classes ::: noun, God, Names of God,
children :::
branches ::: the Spirit
see also :::

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object:the Spirit
word class:noun
class:God
class:Names of God


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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
Blazing_the_Trail_from_Infancy_to_Enlightenment
City_of_God
Dark_Night_of_the_Soul
Essays_In_Philosophy_And_Yoga
Evolution_II
Faust
General_Principles_of_Kabbalah
Guru_Bhakti_Yoga
Heart_of_Matter
Hymn_of_the_Universe
Initiation_Into_Hermetics
Integral_Life_Practice_(book)
Kena_and_Other_Upanishads
Let_Me_Explain
Letters_On_Poetry_And_Art
Letters_On_Yoga
Letters_On_Yoga_I
Letters_On_Yoga_III
Letters_On_Yoga_IV
Liber_157_-_The_Tao_Teh_King
Liber_ABA
Life_without_Death
Meditation__The_First_and_Last_Freedom
Modern_Man_in_Search_of_a_Soul
My_Burning_Heart
old_bookshelf
On_Thoughts_And_Aphorisms
Plotinus_-_Complete_Works_Vol_01
Process_and_Reality
Questions_And_Answers_1929-1931
Questions_And_Answers_1950-1951
Questions_And_Answers_1953
Questions_And_Answers_1955
Savitri
Sayings_of_Sri_Ramakrishna_(toc)
Spiral_Dynamics
The_Archetypes_and_the_Collective_Unconscious
the_Book_of_God
The_Book_of_Secrets__Keys_to_Love_and_Meditation
The_Divine_Milieu
The_Ever-Present_Origin
The_Externalization_of_the_Hierarchy
The_Future_of_Man
The_Human_Cycle
The_Imitation_of_Christ
The_Integral_Yoga
The_Interior_Castle_or_The_Mansions
The_Life_Divine
The_Lotus_Sutra
The_Perennial_Philosophy
The_Phenomenon_of_Man
The_Practice_of_Magical_Evocation
The_Red_Book_-_Liber_Novus
The_Republic
The_Spirit_of_the_Laws
The_Spiritual_Exercises
The_Synthesis_Of_Yoga
The_Tarot_of_Paul_Christian
The_Wit_and_Wisdom_of_Alfred_North_Whitehead
The_Yoga_Sutras
Three_Books_on_Occult_Philosophy
Thus_Spoke_Zarathustra
Toward_the_Future

IN CHAPTERS TITLE
01.05_-_The_Yoga_of_the_King__The_Yoga_of_the_Spirits_Freedom_and_Greatness
03.03_-_The_House_of_the_Spirit_and_the_New_Creation
03.05_-_The_Spiritual_Genius_of_India
03.08_-_The_Spiritual_Outlook
03.12_-_The_Spirit_of_Tapasya
04.04_-_Evolution_of_the_Spiritual_Consciousness
04.05_-_The_Freedom_and_the_Force_of_the_Spirit
04.06_-_Evolution_of_the_Spiritual_Consciousness
06.33_-_The_Constants_of_the_Spirit
10.35_-_The_Moral_and_the_Spiritual
1.03_-_Of_some_imperfections_which_some_of_these_souls_are_apt_to_have,_with_respect_to_the_second_capital_sin,_which_is_avarice,_in_the_spiritual_sense
1.03_-_The_Spiritual_Being_of_Man
1.05_-_Splitting_of_the_Spirit
1.08_-_SOME_REFLECTIONS_ON_THE_SPIRITUAL_REPERCUSSIONS_OF_THE_ATOM_BOMB
1.08_-_Stead_and_the_Spirits
1.09_-_Of_the_signs_by_which_it_will_be_known_that_the_spiritual_person_is_walking_along_the_way_of_this_night_and_purgation_of_sense.
1.13_-_The_Spirit
1.15_-_In_the_Domain_of_the_Spirit_Beings
1.17_-_The_Spiritus_Familiaris_or_Serving_Spirits
12.02_-_The_Stress_of_the_Spirit
1.21_-_The_Spiritual_Aim_and_Life
1.22_-_The_Necessity_of_the_Spiritual_Transformation
1.24_-_The_Advent_and_Progress_of_the_Spiritual_Age
1929-04-21_-_Visions,_seeing_and_interpretation_-_Dreams_and_dreaml_and_-_Dreamless_sleep_-_Visions_and_formulation_-_Surrender,_passive_and_of_the_will_-_Meditation_and_progress_-_Entering_the_spiritual_life,_a_plunge_into_the_Divine
1929-06-09_-_Nature_of_religion_-_Religion_and_the_spiritual_life_-_Descent_of_Divine_Truth_and_Force_-_To_be_sure_of_your_religion,_country,_family-choose_your_own_-_Religion_and_numbers
1951-03-10_-_Fairy_Tales-_serpent_guarding_treasure_-_Vital_beings-_their_incarnations_-_The_vital_being_after_death_-_Nightmares-_vital_and_mental_-_Mind_and_vital_after_death_-_The_spirit_of_the_form-_Egyptian_mummies
1951-04-12_-_Japan,_its_art,_landscapes,_life,_etc_-_Fairy-lore_of_Japan_-_Culture-_its_spiral_movement_-_Indian_and_European-_the_spiritual_life_-_Art_and_Truth
1955-05-25_-_Religion_and_reason_-_true_role_and_field_-_an_obstacle_to_or_minister_of_the_Spirit_-_developing_and_meaning_-_Learning_how_to_live,_the_elite_-_Reason_controls_and_organises_life_-_Nature_is_infrarational
1958-11-26_-_The_role_of_the_Spirit_-_New_birth
1.bs_-_Seek_the_spirit,_forget_the_form
1.kbr_-_The_Spiritual_Athlete_Often_Changes_The_Color_Of_His_Clothes
1.pbs_-_Alastor_-_or,_the_Spirit_of_Solitude
1.sb_-_Refining_the_Spirit
1.wby_-_The_Spirit_Medium
2.24_-_The_Evolution_of_the_Spiritual_Man
2.4.1_-_Human_Relations_and_the_Spiritual_Life
3.03_-_The_Spirit_Land
3.04_-_The_Spirit_in_Spirit-Land_after_Death
3.11_-_ON_THE_SPIRIT_OF_GRAVITY
3.16.2_-_Of_the_Charge_of_the_Spirit
4.05_-_The_Instruments_of_the_Spirit
4.08_-_The_Liberation_of_the_Spirit
4.3.2.02_-_Breaking_into_the_Spiritual_Consciousness
5_-_The_Phenomenology_of_the_Spirit_in_Fairytales

