhyana: This is meditation of the form 'I am only pure consciousness'. That is, after leaving aside the body which consists of five sheaths, one enquires 'Who am I?', and as a result of that, one stays as 'I' which shines as the Self.
(8) Samadhi: When the 'I-manifestation' also ceases, there is (subtle) direct experience. This is samadhi.
For pranayama, etc., detailed here, the disciplines such as asana, etc., mentioned in connection with yoga are not necessary.
The limbs of knowledge may be practised at all places and at all times. Of yoga and knowledge, one may follow whichever is pleasing to one, or both, according to circumstances. The great teachers say that forgetfulness is the root of all evil, and is death for those who seek release,10 so one should rest the mind in one's Self and should never forget the Self: this is the aim. If the mind is controlled, all else can be controlled. The distinction between yoga with eight limbs and knowledge with eight limbs has been set forth elaborately in the sacred texts; so only the substance of this teaching has been given here. ~ Sri Ramana Maharshi, Self-Enquiry, 34,
170:The majority of Buddhists and Buddhist teachers in the West are green postmodern pluralists, and thus Buddhism is largely interpreted in terms of the green altitude and the pluralistic value set, whereas the greatest Buddhist texts are all 2nd tier, teal (Holistic) or higher (for example, Lankavatara Sutra, Kalachakra Tantra, Longchenpa's Kindly Bent to Ease Us, Nagarjuna's Madhyamaka treatises, and so forth).

This makes teal (Holistic), or Integral 2nd tier in general, the lowest deeply adequate level with which to interpret Buddhism, ultimate Reality, and Suchness itself. Thus, interpreting Suchness in pluralistic terms (or lower) would have to be viewed ultimately as a dysfunction, certainly a case of arrested development, and one requiring urgent attention in any Fourth Turning.

These are some of the problems with interpreting states (in this case, Suchness states) with a too-low structure (in short, a severe misinterpretation and thus misunderstanding of the Ultimate). As for interpreting them with dysfunctional structures (of any altitude), the problem more or less speaks for itself. Whether the structure in itself is high enough or not, any malformation of the structure will be included in the interpretation of any state (or any other experience), and hence will deform the interpretation itself, usually in the same basic ways as the structure itself is deformed. Thus, for example, if there is a major Fulcrum-3 (red altitude) repression of various bodily states (sex, aggression, power, feelings), those repressions will be interpreted as part of the higher state itself, and so the state will thus be viewed as devoid of (whereas this is actually a repression of) any sex, aggression, power, feelings, or whatever it is that is dis-owned and pushed into the repressed submergent unconscious. If there is an orange altitude problem with self-esteem (Fulcrum-5), that problem will be magnified by the state experience, and the more intense the state experience, the greater the magnification. Too little self-esteem, and even profound spiritual experiences can be interpreted as "I'm not worthy, so this state-which seems to love me unconditionally-must be confused." If too much self-esteem, higher experiences are misinterpreted, not as a transcendence of the self, but as a reward for being the amazing self I am-"the wonder of being me." ~ Ken Wilber, The Religion Of Tomorrow,
171:complexity of the human constitution :::
   There is another direction in which the ordinary practice of Yoga arrives at a helpful but narrowing simplification which is denied to the Sadhaka of the integral aim. The practice of Yoga brings us face to face with the extraordinary complexity of our own being, the stimulating but also embarrassing multiplicity of our personality, the rich endless confusion of Nature. To the ordinary man who lives upon his own waking surface, ignorant of the self's depths and vastnesses behind the veil, his psychological existence is fairly simple. A small but clamorous company of desires, some imperative intellectual and aesthetic cravings, some tastes, a few ruling or prominent ideas amid a great current of unconnected or ill-connected and mostly trivial thoughts, a number of more or less imperative vital needs, alternations of physical health and disease, a scattered and inconsequent succession of joys and griefs, frequent minor disturbances and vicissitudes and rarer strong searchings and upheavals of mind or body, and through it all Nature, partly with the aid of his thought and will, partly without or in spite of it, arranging these things in some rough practical fashion, some tolerable disorderly order, -- this is the material of his existence. The average human being even now is in his inward existence as crude and undeveloped as was the bygone primitive man in his outward life. But as soon as we go deep within ourselves, -- and Yoga means a plunge into all the multiple profundities of' the soul, -- we find ourselves subjectively, as man in his growth has found himself objectively, surrounded by a whole complex world which we have to know and to conquer.
   The most disconcerting discovery is to find that every part of us -- intellect, will, sense-mind, nervous or desire self, the heart, the body-has each, as it were, its own complex individuality and natural formation independent of the rest; it neither agrees with itself nor with the others nor with the representative ego which is the shadow cast by some central and centralising self on our superficial ignorance. We find that we are composed not of one but many personalities and each has its own demands and differing nature. Our being is a roughly constituted chaos into which we have to introduce the principle of a divine order.
   ~ Sri Aurobindo, The Synthesis Of Yoga, Self-Consecration, 74-75,
172:The object of spiritual knowledge is the Supreme, the Divine, the Infinite and the Absolute. This Supreme has its relations to our individual being and its relations to the universe and it transcends both the soul and the universe. Neither the universe nor the individual are what they seem to be, for the report of them which our mind and our senses give us, is, so long as they are unenlightened by a faculty of higher supramental and suprasensuous knowledge, a false report, an imperfect construction, an attenuated and erroneous figure. And yet that which the universe and the individual seem to be is still a figure of what they really are, a figure that points beyond itself to the reality behind it. Truth proceeds by a correction of the values our mind and senses give us, and first by the action of a higher intelligence that enlightens and sets right as far as may be the conclusions of the ignorant sense-mind and limited physical intelligence; that is the method of all human knowledge and science. But beyond it there is a knowledge, a Truth-Consciousness, that exceeds our intellect and brings us into the true light of which it is a refracted ray.
   There the abstract terms of pure reason and the constructions .of the mind disappear or are converted into concrete soul-vision and the tremendous actuality of spiritual experience. This knowledge can turn away to the absolute Eternal and lose vision of the soul and the universe; but it can too see that existence from that Eternal. When that is done, we find that the ignorance of the mind and the senses and all the apparent futilities of human life were not an useless excursion of the conscious being, an otiose blunder. Here they were planned as a rough ground for the self-expression of the Soul that comes from the Infinite, a material foundation for its self-unfolding and self-possessing in the terms of the universe. It is true that in themselves they and all that is here have no significance, and to build separate significances for them is to live in an illusion, Maya; but they have a supreme significance in the Supreme, an absolute Power in the Absolute and it is that that assigns to them and refers to that Truth their present relative values. This is the all-uniting experience that is the foundation of the deepest integral and most intimate self-knowledge and world-knowledge
   ~ Sri Aurobindo, The Synthesis Of Yoga, The Object of Knowledge, 293, 11457,
173:the ways of the Bhakta and man of Knowledge :::
   In the ordinary paths of Yoga the method used for dealing with these conflicting materials is direct and simple. One or another of the principal psychological forces in us is selected as our single means for attaining to the Divine; the rest is quieted into inertia or left to starve in its smallness. The Bhakta, seizing on the emotional forces of the being, the intense activities of the heart, abides concentrated in the love of God, gathered up as into a single one-pointed tongue of fire; he is indifferent to the activities of thought, throws behind him the importunities of the reason, cares nothing for the mind's thirst for knowledge. All the knowledge he needs is his faith and the inspirations that well up from a heart in communion with the Divine. He has no use for any will to works that is not turned to the direct worship of the Beloved or the service of the temple. The man of Knowledge, self-confined by a deliberate choice to the force and activities of discriminative thought, finds release in the mind's inward-drawn endeavour. He concentrates on the idea of the self, succeeds by a subtle inner discernment in distinguishing its silent presence amid the veiling activities of Nature, and through the perceptive idea arrives at the concrete spiritual experience. He is indifferent to the play of the emotions, deaf to the hunger-call of passion, closed to the activities of Life, -- the more blessed he, the sooner they fall away from him and leave him free, still and mute, the eternal non-doer. The body is his stumbling-block, the vital functions are his enemies; if their demands can be reduced to a minimum, that is his great good fortune. The endless difficulties that arise from the environing world are dismissed by erecting firmly against them a defence of outer physical and inner spiritual solitude; safe behind a wall of inner silence, he remains impassive and untouched by the world and by others. To be alone with oneself or alone with the Divine, to walk apart with God and his devotees, to entrench oneself in the single self-ward endeavour of the mind or Godward passion of the heart is the trend of these Yogas. The problem is solved by the excision of all but the one central difficulty which pursues the only chosen motive-force; into the midst of the dividing calls of our nature the principle of an exclusive concentration comes sovereignly to our rescue.
   ~ Sri Aurobindo, The Synthesis Of Yoga, Self-Consecration. 76-77,
174:meta-systemic operations ::: As the 1950's and 60s begin to roll around the last stage of first tier emerged as a cultural force. With the Green Altitude we see the emergence of Pluralistic, Multicultural, Post-Modern world-views.

Cognition is starting to move beyond formal-operations into the realm of co-ordinating systems of abstractions, in what is called Meta-systemic Cognition. While formal-operations acted upon the classes and relations between members of classes. Meta-systemic operations start at the level of relating systems to systems. The focus of these investigations is placed upon comparing, contrasting, transforming and synthesizing entire systems, rather than components of one system. This emergent faculty allows self-sense to focus around a heightened sense of individuality and an increased ability for emotional resonance. The recognition of individual differences, the ability to tolerate paradox and contradiction, and greater conceptual complexity all provide for an understanding of conflict as being both internally and externally caused. Context plays a major role in the creation of truth and individual perspective. With each being context dependent and open to subjective interpretation, meaning each perspective and truth are rendered relative and are not able to be judged as better or more true than any other. This fuels a value set that centers on softness over cold rationality. Sensitivity and preference over objectivity.

Along with a focus on community harmony and equality which drives the valuing of sensitivity to others, reconcilation, consensus, dialogue, relationship, human development, bonding, and a seeking of a peace with the inner-self. Moral decisions are based on rights, values, or principles that are agreeable to all individuals composing a society based on fair and beneficial practices. All of this leads to the Equality movements and multiculturalism. And to the extreme form of relativitism which we saw earlier as context dependant nature of all truth including objective facts.