IN CHAPTERS CLASSNAME

IN CHAPTERS TEXT
00.01_-_The_Approach_to_Mysticism
00.01_-_The_Mother_on_Savitri
00.03_-_Upanishadic_Symbolism
00.04_-_The_Beautiful_in_the_Upanishads
0.01_-_Introduction
0.01_-_I_-__Sri_Aurobindos_personality,_his_outer_retirement_-_outside_contacts_after_1910_-_spiritual_personalities:_Vibhutis_and_Avatars_-__transformtion_of_human_personality
0.01_-_Letters_from_the_Mother_to_Her_Son
0.01_-_Life_and_Yoga
0.02_-_II_-_The_Home_of_the_Guru
0.02_-_The_Three_Steps_of_Nature
0.03_-_III_-_The_Evening_Sittings
0.03_-_The_Threefold_Life
0.04_-_The_Systems_of_Yoga
0.05_-_Letters_to_a_Child
0.05_-_The_Synthesis_of_the_Systems
0.06_-_INTRODUCTION
0.06_-_Letters_to_a_Young_Sadhak
0.07_-_DARK_NIGHT_OF_THE_SOUL
0.07_-_Letters_to_a_Sadhak
0.08_-_Letters_to_a_Young_Captain
0.09_-_Letters_to_a_Young_Teacher
01.01_-_A_Yoga_of_the_Art_of_Life
01.01_-_Sri_Aurobindo_-_The_Age_of_Sri_Aurobindo
01.01_-_The_New_Humanity
01.01_-_The_One_Thing_Needful
01.01_-_The_Symbol_Dawn
01.02_-_Natures_Own_Yoga
01.02_-_Sri_Aurobindo_-_Ahana_and_Other_Poems
01.02_-_The_Creative_Soul
01.02_-_The_Issue
01.02_-_The_Object_of_the_Integral_Yoga
01.03_-_Mystic_Poetry
01.03_-_Sri_Aurobindo_and_his_School
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_-_Sri_Aurobindos_Gita
01.04_-_The_Intuition_of_the_Age
01.04_-_The_Poetry_in_the_Making
01.04_-_The_Secret_Knowledge
01.05_-_Rabindranath_Tagore:_A_Great_Poet,_a_Great_Man
01.05_-_The_Nietzschean_Antichrist
01.05_-_The_Yoga_of_the_King__The_Yoga_of_the_Spirits_Freedom_and_Greatness
01.06_-_Vivekananda
01.07_-_Blaise_Pascal_(1623-1662)
01.08_-_A_Theory_of_Yoga
01.08_-_Walter_Hilton:_The_Scale_of_Perfection
01.09_-_The_Parting_of_the_Way
01.09_-_William_Blake:_The_Marriage_of_Heaven_and_Hell
0.10_-_Letters_to_a_Young_Captain
01.10_-_Nicholas_Berdyaev:_God_Made_Human
01.11_-_Aldous_Huxley:_The_Perennial_Philosophy
01.11_-_The_Basis_of_Unity
01.12_-_Goethe
01.13_-_T._S._Eliot:_Four_Quartets
01.14_-_Nicholas_Roerich
0.11_-_Letters_to_a_Sadhak
0.13_-_Letters_to_a_Student
02.01_-_Metaphysical_Thought_and_the_Supreme_Truth
02.01_-_Our_Ideal
02.01_-_The_World-Stair
02.01_-_The_World_War
02.02_-_Lines_of_the_Descent_of_Consciousness
02.02_-_The_Kingdom_of_Subtle_Matter
02.03_-_An_Aspect_of_Emergent_Evolution
02.03_-_The_Glory_and_the_Fall_of_Life
02.04_-_The_Kingdoms_of_the_Little_Life
02.05_-_The_Godheads_of_the_Little_Life
02.06_-_The_Integral_Yoga_and_Other_Yogas
02.06_-_The_Kingdoms_and_Godheads_of_the_Greater_Life
02.07_-_The_Descent_into_Night
02.08_-_Jules_Supervielle
02.08_-_The_Basic_Unity
02.08_-_The_World_of_Falsehood,_the_Mother_of_Evil_and_the_Sons_of_Darkness
02.09_-_The_Paradise_of_the_Life-Gods
02.09_-_Two_Mystic_Poems_in_Modern_French
02.10_-_The_Kingdoms_and_Godheads_of_the_Little_Mind
02.11_-_Hymn_to_Darkness
02.11_-_New_World-Conditions
02.11_-_The_Kingdoms_and_Godheads_of_the_Greater_Mind
02.12_-_Mysticism_in_Bengali_Poetry
02.12_-_The_Heavens_of_the_Ideal
02.13_-_In_the_Self_of_Mind
02.13_-_On_Social_Reconstruction
02.13_-_Rabindranath_and_Sri_Aurobindo
02.14_-_Panacea_of_Isms
02.14_-_The_World-Soul
02.15_-_The_Kingdoms_of_the_Greater_Knowledge
03.01_-_Humanism_and_Humanism
03.01_-_The_Evolution_of_Consciousness
03.01_-_The_New_Year_Initiation
03.01_-_The_Pursuit_of_the_Unknowable
03.02_-_The_Adoration_of_the_Divine_Mother
03.02_-_Yogic_Initiation_and_Aptitude
03.03_-_Arjuna_or_the_Ideal_Disciple
03.03_-_The_House_of_the_Spirit_and_the_New_Creation
03.04_-_The_Body_Human
03.04_-_The_Other_Aspect_of_European_Culture
03.04_-_The_Vision_and_the_Boon
03.04_-_Towardsa_New_Ideology
03.05_-_The_Spiritual_Genius_of_India
03.05_-_The_World_is_One
03.06_-_Divine_Humanism
03.06_-_Here_or_Otherwhere
03.07_-_Some_Thoughts_on_the_Unthinkable
03.07_-_The_Sunlit_Path
03.08_-_The_Democracy_of_Tomorrow
03.08_-_The_Spiritual_Outlook
03.09_-_Sectarianism_or_Loyalty
03.10_-_Hamlet:_A_Crisis_of_the_Evolving_Soul
03.10_-_Sincerity
03.10_-_The_Mission_of_Buddhism
03.11_-_Modernist_Poetry
03.11_-_The_Language_Problem_and_India
03.11_-_True_Humility
03.12_-_TagorePoet_and_Seer
03.12_-_The_Spirit_of_Tapasya
03.13_-_Dynamic_Fatalism
03.14_-_From_the_Known_to_the_Unknown?
03.14_-_Mater_Dolorosa
03.15_-_Origin_and_Nature_of_Suffering
03.15_-_Towards_the_Future
04.01_-_The_Birth_and_Childhood_of_the_Flame
04.01_-_The_Divine_Man
04.01_-_The_March_of_Civilisation
04.02_-_A_Chapter_of_Human_Evolution
04.02_-_Human_Progress
04.03_-_Consciousness_as_Energy
04.03_-_The_Call_to_the_Quest
04.03_-_The_Eternal_East_and_West
04.04_-_A_Global_Humanity
04.04_-_Evolution_of_the_Spiritual_Consciousness
04.05_-_The_Freedom_and_the_Force_of_the_Spirit
04.05_-_The_Immortal_Nation
04.06_-_Evolution_of_the_Spiritual_Consciousness
04.06_-_To_Be_or_Not_to_Be
04.07_-_Matter_Aspires
04.07_-_Readings_in_Savitri
04.09_-_Values_Higher_and_Lower
04.19_-_To_the_Heights-XIX_(The_March_into_the_Night)
05.01_-_At_the_Origin_of_Ignorance
05.01_-_Man_and_the_Gods
05.01_-_Of_Love_and_Aspiration
05.01_-_The_Destined_Meeting-Place
05.02_-_Gods_Labour
05.02_-_Physician,_Heal_Thyself
05.02_-_Satyavan
05.03_-_Bypaths_of_Souls_Journey
05.03_-_Satyavan_and_Savitri
05.04_-_Of_Beauty_and_Ananda
05.04_-_The_Immortal_Person
05.05_-_In_Quest_of_Reality
05.05_-_Of_Some_Supreme_Mysteries
05.06_-_The_Birth_of_Maya
05.06_-_The_Role_of_Evil
05.07_-_Man_and_Superman
05.08_-_True_Charity
05.09_-_The_Changed_Scientific_Outlook
05.09_-_Varieties_of_Religious_Experience
05.12_-_The_Revealer_and_the_Revelation
05.13_-_Darshana_and_Philosophy
05.14_-_The_Sanctity_of_the_Individual
05.19_-_Lone_to_the_Lone
05.24_-_Process_of_Purification
05.25_-_Sweet_Adversity
05.26_-_The_Soul_in_Anguish
05.28_-_God_Protects
05.31_-_Divine_Intervention
05.32_-_Yoga_as_Pragmatic_Power
05.33_-_Caesar_versus_the_Divine
06.01_-_The_End_of_a_Civilisation
06.01_-_The_Word_of_Fate
06.02_-_The_Way_of_Fate_and_the_Problem_of_Pain
06.12_-_The_Expanding_Body-Consciousness
06.14_-_The_Integral_Realisation
06.20_-_Mind,_Origin_of_Separative_Consciousness
06.29_-_Towards_Redemption
06.32_-_The_Central_Consciousness
06.33_-_The_Constants_of_the_Spirit
06.34_-_Selfless_Worker
06.35_-_Second_Sight
07.01_-_Realisation,_Past_and_Future
07.01_-_The_Joy_of_Union;_the_Ordeal_of_the_Foreknowledge
07.02_-_The_Parable_of_the_Search_for_the_Soul
07.03_-_The_Entry_into_the_Inner_Countries
07.04_-_The_Triple_Soul-Forces
07.04_-_The_World_Serpent
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
07.19_-_Bad_Thought-Formation
07.32_-_The_Yogic_Centres
07.37_-_The_Psychic_Being,_Some_Mysteries
07.38_-_Past_Lives_and_the_Psychic_Being
07.40_-_Service_Human_and_Divine
07.42_-_The_Nature_and_Destiny_of_Art
08.01_-_Choosing_To_Do_Yoga
08.06_-_A_Sign_and_a_Symbol
08.09_-_Spirits_in_Trees
08.20_-_Are_Not_The_Ascetic_Means_Helpful_At_Times?
08.27_-_Value_of_Religious_Exercises
08.32_-_The_Surrender_of_an_Inner_Warrior
09.01_-_Towards_the_Black_Void
09.11_-_The_Supramental_Manifestation_and_World_Change
10.01_-_The_Dream_Twilight_of_the_Ideal
10.02_-_Beyond_Vedanta
10.03_-_The_Debate_of_Love_and_Death
10.04_-_The_Dream_Twilight_of_the_Earthly_Real
1.007_-_Initial_Steps_in_Yoga_Practice
10.08_-_Consciousness_as_Freedom
1.00a_-_DIVISION_A_-_THE_INTERNAL_FIRES_OF_THE_SHEATHS.
1.00a_-_Introduction
1.00c_-_DIVISION_C_-_THE_ETHERIC_BODY_AND_PRANA
1.00d_-_DIVISION_D_-_KUNDALINI_AND_THE_SPINE
1.00d_-_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_-_Gospel_Preface
1.00_-_INTRODUCTION
1.00_-_INTRODUCTORY_REMARKS
1.00_-_Main
1.00_-_The_Constitution_of_the_Human_Being
1.00_-_The_way_of_what_is_to_come
1.012_-_Sublimation_-_A_Way_to_Reshuffle_Thought
10.14_-_Night_and_Day
1.01_-_Adam_Kadmon_and_the_Evolution
1.01_-_A_NOTE_ON_PROGRESS
1.01_-_Archetypes_of_the_Collective_Unconscious
1.01_-_Description_of_the_Castle
1.01_-_Economy
1.01f_-_Introduction
1.01_-_Foreward
1.01_-_Fundamental_Considerations
1.01_-_Historical_Survey
1.01_-_How_is_Knowledge_Of_The_Higher_Worlds_Attained?
1.01_-_Introduction
1.01_-_Isha_Upanishad
1.01_-_MAPS_OF_EXPERIENCE_-_OBJECT_AND_MEANING
1.01_-_Meeting_the_Master_-_Authors_first_meeting,_December_1918
1.01_-_Necessity_for_knowledge_of_the_whole_human_being_for_a_genuine_education.
1.01_-_NIGHT
1.01_-_On_renunciation_of_the_world
1.01_-_ON_THE_THREE_METAMORPHOSES
1.01_-_Our_Demand_and_Need_from_the_Gita
1.01_-_SAMADHI_PADA
1.01_-_Sets_down_the_first_line_and_begins_to_treat_of_the_imperfections_of_beginners.
1.01_-_Soul_and_God
1.01_-_THAT_ARE_THOU
1.01_-_The_Corporeal_Being_of_Man
1.01_-_The_Cycle_of_Society
1.01_-_The_Four_Aids
1.01_-_The_Highest_Meaning_of_the_Holy_Truths
1.01_-_The_Ideal_of_the_Karmayogin
1.01_-_The_Lord_of_hosts
1.01_-_The_Mental_Fortress
1.01_-_The_Offering
1.01_-_THE_OPPOSITES
1.01_-_THE_STUFF_OF_THE_UNIVERSE
1.01_-_The_Three_Metamorphoses
1.01_-_The_Unexpected
1.01_-_Two_Powers_Alone
1.02.1_-_The_Inhabiting_Godhead__Life_and_Action
1.02.2.2_-_Self-Realisation
10.23_-_Prayers_and_Meditations_of_the_Mother
1.02.4.1_-_The_Worlds_-_Surya
10.24_-_Savitri
10.26_-_A_True_Professor
1.028_-_Bringing_About_Whole-Souled_Dedication
1.02_-_BEFORE_THE_CITY-GATE
1.02_-_Education
1.02_-_In_the_Beginning
1.02_-_Karmayoga
1.02_-_MAPS_OF_MEANING_-_THREE_LEVELS_OF_ANALYSIS
1.02_-_Meditating_on_Tara
1.02_-_Of_certain_spiritual_imperfections_which_beginners_have_with_respect_to_the_habit_of_pride.
1.02_-_On_detachment
1.02_-_On_the_Service_of_the_Soul
1.02_-_Self-Consecration
1.02_-_SOCIAL_HEREDITY_AND_PROGRESS
1.02_-_The_Age_of_Individualism_and_Reason
1.02_-_The_Child_as_growing_being_and_the_childs_experience_of_encountering_the_teacher.
1.02_-_The_Concept_of_the_Collective_Unconscious
1.02_-_The_Development_of_Sri_Aurobindos_Thought
1.02_-_The_Divine_Teacher
1.02_-_The_Doctrine_of_the_Mystics
1.02_-_The_Eternal_Law
1.02_-_The_Great_Process
1.02_-_The_Human_Soul
1.02_-_The_Magic_Circle
1.02_-_THE_NATURE_OF_THE_GROUND
1.02_-_THE_QUATERNIO_AND_THE_MEDIATING_ROLE_OF_MERCURIUS
1.02_-_The_Stages_of_Initiation
1.02_-_The_Three_European_Worlds
1.02_-_The_Two_Negations_1_-_The_Materialist_Denial
1.02_-_The_Vision_of_the_Past
1.02_-_THE_WITHIN_OF_THINGS
1.031_-_Intense_Aspiration
10.31_-_The_Mystery_of_The_Five_Senses
1.032_-_Our_Concept_of_God
10.33_-_On_Discipline
10.34_-_Effort_and_Grace
10.35_-_The_Moral_and_the_Spiritual
10.36_-_Cling_to_Truth
1.036_-_The_Rise_of_Obstacles_in_Yoga_Practice
1.037_-_Preventing_the_Fall_in_Yoga
10.37_-_The_Golden_Bridge
1.038_-_Impediments_in_Concentration_and_Meditation
1.03_-_APPRENTICESHIP_AND_ENCULTURATION_-_ADOPTION_OF_A_SHARED_MAP
1.03_-_Concerning_the_Archetypes,_with_Special_Reference_to_the_Anima_Concept
1.03_-_Fire_in_the_Earth
1.03_-_Japa_Yoga
1.03_-_Meeting_the_Master_-_Meeting_with_others
1.03_-_Of_some_imperfections_which_some_of_these_souls_are_apt_to_have,_with_respect_to_the_second_capital_sin,_which_is_avarice,_in_the_spiritual_sense
1.03_-_On_exile_or_pilgrimage
1.03_-_PERSONALITY,_SANCTITY,_DIVINE_INCARNATION
1.03_-_Preparing_for_the_Miraculous
1.03_-_Reading
1.03_-_Self-Surrender_in_Works_-_The_Way_of_The_Gita
1.03_-_Some_Practical_Aspects
1.03_-_Spiritual_Realisation,_The_aim_of_Bhakti-Yoga
1.03_-_Sympathetic_Magic
1.03_-_The_Coming_of_the_Subjective_Age
1.03_-_The_Desert
1.03_-_The_End_of_the_Intellect
1.03_-_THE_GRAND_OPTION
1.03_-_The_Human_Disciple
1.03_-_THE_ORPHAN,_THE_WIDOW,_AND_THE_MOON
1.03_-_The_Psychic_Prana
1.03_-_The_Sephiros
1.03_-_The_Spiritual_Being_of_Man
1.03_-_THE_STUDY_(The_Exorcism)
1.03_-_The_Two_Negations_2_-_The_Refusal_of_the_Ascetic
1.04_-_ALCHEMY_AND_MANICHAEISM
1.04_-_Body,_Soul_and_Spirit
1.04_-_Descent_into_Future_Hell
1.04_-_GOD_IN_THE_WORLD
1.04_-_Magic_and_Religion
1.04_-_Of_other_imperfections_which_these_beginners_are_apt_to_have_with_respect_to_the_third_sin,_which_is_luxury.
1.04_-_On_blessed_and_ever-memorable_obedience
1.04_-_ON_THE_DESPISERS_OF_THE_BODY
1.04_-_Religion_and_Occultism
1.04_-_SOME_REFLECTIONS_ON_PROGRESS
1.04_-_Sounds
1.04_-_THE_APPEARANCE_OF_ANOMALY_-_CHALLENGE_TO_THE_SHARED_MAP
1.04_-_The_Conditions_of_Esoteric_Training
1.04_-_The_Core_of_the_Teaching
1.04_-_The_Crossing_of_the_First_Threshold
1.04_-_The_Discovery_of_the_Nation-Soul
1.04_-_The_Divine_Mother_-_This_Is_She
1.04_-_The_Future_of_Man
1.04_-_The_Gods_of_the_Veda
1.04_-_The_Need_of_Guru
1.04_-_The_Paths
1.04_-_The_Praise
1.04_-_The_Sacrifice_the_Triune_Path_and_the_Lord_of_the_Sacrifice
1.04_-_The_Silent_Mind
1.04_-_THE_STUDY_(The_Compact)
1.04_-_Vital_Education
1.04_-_What_Arjuna_Saw_-_the_Dark_Side_of_the_Force
1.04_-_Wherefore_of_World?
1.04_-_Yoga_and_Human_Evolution
1.05_-_2010_and_1956_-_Doomsday?
1.053_-_A_Very_Important_Sadhana
1.05_-_Adam_Kadmon
1.05_-_Buddhism_and_Women
1.05_-_CHARITY
1.05_-_Christ,_A_Symbol_of_the_Self
1.05_-_Consciousness
1.05_-_MORALITY_AS_THE_ENEMY_OF_NATURE
1.05_-_Of_the_imperfections_into_which_beginners_fall_with_respect_to_the_sin_of_wrath
1.05_-_On_painstaking_and_true_repentance_which_constitute_the_life_of_the_holy_convicts;_and_about_the_prison.
1.05_-_Qualifications_of_the_Aspirant_and_the_Teacher
1.05_-_Ritam
1.05_-_Some_Results_of_Initiation
1.05_-_Splitting_of_the_Spirit
1.05_-_The_Activation_of_Human_Energy
1.05_-_The_Ascent_of_the_Sacrifice_-_The_Psychic_Being
1.05_-_The_Destiny_of_the_Individual
1.05_-_THE_HOSTILE_BROTHERS_-_ARCHETYPES_OF_RESPONSE_TO_THE_UNKNOWN
1.05_-_The_Magical_Control_of_the_Weather
1.05_-_The_New_Consciousness
1.05_-_THE_NEW_SPIRIT
1.05_-_The_Second_Circle__The_Wanton._Minos._The_Infernal_Hurricane._Francesca_da_Rimini.
1.05_-_War_And_Politics
1.05_-_Work_and_Teaching
1.05_-_Yoga_and_Hypnotism
1.06_-_Being_Human_and_the_Copernican_Principle
1.06_-_Five_Dreams
1.06_-_LIFE_AND_THE_PLANETS
1.06_-_Man_in_the_Universe
1.06_-_MORTIFICATION,_NON-ATTACHMENT,_RIGHT_LIVELIHOOD
1.06_-_Of_imperfections_with_respect_to_spiritual_gluttony.
1.06_-_Psycho_therapy_and_a_Philosophy_of_Life
1.06_-_Quieting_the_Vital
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_Desire_to_be
1.06_-_THE_FOUR_GREAT_ERRORS
1.06_-_The_Four_Powers_of_the_Mother
1.06_-_The_Greatness_of_the_Individual
1.06_-_The_Literal_Qabalah
1.06_-_The_Sign_of_the_Fishes
1.06_-_The_Third_Circle__The_Gluttonous._Cerberus._The_Eternal_Rain._Ciacco._Florence.
1.06_-_The_Transformation_of_Dream_Life
1.06_-_Wealth_and_Government
1.06_-_Yun_Men's_Every_Day_is_a_Good_Day
1.070_-_The_Seven_Stages_of_Perfection
1.07_-_A_Song_of_Longing_for_Tara,_the_Infallible
1.07_-_Bridge_across_the_Afterlife
1.07_-_Incarnate_Human_Gods
1.07_-_Note_on_the_word_Go
1.07_-_Of_imperfections_with_respect_to_spiritual_envy_and_sloth.
1.07_-_On_mourning_which_causes_joy.
1.07_-_ON_READING_AND_WRITING
1.07_-_Savitri
1.07_-_Standards_of_Conduct_and_Spiritual_Freedom
1.07_-_The_Continuity_of_Consciousness
1.07_-_The_Ego_and_the_Dualities
1.07_-_The_Farther_Reaches_of_Human_Nature
1.07_-_THE_GREAT_EVENT_FORESHADOWED_-_THE_PLANETIZATION_OF_MANKIND
1.07_-_The_Ideal_Law_of_Social_Development
1.07_-_The_Prophecies_of_Nostradamus
1.07_-_The_Psychic_Center
1.07_-_TRUTH
1.081_-_The_Application_of_Pratyahara
1.08a_-_The_Ladder
1.08_-_Attendants
1.08_-_Civilisation_and_Barbarism
1.08_-_Departmental_Kings_of_Nature
1.08_-_Independence_from_the_Physical
1.08_-_On_freedom_from_anger_and_on_meekness.
1.08_-_Psycho_therapy_Today
1.08_-_RELIGION_AND_TEMPERAMENT
1.08_-_SOME_REFLECTIONS_ON_THE_SPIRITUAL_REPERCUSSIONS_OF_THE_ATOM_BOMB
1.08_-_Stead_and_the_Spirits
1.08_-_Summary
1.08_-_The_Depths_of_the_Divine
1.08_-_The_Four_Austerities_and_the_Four_Liberations
1.08_-_The_Gods_of_the_Veda_-_The_Secret_of_the_Veda
1.08_-_The_Magic_Sword,_Dagger_and_Trident
1.08_-_The_Splitting_of_the_Human_Personality_during_Spiritual_Training
1.08_-_The_Supreme_Will
1.08_-_The_Three_Schools_of_Magick_3
1.08_-_Wherein_is_expounded_the_first_line_of_the_first_stanza,_and_a_beginning_is_made_of_the_explanation_of_this_dark_night
1.096_-_Powers_that_Accrue_in_the_Practice
1.097_-_Sublimation_of_Object-Consciousness
1.09_-_Civilisation_and_Culture
1.09_-_Concentration_-_Its_Spiritual_Uses
1.09_-_Equality_and_the_Annihilation_of_Ego
1.09_-_Fundamental_Questions_of_Psycho_therapy
1.09_-_Of_the_signs_by_which_it_will_be_known_that_the_spiritual_person_is_walking_along_the_way_of_this_night_and_purgation_of_sense.
1.09_-_On_remembrance_of_wrongs.
1.09_-_Saraswati_and_Her_Consorts
1.09_-_SELF-KNOWLEDGE
1.09_-_SKIRMISHES_IN_A_WAY_WITH_THE_AGE
1.09_-_Sleep_and_Death
1.09_-_Sri_Aurobindo_and_the_Big_Bang
1.09_-_Stead_and_Maskelyne
1.09_-_The_Greater_Self
1.09_-_The_Guardian_of_the_Threshold
1.09_-_The_Worship_of_Trees
1.1.01_-_Seeking_the_Divine
1.1.01_-_The_Divine_and_Its_Aspects
11.01_-_The_Eternal_Day__The_Souls_Choice_and_the_Supreme_Consummation
1.1.02_-_Sachchidananda
1.1.02_-_The_Aim_of_the_Integral_Yoga
1.1.03_-_Brahman
1.10_-_Concentration_-_Its_Practice
1.10_-_Farinata_and_Cavalcante_de'_Cavalcanti._Discourse_on_the_Knowledge_of_the_Damned.
1.10_-_Fate_and_Free-Will
1.10_-_GRACE_AND_FREE_WILL
1.10_-_Laughter_Of_The_Gods
1.10_-_Life_and_Death._The_Greater_Guardian_of_the_Threshold
1.10_-_On_slander_or_calumny.
1.10_-_Relics_of_Tree_Worship_in_Modern_Europe
1.10_-_Theodicy_-_Nature_Makes_No_Mistakes
1.10_-_The_Revolutionary_Yogi
1.10_-_The_Secret_of_the_Veda
1.10_-_The_Three_Modes_of_Nature
11.10_-_The_Test_of_Truth
11.13_-_In_these_Fateful_Days
11.15_-_Sri_Aurobindo
1.11_-_Correspondence_and_Interviews
1.11_-_FAITH_IN_MAN
1.11_-_GOOD_AND_EVIL
1.11_-_Higher_Laws
1.11_-_Oneness
1.11_-_The_Change_of_Power
1.11_-_The_Kalki_Avatar
1.11_-_The_Master_of_the_Work
1.1.1_-_The_Mind_and_Other_Levels_of_Being
1.11_-_The_Seven_Rivers
1.11_-_The_Soul_or_the_Astral_Body
1.11_-_The_Three_Purushas
1.11_-_Works_and_Sacrifice
1.12_-_BOOK_THE_TWELFTH
1.1.2_-_Commentary
1.12_-_Delight_of_Existence_-_The_Solution
1.1.2_-_Intellect_and_the_Intellectual
1.12_-_The_Astral_Plane
1.12_-_The_Divine_Work
1.12_-_The_Left-Hand_Path_-_The_Black_Brothers
1.12_-_The_Office_and_Limitations_of_the_Reason
1.12_-_The_Sacred_Marriage
1.12_-_The_Significance_of_Sacrifice
1.12_-_The_Superconscient
1.12_-_TIME_AND_ETERNITY
1.13_-_A_Dream
1.13_-_And_Then?
1.13_-_Conclusion_-_He_is_here
1.13_-_Gnostic_Symbols_of_the_Self
1.13_-_ON_CHASTITY
1.13_-_(Plot_continued.)_What_constitutes_Tragic_Action.
1.13_-_Reason_and_Religion
1.13_-_System_of_the_O.T.O.
1.13_-_The_Divine_Maya
1.13_-_THE_HUMAN_REBOUND_OF_EVOLUTION_AND_ITS_CONSEQUENCES
1.13_-_The_Spirit
1.13_-_The_Supermind_and_the_Yoga_of_Works
1.13_-_Under_the_Auspices_of_the_Gods
1.14_-_Bibliography
1.14_-_IMMORTALITY_AND_SURVIVAL
1.14_-_On_the_clamorous,_yet_wicked_master-the_stomach.
1.14_-_The_Mental_Plane
1.1.4_-_The_Physical_Mind_and_Sadhana
1.14_-_The_Principle_of_Divine_Works
1.14_-_The_Stress_of_the_Hidden_Spirit
1.14_-_The_Structure_and_Dynamics_of_the_Self
1.14_-_The_Suprarational_Beauty
1.14_-_The_Victory_Over_Death
1.14_-_TURMOIL_OR_GENESIS?
1.15_-_Index
1.15_-_In_the_Domain_of_the_Spirit_Beings
1.15_-_On_incorruptible_purity_and_chastity_to_which_the_corruptible_attain_by_toil_and_sweat.
1.15_-_SILENCE
1.15_-_The_Possibility_and_Purpose_of_Avatarhood
1.15_-_The_Supramental_Consciousness
1.15_-_The_Suprarational_Good
1.15_-_The_Transformed_Being
1.1.5_-_Thought_and_Knowledge
1.16_-_Advantages_and_Disadvantages_of_Evocational_Magic
1.16_-_Dianus_and_Diana
1.16_-_Man,_A_Transitional_Being
1.16_-_PRAYER
1.16_-_THE_ESSENCE_OF_THE_DEMOCRATIC_IDEA
1.16_-_The_Process_of_Avatarhood
1.16_-_The_Season_of_Truth
1.16_-_The_Suprarational_Ultimate_of_Life
1.17_-_DOES_MANKIND_MOVE_BIOLOGICALLY_UPON_ITSELF?
1.17_-_Religion_as_the_Law_of_Life
1.17_-_SUFFERING
1.17_-_The_Burden_of_Royalty
1.17_-_The_Divine_Birth_and_Divine_Works
1.17_-_The_Divine_Soul
1.17_-_The_Seven-Headed_Thought,_Swar_and_the_Dashagwas
1.17_-_The_Spiritus_Familiaris_or_Serving_Spirits
1.17_-_The_Transformation
1.18_-_Asceticism
1.18_-_Evocation
1.18_-_FAITH
1.18_-_Mind_and_Supermind
1.18_-_On_Friendship
1.18_-_On_insensibility,_that_is,_deadening_of_the_soul_and_the_death_of_the_mind_before_the_death_of_the_body.
1.18_-_The_Divine_Worker
1.18_-_THE_HEART_OF_THE_PROBLEM
1.18_-_The_Infrarational_Age_of_the_Cycle
1.18_-_The_Perils_of_the_Soul
1.19_-_Equality
1.19_-_On_sleep,_prayer,_and_psalm-singing_in_chapel.
1.19_-_On_Talking
1.19_-_Tabooed_Acts
1.19_-_The_Curve_of_the_Rational_Age
1.19_-_The_Practice_of_Magical_Evocation
1.19_-_The_Third_Bolgia__Simoniacs._Pope_Nicholas_III._Dante's_Reproof_of_corrupt_Prelates.
1.200-1.224_Talks
1.201_-_Socrates
1.2.01_-_The_Call_and_the_Capacity
12.01_-_The_Return_to_Earth
1.2.01_-_The_Upanishadic_and_Purancic_Systems
12.01_-_This_Great_Earth_Our_Mother
1.2.02_-_Qualities_Needed_for_Sadhana
12.02_-_The_Stress_of_the_Spirit
1.2.03_-_Purity
1.2.03_-_The_Interpretation_of_Scripture
12.03_-_The_Sorrows_of_God
1.2.04_-_Sincerity
1.2.05_-_Aspiration
1.2.06_-_Rejection
1.2.07_-_Surrender
1.2.08_-_Faith
12.08_-_Notes_on_Freedom
12.09_-_The_Story_of_Dr._Faustus_Retold
1.20_-_Equality_and_Knowledge
1.20_-_Tabooed_Persons
1.20_-_TANTUM_RELIGIO_POTUIT_SUADERE_MALORUM
1.20_-_The_End_of_the_Curve_of_Reason
12.10_-_The_Sunlit_Path
1.2.1.11_-_Mystic_Poetry_and_Spiritual_Poetry
1.2.1.12_-_Spiritual_Poetry
1.2.11_-_Patience_and_Perseverance
1.21_-_FROM_THE_PRE-HUMAN_TO_THE_ULTRA-HUMAN,_THE_PHASES_OF_A_LIVING_PLANET
1.2.1_-_Mental_Development_and_Sadhana
1.21_-_ON_FREE_DEATH
1.21_-_Tabooed_Things
1.21_-_The_Ascent_of_Life
1.21_-_The_Spiritual_Aim_and_Life
1.22_-_EMOTIONALISM
1.22_-_ON_THE_GIFT-GIVING_VIRTUE
1.22_-_On_the_many_forms_of_vainglory.
1.22_-_Tabooed_Words
1.22_-_The_Necessity_of_the_Spiritual_Transformation
1.2.2_-_The_Place_of_Study_in_Sadhana
1.23_-_Conditions_for_the_Coming_of_a_Spiritual_Age
1.23_-_On_mad_price,_and,_in_the_same_Step,_on_unclean_and_blasphemous_thoughts.
1.23_-_The_Double_Soul_in_Man
1.23_-_THE_MIRACULOUS
1.2.3_-_The_Power_of_Expression_and_Yoga
1.240_-_1.300_Talks
1.240_-_Talks_2
1.24_-_Matter
1.24_-_RITUAL,_SYMBOL,_SACRAMENT
1.2.4_-_Speech_and_Yoga
1.24_-_The_Advent_and_Progress_of_the_Spiritual_Age
1.24_-_The_Killing_of_the_Divine_King
1.25_-_Fascinations,_Invisibility,_Levitation,_Transmutations,_Kinks_in_Time
1.25_-_On_the_destroyer_of_the_passions,_most_sublime_humility,_which_is_rooted_in_spiritual_feeling.
1.25_-_SPIRITUAL_EXERCISES
1.25_-_Temporary_Kings
1.25_-_The_Knot_of_Matter
1.26_-_On_discernment_of_thoughts,_passions_and_virtues
1.26_-_PERSEVERANCE_AND_REGULARITY
1.26_-_The_Ascending_Series_of_Substance
1.26_-_The_Eighth_Bolgia__Evil_Counsellors._Ulysses_and_Diomed._Ulysses'_Last_Voyage.
1.27_-_CONTEMPLATION,_ACTION_AND_SOCIAL_UTILITY
1.27_-_On_holy_solitude_of_body_and_soul.
1.27_-_Succession_to_the_Soul
1.27_-_The_Sevenfold_Chord_of_Being
1.28_-_On_holy_and_blessed_prayer,_mother_of_virtues,_and_on_the_attitude_of_mind_and_body_in_prayer.
1.28_-_Supermind,_Mind_and_the_Overmind_Maya
1.28_-_The_Killing_of_the_Tree-Spirit
1.29_-_Geri_del_Bello._The_Tenth_Bolgia__Alchemists._Griffolino_d'_Arezzo_and_Capocchino._The_many_people_and_the_divers_wounds
1.2_-_Katha_Upanishads
1.300_-_1.400_Talks
13.01_-_A_Centurys_Salutation_to_Sri_Aurobindo_The_Greatness_of_the_Great
1.3.01_-_Peace__The_Basis_of_the_Sadhana
1.3.02_-_Equality__The_Chief_Support
13.03_-_A_Programme_for_the_Second_Century_of_the_Divine_Manifestation
1.3.04_-_Peace
1.3.05_-_Silence
1.30_-_Concerning_the_linking_together_of_the_supreme_trinity_among_the_virtues.
1.32_-_The_Ritual_of_Adonis
1.33_-_The_Gardens_of_Adonis
1.3.4.02_-_The_Hour_of_God
1.3.4.04_-_The_Divine_Superman
1.3.5.02_-_Man_and_the_Supermind
1.3.5.03_-_The_Involved_and_Evolving_Godhead
1.35_-_Attis_as_a_God_of_Vegetation
1.35_-_The_Tao_2
1.36_-_Human_Representatives_of_Attis
1.38_-_Woman_-_Her_Magical_Formula
1.39_-_Prophecy
1.39_-_The_Ritual_of_Osiris
1.3_-_Mundaka_Upanishads
1.400_-_1.450_Talks
14.01_-_To_Read_Sri_Aurobindo
1.4.02_-_The_Divine_Force
1.4.03_-_The_Guru
14.04_-_More_of_Yajnavalkya
14.05_-_The_Golden_Rule
14.07_-_A_Review_of_Our_Ashram_Life
1.40_-_The_Nature_of_Osiris
1.439
1.43_-_The_Holy_Guardian_Angel_is_not_the_Higher_Self_but_an_Objective_Individual
1.450_-_1.500_Talks
1.45_-_The_Corn-Mother_and_the_Corn-Maiden_in_Northern_Europe
1.46_-_The_Corn-Mother_in_Many_Lands
1.47_-_Lityerses
1.48_-_The_Corn-Spirit_as_an_Animal
1.49_-_Ancient_Deities_of_Vegetation_as_Animals
1.49_-_Thelemic_Morality
1.4_-_Readings_in_the_Taittiriya_Upanishad
15.06_-_Words,_Words,_Words...
1.50_-_A.C._and_the_Masters;_Why_they_Chose_him,_etc.
1.50_-_Eating_the_God
1.51_-_Homeopathic_Magic_of_a_Flesh_Diet
1.51_-_How_to_Recognise_Masters,_Angels,_etc.,_and_how_they_Work
1.52_-_Killing_the_Divine_Animal
1.53_-_The_Propitation_of_Wild_Animals_By_Hunters
1.54_-_Types_of_Animal_Sacrament
1.550_-_1.600_Talks
1.55_-_Money
1.56_-_The_Public_Expulsion_of_Evils
1.57_-_Public_Scapegoats
1.58_-_Human_Scapegoats_in_Classical_Antiquity
1.63_-_Fear,_a_Bad_Astral_Vision
1.64_-_The_Burning_of_Human_Beings_in_the_Fires
1.65_-_Balder_and_the_Mistletoe
1.67_-_The_External_Soul_in_Folk-Custom
1.68_-_The_Golden_Bough
17.11_-_A_Prayer
1.74_-_Obstacles_on_the_Path
1.75_-_The_AA_and_the_Planet
1.78_-_Sore_Spots
18.01_-_Padavali
1914_03_10p
1914_04_03p
1914_06_28p
1917_01_04p
19.25_-_The_Bhikkhu
1929-04-14_-_Dangers_of_Yoga_-_Two_paths,_tapasya_and_surrender_-_Impulses,_desires_and_Yoga_-_Difficulties_-_Unification_around_the_psychic_being_-_Ambition,_undoing_of_many_Yogis_-_Powers,_misuse_and_right_use_of_-_How_to_recognise_the_Divine_Will_-_Accept_things_that_come_from_Divine_-_Vital_devotion_-_Need_of_strong_body_and_nerves_-_Inner_being,_invariable
1929-04-21_-_Visions,_seeing_and_interpretation_-_Dreams_and_dreaml_and_-_Dreamless_sleep_-_Visions_and_formulation_-_Surrender,_passive_and_of_the_will_-_Meditation_and_progress_-_Entering_the_spiritual_life,_a_plunge_into_the_Divine
1929-04-28_-_Offering,_general_and_detailed_-_Integral_Yoga_-_Remembrance_of_the_Divine_-_Reading_and_Yoga_-_Necessity,_predetermination_-_Freedom_-_Miracles_-_Aim_of_creation
1929-05-12_-_Beings_of_vital_world_(vampires)_-_Money_power_and_vital_beings_-_Capacity_for_manifestation_of_will_-_Entry_into_vital_world_-_Body,_a_protection_-_Individuality_and_the_vital_world
1929-05-19_-_Mind_and_its_workings,_thought-forms_-_Adverse_conditions_and_Yoga_-_Mental_constructions_-_Illness_and_Yoga
1929-05-26_-_Individual,_illusion_of_separateness_-_Hostile_forces_and_the_mental_plane_-_Psychic_world,_psychic_being_-_Spiritual_and_psychic_-_Words,_understanding_speech_and_reading_-_Hostile_forces,_their_utility_-_Illusion_of_action,_true_action
1929-06-02_-__Divine_love_and_its_manifestation_-_Part_of_the_vital_being_in_Divine_love
1929-06-09_-_Nature_of_religion_-_Religion_and_the_spiritual_life_-_Descent_of_Divine_Truth_and_Force_-_To_be_sure_of_your_religion,_country,_family-choose_your_own_-_Religion_and_numbers
1929-06-23_-_Knowledge_of_the_Yogi_-_Knowledge_and_the_Supermind_-_Methods_of_changing_the_condition_of_the_body_-_Meditation,_aspiration,_sincerity
1929-07-28_-_Art_and_Yoga_-_Art_and_life_-_Music,_dance_-_World_of_Harmony
1929-08-04_-_Surrender_and_sacrifice_-_Personality_and_surrender_-_Desire_and_passion_-_Spirituality_and_morality
1951-02-05_-_Surrender_and_tapasya_-_Dealing_with_difficulties,_sincerity,_spiritual_discipline_-_Narrating_experiences_-_Vital_impulse_and_will_for_progress
1951-02-08_-_Unifying_the_being_-_ideas_of_good_and_bad_-_Miracles_-_determinism_-_Supreme_Will_-_Distinguishing_the_voice_of_the_Divine
1951-02-12_-_Divine_force_-_Signs_indicating_readiness_-_Weakness_in_mind,_vital_-_concentration_-_Divine_perception,_human_notion_of_good,_bad_-_Conversion,_consecration_-_progress_-_Signs_of_entering_the_path_-_kinds_of_meditation_-_aspiration
1951-02-24_-_Psychic_being_and_entity_-_dimensions_-_in_the_atom_-_Death_-_exteriorisation_-_unconsciousness_-_Past_lives_-_progress_upon_earth_-_choice_of_birth_-_Consecration_to_divine_Work_-_psychic_memories_-_Individualisation_-_progress
1951-03-01_-_Universe_and_the_Divine_-_Freedom_and_determinism_-_Grace_-_Time_and_Creation-_in_the_Supermind_-_Work_and_its_results_-_The_psychic_being_-_beauty_and_love_-_Flowers-_beauty_and_significance_-_Choice_of_reincarnating_psychic_being
1951-03-08_-_Silencing_the_mind_-_changing_the_nature_-_Reincarnation-_choice_-_Psychic,_higher_beings_gods_incarnating_-_Incarnation_of_vital_beings_-_the_Lord_of_Falsehood_-_Hitler_-_Possession_and_madness
1951-03-10_-_Fairy_Tales-_serpent_guarding_treasure_-_Vital_beings-_their_incarnations_-_The_vital_being_after_death_-_Nightmares-_vital_and_mental_-_Mind_and_vital_after_death_-_The_spirit_of_the_form-_Egyptian_mummies
1951-03-12_-_Mental_forms_-_learning_difficult_subjects_-_Mental_fortress_-_thought_-_Training_the_mind_-_Helping_the_vital_being_after_death_-_ceremonies_-_Human_stupidities
1951-03-17_-_The_universe-_eternally_new,_same_-_Pralaya_Traditions_-_Light_and_thought_-_new_consciousness,_forces_-_The_expanding_universe_-_inexpressible_experiences_-_Ashram_surcharged_with_Light_-_new_force_-_vibrating_atmospheres
1951-03-19_-_Mental_worlds_and_their_beings_-_Understanding_in_silence_-_Psychic_world-_its_characteristics_-_True_experiences_and_mental_formations_-_twelve_senses
1951-03-22_-_Relativity-_time_-_Consciousness_-_psychic_Witness_-_The_twelve_senses_-_water-divining_-_Instinct_in_animals_-_story_of_Mothers_cat
1951-03-24_-_Descent_of_Divine_Love,_of_Consciousness_-_Earth-_a_symbolic_formation_-_the_Divine_Presence_-_The_psychic_being_and_other_worlds_-_Divine_Love_and_Grace_-_Becoming_consaious_of_Divine_Love_-_Finding_ones_psychic_being_-_Responsibility
1951-03-29_-_The_Great_Vehicle_and_The_Little_Vehicle_-_Choosing_ones_family,_country_-_The_vital_being_distorted_-_atavism_-_Sincerity_-_changing_ones_character
1951-03-31_-_Physical_ailment_and_mental_disorder_-_Curing_an_illness_spiritually_-_Receptivity_of_the_body_-_The_subtle-physical-_illness_accidents_-_Curing_sunstroke_and_other_disorders
1951-04-12_-_Japan,_its_art,_landscapes,_life,_etc_-_Fairy-lore_of_Japan_-_Culture-_its_spiral_movement_-_Indian_and_European-_the_spiritual_life_-_Art_and_Truth
1951-04-14_-_Surrender_and_sacrifice_-_Idea_of_sacrifice_-_Bahaism_-_martyrdom_-_Sleep-_forgetfulness,_exteriorisation,_etc_-_Dreams_and_visions-_explanations_-_Exteriorisation-_incidents_about_cats
1951-04-17_-_Unity,_diversity_-_Protective_envelope_-_desires_-_consciousness,_true_defence_-_Perfection_of_physical_-_cinema_-_Choice,_constant_and_conscious_-_law_of_ones_being_-_the_One,_the_Multiplicity_-_Civilization-_preparing_an_instrument
1951-04-21_-_Sri_Aurobindos_letter_on_conditions_for_doing_yoga_-_Aspiration,_tapasya,_surrender_-_The_lower_vital_-_old_habits_-_obsession_-_Sri_Aurobindo_on_choice_and_the_double_life_-_The_old_fiasco_-_inner_realisation_and_outer_change
1951-04-26_-_Irrevocable_transformation_-_The_divine_Shakti_-_glad_submission_-_Rejection,_integral_-_Consecration_-_total_self-forgetfulness_-_work
1951-04-28_-_Personal_effort_-_tamas,_laziness_-_Static_and_dynamic_power_-_Stupidity_-_psychic_and_intelligence_-_Philosophies-_different_languages_-_Theories_of_Creation_-_Surrender_of_ones_being_and_ones_work
1951-05-05_-_Needs_and_desires_-_Discernment_-_sincerity_and_true_perception_-_Mantra_and_its_effects_-_Object_in_action-_to_serve_-_relying_only_on_the_Divine
1953-07-01
1953-07-08
1953-07-15
1953-07-22
1953-07-29
1953-09-02
1953-09-09
1953-09-30
1953-10-28
1953-11-04
1953-11-11
1953-11-18
1953-12-09
1953-12-23
1954-04-07_-_Communication_without_words_-_Uneven_progress_-_Words_and_the_Word
1954-06-23_-_Meat-eating_-_Story_of_Mothers_vegetable_garden_-_Faithfulness_-_Conscious_sleep
1954-06-30_-_Occultism_-_Religion_and_vital_beings_-_Mothers_knowledge_of_what_happens_in_the_Ashram_-_Asking_questions_to_Mother_-_Drawing_on_Mother
1954-09-22_-_The_supramental_creation_-_Rajasic_eagerness_-_Silence_from_above_-_Aspiration_and_rejection_-_Effort,_individuality_and_ego_-_Aspiration_and_desire
1954-09-29_-_The_right_spirit_-_The_Divine_comes_first_-_Finding_the_Divine_-_Mistakes_-_Rejecting_impulses_-_Making_the_consciousness_vast_-_Firm_resolution
1954-10-06_-_What_happens_is_for_the_best_-_Blaming_oneself_-Experiences_-_The_vital_desire-soul_-Creating_a_spiritual_atmosphere_-Thought_and_Truth
1954-10-20_-_Stand_back_-_Asking_questions_to_Mother_-_Seeing_images_in_meditation_-_Berlioz_-Music_-_Mothers_organ_music_-_Destiny
1954-11-10_-_Inner_experience,_the_basis_of_action_-_Keeping_open_to_the_Force_-_Faith_through_aspiration_-_The_Mothers_symbol_-_The_mind_and_vital_seize_experience_-_Degrees_of_sincerity_-Becoming_conscious_of_the_Divine_Force
1954-12-15_-_Many_witnesses_inside_oneself_-_Children_in_the_Ashram_-_Trance_and_the_waking_consciousness_-_Ascetic_methods_-_Education,_spontaneous_effort_-_Spiritual_experience
1954-12-22_-_Possession_by_hostile_forces_-_Purity_and_morality_-_Faith_in_the_final_success_-Drawing_back_from_the_path
1955-02-23_-_On_the_sense_of_taste,_educating_the_senses_-_Fasting_produces_a_state_of_receptivity,_drawing_energy_-_The_body_and_food
1955-03-02_-_Right_spirit,_aspiration_and_desire_-_Sleep_and_yogic_repose,_how_to_sleep_-_Remembering_dreams_-_Concentration_and_outer_activity_-_Mother_opens_the_door_inside_everyone_-_Sleep,_a_school_for_inner_knowledge_-_Source_of_energy
1955-05-25_-_Religion_and_reason_-_true_role_and_field_-_an_obstacle_to_or_minister_of_the_Spirit_-_developing_and_meaning_-_Learning_how_to_live,_the_elite_-_Reason_controls_and_organises_life_-_Nature_is_infrarational
1955-06-08_-_Working_for_the_Divine_-_ideal_attitude_-_Divine_manifesting_-_reversal_of_consciousness,_knowing_oneself_-_Integral_progress,_outer,_inner,_facing_difficulties_-_People_in_Ashram_-_doing_Yoga_-_Children_given_freedom,_choosing_yoga
1955-07-13_-_Cosmic_spirit_and_cosmic_consciousness_-_The_wall_of_ignorance,_unity_and_separation_-_Aspiration_to_understand,_to_know,_to_be_-_The_Divine_is_in_the_essence_of_ones_being_-_Realising_desires_through_the_imaginaton
1955-08-03_-_Nothing_is_impossible_in_principle_-_Psychic_contact_and_psychic_influence_-_Occult_powers,_adverse_influences;_magic_-_Magic,_occultism_and_Yogic_powers_-Hypnotism_and_its_effects
1955-09-21_-_Literature_and_the_taste_for_forms_-_The_characters_of_The_Great_Secret_-_How_literature_helps_us_to_progress_-_Reading_to_learn_-_The_commercial_mentality_-_How_to_choose_ones_books_-_Learning_to_enrich_ones_possibilities_...
1955-10-26_-_The_Divine_and_the_universal_Teacher_-_The_power_of_the_Word_-_The_Creative_Word,_the_mantra_-_Sound,_music_in_other_worlds_-_The_domains_of_pure_form,_colour_and_ideas
1955-11-02_-_The_first_movement_in_Yoga_-_Interiorisation,_finding_ones_soul_-_The_Vedic_Age_-_An_incident_about_Vivekananda_-_The_imaged_language_of_the_Vedas_-_The_Vedic_Rishis,_involutionary_beings_-_Involution_and_evolution
1955-12-14_-_Rejection_of_life_as_illusion_in_the_old_Yogas_-_Fighting_the_adverse_forces_-_Universal_and_individual_being_-_Three_stages_in_Integral_Yoga_-_How_to_feel_the_Divine_Presence_constantly
1956-01-04_-_Integral_idea_of_the_Divine_-_All_things_attracted_by_the_Divine_-_Bad_things_not_in_place_-_Integral_yoga_-_Moving_idea-force,_ideas_-_Consequences_of_manifestation_-_Work_of_Spirit_via_Nature_-_Change_consciousness,_change_world
1956-01-11_-_Desire_and_self-deception_-_Giving_all_one_is_and_has_-_Sincerity,_more_powerful_than_will_-_Joy_of_progress_Definition_of_youth
1956-01-18_-_Two_sides_of_individual_work_-_Cheerfulness_-_chosen_vessel_of_the_Divine_-_Aspiration,_consciousness,_of_plants,_of_children_-_Being_chosen_by_the_Divine_-_True_hierarchy_-_Perfect_relation_with_the_Divine_-_India_free_in_1915
1956-02-01_-_Path_of_knowledge_-_Finding_the_Divine_in_life_-_Capacity_for_contact_with_the_Divine_-_Partial_and_total_identification_with_the_Divine_-_Manifestation_and_hierarchy
1956-02-15_-_Nature_and_the_Master_of_Nature_-_Conscious_intelligence_-_Theory_of_the_Gita,_not_the_whole_truth_-_Surrender_to_the_Lord_-_Change_of_nature
1956-02-22_-_Strong_immobility_of_an_immortal_spirit_-_Equality_of_soul_-_Is_all_an_expression_of_the_divine_Will?_-_Loosening_the_knot_of_action_-_Using_experience_as_a_cloak_to_cover_excesses_-_Sincerity,_a_rare_virtue
1956-03-07_-_Sacrifice,_Animals,_hostile_forces,_receive_in_proportion_to_consciousness_-_To_be_luminously_open_-_Integral_transformation_-_Pain_of_rejection,_delight_of_progress_-_Spirit_behind_intention_-_Spirit,_matter,_over-simplified
1956-03-28_-_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
1956-05-09_-_Beginning_of_the_true_spiritual_life_-_Spirit_gives_value_to_all_things_-_To_be_helped_by_the_supramental_Force
1956-05-16_-_Needs_of_the_body,_not_true_in_themselves_-_Spiritual_and_supramental_law_-_Aestheticised_Paganism_-_Morality,_checks_true_spiritual_effort_-_Effect_of_supramental_descent_-_Half-lights_and_false_lights
1956-05-23_-_Yoga_and_religion_-_Story_of_two_clergymen_on_a_boat_-_The_Buddha_and_the_Supramental_-_Hieroglyphs_and_phonetic_alphabets_-_A_vision_of_ancient_Egypt_-_Memory_for_sounds
1956-06-06_-_Sign_or_indication_from_books_of_revelation_-_Spiritualised_mind_-_Stages_of_sadhana_-_Reversal_of_consciousness_-_Organisation_around_central_Presence_-_Boredom,_most_common_human_malady
1956-06-13_-_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
1956-07-18_-_Unlived_dreams_-_Radha-consciousness_-_Separation_and_identification_-_Ananda_of_identity_and_Ananda_of_union_-_Sincerity,_meditation_and_prayer_-_Enemies_of_the_Divine_-_The_universe_is_progressive
1956-08-01_-_Value_of_worship_-_Spiritual_realisation_and_the_integral_yoga_-_Symbols,_translation_of_experience_into_form_-_Sincerity,_fundamental_virtue_-_Intensity_of_aspiration,_with_anguish_or_joy_-_The_divine_Grace
1956-08-08_-_How_to_light_the_psychic_fire,_will_for_progress_-_Helping_from_a_distance,_mental_formations_-_Prayer_and_the_divine_-_Grace_Grace_at_work_everywhere
1956-08-15_-_Protection,_purification,_fear_-_Atmosphere_at_the_Ashram_on_Darshan_days_-_Darshan_messages_-_Significance_of_15-08_-_State_of_surrender_-_Divine_Grace_always_all-powerful_-_Assumption_of_Virgin_Mary_-_SA_message_of_1947-08-15
1956-09-05_-_Material_life,_seeing_in_the_right_way_-_Effect_of_the_Supermind_on_the_earth_-_Emergence_of_the_Supermind_-_Falling_back_into_the_same_mistaken_ways
1956-10-03_-_The_Mothers_different_ways_of_speaking_-_new_manifestation_-_new_element,_possibilities_-_child_prodigies_-_Laws_of_Nature,_supramental_-_Logic_of_the_unforeseen_-_Creative_writers,_hands_of_musicians_-_Prodigious_children,_men
1956-10-10_-_The_supramental_race__in_a_few_centuries_-_Condition_for_new_realisation_-_Everyone_must_follow_his_own_path_-_Progress,_no_two_paths_alike
1956-12-05_-_Even_and_objectless_ecstasy_-_Transform_the_animal_-_Individual_personality_and_world-personality_-_Characteristic_features_of_a_world-personality_-_Expressing_a_universal_state_of_consciousness_-_Food_and_sleep_-_Ordered_intuition
1957-01-09_-_God_is_essentially_Delight_-_God_and_Nature_play_at_hide-and-seek_-__Why,_and_when,_are_you_grave?
1957-01-30_-_Artistry_is_just_contrast_-_How_to_perceive_the_Divine_Guidance?
1957-02-07_-_Individual_and_collective_meditation
1957-02-13_-_Suffering,_pain_and_pleasure_-_Illness_and_its_cure
1957-04-03_-_Different_religions_and_spirituality
1957-04-17_-_Transformation_of_the_body
1957-04-24_-_Perfection,_lower_and_higher
1957-05-01_-_Sports_competitions,_their_value
1957-05-15_-_Differentiation_of_the_sexes_-_Transformation_from_above_downwards
1957-05-29_-_Progressive_transformation
1957-06-12_-_Fasting_and_spiritual_progress
1957-06-19_-_Causes_of_illness_Fear_and_illness_-_Minds_working,_faith_and_illness
1957-08-07_-_The_resistances,_politics_and_money_-_Aspiration_to_realise_the_supramental_life
1957-10-16_-_Story_of_successive_involutions
1957-10-23_-_The_central_motive_of_terrestrial_existence_-_Evolution
1957-10-30_-_Double_movement_of_evolution_-_Disappearance_of_a_species
1957-11-12
1957-11-13_-_Superiority_of_man_over_animal_-_Consciousness_precedes_form
1957-11-27_-_Sri_Aurobindos_method_in_The_Life_Divine_-_Individual_and_cosmic_evolution
1958-03-19_-_General_tension_in_humanity_-_Peace_and_progress_-_Perversion_and_vision_of_transformation
1958-03-26_-_Mental_anxiety_and_trust_in_spiritual_power
1958-04-16_-_The_superman_-_New_realisation
1958-05-07_-_The_secret_of_Nature
1958-05-14_-_Intellectual_activity_and_subtle_knowing_-_Understanding_with_the_body
1958-05-28_-_The_Avatar
1958-05-30
1958-06-04_-_New_birth
1958-06-18_-_Philosophy,_religion,_occultism,_spirituality
1958-07-09_-_Faith_and_personal_effort
1958-07-16_-_Is_religion_a_necessity?
1958-07-23_-_How_to_develop_intuition_-_Concentration
1958-07-30_-_The_planchette_-_automatic_writing_-_Proofs_and_knowledge
1958-08-13_-_Profit_by_staying_in_the_Ashram_-_What_Sri_Aurobindo_has_come_to_tell_us_-_Finding_the_Divine
1958-09-10_-_Magic,_occultism,_physical_science
1958_09_12
1958-09-17_-_Power_of_formulating_experience_-_Usefulness_of_mental_development
1958-09-24_-_Living_the_truth_-_Words_and_experience
1958-10-01_-_The_ideal_of_moral_perfection
1958-10-04
1958-10-22_-_Spiritual_life_-_reversal_of_consciousness_-_Helping_others
1958-10-29_-_Mental_self-sufficiency_-_Grace
1958-11-05_-_Knowing_how_to_be_silent
1958-11-12_-_The_aim_of_the_Supreme_-_Trust_in_the_Grace
1958-11-15
1958-11-26
1958-11-26_-_The_role_of_the_Spirit_-_New_birth
1958-11-27_-_Intermediaries_and_Immediacy
1959-01-14
1959-05-28
1960-03-03
1960_03_16
1960-10-08
1960-10-19
1960-10-30
1960-11-08
1960_11_11?_-_48
1961-02-04
1961-02-11
1961-03-04
1961-03-11
1961_03_11_-_58
1961-03-27
1961-04-12
1961-04-25
1961-04-29
1961-05-19
1961-07-15
1961-10-02
1961-10-30
1961-12-20
1962_01_12
1962-01-12_-_supramental_ship
1962-01-21
1962-02-03
1962-03-11
1962-05-24
1962_05_24
1962-05-27
1962-05-29
1962-06-02
1962-06-06
1962-07-07
1962-07-21
1962-08-31
1962-09-22
1962-11-30
1962-12-28
1963-01-12
1963-01-30
1963-03-23
1963-05-11
1963-06-26a
1963-07-20
1963-12-07_-_supramental_ship
1963-12-31
1964-01-18
1964-01-29
1964-03-28
1964-11-21
1964-11-28
1965-02-27
1965-04-30
1965-05-19
1965-05-29
1965_05_29
1965-06-26
1965-07-31
1965-08-07
1965-08-31
1965-09-18
1965-09-29
1965-11-27
1966-01-26
1966-01-31
1966_07_06
1966-07-09
1966-09-30
1966-10-05
1966-12-07
1966-12-17
1967-02-15
1967-02-18
1967-03-04
1967-04-05
1967-05-24
1967-06-07
1967-07-22
1967-08-19
1967-08-26
1967-09-30
1967-10-25
1967-11-22
1967-12-30
1968-02-17
1968-04-20
1968-04-24
1968-07-03
1968-07-17
1968-09-07
1968-12-25
1969-02-01
1969-02-05
1969-03-12
1969-04-12
1969-04-16
1969-06-25
1969-06-28
1969-07-26
1969_08_03
1969_08_19
1969_09_31?_-_165
1969_12_26
1969-12-31
1970-01-07
1970_01_07
1970_01_25
1970_03_09
1970_03_15
1970_03_17
1970-03-18
1970_03_18
1970-03-25
1970_04_30
1970-06-17
1970-07-11
1970-07-18
1970-07-29
1970-10-10
1970-10-14
1971-01-16
1971-04-17
1971-05-15
1971-06-23
1971-07-14
1971-07-17
1971-10-16
1971-10-20
1971-12-04
1971-12-11
1972-03-29a
1.A_-_ANTHROPOLOGY,_THE_SOUL
1.ac_-_The_Interpreter
1.ac_-_The_Neophyte
1.ac_-_The_Titanic
1.ami_-_Selfhood_can_demolish_the_magic_of_this_world_(from_Baal-i-Jibreel)
1.anon_-_The_Seven_Evil_Spirits
1.at_-_And_Galahad_fled_along_them_bridge_by_bridge_(from_The_Holy_Grail)
1.bs_-_Seek_the_spirit,_forget_the_form
1f.lovecraft_-_Poetry_and_the_Gods
1f.lovecraft_-_The_Call_of_Cthulhu
1f.lovecraft_-_The_Case_of_Charles_Dexter_Ward
1f.lovecraft_-_The_Colour_out_of_Space
1f.lovecraft_-_The_Last_Test
1f.lovecraft_-_The_Mound
1f.lovecraft_-_The_Night_Ocean
1f.lovecraft_-_The_Street
1f.lovecraft_-_The_Tree
1f.lovecraft_-_Through_the_Gates_of_the_Silver_Key
1f.lovecraft_-_Under_the_Pyramids
1.fs_-_Elegy_On_The_Death_Of_A_Young_Man
1.fs_-_Fantasie_--_To_Laura
1.fs_-_Friendship
1.fs_-_Melancholy_--_To_Laura
1.fs_-_Nadowessian_Death-Lament
1.fs_-_Punch_Song
1.fs_-_The_Artists
1.fs_-_The_Bards_Of_Olden_Time
1.fs_-_The_Division_Of_The_Earth
1.fs_-_The_Gods_Of_Greece
1.fs_-_The_Greatness_Of_The_World
1.fs_-_The_Power_Of_Woman
1.fs_-_The_Walk
1.fs_-_The_Words_Of_Error
1.fs_-_To_A_Moralist
1.fua_-_All_who,_reflecting_as_reflected_see
1.fua_-_The_Birds_Find_Their_King
1.gnk_-_Japji_8_-_From_listening
1.hs_-_A_New_World
1.ia_-_The_Hand_Of_Trial
1.ia_-_With_My_Very_Own_Hands
1.is_-_Love
1.jk_-_Endymion_-_Book_IV
1.jk_-_Faery_Songs
1.jk_-_Isabella;_Or,_The_Pot_Of_Basil_-_A_Story_From_Boccaccio
1.jk_-_Ode_On_A_Grecian_Urn
1.jk_-_Staffa
1.jk_-_The_Eve_Of_St._Agnes
1.jr_-_Love_Is_The_Water_Of_Life
1.jr_-_Sacrifice_your_intellect_in_love_for_the_Friend
1.jr_-_The_glow_of_the_light_of_daybreak_is_in_your_emerald_vault,_the_goblet_of_the_blood_of_twilight_is_your_blood-measuring_bowl
1.jr_-_There_Is_A_Community_Of_Spirit
1.jt_-_Love_beyond_all_telling_(from_Self-Annihilation_and_Charity_Lead_the_Soul...)
1.kaa_-_A_Path_of_Devotion
1.kaa_-_Devotion_for_Thee
1.kbr_-_Hope_For_Him
1.kbr_-_maddh_akas_ap_jahan_baithe
1.kbr_-_O_Friend
1.kbr_-_The_Spiritual_Athlete_Often_Changes_The_Color_Of_His_Clothes
1.kbr_-_The_Word
1.lb_-_Lament_for_Mr_Tai
1.lla_-_Dance,_Lalla,_with_nothing_on
1.lla_-_Forgetful_one,_get_up!
1.lla_-_Just_for_a_moment,_flowers_appear
1.lovecraft_-_Despair
1.lovecraft_-_The_Poe-ets_Nightmare
1.mdl_-_The_Gates_(from_Openings)
1.pbs_-_Adonais_-_An_elegy_on_the_Death_of_John_Keats
1.pbs_-_A_Fragment_-_To_Music
1.pbs_-_Alastor_-_or,_the_Spirit_of_Solitude
1.pbs_-_A_Tale_Of_Society_As_It_Is_-_From_Facts,_1811
1.pbs_-_Bereavement
1.pbs_-_Charles_The_First
1.pbs_-_Epipsychidion
1.pbs_-_Epipsychidion_-_Passages_Of_The_Poem,_Or_Connected_Therewith
1.pbs_-_Fragment_-_Such_Hope,_As_Is_The_Sick_Despair_Of_Good
1.pbs_-_Fragment_-_Supposed_To_Be_An_Epithalamium_Of_Francis_Ravaillac_And_Charlotte_Corday
1.pbs_-_From
1.pbs_-_From_Vergils_Tenth_Eclogue
1.pbs_-_Ginevra
1.pbs_-_Hellas_-_A_Lyrical_Drama
1.pbs_-_Hymn_To_Mercury
1.pbs_-_Julian_and_Maddalo_-_A_Conversation
1.pbs_-_Letter_To_Maria_Gisborne
1.pbs_-_Lines_Written_Among_The_Euganean_Hills
1.pbs_-_Lines_Written_On_Hearing_The_News_Of_The_Death_Of_Napoleon
1.pbs_-_Love-_Hope,_Desire,_And_Fear
1.pbs_-_Music
1.pbs_-_Ode_To_Liberty
1.pbs_-_Peter_Bell_The_Third
1.pbs_-_Prince_Athanase
1.pbs_-_Prometheus_Unbound
1.pbs_-_Queen_Mab_-_Part_I.
1.pbs_-_Queen_Mab_-_Part_II.
1.pbs_-_Queen_Mab_-_Part_III.
1.pbs_-_Queen_Mab_-_Part_IX.
1.pbs_-_Queen_Mab_-_Part_VI.
1.pbs_-_Queen_Mab_-_Part_VII.
1.pbs_-_Queen_Mab_-_Part_VIII.
1.pbs_-_Revenge
1.pbs_-_Rosalind_and_Helen_-_a_Modern_Eclogue
1.pbs_-_Saint_Edmonds_Eve
1.pbs_-_Scenes_From_The_Faust_Of_Goethe
1.pbs_-_The_Cenci_-_A_Tragedy_In_Five_Acts
1.pbs_-_The_Cloud
1.pbs_-_The_Daemon_Of_The_World
1.pbs_-_The_Past
1.pbs_-_The_Retrospect_-_CWM_Elan,_1812
1.pbs_-_The_Revolt_Of_Islam_-_Canto_I-XII
1.pbs_-_The_Sensitive_Plant
1.pbs_-_The_Witch_Of_Atlas
1.pbs_-_The_Zucca
1.pbs_-_To_A_Skylark
1.pbs_-_To_The_Mind_Of_Man
1.pbs_-_To_the_Moon
1.pbs_-_When_The_Lamp_Is_Shattered
1.pbs_-_With_A_Guitar,_To_Jane
1.pbs_-_Zephyrus_The_Awakener
1.poe_-_Al_Aaraaf-_Part_2
1.poe_-_Dreamland
1.poe_-_Eureka_-_A_Prose_Poem
1.poe_-_In_Youth_I_have_Known_One
1.poe_-_Lenore
1.poe_-_Spirits_Of_The_Dead
1.poe_-_Tamerlane
1.poe_-_The_Power_Of_Words_Oinos.
1.rb_-_An_Epistle_Containing_the_Strange_Medical_Experience_of_Kar
1.rb_-_By_The_Fire-Side
1.rb_-_Cristina
1.rb_-_Fra_Lippo_Lippi
1.rb_-_Paracelsus_-_Part_III_-_Paracelsus
1.rb_-_Paracelsus_-_Part_II_-_Paracelsus_Attains
1.rb_-_Paracelsus_-_Part_I_-_Paracelsus_Aspires
1.rb_-_Paracelsus_-_Part_IV_-_Paracelsus_Aspires
1.rb_-_Paracelsus_-_Part_V_-_Paracelsus_Attains
1.rb_-_Pauline,_A_Fragment_of_a_Question
1.rb_-_Rhyme_for_a_Child_Viewing_a_Naked_Venus_in_a_Painting_of_'The_Judgement_of_Paris'
1.rb_-_Sordello_-_Book_the_Fifth
1.rb_-_Sordello_-_Book_the_Sixth
1.rb_-_Sordello_-_Book_the_Third
1.rt_-_Fireflies
1.rwe_-_Culture
1.rwe_-_Freedom
1.rwe_-_From_the_Persian_of_Hafiz_I
1.rwe_-_Gnothi_Seauton
1.rwe_-_Sursum_Corda
1.rwe_-_The_Adirondacs
1.rwe_-_Threnody
1.sb_-_Refining_the_Spirit
1.sca_-_What_you_hold,_may_you_always_hold
1.sdi_-_The_world,_my_brother!_will_abide_with_none
1.sfa_-_Exhortation_to_St._Clare_and_Her_Sisters
1.sfa_-_The_Prayer_Before_the_Crucifix
1.sfa_-_The_Salutation_of_the_Virtues
1.shvb_-_O_spectabiles_viri_-_Antiphon_for_Patriarchs_and_Prophets
1.sig_-_Who_can_do_as_Thy_deeds
1.sjc_-_Dark_Night
1.sjc_-_The_Sum_of_Perfection
1.snt_-_In_the_midst_of_that_night,_in_my_darkness
1.snt_-_The_fire_rises_in_me
1.snt_-_You,_oh_Christ,_are_the_Kingdom_of_Heaven
1.stav_-_My_Beloved_One_is_Mine
1.tm_-_A_Psalm
1.wby_-_The_Man_And_The_Echo
1.wby_-_The_Spirit_Medium
1.wby_-_The_Wanderings_Of_Oisin_-_Book_III
1.whitman_-_All_Is_Truth
1.whitman_-_As_A_Strong_Bird_On_Pinious_Free
1.whitman_-_As_I_Ebbd_With_the_Ocean_of_Life
1.whitman_-_As_I_Sat_Alone_By_Blue_Ontarios_Shores
1.whitman_-_As_I_Walk_These_Broad,_Majestic_Days
1.whitman_-_Elemental_Drifts
1.whitman_-_Faces
1.whitman_-_Manhattan_Streets_I_Saunterd,_Pondering
1.whitman_-_Passage_To_India
1.whitman_-_Poems_Of_Joys
1.whitman_-_Sing_Of_The_Banner_At_Day-Break
1.whitman_-_Song_of_Myself
1.whitman_-_Song_Of_Myself-_V
1.whitman_-_Song_Of_The_Exposition
1.whitman_-_Song_Of_The_Open_Road
1.whitman_-_Starting_From_Paumanok
1.whitman_-_The_Prairie-Grass_Dividing
1.whitman_-_These,_I,_Singing_In_Spring
1.ww_-_0-_The_White_Doe_Of_Rylstone,_Or,_The_Fate_Of_The_Nortons_-_Dedication
1.ww_-_5_-_I_believe_in_you_my_soul,_the_other_I_am_must_not_abase_itself_to_you
1.ww_-_A_Morning_Exercise
1.ww_-_An_Evening_Walk
1.ww_-_Book_Eighth-_Retrospect--Love_Of_Nature_Leading_To_Love_Of_Man
1.ww_-_Book_Fifth-Books
1.ww_-_Book_Fourteenth_[conclusion]
1.ww_-_Book_Fourth_[Summer_Vacation]
1.ww_-_Book_Second_[School-Time_Continued]
1.ww_-_Book_Seventh_[Residence_in_London]
1.ww_-_Book_Sixth_[Cambridge_and_the_Alps]
1.ww_-_Book_Third_[Residence_at_Cambridge]
1.ww_-_Book_Twelfth_[Imagination_And_Taste,_How_Impaired_And_Restored_]
1.ww_-_Elegiac_Stanzas_Suggested_By_A_Picture_Of_Peele_Castle
1.ww_-_Expostulation_and_Reply
1.ww_-_Invocation_To_The_Earth,_February_1816
1.ww_-_It_was_an_April_morning-_fresh_and_clear
1.ww_-_Lament_Of_Mary_Queen_Of_Scots
1.ww_-_Lines_Written_As_A_School_Exercise_At_Hawkshead,_Anno_Aetatis_14
1.ww_-_Lucy_Gray_[or_Solitude]
1.ww_-_Maternal_Grief
1.ww_-_Ode_to_Duty
1.ww_-_September,_1819
1.ww_-_The_Brothers
1.ww_-_The_Excursion-_II-_Book_First-_The_Wanderer
1.ww_-_The_Excursion-_IV-_Book_Third-_Despondency
1.ww_-_The_Excursion-_V-_Book_Fouth-_Despondency_Corrected
1.ww_-_The_Excursion-_VII-_Book_Sixth-_The_Churchyard_Among_the_Mountains
1.ww_-_The_Excursion-_X-_Book_Ninth-_Discourse_of_the_Wanderer,_and_an_Evening_Visit_to_the_Lake
1.ww_-_The_Morning_Of_The_Day_Appointed_For_A_General_Thanksgiving._January_18,_1816
1.ww_-_The_Prioresss_Tale_[from_Chaucer]
1.ww_-_The_Recluse_-_Book_First
1.ww_-_The_Stars_Are_Mansions_Built_By_Nature's_Hand
1.ww_-_The_Waggoner_-_Canto_Fourth
1.ww_-_To_a_Highland_Girl_(At_Inversneyde,_upon_Loch_Lomond)
1.ww_-_To_My_Sister
1.ww_-_To_The_Supreme_Being_From_The_Italian_Of_Michael_Angelo
1.ww_-_Vernal_Ode
1.ww_-_Who_Fancied_What_A_Pretty_Sight
1.ww_-_Young_England--What_Is_Then_Become_Of_Old
20.01_-_Charyapada_-_Old_Bengali_Mystic_Poems
2.00_-_BIBLIOGRAPHY
2.01_-_Habit_1__Be_Proactive
2.01_-_Indeterminates,_Cosmic_Determinations_and_the_Indeterminable
2.01_-_Isha_Upanishad__All_that_is_world_in_the_Universe
2.01_-_MASTER_AND_DISCIPLE
2.01_-_On_Books
2.01_-_THE_ARCANE_SUBSTANCE_AND_THE_POINT
2.01_-_The_Attributes_of_Omega_Point_-_a_Transcendent_God
2.01_-_THE_CHILD_WITH_THE_MIRROR
2.01_-_The_Mother
2.01_-_The_Object_of_Knowledge
2.01_-_The_Path
2.01_-_The_Preparatory_Renunciation
2.01_-_The_Road_of_Trials
2.01_-_The_Two_Natures
2.01_-_The_Yoga_and_Its_Objects
2.01_-_War.
2.02_-_Atomic_Motions
2.02_-_Brahman,_Purusha,_Ishwara_-_Maya,_Prakriti,_Shakti
2.02_-_Meeting_With_the_Goddess
2.02_-_On_Letters
2.02_-_The_Ishavasyopanishad_with_a_commentary_in_English
2.02_-_THE_SCINTILLA
2.02_-_The_Synthesis_of_Devotion_and_Knowledge
2.03_-_Karmayogin__A_Commentary_on_the_Isha_Upanishad
2.03_-_On_Medicine
2.03_-_The_Christian_Phenomenon_and_Faith_in_the_Incarnation
2.03_-_THE_ENIGMA_OF_BOLOGNA
2.03_-_The_Eternal_and_the_Individual
2.03_-_The_Integral_Yoga
2.03_-_The_Pyx
2.03_-_The_Supreme_Divine
2.04_-_ADVICE_TO_HOUSEHOLDERS
2.04_-_On_Art
2.04_-_Positive_Aspects_of_the_Mother-Complex
2.04_-_The_Divine_and_the_Undivine
2.04_-_The_Living_Church_and_Christ-Omega
2.04_-_The_Secret_of_Secrets
2.04_-_Yogic_Action
2.05_-_Apotheosis
2.05_-_Infinite_Worlds
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_-_THE_MASTER_AND_KESHAB
2.06_-_On_Beauty
2.06_-_ON_THE_RABBLE
2.06_-_Reality_and_the_Cosmic_Illusion
2.06_-_THE_MASTER_WITH_THE_BRAHMO_DEVOTEES
2.06_-_The_Wand
2.06_-_Two_Tales_of_Seeking_and_Losing
2.06_-_Works_Devotion_and_Knowledge
2.07_-_On_Congress_and_Politics
2.07_-_ON_THE_TARANTULAS
2.07_-_The_Cup
2.07_-_The_Knowledge_and_the_Ignorance
2.07_-_THE_MASTER_AND_VIJAY_GOSWAMI
2.07_-_The_Mother__Relations_with_Others
2.07_-_The_Release_from_Subjection_to_the_Body
2.07_-_The_Supreme_Word_of_the_Gita
2.07_-_The_Upanishad_in_Aphorism
2.08_-_ALICE_IN_WONDERLAND
2.08_-_God_in_Power_of_Becoming
2.08_-_On_Non-Violence
2.08_-_ON_THE_FAMOUS_WISE_MEN
2.08_-_THE_MASTERS_BIRTHDAY_CELEBRATION_AT_DAKSHINESWAR
2.08_-_The_Sword
2.09_-_ADVICE_TO_THE_BRAHMOS
2.09_-_On_Sadhana
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_-_Classification_of_the_Parts_of_the_Being
2.1.02_-_Combining_Work,_Meditation_and_Bhakti
21.02_-_Gods_and_Men
2.1.02_-_Nature_The_World-Manifestation
2.1.03_-_Man_and_Superman
2.10_-_Knowledge_by_Identity_and_Separative_Knowledge
2.10_-_THE_DANCING_SONG
2.10_-_THE_MASTER_WITH_THE_BRAHMO_DEVOTEES_(II)
2.10_-_The_Realisation_of_the_Cosmic_Self
2.10_-_The_Vision_of_the_World-Spirit_-_Time_the_Destroyer
2.1.1.04_-_Reading,_Yogic_Force_and_the_Development_of_Style
2.11_-_The_Boundaries_of_the_Ignorance
2.1.1_-_The_Nature_of_the_Vital
2.11_-_The_Vision_of_the_World-Spirit_-_The_Double_Aspect
2.11_-_WITH_THE_DEVOTEES_AT_DAKSHINEWAR
2.12_-_On_Miracles
2.12_-_THE_FESTIVAL_AT_PNIHTI
2.12_-_The_Origin_of_the_Ignorance
2.1.2_-_The_Vital_and_Other_Levels_of_Being
2.12_-_The_Way_and_the_Bhakta
2.13_-_Exclusive_Concentration_of_Consciousness-Force_and_the_Ignorance
2.13_-_On_Psychology
2.13_-_ON_THOSE_WHO_ARE_SUBLIME
2.13_-_THE_MASTER_AND_M.
2.1.3_-_Wrong_Movements_of_the_Vital
2.1.4.2_-_Teaching
2.14_-_INSTRUCTION_TO_VAISHNAVS_AND_BRHMOS
2.14_-_On_Movements
2.1.4_-_The_Lower_Vital_Being
2.14_-_The_Origin_and_Remedy_of_Falsehood,_Error,_Wrong_and_Evil
2.14_-_The_Passive_and_the_Active_Brahman
2.14_-_The_Unpacking_of_God
2.1.5.1_-_Study_of_Works_of_Sri_Aurobindo_and_the_Mother
2.1.5.2_-_Languages
2.1.5.4_-_Arts
2.1.5.5_-_Other_Subjects
2.15_-_On_the_Gods_and_Asuras
2.15_-_Reality_and_the_Integral_Knowledge
2.15_-_The_Cosmic_Consciousness
2.15_-_The_Lamen
2.16_-_Oneness
2.16_-_ON_SCHOLARS
2.16_-_The_15th_of_August
2.16_-_The_Integral_Knowledge_and_the_Aim_of_Life;_Four_Theories_of_Existence
2.16_-_The_Magick_Fire
2.16_-_WITH_THE_DEVOTEES_AT_DAKSHINESWAR
2.1.7.07_-_On_the_Verse_and_Structure_of_the_Poem
2.1.7.08_-_Comments_on_Specific_Lines_and_Passages_of_the_Poem
2.17_-_December_1938
2.17_-_M._AT_DAKSHINEWAR
2.17_-_ON_POETS
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_Planes_of_Our_Existence
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_-_Consciousness_and_the_Inconscient
2.2.03_-_The_Divine_Force_in_Work
2.2.03_-_The_Psychic_Being
2.2.03_-_The_Science_of_Consciousness
2.2.05_-_Creative_Activity
2.20_-_ON_REDEMPTION
2.20_-_The_Lower_Triple_Purusha
2.20_-_The_Philosophy_of_Rebirth
2.21_-_1940
2.2.1_-_Cheerfulness_and_Happiness
2.21_-_The_Ladder_of_Self-transcendence
2.21_-_The_Order_of_the_Worlds
2.2.1_-_The_Prusna_Upanishads
2.21_-_Towards_the_Supreme_Secret
2.22_-_Rebirth_and_Other_Worlds;_Karma,_the_Soul_and_Immortality
2.22_-_THE_STILLEST_HOUR
2.22_-_The_Supreme_Secret
2.2.3_-_Depression_and_Despondency
2.23_-_Man_and_the_Evolution
2.23_-_Supermind_and_Overmind
2.2.3_-_The_Aitereya_Upanishad
2.23_-_The_Core_of_the_Gita.s_Meaning
2.24_-_Gnosis_and_Ananda
2.2.4_-_Sentimentalism,_Sensitiveness,_Instability,_Laxity
2.2.4_-_Taittiriya_Upanishad
2.24_-_The_Evolution_of_the_Spiritual_Man
2.24_-_The_Message_of_the_Gita
2.25_-_The_Higher_and_the_Lower_Knowledge
2.25_-_The_Triple_Transformation
2.26_-_The_Ascent_towards_Supermind
2.2.7.01_-_Some_General_Remarks
2.27_-_Hathayoga
2.27_-_The_Gnostic_Being
2.28_-_Rajayoga
2.28_-_The_Divine_Life
2.3.01_-_Aspiration_and_Surrender_to_the_Mother
2.3.01_-_Concentration_and_Meditation
2.3.01_-_The_Planes_or_Worlds_of_Consciousness
2.30_-_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
2.3.03_-_The_Overmind
2.3.04_-_The_Higher_Planes_of_Mind
2.3.04_-_The_Mother's_Force
2.3.05_-_Sadhana_through_Work_for_the_Mother
2.3.06_-_The_Mind
2.3.06_-_The_Mother's_Lights
2.3.07_-_The_Mother_in_Visions,_Dreams_and_Experiences
2.3.07_-_The_Vital_Being_and_Vital_Consciousness
2.3.08_-_The_Mother's_Help_in_Difficulties
23.10_-_Observations_II
2.3.10_-_The_Subconscient_and_the_Inconscient
23.11_-_Observations_III
2.3.1_-_Ego_and_Its_Forms
2.3.1_-_Svetasvatara_Upanishad
2.3.2_-_Chhandogya_Upanishad
2.3.2_-_Desire
2.3.3_-_Anger_and_Violence
2.4.01_-_Divine_Love,_Psychic_Love_and_Human_Love
2.40_-_2.49_-_THE_MASTER_AT_THE_HOUSES_OF_BALARM_AND_GIRISH
2.4.02_-_Bhakti,_Devotion,_Worship
2.4.1_-_Human_Relations_and_the_Spiritual_Life
2.4.2_-_Interactions_with_Others_and_the_Practice_of_Yoga
2.4.3_-_Problems_in_Human_Relations
29.06_-_There_is_also_another,_similar_or_parallel_story_in_the_Veda_about_the_God_Agni,_about_the_disappearance_of_this
29.08_-_The_Iron_Chain
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
30.07_-_The_Poet_and_the_Yogi
30.08_-_Poetry_and_Mantra
30.09_-_Lines_of_Tantra_(Charyapada)
30.11_-_Modern_Poetry
30.13_-_Rabindranath_the_Artist
30.14_-_Rabindranath_and_Modernism
3.01_-_Hymn_to_Matter
3.01_-_INTRODUCTION
3.01_-_Love_and_the_Triple_Path
3.01_-_Natural_Morality
3.01_-_THE_BIRTH_OF_THOUGHT
3.01_-_The_Mercurial_Fountain
3.01_-_The_Soul_World
3.02_-_King_and_Queen
3.02_-_Mysticism
3.02_-_ON_THE_VISION_AND_THE_RIDDLE
3.02_-_SOL
3.02_-_THE_DEPLOYMENT_OF_THE_NOOSPHERE
3.02_-_The_Formulae_of_the_Elemental_Weapons
3.02_-_The_Practice_Use_of_Dream-Analysis
3.02_-_The_Psychology_of_Rebirth
3.02_-_The_Soul_in_the_Soul_World_after_Death
3.03_-_Faith_and_the_Divine_Grace
3.03_-_SULPHUR
3.03_-_The_Consummation_of_Mysticism
3.03_-_The_Formula_of_Tetragrammaton
3.03_-_The_Godward_Emotions
3.03_-_THE_MODERN_EARTH
3.03_-_The_Naked_Truth
3.03_-_The_Spirit_Land
3.04_-_Immersion_in_the_Bath
3.04_-_LUNA
3.04_-_On_Thought_-_III
3.04_-_The_Formula_of_ALHIM
3.04_-_The_Spirit_in_Spirit-Land_after_Death
3.04_-_The_Way_of_Devotion
3.05_-_SAL
3.05_-_The_Conjunction
3.05_-_The_Divine_Personality
3.05_-_The_Formula_of_I.A.O.
3.05_-_The_Physical_World_and_its_Connection_with_the_Soul_and_Spirit-Lands
3.06_-_Charity
3.06_-_Thought-Forms_and_the_Human_Aura
3.07_-_ON_PASSING_BY
3.07_-_The_Ananda_Brahman
3.07_-_The_Ascent_of_the_Soul
3.07_-_The_Formula_of_the_Holy_Grail
3.08_-_ON_APOSTATES
3.08_-_Purification
3.0_-_THE_ETERNAL_RECURRENCE
3.1.01_-_Distinctive_Features_of_the_Integral_Yoga
3.1.01_-_Invitation
31.01_-_The_Heart_of_Bengal
3.1.01_-_The_Problem_of_Suffering_and_Evil
3.1.02_-_Asceticism_and_the_Integral_Yoga
3.1.02_-_Spiritual_Evolution_and_the_Supramental
31.02_-_The_Mother-_Worship_of_the_Bengalis
3.1.03_-_A_Realistic_Adwaita
31.04_-_Sri_Ramakrishna
3.1.04_-_Transformation_in_the_Integral_Yoga
31.05_-_Vivekananda
31.06_-_Jagadish_Chandra_Bose
3.10_-_Of_the_Gestures
31.10_-_East_and_West
3.1.15_-_Rebirth
3.1.16_-_The_Triumph-Song_of_Trishuncou
3.11_-_ON_THE_SPIRIT_OF_GRAVITY
3.11_-_Spells
3.1.1_-_The_Transformation_of_the_Physical
3.1.23_-_The_Rishi
3.1.24_-_In_the_Moonlight
3.1.2_-_Levels_of_the_Physical_Being
3.12_-_Of_the_Bloody_Sacrifice
3.12_-_ON_OLD_AND_NEW_TABLETS
3.1.3_-_Difficulties_of_the_Physical_Being
3.13_-_Of_the_Banishings
3.14_-_Of_the_Consecrations
3.16.1_-_Of_the_Oath
3.16.2_-_Of_the_Charge_of_the_Spirit
3.17_-_Of_the_License_to_Depart
3.18_-_Of_Clairvoyance_and_the_Body_of_Light
3.19_-_Of_Dramatic_Rituals
31_Hymns_to_the_Star_Goddess
3.2.01_-_On_Ideals
3.2.01_-_The_Newness_of_the_Integral_Yoga
3.2.02_-_The_Veda_and_the_Upanishads
3.2.03_-_Conservation_and_Progress
3.2.04_-_Sankhya_and_Yoga
3.2.04_-_The_Conservative_Mind_and_Eastern_Progress
32.04_-_The_Human_Body
3.2.05_-_Our_Ideal
32.05_-_The_Culture_of_the_Body
3.2.05_-_The_Yoga_of_the_Bhagavad_Gita
3.2.06_-_The_Adwaita_of_Shankaracharya
32.06_-_The_Novel_Alchemy
3.2.07_-_Tantra
32.07_-_The_God_of_the_Scientist
3.2.08_-_Bhakti_Yoga_and_Vaishnavism
3.2.09_-_The_Teachings_of_Some_Modern_Indian_Yogis
3.20_-_Of_the_Eucharist
3.2.10_-_Christianity_and_Theosophy
32.12_-_The_Evolutionary_Imperative
3.2.1_-_Food
3.2.3_-_Dreams
3.2.4_-_Sex
33.05_-_Muraripukur_-_II
33.06_-_Alipore_Court
33.07_-_Alipore_Jail
33.08_-_I_Tried_Sannyas
33.14_-_I_Played_Football
33.16_-_Soviet_Gymnasts
33.18_-_I_Bow_to_the_Mother
3.3.1_-_Illness_and_Health
3.4.03_-_Materialism
3.4.1.01_-_Poetry_and_Sadhana
3.4.1_-_The_Subconscient_and_the_Integral_Yoga
3.4.2_-_The_Inconscient_and_the_Integral_Yoga
3.5.02_-_Thoughts_and_Glimpses
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
36.09_-_THE_SIT_SUKTA
37.01_-_Yama_-_Nachiketa_(Katha_Upanishad)
37.02_-_The_Story_of_Jabala-Satyakama
37.05_-_Narada_-_Sanatkumara_(Chhandogya_Upanishad)
37.07_-_Ushasti_Chakrayana_(Chhandogya_Upanishad)
3.7.1.01_-_Rebirth
3.7.1.03_-_Rebirth,_Evolution,_Heredity
3.7.1.04_-_Rebirth_and_Soul_Evolution
3.7.1.05_-_The_Significance_of_Rebirth
3.7.1.06_-_The_Ascending_Unity
3.7.1.07_-_Involution_and_Evolution
3.7.1.09_-_Karma_and_Freedom
3.7.1.10_-_Karma,_Will_and_Consequence
3.7.1.11_-_Rebirth_and_Karma
3.7.1.12_-_Karma_and_Justice
3.7.2.01_-_The_Foundation
3.7.2.02_-_The_Terrestial_Law
3.7.2.03_-_Mind_Nature_and_Law_of_Karma
3.7.2.04_-_The_Higher_Lines_of_Karma
3.7.2.05_-_Appendix_I_-_The_Tangle_of_Karma
38.01_-_Asceticism_and_Renunciation
38.07_-_A_Poem
3.8.1.05_-_Occult_Knowledge_and_the_Hindu_Scriptures
3_-_Commentaries_and_Annotated_Translations
40.01_-_November_24,_1926
4.01_-_INTRODUCTION
4.01_-_Sweetness_in_Prayer
4.01_-_THE_COLLECTIVE_ISSUE
4.01_-_The_Presence_of_God_in_the_World
4.01_-_The_Principle_of_the_Integral_Yoga
4.02_-_Autobiographical_Evidence
4.02_-_BEYOND_THE_COLLECTIVE_-_THE_HYPER-PERSONAL
4.02_-_Difficulties
4.02_-_Divine_Consolations.
4.02_-_GOLD_AND_SPIRIT
4.02_-_Humanity_in_Progress
4.02_-_The_Integral_Perfection
4.03_-_Prayer_of_Quiet
4.03_-_Prayer_to_the_Ever-greater_Christ
4.03_-_The_Meaning_of_Human_Endeavor
4.03_-_The_Psychology_of_Self-Perfection
4.03_-_THE_TRANSFORMATION_OF_THE_KING
4.03_-_THE_ULTIMATE_EARTH
4.04_-_Conclusion
4.04_-_In_the_Total_Christ
4.04_-_THE_LEECH
4.04_-_The_Perfection_of_the_Mental_Being
4.04_-_THE_REGENERATION_OF_THE_KING
4.04_-_Weaknesses
4.05_-_THE_DARK_SIDE_OF_THE_KING
4.05_-_The_Instruments_of_the_Spirit
4.05_-_THE_MAGICIAN
4.06_-_Purification-the_Lower_Mentality
4.06_-_THE_KING_AS_ANTHROPOS
4.07_-_Purification-Intelligence_and_Will
4.07_-_THE_RELATION_OF_THE_KING-SYMBOL_TO_CONSCIOUSNESS
4.08_-_The_Liberation_of_the_Spirit
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
4.1.1_-_The_Difficulties_of_Yoga
4.11_-_The_Perfection_of_Equality
4.1.2.02_-_The_Three_Transformations
4.1.2_-_The_Difficulties_of_Human_Nature
4.12_-_The_Way_of_Equality
4.1.3_-_Imperfections_and_Periods_of_Arrest
4.13_-_The_Action_of_Equality
4.1.4_-_Resistances,_Sufferings_and_Falls
4.14_-_The_Power_of_the_Instruments
4.14_-_THE_SONG_OF_MELANCHOLY
4.15_-_Soul-Force_and_the_Fourfold_Personality
4.16_-_The_Divine_Shakti
4.17_-_The_Action_of_the_Divine_Shakti
4.17_-_THE_AWAKENING
4.18_-_Faith_and_shakti
4.19_-_The_Nature_of_the_supermind
4.1_-_Jnana
4.2.03_-_The_Birth_of_Sin
4.20_-_The_Intuitive_Mind
4.21_-_The_Gradations_of_the_supermind
4.2.1_-_The_Right_Attitude_towards_Difficulties
4.2.2_-_Steps_towards_Overcoming_Difficulties
4.22_-_The_supramental_Thought_and_Knowledge
4.2.3.02_-_Signs_of_the_Psychic's_Coming_Forward
4.2.3.05_-_Obstacles_to_the_Psychic's_Emergence
4.23_-_The_supramental_Instruments_--_Thought-process
4.2.3_-_Vigilance,_Resolution,_Will_and_the_Divine_Help
4.2.4.04_-_The_Psychic_Fire_and_Some_Inner_Visions
4.2.4.09_-_Psychic_Tears_or_Weeping
4.2.4.11_-_Psychic_Intensity
4.24_-_The_supramental_Sense
4.2.4_-_Time_and_CHange_of_the_Nature
4.2.5.01_-_Psychisation_and_Spiritualisation
4.2.5.03_-_The_Psychic_and_Spiritual_Movements
4.2.5.04_-_The_Psychic_Consciousness_and_the_Descent_from_Above
4.2.5_-_Dealing_with_Depression_and_Despondency
4.25_-_Towards_the_supramental_Time_Vision
4.2_-_Karma
4.3.1.01_-_Peace,_Calm,_Silence_and_the_Self
4.3.1.06_-_A_Vision_of_the_Universal_Self
4.3.1.10_-_Experiences_of_Infinity,_Oneness,_Unity
4.3.1_-_The_Hostile_Forces_and_the_Difficulties_of_Yoga
4.3.2.02_-_Breaking_into_the_Spiritual_Consciousness
4.3.2.04_-_Degrees_in_the_Higher_Consciousness
4.3.2_-_Attacks_by_the_Hostile_Forces
4.3.3_-_Dealing_with_Hostile_Attacks
4.3.4_-_Accidents,_Possession,_Madness
4.3_-_Bhakti
4.4.1.01_-_The_Meaning_of_Spiritual_Transformation
4.4.1.03_-_Both_Ascent_and_Descent_Necessary
4.4.1.07_-_Experiences_of_Ascent_and_Descent
4.4.2.02_-_Ascension_or_Rising_above_the_Head
4.4.2.03_-_Ascent_and_Return_to_the_Ordinary_Consciousness
4.4.3.03_-_Preparatory_Experiences_and_Descent
4.4.4.01_-_The_Descent_of_Peace,_Force,_Light,_Ananda
4.4.4.05_-_The_Descent_of_Force_or_Power
4.4.5.03_-_Descent_and_Other_Experiences
5.01_-_ADAM_AS_THE_ARCANE_SUBSTANCE
5.01_-_EPILOGUE
5.01_-_The_Dakini,_Salgye_Du_Dalma
5.02_-_Perfection_of_the_Body
5.02_-_THE_STATUE
5.03_-_ADAM_AS_THE_FIRST_ADEPT
5.03_-_The_Divine_Body
5.04_-_Supermind_and_the_Life_Divine
5.05_-_Supermind_and_Humanity
5.05_-_THE_OLD_ADAM
5.06_-_Supermind_in_the_Evolution
5.06_-_THE_TRANSFORMATION
5.07_-_Mind_of_Light
5.07_-_ROTUNDUM,_HEAD,_AND_BRAIN
5.08_-_ADAM_AS_TOTALITY
5.08_-_Supermind_and_Mind_of_Light
5.1.01.1_-_The_Book_of_the_Herald
5.1.01.3_-_The_Book_of_the_Assembly
5.1.01.4_-_The_Book_of_Partings
5.1.01.5_-_The_Book_of_Achilles
5.1.01.8_-_The_Book_of_the_Gods
5.1.01.9_-_Book_IX
5.1.02_-_Ahana
5.2.01_-_The_Descent_of_Ahana
5.4.01_-_Occult_Knowledge
5.4.02_-_Occult_Powers_or_Siddhis
5_-_The_Phenomenology_of_the_Spirit_in_Fairytales
6.01_-_THE_ALCHEMICAL_VIEW_OF_THE_UNION_OF_OPPOSITES
6.02_-_STAGES_OF_THE_CONJUNCTION
6.04_-_THE_MEANING_OF_THE_ALCHEMICAL_PROCEDURE
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
7.01_-_The_Soul_(the_Psychic)
7.02_-_The_Mind
7.08_-_Sincerity
7.13_-_The_Conquest_of_Knowledge
7.5.33_-_Shiva
7.5.64_-_The_Iron_Dictators
7.6.02_-_The_World_Game
Aeneid
Apology
Appendix_4_-_Priest_Spells
APPENDIX_I_-_Curriculum_of_A._A.
Blazing_P1_-_Preconventional_consciousness
Blazing_P2_-_Map_the_Stages_of_Conventional_Consciousness
Blazing_P3_-_Explore_the_Stages_of_Postconventional_Consciousness
BOOK_I._-_Augustine_censures_the_pagans,_who_attri_buted_the_calamities_of_the_world,_and_especially_the_sack_of_Rome_by_the_Goths,_to_the_Christian_religion_and_its_prohibition_of_the_worship_of_the_gods
BOOK_II._-_A_review_of_the_calamities_suffered_by_the_Romans_before_the_time_of_Christ,_showing_that_their_gods_had_plunged_them_into_corruption_and_vice
BOOK_II._--_PART_I._ANTHROPOGENESIS.
BOOK_II._--_PART_III._ADDENDA._SCIENCE_AND_THE_SECRET_DOCTRINE_CONTRASTED
BOOK_II._--_PART_II._THE_ARCHAIC_SYMBOLISM_OF_THE_WORLD-RELIGIONS
BOOK_I._--_PART_I._COSMIC_EVOLUTION
BOOK_I._--_PART_III._SCIENCE_AND_THE_SECRET_DOCTRINE_CONTRASTED
BOOK_I._--_PART_II._THE_EVOLUTION_OF_SYMBOLISM_IN_ITS_APPROXIMATE_ORDER
BOOK_IX._-_Of_those_who_allege_a_distinction_among_demons,_some_being_good_and_others_evil
Book_of_Exodus
Book_of_Genesis
Book_of_Imaginary_Beings_(text)
Book_of_Proverbs
BOOK_VIII._-_Some_account_of_the_Socratic_and_Platonic_philosophy,_and_a_refutation_of_the_doctrine_of_Apuleius_that_the_demons_should_be_worshipped_as_mediators_between_gods_and_men
BOOK_VI._-_Of_Varros_threefold_division_of_theology,_and_of_the_inability_of_the_gods_to_contri_bute_anything_to_the_happiness_of_the_future_life
BOOK_V._-_Of_fate,_freewill,_and_God's_prescience,_and_of_the_source_of_the_virtues_of_the_ancient_Romans
BOOK_XI._-_Augustine_passes_to_the_second_part_of_the_work,_in_which_the_origin,_progress,_and_destinies_of_the_earthly_and_heavenly_cities_are_discussed.Speculations_regarding_the_creation_of_the_world
BOOK_XIII._-_That_death_is_penal,_and_had_its_origin_in_Adam's_sin
BOOK_XIV._-_Of_the_punishment_and_results_of_mans_first_sin,_and_of_the_propagation_of_man_without_lust
BOOK_XIX._-_A_review_of_the_philosophical_opinions_regarding_the_Supreme_Good,_and_a_comparison_of_these_opinions_with_the_Christian_belief_regarding_happiness
BOOK_X._-_Porphyrys_doctrine_of_redemption
BOOK_XVIII._-_A_parallel_history_of_the_earthly_and_heavenly_cities_from_the_time_of_Abraham_to_the_end_of_the_world
BOOK_XVII._-_The_history_of_the_city_of_God_from_the_times_of_the_prophets_to_Christ
BOOK_XVI._-_The_history_of_the_city_of_God_from_Noah_to_the_time_of_the_kings_of_Israel
BOOK_XV._-_The_progress_of_the_earthly_and_heavenly_cities_traced_by_the_sacred_history
BOOK_XXII._-_Of_the_eternal_happiness_of_the_saints,_the_resurrection_of_the_body,_and_the_miracles_of_the_early_Church
BOOK_XXI._-_Of_the_eternal_punishment_of_the_wicked_in_hell,_and_of_the_various_objections_urged_against_it
BOOK_XX._-_Of_the_last_judgment,_and_the_declarations_regarding_it_in_the_Old_and_New_Testaments
BS_1_-_Introduction_to_the_Idea_of_God
CHAPTER_32_-_Expounds_these_words_of_the_Paternoster__"Fiat_voluntas_tua_sicut
CHAPTER_37_-_Describes_the_excellence_of_this_prayer_called_the_Paternoster,
CHAPTER_38_-_Treats_of_the_great_need_which_we_have_to_beseech_the_Eternal
Conversations_with_Sri_Aurobindo
COSA_-_BOOK_IX
COSA_-_BOOK_V
COSA_-_BOOK_VI
COSA_-_BOOK_VII
COSA_-_BOOK_VIII
COSA_-_BOOK_X
COSA_-_BOOK_XII
COSA_-_BOOK_XIII
DS1
ENNEAD_02.09_-_Against_the_Gnostics;_or,_That_the_Creator_and_the_World_are_Not_Evil.
ENNEAD_03.02_-_Of_Providence.
ENNEAD_03.06_-_Of_the_Impassibility_of_Incorporeal_Entities_(Soul_and_and_Matter).
ENNEAD_04.03_-_Problems_About_the_Soul.
ENNEAD_04.07_-_Of_the_Immortality_of_the_Soul:_Polemic_Against_Materialism.
ENNEAD_05.01_-_The_Three_Principal_Hypostases,_or_Forms_of_Existence.
ENNEAD_05.09_-_Of_Intelligence,_Ideas_and_Essence.
ENNEAD_06.05_-_The_One_and_Identical_Being_is_Everywhere_Present_In_Its_Entirety.345
ENNEAD_06.09_-_Of_the_Good_and_the_One.
Euthyphro
Gorgias
Guru_Granth_Sahib_first_part
I._THE_ATTRACTIVE_POWER_OF_GOD
Kafka_and_His_Precursors
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
LUX.02_-_EVOCATION
LUX.04_-_LIBERATION
Meno
Phaedo
r1912_01_13
r1912_12_05
r1913_12_26
r1914_03_22
r1914_03_27
r1914_03_29
r1914_04_10
r1914_06_11
r1914_06_16
r1914_07_10
r1914_07_25
r1914_10_30
r1914_11_13
r1917_01_23a
r1917_01_31
r1917_03_17
r1918_05_21
Sayings_of_Sri_Ramakrishna_(text)
Sophist
Symposium
Talks_076-099
Talks_100-125
Talks_151-175
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_Dwellings_of_the_Philosophers
the_Eternal_Wisdom
The_Golden_Bough
The_Gospel_According_to_John
The_Gospel_According_to_Luke
The_Gospel_According_to_Mark
The_Gospel_According_to_Matthew
The_Great_Sense
The_Lottery_in_Babylon
The_Pilgrims_Progress
The_Riddle_of_this_World
The_Way_of_Perfection
Thus_Spoke_Zarathustra_text
Timaeus
Verses_of_Vemana

PRIMARY CLASS

God
Names_of_God
SEE ALSO

SIMILAR TITLES
the Spirit
The Spirit of the Laws
The Spiritual Exercises

DEFINITIONS

The spiritual element is the need of the being for contact, merging, union wth its own highest and uhole sell and source of being and consciousness and bliss, the Ditinc. These two are two sides of the same thing. The mind, vital, physical can be the supports and recipients of this lose, but they can be fully that only when they become remoulded in harmony with the psychic and spiritual elements of the being and no longer bring in the lower insistences of the ego.

The spiritual life, on the contrary, proceeds directly by a change of consciousness, a change from the ordinary consciousocss, ignorant and separated from its true self and from God, to a greater consciousness in which one finds one’s true being and comes first into direct and liviug contact and then into union with the Divine. ‘ ■ ’ j

The spiritual man who can guide human life towards its perfection is typified in the ancient Indian idea of the Rishi, one who has lived fully the life of man and found the word of the supra-intellectual, supramental, spiritual truth. He has risen above these lower limitations and can view all things from above, but also he is in sympathy with their effort and can view them from within; he has the complete inner knowledge and the higher surpassing knowledge. Therefore he can guide the world humanly as God guides it divinely, because like the Divine he is in the life of the world and yet above it.” The Human Cycle*

The spiritual transformation proper begins or becomes possible when one rises above the mind and lives there governing all from above. Even in the psychic transformation one can rise above by a sort of going above of the mental, vital, physical being and a return, but one does not yet live above in the summit consciousness where overmind has its seat with the other planes that are above the human Mind.
   Ref: SABCL Vol. 22-23-24, Page: 1092-93


the spirit world?” Or did they come to him, as they have and still do to initiates, after a special,



QUOTES [450 / 450 - 500 / 9786]


KEYS (10k)

  372 Sri Aurobindo
   14 The Mother
   4 Manly P Hall
   4 Anonymous
   3 Rudolf Steiner
   3 Aleister Crowley
   2 Thomas Keating
   2 Swami Vivekananda
   2 Peter J Carroll
   2 M Alan Kazlev
   2 Ken Wilber
   2 Joseph Campbell
   2 Israel Regardie
   2 Friedrich Nietzsche
   2 Alfred Korzybski
   1 The Sophia of Jesus (excerpt)
   1 Sri Aurobindo?
   1 Simone de Beauvoir
   1 Shennong Ben Cao Jing
   1 Sheng yen
   1 Saint Francis of Assisi
   1 Saint Benedict of Nursia
   1 Ralph Waldo Emerson
   1 Ptahhotep
   1 Plato
   1 Miyamoto Musashi
   1 Marcus Aurelius
   1 Madame Blavatsky
   1 Laws of Manu
   1 Jordan Peterson
   1 James Austin
   1 Jalaluddin Rumi
   1 Integral Yoga; Sri Aurobindo's Teaching and Method of Practice
   1 I Corinthians II
   1 Hermann Hesse
   1 Heraclitus
   1 Harold Abelson
   1 Edith Stein
   1 Edgar Cayce
   1 Dzongsar Jamyang Khyentse
   1 D. T. Suzuki
   1 Dr E.V. Kenealy
   1 Daniel C Matt
   1 C S Lewis
   1 Charles F Haanel
   1 Carl Jung
   1 Albert Einstein

NEW FULL DB (2.4M)

   29 Anonymous
   7 Rumi
   4 T B Joshua
   4 Robert Louis Stevenson
   4 Morihei Ueshiba
   4 Mahatma Gandhi
   4 Johann Wolfgang von Goethe
   3 Voltaire
   3 The Mother
   3 Plato
   3 Paulo Coelho
   3 Mooji
   3 John Updike
   3 Friedrich Nietzsche
   3 Charles Bukowski
   2 Thomas Watson
   2 Thomas Paine
   2 Thomas Merton
   2 Thomas Jefferson
   2 Thich Nhat Hanh

1:All wisdom is one: to understand the spirit that rules all by all. ~ Heraclitus,
2:Dance represents the triumph of the spirit over the flesh. ~ Aleister Crowley, [T7],
3:For the spirit searcheth all things, yea, the deep things of God. ~ I Corinthians II,
4:The spirit is life. The mind is the builder. The physical is the result.
   ~ Edgar Cayce,
5:The inmost is the infinite. ~ Sri Aurobindo, The Future Poetry, The Power of the Spirit,
6:Harmony is the natural rule of the spirit. ~ Sri Aurobindo, The Life Divine, The Divine Life,
7:Experience comes through many errors. ~ Sri Aurobindo, The Human Cycle, The Spiritual Aim and Life,
8:The spiritual fullness of the being is eternity. ~ Sri Aurobindo, The Life Divine, The Divine Life,
9:The intellectual ages sing less easily. ~ Sri Aurobindo, The Future Poetry, The Form and the Spirit,
10:The spiritual man is one who has discovered his soul. ~ Sri Aurobindo, The Life Divine, The Gnostic Being,
11:Accord and concord are the true normality of the spirit. ~ Sri Aurobindo, The Life Divine, The Divine Life,
12:Time was Eternity’s transparent robe. ~ Sri Aurobindo, Savitri, The House of the Spirit and the New Creation,
13:The Word that ushers divine experience ~ Sri Aurobindo, Savitri, The House of the Spirit and the New Creation,
14:The real truth of man is to be found in his soul. ~ Sri Aurobindo, The Human Cycle, The Spiritual Aim and Life,
15:This darkness hides our nobler destiny. ~ Sri Aurobindo, Savitri, The House of the Spirit and the New Creation,
16:Tied up the spirit to golden posts of bliss.
   ~ Sri Aurobindo, Savitri, The Kingdoms and Godheads of the Little Mind,
17:Worlds were many, but the Self was one. ~ Sri Aurobindo, Savitri, The House of the Spirit and the New Creation,
18:One has sometimes to deny God in order to find him. ~ Sri Aurobindo, The Human Cycle, The Spiritual Aim and Life,
19:The lyric is a moment of heightened soul experience. ~ Sri Aurobindo, The Future Poetry, The Form and the Spirit,
20:The spirit is doomed to pain till man is free. ~ Sri Aurobindo, Savitri, The Way of Fate and the Problem of Pain,
21:The senses there were outlets of the soul; ~ Sri Aurobindo, Savitri, The House of the Spirit and the New Creation,
22:When mountain-climbing is made too easy, the spiritual effect of the mountain exercises vanishes into the air. ~ D. T. Suzuki,
23:Evolution is an inverse action of the involution. ~ Sri Aurobindo, The Life Divine, The Evolution of the Spiritual Man,
24:There is no other way than to persevere. ~ Sri Aurobindo, Letters on Yoga - IV, Human Relations and the Spiritual Life,
25:It is the seeing mind that is the master of poetic utterance. ~ Sri Aurobindo, The Future Poetry, The Word and the Spirit,
26:Religion is the seeking after the spiritual, the suprarational. ~ Sri Aurobindo, The Human Cycle, The Suprarational Beauty,
27:The one thing that man sees above the intellect is the spirit. ~ Sri Aurobindo, The Future Poetry, The Power of the Spirit,
28:A diversity in oneness is the law of the manifestation. ~ Sri Aurobindo, The Life Divine, The Evolution of the Spiritual Man,
29:Only in the spiritual self can we possess the true unity. ~ Sri Aurobindo, The Synthesis Of Yoga, The Liberation of the Spirit,
30:Fear is more even of a nervous sensation than an emotion. ~ Sri Aurobindo, The Synthesis Of Yoga, The Instruments of the Spirit,
31:The poet is a magician who hardly knows the secret of his own spell. ~ Sri Aurobindo, The Future Poetry, The Word and the Spirit,
32:A figure in the ineffable Witness' shrine
   ~ Sri Aurobindo, Savitri, The Yoga of the King The Yoga of the Spirits Freedom and Greatness,
33:Climbed back from Time into undying Self,
   ~ Sri Aurobindo, Savitri, The Yoga of the King The Yoga of the Spirits Freedom and Greatness,
34:It is a truth of the Infinite, one in an infinite diversity. ~ Sri Aurobindo, The Life Divine, The Evolution of the Spiritual Man,
35:Necessity is the child of the spirit’s free self-determination. ~ Sri Aurobindo, Essays in Philosophy and Yoga, Karma and Freedom,
36:The supreme Self is one, but the souls of the Self are many. ~ Sri Aurobindo, The Life Divine, The Evolution of the Spiritual Man,
37:Truth and error live always together in the human evolution. ~ Sri Aurobindo, The Life Divine, The Evolution of the Spiritual Man,
38:All this infinite becoming is a birth of the Spirit into form. ~ Sri Aurobindo, Essays in Philosophy and Yoga, The Ascending Unity,
39:Fate revealed a chain of seeing Will; ~ Sri Aurobindo, Savitri, The Yoga of the King, The Yoga of the Spirit’s Freedom and Greatness,
40:Here chaos sorts itself into a world, ~ Sri Aurobindo, Savitri, The Yoga of the King, The Yoga of the Spirit’s Freedom and Greatness,
41:It is not what you do but the spirit in which you do it that is important for the integral Yoga.
   ~ The Mother, Words Of The Mother I, [T5],
42:Outward circumstances are only a cover for the real workings of the spirit. ~ Sri Aurobindo, The Synthesis Of Yoga, Faith and Shakti,
43:To break up the form is to injure the spirit’s self-expression. ~ Sri Aurobindo, The Renaissance in India, “Is India Civilised?” - I,
44:The spiritual life of India is the first necessity of the world’s future. ~ Sri Aurobindo, Bande Mataram - II, One More for the Altar,
45:In each success a seed of failure lurks. ~ Sri Aurobindo, Savitri, The Yoga of the King, The Yoga of the Spirit’s Freedom and Greatness,
46:The difference between knowledge and ignorance is a grace of the Spirit. ~ Sri Aurobindo, The Synthesis Of Yoga, The Master of the Work,
47:It is the spirit within and not the mind without that is the fount of poetry. ~ Sri Aurobindo, The Future Poetry, New Birth or Decadence?,
48:Mind is not the destined archangel of the transformation. ~ Sri Aurobindo, The Human Cycle, The Necessity of the Spiritual Transformation,
49:The Immobile’s ocean-silence saw him pass, ~ Sri Aurobindo, Savitri, The Yoga of the King, The Yoga of the Spirit’s Freedom and Greatness,
50:The Immobile’s ocean-silence saw him pass, ~ Sri Aurobindo, Savitri, The Yoga of the King, The Yoga of the Spirit’s Freedom and Greatness,
51:Death lay beneath him like a gate of sleep. ~ Sri Aurobindo, Savitri, The Yoga of the King, The Yoga of the Spirit’s Freedom and Greatness,
52:The spiritual is the one truth of which all others are the veiled aspects ~ Sri Aurobindo, The Human Cycle, The End of the Curve of Reason,
53:The integral truth of things is truth not of the reason but of the spirit. ~ Sri Aurobindo, The Human Cycle, The End of the Curve of Reason,
54:The lyrical impulse is the original and spontaneous creator of the poetic form, ~ Sri Aurobindo, The Future Poetry, The Form and the Spirit,
55:Material universe a form and movement of the Spirit. ~ Sri Aurobindo, The Renaissance in India, A Rationalistic Critic on Indian Culture - V,
56:Not alone the mind in its trouble
God beholds, but the spirit behind that has joy of the torture. ~ Sri Aurobindo, Collected Poems, Ilion,
57:Spiritual truth is a truth of the spirit, not a truth of the intellect. ~ Sri Aurobindo, The Life Divine, The Evolution of the Spiritual Man,
58:All things are there as the spirit’s powers and means and forms of manifestation. ~ Sri Aurobindo, The Life Divine, The Philosophy of Rebirth,
59:In Yoga friendship can remain, but attachment has to fall away. ~ Sri Aurobindo, Letters on Yoga - IV, Human Relations and the Spiritual Life,
60:The heart’s love allies itself readily with a vital desire in the body. ~ Sri Aurobindo, The Synthesis Of Yoga, The Instruments of the Spirit,
61:The idea is only a partial expression of the spirit. ~ Sri Aurobindo, The Renaissance in India, A Rationalistic Critic on Indian Culture - VI,
62:The exceptional individual is the future type, the forerunner. ~ Sri Aurobindo, The Human Cycle, The Necessity of the Spiritual Transformation,
63:The Spirit manifest as Intelligence is the basis of the world. ~ Sri Aurobindo, Essays in Philosophy and Yoga, The Stress of the Hidden Spirit,
64:Our hearts clutch at a forfeited heavenly bliss. ~ Sri Aurobindo, Savitri, The Yoga of the King, The Yoga of the Spirit’s Freedom and Greatness,
65:On the spiritual path each step forward is a conquest and the result of a fight.
   ~ The Mother, Words Of The Mother II, The Path of Yoga, The Path, [T5],
66:So long as one is not free from the ego sense, there can be no real freedom. ~ Sri Aurobindo, The Synthesis Of Yoga, The Liberation of the Spirit,
67:The mind and the intellect are not the key-power of our existence. ~ Sri Aurobindo, The Human Cycle, The Necessity of the Spiritual Transformation,
68:The Spirit's greatness is our timeless source
   And it shall be our crown in endless Time.
   ~ Sri Aurobindo, Savitri, The Kingdom of Subtle Matter, [T5],
69:Thought climbs in vain and brings a borrowed light, ~ Sri Aurobindo, Savitri, The Yoga of the King, The Yoga of the Spirit’s Freedom and Greatness,
70:Our sight and sense are a fallible gaze and touch
And only the spirit’s vision is wholly true. ~ Sri Aurobindo, Savitri, The Finding of the Soul,
71:Yoga is the founding of all the life and consciousness in the Divine. ~ Sri Aurobindo, Letters on Yoga - IV, Human Relations and the Spiritual Life,
72:An epicure of the spirit’s unseen joys,
He lives on the sweet honey of solitude: ~ Sri Aurobindo, Savitri, The Parable of the Search for the Soul,
73:Spirituality cannot be called upon to deal with life by a non-spiritual method. ~ Sri Aurobindo, The Life Divine, The Evolution of the Spiritual Man,
74:Only by falling back on our better thought, by yielding to the spirit of prophecy which is innate in every man, can we know what that wisdom saith. ~ Ralph Waldo Emerson,
75:This now he willed to discover and exile,
   The element in him betraying God.
   ~ Sri Aurobindo, Savitri, The House of the Spirit and the New Creation, [T5],
76:what is Fate if not the spirit’s will
After long time fulfilled by cosmic Force? ~ Sri Aurobindo, Savitri, The Way of Fate and the Problem of Pain,
77:Does one enter a temple with dirty feet?
Likewise, one does not enter the temple of the spirit with a sullied mind.
   ~ The Mother, Words Of The Mother II,
78:What the spirit sees, creates a truth
And what the soul imagines is made a world. ~ Sri Aurobindo, Savitri, The Way of Fate and the Problem of Pain,
79:But first the spirit’s ascent we must achieve
Out of the chasm from which our nature rose. ~ Sri Aurobindo, Savitri, The Godheads of the Little Life,
80:The guardians of Eternity keep its law
For ever fixed upon Truth’s giant base ~ Sri Aurobindo, Savitri, The House of the Spirit and the New Creation,
81:The inconscient world is the spirit’s self-made room,
Eternal Night shadow of eternal Day. ~ Sri Aurobindo, Savitri, The Dream Twilight of the Ideal,
82:The perfection of man lies in the unfolding of the ever-perfect Spirit. ~ Sri Aurobindo, The Human Cycle, The Necessity of the Spiritual Transformation,
83:Time shall be
The quivering of the spirit’s endless bliss. ~ Sri Aurobindo, Savitri, The Eternal Day, The Soul’s Choice and the Supreme Consummation,
84:Phenomenon built Reality’s summer-house
On the beaches of the sea of Infinity. ~ Sri Aurobindo, Savitri, The House of the Spirit and the New Creation,
85:The poetic word is a vehicle of the spirit, the chosen medium of the soul’s self-expression. ~ Sri Aurobindo, The Future Poetry, The Word and the Spirit,
86:The too developed intellect cannot often keep or recover life’s first fine careless rapture. ~ Sri Aurobindo, The Future Poetry, The Form and the Spirit,
87:The true basis of work and life is the spiritual. ~ Sri Aurobindo, Autobiographical Notes and Other Writings of Historical Interest, To Chittaranjan Das,
88:To realise the Self is to realise the eternal freedom of the Spirit. ~ Sri Aurobindo, The Life Divine, Brahman, Purusha, Ishwara - Maya, Prakriti, Shakti,
89:Faith and courage are the true attitude to keep in life and work always and in the spiritual experience also. ~ Sri Aurobindo, Letters on Yoga - II, Faith,
90:Imagination’s great ensorcelling rod
Summoned the unknown and gave to it a home, ~ Sri Aurobindo, Savitri, The House of the Spirit and the New Creation,
91:No victory can be won without a fixed fidelity to the aim and a long effort. ~ Sri Aurobindo, Letters on Yoga - IV, Human Relations and the Spiritual Life,
92:The consciousness of union with the Divine is for the spiritual seeker the supreme knowledge. ~ Sri Aurobindo, Letters on Yoga - IV, Thought and Knowledge,
93:Armed with the intuition of a bliss
To which some moved tranquillity was the key, ~ Sri Aurobindo, Savitri, The House of the Spirit and the New Creation,
94:The spiritual perfected only by man accomplished first in body, life and mind. ~ Sri Aurobindo, The Renaissance in India, Indian Spirituality and Life - IV,
95:Through the spirit we come to the root of action and existence. ~ Sri Aurobindo, The Life Divine, The Origin and Remedy of Falsehood, Error, Wrong and Evil,
96:Friendship and love are indispensable notes in the harmony to which we aspire. ~ Sri Aurobindo, Letters on Yoga - IV, Human Relations and the Spiritual Life,
97:Always ascends the zigzag of the gods
And upward points the spirit’s climbing Fire. ~ Sri Aurobindo, Savitri, The Kingdoms and Godheads of the Little Mind,
98:Body and mind are not the creators of the spirit, the spirit is the creator of the mind and body. ~ Sri Aurobindo, The Life Divine, The Philosophy of Rebirth,
99:There Matter is the Spirit’s firm density,
An artistry of glad outwardness of self. ~ Sri Aurobindo, Savitri, The House of the Spirit and the New Creation,
100:The spirit’s consent is needed for each act
And Freedom walks in the same pace with Law. ~ Sri Aurobindo, Savitri, The Way of Fate and the Problem of Pain,
101:But no victory can be won without a fixed fidelity to the aim and a long effort. ~ Sri Aurobindo, Letters on Yoga - IV, Human Relations and the Spiritual Life,
102:In man it is the ego idea which chiefly supports the falsehood of a separative existence. ~ Sri Aurobindo, The Synthesis Of Yoga, The Liberation of the Spirit,
103:Our Yoga is not an ascetic Yoga: it aims at purity, but not at a cold austerity. ~ Sri Aurobindo, Letters on Yoga - IV, Human Relations and the Spiritual Life,
104:Poetry and art are born mediators between the immaterial and the concrete, the spirit and life. ~ Sri Aurobindo, The Future Poetry, The Ideal Spirit of Poetry,
105:The shadow has to disappear and by its disappearance reveal the spirit’s unclouded substance. ~ Sri Aurobindo, The Synthesis Of Yoga, The Release from the Ego,
106:To possess its world is the nature of infinite spirit and the necessary urge in all being. ~ Sri Aurobindo, The Synthesis Of Yoga, The Liberation of the Spirit,
107:It waited for the fiat of the Word
That comes through the still self from the Supreme. ~ Sri Aurobindo, Savitri, The House of the Spirit and the New Creation,
108:To be alone with the Divine is the highest of all privileged states for the sadhak. ~ Sri Aurobindo, Letters on Yoga - IV, Human Relations and the Spiritual Life,
109:Intellect void of the spirit can only pile up external knowledge and machinery and efficiency. ~ Sri Aurobindo, The Life Divine, The Evolution of the Spiritual Man,
110:The ecstasy of the spirit’s calm needs to be transformed by the ecstasy of the soul’s Ananda. ~ Sri Aurobindo, Essays on the Gita, The Fullness of Spiritual Action,
111:In order to be an image of God, the spirit must turn to what is eternal, hold it in spirit, keep it in memory, and by loving it, embrace it in the will. ~ Edith Stein, [T5],
112:It made of Space a marvel house of God,
It poured through Time its works of ageless might, ~ Sri Aurobindo, Savitri, The House of the Spirit and the New Creation,
113:A spiritual idea is a power, but only when it is both inwardly and outwardly creative. ~ Sri Aurobindo, The Human Cycle, The Advent and Progress of the Spiritual Age,
114:Well-known or unknown has absolutely no importance from the spiritual point of view. ~ Sri Aurobindo, Letters on Himself and the Ashram, No Propaganda or Proselytism,
115:The holding of an ideal becomes almost an excuse for not living according to the ideal. ~ Sri Aurobindo, The Human Cycle, The Advent and Progress of the Spiritual Age,
116:Nature creates perfectly because she creates directly out of life and is not intellectually self-conscious. ~ Sri Aurobindo, The Future Poetry, The Form and the Spirit,
117:There substance was a resonant harp of self,
A net for the constant lightnings of the spirit, ~ Sri Aurobindo, Savitri, The House of the Spirit and the New Creation,
118:The Sole in its solitude yearned towards the All
And the Many turned to look back at the One. ~ Sri Aurobindo, Savitri, The House of the Spirit and the New Creation,
119:Strength in the spirit, wisdom in the mind,
Love in the heart complete the trinity
Of glorious manhood. ~ Sri Aurobindo, Collected Plays and Stories, Act III,
120:Study strategy over the years and achieve the spirit of the warrior. Today is victory over yourself of yesterday; tomorrow is your victory over lesser men.
   ~ Miyamoto Musashi,
121:Through all ways of our being the Divine can touch us and make use of them to awaken and liberate the spirit. ~ Sri Aurobindo, The Synthesis Of Yoga, The Ananda Brahman,
122:Mind is not the native dynamism of consciousness of the Spirit; supermind, the light of gnosis, is its native dynamism. ~ Sri Aurobindo, The Life Divine, The Divine Life,
123:The ego sense must be replaced by a oneness with the transcendental Divine and with universal being. ~ Sri Aurobindo, The Synthesis Of Yoga, The Liberation of the Spirit,
124:There is a higher which is the spiritual and that is the nature of our spiritual personality, our true person. ~ Sri Aurobindo, Essays on the Gita, The Secret of Secrets,
125:You take up the spiritual path only when you feel you cannot do otherwise. 27 October 1952
   ~ The Mother, Words Of The Mother II, The Ways of Working of the Lord, The Path [29],
126:Nature's Process
A nearness thrilled of the spirit to its source
And deepest things seemed obvious, close and true. ~ Sri Aurobindo, Savitri, The Triple Soul-Forces,
127:Spirit is a final evolutionary emergence because it is the original involutionary element and factor. ~ Sri Aurobindo, The Life Divine, The Evolution of the Spiritual Man,
128:The expression of the spiritual through the aesthetic sense is the constant sense of Indian art. ~ Sri Aurobindo, The Future Poetry, The Soul of Poetic Delight and Beauty,
129:The secret of our apparent bondage is the Spirit's play by which It consents to forget God-consciousness in the absorption of Nature's movement.
   ~ Sri Aurobindo, Isha Upanishad,
130:For all we have acquired soon loses worth,
   An old disvalued credit in Times bank,
   ~ Sri Aurobindo, Savitri, The Yoga of the King The Yoga of the Spirits Freedom and Greatness,
131:Hear its cry when God’s moment changing our fate comes visored
Silently into our lives and the spirit too knows, for it watches. ~ Sri Aurobindo, Collected Poems, Ilion,
132:For to one is given through the Spirit the utterance of wisdom, and to another the utterance of knowledge according to the same Spirit,
   ~ Anonymous, The Bible, 1 Corinthians 12:8,
133:Veiled by the ray no mortal eye can bear,
The Spirit's bare and absolute potencies
Burn in the solitude of the thoughts of God. ~ Sri Aurobindo, Savitri, The Secret Knowledge,
134:What is needed by each for his spiritual progress is the one consideration to be held in view. ~ Sri Aurobindo, Letters on Yoga - IV, Human Relations and the Spiritual Life,
135:Our base’s Matter seems alone complete,
An absolute machine without a soul. ~ Sri Aurobindo, Savitri, The Yoga of the King, The Yoga of the Spirit’s Freedom and Greatness,
136:A higher instrumental dynamis than mind is needed to transform totally a nature created by the Ignorance. ~ Sri Aurobindo, The Life Divine, The Evolution of the Spiritual Man,
137:A rigid standardisation, however necessary for the mind’s arrangement of things, could not be the law of the spiritual life. ~ Sri Aurobindo, The Life Divine, The Divine Life,
138:the rhythms and metres of the stars
Significant of the movements of our fate ~ Sri Aurobindo, Savitri, The Yoga of the King, The Yoga of the Spirit’s Freedom and Greatness,
139:"I wish I had never been born," she said. "What are we born for?" "For infinite happiness," said the Spirit. "you can step out into it at any moment..." ~ C S Lewis, The Great Divorce,
140: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,
141:It is the vital passion for the Divine that creates the spiritual heroes, conquerors or martyrs. ~ Sri Aurobindo, Letters on Yoga - II, Divine Love, Psychic Love and Human Love,
142:Christianity was an assertion of human equality in the spirit, a great assertion of the unity of the divine spirit in man. ~ Sri Aurobindo, Bande Mataram - II, Asiatic Democracy,
143:Every man is born into this world as a servant. He must serve life and nature, those to whom he has personal responsibilities, and the spiritual needs of his own soul."
   ~ Manly P Hall,
144:Human affection is obviously unreliable because it is so much bound up with selfishness and desire. ~ Sri Aurobindo, Letters on Yoga - IV, Human Relations and the Spiritual Life,
145:What we see as error is very frequently the symbol or a disguise or a corruption or malformation of a truth. ~ Sri Aurobindo, The Life Divine, The Evolution of the Spiritual Man,
146:Once figure of creation’s vain ellipse,
The expanding zero lost its giant curve. ~ Sri Aurobindo, Savitri, The Yoga of the King, The Yoga of the Spirit’s Freedom and Greatness,
147:The Purusha has that capacity; for the spirit within can always change and perfect the working of its nature. ~ Sri Aurobindo, The Synthesis Of Yoga, The Power of the Instruments,
148:Faith is indispensable to man, for without it he could not proceed forward in his journey through the Unknown. ~ Sri Aurobindo, The Life Divine, The Evolution of the Spiritual Man,
149:Hid in our hearts is his glory; the Spirit works in our members.
Silence is he, with our voices he speaks, in our thoughts he remembers. ~ Sri Aurobindo, Collected Poems, Ahana,
150:A society that lives not by its men but by its institutions, is not a collective soul, but a machine. ~ Sri Aurobindo, The Human Cycle, The Advent and Progress of the Spiritual Age,
151:His wakened mind became an empty slate
On which the Universal and Sole could write. ~ Sri Aurobindo, Savitri, The Yoga of the King, The Yoga of the Spirit’s Freedom and Greatness,
152:The oneness which is brought about by the happy loss of the will of desire and the ego, is the essence of Mukti. ~ Sri Aurobindo, The Synthesis Of Yoga, The Liberation of the Spirit,
153:A living centre of the Illimitable
Widened to equate with the world’s circumference, ~ Sri Aurobindo, Savitri, The Yoga of the King, The Yoga of the Spirit’s Freedom and Greatness,
154:A spiritual symbol is only a meaningless ticket, unless the thing symbolised is realised in the spirit. ~ Sri Aurobindo, The Human Cycle, The Advent and Progress of the Spiritual Age,
155:Life, the river of the Spirit, consenting to anguish and sorrow
If by her heart’s toil a loan-light of joy from the heavens she can borrow. ~ Sri Aurobindo, Collected Poems, Ahana,
156:Across the unfolding of the seas of self
Appeared the deathless countries of the One. ~ Sri Aurobindo, Savitri, The Yoga of the King, The Yoga of the Spirit’s Freedom and Greatness,
157:It is a deep spiritual calm and peace that is the only stable foundation for a lasting Bhakti and Ananda. ~ Sri Aurobindo, Letters on Yoga - IV, Human Relations and the Spiritual Life,
158:Sunbelts of knowledge, moonbelts of delight
Stretched out in an ecstasy of widenesses ~ Sri Aurobindo, Savitri, The Yoga of the King, The Yoga of the Spirit’s Freedom and Greatness,
159:The foundation of the pure spiritual consciousness that is the first object in the evolution of the spiritual man. ~ Sri Aurobindo, The Life Divine, The Evolution of the Spiritual Man,
160:The Spirit shall look out through Matter’s gaze
And Matter shall reveal the Spirit’s face. ~ Sri Aurobindo, Savitri, The Eternal Day, The Soul’s Choice and the Supreme Consummation,
161:All forces are to us invisible,—but they are not invisible to the spiritual vision of the Infinite. ~ Sri Aurobindo, The Life Divine, Brahman, Purusha, Ishwara - Maya, Prakriti, Shakti,
162:It is at some one point or a few points that the fire is lit and spreads from hearth to hearth, from altar to altar. ~ Sri Aurobindo, The Life Divine, The Evolution of the Spiritual Man,
163:An almighty occultist erects in Space
This seeming outward world which tricks the sense; ~ Sri Aurobindo, Savitri, The Yoga of the King, The Yoga of the Spirit’s Freedom and Greatness,
164:The lust that warps the spirit’s natural good
Replaced by a manufactured virtue and vice
The frank spontaneous impulse of the soul: ~ Sri Aurobindo, Savitri, The Descent into Night,
165:All’s miracle here and can by miracle change.
This is that secret Nature’s edge of might. ~ Sri Aurobindo, Savitri, The Yoga of the King, The Yoga of the Spirit’s Freedom and Greatness,
166:The witness silence of the Spirit is there in the very grain of all the voices and workings of Nature. ~ Sri Aurobindo, The Life Divine, Brahman, Purusha, Ishwara - Maya, Prakriti, Shakti,
167:All is determined by the Spirit, for all from subtlest existence to grossest matter is manifestation of the Spirit. ~ Sri Aurobindo, The Synthesis Of Yoga, The Ladder of Self-Transcendence,
168:A perfect self-expression of the spirit is the object of our terrestrial existence. ~ Sri Aurobindo, The Life Divine, The Integral Knowledge and the Aim of Life; Four Theories of Existence,
169:Each part of man’s being has its own dharma which it must follow and will follow in the end, put on it what fetters you please. ~ Sri Aurobindo, The Human Cycle, The Spiritual Aim and Life,
170:Man at his highest is a half-god who has risen up out of the animal Nature and is splendidly abnormal in it. ~ Sri Aurobindo, The Human Cycle, The Necessity of the Spiritual Transformation,
171:Of one hundred persons who take up the spiritual life, eighty turn out to be charlatans, fifteen insane, and only five, maybe, get a glimpse of the real truth. Therefore beware ~ Swami Vivekananda,
172:The oneness with all is an internal realisation, but it does not necessarily impose the same dealing with all. ~ Sri Aurobindo, Letters on Yoga - IV, Human Relations and the Spiritual Life,
173:He shore the cord of mind that ties the earth-heart
And cast away the yoke of Matter’s law. ~ Sri Aurobindo, Savitri, The Yoga of the King, The Yoga of the Spirit’s Freedom and Greatness,
174:The work which we have to do for humanity is a work which no other nation can accomplish, the spiritualisation of the race. ~ Sri Aurobindo, Bande Mataram - II, Spirituality and Nationalism,
175:Intense, one-pointed, monumental, lone,
Patient he sat like an incarnate hope
Motionless on a pedestal of prayer. ~ Sri Aurobindo, Savitri, The House of the Spirit and the New Creation,
176:A mystic Form that could contain the worlds,
Yet make one human breast its passionate shrine, ~ Sri Aurobindo, Savitri, The Yoga of the King, The Yoga of the Spirit’s Freedom and Greatness,
177:The spirit rises mightier by defeat;
Its godlike wings grow wider with each fall.
Its splendid failures sum to victory. ~ Sri Aurobindo, Savitri, The Way of Fate and the Problem of Pain,
178:The spirit rises mightier by defeat;
Its godlike wings grow wider with each fall.
Its splendid failures sum to victory. ~ Sri Aurobindo, Savitri, The Way of Fate and the Problem of Pain,
179:Occult powers can only be for the spiritual man an instrumentation of the Divine Power that uses him. ~ Sri Aurobindo, Letters on Yoga - III, The Danger of the Ego and the Need of Purification,
180:Religion’s real business is to prepare man’s mind, life and bodily existence for the spiritual consciousness to take it up. ~ Sri Aurobindo, The Life Divine, The Evolution of the Spiritual Man,
181:Where Matter is all, there Spirit is a dream:
If all are the Spirit, Matter is a lie,
And who was the liar who forged the universe? ~ Sri Aurobindo, Savitri, The Debate of Love and Death,
182:The Inconscient too is infinite;
The more its abysses we insist to sound,
The more it stretches, stretches endlessly. ~ Sri Aurobindo, Savitri, The House of the Spirit and the New Creation,
183:These static objects in the cosmic dance
That are but Energy’s self-repeating whorls
Prolonged by the spirit of the brooding Void, ~ Sri Aurobindo, Savitri, The Godheads of the Little Life,
184:Just as the spirit is vaster than its ideas, the ideas too are larger than their forms, moulds and rhythms. ~ Sri Aurobindo, The Renaissance in India, A Rationalistic Critic on Indian Culture - VI,
185:The overcoming of the sex instinct and impulse is indeed binding on all who would attain to self-mastery and lead the spiritual life. ~ Sri Aurobindo, Essays in Philosophy and Yoga, The Divine Body,
186:Forms on earth do not last (they do in other planes) because these forms are too rigid to grow expressing the progress of the spirit. ~ Sri Aurobindo, Letters on Yoga - I, Transformation and the Body,
187:In this whirl and sprawl through infinite vacancy
The Spirit became Matter and lay in the whirl,
A body sleeping without sense or soul. ~ Sri Aurobindo, Savitri, The Godheads of the Little Life,
188:The sin last, greatest, the spiritual pride,
That, made of dust, equalled itself with heaven,
Its scorn of the worm writhing in the mud, ~ Sri Aurobindo, Savitri, The Dream Twilight of the Ideal,
189:Love and affection must be rooted in the Divine and a spiritual and psychic oneness in the Divine must be their foundation. ~ Sri Aurobindo, Letters on Yoga - IV, Human Relations and the Spiritual Life,
190:Follow your desire as long as you live, and do not perform more than is ordered, do not lessen the time of following desire, for the wasting of time is an abomination to the spirit... ~ Ptahhotep, 11th maxim of,
191:A sumptuous chamber of the spirit’s sleep
At first she made, a deep interior room,
Where he slumbers as if a forgotten guest. ~ Sri Aurobindo, Savitri, The Kingdoms and Godheads of the Greater Life,
192:To catch the boundless in a net of birth,
To cast the spirit into physical form,
To lend speech and thought to the Ineffable; ~ Sri Aurobindo, Savitri, The Kingdoms and Godheads of the Greater Life,
193:Neither the mental effort nor the spiritual impulse can suffice, divorced from each other, to overcome the immense resistance of material Nature. ~ Sri Aurobindo, The Synthesis Of Yoga, The Threefold Life,
194:This sole is real in apparent things,
Even upon earth the spirit is life’s key,
But her solid outsides nowhere bear its trace. ~ Sri Aurobindo, Savitri, The Kingdoms and Godheads of the Greater Life,
195:The physical body is therefore a basis of action, pratiṣṭhā, which cannot be despised, neglected or excluded from the spiritual evolution. ~ Sri Aurobindo, The Synthesis Of Yoga, The Elements of Perfection,
196:A divine life in a material world implies necessarily a union of the two ends of existence, the spiritual summit and the material base. ~ Sri Aurobindo, Essays in Philosophy and Yoga, Perfection of the Body,
197:The inner loneliness can only be cured by the inner experience of union with the Divine; no human association can fill the void. ~ Sri Aurobindo, Letters on Yoga - IV, Human Relations and the Spiritual Life,
198:Ethics deals only with the desire-soul and the active outward dynamical part of our being; its field is confined to character and action. ~ Sri Aurobindo, The Synthesis Of Yoga, The Instruments of the Spirit,
199:The little Mind is tied to little things:
Its sense is but the spirit’s outward touch,
Half-waked in a world of dark Inconscience. ~ Sri Aurobindo, Savitri, The Kingdoms and Godheads of the Little Mind,
200:Mystic, ineffable is the spirit’s truth,
Unspoken, caught only by the spirit’s eye.
When naked of ego and mind it hears the Voice; ~ Sri Aurobindo, Savitri, The Kingdoms and Godheads of the Greater Mind,
201:Abnormality in Nature is no objection, no necessary sign of imperfection, but may well be an effort at a much greater perfection. ~ Sri Aurobindo, The Human Cycle, The Necessity of the Spiritual Transformation,
202:Though man is infinitely greater than the plant or the animal, he is not perfect in his own nature like the plant and the animal. ~ Sri Aurobindo, The Human Cycle, The Necessity of the Spiritual Transformation,
203:Without being sceptical no spiritual progress is possible, for blind adoration is only the first stage in the spiritual development of the soul. ~ Sri Aurobindo, Bande Mataram - II, Spirituality and Nationalism,
204:An arrow leaping through eternity
Suddenly shot from the tense bow of Time,
A ray returning to its parent sun. ~ Sri Aurobindo, Savitri, The Yoga of the King, The Yoga of the Spirit’s Freedom and Greatness,
205:There is a fundamental psychic feeling which is the same for all; but there can also be a special psychic feeling for one or another. ~ Sri Aurobindo, Letters on Yoga - IV, Human Relations and the Spiritual Life,
206:There Mind, a splendid sun of vision’s rays,
Shaped substance by the glory of its thoughts
And moved amidst the grandeur of its dreams. ~ Sri Aurobindo, Savitri, The House of the Spirit and the New Creation,
207:I shall not die.
    Although this body, when the spirit tires
    Of its cramped residence, shall feed the fires,
My house consumes, not I. ~ Sri Aurobindo, Collected Poems, The Triumph-Song of Trishuncou,
208:It is always the individual who receives the intuitions of Nature and takes the step forward dragging or drawing the rest of humanity behind him. ~ Sri Aurobindo, The Life Divine, The Evolution of the Spiritual Man,
209:Perfection is the true aim of all culture, the spiritual and psychic, the mental, the vital and it must be the aim of our physical culture also. ~ Sri Aurobindo, Essays in Philosophy and Yoga, Perfection of the Body,
210:Reconstitute the perfect word, unite
The Alpha and the Omega in one sound;
Then shall the Spirit and Nature be at one.
Two are the ends of the mysterious plan. ~ Sri Aurobindo, Savitri, The Secret Knowledge,
211:The Spirit created the world for Ananda, enjoyment and possession of the many by the One, of the One by the many and of the many too by the many. ~ Sri Aurobindo, The Synthesis Of Yoga, The Instruments of the Spirit,
212:The action of our intellect is primarily the function of understanding, but secondarily critical and finally organising, controlling and formative. ~ Sri Aurobindo, The Life Divine, The Evolution of the Spiritual Man,
213:There is nothing that is impossible to her who is the conscious Power and universal Goddess all-creative from eternity and armed with the Spirit’s omnipotence. ~ Sri Aurobindo, The Synthesis Of Yoga, Faith and Shakti,
214:A giant order was discovered here
Of which the tassel and extended fringe
Are the scant stuff of our material lives. ~ Sri Aurobindo, Savitri, The Yoga of the King, The Yoga of the Spirit’s Freedom and Greatness,
215:Mind is a mediator divinity:
Its powers can undo all Nature’s work:
Mind can suspend or change earth’s concrete law. ~ Sri Aurobindo, Savitri, The Yoga of the King, The Yoga of the Spirit’s Freedom and Greatness,
216:Psychic love is distinguished by an essential purity and selflessness—but the vital can put on a very brilliant imitation of that character. ~ Sri Aurobindo, Letters on Yoga - IV, Human Relations and the Spiritual Life,
217:saw the signature and fiery seal
Of Wisdom on the dim Power’s hooded work
Who builds in Ignorance the steps of Light. ~ Sri Aurobindo, Savitri, The Yoga of the King, The Yoga of the Spirit’s Freedom and Greatness,
218:It is only when the Divine is found and the consciousness lifted up into the true consciousness that the true relations with others can come. ~ Sri Aurobindo, Letters on Yoga - IV, Human Relations and the Spiritual Life,
219:If men were not and all were brilliant gods,
The mediating stair would then be lost
By which the spirit awake in Matter winds ~ Sri Aurobindo, Savitri, The Eternal Day, The Soul’s Choice and the Supreme Consummation,
220:The spiritual change begins by an influence of the inner being and the higher spiritual mind, an action felt and accepted on the surface. ~ Sri Aurobindo, The Life Divine, The Evolutionary Process - Ascent and Integration,
221:Ascending and descending twixt life’s poles
The seried kingdoms of the graded Law
Plunged from the Everlasting into Time, ~ Sri Aurobindo, Savitri, The Yoga of the King, The Yoga of the Spirit’s Freedom and Greatness,
222:The nature of the Spirit is a spacious inner freedom and a large unity into which each man must be allowed to grow according to his own nature. ~ Sri Aurobindo, The Human Cycle, The Advent and Progress of the Spiritual Age,
223:Each person has his own freedom of choice up to a certain point—unless he makes the full surrender—and as he uses the freedom, has to take the spiritual or other consequences. ~ Sri Aurobindo, Letters on Yoga - II, Surrender,
224:A purpose mingled with the whims of Time,
A meaning met the stumbling pace of Chance
And Fate revealed a chain of seeing Will ~ Sri Aurobindo, Savitri, The Yoga of the King, The Yoga of the Spirit’s Freedom and Greatness,
225:A divine quietism discovers the immaculate eternity of the Spirit, a divine kinetism adds to it the right pure undeviating action of the soul, mind and body. ~ Sri Aurobindo, The Synthesis Of Yoga, The Instruments of the Spirit,
226:Each leaned on the occult Inconscient’s power,
The fountain of its needed Ignorance,
Archmason of the limits by which it lives. ~ Sri Aurobindo, Savitri, The Yoga of the King, The Yoga of the Spirit’s Freedom and Greatness,
227:Behind her an ineffable Presence stood:
Her reign received their mystic influences,
Their lion-forces crouched beneath her feet. ~ Sri Aurobindo, Savitri, The Yoga of the King, The Yoga of the Spirit’s Freedom and Greatness,
228:The great hammer-beats of a pent-up world-heart
Burst open the narrow dams that keep us safe
Against the forces of the universe. ~ Sri Aurobindo, Savitri, The Yoga of the King, The Yoga of the Spirit’s Freedom and Greatness,
229:Climbed back from Time into undying Self,
Up a golden ladder carrying the soul,
Tying with diamond threads the Spirit’s extremes. ~ Sri Aurobindo, Savitri, The Yoga of the King, The Yoga of the Spirit’s Freedom and Greatness,
230:All knowledge and endeavour can reach its fruition only if it is turned into experience and has become a part of the consciousness and its established operations. ~ Sri Aurobindo, The Life Divine, The Evolution of the Spiritual Man,
231:Above the spirit cased in mortal sense
Are superconscious realms of heavenly peace,
Below, the Inconscient’s sullen dim abyss,
Between, behind our life, the deathless Rose. ~ Sri Aurobindo, Savitri, The Heavens of the Ideal,
232:The music born in Matter’s silences
Plucked nude out of the Ineffable’s fathomlessness
The meaning it had held but could not voice. ~ Sri Aurobindo, Savitri, The Yoga of the King, The Yoga of the Spirit’s Freedom and Greatness,
233:To discover the spiritual being in himself is the main business of the spiritual man and to help others towards the same evolution is his real service to the race. ~ Sri Aurobindo, The Life Divine, The Evolution of the Spiritual Man,
234:A border sovereign is the occult Force.
A threshold guardian of the earth-scene’s Beyond,
She has canalised the outbreaks of the Gods ~ Sri Aurobindo, Savitri, The Yoga of the King, The Yoga of the Spirit’s Freedom and Greatness,
235:Truth-world
Two beings he was, one wide and free above,
One struggling, bound, intense, its portion here.
A tie between them still could bridge two worlds; ~ Sri Aurobindo, Savitri, The House of the Spirit and the New Creation,
236:Overtaken by the spirit’s sudden spell,
Smitten by a divine passion’s alchemy,
Pain’s self compelled transformed to potent joy
Curing the antithesis twixt heaven and hell. ~ Sri Aurobindo, Savitri, The Paradise of the Life-Gods,
237:The gnostic individual would be the consummation of the spiritual man; his whole way of being, thinking, living, acting would be governed by the power of a vast universal spirituality. ~ Sri Aurobindo, The Life Divine, The Gnostic Being,
238:But still there lacked the last transcendent power
And Matter still slept empty of its Lord.
The Spirit was saved, the body lost and mute
Lived still with Death and ancient Ignorance ~ Sri Aurobindo, Savitri, Satyavan and Savitri,
239:A last high world was seen where all worlds meet;
In its summit gleam where Night is not nor Sleep,
The light began of the Trinity supreme. ~ Sri Aurobindo, Savitri, The Yoga of the King, The Yoga of the Spirit’s Freedom and Greatness,
240:An Infant nursed on Nature’s covert breast,
An Infant playing in the magic woods,
Fluting to rapture by the spirit’s streams,
Awaits the hour when we shall turn to his call. ~ Sri Aurobindo, Savitri, The Godheads of the Little Life,
241:At the close of the great Night...He whom the spirit alone can perceive, who escapes from the organs of sense, who is without visible parts, Eternal, the soul of all existences, whom none can comprehend, outspread His own splendours. ~ Laws of Manu,
242:There are two allied powers in man; knowledge & wisdom. Knowledge is so much of the truth seen in a distorted medium as the mind arrives at by groping, wisdom what the eye of divine vision sees in the spirit. ~ Sri Aurobindo, Essays Divine And Human,
243:For the spirit is eternal and unmade
And not by thinking was its greatness born,
And not by thinking can its knowledge come.
It knows itself and in itself it lives, ~ Sri Aurobindo, Savitri, The Kingdoms and Godheads of the Greater Mind,
244:I dwell in the spirit’s calm nothing can move
And watch the actions of Thy vast world-force,
Its mighty wings that through infinity move
And the Time-gallopings of the deathless Horse. ~ Sri Aurobindo, Collected Poems, The Witness Spirit,
245:Back from his nature he drew to the passionless peaks of the spirit,
Throned where it dwells for ever uplifted and silent and changeless
Far beyond living and death, beyond Nature and ending of Nature. ~ Sri Aurobindo, Collected Poems, Ilion,
246:Never regard study as a duty, but as the enviable opportunity to learn to know the liberating influence of beauty in the realm of the spirit for your own personal joy and to the profit of the community to which your later work belongs.
   ~ Albert Einstein,
247:Ascetic voices called of lonely seers
On mountain summits or by river banks
Or from the desolate heart of forest glades
Seeking heaven’s rest or the spirit’s worldless peace, ~ Sri Aurobindo, Savitri, The Dream Twilight of the Earthly Real,
248:In our present life of Nature, in our externalised surface existence, it is the world that seems to create us; but in the turn to the spiritual life it is we who must create ourselves and our world. ~ Sri Aurobindo, The Life Divine, The Divine Life,
249:There's a community of the spirit, join it and feel the delight of walking in the noisy street and being the noise. Drink all your passion and be disgraced. Close both eyes to see with the other one. Open your hands if you want to be held. ~ Jalaluddin Rumi,
250:In its vast ambit of ideal Space
Where beauty and mightiness walk hand in hand,
The Spirit’s truths take form as living Gods
And each can build a world in its own right. ~ Sri Aurobindo, Savitri, The Kingdoms and Godheads of the Greater Mind,
251:Man is given faith in himself, his ideas and his powers that he may work and create and rise to greater things and in the end bring his strength as a worthy offering to the altar of the Spirit. ~ Sri Aurobindo, The Synthesis Of Yoga, Faith and Shakti,
252:The vital is indispensable for the divine or spiritual action—without it there can be no complete expression, no realisation in life—hardly even any realisation in sadhana. ~ Sri Aurobindo, Letters on Yoga - IV, Human Relations and the Spiritual Life,
253:We are not mere creatures of the mud, but souls, minds, wills that can know all the mysteries of this and every world and become not only Nature’s pupils but her adepts and masters. ~ Sri Aurobindo, The Life Divine, The Evolution of the Spiritual Man,
254:A map of subtle signs surpassing thought
Was hung upon a wall of inmost mind.
Illumining the world's concrete images
Into significant symbols by its gloss,
~ Sri Aurobindo, Savitri, The Yoga of the King The Yoga of the Spirits Freedom and Greatness,
255:A flight of the spirit is not a sufficient victory for the being embodied in this world of the becoming; it effects a separation from Nature, not a liberation and fulfilment of our nature. ~ Sri Aurobindo, The Life Divine, Reality and the Cosmic Illusion,
256:Drugs cure the body when they do not merely trouble or poison it, but only if their physical attack on the disease is supported by the force of the spirit; if that force can be made to work freely, drugs are superfluous.
   ~ Sri Aurobindo, Essays Divine And Human,
257:Reliable friendship is almost always with a very few; to have a horde of loving, unselfishly faithful friends is a phenomenon so rare that it can be safely taken as an illusion. ~ Sri Aurobindo, Letters on Yoga - IV, Human Relations and the Spiritual Life,
258:The Spirit has made itself Matter in order to place itself there as an instrument for the well-being and joy, yogakṣema, of created beings, for a self. offering of universal physical utility and service. ~ Sri Aurobindo, The Life Divine, The Gnostic Being,
259:Science at its limits, even physical Science, is compelled to perceive in the end the infinite, the universal, the spirit, the divine intelligence and will in the material universe. ~ Sri Aurobindo, The Synthesis Of Yoga, The Higher and the Lower Knowledge,
260:One among many thousands never touched,
Engrossed in the external world’s design,
Is chosen by a secret witness Eye
And driven by a pointing hand of Light ~ Sri Aurobindo, Savitri, The Yoga of the King, The Yoga of the Spirit’s Freedom and Greatness,
261:And yet a greater destiny may be his,
For the eternal Spirit is his truth.
He can re-create himself and all around
And fashion new the world in which he lives: ~ Sri Aurobindo, Savitri, The Yoga of the King, The Yoga of the Spirit’s Freedom and Greatness,
262:The thousand-hooded serpent Force
That blazing towered and clasped the World-Self above,
Joined Matter’s dumbness to the Spirit’s hush
And filled earth’s acts with the Spirit’s silent power. ~ Sri Aurobindo, Savitri, The Dream Twilight of the Earthly Real,
263:In the absolute retirement one lives a purely subjective life and the opportunity for extending the spiritual progress to the outer life and testing it thoroughly is not there. ~ Sri Aurobindo, Letters on Yoga - IV, Interactions with Others and the Practice of Yoga,
264:On meditation’s mounting edge of trance
Great stairs of thought climbed up to unborn heights
Where Time’s last ridges touch eternity’s skies
And Nature speaks to the spirit’s absolute. ~ Sri Aurobindo, Savitri, The Kingdoms and Godheads of the Greater Mind,
265:O living power of the incarnate Word,
   All that the Spirit has dreamed thou canst create:
   Thou art the force by which I made the worlds,
   Thou art my vision and my will and voice.
   ~ Sri Aurobindo, Savitri, The Eternal Day The Souls Choice and the Supreme Consummation,
266:What Nature herself attends from us is that the whole of what we are should rise into the spiritual consciousness and become a manifest and manifold power of the spirit. ~ Sri Aurobindo, The Life Divine, Out of the Sevenfold Ignorance towards the Sevenfold Knowledge,
267:Nude, unashamed, exulting she upraised.
Her evil face of perilous beauty and charm.
And, drawing panic to a shuddering kiss.
Twixt the magnificence of her fatal breasts.
Allured to their abyss the spirit’s f ~ Sri Aurobindo, Savitri, The Descent into Night,
268:The mind and intellect must develop to their fullness so that the spirituality of the race may rise securely upward upon a broad basis of the developed lower nature in man, the intelligent mental being. ~ Sri Aurobindo, The Human Cycle, The Infrarational Age of the Cycle,
269:Sown in the black earth of Nature’s trance,
The seed of the Spirit’s blind and huge desire
From which the tree of cosmos was conceived
And spread its magic arms through a dream of space. ~ Sri Aurobindo, Savitri, The Yoga of the King, The Yoga of the Soul’s Release,
270:He found the occult cave, the mystic door
Near to the well of vision in the soul,
And entered where the Wings of Glory brood
In the silent space where all is for ever known. ~ Sri Aurobindo, Savitri, The Yoga of the King, The Yoga of the Spirit’s Freedom and Greatness,
271:Psychic love can have a warmth and a flame as intense and more intense than the vital, only it is a pure fire, not dependent on the satisfaction of ego-desire or on the eating up of the fuel it embraces. ~ Sri Aurobindo, Letters on Yoga - IV, Human Relations and the Spiritual Life,
272:Almighty God, give me wisdom to perceive You, intelligence to understand You, diligence to seek You, patience to wait for You, eyes to behold You, a heart to meditate upon You and life to proclaim You, through the power of the Spirit of our Lord Jesus Christ. Amen. ~ Saint Benedict of Nursia,
273:In the texture of our bound humanity
He felt the stark resistance huge and dumb
Of our inconscient and unseeing base,
The stubborn mute rejection in life’s depths,
The ignorant No in the origin of things. ~ Sri Aurobindo, Savitri, The House of the Spirit and the New Creation,
274:A mightier race shall inhabit the mortal’s world.
On Nature’s luminous tops, on the Spirit’s ground,
The superman shall reign as king of life,
Make earth almost the mate and peer of heaven, ~ Sri Aurobindo, Savitri, The Eternal Day, The Soul’s Choice and the Supreme Consummation,
275:What is the way of making the consciousness of human unity grow in man?