Faith at the green altitude is called Conjunctive, and allows the self to integrate what was unrecognized by the previous stages self-certainty and cognitive and affective adaptation to reality. New features at this level of faith include the unification of symbolic power with conceptual meaning, an awareness of ones social unconscious, a reworking of ones past, and an opening to ones deeper self. ~ Essential Integral, 4.1-52, Meta-systemic Operations,
175:Integral knowledge will then mean the cancelling of the sevenfold Ignorance by the discovery of what it misses and ignores, a sevenfold self-revelation within our consciousness:- it will mean the knowledge of the Absolute as the origin of all things; the knowledge of the Self, the Spirit, the Being and of the cosmos as the Self's becoming, the becoming of the Being, a manifestation of the Spirit; the knowledge of the world as one with us in the consciousness of our true self, thus cancelling our division from it by the separative idea and life of ego; the knowledge of our psychic entity and its immortal persistence in Time beyond death and earth-existence; the knowledge of our greater and inner existence behind the surface; the knowledge of our mind, life and body in its true relation to the self within and the superconscient spiritual and supramental being above them; the knowledge, finally, of the true harmony and true use of our thought, will and action and a change of all our nature into a conscious expression of the truth of the Spirit, the Self, the Divinity, the integral spiritual Reality. But this is not an intellectual knowledge which can be learned and completed in our present mould of consciousness; it must be an experience, a becoming, a change of consciousness, a change of being. This brings in the evolutionary character of the Becoming and the fact that our mental ignorance is only a stage in our evolution. The integral knowledge, then, can only come by an evolution of our being and our nature, and that would seem to signify a slow process in Time such as has accompanied the other evolutionary transformations. But as against that inference there is the fact that the evolution has now become conscious and its method and steps need not be altogether of the same character as when it was subconscious in its process. The integral knowledge, since it must result from a change of consciousness, can be gained by a process in which our will and endeavour have a part, in which they can discover and apply their own steps and method: its growth in us can proceed by a conscious self-transformation. It is necessary then to see what is likely to be the principle of this new process of evolution and what are the movements of the integral knowledge that must necessarily emerge in it,-or, in other words, what is the nature of the consciousness that must be the base of the life divine and how that life may be expected to be formed or to form itself, to materialise or, as one might say, to realise.
   ~ Sri Aurobindo, The Life Divine, Reality and the Integral Knowledge, 681,
176:they are acting all the while in the spirit of rajasic ahaṅkara, persuade themselves that God is working through them and they have no part in the action. This is because they are satisfied with the mere intellectual assent to the idea without waiting for the whole system and life to be full of it. A continual remembrance of God in others and renunciation of individual eagerness (spr.ha) are needed and a careful watching of our inner activities until God by the full light of self-knowledge, jñanadı̄pena bhasvata, dispels all further chance of self-delusion. The danger of tamogun.a is twofold, first, when the Purusha thinks, identifying himself with the tamas in him, "I am weak, sinful, miserable, ignorant, good-for-nothing, inferior to this man and inferior to that man, adhama, what will God do through me?" - as if God were limited by the temporary capacities or incapacities of his instruments and it were not true that he can make the dumb to talk and the lame to cross the hills, mūkaṁ karoti vacalaṁ paṅguṁ laṅghayate girim, - and again when the sadhak tastes the relief, the tremendous relief of a negative santi and, feeling himself delivered from all troubles and in possession of peace, turns away from life and action and becomes attached to the peace and ease of inaction. Remember always that you too are Brahman and the divine Shakti is working in you; reach out always to the realisation of God's omnipotence and his delight in the Lila. He bids Arjuna work lokasaṅgraharthaya, for keeping the world together, for he does not wish the world to sink back into Prakriti, but insists on your acting as he acts, "These worlds would be overpowered by tamas and sink into Prakriti if I did not do actions." To be attached to inaction is to give up our action not to God but to our tamasic ahaṅkara. The danger of the sattvagun.a is when the sadhak becomes attached to any one-sided conclusion of his reason, to some particular kriya or movement of the sadhana, to the joy of any particular siddhi of the yoga, perhaps the sense of purity or the possession of some particular power or the Ananda of the contact with God or the sense of freedom and hungers after it, becomes attached to that only and would have nothing else. Remember that the yoga is not for yourself; for these things, though they are part of the siddhi, are not the object of the siddhi, for you have decided at the beginning to make no claim upon God but take what he gives you freely and, as for the Ananda, the selfless soul will even forego the joy of God's presence, ... ~ Sri Aurobindo, Essays In Philosophy And Yoga,
177:10000 ::: The True Object of Spiritual Seeking:
   To find the Divine is indeed the first reason for seeking the spiritual Truth and the spiritual life; it is the one thing indispensable and all the rest is nothing without it. The Divine once found, to manifest Him,-that is, first of all to transform one's own limited consciousness into the Divine Consciousness, to live in the infinite Peace, Light, Love, Strength, Bliss, to become that in one's essential nature and, as a consequence, to be its vessel, channel, instrument in one's active nature. To bring into activity the principle of oneness on the material plane or to work for humanity is a mental mistranslation of the Truth-these things cannot be the first or true object of spiritual seeking. We must find the Self, the Divine, then only can we know what is the work the Self or the Divine demands from us. Until then our life and action can only be a help or means towards finding the Divine and it ought not to have any other purpose. As we grow in the inner consciousness, or as the spiritual Truth of the Divine grows in us, our life and action must indeed more and more flow from that, be one with that. But to decide beforehand by our limited mental conceptions what they must be is to hamper the growth of the spiritual Truth within. As that grows we shall feel the Divine Light and Truth, the Divine Power and Force, the Divine Purity and Peace working within us, dealing with our actions as well as our consciousness, making use of them to reshape us into the Divine Image, removing the dross, substituting the pure gold of the Spirit. Only when the Divine Presence is there in us always and the consciousness transformed, can we have the right to say that we are ready to manifest the Divine on the material plane. To hold up a mental ideal or principle and impose that on the inner working brings the danger of limiting ourselves to a mental realisation or of impeding or even falsifying by a half-way formation the true growth into the full communion and union with the Divine and the free and intimate outflowing of His will in our life. This is a mistake of orientation to which the mind of today is especially prone. It is far better to approach the Divine for the Peace or Light or Bliss that the realisation of Him gives than to bring in these minor things which can divert us from the one thing needful. The divinisation of the material life also as well as the inner life is part of what we see as the Divine Plan, but it can only be fulfilled by an outflowing of the inner realisation, something that grows from within outward, not by the working out of a mental principle.
   ~ Sri Aurobindo, Letters On Yoga - II, [T1],
178:If we look at this picture of the Self-Existence and its works as a unitary unlimited whole of vision, it stands together and imposes itself by its convincing totality: but to the analysis of the logical intellect it offers an abundance of difficulties, such as all attempts to erect a logical system out of a perception of an illimitable Existence must necessarily create; for any such endeavour must either effect consistency by an arbitrary sectioning of the complex truth of things or else by its comprehensiveness become logically untenable. For we see that the Indeterminable determines itself as infinite and finite, the Immutable admits a constant mutability and endless differences, the One becomes an innumerable multitude, the Impersonal creates or supports personality, is itself a Person; the Self has a nature and is yet other than its nature; Being turns into becoming and yet it is always itself and other than its becomings; the Universal individualises itself and the Individual universalises himself; Brahman is at once void of qualities and capable of infinite qualities, the Lord and Doer of works, yet a non-doer and a silent witness of the workings of Nature. If we look carefully at these workings of Nature, once we put aside the veil of familiarity and our unthinking acquiescence in the process of things as natural because so they always happen, we discover that all she does in whole or in parts is a miracle, an act of some incomprehensible magic. The being of the Self-existence and the world that has appeared in it are, each of them and both together, a suprarational mystery. There seems to us to be a reason in things because the processes of the physical finite are consistent to our view and their law determinable, but this reason in things, when closely examined, seems to stumble at every moment against the irrational or infrarational and the suprarational: the consistency, the determinability of process seems to lessen rather than increase as we pass from matter to life and from life to mentality; if the finite consents to some extent to look as if it were rational, the infinitesimal refuses to be bound by the same laws and the infinite is unseizable. As for the action of the universe and its significance, it escapes us altogether; if Self, God or Spirit there be, his dealings with the world and us are incomprehensible, offer no clue that we can follow. God and Nature and even ourselves move in a mysterious way which is only partially and at points intelligible, but as a whole escapes our comprehension. All the works of Maya look like the production of a suprarational magical Power which arranges things according to its wisdom or its phantasy, but a wisdom which is not ours and a phantasy which baffles our imagination. ~ Sri Aurobindo, The Life Divine, 2.02,
179:Concentration is a gathering together of the consciousness and either centralising at one point or turning on a single object, e.g., the Divine; there can be also be a gathered condition throughout the whole being, not at a point. In meditation it is not indispensable to gather like this, one can simply remain with a quiet mind thinking of one subject or observing what comes in the consciousness and dealing with it. ... Of this true consciousness other than the superficial there are two main centres, one in the heart (not the physical heart, but the cardiac centre in the middle of the chest), one in the head. The concentration in the heart opens within and by following this inward opening and going deep one becomes aware of the soul or psychic being, the divine element in the individual. This being unveiled begins to come forward, to govern the nature, to turn it and all its movements towards the Truth, towards the Divine, and to call down into it all that is above. It brings the consciousness of the Presence, the dedication of the being to the Highest and invites the descent into our nature of a greater Force and Consciousness which is waiting above us. To concentrate in the heart centre with the offering of oneself to the Divine and the aspiration for this inward opening and for the Presence in the heart is the first way and, if it can be done, the natural beginning; for its result once obtained makes the spiritual path far more easy and safe than if one begins the other ways.
   That other way is the concentration in the head, in the mental centre. This, if it brings about the silence of the surface mind, opens up an inner, larger, deeper mind within which is more capable of receiving spiritual experience and spiritual knowledge. But once concentrated here one must open the silent mental consciousness upward and in the end it rises beyond the lid which has so long kept it tied in the body and finds a centre above the head where it is liberated into the Infinite. There it begins to come into contact with the universal Self, the Divine Peace, Light, Power, Knowledge, Bliss, to enter into that and become that, to feel the descent of these things into the nature. To concentrate in the head with the aspiration for quietude in the mind and the realisation of the Self and Divine above is the second way of concentration. It is important, however, to remember that the concentration of the consciousness in the head in only a preparation for its rising to the centre above; otherwise, one may get shut up in one's own mind and its experiences or at best attain only to a reflection of the Truth above instead of rising into the spiritual transcendence to live there. For some the mental concentration is easier, for some the concentration in the heart centre; some are capable of doing both alternatively - but to begin with the heart centre, if one can do it, is the most desirable.
   ~ Sri Aurobindo, Letters On Yoga - II,
180: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, The Supermind and the Yoga of Works [279-280],
181:The supreme Truth aspect which thus manifests itself to us is an eternal and infinite and absolute self-existence, self-awareness, self-delight of being; this bounds all things and secretly supports and pervades all things. This Self-existence reveals itself again in three terms of its essential nature,-self, conscious being or spirit, and God or the Divine Being. The Indian terms are more satisfactory,-Brahman the Reality is Atman, Purusha, Ishwara; for these terms grew from a root of Intuition and, while they have a comprehensive preciseness, are capable of a plastic application which avoids both vagueness in the use and the rigid snare of a too limiting intellectual concept. The Supreme Brahman is that which in Western metaphysics is called the Absolute: but Brahman is at the same time the omnipresent Reality in which all that is relative exists as its forms or its movements; this is an Absolute which takes all relativities in its embrace. [...] Brahman is the Consciousness that knows itself in all that exists; Brahman is the force that sustains the power of God and Titan and Demon, the Force that acts in man and animal and the forms and energies of Nature; Brahman is the Ananda, the secret Bliss of existence which is the ether of our being and without which none could breathe or live. Brahman is the inner Soul in all; it has taken a form in correspondence with each created form which it inhabits. The Lord of Beings is that which is conscious in the conscious being, but he is also the Conscious in inconscient things, the One who is master and in control of the many that are passive in the hands of Force-Nature. He is the Timeless and Time; He is Space and all that is in Space; He is Causality and the cause and the effect: He is the thinker and his thought, the warrior and his courage, the gambler and his dice-throw. All realities and all aspects and all semblances are the Brahman; Brahman is the Absolute, the Transcendent and incommunicable, the Supracosmic Existence that sustains the cosmos, the Cosmic Self that upholds all beings, but It is too the self of each individual: the soul or psychic entity is an eternal portion of the Ishwara; it is his supreme Nature or Consciousness-Force that has become the living being in a world of living beings. The Brahman alone is, and because of It all are, for all are the Brahman; this Reality is the reality of everything that we see in Self and Nature. Brahman, the Ishwara, is all this by his Yoga-Maya, by the power of his Consciousness-Force put out in self-manifestation: he is the Conscious Being, Soul, Spirit, Purusha, and it is by his Nature, the force of his conscious self-existence that he is all things; he is the Ishwara, the omniscient and omnipotent All-ruler, and it is by his Shakti, his conscious Power, that he manifests himself in Time and governs the universe. These and similar statements taken together are all-comprehensive: it is possible for the mind to cut and select, to build a closed system and explain away all that does not fit within it; but it is on the complete and many-sided statement that we must take our stand if we have to acquire an integral knowledge.
   ~ Sri Aurobindo, The Life Divine, Book 02: The Knowledge and the Ignorance - The Spiritual Evolution, Part I, The Infinite Consciousness and the Ignorance Brahman, Purusha, Ishwara - Maya, Prakriti, Shakti [336-337],
182:There is no invariable rule of such suffering. It is not the soul that suffers; the Self is calm and equal to all things and the only sorrow of the psychic being is the sorrow of the resistance of Nature to the Divine Will or the resistance of things and people to the call of the True, the Good and the Beautiful. What is affected by suffering is the vital nature and the body. When the soul draws towards the Divine, there may be a resistance in the mind and the common form of that is denial and doubt - which may create mental and vital suffering. There may again be a resistance in the vital nature whose principal character is desire and the attachment to the objects of desire, and if in this field there is conflict between the soul and the vital nature, between the Divine Attraction and the pull of the Ignorance, then obviously there may be much suffering of the mind and vital parts. The physical consciousness also may offer a resistance which is usually that of a fundamental inertia, an obscurity in the very stuff of the physical, an incomprehension, an inability to respond to the higher consciousness, a habit of helplessly responding to the lower mechanically, even when it does not want to do so; both vital and physical suffering may be the consequence. There is moreover the resistance of the Universal Nature which does not want the being to escape from the Ignorance into the Light. This may take the form of a vehement insistence on the continuation of the old movements, waves of them thrown on the mind and vital and body so that old ideas, impulses, desires, feelings, responses continue even after they are thrown out and rejected, and can return like an invading army from outside, until the whole nature, given to the Divine, refuses to admit them. This is the subjective form of the universal resistance, but it may also take an objective form - opposition, calumny, attacks, persecution, misfortunes of many kinds, adverse conditions and circumstances, pain, illness, assaults from men or forces. There too the possibility of suffering is evident. There are two ways to meet all that - first that of the Self, calm, equality, a spirit, a will, a mind, a vital, a physical consciousness that remain resolutely turned towards the Divine and unshaken by all suggestion of doubt, desire, attachment, depression, sorrow, pain, inertia. This is possible when the inner being awakens, when one becomes conscious of the Self, of the inner mind, the inner vital, the inner physical, for that can more easily attune itself to the divine Will, and then there is a division in the being as if there were two beings, one within, calm, strong, equal, unperturbed, a channel of the Divine Consciousness and Force, one without, still encroached on by the lower Nature; but then the disturbances of the latter become something superficial which are no more than an outer ripple, - until these under the inner pressure fade and sink away and the outer being too remains calm, concentrated, unattackable. There is also the way of the psychic, - when the psychic being comes out in its inherent power, its consecration, adoration, love of the Divine, self-giving, surrender and imposes these on the mind, vital and physical consciousness and compels them to turn all their movements Godward. If the psychic is strong and master...
   ~ Sri Aurobindo, Letters On Yoga - IV, Resistances, Sufferings and Falls, 669,
183:If this is the truth of works, the first thing the sadhaka has to do is to recoil from the egoistic forms of activity and get rid of the sense of an "I" that acts. He has to see and feel that everything happens in him by the plastic conscious or subconscious or sometimes superconscious automatism of his mental and bodily instruments moved by the forces of spiritual, mental, vital and physical Nature. There is a personality on his surface that chooses and wills, submits and struggles, tries to make good in Nature or prevail over Nature, but this personality is itself a construction of Nature and so dominated, driven, determined by her that it cannot be free. It is a formation or expression of the Self in her, - it is a self of Nature rather than a self of Self, his natural and processive, not his spiritual and permanent being, a temporary constructed personality, not the true immortal Person. It is that Person that he must become. He must succeed in being inwardly quiescent, detach himself as the observer from the outer active personality and learn the play of the cosmic forces in him by standing back from all blinding absorption in its turns and movements. Thus calm, detached, a student of himself and a witness of his nature, he realises that he is the individual soul who observes the works of Nature, accepts tranquilly her results and sanctions or withholds his sanction from the impulse to her acts. At present this soul or Purusha is little more than an acquiescent spectator, influencing perhaps the action and development of the being by the pressure of its veiled consciousness, but for the most part delegating its powers or a fragment of them to the outer personality, - in fact to Nature, for this outer self is not lord but subject to her, anı̄sa; but, once unveiled, it can make its sanction or refusal effective, become the master of the action, dictate sovereignly a change of Nature. Even if for a long time, as the result of fixed association and past storage of energy, the habitual movement takes place independent of the Purusha's assent and even if the sanctioned movement is persistently refused by Nature for want of past habit, still he will discover that in the end his assent or refusal prevails, - slowly with much resistance or quickly with a rapid accommodation of her means and tendencies she modifies herself and her workings in the direction indicated by his inner sight or volition. Thus he learns in place of mental control or egoistic will an inner spiritual control which makes him master of the Nature-forces that work in him and not their unconscious instrument or mechanic slave. Above and around him is the Shakti, the universal Mother and from her he can get all his inmost soul needs and wills if only he has a true knowledge of her ways and a true surrender to the divine Will in her. Finally, he becomes aware of that highest dynamic Self within him and within Nature which is the source of all his seeing and knowing, the source of the sanction, the source of the acceptance, the source of the rejection. This is the Lord, the Supreme, the One-in-all, Ishwara-Shakti, of whom his soul is a portion, a being of that Being and a power of that Power. The rest of our progress depends on our knowledge of the ways in which the Lord of works manifests his Will in the world and in us and executes them through the transcendent and universal Shakti. ~ Sri Aurobindo, The Synthesis Of Yoga, The Supreme Will, 216,
184:THE WAND
   THE Magical Will is in its essence twofold, for it presupposes a beginning and an end; to will to be a thing is to admit that you are not that thing.
   Hence to will anything but the supreme thing, is to wander still further from it - any will but that to give up the self to the Beloved is Black Magick - yet this surrender is so simple an act that to our complex minds it is the most difficult of all acts; and hence training is necessary. Further, the Self surrendered must not be less than the All-Self; one must not come before the altar of the Most High with an impure or an imperfect offering. As it is written in Liber LXV, "To await Thee is the end, not the beginning."
   This training may lead through all sorts of complications, varying according to the nature of the student, and hence it may be necessary for him at any moment to will all sorts of things which to others might seem unconnected with the goal. Thus it is not "a priori" obvious why a billiard player should need a file.
   Since, then, we may want "anything," let us see to it that our will is strong enough to obtain anything we want without loss of time.
   It is therefore necessary to develop the will to its highest point, even though the last task but one is the total surrender of this will. Partial surrender of an imperfect will is of no account in Magick.
   The will being a lever, a fulcrum is necessary; this fulcrum is the main aspiration of the student to attain. All wills which are not dependent upon this principal will are so many leakages; they are like fat to the athlete.
   The majority of the people in this world are ataxic; they cannot coordinate their mental muscles to make a purposed movement. They have no real will, only a set of wishes, many of which contradict others. The victim wobbles from one to the other (and it is no less wobbling because the movements may occasionally be very violent) and at the end of life the movements cancel each other out. Nothing has been achieved; except the one thing of which the victim is not conscious: the destruction of his own character, the confirming of indecision. Such an one is torn limb from limb by Choronzon.
   How then is the will to be trained? All these wishes, whims, caprices, inclinations, tendencies, appetites, must be detected, examined, judged by the standard of whether they help or hinder the main purpose, and treated accordingly.
   Vigilance and courage are obviously required. I was about to add self-denial, in deference to conventional speech; but how could I call that self-denial which is merely denial of those things which hamper the self? It is not suicide to kill the germs of malaria in one's blood.
   Now there are very great difficulties to be overcome in the training of the mind. Perhaps the greatest is forgetfulness, which is probably the worst form of what the Buddhists call ignorance. Special practices for training the memory may be of some use as a preliminary for persons whose memory is naturally poor. In any case the Magical Record prescribed for Probationers of the A.'.A.'. is useful and necessary.
   Above all the practices of Liber III must be done again and again, for these practices develop not only vigilance but those inhibiting centres in the brain which are, according to some psychologists, the mainspring of the mechanism by which civilized man has raised himself above the savage.
   So far it has been spoken, as it were, in the negative. Aaron's rod has become a serpent, and swallowed the serpents of the other Magicians; it is now necessary to turn it once more into a rod.
   ~ Aleister Crowley, Liber ABA, Book 4, The Wand,
185:The Teachings of Some Modern Indian Yogis
Ramana Maharshi
According to Brunton's description of the sadhana he (Brunton) practised under the Maharshi's instructions,1 it is the Overself one has to seek within, but he describes the Overself in a way that is at once the Psychic Being, the Atman and the Ishwara. So it is a little difficult to know what is the exact reading.
*
The methods described in the account [of Ramana Maharshi's technique of self-realisation] are the well-established methods of Jnanayoga - (1) one-pointed concentration followed by thought-suspension, (2) the method of distinguishing or finding out the true self by separating it from mind, life, body (this I have seen described by him [Brunton] more at length in another book) and coming to the pure I behind; this also can disappear into the Impersonal Self. The usual result is a merging in the Atman or Brahman - which is what one would suppose is meant by the Overself, for it is that which is the real Overself. This Brahman or Atman is everywhere, all is in it, it is in all, but it is in all not as an individual being in each but is the same in all - as the Ether is in all. When the merging into the Overself is complete, there is no ego, no distinguishable I, or any formed separative person or personality. All is ekakara - an indivisible and undistinguishable Oneness either free from all formations or carrying all formations in it without being affected - for one can realise it in either way. There is a realisation in which all beings are moving in the one Self and this Self is there stable in all beings; there is another more complete and thoroughgoing in which not only is it so but all are vividly realised as the Self, the Brahman, the Divine. In the former, it is possible to dismiss all beings as creations of Maya, leaving the one Self alone as true - in the other it is easier to regard them as real manifestations of the Self, not as illusions. But one can also regard all beings as souls, independent realities in an eternal Nature dependent upon the One Divine. These are the characteristic realisations of the Overself familiar to the Vedanta. But on the other hand you say that this Overself is realised by the Maharshi as lodged in the heart-centre, and it is described by Brunton as something concealed which when it manifests appears as the real Thinker, source of all action, but now guiding thought and action in the Truth. Now the first description applies to the Purusha in the heart, described by the Gita as the Ishwara situated in the heart and by the Upanishads as the Purusha Antaratma; the second could apply also to the mental Purusha, manomayah. pran.asarı̄ra neta of the Upanishads, the mental Being or Purusha who leads the life and the body. So your question is one which on the data I cannot easily answer. His Overself may be a combination of all these experiences, without any distinction being made or thought necessary between the various aspects. There are a thousand ways of approaching and realising the Divine and each way has its own experiences which have their own truth and stand really on a basis, one in essence but complex in aspects, common to all, but not expressed in the same way by all. There is not much use in discussing these variations; the important thing is to follow one's own way well and thoroughly. In this Yoga, one can realise the psychic being as a portion of the Divine seated in the heart with the Divine supporting it there - this psychic being takes charge of the sadhana and turns the ......
1 The correspondent sent to Sri Aurobindo two paragraphs from Paul Brunton's book A Message from Arunachala (London: Rider & Co., n.d. [1936], pp. 205 - 7). - Ed. ~ Sri Aurobindo, Letters On Yoga - II,
186:In the process of this change there must be by the very necessity of the effort two stages of its working. First, there will be the personal endeavour of the human being, as soon as he becomes aware by his soul, mind, heart of this divine possibility and turns towards it as the true object of life, to prepare himself for it and to get rid of all in him that belongs to a lower working, of all that stands in the way of his opening to the spiritual truth and its power, so as to possess by this liberation his spiritual being and turn all his natural movements into free means of its self-expression. It is by this turn that the self-conscious Yoga aware of its aim begins: there is a new awakening and an upward change of the life motive. So long as there is only an intellectual, ethical and other self-training for the now normal purposes of life which does not travel beyond the ordinary circle of working of mind, life and body, we are still only in the obscure and yet unillumined preparatory Yoga of Nature; we are still in pursuit of only an ordinary human perfection. A spiritual desire of the Divine and of the divine perfection, of a unity with him in all our being and a spiritual perfection in all our nature, is the effective sign of this change, the precursory power of a great integral conversion of our being and living. By personal effort a precursory change, a preliminary conversion can be effected; it amounts to a greater or less spiritualising of our mental motives, our character and temperament, and a mastery, stilling or changed action of the vital and physical life. This converted subjectivity can be made the base of some communion or unity of the soul in mind with the Divine and some partial reflection of the divine nature in the mentality of the human being. That is as far as man can go by his unaided or indirectly aided effort, because that is an effort of mind and mind cannot climb beyond itself permanently: at most it arises to a spiritualised and idealised mentality. If it shoots up beyond that border, it loses hold of itself, loses hold of life, and arrives either at a trance of absorption or a passivity. A greater perfection can only be arrived at by a higher power entering in and taking up the whole action of the being. The second stage of this Yoga will therefore be a persistent giving up of all the action of the nature into the hands of this greater Power, a substitution of its influence, possession and working for the personal effort, until the Divine to whom we aspire becomes the direct master of the Yoga and effects the entire spiritual and ideal conversion of the being. Two rules there are that will diminish the difficulty and obviate the danger. One must reject all that comes from the ego, from vital desire, from the mere mind and its presumptuous reasoning incompetence, all that ministers to these agents of the Ignorance. One must learn to hear and follow the voice of the inmost soul, the direction of the Guru, the command of the Master, the working of the Divine Mother. Whoever clings to the desires and weaknesses of the flesh, the cravings and passions of the vital in its turbulent ignorance, the dictates of his personal mind unsilenced and unillumined by a greater knowledge, cannot find the true inner law and is heaping obstacles in the way of the divine fulfilment. Whoever is able to detect and renounce those obscuring agencies and to discern and follow the true Guide within and without will discover the spiritual law and reach the goal of the Yoga. A radical and total change of consciousness is not only the whole meaning but, in an increasing force and by progressive stages, the whole method of the integral Yoga.
   ~ Sri Aurobindo, The Synthesis Of Yoga, The Yoga of Self-Perfection, The Integral Perfection [618],
187:[the sevenfold ignorance and the integral knowledge:]

   We are ignorant of the Absolute which is the source of all being and becoming; we take partial facts of being, temporal relations of the becoming for the whole truth of existence,-that is the first, the original ignorance. We are ignorant of the spaceless, timeless, immobile and immutable Self; we take the constant mobility and mutation of the cosmic becoming in Time and Space for the whole truth of existence, -that is the second, the cosmic ignorance. We are ignorant of our universal self, the cosmic existence, the cosmic consciousness, our infinite unity with all being and becoming; we take our limited egoistic mentality, vitality, corporeality for our true self and regard everything other than that as not-self,-that is the third, the egoistic ignorance. We are ignorant of our eternal becoming in Time; we take this little life in a small span of Time, in a petty field of Space, for our beginning, our middle and our end,-that is the fourth, the temporal ignorance. Even within this brief temporal becoming we are ignorant of our large and complex being, of that in us which is superconscient, subconscient, intraconscient, circumconscient to our surface becoming; we take that surface becoming with its small selection of overtly mentalised experiences for our whole existence,-that is the fifth, the psychological ignorance. We are ignorant of the true constitution of our becoming; we take the mind or life or body or any two of these or all three for our true principle or the whole account of what we are, losing sight of that which constitutes them and determines by its occult presence and is meant to determine sovereignly by its emergence their operations,-that is the sixth, the constitutional ignorance. As a result of all these ignorances, we miss the true knowledge, government and enjoyment of our life in the world; we are ignorant in our thought, will, sensations, actions, return wrong or imperfect responses at every point to the questionings of the world, wander in a maze of errors and desires, strivings and failures, pain and pleasure, sin and stumbling, follow a crooked road, grope blindly for a changing goal,-that is the seventh, the practical ignorance.

   Our conception of the Ignorance will necessarily determine our conception of the Knowledge and determine, therefore, since our life is the Ignorance at once denying and seeking after the Knowledge, the goal of human effort and the aim of the cosmic endeavour. Integral knowledge will then mean the cancelling of the sevenfold Ignorance by the discovery of what it misses and ignores, a sevenfold self-revelation within our consciousness:- it will mean [1] the knowledge of the Absolute as the origin of all things; [2] the knowledge of the Self, the Spirit, the Being and of the cosmos as the Self's becoming, the becoming of the Being, a manifestation of the Spirit; [3] the knowledge of the world as one with us in the consciousness of our true self, thus cancelling our division from it by the separative idea and life of ego; [4] the knowledge of our psychic entity and its immortal persistence in Time beyond death and earth-existence; [5] the knowledge of our greater and inner existence behind the surface; [6] the knowledge of our mind, life and body in its true relation to the self within and the superconscient spiritual and supramental being above them; [7] the knowledge, finally, of the true harmony and true use of our thought, will and action and a change of all our nature into a conscious expression of the truth of the Spirit, the Self, the Divinity, the integral spiritual Reality.

   But this is not an intellectual knowledge which can be learned and completed in our present mould of consciousness; it must be an experience, a becoming, a change of consciousness, a change of being. This brings in the evolutionary character of the Becoming and the fact that our mental ignorance is only a stage in our evolution. The integral knowledge, then, can only come by an evolution of our being and our nature, and that would seem to signify a slow process in Time such as has accompanied the other evolutionary transformations. But as against that inference there is the fact that the evolution has now become conscious and its method and steps need not be altogether of the same character as when it was subconscious in its process. The integral knowledge, since it must result from a change of consciousness, can be gained by a process in which our will and endeavour have a part, in which they can discover and apply their own steps and method: its growth in us can proceed by a conscious self-transformation. It is necessary then to see what is likely to be the principle of this new process of evolution and what are the movements of the integral knowledge that must necessarily emerge in it,-or, in other words, what is the nature of the consciousness that must be the base of the life divine and how that life may be expected to be formed or to form itself, to materialise or, as one might say, to realise.
   ~ Sri Aurobindo, The Life Divine, pg 680-683 [T1],
188:What are these operations? They are not mere psychological self-analysis and self-observation. Such analysis, such observation are, like the process of right thought, of immense value and practically indispensable. They may even, if rightly pursued, lead to a right thought of considerable power and effectivity. Like intellectual discrimination by the process of meditative thought they will have an effect of purification; they will lead to self-knowledge of a certain kind and to the setting right of the disorders of the soul and the heart and even of the disorders of the understanding. Self-knowledge of all kinds is on the straight path to the knowledge of the real Self. The Upanishad tells us that the Self-existent has so set the doors of the soul that they turn outwards and most men look outward into the appearances of things; only the rare soul that is ripe for a calm thought and steady wisdom turns its eye inward, sees the Self and attains to immortality. To this turning of the eye inward psychological self-observation and analysis is a great and effective introduction.We can look into the inward of ourselves more easily than we can look into the inward of things external to us because there, in things outside us, we are in the first place embarrassed by the form and secondly we have no natural previous experience of that in them which is other than their physical substance. A purified or tranquillised mind may reflect or a powerful concentration may discover God in the world, the Self in Nature even before it is realised in ourselves, but this is rare and difficult. (2) And it is only in ourselves that we can observe and know the process of the Self in its becoming and follow the process by which it draws back into self-being. Therefore the ancient counsel, know thyself, will always stand as the first word that directs us towards the knowledge. Still, psychological self-knowledge is only the experience of the modes of the Self, it is not the realisation of the Self in its pure being.
   The status of knowledge, then, which Yoga envisages is not merely an intellectual conception or clear discrimination of the truth, nor is it an enlightened psychological experience of the modes of our being. It is a "realisation", in the full sense of the word; it is the making real to ourselves and in ourselves of the Self, the transcendent and universal Divine, and it is the subsequent impossibility of viewing the modes of being except in the light of that Self and in their true aspect as its flux of becoming under the psychical and physical conditions of our world-existence. This realisation consists of three successive movements, internal vision, complete internal experience and identity.
   This internal vision, dr.s.t.i, the power so highly valued by the ancient sages, the power which made a man a Rishi or Kavi and no longer a mere thinker, is a sort of light in the soul by which things unseen become as evident and real to it-to the soul and not merely to the intellect-as do things seen to the physical eye. In the physical world there are always two forms of knowledge, the direct and the indirect, pratyaks.a, of that which is present to the eyes, and paroks.a, of that which is remote from and beyond our vision. When the object is beyond our vision, we are necessarily obliged to arrive at an idea of it by inference, imagination, analogy, by hearing the descriptions of others who have seen it or by studying pictorial or other representations of it if these are available. By putting together all these aids we can indeed arrive at a more or less adequate idea or suggestive image of the object, but we do not realise the thing itself; it is not yet to us the grasped reality, but only our conceptual representation of a reality. But once we have seen it with the eyes,-for no other sense is adequate,-we possess, we realise; it is there secure in our satisfied being, part of ourselves in knowledge. Precisely the same rule holds good of psychical things and of he Self. We may hear clear and luminous teachings about the Self from philosophers or teachers or from ancient writings; we may by thought, inference, imagination, analogy or by any other available means attempt to form a mental figure or conception of it; we may hold firmly that conception in our mind and fix it by an entire and exclusive concentration;3 but we have not yet realised it, we have not seen God. It is only when after long and persistent concentration or by other means the veil of the mind is rent or swept aside, only when a flood of light breaks over the awakened mentality, jyotirmaya brahman, and conception gives place to a knowledge-vision in which the Self is as present, real, concrete as a physical object to the physical eye, that we possess in knowledge; for we have seen. After that revelation, whatever fadings of the light, whatever periods of darkness may afflict the soul, it can never irretrievably lose what it has once held. The experience is inevitably renewed and must become more frequent till it is constant; when and how soon depends on the devotion and persistence with which we insist on the path and besiege by our will or our love the hidden Deity.
   (2) And it is only in ourselves that we can observe and know the 2 In one respect, however, it is easier, because in external things we are not so much hampered by the sense of the limited ego as in ourselves; one obstacle to the realisation of God is therefore removed.
   ~ Sri Aurobindo, The Synthesis Of Yoga, The Status of Knowledge,
189:summary of the entire process of psychic awakening :::
You have asked what is the discipline to be followed in order to convert the mental seeking into a living spiritual experience. The first necessity is the practice of concentration of your consciousness within yourself. The ordinary human mind has an activity on the surface which veils the real Self. But there is another, a hidden consciousness within behind the surface one in which we can become aware of the real Self and of a larger deeper truth of nature, can realise the Self and liberate and transform the nature. To quiet the surface mind and begin to live within is the object of this concentration. Of this true consciousness other then the superficial there are two main centres, one in the heart (not the physical heart, but the cardiac centre in the middle of the chest), one in the head. The concentration in the heart opens within and by following this inward opening and going deep one becomes aware of the soul or psychic being, the divine element in the individual. This being unveiled begins to come forward, to govern the nature, to turn it an d all its movements towards the Truth, towards the Divine, and to call down into it all that is above. It brings the consciousness of the Presence, the dedication of the being to the Highest and invites the descent into our nature of a greater Force and Consciousness which is waiting above us. To concentrate in the heart centre with the offering of oneself to the Divine and the aspiration for this inward opening and for the Presence in the heart is the first way and, if it can be done, the natural beginning; for its result once obtained makes the spiritual path far more easy and safe than if one begins the other way.
   That other way is the concentration in the head, in the mental centre. This, if it brings about the silence of the surface mind, opens up an inner, larger, deeper mind within which is more capable of receiving spiritual experience and spiritual knowledge. But once concentrated here one must open the silent mental consciousness upward to all that is above mind. After a time one feels the consciousness rising upward and it the end it rises beyond the lid which has so long kept it tied in the body and finds a centre above the head where it is liberated into the Infinite. There it behind to come into contact with the universal Self, the Divine Peace, Light, Power, Knowledge, Bliss, to enter into that and become that, to feel the descent of these things into the nature. To concentrate in the head with the aspiration for quietude in the mind and the realisation of the Self and Divine above is the second way of concentration. It is important, however, to remember that the concentration of the consciousness in the head is only a preparation for its rising to the centre above; otherwise, one may get shut up in one's own mind and its experiences or at best attain only to a reflection of the Truth above instead of rising into the spiritual transcendence to live there. For some the mental consciousness is easier, for some the concentration in the heart centre; some are capable of doing both alternatively - but to begin with the heart centre, if one can do it, is the more desirable.
   The other side of the discipline is with regard to the activities of the nature, of the mind, of the life-self or vital, of the physical being. Here the principle is to accord the nature with the inner realisation so that one may not be divided into two discordant parts. There are here several disciplines or processes possible. One is to offer all the activities to the Divine and call for the inner guidance and the taking up of one's nature by a Higher Power. If there is the inward soul-opening, if the psychic being comes forward, then there is no great difficulty - there comes with it a psychic discrimination, a constant intimation, finally a governance which discloses and quietly and patiently removes all imperfections, bring the right mental and vital movements and reshapes the physical consciousness also. Another method is to stand back detached from the movements of the mind, life, physical being, to regard their activities as only a habitual formation of general Nature in the individual imposed on us by past workings, not as any part of our real being; in proportion as one succeeds in this, becomes detached, sees mind and its activities as not oneself, life and its activities as not oneself, the body and its activities as not oneself, one becomes aware of an inner Being within us - inner mental, inner vital, inner physical - silent, calm, unbound, unattached which reflects the true Self above and can be its direct representative; from this inner silent Being proceeds a rejection of all that is to be rejected, an acceptance only of what can be kept and transformed, an inmost Will to perfection or a call to the Divine Power to do at each step what is necessary for the change of the Nature. It can also open mind, life and body to the inmost psychic entity and its guiding influence or its direct guidance. In most cases these two methods emerge and work together and finally fuse into one. But one can being with either, the one that one feels most natural and easy to follow.
   Finally, in all difficulties where personal effort is hampered, the help of the Teacher can intervene and bring above what is needed for the realisation or for the immediate step that is necessary.
   ~ Sri Aurobindo, Letters On Yoga - II, 6, {871},
190: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,
191:By meditation the mind is further purified and it remains still without the least ripple. That calm expanse is the Self. ~ Sri Ramana Maharshi, Maharshi's Gospel, B.1, Ch. 7,
192:Visitor. I am taught that Mantra Japam is very potent in practice.
Bhagavan. The Self is the greatest of all mantras and goes on automatically and eternally. If you are not aware of this internal mantra, you should take to do it consciously as japam, which is attended with effort, to ward off all other thoughts.

By constant attention to it, you will eventually become aware of the internal mantra, which is the state of Realisation and is effortless. Firmness in this awareness will keep you continually and effortlessly in the current, however much you may be engaged on other activities.
Listening to Veda chanting and mantras has the same result as conscious repetitions of japam – its rhythm is the japam. ~ Sri Ramana Maharshi
193:All that is necessary is the stern belief that you are the Self.
Say rather that the other activities throw a veil on you. ~ Sri Ramana Maharshi, Talks, 406,
194:By turning the mind outwards, you have been seeing the world, the non-Self. If you turn it inwards you will see the Self. ~ Sri Ramana Maharshi, Day by Day, 5-1-46,
195:The ego says 'I will,' the self says 'thou shalt.' In that sense everybody should be aware of the warrior in his own self, accept his superior insight as a 'thou shalt' & never as 'I will.' If the latter is true you are in danger of an inflation ~ Carl Jung, Zarathustra Seminars, 568,
196:O soul, it is too early to rejoice!
Thou hast reached the boundless silence of the Self,
Thou hast leaped into a glad divine abyss;
But where hast thou thrown Self's mission and Self's power?
On what dead bank on the Eternal's road?
One was within thee who was self and world,
What hast thou done for his purpose in the stars?
Escape brings not the victory and the crown!
Something thou cam'st to do from the Unknown,
But nothing is finished and the world goes on
Because only half God's cosmic work is done.
Only the everlasting No has neared
And stared into thy eyes and killed thy heart:
But where is the Lover's everlasting Yes,
And immortality in the secret heart,
The voice that chants to the creator Fire,
The symbolled OM, the great assenting Word,
The bridge between the rapture and the calm,
The passion and the beauty of the Bride,
The chamber where the glorious enemies kiss,
The smile that saves, the golden peak of things?
This too is Truth at the mystic fount of Life. ~ Sri Aurobindo, Savitri, The Adoration of the Divine Mother,
197:The Nirmanakaya manifestation of Amitabha, I,
the Indian Scholar, the Lotus Born,
From the self-blossoming center of a lotus,
Came to this realm of existence through miraculous powers
To be the prince of the king of Oddiyana.
Then, I sustained the kingdom in accordance with Dharma.
Wandering throughout all directions of India,
I severed all spiritual doubts without exception.
Engaging in fearless activity in the eight burial grounds,
I achieved all supreme and common siddhis.
Then, according to the wishes of King Trisong Detsen
And by the power of previous prayers, I journeyed to Tibet.
By subduing the cruel gods, nagas, yakshas, rakshas,
and all spirits who harm beings,
The light of the teachings of secret mantra has been illuminated.
Then, when the time came to depart for the continent of Lanka,
I did so to provide refuge from the fear of rakshas
For all the inhabitants of this world, including Tibet.
I blessed Nirmanakaya emanations to be representatives of my body.
I made sacred treasures as representatives of my holy speech.
I poured enlightened wisdom into the hearts of those with fortunate karma.
Until samsara is emptied, for the benefit of sentient beings,
I will manifest unceasingly in whatever ways are necessary.
Through profound kindness, I have brought great benefit for all.
If you who are fortunate have the mind of aspiration,
May you pray so that blessings will be received.
All followers, believe in me with determination.
Samaya. ~ The Wrathful Compassion of Guru Dorje Drollo, Vajra Master Dudjom Yeshe Dorje, translated by Dungse Thinley Norbu Rinpoche,
198:So too we can rise to a consciousness above and observe the various parts of our being, inner and outer, mental, vital and physical and the subconscient below all, and act upon one or other or the whole from that higher status. It is possible also to go down from that height or from any height into any of these lower states and take its limited light or its obscurity as our place of working while the rest that we are is either temporarily put away or put behind or else kept as a field of reference from which we can get support, sanction or light and influence or as a status into which we can ascend or recede and from it observe the inferior movements. Or we can plunge into trance, get within ourselves and be conscious there while all outward things are excluded; or we can go beyond even this inner awareness and lose ourselves in some deeper other consciousness or some high superconscience. There is also a pervading equal consciousness into which we can enter and see all ourselves with one enveloping glance or omnipresent awareness one and indivisible. All this which looks strange and abnormal or may seem fantastic to the surface reason acquainted only with our normal status of limited ignorance and its movements divided from our inner higher and total reality, becomes easily intelligible and admissible in the light of the larger reason and logic of the Infinite or by the admission of the greater illimitable powers of the Self, the Spirit in us which is of one essence with the Infinite. ~ Sri Aurobindo, The Life Divine, 1.2.02
199:First one sees the Self as objects, then one sees the Self as void, then one sees the Self as Self, only in this last there is no seeing because seeing is being. ~ Sri Ramana Maharshi, Day by Day, 21-7-46,
200:Grace is within you; Grace is the Self. ~ Sri Ramana Maharshi, Talks, 251,
201:A bhakta surrenders to God and rests secure in His protection
A jnani knows that there is nothing beside the Self and so remains happy.
One must adhere firmly to either of these courses. ~ Sri Ramana Maharshi, Conscious Immortality, Ch.5.