   Spiritual education, that is to say an education which gives more importance to the growth of the spirit than to any religious or moral teaching or to the material so-called knowledge.
   ~ The Mother, Words Of The Mother III,
276:The Spirit’s white neutrality became
A playground of miracles, a rendezvous
For the secret powers of a mystic Timelessness:
It made of Space a marvel house of God,
It poured through Time its works of ageless might. ~ Sri Aurobindo, Savitri, The House of the Spirit and the New Creation,
277:A world that knows not its inhabiting Self
Labours to find its cause and need to be;
A spirit ignorant of the world it made,
Obscured by Matter, travestied by Life,
Struggles to emerge, to be free, to know and reign; ~ Sri Aurobindo, Savitri, The House of the Spirit and the New Creation,
278:In ancient times, anterior to our history, the temples of the spirit were also outwardly visible; today, because our life has become so unspiritual, they are not to be found in the world visible to external sight; yet they are present spiritually everywhere, and all who seek may find them. ~ Rudolf Steiner,
279:Weight of the event and its surface we bear, but the meaning is hidden.
Earth sees not; life’s clamour deafens the ear of the spirit:
Man knows not; least knows the messenger chosen for the summons.
Only he listens to the voice of his thoughts, his ~ Sri Aurobindo, The Future Poetry, Ilion,
280:1Beloved, do not believe every spirit, but test the spirits to see whether they are from God. For many false prophets have gone out into the world.
2By this you will know the Spirit of God: Every spirit that confesses that Jesus Christ has come in the flesh is from God ~ Anonymous, The Bible, John 4:1,
281: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,
282:All seemed a vainly teeming vast
Upheld by a deluded Energy
To a spectator self-absorbed and mute,
Careless of the unmeaning show he watched,
Regarding the bizarre procession pass
Like one who waits for an expected end. ~ Sri Aurobindo, Savitri, The House of the Spirit and the New Creation,
283:And if we can thus be free in the spirit, we shall find out all the wonder of God's workings; we shall find that in inwardly renouncing everything we have lost nothing. 'By all this abandoned thou shalt come to enjoy the All.'
   ~ Sri Aurobindo, The Synthesis Of Yoga, The Yoga of Integral Knowledge, Renunciation,
284: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,
285:A natural inclination toward the darker side of magic is as good a point as any from which to begin the ultimate quest, and half this book is devoted to the black arts. ... We will begin by discussing the Spirit of Black Magic. Magical power is the key to the heaven-hell of the now.
   ~ Peter J Carroll, Liber Null,
286:the priest and the mage, the man of piety, the just man, the man of wisdom, the saint, the prophet, the Rishi, the Yogi, the seer, the spiritual sage and the mystic ... the saint, the devotee, the spiritual sage, the seer, the prophet, the servant of God, the soldier of the spirit
   ~ Sri Aurobindo, The Life Divine,
287:The Supreme demands your surrender to her, but does not impose it: you are free at every moment, till the irrevocable transformation comes, to deny and to reject the Divine or to recall your self-giving, if you are willing to suffer the spiritual consequence.
   ~ Sri Aurobindo, The Mother With Letters On The Mother,
288:God's Tread
Once we have chosen to be as the gods, we must follow that motion.
Knowledge must grow in us, might like a Titan’s, bliss like an ocean,
Calmness and purity born of the spirit’s gaze on the Real,
Rapture of his oneness embracing the soul in a clasp ~ Sri Aurobindo, Collected Poems, Ahana,
289:The house of the Divine is not closed to any who knock sincerely at its gates, whatever their past stumbles and errors. Human virtues and human errors are bright and darkwrappings of a divine element within which once it pierces the veil, can burn through both towards the heights of the Spirit.
   ~ Sri Aurobindo, Letters On Yoga - II,
290:A shadowy unity with a vanished past
Treasured in an old-world frame was lurking there,
Secret, unnoted by the illumined mind,
And in subconscious whispers and in dream
Still murmured at the mind’s and spirit’s choice.
Its treacherous elements sp ~ Sri Aurobindo, Savitri, The House of the Spirit and the New Creation,
291:Priding oneself on the strengths or accomplishments of one's practice as well as lamenting one's inability to measure up to the practice are both egotistical attitudes. They are riddled with self-centeredness. The proper way to practice Buddha-mindfulness is to try to nourish the spiritual qualities that the Buddha represents. ~ Sheng yen,
292:Alarmed for her rule and full of fear and rage
She prowls around each light that gleams through the dark
Casting its ray from the spirit’s lonely tent,
Hoping to enter with fierce stealthy tread
And in the cradle slay the divine Child. ~ Sri Aurobindo, Savitri, The World of Falsehood, the Mother of Evil and the Sons of Darkness,
293:When the vital joins in the love for the Divine, it brings into it heroism, enthusiasm, intensity, absoluteness, exclusiveness, the spirit of self-sacrifice, the total and passionate self-giving of all the nature. It is the vital passion for the Divine that creates the spiritual heroes, conquerors or martyrs.
   ~ Sri Aurobindo, Letters On Yoga - II,
294:He tore desire up from its bleeding roots
And offered to the gods the vacant place. ~ Sri Aurobindo, Savitri, The House of the Spirit and the New Creation
295:The gifts of the spirit crowding came to him;
They were his life’s pattern and his privilege.
A pure perception lent its lucent joy:
Its intimate vision waited not to think;
It enveloped all Nature in a single glance,
It looked into the very self of thin ~ Sri Aurobindo, Savitri, The Yoga of the King, The Yoga of the Soul’s Release,
296:Put on the whole armor of God, so that you may be able to stand against the wiles of the devil. For our struggle is not against enemies of blood and flesh, but against the rulers, against the authorities, against the cosmic powers of this present darkness, against the spiritual forces of evil in the heavenly places.
   ~ Anonymous, The Bible, Ephesians 6:11-12,
297:Here even the highest rapture Time can give
Is a mimicry of ungrasped beatitudes,
A mutilated statue of ecstasy,
A wounded happiness that cannot live,
A brief felicity of mind or sense
Thrown by the World-Power to her body-slave,
Or a simulacr ~ Sri Aurobindo, Savitri, The Yoga of the King, The Yoga of the Spirit’s Freedom and Greatness,
298:The incertitude of man’s proud confident thought,
The transience of the achievements of his force.
A thinking being in an unthinking world,
An island in the sea of the Unknown,
He is a smallness trying to be great,
An animal with some instincts o ~ Sri Aurobindo, Savitri, The Yoga of the King, The Yoga of the Spirit’s Freedom and Greatness,
299:Who cares for your bhakti and mukti? Who cares what your scriptures say? I will go into a thousand hells cheerfully if I can rouse my countrymen, immersed in tamas, to stand on their own feet and be men inspired with the spirit of karma-yoga. I am a follower only of he or she who serves and helps others without caring for his own bhakti and mukti! ~ Swami Vivekananda,
300:Have confidence in the Mother and be sure that the liberation from these things will surely come. What the soul feels is the sign of the spiritual destiny as of the spiritual need. What opposes is a remnant of the nature of the human ignorance. Our help will be there with you fully to overcome it. 27 February 1935
   ~ Sri Aurobindo, The Mother With Letters On The Mother,
301:For Christ - the true "esoteric" SAVIOR - is no man, but the DIVINE PRINCIPLE in every human being. He who strives to resurrect the Spirit crucified in him by his terrestrial passions, and buried deep in the "sepulcher" of his sinful flesh: he who has the strength to roll back the stone of matter from the door of his own inner sanctuary, he has the risen Christ in him. ~ Madame Blavatsky,
302:Computational processes are abstract beings that inhabit computers. As they evolve, processes manipulate other abstract things called data. The evolution of a process is directed by a pattern of rules called a program. People create programs to direct processes. In effect, we conjure the spirits of the computer with our spells. ~ Harold Abelson, Structure and Interpretation of Computer Programs,
303:When we love a person, we love all that belongs to him; we extend to the children the affection we feel for the parent. Now every Soul is a daughter of the [Godhead]. How can this world be separated from the spiritual world? Those who despise what is so nearly akin to the spiritual world, prove that they know nothing of the spiritual world, except in name. ~ Ken Wilber, Sex Ecology Spirituality,
304:Spirit's joy
Across the covert air the spirit breathes,
A body of the cosmic beauty and joy
Unseen, unguessed by the blind suffering world, ~ Sri Aurobindo, Savitri, The Heavens of the Ideal
Spirit's joy
The spiritual life is the flower not of a featureless but a conscious and diversified oneness. ~ Sri Aurobindo, The Human Cycle, Conditions for the Coming of a Spiritual Age,
305:We cannot counteract the harm done by mental faith in the need for drugs by any external measures. Only by escaping from the mental prison and emerging consciously into the light of the spirit, by a conscious union with the Divine, can we enable Him to give back to us the balance and health we have lost.The supramental transformation is the only true remedy.
   ~ The Mother, On Thoughts And Aphorisms,
306:...
6-But the one who receives instruction in the word must share in all good things with his instructor.
7-Do not be deceived: God cannot be mocked. Whatever a man sows, he will reap in return. 8The one who sows to please his flesh, from the flesh will reap destruction; but the one who sows to please the Spirit, from the Spirit will reap eternal life.... ~ Anonymous, The Bible, Galatians 6:7, BSB,
307: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,
308:The spiritual knowledge is then gained through meditation on the truths that are taught and it is made living and conscious by their realisation in the personal experience; the Yoga proceeds by the results of prescribed methods taught in a Scripture or a tradition and reinforced and illumined by the instructions of the Master.
   ~ Sri Aurobindo, The Synthesis Of Yoga, The Yoga of Divine Works, The Four Aids,
309:God sees the inner spirit stripped of flesh, skin, and all debris. For his own mind only touches the spirit that he has allowed to flow from himself into our bodies. And if you can act the same way, you will rid yourself of all suffering. For surely if you are not preoccupied with the body that encloses you, you will not trouble yourself about clothes, houses, fame, and other showy trappings. ~ Marcus Aurelius,
310:All we have acquired soon loses worth,
An old disvalued credit in Time’s bank,
Imperfection’s cheque drawn on the Inconscient. ~ Sri Aurobindo, Savitri, The Yoga of the King: The Yoga of the Spirit’s Freedom and Greatness
Time's bank
Though Time is immortal,
Mortal his works are and ways and the anguish ends like the rapture. ~ Sri Aurobindo, Letters on Poetry and Art, Hexameters, Alcaics, Sapphics,
311:Brahman: the Reality; the Eternal; the Absolute; the Spirit; the Supreme Being; the One besides whom there is nothing else existent; in relation to the universe [cf. atman] the Supreme is brahman, the one Reality which is not only the spiritual, material and conscious substance of all the ideas and forces and forms of the universe, but their origin, support and possessor, the cosmic and supracosmic Spirit. God.
   ~ Sri Aurobindo?,
312:To be in full union with the Divine is the final aim. When one has some kind of constant union, one can be called a yogi, but the union has to be made complete. There are yogis who have only the union on the spiritual plane, others who are united in mind and heart, others in the vital also. In our yoga our aim is to be united too in the physical consciousness and on the supramental plane.
   ~ Sri Aurobindo, Letters On Yoga - II, [T2],
313:In the growth into a divine life the spirit must be our first preoccupation; until we have revealed and evolved it in our self out of its mental, vital, physical wrappings and disguises, extricated it with patience from our own body, as the Upanishad puts it, until we have built up in ourselves an inner life of the spirit, it is obvious that no outer divine living can become possible. ~ Sri Aurobindo, The Life Divine, 2.28 - The Divine Life,
314:Illusion lost her aggrandising lens;
As from her failing hand the measures fell,
Atomic looked the things that loomed so large.
The little ego’s ring could join no more; ~ Sri Aurobindo, Savitri, The Yoga of the King: The Yoga of the Spirit’s Freedom and Greatness
Illusion (World)
When one is living in the physical mind, the only way to escape from it is by imagination. ~ Sri Aurobindo, Letters on Yoga - III, Experiences and Realisations,
315:The Gita has laid it down from the beginning that the very first precondition of the divine birth, the higher existence is the slaying of rajasic desire and its children, and that means the exclusion of sin. Sin is the working of the lower nature for the crude satisfaction of its own ignorant, dull or violent rajasic and tamasic propensities in revolt against any high self-control and self-mastery of the nature by the spirit. ~ Sri Aurobindo, Essays On The Gita,
316:All evolution is in essence a heightening of the force of consciousness in the manifest being so that it may be raised into the greater intensity of what is still unmanifest, from matter into life, from life into mind, from mind into the spirit. It is this that must be the method of our growth from a mental into a spiritual and supramental manifestation, out of a still half-animal humanity into a divine being and divine living.
   ~ Sri Aurobindo, The Life Divine,
317:St. Teresa of Avila wrote: 'All difficulties in prayer can be traced to one cause: praying as if God were absent.' This is the conviction that we bring with us from early childhood and apply to everyday life and to our lives in general. It gets stronger as we grow up, unless we are touched by the Gospel and begin the spiritual journey. This journey is a process of dismantling the monumental illusion that God is distant or absent. ~ Thomas Keating, Fruits & Gifts of the Spirit,
318:He tore desire up from its bleeding roots
   And offered to the gods the vacant place.
   Thus could he bear the touch immaculate.
   A last and mightiest transformation came.
   His soul was all in front like a great sea
   Flooding the mind and body with its waves;
   His being, spread to embrace the universe,
   United the within and the without To make of life a cosmic harmony,
   An empire of the immanent Divine.
   ~ Sri Aurobindo, Savitri, The House of the Spirit and the New Creation,
319:I was speaking of your experiences of the higher consciousness, of your seeing the Mother in all things - these are what are called spiritual realisations, spiritual knowledge. Realisations are the essence of knowledge - thoughts about them, expression of them in words are a lesser knowledge and if the thoughts are merely mental without experience or realisation, they are not regarded as jnana in the spiritual sense at all.
   ~ Sri Aurobindo, Letters On Yoga - III, Transformation of the Mind,
320:Just as in the body, eye and ear develop as organs of perception, as senses for bodily processes, so does a man develop in himself soul and spiritual organs of perception through which the soul and spiritual worlds are opened to him. For those who do not have such higher senses, these worlds are dark and silent, just as the bodily world is dark and silent for a being without eyes and ears. ~ Rudolf Steiner, Theosophy: An Introduction to the Spiritual Processes in Human Life and in the Cosmos,
321:The 'Intelligence of Will' denotes that this is the path where each individual 'created being' is 'prepared' for the spiritual quest by being made aware of the higher and divine 'will' of the creatoR By spiritual preparation (prayer, meditation, visualization, and aspiration), the student becomes aware of the higher will and ultimately attains oneness with the Divine Self-fully immersed in the knowledge of 'the existence of the Primordial Wisdom.'
   ~ Israel Regardie, A Garden Of Pomegranates: Skrying On The Tree Of Life,
322:All was found there the Unique has dreamed and made
   Tinging with ceaseless rapture and surprise
   And an opulent beauty of passionate difference
   The recurring beat that moments God in Time.
   Only was missing the sole timeless Word
   That carries eternity in its lonely sound,
   The Idea self-luminous key to all ideas,
   The integer of the Spirit's perfect sum
   That equates the unequal All to the equal One,
   The single sign interpreting every sign,
   The absolute index to the Absolute.
   ~ Sri Aurobindo, Savitri, The World-Stair,
323: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],
324:31. For your exercise this week, visualize your friend, see him exactly as you last saw him, see the room, the furniture, recall the conversation, now see his face, see it distinctly, now talk to him about some subject of mutual interest; see his expression change, watch him smile. Can you do this? All right, you can; then arouse his interest, tell him a story of adventure, see his eyes light up with the spirit of fun or excitement. Can you do all of this? If so, your imagination is good, you are making excellent progress. ~ Charles F Haanel, The Master Key System,
325:...to quiet the mind and get the spiritual experience it is necessary first to purify and prepare the nature. This sometimes takes many years. Work done with the right attitude is the easiest means for that - i.e. work done without desire or ego, rejecting all movements of desire, demand or ego when the come, done as an offering to the Divine Mother, with the remembrance of her and prayer to her to manifest her force and take up the action so that there too and not only in inner silence you can feel her presence and working.
   ~ Sri Aurobindo, Letters On Yoga - II,
326:The spirit, while superior to all of its bodies, is incapable of manifesting without its chain of vehicles. This divine spark must always be limited by the quality of its bodies. In all too many cases, it is the servant of its own dependencies. Instead of ruling its world by apostolic succession, the spirit is generally bowed and broken by the endless demands of the lower nature. The appetites, desires, and selfish propensities cast the spirit into a dungeon, while a false and cruel monarch rules the empire in his stead. ~ Manly P Hall, Magic: A Treatise on Esoteric Ethics,
327:But since it is from the Ignorance that we proceed to the Knowledge, we have had first to discover the secret nature and full extent of the Ignorance. If we look at this Ignorance in which ordinarily we live by the very circumstance of our separative existence in a material, in a spatial and temporal universe, we see that on its obscurer side it reduces itself, from whatever direction we look at or approach it, into the fact of a many-sided self-ignorance.
   ~ Sri Aurobindo, The Life Divine, Reality and the Integral Knowledge, The Knowledge and the Ignorance - The Spiritual Evolution,
328:Mind, heart, life, body are to do the works of the Divine, all the works which they do now and yet more, but to do them divinely, as now they do not do them. This is the first appearance of the problem before him on which the seeker of perfection has to lay hold, that it is not a negative, prohibitory, passive or quietistic, but a positive, affirmative, active purity which is his object. A divine quietism discovered the immaculate eternity of the Spirit, a divine kinetism adds to it the right pure undeviating action of the soul, mind and body.
   ~ Sri Aurobindo, The Synthesis Of Yoga,
329: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,
330:It is the devil's greatest triumph when he can deprive us of the joy of the Spirit. He carries fine dust with him in little boxes and scatters it through the cracks in our conscience in order to dim the soul's pure impulses and its luster. But the joy that fills the heart of the spiritual person destroys the deadly poison of the serpent. But if any are gloomy and think that they are abandoned in their sorrow, gloominess will continuously tear at them or else they will waste away in empty diversions. When gloominess takes root, evil grows. If it is not dissolved by tears, permanent damage is done. ~ Saint Francis of Assisi,
331:As gnostic knowledge, will and ananda are a direct instrumentation of spirit and can only be won by growing into the spirit, into divine being, this growth has to be the first aim of our Yoga. The mental being has to enlarge itself into the oneness of the Divine before the Divine will perfect in the soul of the individual its gnostic outflowering. That is the reason why the triple way of knowledge, works and love becomes the key-note of the whole Yoga, for that is the direct means for the soul in mind to rise to its highest intensities where it passes upward into the divine oneness.
   ~ Sri Aurobindo, The Synthesis Of Yoga,
332:Therefore the coming of a spiritual age must be preceded by the appearance of an increasing number of individuals who are no longer satisfied with the normal intellectual, vital and physical existence of man, but perceive that a greater evolution is the real goal of humanity and attempt to effect it in themselves, to lead others to it and to make it the recognised goal of the race. In proportion as they succeed and to the degree to which they carry this evolution, the yet unrealised potentiality which they represent will become an actual possibility of the future.
   ~ Sri Aurobindo, The Human Cycle, The Advent and Progress of the Spiritual Age, 263,
333:the inability to know :::
   In sum, it may be safely affirmed that no solution offered can be anything but provisional until a supramental Truth-consciousness is reached by which the appearances of things are put in their place and their essence revealed and that in them which derives straight from the spiritual essence. In the meanwhile our only safety is to find a guiding law of spiritual experience - or else to liberate a light within that can lead us on the way until that greater direct Truth-consciousness is reached above us or born within us.
   ~ Sri Aurobindo, The Synthesis Of Yoga, The Ascent of the Sacrifice - 1, The Works of Knowledge - The Psychic Being,
334:This then is the first necessity, that the individual, each individual, shall discover the spirit, the divine reality within him and express that in all his being and living. A divine life must be first and foremost an inner life; for since the outward must be the expression of what is within, there can be no divinity in the outer existence if there is not the divinisation of the inner being.

The Divinity in man dwells veiled in his spiritual centre; there can be no such thing as self-exceeding for man or a higher issue for his existence if there is not in him the reality of an eternal self and spirit. ~ Sri Aurobindo, The Life Divine, 2.28 - The Divine Life,
335:But while it is difficult for man to believe in something unseen within himself, it is easy for him to believe in something which he can image as extraneous to himself. The spiritual progress of most human beings demands an extraneous support, an object of faith outside us. It needs an external image of God; or it needs a human representative, - Incarnation, Prophet or Guru; or it demands both and receives them. For according to the need of the human soul the Divine manifests himself as deity, as human divine or in simple humanity - using that thick disguise, which so successfully conceals the Godhead, for a means of transmission of his guidance. ~ Sri Aurobindo, The Synthesis Of Yoga,
336:Self-justification is always a sign of ego and ignorance. ~ Sri Aurobindo, Letters on Yoga - IV: Problems in Human Relations
Self-Justification
One must found self-knowledge before one can have the basis of a right world-knowledge. ~ Sri Aurobindo, Essays on the Gita: The Fullness of Spiritual Action
Self-knowledge
A man capable of self-sacrifice, whatever his other sins, has left the animal behind him; he has the stuff in him of a future and higher humanity. ~ Sri Aurobindo, Karmayogin: The Doctrine of Sacrifice
Self-Sacrifice
The pure action of sense is a spiritual action and pure sense is itself a power of the spirit. ~ Sri Aurobindo, The Synthesis Of Yoga, The Supramental Sense,
337:... All the works of mind and intllect must be first heightened and widened, then illumined, lifted into the domain of a higher Intelligence, afterwards translated into workings of a greater non-mental Intuition, these again transformed into the dynamic outpourings of the Overmind radiance, and those transfigured into the full light and sovereignty of the supramental Gnosis. It is this that the evolution of consciousness in the world carries prefigured but latent in its seed and in the straining tense intention of its process; nor can that process, that evolution cease till it has evolved the instruments of a perfect in place of its now imperfect manifestation of the Spirit. ~ Sri Aurobindo, The Synthesis Of Yoga, The Ascent of the Sacrifice - 1, 149,
338:It is not one's self, but the band of the spirit's inner enemies that we have to discourage, expel, slay upon the altar 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 throw by reflection on the consciousness of the seeker.
   ~ Sri Aurobindo, The Synthesis Of Yoga, The Yoga of Divine Works, The Sacrifice, the Triune Path and the Lord of the Sacrifice [108-109],
339:The human soul's individual liberation and enjoyment of union with the Divine in spiritual being, consciousness and delight must always be the first object of the Yoga; its free enjoyment of the cosmic unity of the Divine becomes a second object; but out of that a third appears, the effectuation of the meaning of the divine unity with all beings by a sympathy and participation in the spiritual purpose of the Divine in humanity. The individual Yoga then turns from its separateness and becomes a part of the collective Yoga of the divine Nature in the human race. The liberated individual being, united with the Divine in self and spirit, becomes in his natural being a self-perfecting instrument for the perfect outflowering of the Divine in humanity.
   ~ Sri Aurobindo,
340:The books I liked became a Bible from which I drew advice and support; I copied out long passages from them; I memorized new canticles and new litanies, psalms, proverbs, and prophecies, and I sanctified every incident in my life by the recital of these sacred texts. My emotions, my tears, and my hopes were no less sincere on account of that; the words and the cadences, the lines and the verses were not aids to make believe: but they rescued from silent oblivion all those intimate adventures of the spirit that I couldn't speak to anyone about; they created a kind of communion between myself and those twin souls which existed somewhere out of reach; instead of living out my small private existence, I was participating in a great spiritual epic. ~ Simone de Beauvoir,
341:Invitation:::
With wind and the weather beating round me
Up to the hill and the moorland I go.
Who will come with me? Who will climb with me?
Wade through the brook and tramp through the snow?

Not in the petty circle of cities
Cramped by your doors and your walls I dwell;
Over me God is blue in the welkin,
Against me the wind and the storm rebel.

I sport with solitude here in my regions,
Of misadventure have made me a friend.
Who would live largely? Who would live freely?
Here to the wind-swept uplands ascend.

I am the Lord of tempest and mountain,
I am the Spirit of freedom and pride.
Stark must he be and a kinsman to danger
Who shares my kingdom and walks at my side. ~ Sri Aurobindo, Collected Poems,
342:In Malkus, the lowest of the Sephiros, the sphere of the physical world of matter, wherein incarnate the exiled Neschamos from the Divine Palace, there abides the Shechinah, the spiritual Presence of Ain Soph as a heritage to mankind and an ever-present reminder of spiritual verities. That is why there is written “ Keser is in Malkus, and Malkus is in Keser, though after another manner The Zohar would imply that the real Shechinah, the real Divine Presence, is allocated to Binah whence it never descends, but that the Shechinah in Malkus is an eidolon or Daughter of the Great Supernal Mother. Isaac Myer suggests that : “ It is considered by Qabalists as the executive energy or power of Binah, the Holy Spirit or the Upper Mother.” ~ Israel Regardie, A Garden of Pomegrantes,
343:Overmind is the highest source of the cosmic consciousness available to the embodied being in the Ignorance. It is part of the cosmic consciousness-but the human individual when he opens into the cosmic usually remains in the cosmic Mind-Life-Matter receiving only inspirations and influences from the higher planes of Intuition and Overmind. He receives through the spiritualised higher and illumined mind the fundamental experiences on which spiritual knowledge is based; he can become even full of intuitive mind movements, illuminations, various kinds of powers and illumined light, liberation, Ananda. But to rise fully into the Intuition is rare, to reach the Overmind still rarer- although influences and experiences can come down from there.
   ~ Sri Aurobindo, Letters On Yoga - I, 152,
344:But what Nature aims at for the mass in a slow evolution, Yoga effects for the individual by a rapid revolution. It works by a quickening of all her energies, a sublimation of all her faculties. While she develops the spiritual life with difficulty and has constantly to fall back from it for the sake of her lower realisations, the sublimated force, the concentrated method of Yoga can attain directly and carry with it the perfection of the mind and even, if she will, the perfection of the body. Nature seeks the Divine in her own symbols: Yoga goes beyond Nature to the Lord of Nature, beyond universe to the Transcendent and can return with the transcendent light and power, with the fiat of the Omnipotent.
   ~ Sri Aurobindo, The Synthesis Of Yoga, The Conditions Of The Synthesis, The Threefold Life, 29,
345:Our first decisive step out of our human intelligence, our normal mentality, is an ascent into a higher Mind, a mind no longer of mingled light and obscurity or half-light, but a large clarity of the spirit. Its basic substance is a unitarian sense of being with a powerful multiple dynamisation capable of the formation of a multitude of aspects of knowledge, ways of action, forms and significances of becoming, of all of which there is a spontaneous inherent knowledge. It is therefore a power that has proceeded from the Overmind,-but with the Supermind as its ulterior origin,-as all these greater powers have proceeded: but its special character, its activity of consciousness are dominated by Thought; it is a luminous thought-mind, a mind of spirit-born conceptual knowledge.
   ~ Sri Aurobindo, The Life Divine,
346:I have read your account of your sadhana. There is nothing to say, I think, - for it is all right - except that the most important thing for you is to develop the psychic fire in the heart and the aspiration for the psychic being to come forward as the leader of the sadhana. When the psychic does so, it will show you the 'undetected ego-knots' of which you speak and loosen them or burn them in the psychic fire. This psychic development and the psychic change of mind, vital and physical consciousness is of the utmost importance because it makes safe and easy the descent of the higher consciousness and the spiritual transformation without which the supramental must always remain far distant. Powers etc. have their place, but a very minor one so long as this is not done.
   ~ Sri Aurobindo, Letters On Yoga - III,
347:higher mind: (c. 1931, in the diagram on page 1360) a plane of consciousness with three levels: liberated intelligence, intuitive [higher mind] and illumined [higher mind] (in ascending order). The first level may correspond to vijnanabuddhi in the earlier terminology of the Record of Yoga. The intuitive and illumined levels may be what Sri Aurobindo soon after making the diagram began to refer to as higher mind (defined as a luminous thought-mind, a mind of spiritborn conceptual knowledge) and illumined mind (characterised by an intense lustre, a splendour and illumination of the spirit); cf. logistic ideality (also called luminous reason) and hermetic ideality or srauta vijnana(distinguished by a diviner splendour of light and blaze of fiery effulgence) in the terminology of 1919-20.
   ~ Sri Aurobindo, Record Of Yoga,
348:Only, in all he sees God, sees the supreme reality, and his motive of work is to help mankind towards the knowledge of God and the possession of the supreme reality. He sees God through the data of science, God through the conclusions of philosophy, God through the forms of Beauty and the forms of Good, God in all the activities of life, God in the past of the world and its effects, in the present and its tendencies, in the future and its great progression. Into any or all of these he can bring his illumined vision and his liberated power of the spirit. The lower knowledge has been the step from which he has risen to the higher; the higher illumines for him the lower and makes it part of itself, even if only its lower fringe and most external radiation.
   ~ Sri Aurobindo, The Synthesis Of Yoga, The Higher and the Lower Knowledge,
349:the soul alone ensures sincerity :::
   It is here that the emergence of the secret psychic being in us as the leader of the sacrifice is of the utmost importance; for this inmost being alone can bring with it the full power of the spirit in the act, the soul in the symbol. It alone can assure, even while the spiritual consciousness is incomplete, the perennial freshness and sincerity and beauty of the symbol and prevent it from becoming a dead form or a corrupted and corrupting magic; it alone can preserve for the act its power with its significance. All the other members of our being, mind, life-force, physical or body consciousness, are too much under the control of the Ignorance to be a sure instrumentation and much less can they be a guide or the source of an unerring impulse. ~ Sri Aurobindo, The Synthesis Of Yoga, The Ascent of the Sacrifice - 2, 166,
350:The thunderbolt (vajra) is one of the major symbols in Buddhist iconography, signifying the spiritual power of Buddhahood (indestructible enlightenment) which shatters the illusory realities of the world. The Absolute, or Adi Buddha, is represented in the images of Tibet as Vajra-Dhara (Tibetan: Dorje-Chang) "Holder of the Adamantine Bolt.
...
We know also that among primitive peoples warriors may speak of their weapons as thunderbolts. Sicut in coelo et in terra: the initiated warrior is an agent of the divine will; his training is not only in manual but also in spiritual skills. Magic (the supernatural power of the thunderbolt), as well as physical force and chemical poison, gives the lethal energy to his blows. A consummate master would require no physical weapon at all; the power of his magic word would suffice. ~ Joseph Campbell, The Hero with a Thousand Faces,
351:Medieval alchemy prepared the way for the greatest intervention in the divine world that man has ever attempted: alchemy was the dawn of the scientific age, when the daemon of the scientific spirit compelled the forces of nature to serve man to an extent that had never been known before. It was from the spirit of alchemy that Goethe wrought the figure of the "superman" Faust, and this superman led Nietzsche's Zarathustra to declare that God was dead and to proclaim the will to give birth to the superman, to "create a god for yourself out of your seven devils." Here we find the true roots, the preparatory processes deep in the psyche, which unleashed the forces at work in the world today. Science and technology have indeed conquered the world, but whether the psyche has gained anything is another matter. ~ Carl Jung, "Paracelsus as a Spiritual Phenomenon" (1942), CW 13, § 163.,
352:But if in passing from one domain to another we renounce what has already been given us from eagerness for our new attainment, if in reaching the mental life we cast away or belittle the physical life which is our basis, or if we reject the mental and physical in our attraction to the spiritual, we do not fulfil God integrally, nor satisfy the conditions of His selfmanifestation. We do not become perfect, but only shift the field of our imperfection or atmost attain a limited altitude. However high we may climb, even though it be to the Non-Being itself, we climb ill if we forget our base. Not to abandon the lower to itself, but to transfigure it in the light of the higher to which we have attained, is true divinity of nature. Brahman is integral and unifies many states of consciousness at a time; we also, manifesting the nature of Brahman, should become integral and all-embracing. ~ Sri Aurobindo, The Life Divine,
353:55: A similar rejection is a necessary self-restraint and a spiritual discipline for the immature seeker, since such powers may be a great, even a deadly peril; for their supernormality may easily feed in him an abnormal exaggeration of the ego. Power in itself may be dreaded as a temptation by the aspirant to perfection, because power can abase as well as elevate; nothing is more liable to misuse. But when new capacities come as an inevitable result of the growth into a greater consciousness and a greater life and that growth is part of the very aim of the spiritual being within us, this bar does not operate; for a growth of the being into supernature and its life in supernature cannot take place or cannot be complete without bringing with it a greater power of consciousness and a greater power of life and the spontaneous development of an instrumentation of knowledge and force normal to that supernature. ~ Sri Aurobindo, The Life Divine, 2.08,
354:A silence, an entry into a wide or even immense or infinite emptiness is part of the inner spiritual experience; of this silence and void the physical mind has a certain fear, the small superficially active thinking or vital mind a shrinking from it or dislike, - for it confuses the silence with mental and vital incapacity and the void with cessation or non-existence: but this silence is the silence of the spirit which is the condition of a greater knowledge, power and bliss, and this emptiness is the emptying of the cup of our natural being, a liberation of it from its turbid contents so that it may be filled with the wine of God; it is the passage not into non-existence but to a greater existence. Even when the being turns towards cessation, it is a cessation not in non-existence but into some vast ineffable of spiritual being or the plunge into the incommunicable superconscience of the Absolute. ~ Sri Aurobindo, The Life Divine, 2.28 - The Divine Life,
355:
   Sweet Mother,
   Why has the Divine made His path so difficult? He can make it easier if He wants, can't He?

First of all, one should know that the intellect, the mind, can understand nothing of the Divine, neither what He does nor how He does it and still less why He does it. To know something of the Divine, one has to rise above thought and enter into the psychic consciousness, the consciousness of the soul, or into the spiritual consciousness.
   Those who have had the experience have always said that the difficulties and sufferings of the path are not real, but a creation of human ignorance, and that as soon as one gets out of this ignorance one also gets out of the difficulties, to say nothing of the inalienable state of bliss in which one dwells as soon as one is in conscious contact with the Divine. So according to them, the question has no real basis and cannot be posed. ~ The Mother, Some Answers From The Mother, 21 September 1959,
356:The hostile forces have a certain self-chosen function: it is to test the condition of the individual, of the work, of the earth itself and their readiness for the spiritual descent and fulfilment. At every step of the journey, they are there attacking furiously, criticising, suggesting, imposing despondency or inciting to revolt, raising unbelief, amassing difficulties. No doubt, they put a very exaggerated interpretation on the rights given them by their function, making mountains even out of what seems to us a mole-hill. A little trifling false step or mistake and they appear on the road and clap a whole Himalaya as a barrier across it. But this opposition has been permitted from of old not merely as a test or ordeal, but as a compulsion on us to seek a greater strength, a more perfect self-knowledge, an intenser purity and force of aspiration, a faith that nothing can crush, a more powerful descent of the Divine Grace.
   ~ Sri Aurobindo, Letters On Yoga - IV,
357:Gradually a separation took place among the schools of the Mysteries. The zeal of the priests to spread their doctrines in many cases apparently exceeded their intelligence. As a result, many were allowed to enter the temples before they had really prepared themselves for the wisdom they were to receive. The result was that these untutored minds, slowly gaining positions of authority, became at last incapable of maintaining the institution because they were unable to contact the spiritual powers behind the material enterprise. So the Mystery Schools vanished. The spiritual hierarchy, served through all generations by a limited number of true and devoted followers, withdrew from the world; while the colossal material organizations, having no longer any contact with the divine source, wandered in circles, daily becoming more involved in the rituals and symbols which they had lost the power of interpreting. ~ Manly P Hall, What the Ancient Wisdom Expects of Its Disciples,
358: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,
359:A Transcendent who is beyond all world and all Nature and yet possesses the world and its nature, who has descended with something of himself into it and is shaping it into that which as yet it is not, is the Source of our being, the Source of our works and their Master. But the seat of the Transcendent Consciousness is above in an absoluteness of divine Existence - and there too is the absolute Power, Truth, Bliss of the Eternal - of which our mentality can form no conception and of which even our greatest spiritual experience is only a diminished reflection in the spiritualised mind and heart, a faint shadow, a thin derivate. Yet proceeding from it there is a sort of golden corona of Light, Power, Bliss and Truth - a divine Truth-Consciousness as the ancient mystics called it, a Supermind, a Gnosis, with which this world of a lesser consciousness proceeding by Ignorance is in secret relation and which alone maintains it and prevents it from falling into a disintegrated chaos. ~ Sri Aurobindo, The Synthesis Of Yoga,
360:''He is a great spirit,151 Socrates. All spirits are intermediate between god and mortal''.
''What is the function of a spirit?'' I asked.
''Interpreting and conveying all that passes between gods and humans: from humans, petitions and sacrificial offerings, and from gods, instructions and the favours they return. Spirits, being intermediary, fill the space between the other two, so that all are bound together into one entity. It is by means of spirits that all divination can take place, the whole craft of seers and priests, with their sacrifices, rites and spells, and all prophecy and magic. Deity and humanity are completely separate, but through the mediation of spirits all converse and communication from gods to humans, waking and sleeping, is made possible. The man who is wise in these matters is a man of the spirit,152 whereas the man who is wise in a skill153 or a manual craft,154 which is a different sort of expertise, is materialistic.155 These spirits are many and of many kinds, and one of them is Love''. ~ Plato, Symposium, 202e,
361:But in whatever way it comes, there must be a decision of the mind and the will and, as its result, a complete and effective self-consecration. The acceptance of a new spiritual idea-force and upward orientation in the being, an illumination, a turning or conversion seized on by the will and the heart's aspiration, -this is the momentous act which contains as in a seed all the results that the Yoga has to give. The mere idea or intellectual seeking of something higher beyond, however strongly grasped by the mind's interest, is ineffective unless it is seized on by the heart as the one thing desirable and by the will as the one thing to be done. For truth of the Spirit has not to be merely thought but to be lived, and to live it demands a unified single-mindedness of the being; so great a change as is contemplated by the Yoga is not to be effected by a divided will or by a small portion of the energy or by a hesitating mind. He who seeks the Divine must consecrate himself to God and to God only.
   ~ Sri Aurobindo, The Synthesis Of Yoga, Self-Consecration,
362:O King, thy fate is a transaction done
At every hour between Nature and thy soul
With God for its foreseeing arbiter.
Fate is a balance drawn in Destiny's book.
Man can accept his fate, he can refuse.
Even if the One maintains the unseen decree
He writes thy refusal in thy credit page:
For doom is not a close, a mystic seal.
Arisen from the tragic crash of life,
Arisen from the body's torture and death,
The spirit rises mightier by defeat;
Its godlike wings grow wider with each fall.
Its splendid failures sum to victory.
O man, the events that meet thee on thy road,
Though they smite thy body and soul with joy and grief,
Are not thy fate, - they touch thee awhile and pass;
Even death can cut not short thy spirit's walk:
Thy goal, the road thou choosest are thy fate.
On the altar throwing thy thoughts, thy heart, thy works,
Thy fate is a long sacrifice to the gods
Till they have opened to thee thy secret self
And made thee one with the indwelling God. ~ Sri Aurobindo, Savitri, 06:02 The Way of Fate and the Problem of Pain,
363:...the present terms are there not as an unprofitable recurrence, but in active pregnant gestation of all that is yet to be unfolded by the spirit, no irrational decimal recurrence helplessly repeating for ever its figures, but an expanding series of powers of the Infinite. What is in front of us is the greater potentialities, the steps yet unclimbed, the intended mightier manifestations. Why we are here is to be this means of the spirit's upward self-unfolding. What we have to do with ourselves and our significances is to grow and open them to greater significances of divine being, divine consciousness, divine power, divine delight and multiplied unity, and what we have to do with our environment is to use it consciously for increasing spiritual purposes and make it more and more a mould for the ideal unfolding of the perfect nature and self-conception of the Divine in the cosmos. This is surely the Will in things which moves, great and deliberate, unhasting, unresting, through whatever cycles, towards a greater and greater informing of its own finite figures with its own infinite Reality.
   ~ Sri Aurobindo, Essays In Philosophy And Yoga,
364:Prayer helps to prepare this relation for us at first on the lower plane even while it is there consistent with much that is mere egoism and self-delusion; but afterwards we can draw towards the spiritual truth which is behind it. It is not then the giving of the thing asked for that matters, but the relation itself, the contact of mans life with God, the conscious interchange. In spiritual matters and in the seeking of spiritual gains, this conscious relation is a great power; it is a much greater power than our own entirely self-reliant struggle and effort and it brings a fuller spiritual growth and experience. Necessarily, in the end prayer either ceases in the greater thing for which it prepared us, -- in fact the form we call prayer is not itself essential so long as the faith, the will, the aspiration are there, -- or remains only for the joy of the relation. Also its objects, the artha or interest it seeks to realise, become higher and higher until we reach the highest motiveless devotion, which is that of divine love pure and simple without any other demand or longing.
   ~ Sri Aurobindo, The Synthesis Of Yoga, The Yoga of Divine Love,
365:
   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,
366:five schools of yoga :::
   For if, leaving aside the complexities of their particular processes, we fix our regard on the central principle of the chief schools of Yoga still prevalent in India, we find that they arrange themselves in an ascending order which starts from the lowest rung of the ladder, the body, and ascends to the direct contact between the individual soul and the transcendent and universal Self. Hathayoga selects the body and the vital functionings as its instruments of perfection and realisation; its concern is with the gross body. Rajayoga selects the mental being in its different parts as its lever-power; it concentrates on the subtle body. The triple Path of Works, of Love and of Knowledge uses some part of the mental being, will, heart or intellect as a starting-point and seeks by its conversion to arrive at the liberating Truth, Beatitude and Infinity which are the nature of the spiritual life.Its method is a direct commerce between the human Purusha in the individual body and the divine Purusha who dwells in everybody and yet transcends all form and name.
   ~ Sri Aurobindo, The Synthesis Of Yoga, Introduction - The Conditions of the Synthesis, The Systems of Yoga,
367: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,
368:There are beings in the spiritual realms for whom anxiety and fear emanating from human beings offer welcome food. When humans have no anxiety and fear, then these creatures starve. People not yet sufficiently convinced of this statement could understand it to be meant comparatively only. But for those who are familiar with this phenomenon, it is a reality. If fear and anxiety radiates from people and they break out in panic, then these creatures find welcome nutrition and they become more and more powerful. These beings are hostile towards humanity. Everything that feeds on negative feelings, on anxiety, fear and superstition, despair or doubt, are in reality hostile forces in supersensible worlds, launching cruel attacks on human beings, while they are being fed. Therefore, it is above all necessary to begin with that the person who enters the spiritual world overcomes fear, feelings of helplessness, despair and anxiety. But these are exactly the feelings that belong to contemporary culture and materialism; because it estranges people from the spiritual world, it is especially suited to evoke hopelessness and fear of the unknown in people, thereby calling up the above mentioned hostile forces against them. ~ Rudolf Steiner,
369:By lie I mean : wishing not to see something that one does see; wishing not to see something as one sees it.
Whether the lie takes place before witnesses or without witnesses does not matter. The most common lie is that with which one lies to oneself; lying to others is, relatively, an exception.
Now this wishing-not-to-see what one does see, this wishing-not-to-see as one sees, is almost the first conclition for all who are party in any sense: of necessity, the party man becomes a liar. Gennan historiography, for example, is convinced that Rome represented des­ potism and that the Germanic tribes brought the spirit of freedom into the world. What is the difference be­ tween this conviction and a lie? May one still be sur· prised when all parties, as well as the Gennan his­ torians, instinctively employ the big words of morality, that morality almost continues to exist because the party man of every description needs it at every moment? "This is our conviction: we confess it before all the world, we live and die for it. Respect for all who have convictions!" I have heard that sort of thing even out of the mouths of anti-Semites. On the contrary, gentlemen! An anti-Semite certainly is not any more decent because he lies as a matter of principle. ~ Friedrich Nietzsche, The Anti-Christ,
370:Many are God's forms by which he grows in man;
   They stamp his thoughts and deeds with divinity,
   Uplift the stature of the human clay
   Or slowly transmute it into heavens gold.
   He is the Good for which men fight and die,
   He is the war of Right with Titan wrong;
   He is Freedom rising deathless from her pyre;
   He is Valour guarding still the desperate pass
   Or lone and erect on the shattered barricade
   Or a sentinel in the dangerous echoing Night.
   He is the crown of the martyr burned in flame
   And the glad resignation of the saint
   And courage indifferent to the wounds of Time
   And the heros might wrestling with death and fate.
   He is Wisdom incarnate on a glorious throne
   And the calm autocracy of the sages rule.
   He is the high and solitary Thought
   Aloof above the ignorant multitude:
   He is the prophets voice, the sight of the seer.
   He is Beauty, nectar of the passionate soul,
   He is the Truth by which the spirit lives.
   He is the riches of the spiritual Vast
   Poured out in healing streams on indigent Life;
   He is Eternity lured from hour to hour,
   He is infinity in a little space:
   He is immortality in the arms of death.
   These powers I am and at my call they come.
   Thus slowly I lift mans soul nearer the Light.
   ~ Sri Aurobindo, Savitri, The Triple Soul-Forces,
371:From above to below, the sefirot depict the drama of emanation, the transition from Ein Sof to creation. In the words of Azriel of Gerona, "They constitute the process by which all things come into being and pass away." From below to above, the sefirot constitute a ladder of ascent back to the One. The union of Tif'eret and Shekhinah gives birth to the human soul, and the mystical journey begins with the awareness of this spiritual fact of life. Shekhinah is the opening to the divine: "One who enters must enter through this gate." Once inside, the sefirot are no longer an abstract theological system; they become a map of consciousness. The mystic climbs and probes, discovering dimensions of being. Spiritual and psychological wholeness is achieved by meditating on the qualities of each sefirah, by imitating and integrating the attributes of God. "When you cleave to the sefirot, the divine holy spirit enters into you, into every sensation and every movement." But the path is not easy. Divine will can be harsh: Abraham was commanded to sacrifice Isaac in order to balance love with rigor. From the Other Side, demonic forces threaten and seduce. [The demonic is rooted in the divine]. Contemplatively and psychologically, evil must be encountered, not evaded. By knowing and withstanding the dark underside of wisdom, the spiritual seeker is refined.~ Daniel C Matt, The Essential Kabbalah, 10,
372: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],
373:If the spirit of divine love can enter, the hardness of the way diminishes, the tension is lightened, there is a sweetness and joy even in the core of difficulty and struggle. The indispensable surrender of all our will and works and activities to the Supreme is indeed only perfect and perfectly effective when it is a surrender of love. All life turned into this cult, all actions done in the love of the Divine and in the love of the world and its creatures seen and felt as the Divine manifested in many disguises become by that very fact part of an integral Yoga.
   It is the inner offering of the heart's adoration, the soul of it in the symbol, the spirit of it in the act, that is the very life of the sacrifice. If this offering is to be complete and universal, then a turning of all our emotions to the Divine is imperative. This is the intensest way of purification for the human heart, more powerful than any ethical or aesthetic catharsis could ever be by its half-power and superficial pressure. A psychic fire within must be lit into which all is thrown with the Divine Name upon it. In that fire all the emotions are compelled to cast off their grosser elements and those that are undivine perversions are burned away and the others discard their insufficiencies, till a spirit of largest love and a stainless divine delight arises out of the flame and smoke and frankincense. ~ Sri Aurobindo, The Synthesis Of Yoga, The Ascent of the Sacrifice - 2, 165, [T2],
374:Life clung to its seat with cords of gasping breath;
   Lapped was his body by a tenebrous tongue.
   Existence smothered travailed to survive;
   Hope strangled perished in his empty soul,
   Belief and memory abolished died
   And all that helps the spirit in its course.
   There crawled through every tense and aching nerve
   Leaving behind its poignant quaking trail
   A nameless and unutterable fear.
   As a sea nears a victim bound and still,
   The approach alarmed his mind for ever dumb
   Of an implacable eternity
   Of pain inhuman and intolerable.
   This he must bear, his hope of heaven estranged;
   He must ever exist without extinction's peace
   In a slow suffering Time and tortured Space,
   An anguished nothingness his endless state.
   A lifeless vacancy was now his breast,
   And in the place where once was luminous thought,
   Only remained like a pale motionless ghost
   An incapacity for faith and hope
   And the dread conviction of a vanquished soul
   Immortal still but with its godhead lost,
   Self lost and God and touch of happier worlds.
   But he endured, stilled the vain terror, bore
   The smothering coils of agony and affright;
   Then peace returned and the soul's sovereign gaze.
   To the blank horror a calm Light replied:
   Immutable, undying and unborn,
   Mighty and mute the Godhead in him woke
   And faced the pain and danger of the world.
   He mastered the tides of Nature with a look:
   He met with his bare spirit naked Hell.
   ~ Sri Aurobindo, Savitri, The Descent into Night,
375:The scientists, all of them, have their duties no doubt, but they do not fully use their education if they do not try to broaden their sense of responsibility toward all mankind instead of closing themselves up in a narrow specialization where they find their pleasure. Neither engineers nor other scientific men have any right to prefer their own personal peace to the happiness of mankind; their place and their duty are in the front line of struggling humanity, not in the unperturbed ranks of those who keep themselves aloof from life. If they are indifferent, or discouraged because they feel or think that they know that the situation is hopeless, it may be proved that undue pessimism is as dangerous a "religion" as any other blind creed. Indeed there is very little difference in kind between the medieval fanaticism of the "holy inquisition," and modern intolerance toward new ideas. All kinds of intellect must get together, for as long as we presuppose the situation to be hopeless, the situation will indeed be hopeless. The spirit of Human Engineering does not know the word "hopeless"; for engineers know that wrong methods are alone responsible for disastrous results, and that every situation can be successfully handled by the use of proper means. The task of engineering science is not only to know but to know how. Most of the scientists and engineers do not yet realize that their united judgment would be invincible; no system or class would care to disregard it. ~ Alfred Korzybski, Manhood of Humanity,
376: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,
377:The Supreme Mind
'O God! we acknowledge Thee to be the Supreme Mind
Who hast disposed and ordered the Universe;
Who gave it life and motion at the first,
And still continuest to guide and regulate it.
From Thee was its primal impulsion;
Thou didst bestow on thine Emanated Spirit of Light,
Divine wisdom and various power
To stablish and enforce its transcendent orbits.
Thou art the Inconceivable Energy
Which in the beginning didst cause all things;
Of whom shall no created being ever know
A millionth part of thy divine properties.
But the Spirit was the Spirit of the Universe-
Sacred, Holy, Generating Nature;
Which, obedient unto thy will,
Preserves and reproduces all that is in the Kosmos.
Nothing is superior to the Spirit
But Thou, alone, O God! who art the Creator and Lord;
Thou madest the Spirit to be thy servitor,
But this thy Spirit transcends all other creatures;
This is the Spirit which is in the highest heavens;
Whose influence permeates all that lives;
As a beautiful Flower diffuses fragrances
But is not diminished in aught thereby.
For all divine essences are the same,
Differing only in their degree and power and beauty;
But in no wise differing in their principle,
Which is the fiery essence of God himself.
Such is the animating flame of every existence
Being in God, purely perfect;
But in all other living things
Only capable of being made perfect.' ~ Dr E.V. Kenealy, The Book of Fo.
The Supreme Mind. from path of regeneration,
378:challenge for the Integral Yogin :::
   Nor is the seeker of the integral fulfilment permitted to solve too arbitrarily even the conflict of his own inner members. He has to harmonise deliberate knowledge with unquestioning faith; he must conciliate the gentle soul of love with the formidable need of power; the passivity of the soul that lives content in transcendent calm has to be fused with the activity of the divine helper and the divine warrior. To him as to all seekers of the spirit there are offered for solution the oppositions of the reason, the clinging hold of the senses, the perturbations of the heart, the ambush of the desires, the clog of the physical body; but he has to deal in another fashion with their mutual and internal conflicts and their hindrance to his aim, for he must arrive at an infinitely more difficult perfection in the handling of all this rebel matter. Accepting them as instruments for the divine realisation and manifestation, he has to convert their jangling discords, to enlighten their thick darknesses, to transfigure them separately and all together, harmonising them in themselves and with each other, -- integrally, omitting no grain or strand or vibration, leaving no iota of imperfection anywhere. All exclusive concentration, or even a succession of concentrations of that kind, can be in his complex work only a temporary convenience; it has to be abandoned as soon as its utility is over. An all-inclusive concentration is the difficult achievement towards which he must labour.
   ~ Sri Aurobindo, The Synthesis Of Yoga, 78, [T9],
379:A divine strength and courage and a divine compassion and helpfulness are the very stuff of that which he would be. ~ Sri Aurobindo, The Synthesis Of Yoga: Renunciation
Sadhaka of Integral Yoga
The difficulty of harmonising the divine life with human living, of being in God and yet living in man is the very difficulty that he is set here to solve and not to shun. ~ Sri Aurobindo, The Synthesis Of Yoga: Renunciation
Sadhaka Of Integral yoga
Personal salvation he does not seek except as a necessity for the human fulfilment and because he who is himself in bonds cannot easily free others,—though to God nothing is impossible. ~ Sri Aurobindo, The Synthesis Of Yoga: Renunciation
Sadhaka Of Integral Yoga
For a heaven of personal joys he has no hankerings even as a hell of personal sufferings has for him no terrors. ~ Sri Aurobindo, The Synthesis Of Yoga: Renunciation
Sadhaka of Integral Yoga
If there is an opposition between the spiritual life and that of the world, it is that gulf which he is here to bridge, that opposition which he is here to change into a harmony. ~ Sri Aurobindo, The Synthesis Of Yoga: Renunciation
Sadhaka Of Integral yoga
If the world is ruled by the flesh and the devil, all the more reason that the children of Immortality should be here to conquer it for God and the Spirit. ~ Sri Aurobindo, The Synthesis Of Yoga: Renunciation
Sadhaka of Integral yoga
To give oneself is the secret of sadhana, not to demand and acquire a thing. ~ Sri Aurobindo, The Mother with Letters on The Mother, The Mother’s Love,
380:[the value of sublimation:]
   And since Yoga is in its essence a turning away from the ordinary material and animal life led by most men or from the more mental but still limited way of living followed by the few to a greater spiritual life, to the way divine, every part of our energies that is given to the lower existence in the spirit of that existence is a contradiction of our aim and our self-dedication. On the other hand, every energy or activity that we can convert from its allegiance to the lower and dedicate to the service of the higher is so much gained on our road, so much taken from the powers that oppose our progress. It is the difficulty of this wholesale conversion that is the source of all the stumblings in the path of Yoga. For our entire nature and its environment, all our personal and all our universal self, are full of habits and of influences that are opposed to our spiritual rebirth and work against the whole-heartedness of our endeavour.
   In a certain sense we are nothing but a complex mass of mental, nervous and physical habits held together by a few ruling ideas, desires and associations, - an amalgam of many small self-repeating forces with a few major vibrations. What we propose in our Yoga is nothing less than to break up the whole formation of our past and present which makes up the ordinary material and mental man and to create a new centre of vision and a new universe of activities in ourselves which shall constitute a divine humanity or a superhuman nature.
   ~ Sri Aurobindo, The Synthesis Of Yoga, Self-Consecration, [71] [T1],
381:These are the conditions of our effort and they point to an ideal which can be expressed in these or in equivalent formulae. To live in God and not in the ego; to move, vastly founded, not in the little egoistic consciousness, but in the consciousness of the All-Soul and the Transcendent. To be perfectly equal in all happenings and to all beings, and to see and feel them as one with oneself and one with the Divine; to feel all in oneself and all in God; to feel God in all, oneself in all. To act in God and not in the ego. And here, first, not to choose action by reference to personal needs and standards, but in obedience to the dictates of the living highest Truth above us. Next, as soon as we are sufficiently founded in the spiritual consciousness, not to act any longer by our separate will or movement, but more and more to allow action to happen and develop under the impulsion and guidance of a divine Will that surpasses us. And last, the supreme result, to be exalted into an identity in knowledge, force, consciousness, act, joy of existence with the Divine Shakti; to feel a dynamic movement not dominated by mortal desire and vital instinct and impulse and illusive mental free-will, but luminously conceived and evolved in an immortal self-delight and an infinite self-knowledge. For this is the action that comes by a conscious subjection and merging of the natural man into the divine Self and eternal Spirit; it is the Spirit that for ever transcends and guides this world-Nature.
   ~ Sri Aurobindo, The Synthesis Of Yoga, The Yoga of Divine Works, Self-Surrender in Works - The Way of the Gita, [101],
382:the vital
the life-nature made up of desires, sensations, feelings, passions, energies of action, will of desire, reactions of the desire-soul of man and of all that play of possessive and other related instincts, anger, greed, lust, etc., that belong to this field of nature. The vital part of man is a true instrument only when its feelings and tendencies have been purified by the psychic touch and governed by the spiritual light and power. The vital has three main parts:

higher vital
the mental vital and emotional vital taken together. The mental vital gives a mental expression by thought, speech or otherwise to the emotions, desires, passions, sensations or other movements of the vital being; the emotional vital is the seat of various feelings, such as love, joy, sorrow, hatred and the rest.

central vital or vital proper
dynamic, sensational and passionate, it is the seat of the stronger vital longings and reactions, such as ambition, pride, fear, love of fame, attractions and repulsions, desires and passion of various kinds and the field of many vital energies.

lower vital
made up of the smaller movements of human life-desire and life-reactions, it is occupied with small desires and feelings, such as food desire, sexual desire, small likings, dislikings, vanity, quarrels, love of praise, anger at blame, little wishes of all kinds, etc. The material vital is that part of the lower vital turned entirely upon physical things, full of desires and greeds and seekings for pleasure on the physical plane. ~ Integral Yoga; Sri Aurobindo's Teaching and Method of Practice,
383:Concentrating the Attention:
   Whatever you may want to do in life, one thing is absolutely indispensable and at the basis of everything, the capacity of concentrating the attention. If you are able to gather together the rays of attention and consciousness on one point and can maintain the concentration with a presistent will, nothing can resist it - whatever it may be, from the most material physical development to the highest spiritual one. But this discipline must be followed in a constant and, it may be said, imperturbable way; not that you should always be concentrated on the same thing - thats not what I mean, I mean learning to concentrate. And materially, for studies, sports, all physical or mental development, it is absolutely indispensble. And the value of an individual is proportionate to the value of his attention. And from the spiritual point of view it is still more important. There is no spiritual obstacle which can resist a penetrating power of concentration. For instance, the discovery of the psychic being, union with the inner Divine, opening to the higher spheres, all can be obtained by an intense and obstinate power of concentration - but one must learn how to do it. There is nothing in the human or even in the superhuman field, to which the power of concentration is not the key. You can be the best athlete, you can be the best student, you can be an artistic, literary or scientific genius, you can be the greatest saint with that faculty. And everyone has in himself a tiny little beginning of it - it is given to everybody, but people do not cultivate it.
   ~ The Mother, Questions And Answers 1957-1958,
384:Musa Spiritus :::

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

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

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

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

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

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

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

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

Weave from my life His poem of days,
His calm pure dawns and His noons of force.
My acts for the grooves of His chariot-race,
My thoughts for the tramp of His great steeds' course! ~ Sri Aurobindo, Collected Poems,
385:Received him in their deathless harmonies.
   All things were perfect there that flower in Time;
   Beauty was there creation's native mould,
   Peace was a thrilled voluptuous purity.
   There Love fulfilled her gold and roseate dreams
   And Strength her crowned and mighty reveries;
   Desire climbed up, a swift omnipotent flame,
   And Pleasure had the stature of the gods;
   Dream walked along the highways of the stars;
   Sweet common things turned into miracles:
   Overtaken by the spirit's sudden spell,
   Smitten by a divine passion's alchemy,
   Pain's self compelled transformed to potent joy
   Curing the antithesis twixt heaven and hell.
   All life's high visions are embodied there,
   Her wandering hopes achieved, her aureate combs
   Caught by the honey-eater's darting tongue,
   Her burning guesses changed to ecstasied truths,
   Her mighty pantings stilled in deathless calm
   And liberated her immense desires.
   In that paradise of perfect heart and sense
   No lower note could break the endless charm
   Of her sweetness ardent and immaculate;
   Her steps are sure of their intuitive fall.
   After the anguish of the soul's long strife
   At length were found calm and celestial rest
   And, lapped in a magic flood of sorrowless hours,
   Healed were his warrior nature's wounded limbs
   In the encircling arms of Energies
   That brooked no stain and feared not their own bliss.
   In scenes forbidden to our pallid sense
   Amid miraculous scents and wonder-hues
   He met the forms that divinise the sight,
   To music that can immortalise the mind
   And make the heart wide as infinity
   Listened, and captured the inaudible
   ~ Sri Aurobindo, Savitri, The Paradise of the Life-Gods,
386:[the first aid, shastra, the lotus of the eternal knowledge:]
   The supreme Shastra of the Integral Yoga is the eternal Veda secret in the heart of every thinking and living being. The lotus of the eternal knowledge and the eternal perfection is a bud closed and folded up within us. It opens swiftly or gradually, petal by petal, through successive realisations, once the mind of man begins to turn towards the Eternal, once his heart, no longer compressed and confined by attachment to finite appearances, becomes enamoured, in whatever degree, of the Infinite. All life, all thought, all energising of the faculties, all experiences passive or active, become thenceforward so many shocks which disintegrate the teguments of the soul and remove the obstacles to the inevitable efflorescence. He who chooses the Infinite has been chosen by the Infinite. He has received the divine touch without which there is no awakening, no opening of the spirit; but once it is received, attainment is sure, whether conquered swiftly in the course of one human life or pursued patiently through many stadia of the cycle of existence in the manifested universe.
   Nothing can be taught to the mind which is not already concealed as potential knowledge in the unfolding soul of the creature. So also all perfection of which the outer man is capable, is only a realising of the eternal perfection of the Spirit within him. We know the Divine and become the Divine, because we are That already in our secret nature. All teaching is a revealing, all becoming is an unfolding. Self-attainment is the secret; self-knowledge and an increasing consciousness are the means and the process.
   ~ Sri Aurobindo, The Synthesis Of Yoga, The Four Aids [53] [T1],
387:The link between the spiritual and the lower planes of the mental being is that which is called in the old Vedantic phraseology the vijnana and which we may term the Truth-plane or the ideal mind or supermind where the One and the Many meet and our being is freely open to the revealing light of the divine Truth and the inspiration of the divine Will and Knowledge. If we can break down the veil of the intellectual, emotional, sensational mind which our ordinary existence has built between us and the Divine, we can then take up through the Truth-mind all our mental, vital and physical experience and offer it up to the spiritual -- this was the secret or mystic sense of the old Vedic "sacrifice" -- to be converted into the terms of the infinite truth of Sachchidananda, and we can receive the powers and illuminations of the infinite Existence in forms of a divine knowledge, will and delight to be imposed on our mentality, vitality, physical existence till the lower is transformed into the perfect vessel of the higher. This was the double Vedic movement of the descent and birth of the gods in the human creature and the ascent of the human powers that struggle towards the divine knowledge, power and delight and climb into the godheads, the result of which was the possession of the One, the Infinite, the beatific existence, the union with God, the Immortality. By possession of this ideal plane we break down entirely the opposition of the lower and the higher existence, the false gulf created by the Ignorance between the finite and the Infinite, God and Nature, the One and the Many, open the gates of the Divine, fulfil the individual in the complete harmony of the cosmic consciousness and realise in the cosmic being the epiphany of the transcendent Sachchidananda. ~ Sri Aurobindo, The Synthesis Of Yoga, 2.15,
388:IN OUR scrutiny of the seven principles of existence it was found that they are one in their essential and fundamental reality: for if even the matter of the most material universe is nothing but a status of being of Spirit made an object of sense, envisaged by the Spirit's own consciousness as the stuff of its forms, much more must the life-force that constitutes itself into form of Matter, and the mind-consciousness that throws itself out as Life, and the Supermind that develops Mind as one of its powers, be nothing but Spirit itself modified in apparent substance and in dynamism of action, not modified in real essence. All are powers of one Power of being and not other than that All-Existence, All-Consciousness, All-Will, All-Delight which is the true truth behind every appearance. And they are not only one in their reality, but also inseparable in the sevenfold variety of their action. They are the seven colours of the light of the divine consciousness, the seven rays of the Infinite, and by them the Spirit has filled in on the canvas of his self-existence conceptually extended, woven of the objective warp of Space and the subjective woof of Time, the myriad wonders of his self-creation great, simple, symmetrical in its primal laws and vast framings, infinitely curious and intricate in its variety of forms and actions and the complexities of relation and mutual effect of all upon each and each upon all. These are the seven Words of the ancient sages; by them have been created and in the light of their meaning are worked out and have to be interpreted the developed and developing harmonies of the world we know and the worlds behind of which we have only an indirect knowledge. The Light, the Sound is one; their action is sevenfold.
   ~ Sri Aurobindo, The Life Divine, 7 - The Knowledge and the Ignorance, 499,
389:If we accept the Vedic image of the Sun of Truth, - an image which in this experience becomes a reality, - we may compare the action of the Higher Mind to a composed and steady sunshine, the energy of the Illumined Mind beyond it to an outpouring of massive lightnings of flaming sun-stuff. Still beyond can be met a yet greater power of the Truth-Force, an intimate and exact Truth-vision, Truth-thought, Truth-sense, Truth-feeling, Truth-action, to which we can give in a special sense the name of Intuition; for though we have applied that word for want of a better to any supra-intellectual direct way of knowing, yet what we actually know as intuition is only one special movement of self-existent knowledge. This new range is its origin; it imparts to our intuitions something of its own distinct character and is very clearly an intermediary of a greater Truth-Light with which our mind cannot directly communicate. At the source of this Intuition we discover a superconscient cosmic Mind in direct contact with the Supramental Truth-Consciousness, an original intensity determinant of all movements below it and all mental energies, - not Mind as we know it, but an Overmind that covers as with the wide wings of some creative Oversoul this whole lower hemisphere of Knowledge-Ignorance, links it with that greater Truth-Consciousness while yet at the same time with its brilliant golden Lid it veils the face of the greater Truth from our sight, intervening with its flood of infinite possibilities as at once an obstacle and a passage in our seeking of the spiritual law of our existence, its highest aim, its secret Reality. This then is the occult link we were looking for; this is the Power that at once connects and divides the supreme Knowledge and the cosmic Ignorance. ~ Sri Aurobindo, The Life Divine, Supermind Mind and the Overmind Maya, 293,
390:Hence, it's obvious to see why in AA the community is so important; we are powerless over ourselves. Since we don't have immediate awareness of the Higher Power and how it works, we need to be constantly reminded of our commitment to freedom and liberation. The old patterns are so seductive that as they go off, they set off the association of ideas and the desire to give in to our addiction with an enormous force that we can't handle. The renewal of defeat often leads to despair. At the same time, it's a source of hope for those who have a spiritual view of the process. Because it reminds us that we have to renew once again our total dependence on the Higher Power. This is not just a notional acknowledgment of our need. We feel it from the very depths of our being. Something in us causes our whole being to cry out, "Help!" That's when the steps begin to work. And that, I might add, is when the spiritual journey begins to work. A lot of activities that people in that category regard as spiritual are not communicating to them experientially their profound dependence on the grace of God to go anywhere with their spiritual practices or observances. That's why religious practice can be so ineffective. The real spiritual journey depends on our acknowledging the unmanageability of our lives. The love of God or the Higher Power is what heals us. Nobody becomes a full human being without love. It brings to life people who are most damaged. The steps are really an engagement in an ever-deepening relationship with God. Divine love picks us up when we sincerely believe nobody else will. We then begin to experience freedom, peace, calm, equanimity, and liberation from cravings for what we have come to know are damaging-cravings that cannot bring happiness, but at best only momentary relief that makes the real problem worse. ~ Thomas Keating, Divine Therapy and Addiction,
391:One can concentrate in any of the three centres which is easiest to the sadhak or gives most result. The power of the concentration in the heart-centre is to open that centre and by the power of aspiration, love, bhakti, surrender remove the veil which covers and conceals the soul and bring forward the soul or psychic being to govern the mind, life and body and turn and open them all-fully-to the Divine, removing all that is opposed to that turning and opening.
   This is what is called in this Yoga the psychic transformation. The power of concentration above the head is to bring peace, silence, liberation from the body sense, the identification with mind and life and open the way for the lower (mental vital-physical) consciousness to rise up to meet the higher Consciousness above and for the powers of the higher (spiritual or divine) Consciousness to descend into mind, life and body. This is what is called in this Yoga the spiritual transformation. If one begins with this movement, then the Power from above has in its descent to open all the centres (including the lowest centre) and to bring out the psychic being; for until that is done there is likely to be much difficulty and struggle of the lower consciousness obstructing, mixing with or even refusing the Divine Action from above. If the psychic being is once active this struggle and these difficulties can be greatly minimised. The power of concentration in the eyebrows is to open the centre there, liberate the inner mind and vision and the inner or Yogic consciousness and its experiences and powers. From here also one can open upwards and act also in the lower centres; but the danger of this process is that one may get shut up in one's mental spiritual formations and not come out of them into the free and integral spiritual experience and knowledge and integral change of the being and nature.
   ~ Sri Aurobindo, Letters On Yoga - II, [where to concentrate?],
392: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,
393:the characteristics of Life, Mind and Spirit :::
   The characteristic energy of bodily Life is not so much in progress as in persistence, not so much in individual self-enlargement as in self-repetition. There is, indeed, in physical Nature a progression from type to type, from the vegetable to the animal, from the animal to man; for even in inanimate Matter Mind is at work. But once a type is marked off physically, the chief immediate preoccupation of the terrestrial Mother seems to be to keep it in being by a constant reproduction. For Life always seeks immortality; but since individual form is impermanent and only the idea of a form is permanent in the consciousness that creates the universe, -for there it does not perish,- such constant reproduction is the only possible material immortality. Self-preservation, self-repetition, self-multiplication are necessarily, then, the predominant instincts of all material existence.
   The characteristic energy of pure Mind is change and the more it acquires elevation and organisation, the more this law of Mind assumes the aspect of a continual enlargement, improvement and better arrangement of its gains and so of a continual passage from a smaller and simpler to a larger and more complex perfection. For Mind, unlike bodily life, is infinite in its field, elastic in its expansion, easily variable in its formations. Change, then, self-enlargement and self-improvement are its proper instincts. Its faith is perfectibility, its watchword is progress.
   The characteristic law of Spirit is self-existent perfection and immutable infinity. It possesses always and in its own right the immortality which is the aim of Life and the perfection which is the goal of Mind. The attainment of the eternal and the realisation of that which is the same in all things and beyond all things, equally blissful in universe and outside it, untouched by the imperfections and limitations of the forms and activities in which it dwells, are the glory of the spiritual life.
   ~ Sri Aurobindo, The Synthesis Of Yoga, Introduction - The Conditions Of the Synthesis, The Threefold Life,
394:the spiritual force behind adoration :::
   All love, indeed, that is adoration has a spiritual force behind it, and even when it is offered ignorantly and to a limited object, something of that splendor appears through the poverty of the rite and the smallness of its issues. For love that is worship is at once an aspiration and a preparation: it can bring even within its small limits in the Ignorance a glimpse of a still more or less blind and partial but surprising realisation; for there are moments when it is not we but the One who loves and is loved in us, and even a human passion can be uplifted and glorified by a slight glimpse of this infinite Love and Lover. It is for this reason that the worship of the god, the worship of the idol, the human magnet or ideal are not to be despised; for these are steps through which the human race moves towards that blissful passion and ecstasy of the Infinite which, even in limiting it, they yet represent for our imperfect vision when we have still to use the inferior steps Nature has hewn for our feet and admit the stages of our progress. Certain idolatries are indispensable for the development of our emotional being, nor will the man who knows be hasty at any time to shatter this image unless he can replace it in the heart of the worshipper by the Reality it figures. Moreover, they have this power because there is always something in them that is greater than their forms and, even when we reach the supreme worship, that abides and becomes a prolongation of it or a part of its catholic wholeness. our knowledge is still imperfect in us, love incomplete if even when we know That which surpasses all forms and manifestations, we cannot still accept the Divine in creature and object, in man, in the kind, in the animal, in the tree, in the flower, in the work of our hands, in the Nature-Force which is then no longer to us the blind action of a material machinery but a face and power of the universal Shakti: for in these things too is the presence of the Eternal.
   ~ Sri Aurobindo, The Synthesis Of Yoga, Ascent of the Sacrifice - 2, The Works of Love - The Works of Life, 159,
395:But usually the representative influence occupies a much larger place in the life of the sadhaka. If the Yoga is guided by a received written Shastra, - some Word from the past which embodies the experience of former Yogins, - it may be practised either by personal effort alone or with the aid of a Guru. The spiritual knowledge is then gained through meditation on the truths that are taught and it is made living and conscious by their realisation in the personal experience; the Yoga proceeds by the results of prescribed methods taught in a Scripture or a tradition and reinforced and illumined by the instructions of the Master. This is a narrower practice, but safe and effective within its limits, because it follows a well-beaten track to a long familiar goal.

For the sadhaka of the integral Yoga it is necessary to remember that no written Shastra, however great its authority or however large its spirit, can be more than a partial expression of the eternal Knowledge. He will use, but never bind himself even by the greatest Scripture. Where the Scripture is profound, wide, catholic, it may exercise upon him an influence for the highest good and of incalculable importance. It may be associated in his experience with his awakening to crowning verities and his realisation of the highest experiences. His Yoga may be governed for a long time by one Scripture or by several successively, - if it is in the line of the great Hindu tradition, by the Gita, for example, the Upanishads, the Veda. Or it may be a good part of his development to include in its material a richly varied experience of the truths of many Scriptures and make the future opulent with all that is best in the past. But in the end he must take his station, or better still, if he can, always and from the beginning he must live in his own soul beyond the limitations of the word that he uses. The Gita itself thus declares that the Yogin in his progress must pass beyond the written Truth, - sabdabrahmativartate - beyond all that he has heard and all that he has yet to hear, - srotavyasya srutasya ca. For he is not the sadhaka of a book or of many books; he is a sadhaka of the Infinite. ~ Sri Aurobindo, The Synthesis Of Yoga, The Four Aids,
396:And therefore, all of those for whom authentic transformation has deeply unseated their souls must, I believe, wrestle with the profound moral obligation to shout form the heart-perhaps quietly and gently, with tears of reluctance; perhaps with fierce fire and angry wisdom; perhaps with slow and careful analysis; perhaps by unshakable public example-but authentically always and absolutely carries a a demand and duty: you must speak out, to the best of your ability, and shake the spiritual tree, and shine your headlights into the eyes of the complacent. You must let that radical realization rumble through your veins and rattle those around you.
   Alas, if you fail to do so, you are betraying your own authenticity. You are hiding your true estate. You don't want to upset others because you don't want to upset your self. You are acting in bad faith, the taste of a bad infinity.
   Because, you see, the alarming fact is that any realization of depth carries a terrible burden: those who are allowed to see are simultaneously saddled with the obligation to communicate that vision in no uncertain terms: that is the bargain. You were allowed to see the truth under the agreement that you would communicate it to others (that is the ultimate meaning of the bodhisattva vow). And therefore, if you have seen, you simply must speak out. Speak out with compassion, or speak out with angry wisdom, or speak out with skillful means, but speak out you must.
   And this is truly a terrible burden, a horrible burden, because in any case there is no room for timidity. The fact that you might be wrong is simply no excuse: You might be right in your communication, and you might be wrong, but that doesn't matter. What does matter, as Kierkegaard so rudely reminded us, is that only by investing and speaking your vision with passion, can the truth, one way or another, finally penetrate the reluctance of the world. If you are right, or if you are wrong, it is only your passion that will force either to be discovered. It is your duty to promote that discovery-either way-and therefore it is your duty to speak your truth with whatever passion and courage you can find in your heart. You must shout, in whatever way you can. ~ Ken Wilber, One Taste,
397: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,
398:The guiding law of spiritual experience can only come by an opening of human consciousness to the Divine Consciousness; there must be the power to receive in us the working and command and dynamic presence of the Divine Shakti and surrender ourselves to her control; it is that surrender and that control which bring the guidance. But the surrender is not sure, there is no absolute certitude of the guidance so long as we are besieged by mind formations and life impulses and instigations of ego which may easily betray us into the hands of a false experience. This danger can only be countered by the opening of a now nine-tenths concealed inmost soul or psychic being that is already there but not commonly active within us. That is the inner light we must liberate; for the light of this inmost soul is our one sure illumination so long as we walk still amidst the siege of the Ignorance and the Truth-consciousness has not taken up the entire control of our Godward endeavour. The working of the Divine Force in us under the conditions of the transition and the light of the psychic being turning us always towards a conscious and seeing obedience to that higher impulsion and away from the demands and instigations of the Forces of the Ignorance, these between them create an ever progressive inner law of our action which continues till the spiritual and supramental can be established in our nature. In the transition there may well be a period in which we take up all life and action and offer them to the Divine for purification, change and deliverance of the truth within them, another period in which we draw back and build a spiritual wall around us admitting through its gates only such activities as consent to undergo the law of the spiritual transformation, a third in which a free and all-embracing action, but with new forms fit for the utter truth of the Spirit, can again be made possible. These things, however, will be decided by no mental rule but in the light of the soul within us and by the ordaining force and progressive guidance of the Divine Power that secretly or overtly first impels, then begins clearly to control and order and finally takes up the whole burden of the Yoga. ~ Sri Aurobindo, The Synthesis Of Yoga, The Ascent of the Sacrifice - 1, 138,
399:This is the real sense and drive of what we see as evolution: the multiplication and variation of forms is only the means of its process. Each gradation contains the possibility and the certainty of the grades beyond it: the emergence of more and more developed forms and powers points to more perfected forms and greater powers beyond them, and each emergence of consciousness and the conscious beings proper to it enables the rise to a greater consciousness beyond and the greater order of beings up to the ultimate godheads of which Nature is striving and is destined to show herself capable. Matter developed its organised forms until it became capable of embodying living organisms; then life rose from the subconscience of the plant into conscious animal formations and through them to the thinking life of man. Mind founded in life developed intellect, developed its types of knowledge and ignorance, truth and error till it reached the spiritual perception and illumination and now can see as in a glass dimly the possibility of supermind and a truthconscious existence. In this inevitable ascent the mind of Light is a gradation, an inevitable stage. As an evolving principle it will mark a stage in the human ascent and evolve a new type of human being; this development must carry in it an ascending gradation of its own powers and types of an ascending humanity which will embody more and more the turn towards spirituality, capacity for Light, a climb towards a divinised manhood and the divine life.
   In the birth of the mind of Light and its ascension into its own recognisable self and its true status and right province there must be, in the very nature of things as they are and very nature of the evolutionary process as it is at present, two stages. In the first, we can see the mind of Light gathering itself out of the Ignorance, assembling its constituent elements, building up its shapes and types, however imperfect at first, and pushing them towards perfection till it can cross the border of the Ignorance and appear in the Light, in its own Light. In the second stage we can see it developing itself in that greater natural light, taking its higher shapes and forms till it joins the supermind and lives as its subordinate portion or its delegate.
   ~ Sri Aurobindo, Essays In Philosophy And Yoga, Mind of Light, 587,
400:Self-Abuse by Drugs
Not a drop of alcohol is to be brought into this temple.
Master Bassui (1327-1387)1
(His dying instructions: first rule)
In swinging between liberal tolerance one moment and outraged repression the next,
modern societies seem chronically incapable of reaching consistent attitudes about
drugs.
Stephen Batchelor2
Drugs won't show you the truth. Drugs will only show you what it's like to be on drugs.
Brad Warner3

Implicit in the authentic Buddhist Path is sila. It is the time-honored practice
of exercising sensible restraints [Z:73-74]. Sila's ethical guidelines provide the
bedrock foundation for one's personal behavior in daily life. At the core of every
religion are some self-disciplined renunciations corresponding to sila. Yet, a profound irony has been reshaping the human condition in most cultures during the
last half century. It dates from the years when psychoactive drugs became readily
available. During this era, many naturally curious persons could try psychedelic
short-cuts and experience the way their consciousness might seem to ''expand.'' A
fortunate few of these experimenters would become motivated to follow the nondrug meditative route when they pursued various spiritual paths.
One fact is often overlooked. Meditation itself has many mind-expanding, psychedelic properties [Z:418-426]. These meditative experiences can also stimulate a
drug-free spiritual quest.
Meanwhile, we live in a drug culture. It is increasingly a drugged culture, for which overprescribing physicians must shoulder part of the blame. Do
drugs have any place along the spiritual path? This issue will always be hotly
debated.4
In Zen, the central issue is not whether each spiritual aspirant has the ''right''
to exercise their own curiosity, or the ''right'' to experiment on their own brains in
the name of freedom of religion. It is a free country. Drugs are out there. The real
questions are:
 Can you exercise the requisite self-discipline to follow the Zen Buddhist Path?
 Do you already have enough common sense to ask that seemingly naive question,

''What would Buddha do?'' (WWBD).
~ James Austin, Zen-Brain_Reflections,_Reviewing_Recent_Developments_in_Meditation_and_States_of_Consciousness,
401:"Now I have taught you about Immortal Man and have loosed the bonds of the robbers from him. I have broken the gates of the pitiless ones in their presence. I have humiliated their malicious intent, and they all have been shamed and have risen from their ignorance. Because of this, then, I came here, that they might be joined with that Spirit and Breath, [III continues:] and might from two become one, just as from the first, that you might yield much fruit and go up to Him Who Is from the Beginning, in ineffable joy and glory and honor and grace of the Father of the Universe.