*** NEWFULLDB 2.4M ***

1:The Self cannot leave You. ~ Mooji
2:The Self is all. ~ Sri Ramana Maharshi
3:The self is a smokescreen. ~ Kris Kidd
4:The self requires a story. ~ Andr Gide
5:Guru is the Self. ~ Sri Ramana Maharshi
6:Boredom is for the selfish. ~ Patti Digh
7:thereafter, the selfsame ~ William Goldman
8:So the self under the eye lies, ~ Ted Hughes
9:The Heart is the Self. ~ Sri Ramana Maharshi
10:The Self alone exists. ~ Sri Ramana Maharshi
11:Seek the real, the Self. ~ Sri Ramana Maharshi
12:The self is made, not given ~ Barbara Myerhoff
13:I am the self-consumer of my woes. ~ John Clare
14:The Self is ever-present. ~ Sri Ramana Maharshi
15:The Self is here and now. ~ Sri Ramana Maharshi
16:I hit the self-destruct button hard. ~ Nina Lane
17:manner, to the selfish and original ~ Adam Smith
18:Truth is that of the Self. ~ Sri Ramana Maharshi
19:as the Self-Authoring Program). ~ Jordan Peterson
20:Patriotism is idolatry of the self. ~ Simone Weil
21:"Who am I?" The Self alone. ~ Sri Ramana Maharshi
22:Nothing but the Self exists. ~ Sri Ramana Maharshi
23:The Self alone is permanent. ~ Sri Ramana Maharshi
24:as the Self-Authoring Program). ~ Jordan B Peterson
25:The Self is ever the witness. ~ Sri Ramana Maharshi
26:The Self is the only Reality. ~ Sri Ramana Maharshi
27:Be the Self that includes all. ~ Sri Ramana Maharshi
28:Brahman is all, and the Self is Brahman. ~ Anonymous
29:God is no other than the Self. ~ Sri Ramana Maharshi
30:Just be the Self, that is all. ~ Sri Ramana Maharshi
31:Richard Dawkins, The Selfish Gene, ~ Timothy Ferriss
32:Happiness belongs to the self sufficient. ~ Aristotle
33:Happiness belongs to the self-sufficient. ~ Aristotle
34:He has seen the glory of the Self ~ Swami Vivekananda
35:Knowing the Self, God is known. ~ Sri Ramana Maharshi
36:There is no one to realize the Self. ~ Frederick Lenz
37:One of my problems is to find the self. ~ Max Beckmann
38:To study the self is to forget the self. ~ Phil Knight
39:Guru is none other than the Self. ~ Sri Ramana Maharshi
40:-(I)n memory, remorse wraps the self. ~ Claudia Rankine
41:The self-righteous never apologize. ~ Leonard Ravenhill
42:Faith is a total attitude of the self. ~ John Macquarrie
43:is self-mastery—the rule of the self, by ~ Tara Westover
44:The self holds both a hell and a heaven. ~ Lewis Mumford
45:The Self is the center of centers. ~ Sri Ramana Maharshi
46:How can the self not know the Self? ~ Sri Ramana Maharshi
47:Sin is the self curved in on the self. ~ Nadia Bolz Weber
48:The Self alone is and nothing else. ~ Sri Ramana Maharshi
49:Cultivated in the self, virtue is realized; ~ Wayne W Dyer
50:Happiness is the nature of the Self. ~ Sri Ramana Maharshi
51:Is there anyone unaware of the Self? ~ Sri Ramana Maharshi
52:Live the Self that fills the whole Universe. ~ Kodo Sawaki
53:The Self-Interested Case for Not Being a Dick ~ Dan Harris
54:The Self is free from all qualities. ~ Sri Ramana Maharshi
55:The self is not a thing, but a process. ~ Thomas Metzinger
56:The universe exists within the Self. ~ Sri Ramana Maharshi
57:God, Guru and the Self are identical. ~ Sri Ramana Maharshi
58:Is there any escaping the junkshop of the self? ~ Ali Smith
59:That which is Bliss is also the Self. ~ Sri Ramana Maharshi
60:The Self alone remains as it ever is. ~ Sri Ramana Maharshi
61:The Self is the Heart, self-luminous. ~ Sri Ramana Maharshi
62:The Self is the heart, self-luminous. ~ Sri Ramana Maharshi
63:The Self is the Seer seeing all else. ~ Sri Ramana Maharshi
64:When all goes, only the Self remains. ~ Sri Ramana Maharshi
65:Le moi est ha|«s sable. The self is hateful. ~ Blaise Pascal
66:Time and space cannot affect the Self. ~ Sri Ramana Maharshi
67:Grace is within you; Grace is the Self. ~ Sri Ramana Maharshi
68:Grace is within you. Grace is the Self. ~ Sri Ramana Maharshi
69:The depths of the self are the heights of God. ~ James Finley
70:What exists in truth is the Self alone. ~ Sri Ramana Maharshi
71:Caught in the self-centered dream, only suffering; ~ Joko Beck
72:Every extreme attitude is a fight from the self. ~ Eric Hoffer
73:God has nothing to say to the self-righteous. ~ Dwight L Moody
74:There is no moment when the Self is not. ~ Sri Ramana Maharshi
75:The Self awakens only as he contacts the Earth. ~ Dane Rudhyar
76:Whatever the self describes, describes the self. ~ Jakob Bohme
77:What exists in truth is the Self alone. ~ Sri Ramana Maharshi,
78:You cannot by any means escape the Self. ~ Sri Ramana Maharshi
79:Every extreme attitude is a flight from the self. ~ Eric Hoffer
80:It [the Heart] is the center of the Self. ~ Sri Ramana Maharshi
81:Meditation is experiencing the self in million ways. ~ Amit Ray
82:The self was both its origins and its journey. ~ Salman Rushdie
83:Work is an almost pure expression of the self. ~ Chase Twichell
84:Everyone ends up moving alone towards the self ~ Nadine Gordimer
85:`I-I' is the Self. `I am this' is the ego. ~ Sri Ramana Maharshi
86:No effort is needed to remain as the Self. ~ Sri Ramana Maharshi
87:Seeing the world, the jnani sees the Self. ~ Sri Ramana Maharshi
88:The mind vanishing, the Self shines forth. ~ Sri Ramana Maharshi
89:The Self is always with you and it is you. ~ Sri Ramana Maharshi
90:To be calm is the highest achievement of the self. ~ Zen Proverb
91:What is, is the Self. It is all-pervading. ~ Sri Ramana Maharshi
92:You cannot, by any means, escape the Self. ~ Sri Ramana Maharshi
93:Astronomy to the selfish becomes astrology. ~ Ralph Waldo Emerson
94:If one remains as the Self, there is bliss. ~ Sri Ramana Maharshi
95:Is there never any escaping the junkshop of the self? ~ Ali Smith
96:No man is more cheated than the selfish man. ~ Henry Ward Beecher
97:Revolution begins with the self, in the self. ~ Toni Cade Bambara
98:COMPARISON IS AN ACT OF VIOLENCE AGAINST THE SELF ~ Iyanla Vanzant
99:Humankind is never what he is but the self he seeks. ~ Octavio Paz
100:The only happiness there is, is of the Self. ~ Sri Ramana Maharshi
101:The Self is beyond knowledge and ignorance. ~ Sri Ramana Maharishi
102:The self on tiptoes sneaking away from the self. ~ Laura Kasischke
103:The Self you seek to know is truly yourself. ~ Sri Ramana Maharshi
104:To abide in the Self you must love the Self. ~ Sri Ramana Maharshi
105:To die is to lose the self and rejoin the rest. ~ Ursula K Le Guin
106:Comparison is an act of violence against the self. ~ Iyanla Vanzant
107:Individuation is to divest the self of false wrappings. ~ Carl Jung
108:Most people don't know that I invented the selfie. ~ Paul McCartney
109:The Self being infinite, the eye is infinite. ~ Sri Ramana Maharshi
110:The Self you seek to know is verily yourself. ~ Sri Ramana Maharshi
111:Dive deep in the Heart and remain as the Self. ~ Sri Ramana Maharshi
112:Focusing on the self is the opposite of focusing on God. ~ Anonymous
113:The Absolute resides as the Self in the Heart. ~ Sri Ramana Maharshi
114:The Self does not move, the world moves in it. ~ Sri Ramana Maharshi
115:What can anyone know without knowing the Self? ~ Sri Ramana Maharshi
116:Chapter 10 The Self-Interested Case for Not Being a Dick ~ Dan Harris
117:Conquest of the self demands the hardest of struggles ~ Thomas Kempis
118:Dive consciously into the Self, into the heart. ~ Sri Ramana Maharshi
119:Liberation is only to remain aware of the Self. ~ Sri Ramana Maharshi
120:Mind is a wonderful force inherent in the Self. ~ Sri Ramana Maharshi
121:Only the self-deceived will claim perfect freedom from fear. ~ Bill W
122:Real apprenticeship is ultimately always to the self. ~ Cynthia Ozick
123:There is only one Master, and that is the Self. ~ Sri Ramana Maharshi
124:The self cannot be self without other selves. ~ Martin Luther King Jr
125:The Self that is Awareness, that alone is true. ~ Sri Ramana Maharshi
126:a human being is never what he is but the self he seeks. ~ Octavio Paz
127:Do not even for a moment lose sight of the Self. ~ Sri Ramana Maharshi
128:The experience of the self is always a defeat for the ego. ~ Carl Jung
129:The 'I' has no location. Everything is the Self. ~ Sri Ramana Maharshi
130:The Self is beyond both knowledge and ignorance. ~ Sri Ramana Maharshi
131:The symbols of the self arise from the depths of the body. ~ Carl Jung
132:Freedom is only knowing the Self within yourself. ~ Sri Ramana Maharshi
133:The essence of greatness is neglect of the self. ~ James Anthony Froude
134:The Self is here and now and you are that always. ~ Sri Ramana Maharshi
135:The self is just not a worthy enough vehicle to worship. ~ Peter Coyote
136:I am your own self and the self of all beings that exist. ~ H W L Poonja
137:I’ve never understood the selfishness of drug addicts. ~ Jamie Lee Scott
138:Peace": the fruit of justice done especially to the Self. ~ Alice Walker
139:Self-esteem comes from the self, not from acquisitions and ~ Wayne Dyer
140:The Self is the Heart. The Heart is self-luminous. ~ Sri Ramana Maharshi
141:The self is too small an object for perpetual enthusiasm. ~ Huston Smith
142:To study the self is to forget the self. Mi casa, su casa. ~ Phil Knight
143:We are always the Self. Only, we don’t realize it. ~ Sri Ramana Maharshi
144:You are ever existent. The Self can never be lost. ~ Sri Ramana Maharshi
145:Guilt [is] a tool, rather than a weapon against the self. ~ Veronica Roth
146:The Self-Educated are marked by stubborn peculiarities. ~ Isaac D Israeli
147:To remain quiet is to resolve the mind in the Self. ~ Sri Ramana Maharshi
148:All words and sayings gently turn, returning to the self. ~ Bassui Tokusho
149:Only intimacy with the self will bring about true healing. ~ Deepak Chopra
150:Rules, laws and codes become obsolete among the self-governed. ~ T F Hodge
151:After sixty, the self-questioning of middle age is obsolete. ~ Mason Cooley
152:Everyone, in some small sacred sanctuary of the self, is nuts. ~ Leo Rosten
153:Everyone, in some small secret sanctuary of the self, is nuts. ~ Leo Rosten
154:One can't long stay a secret to the self" -H.W. Marsworth ~ Sheila O Connor
155:That which remains when there is no more grasping is the Self. ~ Panchadasi
156:When the not-Self disappears, the Self alone remains. ~ Sri Ramana Maharshi
157:Are you not the Self? Why trouble about other matters? ~ Sri Ramana Maharshi
158:Religion is the call to confront reality; to master the self. ~ Huston Smith
159:Should we say the self, once perceived, becomes the soul? ~ Theodore Roethke
160:The boundaries of your life is merely creation of the self. ~ Robin S Sharma
161:There are no limitations to the self
except those you believe in. ~ Seth
162:The self is a perpetually recreated neurobiological state. ~ Antonio Damasio
163:The self is a repeatedly reconstructed biological state. ~ Ant nio R Dam sio
164:The true goal of action is knowledge of the Self. ~ Krishna Dwaipayana Vyasa
165:But without love of the self, others' love will never be enough ~ N K Jemisin
166:Eroticism thrives in the space between the self and the other. ~ Esther Perel
167:It’s always harder to fight for other people than for the self. ~ N K Jemisin
168:Maybe, you never know. I’ve always been quite the self-saboteur. ~ Hank Moody
169:Perfect Bliss is Brahman. Perfect Peace is of the Self. ~ Sri Ramana Maharshi
170:The boundaries of your life are merely a creation of the self. ~ Robin Sharma
171:To submit to chance is to reveal the self and its obsessions. ~ Charles Simic
172:When the mind comes out of the Self, the world appears. ~ Sri Ramana Maharshi
173:You are always in the Self and there is no reaching it. ~ Sri Ramana Maharshi
174:All that is required to realize the Self is to be still. ~ Sri Ramana Maharshi
175:Break down the self, offer yourself up like dust to the universe. ~ Emma Cline
176:One seeks to know the self better in order to know God better. ~ Edwin Gaustad
177:The boundaries of your life are merely creations of the self. ~ Robin S Sharma
178:The egos are many, whereas the Self is one and only one. ~ Sri Ramana Maharshi
179:the self expands through acts of self forgetfulness. ~ Mihaly Csikszentmihalyi
180:The self-hatred that destroys is the waste of unfulfilled promise. ~ Moss Hart
181:What a cage is to the wild beast, law is to the selfish man. ~ Herbert Spencer
182:All that is required to realise the Self is to “Be Still. ~ Sri Ramana Maharshi
183:rewards of the self—mastery, completion, competency, or consistency. ~ Nir Eyal
184:The bee and the serpent often sip from the selfsame flower. ~ Pietro Metastasio
185:The heart of our problem is the selfishness in our heart. ~ Pierre de Coubertin
186:To fare on - fusing the self that wakes and the self that dreams. ~ Nancy Horan
187:True listening involves bracketing, a setting aside of the self. ~ M Scott Peck
188:We are all serving a life sentence in the dungeon of the self. ~ Cyril Connolly
189:Welcome evermore to gods and men is the self-helping man. ~ Ralph Waldo Emerson
190:Without knowing the Self why do you seek to know Brahman? ~ Sri Ramana Maharshi
191:All that is required to realise the Self is to “Be Still.” ~ Sri Ramana Maharshi
192:Break down the self, offer yourself up like dust to the universe. — ~ Emma Cline
193:Health and spirits can only belong unalloyed to the selfish man—the ~ John Keats
194:Love dares the self to leave itself behind, to enter into poverty. ~ Anne Carson
195:Nothing is loathsomer than the self-loathing of a self one loathes. ~ John Barth
196:The enslaving of the other is also the enslaving of the self. ~ Nikolai Berdyaev
197:The sage does not 'know' the Self, because he is the Self. ~ Sri Ramana Maharshi
198:The sage does not ‘know’ the Self, because he is the Self. ~ Sri Ramana Maharshi
199:The Self is the Heart. The Heart is self-luminous. ~ Sri Ramana Maharshi #Diwali
200:And mutual fear brings peace;
Till the selfish loves increase. ~ William Blake
201:Everything comes out of the Self and goes back to the Self. ~ Sri Ramana Maharshi
202:How can we know who is the other until we know who is the self? ~ Terence McKenna
203:'I Am' is the name of God, God is none other than the Self. ~ Sri Ramana Maharshi
204:Self-government relies, in the end, on the governing of the self. ~ George W Bush
205:That which lies beyond the ego is consciousness - the Self. ~ Sri Ramana Maharshi
206:The burden of the self is lightened with I laugh at myself. ~ Rabindranath Tagore
207:There is neither the one nor the other apart from the Self. ~ Sri Ramana Maharshi
208:What a wonderfully complex thing! this simple seeming unity—the self! ~ H G Wells
209:Whatever is rejected from the self, appears in the world as an event. ~ Carl Jung
210:You must worship the Self in Krishna, not Krishna as Krishna. ~ Swami Vivekananda
211:All of the truly important battles are waged within the self. (7) ~ Sheldon B Kopp
212:A mandala is the psychological expression of the totality of the self. ~ Carl Jung
213:I think sex is really about the self, and really a self-reflection. ~ Margaret Cho
214:The enemy is always outside the self, the struggle somewhere else. ~ Adrienne Rich
215:The self-edited author is as foolish as the self-medicated patient. ~ Guy Kawasaki
216:The self is merely the lens through which we see others and the world. ~ Anais Nin
217:Before we can conquer the world, we must first conquer the self. ~ J Oswald Sanders
218:Grace is in the beginning, middle and end. Grace is the Self. ~ Sri Ramana Maharshi
219:life's endless war against the self you cannot live without. ~ David Foster Wallace
220:Love in the form of longing and deprivation lowers the self regard. ~ Sigmund Freud
221:The idiot that had designed the self-checkout lane was an idiot. ~ Benjamin Wallace
222:"Whatever is rejected from the self, appears in the world as an event." ~ Carl Jung
223:Don't try and save yourself. The self that is trying to be saved is not you. ~ Mooji
224:Might nature ultimately fathom itself? ~ Erich Jantsch, The Self-Organizing Universe
225:Never mind. The self is the least of it. Let our scars fall in love ~ Galway Kinnell
226:The nature of the self is just like space: empty, infinitely empty, formless. ~ Osho
227:There is no better karma or bhakti than enquiry into the Self. ~ Sri Ramana Maharshi
228:The Self being always self evident will shine forth of itself. ~ Sri Ramana Maharshi
229:The Self is always there. It is you. There is nothing but you. ~ Sri Ramana Maharshi
230:The ten thousand things rise and fall while the self watches their return. ~ Lao Tzu
231:History: the lies of the victors, the self-delusions of the defeated. ~ Julian Barnes
232:Never mind. The self is the least of it. Let our scars fall in love. ~ Galway Kinnell
233:Selfish, adj. Devoid of consideration for the selfishness of others. ~ Ambrose Bierce
234:The blessed spirits must be sought within the self which is common to all ~ W B Yeats
235:spiritual formation is a matter of reworking all aspects of the self. ~ Dallas Willard
236:The Artist's Way is a spiritual journey, a pilrimage home to the self. ~ Julia Cameron
237:The only way to be rid of your grief is to know and be the Self. ~ Sri Ramana Maharshi
238:Death to the self is never an 'ooh pick me! Pick me!!' kind of activity. ~ Kelly Minter
239:Everyone, in some small sacred sanctuary of the self, is nuts. -Leo Rosten ~ Leo Rosten
240:Giving one self up to God, means constantly remembering the Self. ~ Sri Ramana Maharshi
241:It is not the money but the self-respect and wanting to create good music. ~ Barry Gibb
242:Know thyself. Nothing in excess. The Self is required to balance the Self. ~ Ralph Blum
243:Marriage is no way of life for the weak, the selfish, or the insecure. ~ Sidney Poitier
244:Take the selfishness out of anger and you're left with determination. ~ Bernie Glassman
245:The self is known to every one but not clearly. You always exist. ~ Sri Ramana Maharshi
246:The “universe” is simply the complete spatio-temporal logic of the self. ~ Robert Lanza
247:They find “sources of strength in the self to develop the self. ~ James MacGregor Burns
248:To study the Way is to study the self. To study the self is to forget the self. ~ Dogen
249:Compassion means removal of suffering – suffering of the self and the others. ~ Amit Ray
250:Giving one self up to God, means constantly remembering the Self. ~ Sri Ramana Maharshi,
251:If the Self be found in books it would have been already realized. ~ Sri Ramana Maharshi
252:Silence is the language of the Self and the most perfect teaching. ~ Sri Ramana Maharshi
253:Everyone has experience of the Self every moment of his [her] life. ~ Sri Ramana Maharshi
254:For what is the self-complacent man but a slave to his own self-praise. ~ Saint Augustine
255:I think the inner and outer aspects of the self together make one person. ~ Mamoru Hosoda
256:It is enough that you turn your eyes towards the self-luminous sun. ~ Sri Ramana Maharshi
257:Knowledge of the Self, which knows all, is Knowledge in perfection. ~ Sri Ramana Maharshi
258:Pure Consciousness, the Self or the heart is the final Realization. ~ Sri Ramana Maharshi
259:Self-censorship is insulting to the self. Timidity is a hopeless way forward. ~ Ai Weiwei
260:The process of reclaiming the self is one of reconciliation with meaning. ~ Tariq Ramadan
261:The Self is only Being, not being this or that. It is simple Being. ~ Sri Ramana Maharshi
262:To be published = the socialization of the self. What a base necessity! ~ Fernando Pessoa
263:Home is a symbol of the self. Caring for a home is caring for one’s self. ~ Gloria Steinem
264:If that desire did not arise, how could the quest of the Self arise? ~ Sri Ramana Maharshi
265:I sing the body that is electric! I celebrate the Self yet to be unveiled! ~ Walt Whitman
266:On the vaporization and the centralization of the Self. All is there. ~ Charles Baudelaire
267:Religion is usually the tool the self-righteous man uses to exalt himself. ~ Matt Chandler
268:The Bliss that is creation’s splendid grain ~ Sri Aurobindo, Savitri, In the Self of Mind,
269:The importance and unimportance of the self cannot be exaggerated. ~ Reginald Horace Blyth
270:What can not be spoken to the [m]other cannot be told to the self. ~ Bessel A van der Kolk
271:You always exist. The Be-ing is the Self. ‘I am’ is the name of God. ~ Sri Ramana Maharshi
272:Artists, who are selfish people, become anxious around the self-sacrificing ~ Karan Mahajan
273:Beyond the parameters of the self is an ocean ... and it's most excellent. ~ Frederick Lenz
274:Change is continuous and the aggregate of the self is constantly shifting. ~ Frederick Lenz
275:Justice and injustice indeed begins and ends with the self. ~ Syed Muhammad Naquib al Attas
276:Know that you are really the Infinite, Pure Being, the Self Absolute. ~ Sri Ramana Maharshi
277:... there is nothing so tedious like the self-righteousness of a young man. ~ Arthur Hailey
278:The Self is you. It is everything. It is God. That is who you really are. ~ Sathya Sai Baba
279:It is a human defect--to try to know one's self by the self of another. ~ Robert Penn Warren
280:Know the Self which is here and now; you will be steady and not waver. ~ Sri Ramana Maharshi
281:Only the self-sufficient stand alone - most people follow the crowd and imitate. ~ Bruce Lee
282:she wasn’t cursing herself. She was cursing the self she fought to overcome. ~ Max Gladstone
283:There is nothing for it [the Self] to know or to make itself known to. ~ Sri Ramana Maharshi
284:The self driving car is not self-aware. It's just driving; it's not thinking. ~ Eric Schmidt
285:The Self is always Itself, and there is no such thing as realizing It. ~ Sri Ramana Maharshi
286:The Self is here and now and you are that always. ~ Sri Ramana Maharshi, Day by Day, 3-7-46,
287:The self is only a threshold, a door, a becoming between two multiplicities ~ Gilles Deleuze
288:The Self is pure consciousness. No one can ever be away from the Self. ~ Sri Ramana Maharshi
289:Attempting to follow Him without denying the self is the root of all failures. ~ Watchman Nee
290:At times ... one is downright thankful for the self-absorption of other people. ~ Gail Godwin
291:conversion stories are one of the classic Western narratives about the self. ~ Kathryn Schulz
292:Enlightenment is to replace your own self with the self of the universe! ~ Mehmet Murat ildan
293:female health issues stem from “denial of the self and rejecting femininity”; ~ Doreen Virtue