"Whoever, then, knows the Father in pure knowledge will depart to the Father and repose in Unbegotten Father. But whoever knows him defectively will depart to the defect and the rest of the Eighth. Now whoever knows Immortal Spirit of Light in silence, through reflecting and consent in the truth, let him bring me signs of the Invisible One, and he will become a light in the Spirit of Silence. Whoever knows Son of Man in knowledge and love, let him bring me a sign of Son of Man, that he might depart to the dwelling-places with those in the Eighth.

"Behold, I have revealed to you the name of the Perfect One, the whole will of the Mother of the Holy Angels, that the masculine multitude may be completed here, that there might appear in the aeons, the infinities and those that came to be in the untraceable wealth of the Great Invisible Spirit, that they all might take from his goodness, even the wealth of their rest that has no kingdom over it. I came from First Who Was Sent, that I might reveal to you Him Who Is from the Beginning, because of the arrogance of Arch-Begetter and his angels, since they say about themselves that they are gods. And I came to remove them from their blindness, that I might tell everyone about the God who is above the universe. Therefore, tread upon their graves, humiliate their malicious intent, and break their yoke and arouse my own. I have given you authority over all things as Sons of Light, that you might tread upon their power with your feet."

These are the things the blessed Savior said, and he disappeared from them. Then all the disciples were in great, ineffable joy in the spirit from that day on. And his disciples began to preach the Gospel of God, the eternal, imperishable spirit. Amen.
~ The Sophia of Jesus (excerpt), The Nag Hamadi Library,
402:the three stages of the ascent :::
   There are three stages of the ascent, -at the bottom the bodily life enslaved to the pressure of necessity and desire, in the middle the mental, the higher emotional and psychic rule that feels after greater interests, aspirations, experiences, ideas, and at the summits first a deeper psychic and spiritual state and then a supramental eternal consciousness in which all our aspirations and seekings discover their own intimate significance.In the bodily life first desire and need and then the practical good of the individual and the society are the governing consideration, the dominant force. In the mental life ideas and ideals rule, ideas that are half-lights wearing the garb of Truth, ideals formed by the mind as a result of a growing but still imperfect intuition and experience. Whenever the mental life prevails and the bodily diminishes its brute insistence, man the mental being feels pushed by the urge of mental Nature to mould in the sense of the idea or the ideal the life of the individual, and in the end even the vaguer more complex life of the society is forced to undergo this subtle process.In the spiritual life, or when a higher power than Mind has manifested and taken possession of the nature, these limited motive-forces recede, dwindle, tend to disappear. The spiritual or supramental Self, the Divine Being, the supreme and immanent Reality, must be alone the Lord within us and shape freely our final development according to the highest, widest, most integral expression possible of the law of our nature. In the end that nature acts in the perfect Truth and its spontaneous freedom; for it obeys only the luminous power of the Eternal. The individual has nothing further to gain, no desire to fulfil; he has become a portion of the impersonality or the universal personality of the Eternal. No other object than the manifestation and play of the Divine Spirit in life and the maintenance and conduct of the world in its march towards the divine goal can move him to action. Mental ideas, opinions, constructions are his no more; for his mind has fallen into silence, it is only a channel for the Light and Truth of the divine knowledge. Ideals are too narrow for the vastness of his spirit; it is the ocean of the Infinite that flows through him and moves him for ever.
   ~ Sri Aurobindo, The Synthesis Of Yoga, The Supreme Will,
403:requirements for the psychic :::
   At a certain stage in the Yoga when the mind is sufficiently quieted and no longer supports itself at every step on the sufficiency of its mental certitudes, when the vital has been steadied and subdued and is no longer constantly insistent on its own rash will, demand and desire, when the physical has been sufficiently altered not to bury altogether the inner flame under the mass of its outwardness, obscurity or inertia, an inmost being hidden within and felt only in its rare influences is able to come forward and illumine the rest and take up the lead of the sadhana. Its character is a one-pointed orientation towards the Divine or the Highest, one-pointed and yet plastic in action and movement; it does not create a rigidity of direction like the one-pointed intellect or a bigotry of the regnant idea or impulse like the one-pointed vital force; it is at every moment and with a supple sureness that it points the way to the Truth, automatically distinguishes the right step from the false, extricates the divine or Godward movement from the clinging mixture of the undivine. Its action is like a searchlight showing up all that has to be changed in the nature; it has in it a flame of will insistent on perfection, on an alchemic transmutation of all the inner and outer existence. It sees the divine essence everywhere but rejects the mere mask and the disguising figure. It insists on Truth, on will and strength and mastery, on Joy and Love and Beauty, but on a Truth of abiding Knowledge that surpasses the mere practical momentary truth of the Ignorance, on an inward joy and not on mere vital pleasure, -- for it prefers rather a purifying suffering and sorrow to degrading satisfactions, -- on love winged upward and not tied to the stake of egoistic craving or with its feet sunk in the mire, on beauty restored to its priesthood of interpretation of the Eternal, on strength and will and mastery as instruments not of the ego but of the Spirit. Its will is for the divinisation of life, the expression through it of a higher Truth, its dedication to the Divine and the Eternal.
   But the most intimate character of the psychic is its pressure towards the Divine through a sacred love, joy and oneness. It is the divine Love that it seeks most, it is the love of the Divine that is its spur, its goal, its star of Truth shining over the luminous cave of the nascent or the still obscure cradle of the new-born godhead within us.
   ~ Sri Aurobindo, The Synthesis Of Yoga, The Ascent of the Sacrifice - 1,
404:There is also the consecration of the thoughts to the Divine. In its inception this is the attempt to fix the mind on the object of adoration, -for naturally the restless human mind is occupied with other objects and, even when it is directed upwards, constantly drawn away by the world, -- so that in the end it habitually thinks of him and all else is only secondary and thought of only in relation to him. This is done often with the aid of a physical image or, more intimately and characteristically, of a Mantra or a divine name through which the divine being is realised. There are supposed by those who systematise, to be three stages of the seeking through the devotion of the mind, first, the constant hearing of the divine name, qualities and all that has been attached to them, secondly, the constant thinking on them or on the divine being or personality, thirdly, the settling and fixing of the mind on the object; and by this comes the full realisation. And by these, too, there comes when the accompanying feeling or the concentration is very intense, the Samadhi, the ecstatic trance in which the consciousness passes away from outer objects. But all this is really incidental; the one thing essential is the intense devotion of the thought in the mind to the object of adoration. Although it seems akin to the contemplation of the way of knowledge, it differs from that in its spirit. It is in its real nature not a still, but an ecstatic contemplation; it seeks not to pass into the being of the Divine, but to bring the Divine into ourselves and to lose ourselves in the deep ecstasy of his presence or of his possession; and its bliss is not the peace of unity, but the ecstasy of union. Here, too, there may be the separative self-consecration, which ends in the giving up of all other thought of life for the possession of this ecstasy, eternal afterwards in planes beyond, or the comprehensive consecration in which all the thoughts are full of the Divine and even in the occupations of life every thought remembers him. As in the other Yogas, so in this, one comes to see the Divine everywhere and in all and to pour out the realisation of the Divine in all ones inner activities and outward actions. But all is supported here by the primary force of the emotional union: for it is by love that the entire self-consecration and the entire possession is accomplished, and thought and action become shapes and figures of the divine love which possesses the spirit and its members.
   ~ Sri Aurobindo, The Synthesis Of Yoga, The Way of Devotion [T2],
405:The fundamental nature of this supermind is that, all its knowledge is originally a knowledge by identity and oneness and even when it makes numberless apparent divisions and discriminating modifications in itself, still all the knowledge that operates in its workings even in these divisions, is founded upon and sustained and lit and guided by this perfect knowledge by identity and oneness. The Spirit is one everywhere and it knows all things as itself and in itself, so sees them always and therefore knows them intimately, completely, in their reality as well as their appearance, in their truth, their law, the entire spirit and sense and figure of their nature and their workings. When it sees anything as an object of knowledge, it yet sees it as itself and in itself, and not as a thing other than or divided from it about which therefore it would at first be ignorant of the nature, constitution and workings and have to learn about them, as the mind is at first ignorant of its object and has to learn about it because the mind is separated from its object and regards and senses and meets it as something other than itself and external to its own being. ..... This is the second character of the supreme supermind that its knowledge is a real because a total knowledge. It has in the first place a transcendental vision and sees the universe not only in the universal terms, but in its right relation to the supreme and eternal reality from which it proceeds and of which it is an expression. It knows the spirit and truth and whole sense of the universal expression because it knows all the essentiality and all the infinite reality and all the consequent constant potentiality of that which in part it expresses. It knows rightly the relative because it knows the Absolute and all its absolutes to which the relatives refer back and of which they are the partial or modified or suppressed figures. It is in the second place universal and sees all that is individual in the terms of the universal as well as in its own individual terms and holds all these individual figures in their right and complete relation to the universe. It is in the third place, separately with regard to individual things, total in its view because it knows each in its inmost essence of which all else is the resultant, in its totality which is its complete figure and in its parts and their connections and dependences, -- as well as in its connections with and its dependences upon other things and its nexus with the total implications and the explicits of the universe.
   ~ Sri Aurobindo, The Synthesis Of Yoga,
406: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,
407: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,
408:10000 ::: 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],
409:The Mahashakti, the universal Mother, works out whatever is transmitted by her transcendent consciousness from the Supreme and enters into the worlds that she has made; her presence fills and supports them with the divine spirit and the divine all-sustaining force and delight without which they could not exist. That which we call Nature or Prakriti is only her most outward executive aspect; she marshals and arranges the harmony of her forces and processes, impels the operations of Nature and moves among them secret or manifest in all that can be seen or experienced or put into motion of life. Each of the worlds is nothing but one play of the Mahashakti of that system of worlds or universe, who is there as the cosmic Soul and Personality of the transcendent Mother. Each is something that she has seen in her vision, gathered into her heart of beauty and power and created in her Ananda.
   But there are many planes of her creation, many steps of the Divine Shakti. At the summit of this manifestation of which we are a part there are worlds of infinite existence, consciousness, force and bliss over which the Mother stands as the unveiled eternal Power. All beings there live and move in an ineffable completeness and unalterable oneness, because she carries them safe in her arms for ever. Nearer to us are the worlds of a perfect supramental creation in which the Mother is the supramental Mahashakti, a Power of divine omniscient Will and omnipotent Knowledge always apparent in its unfailing works and spontaneously perfect in every process. There all movements are the steps of the Truth; there all beings are souls and powers and bodies of the divine Light; there all experiences are seas and floods and waves of an intense and absolute Ananda. But here where we dwell are the worlds of the Ignorance, worlds of mind and life and body separated in consciousness from their source, of which this earth is a significant centre and its evolution a crucial process. This too with all its obscurity and struggle and imperfection is upheld by the Universal Mother; this too is impelled and guided to its secret aim by the Mahashakti.
   The Mother as the Mahashakti of this triple world of the Ignorance stands in an intermediate plane between the supramental Light, the Truth life, the Truth creation which has to be brought down here and this mounting and descending hierarchy of planes of consciousness that like a double ladder lapse into the nescience of Matter and climb back again through the flowering of life and soul and mind into the infinity of the Spirit. Determining all that shall be in this universe and in the terrestrial evolution by what she sees and feels and pours from her, she stands there... ~ Sri Aurobindo, The Mother With Letters On The Mother,
410:"O Death, thou lookst on an unfinished world
Assailed by thee and of its road unsure,
Peopled by imperfect minds and ignorant lives,
And sayest God is not and all is vain.
How shall the child already be the man?
Because he is infant, shall he never grow?
Because he is ignorant, shall he never learn?
In a small fragile seed a great tree lurks,
In a tiny gene a thinking being is shut;
A little element in a little sperm,
It grows and is a conqueror and a sage.
Then wilt thou spew out, Death, God's mystic truth,
Deny the occult spiritual miracle?
Still wilt thou say there is no spirit, no God?
A mute material Nature wakes and sees;
She has invented speech, unveiled a will.
Something there waits beyond towards which she strives,
Something surrounds her into which she grows:
To uncover the spirit, to change back into God,
To exceed herself is her transcendent task.
In God concealed the world began to be,
Tardily it travels towards manifest God:
Our imperfection towards perfection toils,
The body is the chrysalis of a soul:
The infinite holds the finite in its arms,
Time travels towards revealed eternity.
A miracle structure of the eternal Mage,
Matter its mystery hides from its own eyes,
A scripture written out in cryptic signs,
An occult document of the All-Wonderful's art.
All here bears witness to his secret might,
In all we feel his presence and his power.
A blaze of his sovereign glory is the sun,
A glory is the gold and glimmering moon,
A glory is his dream of purple sky.
A march of his greatness are the wheeling stars.
His laughter of beauty breaks out in green trees,
His moments of beauty triumph in a flower;
The blue sea's chant, the rivulet's wandering voice
Are murmurs falling from the Eternal's harp.
This world is God fulfilled in outwardness.
His ways challenge our reason and our sense;
By blind brute movements of an ignorant Force,
By means we slight as small, obscure or base,
A greatness founded upon little things,
He has built a world in the unknowing Void.
His forms he has massed from infinitesimal dust;
His marvels are built from insignificant things.
If mind is crippled, life untaught and crude,
If brutal masks are there and evil acts,
They are incidents of his vast and varied plot,
His great and dangerous drama's needed steps;
He makes with these and all his passion-play,
A play and yet no play but the deep scheme
Of a transcendent Wisdom finding ways
To meet her Lord in the shadow and the Night:
Above her is the vigil of the stars;
Watched by a solitary Infinitude
She embodies in dumb Matter the Divine,
In symbol minds and lives the Absolute.
~ Sri Aurobindo, Savitri, The Debate of Love and Death,
411:- for every well-made and significant poem, picture, statue or building is an act of creative knowledge, a living discovery of the consciousness, a figure of Truth, a dynamic form of mental and vital self-expression or world-expression, - all that seeks, all that finds, all that voices or figures is a realisation of something of the play of the Infinite and to that extent can be made a means of God-realisation or of divine formation. But the Yogin has to see that it is no longer done as part of an ignorant mental life; it can be accepted by him only if by the feeling, the remembrance, the dedication within it, it is turned into a movement of the spiritual consciousness and becomes a part of its vast grasp of comprehensive illuminating knowledge.
   For all must be done as a sacrifice, all activities must have the One Divine for their object and the heart of their meaning. The Yogin's aim in the sciences that make for knowledge should be to discover and understand the workings of the Divine Consciousness-Puissance in man and creatures and things and forces, her creative significances, her execution of the mysteries, the symbols in which she arranges the manifestation. The Yogin's aim in the practical sciences, whether mental and physical or occult and psychic, should be to enter into the ways of the Divine and his processes, to know the materials and means for the work given to us so that we may use that knowledge for a conscious and faultless expression of the spirit's mastery, joy and self-fulfilment. The Yogin's aim in the Arts should not be a mere aesthetic, mental or vital gratification, but, seeing the Divine everywhere, worshipping it with a revelation of the meaning of its own works, to express that One Divine in ideal forms, the One Divine in principles and forces, the One Divine in gods and men and creatures and objects. The theory that sees an intimate connection between religious aspiration and the truest and greatest Art is in essence right; but we must substitute for the mixed and doubtful religious motive a spiritual aspiration, vision, interpreting experience. For the wider and more comprehensive the seeing, the more it contains in itself the sense of the hidden Divine in humanity and in all things and rises beyond a superficial religiosity into the spiritual life, the more luminous, flexible, deep and powerful will the Art be that springs from that high motive. The Yogin's distinction from other men is this that he lives in a higher and vaster spiritual consciousness; all his work of knowledge or creation must then spring from there: it must not be made in the mind, - for it is a greater truth and vision than mental man's that he has to express or rather that presses to express itself through him and mould his works, not for his personal satisfaction, but for a divine purpose. ~ Sri Aurobindo, The Synthesis Of Yoga, The Ascent of the Sacrifice - 1, 142 [T4],
412:The modern distinction is that the poet appeals to the imagination and not to the intellect. But there are many kinds of imagination; the objective imagination which visualises strongly the outward aspects of life and things; the subjective imagination which visualises strongly the mental and emotional impressions they have the power to start in the mind; the imagination which deals in the play of mental fictions and to which we give the name of poetic fancy; the aesthetic imagination which delights in the beauty of words and images for their own sake and sees no farther. All these have their place in poetry, but they only give the poet his materials, they are only the first instruments in the creation of poetic style. The essential poetic imagination does not stop short with even the most subtle reproductions of things external or internal, with the richest or delicatest play of fancy or with the most beautiful colouring of word or image. It is creative, not of either the actual or the fictitious, but of the more and the most real; it sees the spiritual truth of things, - of this truth too there are many gradations, - which may take either the actual or the ideal for its starting-point. The aim of poetry, as of all true art, is neither a photographic or otherwise realistic imitation of Nature, nor a romantic furbishing and painting or idealistic improvement of her image, but an interpretation by the images she herself affords us, not on one but on many planes of her creation, of that which she conceals from us, but is ready, when rightly approached, to reveal.

   This is the true, because the highest and essential aim of poetry; but the human mind arrives at it only by a succession of steps, the first of which seems far enough from its object. It begins by stringing its most obvious and external ideas, feelings and sensations of things on a thread of verse in a sufficient language of no very high quality. But even when it gets to a greater adequacy and effectiveness, it is often no more than a vital, an emotional or an intellectual adequacy and effectiveness. There is a strong vital poetry which powerfully appeals to our sensations and our sense of life, like much of Byron or the less inspired mass of the Elizabethan drama; a strong emotional poetry which stirs our feelings and gives us the sense and active image of the passions; a strong intellectual poetry which satisfies our curiosity about life and its mechanism, or deals with its psychological and other "problems", or shapes for us our thoughts in an effective, striking and often quite resistlessly quotable fashion. All this has its pleasures for the mind and the surface soul in us, and it is certainly quite legitimate to enjoy them and to enjoy them strongly and vividly on our way upward; but if we rest content with these only, we shall never get very high up the hill of the Muses.

   ~ Sri Aurobindo, The Future Poetry,
413: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,
414:Zarathustra, however, looked at the people and wondered. Then he spoke thus: Man is a rope stretched between animal and overman - a rope over an abyss. A dangerous crossing, a dangerous on-the-way, a dangerous looking back, a dangerous trembling and stopping. What is great in man is that he is a bridge and not a goal: what can be loved in man is that he is an over-going and a down-going. I love those who know not how to live except as down-goers, for they are the over-goers. I love the great despisers, because they are the great reverers, and arrows of longing for the other shore. I love those who do not first seek a reason beyond the stars for going down and being sacrifices, but sacrifice themselves to the earth, that the earth of the overman may some day arrive. I love him who lives in order to know, and seeks to know in order that the overman may someday live. Thus he seeks his own down-going. I love him who works and invents, that he may build a house for the overman, and prepare for him earth, animal, and plant: for thus he seeks his own down-going. I love him who loves his virtue: for virtue is the will to down-going, and an arrow of longing. I love him who reserves no drop of spirit for himself, but wants to be entirely the spirit of his virtue: thus he walks as spirit over the bridge. I love him who makes his virtue his addiction and destiny: thus, for the sake of his virtue, he is willing to live on, or live no more. I love him who does not desire too many virtues. One virtue is more of a virtue than two, because it is more of a knot for ones destiny to cling to. I love him whose soul squanders itself, who wants no thanks and gives none back: for he always gives, and desires not to preserve himself. I love him who is ashamed when the dice fall in his favor, and who then asks: Am I a dishonest player? - for he is willing to perish. I love him who scatters golden words in front of his deeds, and always does more than he promises: for he seeks his own down-going. I love him who justifies those people of the future, and redeems those of the past: for he is willing to perish by those of the present. I love him who chastens his God, because he loves his God: for he must perish by the wrath of his God. I love him whose soul is deep even in being wounded, and may perish from a small experience: thus goes he gladly over the bridge. I love him whose soul is so overfull that he forgets himself, and all things are in him: thus all things become his down-going. I love him who is of a free spirit and a free heart: thus is his head only the entrails of his heart; his heart, however, drives him to go down. I love all who are like heavy drops falling one by one out of the dark cloud that hangs over man: they herald the coming of the lightning, and perish as heralds. Behold, I am a herald of the lightning, and a heavy drop out of the cloud: the lightning, however, is called overman.
   ~ Friedrich Nietzsche, Thus Spoke Zarathustra,
415:On that spring day in the park I saw a young woman who attracted me. She was tall and slender, elegantly dressed, and had an intelligent and boyish face. I liked her at once. She was my type and began to fill my imagination. She probably was not much older than I but seemed far more mature, well-defined, a full-grown woman, but with a touch of exuberance and boyishness in her face, and this was what I liked above all .

   I had never managed to approach a girl with whom I had fallen in love, nor did I manage in this case. But the impression she made on me was deeper than any previous one had been and the infatuation had a profound influence on my life.

   Suddenly a new image had risen up before me, a lofty and cherished image. And no need, no urge was as deep or as fervent within me as the craving to worship and admire. I gave her the name Beatrice, for, even though I had not read Dante, I knew about Beatrice from an English painting of which I owned a reproduction. It showed a young pre-Raphaelite woman, long-limbed and slender, with long head and etherealized hands and features. My beautiful young woman did not quite resemble her, even though she, too, revealed that slender and boyish figure which I loved, and something of the ethereal, soulful quality of her face.

   Although I never addressed a single word to Beatrice, she exerted a profound influence on me at that time. She raised her image before me, she gave me access to a holy shrine, she transformed me into a worshiper in a temple.

   From one day to the next I stayed clear of all bars and nocturnal exploits. I could be alone with myself again and enjoyed reading and going for long walks.

   My sudden conversion drew a good deal of mockery in its wake. But now I had something I loved and venerated, I had an ideal again, life was rich with intimations of mystery and a feeling of dawn that made me immune to all taunts. I had come home again to myself, even if only as the slave and servant of a cherished image.

   I find it difficult to think back to that time without a certain fondness. Once more I was trying most strenuously to construct an intimate "world of light" for myself out of the shambles of a period of devastation; once more I sacrificed everything within me to the aim of banishing darkness and evil from myself. And, furthermore, this present "world of light" was to some extent my own creation; it was no longer an escape, no crawling back to -nether and the safety of irresponsibility; it was a new duty, one I had invented and desired on my own, with responsibility and self-control. My sexuality, a torment from which I was in constant flight, was to be transfigured nto spirituality and devotion by this holy fire. Everything :brk and hateful was to be banished, there were to be no more tortured nights, no excitement before lascivious picures, no eavesdropping at forbidden doors, no lust. In place of all this I raised my altar to the image of Beatrice, :.. and by consecrating myself to her I consecrated myself to the spirit and to the gods, sacrificing that part of life which I withdrew from the forces of darkness to those of light. My goal was not joy but purity, not happiness but beauty, and spirituality.

   This cult of Beatrice completely changed my life.

   ~ Hermann Hesse, Demian,
416:At it's narrowest (although this is a common and perhaps the official position; need to find ref in What is Enlightenment) "integral", "turquois" (Spiral Dynamics), and "second tier" (ditto) are all synonms, and in turn are equivalent to Wilber IV / AQAL/Wilber V "Post-metaphysical" AQAL. This is the position that "Integral = Ken Wilber". It constitutes a new philosophical school or meme-set, in the tradition of charismatic spiritual teachers of all ages, in which an articulate, brilliant, and popular figure would arise, and gather a following around him- or her-self. After the teacher passes on, their teaching remains through books and organisations dedicated to perpetuating that teaching; although without the brilliant light of the Founder, things generally become pretty stultifying, and there is often little or no original development. Even so, the books themselves continue to inspire, and many people benefit greatly from these tecahings, and can contact the original Light of the founders to be inspired by them on the subtle planes. Some late 19th, 20th, and early 21st century examples of such teachers, known and less well-known, are Blavatsky, Theon, Steiner, Aurobindo, Gurdjieff, Crowley, Alice Bailey, Carl Jung, Ann Ree Colton, and now Ken Wilber. Also, many popular gurus belong in this category. It could plausibly be suggested that the founders of the great world religions started out no different, but their teaching really caught on n a big way.

...

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

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

But, as with any new spiritual or evolutionary development, there is duality, in that there are forces that hinder and oppose and distort, as well as forces that help and aid in the evolution and ultimate divinisation of the Earth and the cosmos. Thus even where a guru does give in the dark side (as very often happens with many gurus today) there still remains an element of Mixed Light that remains (one finds this ambiguity with Sai Baba, with Da Free John, and with Rajneesh); and we find this same ambiguity with the Integral Community regarding what seems to me a certain offputting devotional attitude towards Wilber himself. The light will find its way, regardless. However, an Intregral Movement that is caught up in worship of and obedience to an authority figure, will not be able to achieve what a movement unfettered by such shackles could. ~ M Alan Kazlev, Kheper, Wilber, Integral,
417:(Novum Organum by Francis Bacon.)
   34. "Four species of idols beset the human mind, to which (for distinction's sake) we have assigned names, calling the first Idols of the Tribe, the second Idols of the Den, the third Idols of the Market, the fourth Idols of the Theatre.
   40. "The information of notions and axioms on the foundation of true induction is the only fitting remedy by which we can ward off and expel these idols. It is, however, of great service to point them out; for the doctrine of idols bears the same relation to the interpretation of nature as that of the confutation of sophisms does to common logic.
   41. "The idols of the tribe are inherent in human nature and the very tribe or race of man; for man's sense is falsely asserted to be the standard of things; on the contrary, all the perceptions both of the senses and the mind bear reference to man and not to the Universe, and the human mind resembles these uneven mirrors which impart their own properties to different objects, from which rays are emitted and distort and disfigure them.
   42. "The idols of the den are those of each individual; for everybody (in addition to the errors common to the race of man) has his own individual den or cavern, which intercepts and corrupts the light of nature, either from his own peculiar and singular disposition, or from his education and intercourse with others, or from his reading, and the authority acquired by those whom he reverences and admires, or from the different impressions produced on the mind, as it happens to be preoccupied and predisposed, or equable and tranquil, and the like; so that the spirit of man (according to its several dispositions), is variable, confused, and, as it were, actuated by chance; and Heraclitus said well that men search for knowledge in lesser worlds, and not in the greater or common world.
   43. "There are also idols formed by the reciprocal intercourse and society of man with man, which we call idols of the market, from the commerce and association of men with each other; for men converse by means of language, but words are formed at the will of the generality, and there arises from a bad and unapt formation of words a wonderful obstruction to the mind. Nor can the definitions and explanations with which learned men are wont to guard and protect themselves in some instances afford a complete remedy-words still manifestly force the understanding, throw everything into confusion, and lead mankind into vain and innumerable controversies and fallacies.
   44. "Lastly, there are idols which have crept into men's minds from the various dogmas of peculiar systems of philosophy, and also from the perverted rules of demonstration, and these we denominate idols of the theatre: for we regard all the systems of philosophy hitherto received or imagined, as so many plays brought out and performed, creating fictitious and theatrical worlds. Nor do we speak only of the present systems, or of the philosophy and sects of the ancients, since numerous other plays of a similar nature can be still composed and made to agree with each other, the causes of the most opposite errors being generally the same. Nor, again, do we allude merely to general systems, but also to many elements and axioms of sciences which have become inveterate by tradition, implicit credence, and neglect. ~ Alfred Korzybski, Manhood of Humanity,
418: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],
419:[desire and its divine form:]
   Into all our endeavour upward the lower element of desire will at first naturally enter. For what the enlightened will sees as the thing to be done and pursues as the crown to be conquered, what the heart embraces as the one thing delightful, that in us which feels itself limited and opposed and, because it is limited, craves and struggles, will seek with the troubled passion of an egoistic desire. This craving life-force or desire-soul in us has to be accepted at first, but only in order that it may be transformed. Even from the very beginning it has to be taught to renounce all other desires and concentrate itself on the passion for the Divine. This capital point gained, it has to be aught to desire, not for its own separate sake, but for God in the world and for the Divine in ourselves; it has to fix itself upon no personal spiritual gain, though of all possible spiritual gains we are sure, but on the great work to be done in us and others, on the high coming manifestation which is to be the glorious fulfilment of the Divine in the world, on the Truth that has to be sought and lived and enthroned for eveR But last, most difficult for it, more difficult than to seek with the right object, it has to be taught to seek in the right manner; for it must learn to desire, not in its own egoistic way, but in the way of the Divine. It must insist no longer, as the strong separative will always insists, on its own manner of fulfilment, its own dream of possession, its own idea of the right and the desirable; it must yearn to fulfil a larger and greater Will and consent to wait upon a less interested and ignorant guidance. Thus trained, Desire, that great unquiet harasser and troubler of man and cause of every kind of stumbling, will become fit to be transformed into its divine counterpart. For desire and passion too have their divine forms; there is a pure ecstasy of the soul's seeking beyond all craving and grief, there is a Will of Ananda that sits glorified in the possession of the supreme beatitudes.
   When once the object of concentration has possessed and is possessed by the three master instruments, the thought, the heart and the will,-a consummation fully possible only when the desire-soul in us has submitted to the Divine Law,-the perfection of mind and life and body can be effectively fulfilled in our transmuted nature. This will be done, not for the personal satisfaction of the ego, but that the whole may constitute a fit temple for the Divine Presence, a faultless instrument for the divine work. For that work can be truly performed only when the instrument, consecrated and perfected, has grown fit for a selfless action,-and that will be when personal desire and egoism are abolished, but not the liberated individual. Even when the little ego has been abolished, the true spiritual Person can still remain and God's will and work and delight in him and the spiritual use of his perfection and fulfilment. Our works will then be divine and done divinely; our mind and life and will, devoted to the Divine, will be used to help fulfil in others and in the world that which has been first realised in ourselves,- all that we can manifest of the embodied Unity, Love, Freedom, Strength, Power, Splendour, immortal Joy which is the goal of the Spirit's terrestrial adventure.
   ~ Sri Aurobindo, The Synthesis Of Yoga, Self-Consecration [83] [T1],
420:It is thus by an integralisation of our divided being that the Divine Shakti in the Yoga will proceed to its object; for liberation, perfection, mastery are dependent on this integralisation, since the little wave on the surface cannot control its own movement, much less have any true control over the vast life around it. The Shakti, the power of the Infinite and the Eternal descends within us, works, breaks up our present psychological formations, shatters every wall, widens, liberates, presents us with always newer and greater powers of vision, ideation, perception and newer and greater life-motives, enlarges and newmodels increasingly the soul and its instruments, confronts us with every imperfection in order to convict and destroy it, opens to a greater perfection, does in a brief period the work of many lives or ages so that new births and new vistas open constantly within us. Expansive in her action, she frees the consciousness from confinement in the body; it can go out in trance or sleep or even waking and enter into worlds or other regions of this world and act there or carry back its experience. It spreads out, feeling the body only as a small part of itself, and begins to contain what before contained it; it achieves the cosmic consciousness and extends itself to be commensurate with the universe. It begins to know inwardly and directly and not merely by external observation and contact the forces at play in the world, feels their movement, distinguishes their functioning and can operate immediately upon them as the scientist operates upon physical forces, accept their action and results in our mind, life, body or reject them or modify, change, reshape, create immense new powers and movements in place of the old small functionings of the nature. We begin to perceive the working of the forces of universal Mind and to know how our thoughts are created by that working, separate from within the truth and falsehood of our perceptions, enlarge their field, extend and illumine their significance, become master of our own minds and active to shape the movements of Mind in the world around us. We begin to perceive the flow and surge of the universal life-forces, detect the origin and law of our feelings, emotions, sensations, passions, are free to accept, reject, new-create, open to wider, rise to higher planes of Life-Power. We begin to perceive too the key to the enigma of Matter, follow the interplay of Mind and Life and Consciousness upon it, discover more and more its instrumental and resultant function and detect ultimately the last secret of Matter as a form not merely of Energy but of involved and arrested or unstably fixed and restricted consciousness and begin to see too the possibility of its liberation and plasticity of response to higher Powers, its possibilities for the conscious and no longer the more than half-inconscient incarnation and self-expression of the Spirit. All this and more becomes more and more possible as the working of the Divine Shakti increases in us and, against much resistance or labour to respond of our obscure consciousness, through much struggle and movement of progress and regression and renewed progress necessitated by the work of intensive transformation of a half-inconscient into a conscious substance, moves to a greater purity, truth, height, range. All depends on the psychic awakening in us, the completeness of our response to her and our growing surrender. ~ Sri Aurobindo, The Synthesis Of Yoga, The Ascent of the Sacrifice - 2, 183,
421:We have now completed our view of the path of Knowledge and seen to what it leads. First, the end of Yoga of Knowledge is God-possession, it is to possess God and be possessed by him through consciousness, through identification, through reflection of the divine Reality. But not merely in some abstraction away from our present existence, but here also; therefore to possess the Divine in himself, the Divine in the world, the Divine within, the Divine in all things and all beings. It is to possess oneness with God and through that to possess also oneness with the universal, with the cosmos and all existences; therefore to possess the infinite diversity also in the oneness, but on the basis of oneness and not on the basis of division. It is to possess God in his personality and his impersonality; in his purity free from qualities and in his infinite qualities; in time and beyond time; in his action and in his silence; in the finite and in the infinite. It is to possess him not only in pure self, but in all self; not only in self, but in Nature; not only in spirit, but in supermind, mind, life and body; to possess him with the spirit, with the mind, with the vital and the physical consciousness; and it is again for all these to be possessed by him, so that our whole being is one with him, full of him, governed and driven by him. It is, since God is oneness, for our physical consciousness to be one with the soul and the nature of the material universe; for our life, to be one with all life; for our mind, to be one with the universal mind; for our spirit, to be identified with the universal spirit. It is to merge in him in the absolute and find him in all relations. Secondly, it is to put on the divine being and the divine nature. And since God is Sachchidananda, it is to raise our being into the divine being, our consciousness into the divine consciousness, our energy into the divine energy, our delight of existence into the divine delight of being. And it is not only to lift ourselves into this higher consciousness, but to widen into it in all our being, because it is to be found on all the planes of our existence and in all our members, so that our mental, vital, physical existence shall become full of the divine nature. Our intelligent mentality is to become a play of the divine knowledge-will, our mental soul-life a play of the divine love and delight, our vitality a play of the divine life, our physical being a mould of the divine substance. This God-action in us is to be realised by an opening of ourselves to the divine gnosis and divine Ananda and, in its fullness, by an ascent into and a permanent dwelling in the gnosis and the Ananda. For though we live physically on the material plane and in normal outwardgoing life the mind and soul are preoccupied with material existence, this externality of our being is not a binding limitation. We can raise our internal consciousness from plane to plane of the relations of Purusha with prakriti, and even become, instead of the mental being dominated by the physical soul and nature, the gnostic being or the bliss-self and assume the gnostic or the bliss nature. And by this raising of the inner life we can transform our whole outward-going existence; instead of a life dominated by matter we shall then have a life dominated by spirit with all its circumstances moulded and determined by the purity of being, the consciousness infinite even in the finite, the divine energy, the divine joy and bliss of the spirit.
   ~ Sri Aurobindo, The Synthesis Of Yoga, The Yoga of Integral Knowledge, The Higher and the Lower Knowledge [511] [T1],
422:The recurring beat that moments God in Time.
Only was missing the sole timeless Word
That carries eternity in its lonely sound,
The Idea self-luminous key to all ideas,
The integer of the Spirit's perfect sum
That equates the unequal All to the equal One,
The single sign interpreting every sign,
The absolute index to the Absolute.

There walled apart by its own innerness
In a mystical barrage of dynamic light
He saw a lone immense high-curved world-pile
Erect like a mountain-chariot of the Gods
Motionless under an inscrutable sky.
As if from Matter's plinth and viewless base
To a top as viewless, a carved sea of worlds
Climbing with foam-maned waves to the Supreme
Ascended towards breadths immeasurable;
It hoped to soar into the Ineffable's reign:
A hundred levels raised it to the Unknown.
So it towered up to heights intangible
And disappeared in the hushed conscious Vast
As climbs a storeyed temple-tower to heaven
Built by the aspiring soul of man to live
Near to his dream of the Invisible.
Infinity calls to it as it dreams and climbs;
Its spire touches the apex of the world;
Mounting into great voiceless stillnesses
It marries the earth to screened eternities.
Amid the many systems of the One
Made by an interpreting creative joy
Alone it points us to our journey back
Out of our long self-loss in Nature's deeps;
Planted on earth it holds in it all realms:
It is a brief compendium of the Vast.
This was the single stair to being's goal.
A summary of the stages of the spirit,
Its copy of the cosmic hierarchies
Refashioned in our secret air of self
A subtle pattern of the universe.
It is within, below, without, above.
Acting upon this visible Nature's scheme
It wakens our earth-matter's heavy doze
To think and feel and to react to joy;
It models in us our diviner parts,
Lifts mortal mind into a greater air,
Makes yearn this life of flesh to intangible aims,
Links the body's death with immortality's call:
Out of the swoon of the Inconscience
It labours towards a superconscient Light.
If earth were all and this were not in her,
Thought could not be nor life-delight's response:
Only material forms could then be her guests
Driven by an inanimate world-force.
Earth by this golden superfluity
Bore thinking man and more than man shall bear;
This higher scheme of being is our cause
And holds the key to our ascending fate;

It calls out of our dense mortality
The conscious spirit nursed in Matter's house.
The living symbol of these conscious planes,
Its influences and godheads of the unseen,
Its unthought logic of Reality's acts
Arisen from the unspoken truth in things,
Have fixed our inner life's slow-scaled degrees.
Its steps are paces of the soul's return
From the deep adventure of material birth,
A ladder of delivering ascent
And rungs that Nature climbs to deity.
Once in the vigil of a deathless gaze
These grades had marked her giant downward plunge,
The wide and prone leap of a godhead's fall.
Our life is a holocaust of the Supreme.
The great World-Mother by her sacrifice
Has made her soul the body of our state;
Accepting sorrow and unconsciousness
Divinity's lapse from its own splendours wove
The many-patterned ground of all we are.
An idol of self is our mortality.
Our earth is a fragment and a residue;
Her power is packed with the stuff of greater worlds
And steeped in their colour-lustres dimmed by her drowse;
An atavism of higher births is hers,
Her sleep is stirred by their buried memories
Recalling the lost spheres from which they fell.
Unsatisfied forces in her bosom move;
They are partners of her greater growing fate
And her return to immortality;
They consent to share her doom of birth and death;
They kindle partial gleams of the All and drive
Her blind laborious spirit to compose
A meagre image of the mighty Whole.
The calm and luminous Intimacy within
~ Sri Aurobindo, Savitri, The World-Stair,
423:This greater Force is that of the Illumined Mind, a Mind no longer of higher Thought, but of spiritual light. Here the clarity of the spiritual intelligence, its tranquil daylight, gives place or subordinates itself to an intense lustre, a splendour and illumination of the spirit: a play of lightnings of spiritual truth and power breaks from above into the consciousness and adds to the calm and wide enlightenment and the vast descent of peace which characterise or accompany the action of the larger conceptual-spiritual principle, a fiery ardour of realisation and a rapturous ecstasy of knowledge. A downpour of inwardly visible Light very usually envelops this action; for it must be noted that, contrary to our ordinary conceptions, light is not primarily a material creation and the sense or vision of light accompanying the inner illumination is not merely a subjective visual image or a symbolic phenomenon: light is primarily a spiritual manifestation of the Divine Reality illuminative and creative; material light is a subsequent representation or conversion of it into Matter for the purposes of the material Energy. There is also in this descent the arrival of a greater dynamic, a golden drive, a luminous enthousiasmos of inner force and power which replaces the comparatively slow and deliberate process of the Higher Mind by a swift, sometimes a vehement, almost a violent impetus of rapid transformation.
   But these two stages of the ascent enjoy their authority and can get their own united completeness only by a reference to a third level; for it is from the higher summits where dwells the intuitional being that they derive the knowledge which they turn into thought or sight and bring down to us for the mind's transmutation. Intuition is a power of consciousness nearer and more intimate to the original knowledge by identity; for it is always something that leaps out direct from a concealed identity. It is when the consciousness of the subject meets with the consciousness in the object, penetrates it and sees, feels or vibrates with the truth of what it contacts, that the intuition leaps out like a spark or lightning-flash from the shock of the meeting; or when the consciousness, even without any such meeting, looks into itself and feels directly and intimately the truth or the truths that are there or so contacts the hidden forces behind appearances, then also there is the outbreak of an intuitive light; or, again, when the consciousness meets the Supreme Reality or the spiritual reality of things and beings and has a contactual union with it, then the spark, the flash or the blaze of intimate truth-perception is lit in its depths. This close perception is more than sight, more than conception: it is the result of a penetrating and revealing touch which carries in it sight and conception as part of itself or as its natural consequence. A concealed or slumbering identity, not yet recovering itself, still remembers or conveys by the intuition its own contents and the intimacy of its self-feeling and self-vision of things, its light of truth, its overwhelming and automatic certitude. ... Intuition is always an edge or ray or outleap of a superior light; it is in us a projecting blade, edge or point of a far-off supermind light entering into and modified by some intermediate truth-mind substance above us and, so modified, again entering into and very much blinded by our ordinary or ignorant mind substance; but on that higher level to which it is native its light is unmixed and therefore entirely and purely veridical, and its rays are not separated but connected or massed together in a play of waves of what might almost be called in the Sanskrit poetic figure a sea or mass of stable lightnings.
   ~ Sri Aurobindo, The Life Divine,
424: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],
425:There's an idea in Christianity of the image of God as a Trinity. There's the element of the Father, there's the element of the Son, and there's the element of the Holy Spirit. It's something like the spirit of tradition, human beings as the living incarnation of that tradition, and the spirit in people that makes relationship with the spirit and individuals possible. I'm going to bounce my way quickly through some of the classical, metaphorical attributes of God, so that we kind of have a cloud of notions about what we're talking about, when we return to Genesis 1 and talk about the God who spoke chaos into Being.

There's a fatherly aspect, so here's what God as a father is like. You can enter into a covenant with it, so you can make a bargain with it. Now, you think about that. Money is like that, because money is a bargain you make with the future. We structured our world so that you can negotiate with the future. I don't think that we would have got to the point where we could do that without having this idea to begin with. You can act as if the future's a reality; there's a spirit of tradition that enables you to act as if the future is something that can be bargained with. That's why you make sacrifices. The sacrifices were acted out for a very long period of time, and now they're psychological. We know that you can sacrifice something valuable in the present and expect that you're negotiating with something that's representing the transcendent future. That's an amazing human discovery. No other creature can do that; to act as if the future is real; to know that you can bargain with reality itself, and that you can do it successfully. It's unbelievable.

It responds to sacrifice. It answers prayers. I'm not saying that any of this is true, by the way. I'm just saying what the cloud of ideas represents. It punishes and rewards. It judges and forgives. It's not nature. One of the things weird about the Judeo-Christian tradition is that God and nature are not the same thing, at all. Whatever God is, partially manifest in this logos, is something that stands outside of nature. I think that's something like consciousness as abstracted from the natural world. It built Eden for mankind and then banished us for disobedience. It's too powerful to be touched. It granted free will. Distance from it is hell. Distance from it is death. It reveals itself in dogma and in mystical experience, and it's the law. That's sort of like the fatherly aspect.

The son-like aspect. It speaks chaos into order. It slays dragons and feeds people with the remains. It finds gold. It rescues virgins. It is the body and blood of Christ. It is a tragic victim, scapegoat, and eternally triumphant redeemer simultaneously. It cares for the outcast. It dies and is reborn. It is the king of kings and hero of heroes. It's not the state, but is both the fulfillment and critic of the state. It dwells in the perfect house. It is aiming at paradise or heaven. It can rescue from hell. It cares for the outcast. It is the foundation and the cornerstone that was rejected. It is the spirit of the law.

The spirit-like aspect. It's akin to the human soul. It's the prophetic voice. It's the still, small voice of conscience. It's the spoken truth. It's called forth by music. It is the enemy of deceit, arrogance, and resentment. It is the water of life. It burns without consuming. It's a blinding light.

That's a very well-developed set of poetic metaphors. These are all...what would you say...glimpses of the transcendent ideal. That's the right way of thinking about it. They're glimpses of the transcendent ideal, and all of them have a specific meaning. In part, what we're going to do is go over that meaning, as we continue with this series. What we've got now is a brief description, at least, of what this is. ~ Jordan Peterson, Biblical Series, 1,
426:EVOCATION
   Evocation is the art of dealing with magical beings or entities by various acts which create or contact them and allow one to conjure and command them with pacts and exorcism. These beings have a legion of names drawn from the demonology of many cultures: elementals, familiars, incubi, succubi, bud-wills, demons, automata, atavisms, wraiths, spirits, and so on. Entities may be bound to talismans, places, animals, objects, persons, incense smoke, or be mobile in the aether. It is not the case that such entities are limited to obsessions and complexes in the human mind. Although such beings customarily have their origin in the mind, they may be budded off and attached to objects and places in the form of ghosts, spirits, or "vibrations," or may exert action at a distance in the form of fetishes, familiars, or poltergeists. These beings consist of a portion of Kia or the life force attached to some aetheric matter, the whole of which may or may not be attached to ordinary matter.

   Evocation may be further defined as the summoning or creation of such partial beings to accomplish some purpose. They may be used to cause change in oneself, change in others, or change in the universe. The advantages of using a semi-independent being rather than trying to effect a transformation directly by will are several: the entity will continue to fulfill its function independently of the magician until its life force dissipates. Being semi-sentient, it can adapt itself to a task in that a non-conscious simple spell cannot. During moments of the possession by certain entities the magician may be the recipient of inspirations, abilities, and knowledge not normally accessible to him.