294:Gratitude is a dialysis of sorts... it flushes the self-pity out of our systems. ~ Max Lucado
295:the man who has the soul of the wolf
knows the self-restraint
of the wolf ~ Gary Snyder
296:The self-righteous rule out the possibility that they are what has gone wrong. ~ Mason Cooley
297:True virtue is knowing the self not by intellectual knowledge but by pure silence. ~ Amit Ray
298:What cannot be communicated to the [m]other cannot be communicated to the self. ~ John Bowlby
299:Authentic spirituality... does not render the self content, it renders it undone. ~ Ken Wilber
300:How is evolution to continue in the human world? ~ Erich Jantsch, The Self-Organizing Universe
301:None of it was your fault. Do you know that? It’s the self-blame I worry about. ~ Blake Pierce
302:The practice of Zen is forgetting the self in the act of uniting with something. ~ Yamada Koun
303:The Self is here and now, it is the only Reality. There is nothing else. ~ Sri Ramana Maharshi
304:The Self will remain concealed as long as the world is taken to be real. ~ Sri Ramana Maharshi
305:The Universe is the game of the self, which plays hide and seek forever and ever. ~ Alan Watts
306:The universe must exist for the self-expression of God and the delight of God. ~ Ernest Holmes
307:.. the voice of nature and experience seems plainly to oppose the selfish theory. ~ David Hume
308:When the Self is freed from mind there are no limits to what one can experience. ~ Vivian Amis
309:Richard Dawkins's The Selfish Gene is a classic example of science fiction. ~ Pope Benedict XVI
310:Self-sacrifice? But it is precisely the self that cannot and must not be sacrificed. ~ Ayn Rand
311:Spare me the self-righteous indignation. I highly doubt your motives are selfless. ~ Jaye Wells
312:The most amiable people are those who least wound the self-love of others. ~ Jean de la Bruyere
313:There’s really nothing like the self-righteousness of the partially informed. ~ Karen Kilgariff
314:We, alone on earth, can rebel against the tyranny of the selfish replicators. ~ Richard Dawkins
315:I was aware of the self-deception, but man will do anything to live with himself. ~ Blake Crouch
316:Men were strictly for pleasure and for experimenting with versions of the self. ~ Margot Livesey
317:My body a dot in the soul’s vast expanse. ~ Sri Aurobindo, Collected Poems, The Self’s Infinity,
318:Pity the selfishness of lovers: it is brief, a forlorn hope; it is impossible. ~ Elizabeth Bowen
319:Search the source of the ego and the Self is revealed. That alone remains. ~ Sri Ramana Maharshi
320:The blessed spirits must be sought within the self which is common to all ~ William Butler Yeats
321:The vanity of the selfless, even those who practice utmost humility, is boundless. ~ Eric Hoffer
322:To feel for someone enlarges the self and then the self shares risks and pains. ~ Rebecca Solnit
323:Ay, marriage is the life-long miracle, The self-begetting wonder, daily fresh. ~ Charles Kingsley
324:Fear comes from the selfish idea of cutting one's self off from the Universe. ~ Swami Vivekananda
325:Free will and consciousness is an illusion, and the self is a complex of memes. ~ Susan Blackmore
326:In searching for the self, one cannot simultaneously be the hunter and the hunted. ~ Gilbert Ryle
327:In the beginning, there was simplicity. —Richard Dawkins, The Selfish Gene ~ Siddhartha Mukherjee
328:The idea is that awe all have a shadow, which comprises denied aspects of the self. ~ Lauren Kate
329:The mind is only a projection from the Self, appearing in the waking state. ~ Sri Ramana Maharshi
330:The Self shines as everything yet nothing, within, without, and everywhere. ~ Sri Ramana Maharshi
331:You invented the selfie stick," Alex said. "I was wondering who to blame for that. ~ Rick Riordan
332:And the wind that saddens, the sea that gladdens, Are singing the selfsame strain. ~ Bayard Taylor
333:Blacheville smiles with the self-satisfied smugness of a man whose vanity is tickled ~ Victor Hugo
334:For what is the self-complacent man but a slave to his own self-praise. ~ Saint Augustine of Hippo
335:Honoring the Self, an excellent book on self-esteem written by Nathaniel Branden. ~ Melody Beattie
336:If you know the Self, there will be no darkness, no ignorance and no misery. ~ Sri Ramana Maharshi
337:If you reject everything, what remains is the Self alone. That is real love. ~ Sri Ramana Maharshi
338:If you try to locate the mind, the mind vanishes and the Self alone remains. ~ Sri Ramana Maharshi
339:In order really to write one has to sink deep into the self and become lost there. ~ John Banville
340:Mankind is not redeemed by a god but redeems itself. ~ Erich Jantsch, The Self-Organizing Universe
341:One must realize the Self in order to open the store of unalloyed happiness. ~ Sri Ramana Maharshi
342:Robinson Crusoe, the self-sufficient man, could not have lived in New York city. ~ Walter Lippmann
343:The self is no mystery, the mystery is / That there is something for us to stand on ~ George Oppen
344:Tis easy to break an idol, very easy: to regard the self as easy to subdue is folly, folly. ~ Rumi
345:Without humility you can't love. Love means looking beyond the self to the other. ~ Frederick Lenz
346:You need to accept that the self does not hold the key to how to live your life. ~ Svend Brinkmann
347:If the self-help books worked, it would be a shrinking industry not a growing one. ~ Steve Maraboli
348:Jnana yoga is the yoga of kindness and compassion - serving the self that is everywhere. ~ Amit Ray
349:Management geared to equilibrium may ruin ecosystems. ~ Erich Jantsch, The Self-Organizing Universe
350:Meditation is spending time with the self. It is the time to be intimated with the soul. ~ Amit Ray
351:Meditation on the Self, which is oneself, is the greatest of all meditations. ~ Sri Ramana Maharshi
352:Review the past, Learn the lessons, Forgive the self, Forgive others, Dwell in peace. ~ Caris Roane
353:Self-preservation isn't worth it if you can't live with the self you're preserving ~ David Levithan
354:There is a great difference between the irreconcilable and the self-contradict ory. ~ Charles Hodge
355:The sea is not aware of its wave. Similarly the Self is not aware of its ego. ~ Sri Ramana Maharshi
356:The self-righteous feel no need to be charming, and thus double their offensiveness. ~ Mason Cooley
357:The smallest minds and the selfishest souls and the cowardliest hearts that God makes. ~ Mark Twain
358:You are the Self. Was there ever a time when you were not aware of that Self? ~ Sri Ramana Maharshi
359:As long as you do not live totally in the body, you do not live totally in the Self. ~ B K S Iyengar
360:By the year 2020 the largest employer in the developed world will be the self. ~ Nicholas Negroponte
361:Goddess is the deep Source of creating integrity and the Self-affirming be-ing of women. ~ Mary Daly
362:Look within. See the Self! There will be an end of the world and its miseries. ~ Sri Ramana Maharshi
363:Meditate incessantly upon the Self and obtain the Supreme Bliss of Liberation. ~ Sri Ramana Maharshi
364:Poetry connects you to yourself, to the self that doesn't know how to talk or negotiate. ~ Rita Dove
365:Quality and quantity differ, the self is equal. ~ Sri Aurobindo, The Life Divine, The Pure Existent,
366:Rhiannon finds me like that, in the selfless reading space that the mind loans out. ~ David Levithan
367:Self-preservation isn't worth it if you can't live with the self you're preserving. ~ David Levithan
368:Self-preservation isn’t worth it if you can’t live with the self you’re preserving. ~ David Levithan
369:There is no inside or outside for the Self. . . The Self is pure and absolute. ~ Sri Ramana Maharshi
370:The Self is not limited; it is the mind which produces a form that is limited. ~ Sri Ramana Maharshi
371:The self says, I am; The heart says, I am less; The spirit says, you are Nothing. ~ Theodore Roethke
372:What it knew was an image in a broken glass,
   ~ Sri Aurobindo, Savitri, In the Self of Mind, [T5],
373:When the Self is realized, the world ceases to appear as an objective reality. ~ Sri Ramana Maharshi
374:Whether one has surrendered or not, one has never been separate from the Self. ~ Sri Ramana Maharshi
375:Zen is the way of splitting the self again and again, untilt there is nothing left. ~ Frederick Lenz
376:Dig deep and believe in yourself and have the self-confidence you need to forge ahead. ~ Katie Couric
377:Even the thought 'I do not realize' is a hindrance. In fact, the Self alone is. ~ Sri Ramana Maharshi
378:He who sees all things in the self and the self in all things, has doubt no longer. ~ I-sha Upanishad
379:It is by becoming increasingly complex that the self might be said to grow. ~ Mihaly Csikszentmihalyi
380:It's a basic fact about being human that sometimes the self seems to just melt away. ~ Jonathan Haidt
381:There is never a moment when the Self is not; It is ever-present, here and now. ~ Sri Ramana Maharshi
382:The Self cannot be the doer. Find out who is the doer and the Self is revealed. ~ Sri Ramana Maharshi
383:Whether one has surrendered or not, one has never been separate from the Self. ~ Sri Ramana Maharshi,
384:Continuously accept the challenge of physical unfolding. ~ Erich Jantsch, The Self-Organizing Universe
385:Even the thought, "I do not realize" is a hindrance. In fact, the Self alone is. ~ Sri Ramana Maharshi
386:Happiness is not to be sought in solitude or in busy centers. It is in the Self. ~ Sri Ramana Maharshi
387:My life is a silence grasped by timeless hands; ~ Sri Aurobindo, Collected Poems, The Self’s Infinity,
388:That which rises and sets is the ego; that which remains changeless is the Self. ~ Sri Ramana Maharshi
389:The Self cannot be found in books. You have to find it for yourself in yourself. ~ Sri Ramana Maharshi
390:The Self is all shining and only pure jnana. So there is no ajnana in his sight. ~ Sri Ramana Maharshi
391:From 10 to 20 percent were functionally impaired as measured by the self-test SF-36. ~ Pamela Weintraub
392:If you thus reject everything, what remains is the Self alone. That is real love. ~ Sri Ramana Maharshi
393:Love, sought as an escape from the burden of the self, turns rapidly into a captivity. ~ Hugh MacLennan
394:The self cannot be escaped, but it can be, with ingenuity and hard work, distracted. ~ Donald Barthelme
395:The selfie is the new way to look someone right in the eye and say, 'Hello, this is me.' ~ James Franco
396:The Self remains ever the same, here and now. There is nothing more to be gained. ~ Sri Ramana Maharshi
397:What a gulf between the self which experiences and the self which describes experience. ~ Edmund Wilson
398:When the self is not engaged in apprehending objects it becomes aware of itself. ~ Walter Terence Stace
399:You are the eternal, infinite consciousness of Pure Being, the Self or the Heart. ~ Sri Ramana Maharshi
400:If you step up the self-education curve, you will come up with more answers than you can use. ~ Jim Rohn
401:I have never been particularly impressed by the self centered musings of my fellow writers. ~ Gore Vidal
402:Is there anyone who is not realizing the Self? Does anyone deny his own existence? ~ Sri Ramana Maharshi
403:The easiest time to cure an illness is before it is accepted as a part of the self-image. ~ Jane Roberts
404:There is no goal to be reached. There is nothing to be attained. You are the Self. ~ Sri Ramana Maharshi
405:The self is the same. Either you wear a masculine peel or a feminine peel. That is all it is. ~ Sadhguru
406:Whatever form your enquiry may take, you must finally come to the one I, the Self. ~ Sri Ramana Maharshi
407:Happiness is the very nature of the Self; happiness and the Self are not different. ~ Sri Ramana Maharshi
408:Knowing the Self is being the Self, and being means existence, one's own existence. ~ Sri Ramana Maharshi
409:Learn to live more in the Self. Come down a little bit to eat and talk as necessary. ~ Goswami Kriyananda
410:Love is the self-delusion we manufacture to justify the trouble we take to have sex. ~ Daniel S Greenberg
411:Self-Realization is Bliss; it is realizing the Self as the limitless spiritual eye. ~ Sri Ramana Maharshi
412:The past is remembered as if it were a drama in which the self was the leading player ~ Anthony Greenwald
413:The Self-confidence of the ignorant is one of the biggest disasters of the humanity! ~ Mehmet Murat ildan
414:The Self is all-comprising. In fact Self is all. There is nothing besides the Self. ~ Sri Ramana Maharshi
415:The self-realized spirit is merely a spirit emancipated from fear, judgement and knowing. ~ Bryant McGill
416:Being all fashioned of the self-same dust, let us be merciful as well as just ~ Henry Wadsworth Longfellow
417:Careerism: the self-centered philosophy of governing to win the next election above all else. ~ Tom Coburn
418:cat, I discovered, was very much like a dog. But smaller, and without the self-esteem issues.) ~ Matt Haig
419:He [She] who gives himself up to the Self that is God is the most excellent devotee. ~ Sri Ramana Maharshi
420:If you give up all else and seek Him alone, He alone will remain as the I, the Self. ~ Sri Ramana Maharshi
421:My best male friend is my best friend until he crosses me. We're all protective of the self. ~ Neil LaBute
422:One may understand the cosmos, but never the ego; the self is more distant than any star. ~ G K Chesterton
423:People search for joy everywhere not knowing that the Self is the source of all joy ~ Sri Sri Ravi Shankar
424:Silence is truth. Silence is bliss. Silence is peace. And hence Silence is the Self. ~ Sri Ramana Maharshi
425:The only useful purpose of the present birth is to turn within and realize the Self. ~ Sri Ramana Maharshi
426:The sage having seen the Self in everything, when he leaves this world, becomes immortal. ~ Kena Upanishad
427:The self-defence class was a mixed bunch, chosen because each had once been in mortal danger. ~ Angie Sage
428:The Self-Educated are marked by stubborn peculiarities. ~ Isaac D'Israeli, Literary Character, Chapter VI.
429:The self is not attained by doing anything, but remaining still and being as we are. ~ Sri Ramana Maharshi
430:The Self is that where there is absolutely no "I" thought. That is called "Silence". ~ Sri Ramana Maharshi
431:Those who have discovered great Truths have done so in the still depths of the Self. ~ Sri Ramana Maharshi
432:Thoughts change but not you. Let go of the passing thoughts and hold on to the Self. ~ Sri Ramana Maharshi
433:To die is to lose the self and rejoin the rest. He had kept himself, and lost the rest. ~ Ursula K Le Guin
434:When the mind is one with the deeper spirit, there results the absolute knowledge of the self. ~ Patanjali
435:When you knock, ask to see God . . . not any of the self-appointed intermediaries. —Thoreau ~ Tosha Silver
436:All that is required to realize the Self is to be still. What can be easier than that? ~ Sri RamanaMaharshi
437:Cells recognize each other and associate with their own kind. ~ Erich Jantsch, The Self-Organizing Universe
438:Creative life is always based on the values of the self, not on the values of the system. ~ Clark Moustakas
439:God is within yourself. Dive within and realize. God, Guru and the Self are the same. ~ Sri Ramana Maharshi
440:History is not just the lies of the victors; it is also the self-delusions of the defeated. ~ Julian Barnes
441:Peace prevails only in the transcendental state, which is the true state of the Self. ~ Sri Ramana Maharshi
442:See who you are and remain as the Self, free from birth, going, coming and returning. ~ Sri Ramana Maharshi
443:There is no such thing as the unreal, from another standpoint. The Self alone exists. ~ Sri Ramana Maharshi
444:The self cannot be found in books. You have to find it for yourself, within yourself. ~ Sri Ramana Maharshi
445:The Self cannot be found in books. You have to find it out for yourself, in yourself. ~ Sri Ramana Maharshi
446:thinking how often the job of the bereaved is to shore up the self-worth of the comforter. ~ Sabine Durrant
447:What are the obstacles which hinder realization of the Self? They are habits of mind. ~ Sri Ramana Maharshi
448:Where it is dark night for the [sense-bound] world, the self controlled [man] is awake. ~ Swami Vivekananda
449:Without God, there is a danger that we will stay trapped within the prison of the self. As ~ Jonathan Sacks
450:Work among all its abstracts, is actually intimacy, the place where the self meets the world. ~ David Whyte
451:Yet there she stood under the self-accusation of wanting him, tied to that stake of torture. ~ D H Lawrence
452:All ego gone, living as That alone is penance good for growth, sings Ramana, the Self. ~ Sri Ramana Maharshi
453:All that is required to realise the Self is to be still. What can be easier than that? ~ Sri Ramana Maharshi
454:But I'd also learned that the self might want one thing, but that didn't mean it was right. ~ Sherwood Smith
455:Peace is always present. Get rid of the disturbances to Peace. This Peace is the Self. ~ Sri Ramana Maharshi
456:The mind does not exist apart from the Self, that is, it has no independent existence. ~ Sri Ramana Maharshi
457:The Self being self-effulgent, needs no other means of knowledge. It shines of itself. ~ Sri Ramana Maharshi
458:The self does not realize itself most fully when self-realization is its most constant aim. ~ Marianne Moore
459:To realize happiness, the enquiry, 'Who am I?' in quest of the Self is the best means. ~ Sri Ramana Maharshi
460:Without the eye, can there be sight or spectacle? The Self, the real Eye, is infinite. ~ Sri Ramana Maharshi
461:Having once gained the Self it will be understood to be Here and Now. It is never lost. ~ Sri Ramana Maharshi
462:In the end, I understand his desire, the self’s desire to silence the self, and thus the world. ~ Jesmyn Ward
463:In the realized man [woman], the mind may be active or inactive; the Self alone exists. ~ Sri Ramana Maharshi
464:Purification is never for the selfishly idle, it accrues only to the selflessly industrious. ~ Mahatma Gandhi
465:Self is always there. One seeks to destroy the obstacles to the revelation of the Self. ~ Sri Ramana Maharshi
466:There is no extending of the Self, for it is as ever, without contraction or expansion. ~ Sri Ramana Maharshi
467:The world is not fair, and often fools, cowards, liars and the selfish hide in high places. ~ Bryant H McGill
468:"Christ like Buddha is an embodiment of the self . . . Both stood for an overcoming of the world." ~ Carl Jung
469:Do not hate the evil-hearted, the jealous and the selfish. It is they who promote your Mok ~ Swami Sivananda,
470:It sounds so good: the futurism of The Jetsons meets the self-actualization of Abraham Maslow. ~ Sven Birkerts
471:often the rich, the religious, and the self-sufficient know nothing about self-surrender. Jesus ~ Richard Rohr
472:When you see the Seer, you merge in the Self, you become one with it; that is the heart. ~ Sri Ramana Maharshi
473:You’ll find that as you grow old, you stop bothering to hide the self you’ve been all along. ~ Charles Frazier
474:All this is the Brahman; this Self is the Brahman and the Self is fourfold.
   ~ Sri Aurobindo, The Life Divine,
475:But though the ways led away from the self, their end nevertheless always led back to the self. ~ Hermann Hesse
476:Grace is the Self. That also is not to be acquired; you only need to know that it exists. ~ Sri Ramana Maharshi
477:It is painful to face the self we know we have never had the integrity to honor and assert. ~ Nathaniel Branden
478:It is the nature of the self to manifest itself, In every atom slumbers the might of the self. ~ Muhammad Iqbal
479:So long as the cloud of ego hides the moon of jnana, the lily of the Self will not bloom. ~ Sri Ramana Maharshi
480:Stand as a rock; you are indestructible. You are the Self (atman), the God of the universe. ~ Swami Vivekananda
481:The clash is epic and internal, between the ego and the Self, and the stakes are our lives. ~ Steven Pressfield
482:"The ego is, by definition, subordinate to the self and is related to it like a part to the whole." ~ Carl Jung
483:The selfish leader will attempt to lead others for their own gain and for the detriment of others. ~ Tom Peters
484:Worlds were many, but the Self was one. ~ Sri Aurobindo, Savitri, The House of the Spirit and the New Creation,
485:You cannot deny yourself at any time. The Self is ever there and continues in all states. ~ Sri Ramana Maharshi
486:A lot of books in the self-help section of your bookstore really belong in the fiction section. ~ Steve Maraboli
487:I honor those who try to rid themselves of any lying, who empty the self and have only clear being there. ~ Rumi
488:In the Core of the all-comprehensive Heart, there is the self-luminous 'I' always shining. ~ Sri Ramana Maharshi
489:Keep an open mind, dive within and find out the Self. The truth will itself dawn upon you. ~ Sri Ramana Maharshi
490:Master your breath, let the self be in bliss, contemplate on the sublime within you. ~ Tirumalai Krishnamacharya
491:One may understand the cosmos, but never the ego; the self is more distant than any star. ~ Gilbert K Chesterton
492:There is something beautiful about photography; it allows the self to be reunited with the world. ~ Luc Delahaye
493:The self-surmounter can never put up with the man who has ceased to be dissatisfied with himself. ~ Colin Wilson
494:If silence only conveys the Self, if all words and thoughts are illusions, why do we discuss it? ~ Frederick Lenz
495:Spirituality is all about connection - connection with inner self and the Self that is in every being. ~ Amit Ray
496:That fierce imprisonment in the self is but the obverse of the self-giving which is absolute reality. ~ C S Lewis
497:The best discipline is to stay quiescent without ever forgetting Him [Her] (God, the Self). ~ Sri Ramana Maharshi
498:The deep contemplative thought of the Self, constitutes self-surrender to the Supreme Lord. ~ Sri Ramana Maharshi
499:The mind turned inwards is the Self; turned outwards, it becomes the ego and all the world. ~ Sri Ramana Maharshi
500:The more we practice mindfulness the more we understand the emotional dynamics of the self and others. ~ Amit Ray

IN CHAPTERS



  261 Integral Yoga
   80 Poetry
   43 Psychology
   42 Occultism
   40 Philosophy
   29 Yoga
   16 Christianity
   9 Fiction
   8 Theosophy
   8 Hinduism
   6 Mysticism
   3 Sufism
   3 Mythology
   3 Integral Theory
   2 Education
   2 Buddhism
   1 Philsophy


  406 Sri Aurobindo
   89 Nolini Kanta Gupta
   49 The Mother
   46 Carl Jung
   26 Satprem
   18 Aldous Huxley
   17 Swami Vivekananda
   12 William Wordsworth
   11 Swami Krishnananda
   10 Sri Ramakrishna
   9 Sri Ramana Maharshi
   9 Aleister Crowley
   9 A B Purani
   8 Saint Augustine of Hippo
   8 Rudolf Steiner
   8 John Keats
   7 Percy Bysshe Shelley
   7 George Van Vrekhem
   7 Friedrich Nietzsche
   6 Robert Browning
   6 Plotinus
   6 Kabir
   5 Lucretius
   4 Thubten Chodron
   4 Jordan Peterson
   3 William Butler Yeats
   3 Swami Sivananda Saraswati
   3 Plato
   3 Patanjali
   3 Lalla
   3 Jalaluddin Rumi
   2 Pierre Teilhard de Chardin
   2 Joseph Campbell
   2 Johann Wolfgang von Goethe
   2 Jetsun Milarepa
   2 James George Frazer
   2 H P Lovecraft
   2 Dadu Dayal
   2 Alice Bailey


   66 The Synthesis Of Yoga
   50 The Life Divine
   29 Letters On Yoga II
   28 Letters On Yoga III
   28 Essays In Philosophy And Yoga
   24 Record of Yoga
   24 Essays On The Gita
   21 Savitri
   21 Mysterium Coniunctionis
   19 Collected Works of Nolini Kanta Gupta - Vol 07
   18 The Perennial Philosophy
   18 Letters On Yoga IV
   16 Collected Works of Nolini Kanta Gupta - Vol 01
   15 Isha Upanishad
   15 Collected Works of Nolini Kanta Gupta - Vol 02
   13 The Gospel of Sri Ramakrishna
   12 Wordsworth - Poems
   12 Essays Divine And Human
   11 The Study and Practice of Yoga
   11 Talks
   11 Collected Works of Nolini Kanta Gupta - Vol 05
   11 Collected Works of Nolini Kanta Gupta - Vol 04
   10 The Human Cycle
   10 Letters On Yoga I
   9 The Practice of Psycho therapy
   9 Evening Talks With Sri Aurobindo
   9 Aion
   8 Raja-Yoga
   8 On Thoughts And Aphorisms
   8 Keats - Poems
   8 Collected Works of Nolini Kanta Gupta - Vol 08
   7 The Archetypes and the Collective Unconscious
   7 Shelley - Poems
   7 Preparing for the Miraculous
   7 Kena and Other Upanishads
   6 Theosophy
   6 The Integral Yoga
   6 The Confessions of Saint Augustine
   6 On the Way to Supermanhood
   6 Magick Without Tears
   6 Browning - Poems
   5 Vedic and Philological Studies
   5 The Secret Doctrine
   5 Questions And Answers 1956
   5 Of The Nature Of Things
   5 Liber ABA
   5 Hymns to the Mystic Fire
   5 Collected Works of Nolini Kanta Gupta - Vol 03
   5 Bhakti-Yoga
   4 Thus Spoke Zarathustra
   4 Questions And Answers 1957-1958
   4 Maps of Meaning
   4 How to Free Your Mind - Tara the Liberator
   4 A Garden of Pomegranates - An Outline of the Qabalah
   3 Yeats - Poems
   3 Twilight of the Idols
   3 The Red Book Liber Novus
   3 The Mother With Letters On The Mother
   3 The 7 Habits of Highly Effective People
   3 Sri Aurobindo or the Adventure of Consciousness
   3 Songs of Kabir
   3 Sex Ecology Spirituality
   3 Questions And Answers 1953
   3 Questions And Answers 1929-1931
   3 Plotinus - Complete Works Vol 04
   3 Patanjali Yoga Sutras
   3 Agenda Vol 07
   3 Agenda Vol 03
   3 Agenda Vol 02
   3 Agenda Vol 01
   2 The Hero with a Thousand Faces
   2 The Golden Bough
   2 The Divine Comedy
   2 The Bible
   2 Some Answers From The Mother
   2 Rumi - Poems
   2 Questions And Answers 1955
   2 Prayers And Meditations
   2 Plotinus - Complete Works Vol 03
   2 Milarepa - Poems
   2 Lovecraft - Poems
   2 Letters On Poetry And Art
   2 Collected Works of Nolini Kanta Gupta - Vol 06
   2 Collected Poems
   2 City of God
   2 A Treatise on Cosmic Fire
   2 Amrita Gita
   2 Agenda Vol 05


00.03 - Upanishadic Symbolism, #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
  
   The Sun is the first and the most immediate source of light that man has and needs. He is the presiding deity of our waking consciousness and has his seat in the eyecakusa ditya, ditya caku bhtvakii prviat. The eye is the representative of the senses; it is the sense par excellence. In truth, sense-perception is the initial light with which we have to guide us, it is the light with which we start on the way. A developed stage comes when the Sun sets for us, that is to say, when we retire from the senses and rise into the mind, whose divinity is the Moon. It is the mental knowledge, the light of reason and intelligence, of reflection and imagination that govern our consciousness. We have to proceed farther and get beyond the mind, exceed the derivative light of the Moon. So when the Moon sets, the Fire is kindled. It is the light of the ardent and aspiring heart, the glow of an inner urge, the instincts and inspirations of our secret life-will. Here we come into touch with a source of knowledge and realization, a guidance more direct than the mind and much deeper than the sense-perception. Still this light partakes more of heat than of pure luminosity; it is, one may say, incandescent feeling, but not vision. We must probe deeper, mount higherreach heights and profundities that are serene and transparent. The Fire is to be quieted and silenced, says the Upanishad. Then we come nearer, to the immediate vicinity of the Truth: an inner hearing opens, the direct voice of Truth the Wordreaches us to lead and guide. Even so, however, we have not come to the end of our journey; the Word of revelation is not the ultimate Light. The Word too is clothing, though a luminous clothinghiramayam ptram When this last veil dissolves and disappears, when utter silence, absolute calm and quietude reign in the entire consciousness, when no other lights trouble or distract our attention, there appears the Atman in its own body; we stand face to face with the source of all lights, the Self of the Light, the light of the Self. We are that Light and we become that Light.
  
  --
  
   or,Atmaivedam sarvam: the Self indeed is all this;
  

0.02 - The Three Steps of Nature, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
  
  Do such psychological conceptions correspond to anything real and possible? All Yoga asserts them as its ultimate experience and supreme aim. They form the governing principles of our highest possible state of consciousness, our widest possible range of existence. There is, we say, a harmony of supreme faculties, corresponding roughly to the psychological faculties of revelation, inspiration and intuition, yet acting not in the intuitive reason or the divine mind, but on a still higher plane, which see Truth directly face to face, or rather live in the truth of things both universal and transcendent and are its formulation and luminous activity. And these faculties are the light of a conscious existence superseding the egoistic and itself both cosmic and transcendent, the nature of which is Bliss. These are obviously divine and, as man is at present apparently constituted, superhuman states of consciousness and activity. A trinity of transcendent existence, self-awareness and self-delight7 is, indeed, the metaphysical description of the supreme Atman, the Self-formulation, to our awakened knowledge, of the Unknowable whether conceived as a pure Impersonality or as a cosmic Personality manifesting the universe. But in Yoga they are regarded also in their psychological aspects as states of subjective existence to which our waking consciousness is now alien, but which dwell in us in a superconscious plane and to which, therefore, we may always ascend.
  

0.03 - The Threefold Life, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
  
  That highest thing, the spiritual existence, is concerned with what is eternal but not therefore entirely aloof from the transient. For the spiritual man the mind's dream of perfect beauty is realised in an eternal love, beauty and delight that has no dependence and is equal behind all objective appearances; its dream of perfect Truth in the supreme, self-existent, self-apparent and eternal Verity which never varies, but explains and is the secret of all variations and the goal of all progress; its dream of perfect action in the omnipotent and self-guiding Law that is inherent for ever in all things and translates itself here in the rhythm of the worlds. What is fugitive vision or constant effort of creation in the brilliant Self is an eternally existing Reality in the Self that knows2 and is the Lord.
  
  --
  But the work in the world of so supreme a power as spiritual force cannot be thus limited. The spiritual life also can return upon the material and use it as a means of its own greater fullness. Refusing to be blinded by the dualities, the appearances, it can seek in all appearances whatsoever the vision of the same Lord, the same eternal Truth, Beauty, Love, Delight. The
  Vedantic formula of the Self in all things, all things in the Self and all things as becomings of the Self is the key to this richer and all-embracing Yoga.
  

0.04 - The Systems of Yoga, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
  Yet it is always through something which she has formed in her evolution that Nature thus overpasses her evolution. It is the individual heart that by sublimating its highest and purest emotions attains to the transcendent Bliss or the ineffable Nirvana, the individual mind that by converting its ordinary functionings into a knowledge beyond mentality knows its oneness with the
  Ineffable and merges its separate existence in that transcendent unity. And always it is the individual, the Self conditioned in its experience by Nature and working through her formations, that attains to the Self unconditioned, free and transcendent.
  

0.05 - The Synthesis of the Systems, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
  We see, then, what from the psychological point of view,
  - and Yoga is nothing but practical psychology, - is the conception of Nature from which we have to start. It is the Selffulfilment of the Purusha through his Energy. But the movement of Nature is twofold, higher and lower, or, as we may choose to term it, divine and undivine. The distinction exists indeed for practical purposes only; for there is nothing that is not divine, and in a larger view it is as meaningless, verbally, as the distinction between natural and supernatural, for all things that are are natural. All things are in Nature and all things are in God.
  