   Entities may be drawn from three sources - those which are discovered clairvoyantly, those whose characteristics are given in grimoires of spirits and demons, and those which the magician may wish to create himself.

   In all cases establishing a relationship with the spirit follows a similar process of evocation. Firstly the attributes of the entity, its type, scope, name, appearance and characteristics must be placed in the mind or made known to the mind. Automatic drawing or writing, where a stylus is allowed to move under inspiration across a surface, may help to uncover the nature of a clairvoyantly discovered being. In the case of a created being the following procedure is used: the magician assembles the ingredients of a composite sigil of the being's desired attributes. For example, to create an elemental to assist him with divination, the appropriate symbols might be chosen and made into a sigil such as the one shown in figure 4.

   A name and an image, and if desired, a characteristic number can also be selected for the elemental.

   Secondly, the will and perception are focused as intently as possible (by some gnostic method) on the elemental's sigils or characteristics so that these take on a portion of the magician's life force and begin autonomous existence. In the case of preexisting beings, this operation serves to bind the entity to the magician's will.

   This is customarily followed by some form of self-banishing, or even exorcism, to restore the magician's consciousness to normal before he goes forth.

   An entity of a low order with little more than a singular task to perform can be left to fulfill its destiny with no further interference from its master. If at any time it is necessary to terminate it, its sigil or material basis should be destroyed and its mental image destroyed or reabsorbed by visualization. For more powerful and independent beings, the conjuration and exorcism must be in proportion to the power of the ritual which originally evoked them. To control such beings, the magicians may have to re-enter the gnostic state to the same depth as before in order to draw their power. ~ Peter J Carroll, Liber Null,
427:The perfect supramental action will not follow any single principle or limited rule.It is not likely to satisfy the standard either of the individual egoist or of any organised group-mind. It will conform to the demand neither of the positive practical man of the world nor of the formal moralist nor of the patriot nor of the sentimental philanthropist nor of the idealising philosopher. It will proceed by a spontaneous outflowing from the summits in the totality of an illumined and uplifted being, will and knowledge and not by the selected, calculated and standardised action which is all that the intellectual reason or ethical will can achieve. Its sole aim will be the expression of the divine in us and the keeping together of the world and its progress towards the Manifestation that is to be. This even will not be so much an aim and purpose as a spontaneous law of the being and an intuitive determination of the action by the Light of the divine Truth and its automatic influence. It will proceed like the action of Nature from a total will and knowledge behind her, but a will and knowledge enlightened in a conscious supreme Nature and no longer obscure in this ignorant Prakriti. It will be an action not bound by the dualities but full and large in the spirit's impartial joy of existence. The happy and inspired movement of a divine Power and Wisdom guiding and impelling us will replace the perplexities and stumblings of the suffering and ignorant ego.
   If by some miracle of divine intervention all mankind at once could be raised to this level, we should have something on earth like the Golden Age of the traditions, Satya Yuga, the Age of Truth or true existence. For the sign of the Satya Yuga is that the Law is spontaneous and conscious in each creature and does its own works in a perfect harmony and freedom. Unity and universality, not separative division, would be the foundation of the consciousness of the race; love would be absolute; equality would be consistent with hierarchy and perfect in difference; absolute justice would be secured by the spontaneous action of the being in harmony with the truth of things and the truth of himself and others and therefore sure of true and right result; right reason, no longer mental but supramental, would be satisfied not by the observation of artificial standards but by the free automatic perception of right relations and their inevitable execution in the act. The quarrel between the individual and society or disastrous struggle between one community and another could not exist: the cosmic consciousness imbedded in embodied beings would assure a harmonious diversity in oneness.
   In the actual state of humanity, it is the individual who must climb to this height as a pioneer and precursor. His isolation will necessarily give a determination and a form to his outward activities that must be quite other than those of a consciously divine collective action. The inner state, the root of his acts, will be the same; but the acts themselves may well be very different from what they would be on an earth liberated from ignorance. Nevertheless his consciousness and the divine mechanism of his conduct, if such a word can be used of so free a thing, would be such as has been described, free from that subjection to vital impurity and desire and wrong impulse which we call sin, unbound by that rule of prescribed moral formulas which we call virtue, spontaneously sure and pure and perfect in a greater consciousness than the mind's, governed in all its steps by the light and truth of the Spirit. But if a collectivity or group could be formed of those who had reached the supramental perfection, there indeed some divine creation could take shape; a new earth could descend that would be a new heaven, a world of supramental light could be created here amidst the receding darkness of this terrestrial ignorance. ~ Sri Aurobindo, The Synthesis Of Yoga, Standards of Conduct and Spiritual Freedom, 206,
428:I have never been able to share your constantly recurring doubts about your capacity or the despair that arises in you so violently when there are these attacks, nor is their persistent recurrence a valid ground for believing that they can never be overcome. Such a persistent recurrence has been a feature in the sadhana of many who have finally emerged and reached the goal; even the sadhana of very great Yogis has not been exempt from such violent and constant recurrences; they have sometimes been special objects of such persistent assaults, as I have indeed indicated in Savitri in more places than one - and that was indeed founded on my own experience. In the nature of these recurrences there is usually a constant return of the same adverse experiences, the same adverse resistance, thoughts destructive of all belief and faith and confidence in the future of the sadhana, frustrating doubts of what one has known as the truth, voices of despondency and despair, urgings to abandonment of the Yoga or to suicide or else other disastrous counsels of déchéance. The course taken by the attacks is not indeed the same for all, but still they have strong family resemblance. One can eventually overcome if one begins to realise the nature and source of these assaults and acquires the faculty of observing them, bearing, without being involved or absorbed into their gulf, finally becoming the witness of their phenomena and understanding them and refusing the mind's sanction even when the vital is still tossed in the whirl or the most outward physical mind still reflects the adverse suggestions. In the end these attacks lose their power and fall away from the nature; the recurrence becomes feeble or has no power to last: even, if the detachment is strong enough, they can be cut out very soon or at once. The strongest attitude to take is to regard these things as what they really are, incursions of dark forces from outside taking advantage of certain openings in the physical mind or the vital part, but not a real part of oneself or spontaneous creation in one's own nature. To create a confusion and darkness in the physical mind and throw into it or awake in it mistaken ideas, dark thoughts, false impressions is a favourite method of these assailants, and if they can get the support of this mind from over-confidence in its own correctness or the natural rightness of its impressions and inferences, then they can have a field day until the true mind reasserts itself and blows the clouds away. Another device of theirs is to awake some hurt or rankling sense of grievance in the lower vital parts and keep them hurt or rankling as long as possible. In that case one has to discover these openings in one's nature and learn to close them permanently to such attacks or else to throw out intruders at once or as soon as possible. The recurrence is no proof of a fundamental incapacity; if one takes the right inner attitude, it can and will be overcome. The idea of suicide ought never to be accepted; there is no real ground for it and in any case it cannot be a remedy or a real escape: at most it can only be postponement of difficulties and the necessity for their solution under no better circumstances in another life. One must have faith in the Master of our life and works, even if for a long time he conceals himself, and then in his own right time he will reveal his Presence.
   I have tried to dispel all the misconceptions, explain things as they are and meet all the points at issue. It is not that you really cannot make progress or have not made any progress; on the contrary, you yourself have admitted that you have made a good advance in many directions and there is no reason why, if you persevere, the rest should not come. You have always believed in the Guruvada: I would ask you then to put your faith in the Guru and the guidance and rely on the Ishwara for the fulfilment, to have faith in my abiding love and affection, in the affection and divine goodwill and loving kindness of the Mother, stand firm against all attacks and go forward perseveringly towards the spiritual goal and the all-fulfilling and all-satisfying touch of the All-Blissful, the Ishwara.
   ~ Sri Aurobindo, Letters On Yoga - IV,
429:Although a devout student of the Bible, Paracelsus instinctively adopted the broad patterns of essential learning, as these had been clarified by Pythagoras of Samos and Plato of Athens. Being by nature a mystic as well as a scientist, he also revealed a deep regard for the Neoplatonic philosophy as expounded by Plotinus, Iamblichus, and Proclus. Neo­platonism is therefore an invaluable aid to the interpretation of the Paracelsian doctrine.
   Paracelsus held that true knowledge is attained in two ways, or rather that the pursuit of knowledge is advanced by a two-fold method, the elements of which are completely interdependent. In our present terminology, we can say that these two parts of method are intuition and experience. To Paracelsus, these could never be divided from each other.
   The purpose of intuition is to reveal certain basic ideas which must then be tested and proven by experience. Experience, in turn, not only justifies intuition, but contributes certain additional knowledge by which the impulse to further growth is strengthened and developed. Paracelsus regarded the separation of intuition and experience to be a disaster, leading inevitably to greater error and further disaster. Intuition without experience allows the mind to fall into an abyss of speculation without adequate censorship by practical means. Experience without intuition could never be fruitful because fruitfulness comes not merely from the doing of things, but from the overtones which stimulate creative thought. Further, experience is meaningless unless there is within man the power capable of evaluating happenings and occurrences. The absence of this evaluating factor allows the individual to pass through many kinds of experiences, either misinterpreting them or not inter­ preting them at all. So Paracelsus attempted to explain intuition and how man is able to apprehend that which is not obvious or apparent. Is it possible to prove beyond doubt that the human being is capable of an inward realization of truths or facts without the assistance of the so-called rational faculty?
   According to Paracelsus, intuition was possible because of the existence in nature of a mysterious substance or essence-a universal life force. He gave this many names, but for our purposes, the simplest term will be appropriate. He compared it to light, further reasoning that there are two kinds of light: a visible radiance, which he called brightness, and an invisible radiance, which he called darkness. There is no essential difference between light and darkness. There is a dark light, which appears luminous to the soul but cannot be sensed by the body. There is a visible radiance which seems bright to the senses, but may appear dark to the soul. We must recognize that Paracelsus considered light as pertaining to the nature of being, the total existence from which all separate existences arise. Light not only contains the energy needed to support visible creatures, and the whole broad expanse of creation, but the invisible part of light supports the secret powers and functions of man, particularly intuition. Intuition, therefore, relates to the capacity of the individual to become attuned to the hidden side of life. By light, then, Paracelsus implies much more than the radiance that comes from the sun, a lantern, or a candle. To him, light is the perfect symbol, emblem, or figure of total well-being. Light is the cause of health. Invisible light, no less real if unseen, is the cause of wisdom. As the light of the body gives strength and energy, sustaining growth and development, so the light of the soul bestows understanding, the light of the mind makes wisdom possible, and the light of the spirit confers truth. Therefore, truth, wisdom, understanding, and health are all manifesta­ tions or revelations ot one virtue or power. What health is to the body, morality is to the emotions, virtue to the soul, wisdom to the mind, and reality to the spirit. This total content of living values is contained in every ray of visible light. This ray is only a manifestation upon one level or plane of the total mystery of life. Therefore, when we look at a thing, we either see its objective, physical form, or we apprehend its inner light Everything that lives, lives in light; everything that has an existence, radiates light. All things derive their life from light, and this light, in its root, is life itself. This, indeed, is the light that lighteth every man who cometh into the world. ~ Manly P Hall, Paracelsus,
430:CHAPTER XIII
OF THE BANISHINGS: AND OF THE PURIFICATIONS.
Cleanliness is next to Godliness, and had better come first. Purity means singleness. God is one. The wand is not a wand if it has something sticking to it which is not an essential part of itself. If you wish to invoke Venus, you do not succeed if there are traces of Saturn mixed up with it.

That is a mere logical commonplace: in magick one must go much farther than this. One finds one's analogy in electricity. If insulation is imperfect, the whole current goes back to earth. It is useless to plead that in all those miles of wire there is only one-hundredth of an inch unprotected. It is no good building a ship if the water can enter, through however small a hole.

That first task of the Magician in every ceremony is therefore to render his Circle absolutely impregnable.
If one littlest thought intrude upon the mind of the Mystic, his concentration is absolutely destroyed; and his consciousness remains on exactly the same level as the Stockbroker's. Even the smallest baby is incompatible with the virginity of its mother. If you leave even a single spirit within the circle, the effect of the conjuration will be entirely absorbed by it.> {101}

The Magician must therefore take the utmost care in the matter of purification, "firstly", of himself, "secondly", of his instruments, "thirdly", of the place of working. Ancient Magicians recommended a preliminary purification of from three days to many months. During this period of training they took the utmost pains with diet. They avoided animal food, lest the elemental spirit of the animal should get into their atmosphere. They practised sexual abstinence, lest they should be influenced in any way by the spirit of the wife. Even in regard to the excrements of the body they were equally careful; in trimming the hair and nails, they ceremonially destroyed> the severed portion. They fasted, so that the body itself might destroy anything extraneous to the bare necessity of its existence. They purified the mind by special prayers and conservations. They avoided the contamination of social intercourse, especially the conjugal kind; and their servitors were disciples specially chosen and consecrated for the work.

In modern times our superior understanding of the essentials of this process enables us to dispense to some extent with its external rigours; but the internal purification must be even more carefully performed. We may eat meat, provided that in doing so we affirm that we eat it in order to strengthen us for the special purpose of our proposed invocation.> {102}

By thus avoiding those actions which might excite the comment of our neighbours we avoid the graver dangers of falling into spiritual pride.

We have understood the saying: "To the pure all things are pure", and we have learnt how to act up to it. We can analyse the mind far more acutely than could the ancients, and we can therefore distinguish the real and right feeling from its imitations. A man may eat meat from self-indulgence, or in order to avoid the dangers of asceticism. We must constantly examine ourselves, and assure ourselves that every action is really subservient to the One Purpose.

It is ceremonially desirable to seal and affirm this mental purity by Ritual, and accordingly the first operation in any actual ceremony is bathing and robing, with appropriate words. The bath signifies the removal of all things extraneous to antagonistic to the one thought. The putting on of the robe is the positive side of the same operation. It is the assumption of the fame of mind suitable to that one thought.

A similar operation takes place in the preparation of every instrument, as has been seen in the Chapter devoted to that subject. In the preparation of theplace of working, the same considerations apply. We first remove from that place all objects; and we then put into it those objects, and only those {103} objects, which are necessary. During many days we occupy ourselves in this process of cleansing and consecration; and this again is confirmed in the actual ceremony.

The cleansed and consecrated Magician takes his cleansed and consecrated instruments into that cleansed and consecrated place, and there proceeds to repeat that double ceremony in the ceremony itself, which has these same two main parts. The first part of every ceremony is the banishing; the second, the invoking. The same formula is repeated even in the ceremony of banishing itself, for in the banishing ritual of the pentagram we not only command the demons to depart, but invoke the Archangels and their hosts to act as guardians of the Circle during our pre-occupation with the ceremony proper.

In more elaborate ceremonies it is usual to banish everything by name. Each element, each planet, and each sign, perhaps even the Sephiroth themselves; all are removed, including the very one which we wished to invoke, for that force ... ~ Aleister Crowley, Liber ABA,
431:It is natural from the point of view of the Yoga to divide into two categories the activities of the human mind in its pursuit of knowledge. There is the supreme supra-intellectual knowledge which concentrates itself on the discovery of the One and Infinite in its transcendence or tries to penetrate by intuition, contemplation, direct inner contact into the ultimate truths behind the appearances of Nature; there is the lower science which diffuses itself in an outward knowledge of phenomena, the disguises of the One and Infinite as it appears to us in or through the more exterior forms of the world-manifestation around us. These two, an upper and a lower hemisphere, in the form of them constructed or conceived by men within the mind's ignorant limits, have even there separated themselves, as they developed, with some sharpness.... Philosophy, sometimes spiritual or at least intuitive, sometimes abstract and intellectual, sometimes intellectualising spiritual experience or supporting with a logical apparatus the discoveries of the spirit, has claimed always to take the fixation of ultimate Truth as its province. But even when it did not separate itself on rarefied metaphysical heights from the knowledge that belongs to the practical world and the pursuit of ephemeral objects, intellectual Philosophy by its habit of abstraction has seldom been a power for life. It has been sometimes powerful for high speculation, pursuing mental Truth for its own sake without any ulterior utility or object, sometimes for a subtle gymnastic of the mind in a mistily bright cloud-land of words and ideas, but it has walked or acrobatised far from the more tangible realities of existence. Ancient Philosophy in Europe was more dynamic, but only for the few; in India in its more spiritualised forms, it strongly influenced but without transforming the life of the race.... Religion did not attempt, like Philosophy, to live alone on the heights; its aim was rather to take hold of man's parts of life even more than his parts of mind and draw them Godwards; it professed to build a bridge between spiritual Truth and the vital and material human existence; it strove to subordinate and reconcile the lower to the higher, make life serviceable to God, Earth obedient to Heaven. It has to be admitted that too often this necessary effort had the opposite result of making Heaven a sanction for Earth's desires; for, continually, the religious idea has been turned into an excuse for the worship and service of the human ego. Religion, leaving constantly its little shining core of spiritual experience, has lost itself in the obscure mass of its ever extending ambiguous compromises with life: in attempting to satisfy the thinking mind, it more often succeeded in oppressing or fettering it with a mass of theological dogmas; while seeking to net the human heart, it fell itself into pits of pietistic emotionalism and sensationalism; in the act of annexing the vital nature of man to dominate it, it grew itself vitiated and fell a prey to all the fanaticism, homicidal fury, savage or harsh turn for oppression, pullulating falsehood, obstinate attachment to ignorance to which that vital nature is prone; its desire to draw the physical in man towards God betrayed it into chaining itself to ecclesiastic mechanism, hollow ceremony and lifeless ritual. The corruption of the best produced the worst by that strange chemistry of the power of life which generates evil out of good even as it can also generate good out of evil. At the same time in a vain effort at self-defence against this downward gravitation, Religion was driven to cut existence into two by a division of knowledge, works, art, life itself into two opposite categories, the spiritual and the worldly, religious and mundane, sacred and profane; but this defensive distinction itself became conventional and artificial and aggravated rather than healed the disease.... On their side Science and Art and the knowledge of Life, although at first they served or lived in the shadow of Religion, ended by emancipating themselves, became estranged or hostile, or have even recoiled with indifference, contempt or scepticism from what seem to them the cold, barren and distant or unsubstantial and illusory heights of unreality to which metaphysical Philosophy and Religion aspire. For a time the divorce has been as complete as the one-sided intolerance of the human mind could make it and threatened even to end in a complete extinction of all attempt at a higher or a more spiritual knowledge. Yet even in the earthward life a higher knowledge is indeed the one thing that is throughout needful, and without it the lower sciences and pursuits, however fruitful, however rich, free, miraculous in the abundance of their results, become easily a sacrifice offered without due order and to false gods; corrupting, hardening in the end the heart of man, limiting his mind's horizons, they confine in a stony material imprisonment or lead to a final baffling incertitude and disillusionment. A sterile agnosticism awaits us above the brilliant phosphorescence of a half-knowledge that is still the Ignorance. ~ Sri Aurobindo, The Synthesis Of Yoga, The Ascent of the Sacrifice - 1,
432:[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],
433: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},
434:Education

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

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

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

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

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

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

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

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

   Bulletin, February 1951

   ~ The Mother, On Education,
435:The Two Paths Of Yoga :::
   14 April 1929 - What are the dangers of Yoga? Is it especially dangerous to the people of the West? Someone has said that Yoga may be suitable for the East, but it has the effect of unbalancing the Western mind.

   Yoga is not more dangerous to the people of the West than to those of the East. Everything depends upon the spirit with which you approach it. Yoga does become dangerous if you want it for your own sake, to serve a personal end. It is not dangerous, on the contrary, it is safety and security itself, if you go to it with a sense of its sacredness, always remembering that the aim is to find the Divine.
   Dangers and difficulties come in when people take up Yoga not for the sake of the Divine, but because they want to acquire power and under the guise of Yoga seek to satisfy some ambition. if you cannot get rid of ambition, do not touch the thing. It is fire that burns.
   There are two paths of Yoga, one of tapasya (discipline), and the other of surrender. The path of tapasya is arduous. Here you rely solely upon yourself, you proceed by your own strength. You ascend and achieve according to the measure of your force. There is always the danger of falling down. And once you fall, you lie broken in the abyss and there is hardly a remedy. The other path, the path of surrender, is safe and sure. It is here, however, that the Western people find their difficulty. They have been taught to fear and avoid all that threatens their personal independence. They have imbibed with their mothers' milk the sense of individuality. And surrender means giving up all that. In other words, you may follow, as Ramakrishna says, either the path of the baby monkey or that of the baby cat. The baby monkey holds to its mother in order to be carried about and it must hold firm, otherwise if it loses its grip, it falls. On the other hand, the baby cat does not hold to its mother, but is held by the mother and has no fear nor responsibility; it has nothing to do but to let the mother hold it and cry ma ma.
   If you take up this path of surrender fully and sincerely, there is no more danger or serious difficulty. The question is to be sincere. If you are not sincere, do not begin Yoga. If you were dealing in human affairs, then you could resort to deception; but in dealing with the Divine there is no possibility of deception anywhere. You can go on the Path safely when you are candid and open to the core and when your only end is to realise and attain the Divine and to be moved by the Divine. There is another danger; it is in connection with the sex impulses. Yoga in its process of purification will lay bare and throw up all hidden impulses and desires in you. And you must learn not to hide things nor leave them aside, you have to face them and conquer and remould them. The first effect of Yoga, however, is to take away the mental control, and the hungers that lie dormant are suddenly set free, they rush up and invade the being. So long as this mental control has not been replaced by the Divine control, there is a period of transition when your sincerity and surrender will be put to the test. The strength of such impulses as those of sex lies usually in the fact that people take too much notice of them; they protest too vehemently and endeavour to control them by coercion, hold them within and sit upon them. But the more you think of a thing and say, "I don't want it, I don't want it", the more you are bound to it. What you should do is to keep the thing away from you, to dissociate from it, take as little notice of it as possible and, even if you happen to think of it, remain indifferent and unconcerned. The impulses and desires that come up by the pressure of Yoga should be faced in a spirit of detachment and serenity, as something foreign to yourself or belonging to the outside world. They should be offered to the Divine, so that the Divine may take them up and transmute them. If you have once opened yourself to the Divine, if the power of the Divine has once come down into you and yet you try to keep to the old forces, you prepare troubles and difficulties and dangers for yourself. You must be vigilant and see that you do not use the Divine as a cloak for the satisfaction of your desires. There are many self-appointed Masters, who do nothing but that. And then when you are off the straight path and when you have a little knowledge and not much power, it happens that you are seized by beings or entities of a certain type, you become blind instruments in their hands and are devoured by them in the end. Wherever there is pretence, there is danger; you cannot deceive God. Do you come to God saying, "I want union with you" and in your heart meaning "I want powers and enjoyments"? Beware! You are heading straight towards the brink of the precipice. And yet it is so easy to avoid all catastrophe. Become like a child, give yourself up to the Mother, let her carry you, and there is no more danger for you.
   This does not mean that you have not to face other kinds of difficulties or that you have not to fight and conquer any obstacles at all. Surrender does not ensure a smooth and unruffled and continuous progression. The reason is that your being is not yet one, nor your surrender absolute and complete. Only a part of you surrenders; and today it is one part and the next day it is another. The whole purpose of the Yoga is to gather all the divergent parts together and forge them into an undivided unity. Till then you cannot hope to be without difficulties - difficulties, for example, like doubt or depression or hesitation. The whole world is full of the poison. You take it in with every breath. If you exchange a few words with an undesirable man or even if such a man merely passes by you, you may catch the contagion from him. It is sufficient for you to come near a place where there is plague in order to be infected with its poison; you need not know at all that it is there. You can lose in a few minutes what it has taken you months to gain. So long as you belong to humanity and so long as you lead the ordinary life, it does not matter much if you mix with the people of the world; but if you want the divine life, you will have to be exceedingly careful about your company and your environment.
   ~ The Mother, Questions And Answers 1929-1931,
436:SECTION 1. Books for Serious Study
   Liber CCXX. (Liber AL vel Legis.) The Book of the Law. This book is the foundation of the New Æon, and thus of the whole of our work.
   The Equinox. The standard Work of Reference in all occult matters. The Encyclopaedia of Initiation.
   Liber ABA (Book 4). A general account in elementary terms of magical and mystical powers. In four parts: (1) Mysticism (2) Magical (Elementary Theory) (3) Magick in Theory and Practice (this book) (4) The Law.
   Liber II. The Message of the Master Therion. Explains the essence of the new Law in a very simple manner.
   Liber DCCCXXXVIII. The Law of Liberty. A further explanation of The Book of the Law in reference to certain ethical problems.
   Collected Works of A. Crowley. These works contain many mystical and magical secrets, both stated clearly in prose, and woven into the Robe of sublimest poesy.
   The Yi King. (S. B. E. Series [vol. XVI], Oxford University Press.) The "Classic of Changes"; give the initiated Chinese system of Magick.
   The Tao Teh King. (S. B. E. Series [vol. XXXIX].) Gives the initiated Chinese system of Mysticism.
   Tannhäuser, by A. Crowley. An allegorical drama concerning the Progress of the Soul; the Tannhäuser story slightly remodelled.
   The Upanishads. (S. B. E. Series [vols. I & XV.) The Classical Basis of Vedantism, the best-known form of Hindu Mysticism.
   The Bhagavad-gita. A dialogue in which Krishna, the Hindu "Christ", expounds a system of Attainment.
   The Voice of the Silence, by H.P. Blavatsky, with an elaborate commentary by Frater O.M. Frater O.M., 7°=48, is the most learned of all the Brethren of the Order; he has given eighteen years to the study of this masterpiece.
   Raja-Yoga, by Swami Vivekananda. An excellent elementary study of Hindu mysticism. His Bhakti-Yoga is also good.
   The Shiva Samhita. An account of various physical means of assisting the discipline of initiation. A famous Hindu treatise on certain physical practices.
   The Hathayoga Pradipika. Similar to the Shiva Samhita.
   The Aphorisms of Patanjali. A valuable collection of precepts pertaining to mystical attainment.
   The Sword of Song. A study of Christian theology and ethics, with a statement and solution of the deepest philosophical problems. Also contains the best account extant of Buddhism, compared with modern science.
   The Book of the Dead. A collection of Egyptian magical rituals.
   Dogme et Rituel de la Haute Magie, by Eliphas Levi. The best general textbook of magical theory and practice for beginners. Written in an easy popular style.
   The Book of the Sacred Magic of Abramelin the Mage. The best exoteric account of the Great Work, with careful instructions in procedure. This Book influenced and helped the Master Therion more than any other.
   The Goetia. The most intelligible of all the mediæval rituals of Evocation. Contains also the favourite Invocation of the Master Therion.
   Erdmann's History of Philosophy. A compendious account of philosophy from the earliest times. Most valuable as a general education of the mind.
   The Spiritual Guide of [Miguel de] Molinos. A simple manual of Christian Mysticism.
   The Star in the West. (Captain Fuller). An introduction to the study of the Works of Aleister Crowley.
   The Dhammapada. (S. B. E. Series [vol. X], Oxford University Press). The best of the Buddhist classics.
   The Questions of King Milinda. (S. B. E. Series [vols. XXXV & XXXVI].) Technical points of Buddhist dogma, illustrated bydialogues.
   Liber 777 vel Prolegomena Symbolica Ad Systemam Sceptico-Mysticæ Viæ Explicandæ, Fundamentum Hieroglyphicam Sanctissimorum Scientiæ Summæ. A complete Dictionary of the Correspondences of all magical elements, reprinted with extensive additions, making it the only standard comprehensive book of reference ever published. It is to the language of Occultism what Webster or Murray is to the English language.
   Varieties of Religious Experience (William James). Valuable as showing the uniformity of mystical attainment.
   Kabbala Denudata, von Rosenroth: also The Kabbalah Unveiled, by S.L. Mathers. The text of the Qabalah, with commentary. A good elementary introduction to the subject.
   Konx Om Pax [by Aleister Crowley]. Four invaluable treatises and a preface on Mysticism and Magick.
   The Pistis Sophia [translated by G.R.S. Mead or Violet McDermot]. An admirable introduction to the study of Gnosticism.
   The Oracles of Zoroaster [Chaldæan Oracles]. An invaluable collection of precepts mystical and magical.
   The Dream of Scipio, by Cicero. Excellent for its Vision and its Philosophy.
   The Golden Verses of Pythagoras, by Fabre d'Olivet. An interesting study of the exoteric doctrines of this Master.
   The Divine Pymander, by Hermes Trismegistus. Invaluable as bearing on the Gnostic Philosophy.
   The Secret Symbols of the Rosicrucians, reprint of Franz Hartmann. An invaluable compendium.
   Scrutinium Chymicum [Atalanta Fugiens]¸ by Michael Maier. One of the best treatises on alchemy.
   Science and the Infinite, by Sidney Klein. One of the best essays written in recent years.
   Two Essays on the Worship of Priapus [A Discourse on the Worship of Priapus &c. &c. &c.], by Richard Payne Knight [and Thomas Wright]. Invaluable to all students.
   The Golden Bough, by J.G. Frazer. The textbook of Folk Lore. Invaluable to all students.
   The Age of Reason, by Thomas Paine. Excellent, though elementary, as a corrective to superstition.
   Rivers of Life, by General Forlong. An invaluable textbook of old systems of initiation.
   Three Dialogues, by Bishop Berkeley. The Classic of Subjective Idealism.
   Essays of David Hume. The Classic of Academic Scepticism.
   First Principles by Herbert Spencer. The Classic of Agnosticism.
   Prolegomena [to any future Metaphysics], by Immanuel Kant. The best introduction to Metaphysics.
   The Canon [by William Stirling]. The best textbook of Applied Qabalah.
   The Fourth Dimension, by [Charles] H. Hinton. The best essay on the subject.
   The Essays of Thomas Henry Huxley. Masterpieces of philosophy, as of prose.
   ~ Aleister Crowley, Liber ABA, Appendix I: Literature Recommended to Aspirants
437:This, in short, is the demand made on us, that we should turn our whole life into a conscious sacrifice. Every moment and every movement of our being is to be resolved into a continuous and a devoted self-giving to the Eternal. All our actions, not less the smallest and most ordinary and trifling than the greatest and most uncommon and noble, must be performed as consecrated acts. Our individualised nature must live in the single consciousness of an inner and outer movement dedicated to Something that is beyond us and greater than our ego. No matter what the gift or to whom it is presented by us, there must be a consciousness in the act that we are presenting it to the one divine Being in all beings. Our commonest or most grossly material actions must assume this sublimated character; when we eat, we should be conscious that we are giving our food to that Presence in us; it must be a sacred offering in a temple and the sense of a mere physical need or self-gratification must pass away from us. In any great labour, in any high discipline, in any difficult or noble enterprise, whether undertaken for ourselves, for others or for the race, it will no longer be possible to stop short at the idea of the race, of ourselves or of others. The thing we are doing must be consciously offered as a sacrifice of works, not to these, but either through them or directly to the One Godhead; the Divine Inhabitant who was hidden by these figures must be no longer hidden but ever present to our soul, our mind, our sense. The workings and results of our acts must be put in the hands of that One in the feeling that that Presence is the Infinite and Most High by whom alone our labour and our aspiration are possible. For in his being all takes place; for him all labour and aspiration are taken from us by Nature and offered on his altar. Even in those things in which Nature is herself very plainly the worker and we only the witnesses of her working and its containers and supporters, there should be the same constant memory and insistent consciousness of a work and of its divine Master. Our very inspiration and respiration, our very heart-beats can and must be made conscious in us as the living rhythm of the universal sacrifice.
   It is clear that a conception of this kind and its effective practice must carry in them three results that are of a central importance for our spiritual ideal. It is evident, to begin with, that, even if such a discipline is begun without devotion, it leads straight and inevitably towards the highest devotion possible; for it must deepen naturally into the completest adoration imaginable, the most profound God-love. There is bound up with it a growing sense of the Divine in all things, a deepening communion with the Divine in all our thought, will and action and at every moment of our lives, a more and more moved consecration to the Divine of the totality of our being. Now these implications of the Yoga of works are also of the very essence of an integral and absolute Bhakti. The seeker who puts them into living practice makes in himself continually a constant, active and effective representation of the very spirit of self-devotion, and it is inevitable that out of it there should emerge the most engrossing worship of the Highest to whom is given this service. An absorbing love for the Divine Presence to whom he feels an always more intimate closeness, grows upon the consecrated worker. And with it is born or in it is contained a universal love too for all these beings, living forms and creatures that are habitations of the Divine - not the brief restless grasping emotions of division, but the settled selfless love that is the deeper vibration of oneness. In all the seeker begins to meet the one Object of his adoration and service. The way of works turns by this road of sacrifice to meet the path of Devotion; it can be itself a devotion as complete, as absorbing, as integral as any the desire of the heart can ask for or the passion of the mind can imagine.
   Next, the practice of this Yoga demands a constant inward remembrance of the one central liberating knowledge, and a constant active externalising of it in works comes in too to intensify the remembrance. In all is the one Self, the one Divine is all; all are in the Divine, all are the Divine and there is nothing else in the universe, - this thought or this faith is the whole background until it becomes the whole substance of the consciousness of the worker. A memory, a self-dynamising meditation of this kind, must and does in its end turn into a profound and uninterrupted vision and a vivid and all-embracing consciousness of that which we so powerfully remember or on which we so constantly meditate. For it compels a constant reference at each moment to the Origin of all being and will and action and there is at once an embracing and exceeding of all particular forms and appearances in That which is their cause and upholder. This way cannot go to its end without a seeing vivid and vital, as concrete in its way as physical sight, of the works of the universal Spirit everywhere. On its summits it rises into a constant living and thinking and willing and acting in the presence of the Supramental, the Transcendent. Whatever we see and hear, whatever we touch and sense, all of which we are conscious, has to be known and felt by us as That which we worship and serve; all has to be turned into an image of the Divinity, perceived as a dwelling-place of his Godhead, enveloped with the eternal Omnipresence. In its close, if not long before it, this way of works turns by communion with the Divine Presence, Will and Force into a way of Knowledge more complete and integral than any the mere creature intelligence can construct or the search of the intellect can discover.
   Lastly, the practice of this Yoga of sacrifice compels us to renounce all the inner supports of egoism, casting them out of our mind and will and actions, and to eliminate its seed, its presence, its influence out of our nature. All must be done for the Divine; all must be directed towards the Divine. Nothing must be attempted for ourselves as a separate existence; nothing done for others, whether neighbours, friends, family, country or mankind or other creatures merely because they are connected with our personal life and thought and sentiment or because the ego takes a preferential interest in their welfare. In this way of doing and seeing all works and all life become only a daily dynamic worship and service of the Divine in the unbounded temple of his own vast cosmic existence. Life becomes more and more the sacrifice of the eternal in the individual constantly self-offered to the eternal Transcendence. It is offered in the wide sacrificial ground of the field of the eternal cosmic Spirit; and the Force too that offers it is the eternal Force, the omnipresent Mother. Therefore is this way a way of union and communion by acts and by the spirit and knowledge in the act as complete and integral as any our Godward will can hope for or our soul's strength execute.
   It has all the power of a way of works integral and absolute, but because of its law of sacrifice and self-giving to the Divine Self and Master, it is accompanied on its one side by the whole power of the path of Love and on the other by the whole power of the path of Knowledge. At its end all these three divine Powers work together, fused, united, completed, perfected by each other.
   ~ Sri Aurobindo, The Synthesis Of Yoga, The Yoga of Divine Works, The Sacrifice, the Triune Path and the Lord of the Sacrifice [111-114],
438:The Supermind [Supramental consciousness] is in its very essence a truth-consciousness, a consciousness always free from the Ignorance which is the foundation of our present natural or evolutionary existence and from which nature in us is trying to arrive at self-knowledge and world-knowledge and a right consciousness and the right use of our existence in the universe. The Supermind, because it is a truth-consciousness, has this knowledge inherent in it and this power of true existence; its course is straight and can go direct to its aim, its field is wide and can even be made illimitable. This is because its very nature is knowledge: it has not to acquire knowledge but possesses it in its own right; its steps are not from nescience or ignorance into some imperfect light, but from truth to greater truth, from right perception to deeper perception, from intuition to intuition, from illumination to utter and boundless luminousness, from growing widenesses to the utter vasts and to very infinitude. On its summits it possesses the divine omniscience and omnipotence, but even in an evolutionary movement of its own graded self-manifestation by which it would eventually reveal its own highest heights, it must be in its very nature essentially free from ignorance and error: it starts from truth and light and moves always in truth and light. As its knowledge is always true, so too its will is always true; it does not fumble in its handling of things or stumble in its paces. In the Supermind feeling and emotion do not depart from their truth, make no slips or mistakes, do not swerve from the right and the real, cannot misuse beauty and delight or twist away from a divine rectitude. In the Supermind sense cannot mislead or deviate into the grossnesses which are here its natural imperfections and the cause of reproach, distrust and misuse by our ignorance. Even an incomplete statement made by the Supermind is a truth leading to a further truth, its incomplete action a step towards completeness. All the life and action and leading of the Supermind is guarded in its very nature from the falsehoods and uncertainties that are our lot; it moves in safety towards its perfection. Once the truth-consciousness was established here on its own sure foundation, the evolution of divine life would be a progress in felicity, a march through light to Ananda. Supermind is an eternal reality of the divine Being and the divine Nature. In its own plane it already and always exists and possesses its own essential law of being; it has not to be created or to emerge or evolve into existence out of involution in Matter or out of non-existence, as it might seem to the view of mind which itself seems to its own view to have so emerged from life and Matter or to have evolved out of an involution in life and Matter. The nature of Supermind is always the same, a being of knowledge, proceeding from truth to truth, creating or rather manifesting what has to be manifested by the power of a pre-existent knowledge, not by hazard but by a self-existent destiny in the being itself, a necessity of the thing in itself and therefore inevitable. Its -manifestation of the divine life will also be inevitable; its own life on its own plane is divine and, if Supermind descends upon the earth, it will bring necessarily the divine life with it and establish it here. Supermind is the grade of existence beyond mind, life and Matter and, as mind, life and Matter have manifested on the earth, so too must Supermind in the inevitable course of things manifest in this world of Matter. In fact, a supermind is already here but it is involved, concealed behind this manifest mind, life and Matter and not yet acting overtly or in its own power: if it acts, it is through these inferior powers and modified by their characters and so not yet recognisable. It is only by the approach and arrival of the descending Supermind that it can be liberated upon earth and reveal itself in the action of our material, vital and mental parts so that these lower powers can become portions of a total divinised activity of our whole being: it is that that will bring to us a completely realised divinity or the divine life. It is indeed so that life and mind involved in Matter have realised themselves here; for only what is involved can evolve, otherwise there could be no emergence. The manifestation of a supramental truth-consciousness is therefore the capital reality that will make the divine life possible. It is when all the movements of thought, impulse and action are governed and directed by a self-existent and luminously automatic truth-consciousness and our whole nature comes to be constituted by it and made of its stuff that the life divine will be complete and absolute. Even as it is, in reality though not in the appearance of things, it is a secret self-existent knowledge and truth that is working to manifest itself in the creation here. The Divine is already there immanent within us, ourselves are that in our inmost reality and it is this reality that we have to manifest; it is that which constitutes the urge towards the divine living and makes necessary the creation of the life divine even in this material existence. A manifestation of the Supermind and its truth-consciousness is then inevitable; it must happen in this world sooner or lateR But it has two aspects, a descent from above, an ascent from below, a self-revelation of the Spirit, an evolution in Nature. The ascent is necessarily an effort, a working of Nature, an urge or nisus on her side to raise her lower parts by an evolutionary or revolutionary change, conversion or transformation into the divine reality and it may happen by a process and progress or by a rapid miracle. The descent or self-revelation of the Spirit is an act of the supreme Reality from above which makes the realisation possible and it can appear either as the divine aid which brings about the fulfilment of the progress and process or as the sanction of the miracle. Evolution, as we see it in this world, is a slow and difficult process and, indeed, needs usually ages to reach abiding results; but this is because it is in its nature an emergence from inconscient beginnings, a start from nescience and a working in the ignorance of natural beings by what seems to be an unconscious force. There can be, on the contrary, an evolution in the light and no longer in the darkness, in which the evolving being is a conscious participant and cooperator, and this is precisely what must take place here. Even in the effort and progress from the Ignorance to Knowledge this must be in part if not wholly the endeavour to be made on the heights of the nature, and it must be wholly that in the final movement towards the spiritual change, realisation, transformation. It must be still more so when there is a transition across the dividing line between the Ignorance and the Knowledge and the evolution is from knowledge to greater knowledge, from consciousness to greater consciousness, from being to greater being. There is then no longer any necessity for the slow pace of the ordinary evolution; there can be rapid conversion, quick transformation after transformation, what would seem to our normal present mind a succession of miracles. An evolution on the supramental levels could well be of that nature; it could be equally, if the being so chose, a more leisurely passage of one supramental state or condition of things to something beyond but still supramental, from level to divine level, a building up of divine gradations, a free growth to the supreme Supermind or beyond it to yet undreamed levels of being, consciousness and Ananda.
   ~ Sri Aurobindo, Essays In Philosophy And Yoga, 558,
439:Intuition And The Value Of Concentration :::
   Mother, how can the faculty of intuition be developed?

   ... There are different kinds of intuition, and we carry these capacities within us. They are always active to some extent but we don't notice them because we don't pay enough attention to what is going on in us. Behind the emotions, deep within the being, in a consciousness seated somewhere near the level of the solar plexus, there is a sort of prescience, a kind of capacity for foresight, but not in the form of ideas: rather in the form of feelings, almost a perception of sensations. For instance, when one is going to decide to do something, there is sometimes a kind of uneasiness or inner refusal, and usually, if one listens to this deeper indication, one realises that it was justified. In other cases there is something that urges, indicates, insists - I am not speaking of impulses, you understand, of all the movements which come from the vital and much lower still - indications which are behind the feelings, which come from the affective part of the being; there too one can receive a fairly sure indication of the thing to be done. These are forms of intuition or of a higher instinct which can be cultivated by observation and also by studying the results. Naturally, it must be done very sincerely, objectively, without prejudice. If one wants to see things in a particular way and at the same time practise this observation, it is all useless. One must do it as if one were looking at what is happening from outside oneself, in someone else. It is one form of intuition and perhaps the first one that usually manifests. There is also another form but that one is much more difficult to observe because for those who are accustomed to think, to act by reason - not by impulse but by reason - to reflect before doing anything, there is an extremely swift process from cause to effect in the half-conscious thought which prevents you from seeing the line, the whole line of reasoning and so you don't think that it is a chain of reasoning, and that is quite deceptive. You have the impression of an intuition but it is not an intuition, it is an extremely rapid subconscious reasoning, which takes up a problem and goes straight to the conclusions. This must not be mistaken for intuition. In the ordinary functioning of the brain, intuition is something which suddenly falls like a drop of light. If one has the faculty, the beginning of a faculty of mental vision, it gives the impression of something coming from outside or above, like a little impact of a drop of light in the brain, absolutely independent of all reasoning. This is perceived more easily when one is able to silence one's mind, hold it still and attentive, arresting its usual functioning, as if the mind were changed into a kind of mirror turned towards a higher faculty in a sustained and silent attention. That too one can learn to do. One must learn to do it, it is a necessary discipline.
   When you have a question to solve, whatever it may be, usually you concentrate your attention here (pointing between the eyebrows), at the centre just above the eyes, the centre of the conscious will. But then if you do that, you cannot be in contact with intuition. You can be in contact with the source of the will, of effort, even of a certain kind of knowledge, but in the outer, almost material field; whereas, if you want to contact the intuition, you must keep this (Mother indicates the forehead) completely immobile. Active thought must be stopped as far as possible and the entire mental faculty must form - at the top of the head and a little further above if possible - a kind of mirror, very quiet, very still, turned upwards, in silent, very concentrated attention. If you succeed, you can - perhaps not immediately - but you can have the perception of the drops of light falling upon the mirror from a still unknown region and expressing themselves as a conscious thought which has no connection with all the rest of your thought since you have been able to keep it silent. That is the real beginning of the intellectual intuition.
   It is a discipline to be followed. For a long time one may try and not succeed, but as soon as one succeeds in making a mirror, still and attentive, one always obtains a result, not necessarily with a precise form of thought but always with the sensations of a light coming from above. And then, if one can receive this light coming from above without entering immediately into a whirl of activity, receive it in calm and silence and let it penetrate deep into the being, then after a while it expresses itself either as a luminous thought or as a very precise indication here (Mother indicates the heart), in this other centre.
   Naturally, first these two faculties must be developed; then, as soon as there is any result, one must observe the result, as I said, and see the connection with what is happening, the consequences: see, observe very attentively what has come in, what may have caused a distortion, what one has added by way of more or less conscious reasoning or the intervention of a lower will, also more or less conscious; and it is by a very deep study - indeed, almost of every moment, in any case daily and very frequent - that one succeeds in developing one's intuition. It takes a long time. It takes a long time and there are ambushes: one can deceive oneself, take for intuitions subconscious wills which try to manifest, indications given by impulses one has refused to receive openly, indeed all sorts of difficulties. One must be prepared for that. But if one persists, one is sure to succeed.
   And there comes a time when one feels a kind of inner guidance, something which is leading one very perceptibly in all that one does. But then, for the guidance to have its maximum power, one must naturally add to it a conscious surrender: one must be sincerely determined to follow the indication given by the higher force. If one does that, then... one saves years of study, one can seize the result extremely rapidly. If one also does that, the result comes very rapidly. But for that, it must be done with sincerity and... a kind of inner spontaneity. If one wants to try without this surrender, one may succeed - as one can also succeed in developing one's personal will and making it into a very considerable power - but that takes a very long time and one meets many obstacles and the result is very precarious; one must be very persistent, obstinate, persevering, and one is sure to succeed, but only after a great labour.
   Make your surrender with a sincere, complete self-giving, and you will go ahead at full speed, you will go much faster - but you must not do this calculatingly, for that spoils everything! (Silence) Moreover, whatever you may want to do in life, one thing is absolutely indispensable and at the basis of everything, the capacity of concentrating the attention. If you are able to gather together the rays of attention and consciousness on one point and can maintain this concentration with a persistent will, nothing can resist it - whatever it may be, from the most material physical development to the highest spiritual one. But this discipline must be followed in a constant and, it may be said, imperturbable way; not that you should always be concentrated on the same thing - that's not what I mean, I mean learning to concentrate.
   And materially, for studies, sports, all physical or mental development, it is absolutely indispensable. And the value of an individual is proportionate to the value of his attention.
   And from the spiritual point of view it is still more important.
   There is no spiritual obstacle which can resist a penetrating power of concentration. For instance, the discovery of the psychic being, union with the inner Divine, opening to the higher spheres, all can be obtained by an intense and obstinate power of concentration - but one must learn how to do it. There is nothing in the human or even in the superhuman field, to which the power of concentration is not the key. You can be the best athlete, you can be the best student, you can be an artistic, literary or scientific genius, you can be the greatest saint with that faculty. And everyone has in himself a tiny little beginning of it - it is given to everybody, but people do not cultivate it.
   ~ The Mother, Questions And Answers 1957-1958,
440:
   Can a Yogi attain to a state of consciousness in which he can know all things, answer all questions, relating even to abstruse scientific problems, such as, for example, the theory of relativity?


Theoretically and in principle it is not impossible for a Yogi to know everything; all depends upon the Yogi.

   But there is knowledge and knowledge. The Yogi does not know in the way of the mind. He does not know everything in the sense that he has access to all possible information or because he contains all the facts of the universe in his mind or because his consciousness is a sort of miraculous encyclopaedia. He knows by his capacity for a containing or dynamic identity with things and persons and forces. Or he knows because he lives in a plane of consciousness or is in contact with a consciousness in which there is the truth and the knowledge.

   If you are in the true consciousness, the knowledge you have will also be of the truth. Then, too, you can know directly, by being one with what you know. If a problem is put before you, if you are asked what is to be done in a particular matter, you can then, by looking with enough attention and concentration, receive spontaneously the required knowledge and the true answer. It is not by any careful application of theory that you reach the knowledge or by working it out through a mental process. The scientific mind needs these methods to come to its conclusions. But the Yogi's knowledge is direct and immediate; it is not deductive. If an engineer has to find out the exact position for the building of an arch, the line of its curve and the size of its opening, he does it by calculation, collating and deducing from his information and data. But a Yogi needs none of these things; he looks, has the vision of the thing, sees that it is to be done in this way and not in another, and this seeing is his knowledge.

   Although it may be true in a general way and in a certain sense that a Yogi can know all things and can answer all questions from his own field of vision and consciousness, yet it does not follow that there are no questions whatever of any kind to which he would not or could not answer. A Yogi who has the direct knowledge, the knowledge of the true truth of things, would not care or perhaps would find it difficult to answer questions that belong entirely to the domain of human mental constructions. It may be, he could not or would not wish to solve problems and difficulties you might put to him which touch only the illusion of things and their appearances. The working of his knowledge is not in the mind. If you put him some silly mental query of that character, he probably would not answer. The very common conception that you can put any ignorant question to him as to some super-schoolmaster or demand from him any kind of information past, present or future and that he is bound to answer, is a foolish idea. It is as inept as the expectation from the spiritual man of feats and miracles that would satisfy the vulgar external mind and leave it gaping with wonder.