01.01 - The One Thing Needful, #The Integral Yoga, #Sri Aurobindo, #Integral Yoga
  
  To find the Divine is indeed the first reason for seeking the spiritual Truth and the spiritual life; it is the one thing indispensable and all the resit is nothing without it. The Divine once found, to manifest Him, - that is, first of all to transform one's own limited consciousness into the Divine Consciousness, to live in the infinite Peace, Light, Love, Strength, Bliss, to become that in one's essential nature and, as a consequence, to be its vessel, channel, instrument in one's active nature. To bring into activity the principle of oneness on the material plane or to work for humanity is a mental mistranslation of the Truth - these things cannot be the first true object of spiritual seeking. We must find the Self, the Divine, then only can we know what is the work the Self or the Divine demands from us. Until then our life and action can only be a help or a means towards finding the Divine and it ought not to have any other purpose. As we grow in inner consciousness, or as the spiritual Truth of the Divine grows in us, our life and action must indeed more and more flow from that, be one with that. But to decide beforeh and by our limited mental conceptions what they must be is to hamper the growth of the spiritual Truth within. As that grows we shall feel the Divine Light and Truth, the Divine Power and Force, the Divine Purity and Peace working within us, dealing with our actions as well as our consciousness, making use of them to reshape us into the Divine Image, removing the dross, substituting the pure Gold of the Spirit. Only when the Divine Presence is there in us always and the consciousness transformed, can we have the right to say that we are ready to manifest the Divine on the material plane. To hold up a mental ideal or principle and impose that on the inner working brings the danger of limiting ourselves to a mental realisation or of impeding or even falsifying by a halfway formation the truth growth into the full communion and union with the Divine and the free and intimate outflowing of His will in our life. This is a mistake of orientation to which the mind of today is especially prone. It is far better to approach the Divine for the Peace or Light or Bliss that the realisation of Him gives than to bring in these minor things which can divert us from the one thing needful. The divinisation of the material life also as well as the inner life is part of what we see as the Divine Plan, but it can only be fulfilled by an ourflowing of the inner realisation, something that grows from within outwards, not by the working out of a mental principle.
  
  --
  
  Sadhana must be the main thing and sadhana means the purification of the nature, the consecration of the being, the opening of the psychic and the inner mind and vital, the contact and presence of the Divine, the realisation of the Divine in all things, surrender, devotion, the widening of the consciousness into the cosmic Consciousness, the Self one in all, the psychic and the spiritual transformation of the nature.
  

01.02 - Natures Own Yoga, #Collected Works of Nolini Kanta Gupta - Vol 03, #Nolini Kanta Gupta, #Integral Yoga
  
   For, till now Mind has been the last term of the evolutionary consciousness Mind as developed in man is the highest instrument built up and organised by Nature through which the Self-conscious being can express itself. That is why the Buddha said: Mind is the first of all principles, Mind is the highest of all principles: indeed Mind is the constituent of all principlesmana puvvangam dhamm1. The consciousness beyond mind has not yet been made a patent and dynamic element in the life upon earth; it has been glimpsed or entered into in varying degrees and modes by saints and seers; it has cast its derivative illuminations in the creative activities of poets and artists, in the finer and nobler urges of heroes and great men of action. But the utmost that has been achieved, the summit reached in that direction, as exampled in spiritual disciplines, involves a withdrawal from the evolutionary cycle, a merging and an absorption into the static status that is altoge ther beyond it, that lies, as it were, at the other extreme the Spirit in itself, Atman, Brahman, Sachchidananda, Nirvana, the One without a second, the Zero without a first.
  
  --
  
   The secret of evolution, I have said, is an urge towards the release and unfoldment of consciousness out of an apparent unconsciousness. In the early stages the movement is very slow and gradual; there it is Nature's original unconscious process. In man it acquires the possibility of a conscious and therefore swifter and concentrated process. And this is in fact the function of Yoga proper, viz, to bring about the evolution of consciousness by hastening the process of Nature through the Self-conscious will of man.
  
   An organ in the human being has been especially developed to become the effective instrument of this accelerated Yogic process the Self-consciousness which I referred to as being the distinctive characteristic of man is a function of this organ. It is his soul, his psychic being; originally it is the spark of the Divine Consciousness which came down and became involved in Matter and has been endeavouring ever since to release itself through the upward march of evolution. It is this which presses on continually as the stimulus to the evolutionary movement; and in man it has attained sufficient growth and power and has come so far to the front from behind the veil that it can now lead and mould his external consciousness. It is also the channel through which the Divine Consciousness can flow down into the inferior levels of human nature. It is the being no bigger than the thumb ever seated within the heart, spoken of in the Upanishads. It is likewise the basis of true individuality and personal identity. It is again the reflection or expression in evolutionary Nature of one's essential selfjivtman that is above, an eternal portion of the Divine, one with the Divine and yet not dissolved and lost in it. The psychic being is thus on the one hand in direct contact with the Divine and the higher consciousness, and on the other it is the secret upholder and controller' (bhart, antarymin) of the inferior consciousness, the hidden nucleus round which the body and the life and the mind of the individual are built up and organised.
  

01.02 - The Creative Soul, #Collected Works of Nolini Kanta Gupta - Vol 01, #Nolini Kanta Gupta, #Integral Yoga
  
   Let each take cognisance of the godhead that is within him for self is Godand in the strength of the soul-divinity create his universe. It does not matter what sort of universe he- creates, so long as he creates it. The world created by a Buddha is not the same as that created by a Napoleon, nor should they be the same. It does not prove anything that I cannot become a Kalidasa; for that matter Kalidasa cannot become what I am. If you have not the genius of a Shankara it does not mean that you have no genius at all. Be and become yourselfma gridhah kasyachit dhanam, says the Upanishad. The fountain-head of creative genius lies there, in the free choice and the particular delight the Self-determination of the spirit within you and not in the desire for your neighbours riches. The world has become dull and uniform and mechanical, since everybody endeavours to become not himself, but always somebody else. Imitation is servitude and servitude brings in grief.
  

01.02 - The Issue, #Savitri, #Sri Aurobindo, #Integral Yoga
    Can lift the yoke imposed by birth in Time.
    Only the Self that builds this figure of self
    Can rase the fixed interminable line

01.03 - Mystic Poetry, #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
  
   or this simple single line pregnant no less with the Self-same fullness:
  

01.03 - The Yoga of the King The Yoga of the Souls Release, #Savitri, #Sri Aurobindo, #Integral Yoga
  Into the half-ordered chaos of mortal life
  The formless Power, the Self of eternal light
  Follow in the shadow of the spirit's descent;

01.03 - Yoga and the Ordinary Life, #The Integral Yoga, #Sri Aurobindo, #Integral Yoga
  
  I may say briefly that there are two states of consciousness in either of which one can live. One is a higher consciousness which stands above the play of life and governs it; this is variously called the Self, the Spirit or the Divine. The other is the normal consciousness in which men live; it is something quite superficial, an instrument of the Spirit for the play of life. Those who live and act in the normal consciousness are governed entirely by the common movements of the mind and are naturally subject to grief and joy and anxiety and desire or to everything else that makes up the ordinary stuff of life.
  

01.04 - Motives for Seeking the Divine, #The Integral Yoga, #Sri Aurobindo, #Integral Yoga
  Home and Country of all souls, the Truth of which truths are only imperfect figures. And can He then not be loved and sought for his own sake, as and more than these have been by men even in their lesser selves and nature?
  What your reasoning ignores is that which is absolute or tends towards the absolute in man and his seeking as well as in the Divine - something not to be explained by mental reasoning or vital motive. A motive, but a motive of the soul, not of vital desire; a reason not of the mind, but of the Self and spirit. An asking too, but the asking that is the soul's inherent aspiration, not a vital longing. That is what comes up when there is the sheer self-giving, when "I seek you for this, I seek you for that" changes to a sheer "I seek you for you." It is that marvellous and ineffable absolute in the Divine that Krishnaprem means when he says, "Not knowledge nor this nor that, but Krishna."
  The pull of that is indeed a categorical imperative, the Self in us drawn to the Divine because of the imperative call of its greater Self, the soul ineffably drawn towards the object of its adoration, because it cannot be otherwise, because it is it and
  He is He. That is all about it.
  --
  
  I am not saying that there is to be no Ananda. the Selfgiving itself is a profound Ananda and what it brings, carries in its wake an inexpressible Ananda - and it is brought by this method sooner than by any other, so that one can say almost,
  "A self-less self-giving is the best policy." Only one does not do it out of policy. Ananda is the result, but it is done not for the result, but for the Self-giving itself and for the Divine himself - a subtle distinction, it may seem to the mind, but very real.
  

01.04 - The Poetry in the Making, #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
  
   Such a stage in human evolution, the advent of Homo Faber, has been a necessity; it has to serve a purpose and it has done admirably its work. Only we have to put it in its proper place. The salvation of an extremely self-conscious age lies in an exceeding and not in a further enhancement or an exclusive concentration of the Self-consciousness, nor, of course, in a falling back into the original unconsciousness. It is this shift in the poise of consciousness that has been presaged and prepared by the conscious, the scientific artists of today. Their task is to forge an instrument for a type of poetic or artistic creation completely new, unfamiliar, almost revolutionary which the older mould would find it impossible to render adequately. The yearning of the human consciousness was not to rest satisfied with the familiar and the ordinary, the pressure was for the discovery of other strands, secret stores of truth and reality and beauty. The first discovery was that of the great Unconscious, the dark and mysterious and all-powerful subconscient. Many of our poets and artists have been influenced by this power, some even sought to enter into that region and become its denizens. But artistic inspiration is an emanation of Light; whatever may be the field of its play, it can have its origin only in the higher spheres, if it is to be truly beautiful and not merely curious and scientific.
  
   That is what is wanted at present in the artistic world the true inspiration, the breath from higher altitudes. And here comes the role of the mystic, the Yogi. The sense of evolution, the march of human consciousness demands and prophesies that the future poet has to be a mysticin him will be fulfilled the travail of man's conscious working. the Self-conscious craftsman, the tireless experimenter with his adventurous analytic mind has sharpened his instrument, made it supple and elastic, tempered, refined and enriched it; that is comparable to what we call the aspiration or call from below. Now the Grace must descend and fulfil. And when one rises into this higher consciousness beyond the brain and mind, when one lives there habitually, one knows the why and the how of things, one becomes a perfectly conscious operator and still retains all spontaneity and freshness and wonder and magic that are usually associated with inconscience and irreflection. As there is a spontaneity of instinct, there is likewise also a spontaneity of vision: a child is spontaneous in its movements, even so a seer. Not only so, the higher spontaneity is more spontaneous, for the higher consciousness means not only awareness but the free and untrammelled activity and expression of the truth and reality it is.
  

01.04 - The Secret Knowledge, #Savitri, #Sri Aurobindo, #Integral Yoga
  And calm immensities of spirit space.
  In the unfolding process of the Self
  Sometimes the inexpressible Mystery
  --
  Two are the ends of the mysterious plan.
  In the wide signless ether of the Self,
  In the unchanging Silence white and nude,
  --
  He gives to his timeless thoughts a form in Time.
  He is the substance, he the Self of things;
  She has forged from him her works of skill and might:

01.05 - The Yoga of the King The Yoga of the Spirits Freedom and Greatness, #Savitri, #Sri Aurobindo, #Integral Yoga
    He, ignorant, is the Knower beyond Time,
    He is the Self above Nature, above Fate.
    \tHis soul retired from all that he had done.
  --
    The little ego's ring could join no more;
    In the enormous spaces of the Self
    The body now seemed only a wandering shell,

01.06 - On Communism, #Collected Works of Nolini Kanta Gupta - Vol 01, #Nolini Kanta Gupta, #Integral Yoga
  
   Now, what such an uncompromising individualism fails to recognise is that individuality and ego are not the same thing, that the individual may have his individuality intact and entire and yet sacrifice his ego, that the soul of man is a much greater thing than his vital being. It is simply ignoring the fact and denying the truth to say that man is only a fighting animal and not a loving god, that the Self within the individual realises itself only through competition and not co-operation. It is an error to conceive of society as a mere parallelogram of forces, to suppose that it has risen simply out of the struggle of individual interests and continues to remain by that struggle. Struggle is only one aspect of the thing, a particular form at a particular stage, a temporary manifestation due to a particular system and a particular habit and training. It would be nearer the truth to say that society came into being with the demand of the individual soul to unite with the individual soul, with the stress of an Over-soul to express itself in a multitude of forms, diverse yet linked together and organised in perfect harmony. Only, the stress for union manifested itself first on the material plane as struggle: but this is meant to be corrected and transcended and is being continually corrected and transcended by a secret harmony, a real commonality and brotherhood and unity. The individual is not so self-centred as the individualists make him to be, his individuality has a much vaster orbit and fulfils itself only by fulfilling others. The scientists have begun to discover other instincts in man than those of struggle and competition; they now place at the origin of social grouping an instinct which they name the herd-instinct: but this is only a formulation in lower terms, a translation on the vital plane of a higher truth and reality the fundamental oneness and accord of individuals and their spiritual impulsion to unite.
  
  --
  
   A commune is a group of individuals having a common self and a common life-intuition. A common self presupposes the realisation by each individual of his deepest being the Self which is at once distinct from and instinct with other selves; a common life-intuition presupposes the awakening of each individual to his inmost creative urge, which, pure and true and vast as it is, fulfils itself in and through other creative urges.
  

01.08 - Walter Hilton: The Scale of Perfection, #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
  
   Indeed, there are one or two points, notes for the guidance of the aspirant, which I would like to mention here for their striking appositeness and simple "soothfastness." First of all with regard to the restless enthusiasm and eagerness of a novice, here is the advice given: "The fervour is so mickle in outward showing, is not only for mickleness of love that they have; but it is for littleness and weakness of their souls, that they may not bear a little touching of God.. afterward when love hath boiled out all the uncleanliness, then is the love clear and standeth still, and then is both the body and the soul mickle more in peace, and yet hath the Self soul mickle more love than it had before, though it shew less outward." And again: "without any fervour outward shewed, and the less it thinketh that it loveth or seeth God, the nearer it nigheth" ('it' naturally refers to the soul). The statement is beautifully self-luminous, no explanation is required. Another hurdle that an aspirant has to face often in the passage through the Dark Night is that you are left all alone, that you are deserted by your God, that the Grace no longer favours you. Here is however the truth of the matter; "when I fall down to my frailty, then Grace withdraweth: for my falling is cause there-of, and not his fleeing." In fact, the Grace never withdraws, it is we who withdraw and think otherwise. One more difficulty that troubles the beginner especially is with regard to the false light. The being of darkness comes in the form of the angel of light, imitates the tone of the still small voice; how to recognise, how to distinguish the two? The false light, the "feigned sun" is always found "atwixt two black rainy clouds" : they are "highing" of oneself and "lowing" of others. When you feel flattered and elated, beware it is the siren voice tempting you. The true light brings you soothing peace and meekness: the other light brings always a trail of darknessf you are soothfast and sincere you will discover it if not near you, somewhere at a distance lurking.
  

01.09 - The Parting of the Way, #Collected Works of Nolini Kanta Gupta - Vol 01, #Nolini Kanta Gupta, #Integral Yoga
  
   So the humanity of man consists in his consciousness of the Self or ego. Is there no other higher mode of consciousness? Or is self-consciousness the acme, the utmost limit to which consciousness can raise itself? If it is so, then we are bound to conclude that humanity will remain eternally human in its fundamental nature; the only progress, if progress at all we choose to call it, will consist perhaps in accentuating this consciousness of the Self and in expressing it through a greater variety of stresses, through a richer combination of its colour and light and shade and rhythm. But also, this may not be sothere may be the possibility of a further step, a transcending of the consciousness of the Self. It seems unnatural and improbable that having risen from un-consciousness to self-consciousness through a series of continuous marches, Nature should suddenly stop and consider what she had achieved to be her final end. Has Nature become bankrupt of her creative genius, exhausted of her upward drive? Has she to remain content with only a clever manipulation, a mere shuffling and re-arranging of the materials already produced?
  
  --
  
   So, in man also, especially of that order which forms the crown of humanityin poets and artists and seers and great men of actioncan be observed a certain characteristic form of consciousness, which is something other than, greater than the consciousness of the mere self. It is difficult as yet to characterise definitely what that thing is. It is the awakening of the Self to something which is beyond itselfit is the cosmic self, the oversoul, the universal being; it is God, it is Turiya, it is sachchidanandain so many ways the thing has been sought to be envisaged and expressed. The consciousness of that level has also a great variety of names given to it Intuition, Revelation, cosmic consciousness, God-consciousness. It is to be noted here, however, that the thing we are referring to, is not the Absolute, the Infinite, the One without a second. It is not, that is to say, the supreme Reality the Brahmanin its static being, in its undivided and indivisible unity; it is the dynamic Brahman, that status of the supreme Reality where creation, the diversity of Becoming takes rise, it is the Truth-worldRitam the domain of typal realities. The distinction is necessary, as there does seem to be such a level of consciousness intermediary, again, between man and the Absolute, between self-consciousness and the supreme consciousness. The simplest thing would be to give that intermediate level of consciousness a negative namesince being as yet human we cannot foresee exactly its composition and function the super-consciousness.
  
  --
  
   This passage from the Self-conscient to the super-conscient does not imply merely a shifting of the focus of consciousness. The transmutation of consciousness involves a purer illumination, a surer power and a wider compass; it involves also a fundamental change in the very mode of being and living. It gives quite a different life-intuition and a different life-power. The change in the motif brings about a new form altoge ther, a re-casting and re-shaping and re-energising of the external materials as well. As the lift from mere consciousness to self-consciousness meant all the difference between an animal and a man, so the lift again from self-consciousness to super-consciousness will mean the difference of a whole world between man and the divine creature that is to be.
  
  --
  
   Nature has marched from the unconscious to the sub-conscious, from the sub-conscious to the conscious and from the conscious to the Self-conscious; she has to rise yet again from the Self-conscious to the super-conscious. The mineral gave place to the plant, the plant gave place to the animal and the animal gave place to man; let man give place to and bring out the divine.
   ***

0.10 - Letters to a Young Captain, #Some Answers From The Mother, #The Mother, #Integral Yoga
  a mode of the Eternal. But each can be perverted and become
  bad due to the Selfish falsehood of human nature which prevents
  the vibrations of love from manifesting in their purity.

01.11 - Aldous Huxley: The Perennial Philosophy, #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
  
   "The touch of Earth is always reinvigorating to the son of Earth, even when he seeks a supraphysical Knowledge. It may even be said that the supraphysical can only be really mastered in its fullnessto its heights we can always reachwhen we keep our feet firmly on the physical. 'Earth is His footing' says the Upanishad, whenever it images the Self that manifests in the universe." Huxley's commentary is as follows:
  

01.12 - Three Degrees of Social Organisation, #Collected Works of Nolini Kanta Gupta - Vol 01, #Nolini Kanta Gupta, #Integral Yoga
  
   Indian wisdom has found this other, a fairer terma tertium quid,the mystic factor, sought for by so many philosophers on so many counts. That is the very well- known, the very familiar termDharma. What is Dharma then? How does it accomplish the miracle which to others seems to have proved an impossibility? Dharma is self-law, that is to say, the law of the Self; it is the rhythm and movement of our inner or inmost being, the spontaneous working out of our truth-conscious nature.
  

01.13 - T. S. Eliot: Four Quartets, #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
   History may be freedom. See, now they vanish,
   The faces and places, with the Self which, as it could, loved them,
   To become renewed, transfigured, in another pattern.

0.13 - Letters to a Student, #Some Answers From The Mother, #The Mother, #Integral Yoga
  in the sense “to be successful”. Sri Aurobindo in his writings
  uses the word “self-realisation” to mean realisation of the Self,
  that is to say, becoming conscious of the Divine in oneself and

02.02 - Lines of the Descent of Consciousness, #Collected Works of Nolini Kanta Gupta - Vol 03, #Nolini Kanta Gupta, #Integral Yoga
  
   The next step of Descent is the Mind where the original unity and identity and harmony are disrupted to a yet greater degree, almost completely. the Self-delimitation of consciousness which is proper to the Supermind and even to the Overmind, at least in its higher domainsgives way to self-limitation, to intolerant egoism and solipsism. The consciousness withdraws from its high and wide sweep, narrows down to introvert orbits. The sense of unity in the mind is, at most, a thing of idealism and imagination; it is an abstract notion, a supposition and a deduction. Here we enter into the very arcana of Maya, the rightful possession of Ignorance. The individualities here have become totally isolated and independent and mutually conflicting lines of movement. Hence the natural incapacity of mind, as it is said, to comprehend more than one object simultaneously. The Super mind and, less absolutely, the Overmind have a global and integral outlook: they can take in each one in its purview all at once the total assemblage of things, they differentiate but do not divide the Supermind not at all, the Overmind not categorically. The Mind has not this synthetic view, it proceeds analytically. It observes its object by division, taking the parts piecemeal, dismantling them, separating them, and attending to each one at a time. And when it observes it fixes itself on one point, withdrawing its attention from all the rest. If it bas to arrive at a synthesis, it can only do so by collating, aggregating and summing. Mental consciousness is thus narrowly one pointed: and in narrowing itself, being farther away from the source it becomes obscurer, more and more outward gazing (parci khni) and superficial. The One Absolute in its downward march towards multiplicity, fragmentation and partiality loses also gradually its subtlety, its suppleness, its refinement, becomes more and more obtuse, crude, rigid and dense.
  
  --
  
   The formulation or revelation of the Psyche marks another line of what we have been describing as the Descent of Consciousness. The phenomenon of individualisation has at its back the phenomenon of the growth of the Psyche. It is originally a spark or nucleus of consciousness thrown into Matter that starts growing and organising itself behind the veil, in and through the movements and activities of the apparent vehicle consisting of the triple nexus of Body (Matter) and Life and Mind. The extreme root of the psychic growth extends perhaps right into the body, consciousness of Matter, but its real physical basis and tenement is found only with the growth and formation of the physical heart. And yet the psychic individuality behind the animal organisation is very rudimentary. All that can be said is that it is there, in potentia, it exists, it is simple being: it has not started becoming. This is man's speciality: in him the psychic begins to be dynamic; to be organised and to organise, it is a psychic personality that he possesses. Now this flowering of the psychic personality is due to an especial Descent, the descent of a Person from another level of consciousness. That Person (or Superperson) is the jvatman, the Individual Self, the central being of each individual formation. The Jivas are centres of multiplicity thrown up in the bosom of the infinite Consciousness: it is the supreme Consciousness eddying in unit formations to serve as the basis for the play of manifestation. They are not within the frame of manifestation (as the typal formations in the Supermind are), they are above or beyond or beside it and stand there eternally and invariably in and as part and parcel of the one supreme RealitySachchidananda. But the Jivatman from its own status casts its projection, representation, delegated formulationemanation, in the phraseology of the neo-Platonistsinto the manifestation of the triple complex of mind, life and body, that is to say, into the human vehicle, and thus stands behind as the psychic personality or the soul. This soul, we have seen, is a developing, organising focus of consciousness growing from below and comes to its own in the human being: or we can put it the other way, that is to say, when it comes to its own, then the human being appears. And it has come to its own precisely by a descent of its own self from above, in the same manner as with the other descents already described. Now, this coming to its own means that it begins henceforth to exercise its royal power, its natural and inherent divine right, viz, of consciously and directly controlling and organising its terrestrial kingdom which is the body and life and mind. The exercise of conscious directive will, supported and illumined by a self-consciousness, I that occurs with the advent of the Mind is a function of the I Purusha, the Self-conscious being, in the Mind; but this self-conscious being has been able to come up, manifest itself and be active, because of pressure of the underlying psychic personality that has formed here.
  

02.02 - Rishi Dirghatama, #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
  
   About the Word, the mystery which Dirghatama unveils is an extraordinary revelationso curious, so illuminating. In later times many lines of spiritual discipline have adopted his scheme and spread it far and wide. Dirghatama himself was an uncommon wizard of words. The truths he saw and clothed in mantras have attained, as I have already said, general celebrity. He says: "The Word is off our categories. It has four stations or levels or gradations." The Rishi continues: "Three of them are unmanifested, unbodied; only the fourth one is manifest and bodied, on the tongue of man." This terminology embodying a fundamental principle has had many commentaries and explanations. Of these the most well-known is that given by the Tantras. They have named the fourfold words as (1) par, supreme; (2) payant, the seeing one; (3) madhyam, the middle one or the one within and (4) vaikhar, the articulate word. In modern language we may say that the first one is the Self-vibration of the Supreme Being or Consciousness; the second is the vibration of the higher-mind or the pure intelligence; the third is the vibration of the inner heart; and the fourth the vibration of physical sound, of voice. In philosophical terms of current English we may name these as (1) revelatory, (2) intuitive, (3) inspirational and (4) vocal.
  

02.04 - The Kingdoms of the Little Life, #Savitri, #Sri Aurobindo, #Integral Yoga
  Inflicting mutual grief and happiness
  In ignorance of the Self for ever one.
  Arming its creatures with delight and hope

02.06 - The Integral Yoga and Other Yogas, #The Integral Yoga, #Sri Aurobindo, #Integral Yoga
  
  Those who seek the Self by the old Yogas separate themselves from mind, life and body and realise the Self apart from these things. It is perfectly easy to separate mind, vital and physical from each other without the need of supermind. It is done by the ordinary Yogas.
  
  The difference between this and the old Yogas is not that they are incompetent and cannot do these things - they can do them perfectly well - but that they proceed from realisation of self to Nirvana or some Heaven and abandon life, while this does not abandon life. The supramental is necessary for the transformation of terrestrial life and being, not for reaching the Self. One must realise self first - only afterwards can one realise the supermind.
  
  --
  
  Wonderful! The realisation of the Self which includes the liberation from ego, the consciousness of the One in all, the established and consummated transcendence out of the universal
  Ignorance, the fixity of the consciousness in the union with the

02.06 - The Kingdoms and Godheads of the Greater Life, #Savitri, #Sri Aurobindo, #Integral Yoga
  Her hungry will to lavish everywhere
  Her many-imaged fictions of the Self
  And thousand fashions of one Reality.

02.10 - The Kingdoms and Godheads of the Little Mind, #Savitri, #Sri Aurobindo, #Integral Yoga
  Has poured its scattered works on empty Space;
  Late shall the Self-disintegrating Force
  Contract the immense expansion it has made:

WORDNET


































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Coppelion -- -- GoHands -- 13 eps -- Manga -- Action Sci-Fi Seinen -- Coppelion Coppelion -- In 2016, a meltdown of a nuclear power plant creates a big catastrophe in Tokyo. 20 years later, the city has become a ghost town due to the high levels of radiation. From that area a distress signal is received. The Self Defense forces dispatch three girls from the special unit Coppelion to search for survivors. But why aren't they wearing any protection against radiation? -- -- (Source: MU, edited) -- -- Licensor: -- VIZ Media -- TV - Oct 2, 2013 -- 107,782 6.48
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Crayon Shin-chan -- -- Shin-Ei Animation -- ? eps -- Manga -- Slice of Life Comedy Ecchi School Seinen -- Crayon Shin-chan Crayon Shin-chan -- There is no such thing as an uneventful day in the life of kindergartener Shinnosuke "Shin-chan" Nohara. The five-year-old is a cut above the most troublesome, perverted, and shameless kid one can imagine. Shin-chan is almost always engaged in questionable activities such as forgetting about a friend during hide and seek, sumo wrestling for love, performing various gags including the notorious "elephant" in public, and flirting with college girls. The exemplary troublemaker has done it all and has no plans to stop anytime soon. -- -- Crayon Shin-chan follows the daily shenanigans of Shin-chan with his group of friends, parading around as the self-proclaimed "Kasukabe Defense Force." The adults witnessing these shenanigans unfold can't help but adore Shin-chan, as he keeps them entertained while unintentionally solving their daily troubles through his mindless antics—leaving himself as the only problem they do not know what to do with. -- -- -- Licensor: -- Funimation -- 60,098 7.69
Digimon Savers -- -- Toei Animation -- 48 eps -- Original -- Adventure Comedy Drama Fantasy Shounen -- Digimon Savers Digimon Savers -- Upon meeting for the first time, undefeated street fighter Marcus Damon and renegade Digimon Agumon become friends in the most natural way possible for the knuckleheaded duo—by fighting their hearts out. The self-proclaimed "ultimate team" are recruited by a secret government organization called the Digimon Data Squad, or DATS, who had witnessed an unbelievable human fighting blow for blow with a Digimon. Their primary objective is investigating mysterious problems caused by Digimon entering the real world, and the world is currently in the midst of a crisis with Digimon appearing at an unprecedented rate. -- -- Embarking on various missions with DATS, Marcus and Agumon become colleagues with adolescent genius Thomas H. Norstein and his Digimon partner Gaoman, along with the kind-hearted Yoshino "Yoshi" Fujeda and her Digimon partner Lalamon. As the group continues to investigate the rapid increase of Digimon in their world, a darker truth begins to surface, and it is up to Marcus, Agumon, and their friends to get to the bottom of things. -- -- 73,141 6.95
Digimon Savers -- -- Toei Animation -- 48 eps -- Original -- Adventure Comedy Drama Fantasy Shounen -- Digimon Savers Digimon Savers -- Upon meeting for the first time, undefeated street fighter Marcus Damon and renegade Digimon Agumon become friends in the most natural way possible for the knuckleheaded duo—by fighting their hearts out. The self-proclaimed "ultimate team" are recruited by a secret government organization called the Digimon Data Squad, or DATS, who had witnessed an unbelievable human fighting blow for blow with a Digimon. Their primary objective is investigating mysterious problems caused by Digimon entering the real world, and the world is currently in the midst of a crisis with Digimon appearing at an unprecedented rate. -- -- Embarking on various missions with DATS, Marcus and Agumon become colleagues with adolescent genius Thomas H. Norstein and his Digimon partner Gaoman, along with the kind-hearted Yoshino "Yoshi" Fujeda and her Digimon partner Lalamon. As the group continues to investigate the rapid increase of Digimon in their world, a darker truth begins to surface, and it is up to Marcus, Agumon, and their friends to get to the bottom of things. -- -- -- Licensor: -- Flatiron Film Company -- 73,141 6.95
Gugure! Kokkuri-san -- -- TMS Entertainment -- 12 eps -- 4-koma manga -- Comedy Supernatural Shounen -- Gugure! Kokkuri-san Gugure! Kokkuri-san -- Gugure! Kokkuri-san is an eccentric comedy centered around the self-proclaimed doll, Kohina Ichimatsu. Her uneventful life goes from plain to absurd when she summons a fox spirit by the name of Kokkuri-san. But contrary to popular belief, he is not the omniscient, answer-granting spirit from the legend anymore. The loss of believers in modern society has rendered him powerless. -- -- Upon meeting the bizarre girl who summoned him, Kokkuri-san is shocked to discover that Kohina not only lives alone, but survives on just cup ramen! Filled with concern for the young girl, he takes it upon himself to ensure that Kohina has proper meals and lives a decent life. Thus begin Kokkuri-san's less-than-hopeful endeavors and their peculiar life together. -- -- 155,975 7.58
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Hidamari Sketch -- -- Shaft -- 12 eps -- 4-koma manga -- Comedy School Seinen Slice of Life -- Hidamari Sketch Hidamari Sketch -- Ever since she was young, Yuno has always had an interest in art. Now that she has been accepted to Yamabuki Arts High School, it means one thing—moving out. Living in a dorm at Hidamari Apartments alone, Yuno meets her neighbors: the hyperactive Miyako, the self-conscious Hiro, and the mature Sae. Despite their different personalities, they go to the same school, spend time together, and develop a strong friendship. Yuno's life won't be so lonely after all! -- -- Hidamari Sketch revolves around the antics and day-to-day lives of the girls living at Hidamari Apartments. -- -- -- Licensor: -- Sentai Filmworks -- 66,923 7.45
Hoshi no Kirby -- -- Studio Comet, Studio Sign -- 100 eps -- Game -- Action Adventure Comedy Parody Fantasy -- Hoshi no Kirby Hoshi no Kirby -- A diminutive pink creature orbiting in space called "Kirby" crash lands into Dream Land. Once getting acquainted with the citizens who live there in Cappy Town, he begins to defend the town from the monsters that King Dedede, the self-proclaimed ruler of Cappy Town, orders from the evil Nightmare Enterprises. -- -- (Source: ANN) -- -- Licensor: -- 4Kids Entertainment -- 23,844 6.78
Koukaku Kidoutai -- -- Production I.G -- 1 ep -- Manga -- Action Mecha Police Psychological Sci-Fi Seinen -- Koukaku Kidoutai Koukaku Kidoutai -- In the year 2029, Niihama City has become a technologically advanced metropolis. Due to great improvements in cybernetics, its citizens are able to replace their limbs with robotic parts. The world is now more interconnected than ever before, and the city's Public Security Section 9 is responsible for combating corruption, terrorism, and other dangerous threats following this shift towards globalization. -- -- The strong-willed Major Motoko Kusanagi of Section 9 spearheads a case involving a mysterious hacker known only as the "Puppet Master," who leaves a trail of victims stripped of their memories. Like many in this futuristic world, the Puppet Master's body is almost entirely robotic, giving them incredible power. -- -- As Motoko and her subordinates follow the enigmatic criminal's trail, other parties—including Section 6—start to get involved, forcing her to confront the extremely complicated nature of the case. Pondering about various philosophical questions, such as her own life's meaning, Motoko soon realizes that the one who will provide these answers is none other than the Puppet Master themself. -- -- -- Licensor: -- Manga Entertainment -- Movie - Nov 18, 1995 -- 482,343 8.29
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Tokyo Mew Mew New ♡ -- -- Graphinica, Yumeta Company -- ? eps -- Manga -- Sci-Fi Comedy Magic Romance Fantasy Shoujo -- Tokyo Mew Mew New ♡ Tokyo Mew Mew New ♡ -- New Tokyo Mew Mew anime. -- TV - ??? ??, 2022 -- 8,053 N/A -- -- Kuromajo-san ga Tooru!! -- -- Shin-Ei Animation -- 60 eps -- Novel -- Comedy Magic School Slice of Life -- Kuromajo-san ga Tooru!! Kuromajo-san ga Tooru!! -- Kurotori Chiyoko, a 5th-grader in elementary school, loves the occult. One day, a friend requests her to do a love fortune-telling. Chiyoko tries to summon Cupid, but thanks to a stuffy nose, accidentally summons a witch named Gyubid instead! -- -- From that day on, Chiyoko starts learning witchcraft from Gyubid, the self-proclaimed hottest instructor of the magic world. The training regimen is tough, and punishment for slacking is harsh. Fortunately, Chiyoko is able to keep her extra-curricular studies secret, aided by the fact that no one else can see Gyubid. -- -- (Source: AnimeNfo.com) -- TV - Apr 4, 2012 -- 8,029 6.48
Youjo Senki -- -- Nut -- 12 eps -- Light novel -- Action Military Magic -- Youjo Senki Youjo Senki -- Tanya Degurechaff is a young soldier infamous for predatorial-like ruthlessness and an uncanny, tactical aptitude, earning her the nickname of the "Devil of the Rhine." Underneath her innocuous appearance, however, lies the soul of a man who challenged Being X, the self-proclaimed God, to a battle of wits—which resulted in him being reincarnated as a little girl into a world of magical warfare. Hellbent on defiance, Tanya resolves to ascend the ranks of her country's military as it slowly plunges into world war, with only Being X proving to be the strongest obstacle in recreating the peaceful life she once knew. But her perceptive actions and combat initiative have an unintended side effect: propelling the mighty Empire into becoming one of the most powerful nations in mankind's history. -- -- -- Licensor: -- Crunchyroll, Funimation -- 636,587 7.99
Yozakura Quartet: Hana no Uta -- -- Tatsunoko Production -- 13 eps -- Manga -- Action Comedy Super Power Supernatural Magic Shounen -- Yozakura Quartet: Hana no Uta Yozakura Quartet: Hana no Uta -- Hundreds of years ago, the borders between the worlds of humans and youkai temporarily overlapped, resulting in many residents of both crossing over to the other side. In the years since this event, the city of Sakurashin has become a central hub for all inter-dimensional affairs—a result of both the sacred Seven Pillars around the city serving as a beacon for the youkai, and the efforts of the Hiizumi Life Counseling Office in keeping the townsfolk happy. This office is composed of Hime Yarizakura, the young mayor of the city; satori Ao Nanami, who can read people's minds; half-youkai Kotoha Isone, who can summon anything by speaking a word; oni siblings, Kyousuke and Touka Kishi; and the office director Akina Hiizumi, who inherited his family's ability to force youkai back to their world. -- -- Besides volunteer and arbitration work, the Life Counseling Office also suppresses any Strikes: rare occurrences where humans are suddenly infused with youkai powers and go on a rampage. But the appearance of a sinister man signals trouble as Strikes become increasingly common, political rivals make their moves, and malicious individuals descend upon the city. As the self-appointed defenders of Sakurashin, it's up to the Life Counseling Office to protect the idyllic city they call home! -- -- TV - Oct 6, 2013 -- 104,811 7.50
Association of Independent Professionals and the Self-Employed
God and the Self in Hegel
How the Self Controls Its Brain
In and of the Self
Movement for the Self-Determination of Bioko Island
Refuge: Stories of the Selfhelp Home
Religious views on the self
The Century of the Self
The Cult of the Self
The Secrets of the Self
The Self Awakened
The Self-Improvement of Salvadore Ross
The Selfish Gene
The Selfish Genius
The Selfish Giant
The Selfish Giant (song)
The Self-Starter Foundation
The Self-Sufficient-ish Bible
The Self-Titled Tour
The Self-Titled Tour (Paramore)
The Wood of the Self-Murderers: The Harpies and the Suicides
Voices of the Self


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