   Moreover, the term "Yogi" is very vague and wide. There are many types of Yogis, many lines or ranges of spiritual or occult endeavour and different heights of achievement, there are some whose powers do not extend beyond the mental level; there are others who have gone beyond it. Everything depends on the field or nature of their effort, the height to which they have arrived, the consciousness with which they have contact or into which they enter.

   Do not scientists go sometimes beyond the mental plane? It is said that Einstein found his theory of relativity not through any process of reasoning, but through some kind of sudden inspiration. Has that inspiration anything to do with the Supermind?

The scientist who gets an inspiration revealing to him a new truth, receives it from the intuitive mind. The knowledge comes as a direct perception in the higher mental plane illumined by some other light still farther above. But all that has nothing to do with the action of Supermind and this higher mental level is far removed from the supramental plane. Men are too easily inclined to believe that they have climbed into regions quite divine when they have only gone above the average level. There are many stages between the ordinary human mind and the Supermind, many grades and many intervening planes. If an ordinary man were to get into direct contact even with one of these intermediate planes, he would be dazzled and blinded, would be crushed under the weight of the sense of immensity or would lose his balance; and yet it is not the Supermind.

   Behind the common idea that a Yogi can know all things and answer all questions is the actual fact that there is a plane in the mind where the memory of everything is stored and remains always in existence. All mental movements that belong to the life of the earth are memorised and registered in this plane. Those who are capable of going there and care to take the trouble, can read in it and learn anything they choose. But this region must not be mistaken for the supramental levels. And yet to reach even there you must be able to silence the movements of the material or physical mind; you must be able to leave aside all your sensations and put a stop to your ordinary mental movements, whatever they are; you must get out of the vital; you must become free from the slavery of the body. Then only you can enter into that region and see. But if you are sufficiently interested to make this effort, you can arrive there and read what is written in the earth's memory.

   Thus, if you go deep into silence, you can reach a level of consciousness on which it is not impossible for you to receive answers to all your questions. And if there is one who is consciously open to the plenary truth of the supermind, in constant contact with it, he can certainly answer any question that is worth an answer from the supramental Light. The queries put must come from some sense of the truth and reality behind things. There are many questions and much debated problems that are cobwebs woven of mere mental abstractions or move on the illusory surface of things. These do not pertain to real knowledge; they are a deformation of knowledge, their very substance is of the ignorance. Certainly the supramental knowledge may give an answer, its own answer, to the problems set by the mind's ignorance; but it is likely that it would not be at all satisfactory or perhaps even intelligible to those who ask from the mental level. You must not expect the supramental to work in the way of the mind or demand that the knowledge in truth should be capable of being pieced together with the half-knowledge in ignorance. The scheme of the mind is one thing, but Supermind is quite another and it would no longer be supramental if it adapted itself to the exigencies of the mental scheme. The two are incommensurable and cannot be put together.

   When the consciousness has attained to supramental joys, does it no longer take interest in the things of the mind?

The supramental does not take interest in mental things in the same way as the mind. It takes its own interest in all the movements of the universe, but it is from a different point of view and with a different vision. The world presents to it an entirely different appearance; there is a reversal of outlook and everything is seen from there as other than what it seems to the mind and often even the opposite. Things have another meaning; their aspect, their motion and process, everything about them, are watched with other eyes. Everything here is followed by the supermind; the mind movements and not less the vital, the material movements, all the play of the universe have for it a very deep interest, but of another kind. It is about the same difference as that between the interest taken in a puppet-play by one who holds the strings and knows what the puppets are to do and the will that moves them and that they can do only what it moves them to do, and the interest taken by another who observes the play but sees only what is happening from moment to moment and knows nothing else. The one who follows the play and is outside its secret has a stronger, an eager and passionate interest in what will happen and he gives an excited attention to its unforeseen or dramatic events; the other, who holds the strings and moves the show, is unmoved and tranquil. There is a certain intensity of interest which comes from ignorance and is bound up with illusion, and that must disappear when you are out of the ignorance. The interest that human beings take in things founds itself on the illusion; if that were removed, they would have no interest at all in the play; they would find it dry and dull. That is why all this ignorance, all this illusion has lasted so long; it is because men like it, because they cling to it and its peculiar kind of appeal that it endures.

   ~ The Mother, Questions And Answers 1929-1931, 93?
,
441:It does not matter if you do not understand it - Savitri, read it always. You will see that every time you read it, something new will be revealed to you. Each time you will get a new glimpse, each time a new experience; things which were not there, things you did not understand arise and suddenly become clear. Always an unexpected vision comes up through the words and lines. Every time you try to read and understand, you will see that something is added, something which was hidden behind is revealed clearly and vividly. I tell you the very verses you have read once before, will appear to you in a different light each time you re-read them. This is what happens invariably. Always your experience is enriched, it is a revelation at each step.

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

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

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

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

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

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

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

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

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

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

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

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

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

~ The Mother, Sweet Mother, The Mother to Mona Sarkar, [T0],
442:Thought's long far-circling journey touched its close
And ineffective paused the actor Will.
The symbol modes of being helped no more,
The structures Nescience builds collapsing failed,
All glory of outline, sweetness of harmony,
Rejected like a grace of trivial notes,
Expunged from Being's silence nude, austere,
Died into a fine and blissful Nothingness.
The Demiurges lost their names and forms,
The great schemed worlds that they had planned and wrought
Passed, taken and abolished one by one.
The universe removed its coloured veil,
And at the unimaginable end
Of the huge riddle of created things
Appeared the far-seen Godhead of the whole,
His feet firm-based on Life's stupendous wings,
Omnipotent, a lonely seer of Time,
Inward, inscrutable, with diamond gaze.
Attracted by the unfathomable regard
The unsolved slow cycles to their fount returned
To rise again from that invisible sea.
All from his puissance born was now undone;
Nothing remained the cosmic Mind conceives.
Eternity prepared to fade and seemed
A hue and imposition on the Void,
Space was the fluttering of a dream that sank
Before its ending into Nothing's deeps.
The spirit that dies not and the Godhead's self
Seemed myths projected from the Unknowable;
From It all sprang, in It is called to cease.
But what That was, no thought nor sight could tell.
Only a formless Form of self was left,
A tenuous ghost of something that had been,
The last experience of a lapsing wave ~ Sri Aurobindo, Savitri, 3:1,
443:In spite of the night the spiritual Light is there. ~ The Mother, CWM 15:68,
444:The highest inspiration brings the intrinsic word, the spiritual mantra; but even where the inspiration is less than that, has a certain vagueness or fluidity of outline, you cannot say of such mystic poetry that it has no inspiration, not the inspired word at all. Where there is no inspiration, there can be no poetry. ~ Sri Aurobindo,
445:The messengers of the Incommunicable,
The architects of immortality.
Into the fallen human sphere they came,
Faces that wore the Immortal's glory still,
Voices that communed still with the thoughts of God,
Bodies made beautiful by the spirit's light,
Carrying the magic word, the mystic fire,
Carrying the Dionysian cup of joy,
Approaching eyes of a diviner man,
Lips chanting an unknown anthem of the soul,
Feet echoing in the corridors of Time.
High priests of wisdom, sweetness, might and bliss,
Discoverers of beauty's sunlit ways
And swimmers of Love's laughing fiery floods
And dancers within rapture's golden doors,
Their tread one day shall change the suffering earth
And justify the light on Nature's face. ~ Sri Aurobindo, Savitri, 3:4,
446: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
447:Accumulating Prostrations

Why Prostrate at All?

Why fling yourself full-length on an often filthy floor, then get up and do it again hundreds of thousands of times?

Prostrations are a very immediate method for taking refuge and one of the best available for destroying pride. They are an outer gesture of surrender to the truth of dharma, and an expression of our intention to give up and expose our pride.

So, as we take refuge, we prostrate to demonstrate our complete surrender by throwing ourselves at the feet of our guru and pressing the five points of our body — forehead, hands and knees — to the floor as many times as we can.

(In the Tibetan tradition there are two ways of doing prostrations: one is the full-length and the other the half-length prostration, and we usually accumulate the full-length version.)

Prostrations are said to bring a number of benefits, such as being reborn with an attractive appearance, or our words carry weight and are valued, or our influence over friends and colleagues is positive, or that we are able to manage those who work for us.

It is said that practitioners who accumulate prostrations will one day keep company with sublime beings and as a result become majestic, wealthy, attain a higher rebirth and eventually attain liberation.

For worldly beings, though, to contemplate all the spiritual benefits of prostrations and the amount of merit they accumulate is not necessarily the most effective way of motivating ourselves. The fact that prostrations are good for our health, on the other hand, is often just the incentive we need to get started.

It’s true, doing prostrations for the sake of taking healthy exercise is a worldly motivation, but not one I would ever discourage.

In these degenerate times, absolutely anything that will inspire you to practise dharma has some value, so please go ahead and start your prostrations for the sake of the exercise. If you do, not only will you save money on your gym membership, you will build up muscle and a great deal of merit.
~ Dzongsar Jamyang Khyentse, Not for Happiness - A Guide to the So-Called Preliminary Practises, Shambhala Publications,
448:One of our problems is that we are not well acquainted with the literature of the spirit. We're interested in the news of the day ...When you get to be older and you turn to the inner life -- well, if you don't know where it is or what it is, you'll be sorry. ~ Joseph Campbell,
449: By the Divine Consciousness we mean the spiritual consciousness to which the Divine alone exists, because all is the Divine and by which one passes beyond the Ignorance and the lower nature into unity with the Divine and the Divine Nature.
Here in the Ignorance we are not aware of the Divine and we obey the lower nature. ~ Sri Aurobindo, LOY1,
450:To take much makes people see demons and throw themselves about like maniacs (多食令人見鬼狂走). But if one takes it over a long period of time one can communicate with the spirits, and one's body becomes light [of weight] ~ Shennong Ben Cao Jing, Shennong's Classic of Materia Medica,

*** NEWFULLDB 2.4M ***

1:The spirits run riot in youth. ~ Ovid
2:Excess weakens the spirits. ~ Confucius
3:keep in step with the Spirit. ~ Anonymous
4:The spirit of a youth ~ William Shakespeare
5:In the beginning were the spirits. ~ Anne Rice
6:Quench not the spirit. ~ I Thessalonians V. 19
7:He drove out the spirits with a word ~ Anonymous
8:Never the spirit was born, ~ Emma Curtis Hopkins
9:stars are the spirits of good men, ~ Ruskin Bond
10:There is a community of the spirit . . . ~ Rumi
11:The spirit gone, man is garbage. ~ Joseph Heller
12:the spiritual slow burn of Al Green, ~ Anonymous
13:This asshole is the spirit user? ~ Richelle Mead
14:Worship the spirit of criticism. ~ Louis Pasteur
15:It is the spirit of the quest which helps ~ Kabir
16:Hail to thee, blithe Spirit! ~ Percy Bysshe Shelley
17:Life is a school of the spirit. ~ Stephen R Lawhead
18:Looking foolish does the spirit good. ~ John Updike
19:Stay in the spiritual fire. Let it cook you. ~ Rumi
20:13When t the Spirit of truth comes, u he ~ Anonymous
21:The spirit is so near that you can't see it! ~ Rumi
22:The spirit is the true self. ~ Marcus Tullius Cicero
23:Art to me is an anecdote of the spirit. ~ Mark Rothko
24:I believe in walking in the Spirit. ~ David Wilkerson
25:Space for the Spirit to breathe. ~ Rainer Maria Rilke
26:The hour that burst the spirit's sleep. ~ Saul Bellow
27:The Spirit calls me, and I must go. ~ Sojourner Truth
28:Acceptance is the spiritual hammock. ~ Tim Berners Lee
29:That's the spirit of the revolution. ~ Cassandra Clare
30:The spirit is the bouquet of nature. ~ Joseph Campbell
31:True weakness is weakness of the spirit ~ Ren e Ahdieh
32:A change came o'er the spirit of my dream. ~ Lord Byron
33:as the spirit wanes the form appears ~ Charles Bukowski
34:I will show you the path to the spirit world. ~ Cao Cao
35:I paint the spirit and soul of what I see. ~ Brian Froud
36:So it is with everyone born of the Spirit.”d ~ Anonymous
37:The Spiritual Sun already blazes within. ~ Dharma Mittra
38:Vivacity is the health of the spirit. ~ Honore de Balzac
39:I am the Spirit that denies. ~ Johann Wolfgang von Goethe
40:Revenge is an infection of the spirit. ~ Jonathan Maberry
41:Where the Spirit of God is, there is liberty. ~ Anonymous
42:I believed in the spirits of my ancestors. ~ Joseph Duncan
43:The spirit should never grow old. ~ John Kenneth Galbraith
44:Fasting breaks the spirit of heaviness. ~ Jentezen Franklin
45:That's the spirit, one part brave, three parts fool. ~ Brom
46:There are many faiths, but the spirit is one. ~ Leo Tolstoy
47:The spirit of property doubles a man's strength. ~ Voltaire
48:The spiritual consciousness is never deceived ~ Billy Meier
49:Addiction is perhaps a sickness of the spirit. ~ Osamu Dazai
50:art as the spirit wanes the form appears. ~ Charles Bukowski
51:Death is birth into the realm of the spirit. ~ Mary T Browne
52:Life is the spirit incarnate in time. ~ R Buckminster Fuller
53:The greater the spirit, the more one is alone. ~ Suzy Kassem
54:The spirit, Sir, is one of mockery. ~ Robert Louis Stevenson
55:Caring for others creates the spirit of a nation. ~ Pat Nixon
56:helpful. The spirit is God-conscious. The soul ~ Derek Prince
57:Jesus, deliver me from the spirit of witchcraft! ~ T B Joshua
58:Open the window of your heart and let the Spirit speak ~ Rumi
59:Presbyterians are the spirit of the Antichrist. ~ Pat Roberts
60:The supreme end is the freedom of the spirit. ~ Sri Aurobindo
61:The testimony of Jesus is the spirit of prophecy. ~ Anonymous
62:But tell me, who is he that can offend the spirit? ~ Anonymous
63:Food is good for the nerves and the spirit. ~ Charles Bukowski
64:Perhaps true weakness is weakness of the spirit ~ Ren e Ahdieh
65:The further left you go, the meaner the spirit ~ Dennis Prager
66:The Spirit goes ahead of us when we witness--- ~ Billy Graham
67:The spirit of Columbus hovers over us to-day. ~ Chauncey Depew
68:The spirit of jazz is the spirit of openness. ~ Herbie Hancock
69:The spiritual is the parent of the practical. ~ Thomas Carlyle
70:When the spirit is willing your feet are light. ~ Jos Saramago
71:Don't reason in the mind just obey in the spirit. ~ Joyce Meyer
72:subservience of any kind is death to the spirit. ~ Alice Walker
73:The spiritual substance from which comes all ~ Charles Fillmore
74:Tolerance is a sign of growth on the spiritual path ~ Sivananda
75:above it! But, if the spirits of the Dead ever ~ Charles Dickens
76:Dreams drain the spirit if we dream too long. ~ Theodore Roethke
77:Even in animals there exists the spirit of their sires. ~ Horace
78:Pessimism of the spirit; optimism of the will. ~ Antonio Gramsci
79:Pure logic is the ruin of the spirit. ~ Antoine de Saint Exupery
80:Pure logic is the ruin of the spirit. ~ Antoine de Saint Exup ry
81:Service is a balm to both the spirit and the body. ~ Betty Eadie
82:Silence is the speech of the spiritual seeker. ~ Sathya Sai Baba
83:The spirit is willing but the flesh is weak. ~ Mary Alice Monroe
84:The spiritual path is not strewn with roses. ~ Haridas Chaudhuri
85:You need to let the spirits have their way Shan ~ Eliot Pattison
86:America is the spirit of human exploration distilled. ~ Elon Musk
87:Drawing is of the Spirit and color of the Senses. ~ Henri Matisse
88:Faith is trust in what the spirit learned eons ago. ~ B H Roberts
89:For the letter killeth, but the spirit giveth life. ~ Corinthians
90:for the testimony of Jesus is the spirit of prophecy. ~ Anonymous
91:It is a pity the spirit does not grow old too. ~ Chingiz Aitmatov
92:I was there in the beginning and I was the spirit of love. ~ Rumi
93:Like Yoga, the spiritual life is actually very difficult. ~ Sting
94:One who lives within reason lives without the spirit ~ Paracelsus
95:Satyagraha is an attribute of the spirit within. ~ Mahatma Gandhi
96:That which lives on reason lives against the spirit. ~ Paracelsus
97:The death of the spirit is the price of progress. ~ Eric Voegelin
98:War was a dungeon for the spiritually condemned ~ Dylan Saccoccio
99:Any landscape is a condition of the spirit. ~ Henri Fr d ric Amiel
100:Any landscape is a condition of the spirit. ~ Henri Frederic Amiel
101:biblical knowledge apart from the Spirit is impotent. ~ J D Greear
102:(Dreams drain the spirit if we dream too long.) ~ Theodore Roethke
103:The spirit he has shown has been second to none. ~ Terry Venables
104:The spirits increase, vigor grows through a wound. ~ Aulus Gellius
105:to this earth. When we thus ponder the spiritual needs ~ Anonymous
106:Ireland. Great for the spirit - very bad for the body. ~ Hugh Dancy
107:Nature always wears the colors of the spirit. ~ Ralph Waldo Emerson
108:noble winged pig.’” “Yes, the spirit of programming. ~ Vernor Vinge
109:Prayer is the spirit speaking truth to Truth. ~ Philip James Bailey
110:The spirit of delight comes in small ways. ~ Robert Louis Stevenson
111:we conjure the spirits of the computer with our spells. ~ Anonymous
112:You can kill the body, but not the spirit. ~ Robert Louis Stevenson
113:For truth and the spirit will abide with the morrow. ~ Khalil Gibran
114:I paint because the spirits whisper madly inside my head. ~ El Greco
115:Active waiting is essential to the spiritual life. ~ Henri J M Nouwen
116:A doctor is nothing more than consolation for the spirit. ~ Petronius
117:All makers must leave room for acts of the spirit. ~ Ursula K Le Guin
118:Coquetry, it's a triumph of the spirit over the senses. ~ Coco Chanel
119:Let the spirits guide you, but never let them take you. ~ E J Stevens
120:Love is the spirit that motivates the artist's journey. ~ Eric Maisel
121:Music touching my soul, the spirit dance was unfolding. ~ John Lennon
122:Officers succumbed to the spirit of conspirators. ~ Barbara W Tuchman
123:The artist injects the spirit of life into a culture. ~ L Ron Hubbard
124:The body is a device to calculate the astronomy of the spirit. ~ Rumi
125:the letter means nothing until the spirit gives it life ~ Owen Wister
126:There's nothing a man can't do if the spirit's there. ~ Franz Stampfl
127:To nourish the spirit the body must also be nourished. ~ M Scott Peck
128:But I think the spirit of man is a good adversary ~ Tennessee Williams
129:...man is only an extension of the spirit of place. ~ Lawrence Durrell
130:Sincerity is the foundation of the spiritual life. ~ Albert Schweitzer
131:The spirit of a man is constructed out of his choices. ~ Irvin D Yalom
132:We need to restore the spirit of irreverence in music. ~ Pierre Boulez
133:When the spirit has command over the soul, that is strength. ~ Lao-tse
134:Advertising ministers to the spiritual side of trade. ~ Calvin Coolidge
135:Can the Lord forgive me? Got the spirit of a thug in me. ~ Tupac Shakur
136:Freedom of the Spirit is the cornerstone of all freedom. ~ Ameen Rihani
137:Hatred is the spiritual malignancy of our species ~ Marianne Williamson
138:Thats the spirit-one part brave,three parts fool. ~ Christopher Paolini
139:The spirit grows sluggish when you neglect the passions. ~ Laini Taylor
140:The spirit of envy can destroy; it can never build. ~ Margaret Thatcher
141:When the spirit moves me, I can do many wondrous things. ~ Van Morrison
142:Anger is the spirits telling you that you are alive. ~ Christopher Moore
143:Culture is the widening of the mind and of the spirit ~ Jawaharlal Nehru
144:Expectant waiting is the foundation of the spiritual life. ~ Simone Weil
145:He must have travelled everywhere, at least in the spirit. ~ Jules Verne
146:Insecurity of the spirit demands completeness elsewhere. ~ Peter Ackroyd
147:That great brow And the spirit-small hand propping it. ~ Robert Browning
148:The spiritual life becomes very simple when you're sick. ~ Wilfrid Sheed
149:The spirit-world around this world of sense ~ Henry Wadsworth Longfellow
150:To be filled with the Spirit means to be controlled by ~ Charles C Ryrie
151:Water is sufficient...the spirit moves over water. ~ Friedrich Nietzsche
152:But the spirit of Eve is strong in all her daughters. ~ Louisa May Alcott
153:Culture is the widening of the mind and of the spirit. ~ Jawaharlal Nehru
154:Hail to thee, blithe spirit! Bird thou never wert. ~ Percy Bysshe Shelley
155:It must be of the spirit if we are to save the flesh. ~ Douglas MacArthur
156:The spirit seeks the spirit just as matter seeks matter. ~ Frederick Lenz
157:A bit of exercise lifts the spirit. (The Angel's Game) ~ Carlos Ruiz Zaf n
158:All unpleasantness should be faced with the spirit of Samata. ~ The Mother
159:being quick to anger sure ain’t a fruit of the Spirit. ~ Michelle Stimpson
160:Films made in the spirit of the past continued to be made. ~ Andrzej Wajda
161:He who doesn't have the spirit of his time, has all its misery. ~ Voltaire
162:Language is the spiritual exhalation of the nation. ~ Wilhelm von Humboldt
163:The gifts of the Spirit can be recognized by their fruits. ~ Susan Howatch
164:The main task of the spirit is to free man from his ego. ~ Albert Einstein
165:The spirit becomes free only when it ceases to be a support. ~ Franz Kafka
166:The Spirit inside of us is greater than even Jesus beside us. ~ J D Greear
167:The spirit of the times can haunt even the atheists. ~ Stanislaw Jerzy Lec
168:14For all who are led by the Spirit of God are sons [6] of God. ~ Anonymous
169:Aikido is the spirit of loving protection for all beings. ~ Morihei Ueshiba
170:As we live in the Spirit, we live in the process of God’s mind ~ T B Joshua
171:Cheers the spirit, humor does, even at the darkest times. ~ Christie Golden
172:God considers not the action, but the spirit of the action. ~ Peter Abelard
173:He who has not the spirit of this age, has all the misery of it. ~ Voltaire
174:He who marries the spirit of the age soon becomes a widower. ~ Helen Keller
175:People look to me to see what the spirit of the Seventies is. ~ David Bowie
176:To pursue science is not to disparage things of the spirit. ~ Vannevar Bush
177:Travel ennobles the spirit and does away with our prejudices. ~ Oscar Wilde
178:We have to get back to the spiritual law if we are to survive. ~ Oren Lyons
179:...every machine is the spiritualization of an organism. ~ Theo van Doesburg
180:How very little can be done under the spirit of fear. ~ Florence Nightingale
181:In spite of the night the spiritual Light is there. ~ The Mother, CWM 15:68,
182:One secures the gold of the spirit when he finds himself. ~ Claude M Bristol
183:Religious structure often dilutes the spiritual experience. ~ Steve Maraboli
184:Society decides when we get old. But the spirit never ages. ~ Isabel Allende
185:The spirit knows that its growth is the real aim of existence. ~ Saul Bellow
186:The spirit of a nation is what counts-the look in its eyes. ~ Jean Giraudoux
187:Vibration is the core of the spirit. It is the breath of life. ~ Suzy Kassem
188:18†praying always with all prayer and supplication in the Spirit, ~ Anonymous
189:For me, the spiritual quest will be a life-long work in progress. ~ Dan Brown
190:GAL5.25 If we live in the Spirit, let us also walk in the Spirit. ~ Anonymous
191:I'm the spirit you couldn't kill. You have no power over me. ~ William Ritter
192:Love is the spirit of life, and makes all things live. ~ James Freeman Clarke
193:Our body is dependent on heaven and heaven on the Spirit. ~ Leonardo da Vinci
194:Religion is not a melancholy, the spirit of God is not a damper. ~ John Donne
195:The domain of rhythm extends from the spiritual to the carnal. ~ Bruno Walter
196:the influence of the Spirit ~ The Church of Jesus Christ of Latter day Saints
197:The New Age orgy: The flesh was willing but the spirit's weak. ~ Edward Abbey
198:The spirit of adventure sped through his soul on mighty wings. ~ Tove Jansson
199:The spirit of dogmatic theology poisons anything it touches. ~ Jeremy Bentham
200:The tyranny of relativism is the spiritual poverty of our time ~ Pope Francis
201:To a crisis of the spirit, we need an answer of the spirit. ~ Richard M Nixon
202:When we forget about the Spirit, we really are forgetting God. ~ Francis Chan
203:You feel the spirit move you. I can be possessed really well. ~ River Phoenix
204:Destinations are less important than the spirit you bring to them. ~ Pico Iyer
205:If you have the spirit in you, then you must go where it takes you, ~ Jean Ure
206:My vigour relents. I pardon something to the spirit of liberty. ~ Edmund Burke
207:Shame on the body for breaking down while the spirit perseveres. ~ John Dryden
208:The physical world is only a reflection of the spiritual. ~ Antoine the Healer
209:The spiritual disposition of a poet inclines to catastrophe. ~ Osip Mandelstam
210:The spiritual heritage of the godly lives on after they are gone. ~ Max Anders
211:The spiritual path is easy. It's the only path that is. ~ Roger Delano Hinkins
212:What makes people interesting is the spirit that shines through. ~ Roger Ebert
213:You are being renewed in the spirit of your minds. Ephesians 4:23 ~ Beth Moore
214:You can kill the body, Mr. Hands, but not the spirit; ~ Robert Louis Stevenson
215:All wisdom is one: to understand the spirit that rules all by all. ~ Heraclitus
216:Architecture is the real battleground of the spirit. ~ Ludwig Mies van der Rohe
217:Cheers the spirit, humor does, even at the darkest times. Yet ~ Christie Golden
218:Even if the spirit had been willing, the flesh felt a bit drooping. ~ Anonymous
219:God is with me. Jesus is near. The Spirit is greater than my fear. ~ Ted Dekker
220:He who weds the spirit of the times quickly becomes a widower. ~ G K Chesterton
221:I shall strive to inculculate in my men the spirit of the chase. ~ J E B Stuart
222:It is better to be destroyed than to triumph in slaying the spirit. ~ Anonymous
223:I tried to empty myself and let the spirit of Sethe inhabit me. ~ Oprah Winfrey
224:I will play my part by singing the spirit into every open heart. ~ Bobby Womack
225:Ours is the Spirit of the Eucharist, the total Gift of Self. ~ Katharine Drexel
226:Slavery is dead, but the spirit which animated it still lives. ~ Frances Harper
227:There is only one royal road for the spiritual journey...Love ~ Sathya Sai Baba
228:The sources of poetry are in the spirit seeking completeness. ~ Muriel Rukeyser
229:The spirit and the form; sentiment within and symbol without. ~ Sri Ramakrishna
230:We are what we are, the spirit afterwards, but first the touch. ~ Charlotte Mew
231:All wisdom is one: to understand the spirit that rules all by all. ~ Heraclitus,
232:Celebration happens when the mind unites with the spirit. ~ Sri Sri Ravi Shankar
233:Don't stop to paint the material, but push on to give the spirit. ~ Robert Henri
234:Life, the river of the Spirit, consenting to anguish and sorrow. ~ Sri Aurobindo
235:The ego is a tool. You don't separate it. It's a tool for the spirit. ~ Ram Dass
236:The great virtue of those who seek the spiritual path is courage. ~ Paulo Coelho
237:The spiritual path means making a path rather than following one. ~ Mark Epstein
238:2‘The Spirit of the LORD spoke through me; his word was on my tongue. ~ Anonymous
239:A great imperative imparts a wonderful impulse to the spirit. ~ Barbara W Tuchman
240:Attachment to views is the greatest impediment to the spiritual path. ~ Nhat Hanh
241:Equality is to be found only in the spiritual dignity of man ~ Fyodor Dostoyevsky
242:in order to train the spirit you had to train both mind and body, ~ Eric Greitens
243:I strive to express the spiritual nature of the universe. ~ Richard Pousette Dart
244:It is important to be still and listen and follow the Spirit. ~ M Russell Ballard
245:Literature is a means to delight the mind and embolden the spirit. ~ Ian Mortimer
246:Remember: The spirit grows sluggish when you neglect the passions. ~ Laini Taylor
247:Reverence: the spiritual attitude of a man to a god and a dog to a man. ~ Ambrose
248:ROM8.15 For ye have not received the spirit of bondage again to fear; ~ Anonymous
249:Self-esteem is as necessary to the spirit as food is to the body. ~ Maxwell Maltz
250:The Pope is only concerned with the spiritual welfare of his flock. ~ Aga Khan IV
251:The Spirit breathes upon the Word and brings the truth to sight. ~ William Cowper
252:The wise Christian will learn from the spiritual blunders of others. ~ Max Anders
253:Unless I had the spirit of prayer, I could do nothing. ~ Charles Grandison Finney
254:What art offers is space - a certain breathing room for the spirit. ~ John Updike
255:What art offers is space – a certain breathing room for the spirit. ~ John Updike
256:27And d he who searches hearts knows what is e the mind of the Spirit, ~ Anonymous
257:At twenty-three it takes very little to make the spirits soar. ~ Daphne du Maurier
258:Chains cease to be needed after the spirit has gone out of a prisoner. ~ Anonymous
259:Equality is to be found only in the spiritual dignity of man, ~ Fyodor Dostoyevsky
260:For the Spirit blows where He wills (John 3:8), not where we will. ~ Martin Luther
261:Happiness lies in the fulfillment of the spirit through the body. ~ Cyril Connolly
262:Let us celebrate the spirit of sport through the National Games ~ Sachin Tendulkar
263:Love is the force that ignites the spirit and binds teams together. ~ Phil Jackson
264:Loveliness of the spirit is worth more than loveliness of the flesh. ~ S Jae Jones
265:Often the wisdom of the body Clarifies the despair of the spirit. ~ Marion Woodman
266:The spirit from which we act is the principal matter. ~ Johann Wolfgang von Goethe
267:The spirit of self-sacrifice creates trust in the power of love. ~ Morihei Ueshiba
268:The spirit of the age is filled with the disdain for thinking. ~ Albert Schweitzer
269:The spirit walks of every day deceased. ~ Edward Young, Night-Thoughts (1742–1745)
270:The substance, the essence, the Spirit is freedom. ~ Georg Wilhelm Friedrich Hegel
271:Truth is the spirit of all that is good and worthy through loving. ~ Bryant McGill
272:When the spirit shines, even foggy skies make pleasant light. ~ Abraham Isaac Kook
273:Where the spirit does not work with the hand, there is no art. ~ Leonardo da Vinci
274:Whoever marries the spirit of the times must soon become a widower. ~ Peter Kreeft
275:Christianity is an adventure of the spirit or it is not Christianity. ~ Alan Hirsch
276:Christ's disciples were no orators, till the Spirit made them such. ~ Matthew Henry
277:Commerce diminishes the spirit both patriotism and military defense. ~ Thomas Paine
278:Doctors can heal the body, but it is music that uplifts the spirit. ~ Mother Teresa
279:Enter on the way of training while the spirits in youth are still pliable. ~ Virgil
280:I feel like the spirit of the butterfly transferred itself to me. ~ Vanessa Hudgens
281:I have conversed with the spiritual Sun. I saw him on Primrose Hill ~ William Blake
282:I make my battle plans from the spirit of my sleeping soldiers ~ Napoleon Bonaparte
283:I make my battle plans from the spirit of my sleeping soldiers ~ Napol on Bonaparte
284:In the spiritual life, he who does not advance goes backwards. ~ Pio of Pietrelcina
285:In the spiritual life, the opposite of fear is not courage, but trust. ~ Peter Enns
286:is spirit,w and his worshipers must worship in the Spirit and in truth. ~ Anonymous
287:Love and desire are the spirit's wings to great deeds. ~ Johann Wolfgang von Goethe
288:Ministers can but speak to the ear, the Spirit speaks to the heart. ~ Thomas Watson
289:Movies are art and the spirit of the movie depends on the creators. ~ Lloyd Kaufman
290:Sometimes I miss the spirit of London, but it's a very gray place. ~ Claire Forlani
291:The ego needs recognition. The spirit does not need to thank itself. ~ Stuart Wilde
292:The most visible symbol in New York is the spirit of a free people. ~ Rudy Giuliani
293:The spirit can assert itself only through the medium of clear form. ~ Gustav Mahler
294:The spiritual activity of millennia is deposited in language. ~ Friedrich Nietzsche
295:All bonafide revolutions are of necessity revolutions of the spirit. ~ Sonia Johnson
296:and you can only know Jesus fully through the Spirit’s influence, ~ Timothy J Keller
297:Dance represents the triumph of the spirit over the flesh. ~ Aleister Crowley, [T7],
298:For the spirit searcheth all things, yea, the deep things of God. ~ I Corinthians II
299:He will win whose army is animated by the spirit throughout all its ranks. ~ Sun Tzu
300:I am the spirit of perpetual negation. (Mephistopheles) ~ Johann Wolfgang von Goethe
301:If I just work when the spirit moves me, the spirit will ignore me. ~ Carolyn Forche
302:I love the spirit of Halloween and the energy that comes with it. ~ Katharine McPhee
303:I'm inviting the spirits into my photography. It's an act of God. ~ Hiroshi Sugimoto
304:Journaling is a way to be a good steward of the Spirit's illuminations. ~ John Piper
305:Myths are clues to the spiritual potentialities of the human life. ~ Joseph Campbell
306:No man has ever yet been hanged for breaking the spirit of a law. ~ Grover Cleveland
307:The spirit needs several sorts of food of which knowledge is only one. ~ John Ruskin
308:The Spirit of God leads the people of God to submit to the Word of God. ~ John Stott
309:To keep a kind of republic of the spirit—that's what I call success. ~ Edith Wharton
310:When the eyes of the flesh are shut, the eyes of the spirit are open. ~ Willa Cather
311:4The Spirit of God has made me; the breath of the Almighty gives me life. ~ Anonymous
312:All Scripture ought to be read in the spirit in which it was written. ~ Thomas Kempis
313:Avoid loud and aggressive persons,
they are vexations to the spirit. ~ Max Ehrmann
314:Being judgmental and condemning is not one of the gifts of the Spirit. ~ Billy Graham
315:Big-heartednes s is the most essential virtue on the spiritual journey. ~ Matthew Fox
316:Everything can be found at sea according to the spirit of your quest. ~ Joseph Conrad
317:For the spirit searcheth all things, yea, the deep things of God. ~ I Corinthians II,
318:Geometry will draw the soul toward truth and create the spirit of philosophy. ~ Plato
319:The spirits can only travel in straight lines,” said the scholar. ~ Mary Pope Osborne
320:The spiritual life is about becoming more at home in your own skin. ~ Parker J Palmer
321:You know who you should trust? Trust the Spirit within you, that’s who. ~ Mick Mooney
322:16The Spirit himself testifies with our spirit that we are God’s children. ~ Anonymous
323:In the prayer time, the battle of the spiritual life is lost or won. ~ E Stanley Jones
324:No man can come to God but by an extraordinary revelation of the Spirit. ~ John Calvin
325:Nouwen’s wisdom is a fusion of the psychological and the spiritual. ~ Henri J M Nouwen
326:She read Dickens in the spirit in which she would have eloped with him. ~ Eudora Welty
327:The intellectual controls the spiritual, the animal respects the natural. ~ Ray Davies
328:The spirit finds a way to be born.
Instinct seeks for ways to survive. ~ Toba Beta
329:The spirit of liberty is the spirit that is not quite sure it is right. ~ Learned Hand
330:The spirit of prayer is more precious than treasures of gold and silver. ~ John Bunyan
331:Through the medium of the Spirit God reveals Himself to Man. ~ William Walker Atkinson
332:To Dogmatism the Spirit of Inquiry is the same as the Spirit of Evil. ~ Ambrose Bierce
333:To find the spirit of change—was that it?—after the change had happened. ~ Caleb Crain
334:War paralyzes your courage and deadens the spirit of true manhood. ~ Alexander Berkman
335:When the spirit is not master of the world, then it is its dupe. ~ Ralph Waldo Emerson
336:All life is a manifestation of the spirit, the manifestation of love. ~ Morihei Ueshiba
337:Anybody can and should dance... It's good for the body and the spirit. ~ Isadora Duncan
338:Attachment to views is the greatest impediment to the spiritual path. ~ Thich Nhat Hanh
339:Commerce diminishes the spirit, both of patriotism and military defence. ~ Thomas Paine
340:Every tool carries with it the spirit by which it has been created. ~ Werner Heisenberg
341:fix your desire on this one thing: to be filled with the Spirit of God. ~ Andrew Murray
342:He had everything, but he possessed nothing. There is the spiritual secret. ~ A W Tozer
343:In the life of the spirit there is no ending that is not a beginning. ~ Henrietta Szold
344:Judge the spirit of the prophecy before you judge the truth of the word. ~ Graham Cooke
345:Just by the very nature of our birth, we are on the spiritual journey. ~ Thomas Keating
346:Let parents bequeath to their children not riches, but the spirit of reverence. ~ Plato
347:Let there be no purpose in friendship save the deepening of the spirit. ~ Khalil Gibran
348:Mealtime's the only time I get to devote to the things of the spirit. ~ John Dos Passos
349:Only when the form grows clear to you, will the spirit become so too. ~ Robert Schumann
350:Peace is a fruit of the Spirit, not the byproduct of accumulated wealth. ~ Andy Stanley
351:Peace is based on respect for life, the spirit of reverence for life. ~ Thich Nhat Hanh
352:The secret of genius is to carry the spirit of childhood into maturity. ~ Thomas Huxley
353:The spirit's foe in man has not been simplicity, but sophistication. ~ George Santayana
354:You take up the spiritual path only when you feel you cannot do otherwise. ~ The Mother
355:But the fruit of the Spirit is love, joy, peace, patience. —GALATIANS 5:22 ~ Sarah Young
356:Love is not a condition of the spirit but a sign of the zodiac. ~ Gabriel Garc a M rquez
357:Love is not a condition of the spirit but a sign of the zodiac. ~ Gabriel Garcia Marquez
358:Only the Spirit, if it breathe upon the clay, can create Man. ~ Antoine de Saint Exup ry
359:Spirituality is keeping the spirit up against all odds and obstacles of life. ~ Amit Ray
360:The inmost is the infinite. ~ Sri Aurobindo, The Future Poetry, The Power of the Spirit,
361:The spirit is the mirror; the body is the rust.
(Divan-i-Shamsi Tabriz) ~ Idries Shah
362:The spirit of policy and that of bureaucracy are diametrically opposed, ~ Niall Ferguson
363:The spirit of the individual is determined by his dominating thought habits. ~ Bruce Lee
364:The spiritual quest begins, for most people, as a search for meaning. ~ Marilyn Ferguson
365:We only have victory over satan when we walk in the Spirit in Christ Jesus. ~ T B Joshua
366:2 Corinthians 3:17. Now the Lord is the Spirit...is that the one you like? ~ Donald Trump
367:Even more amazing than the wonders of Nature are the powers of the spirit. ~ Helen Keller
368:Loving kindness is the spirit of friendship toward yourself and others. ~ Sharon Salzberg
369:Marriage and its entourage of possession and jealousy enslave the spirit. ~ Irvin D Yalom
370:May the spirit of death make a clerical error and forget you exist. ~ John Jackson Miller
371:Millions of mind guerrillas, raising the spirit of peace and love, not war. ~ John Lennon
372:My business is anything that comes between men and the Spirit of God. ~ Richard Llewellyn
373:The Holy Guardian Angel is the spiritual Sun of the Soul of the Adept. ~ Aleister Crowley
374:The last days are not for the faint of heart or the spiritually out of shape. ~ Sheri Dew
375:The most important quality on the spiritual path is courage,” said Gandhi. ~ Paulo Coelho
376:There's naught, no doubt, so much the spirit calms as rum and true religion. ~ Lord Byron
377:The spirit is life. The mind is the builder. The physical is the result.
   ~ Edgar Cayce,
378:The spirit of the poet craves spectators... even if only buffaloes. ~ Friedrich Nietzsche
379:The supreme harmony of the cosmos is selected in the harmony of the spirit. ~ Franz Liszt
380:To act collectively is according to the spirit of our institutions. ~ Henry David Thoreau
381:While still in the cage of your being behold the spirit bird before it flies away. ~ Rumi
382:You have not read till you understand the spirit of the matter. ~ Charles Haddon Spurgeon
383:Aphrodite forever stands by her man and drives the spirits of death away from him. ~ Homer
384:Art makes the spirit soar. And when the spirit is lifted, life follows. ~ Adriana Trigiani
385:Do not rest in baptism; what is it to have the water, and want the Spirit? ~ Thomas Watson
386:Eternal truth needs a human language that alters with the spirit of the times. ~ Carl Jung
387:Ignorance is the night of the spirit, but a night without stars or moon. ~ Chinese Proverb
388:Illumination by the Spirit is the endless end of every virtue. ~ Symeon the New Theologian
389:In the spiritual journey, you cannot be a wine taster, you have to become a drunk. ~ Mooji
390:It's the spirit within, not the veneer without, that makes a man. ~ Baden Powell de Aquino
391:ROM8.14 For as many as are led by the Spirit of God, they are the sons of God. ~ Anonymous
392:The late international Bible teacher Derek Prince, the spiritual father who ~ James W Goll
393:The light of the face comes from the candle of the spirit. ~ Jalaluddin RumiFriday Joy 😊❤️
394:The Scoutmaster guides the boy in the spirit of an older brother. ~ Baden Powell de Aquino
395:The spirit of moderation should also be the spirit of the lawgiver. ~ Baron de Montesquieu
396:The spiritual world is hidden and perfectly revealed in the physical world. ~ Richard Rohr
397:To love with the spirit is to pity, and he who pities most loves most. ~ Miguel de Unamuno
398:We cling to the letter because the spirit is so much harder to master. ~ Rachel Held Evans
399:We worshiped our ancestors. We believed in the spirits of men and animals, ~ Joseph Duncan
400:When you see Jesus as your Treasure, the Spirit has blown through your heart. ~ John Piper
401:Where they come in the spirit of perpetual giving - the house that love built. ~ T F Hodge
402:Without the spiritual world the material world is a disheartening enigma. ~ Joseph Joubert
403:As morality seems to have supplanted civilization, I move on to the spiritual. ~ Jeff Koons
404:God has not given us the spirit of fear. That comes from the adversary. ~ Gordon B Hinckley
405:In all the universe nothing remains permanent and unchanged but the spirit. ~ Anton Chekhov
406:In the spiritual realm nothing is indifferent: what is not useful is harmful. ~ Leo Tolstoy
407:Isn’t the spiritual search, at its essence, a movement toward objectivity? ~ Roland Merullo
408:It takes the Word of God plus the Spirit of God to equal the Truth of God. ~ Kris Vallotton
409:Let parents then bequeath to their children not riches but the spirit of reverence. ~ Plato
410:Like cheap music, the myth of progress lifts the spirits as it numbs the brain. ~ Anonymous
411:That is the spirit of the music: to not leave anyone out, to be inclusive. ~ Brian Viglione
412:The Jews detests the spirit of the nation in the midst of which they live. ~ Bernard Lazare
413:the product of a freed people that have not the spirit to be free.… We ~ Richard Hofstadter
414:The spirit animates the soul but the body kills it. The soul kills itself. ~ Marvin W Meyer
415:The Spirit of God breathes inspiration, while the carnal mind breeds vanity. ~ Fred C White
416:The spirit of her invincible heart guided her through the shadows. ~ Gabriel Garc a M rquez
417:The spirit of her invincible heart guided her through the shadows. ~ Gabriel Garcia Marquez
418:The spirit of the age is: Ask not what your country can do for you, demand it. ~ Mark Steyn
419:The spirit of the law is the least of the things we're prepared to violate. ~ Howard Tayler
420:The spirit of this country is totally adverse to a large military force. ~ Thomas Jefferson
421:The spiritual self is the deepest, most integrated aspect of who we are. ~ Marya Hornbacher
422:The word stands for the body, but the symphony stands for the spirit. ~ Hildegard of Bingen
423:...to tune the spirit when someone is trampling on you is called control ~ Carlos Castaneda
424:What heaven can be more real than to retain the spirit-world of childhood? ~ Beatrix Potter
425:As a body without breath is a corpse, so the church without the Spirit is dead. ~ John Stott
426:...because all happiness is contagious, and disarms the spirit of hatred. ~ Ir ne N mirovsky
427:Be in the spirit of Truth and any words you speak are in alignment with that spirit. ~ Mooji
428:Confession is good for the soul, it empties the spirit making more room for sin. ~ Trevanian
429:the kingdom of God. 22But the fruit of the Spirit is love, joy, peace, patience, ~ Anonymous
430:There is a germ of revolt lying in the spirit of inquiry and critical curiosity. ~ Andr Gide
431:There's a fire that burns away the lies, manifesting in the spiritual eye. ~ George Harrison
432:The Spirit is not given to make Bible study needless, but to make it effective. ~ J I Packer
433:The spiritual path can only be traveled through the daily experience of love. ~ Paulo Coelho
434:The will is the spirit of perseverance, and perseverance holds clear success. ~ Ameen Rihani
435:To live according to the spirit is to love according to the spirit. ~ Saint Francis de Sales
436:Too bad you got so bogged down in books. You've got the spirit of a warrior. ~ Richelle Mead
437:When the spirit of nature touches us, our hearts turn into a butterfly! ~ Mehmet Murat ildan
438:"Above all, Freud's attitude toward the spirit seemed to me highly questionable." ~ Carl Jung
439:A man who would interpret the scriptures must have the spiritual discipline. ~ Mahatma Gandhi
440:and began to speak with other tongues, as the Spirit gave them utterance. ACT2:05 ~ Anonymous
441:greatest poverty of all—the spiritual poverty of seeming abandonment by God: ~ Fulton J Sheen
442:Harmony is the natural rule of the spirit. ~ Sri Aurobindo, The Life Divine, The Divine Life,
443:Laziness and cowardice are two of the greatest enemies of the spiritual life. ~ Thomas Merton
444:Let not the spirit wander while the words of prayer run on out of our mouth. ~ Mahatma Gandhi
445:Like cheap music, the myth of progress lifts the spirits as it numbs the brain. ~ John N Gray
446:Meditation is one of the ways in which the spiritual man keeps himself awake. ~ Thomas Merton
447:No separation between the spiritual and the physical. It is all one. ~ Terry Tempest Williams
448:On the spiritual path each step forward is a conquest and the result of a fight. ~ The Mother
449:Religion is the fruit of the Spirit, a Christian character, a true life. ~ Henry Ward Beecher
450:Singing is good for the spirits. You should never miss an opportunity to sing. ~ Rick Riordan
451:Sometimes survival seems like submitting. And that's really hard on the spirit. ~ Aldis Hodge
452:The fruit of the Spirit is love. But love is the most costly of fruits. ~ Sinclair B Ferguson
453:The genius, wit, and the spirit of a nation are discovered by their proverbs. ~ Francis Bacon
454:The Lord casts no one down in Hell, but the spirit casts himself hither. ~ Emanuel Swedenborg
455:The most challenging thing for the spiritual seeker to do is to stop struggling. ~ Adyashanti
456:The nature of the spiritual life is that we are certain in our uncertainty. ~ Oswald Chambers
457:The person who can bring the spirit of laughter into a room is indeed blessed. ~ Bennett Cerf
458:The spirit of truth and the spirit of freedom-they are the pillars of society. ~ Henrik Ibsen
459:The spiritual man speaks to the natural man through the language of desire. ~ Neville Goddard
460:The worldly person is insane from the point of view of the spiritual person. ~ Robert Thurman
461:We can hear the silent voice of the spiritual universe within our own hearts. ~ Ruth St Denis
462:We can't sell short the spiritual power of cannabis, especially when eaten. ~ Terence McKenna
463:We hope the world will act in the spirit of enlightened self-interest. ~ Atal Bihari Vajpayee
464:Beauty is merely the Spiritual making itself known sensuously. ~ Georg Wilhelm Friedrich Hegel
465:Can such stiff and formal moldings as words capture the spirit-essence of love? ~ Pearl S Buck
466:Every human being is a repeated question asked to the spirit of the Universe. ~ Mihai Eminescu
467:if you want to walk with the Spirit of God, get on your knees and open your Bible. ~ Anonymous
468:Just as the nature of the water is to flow, it is the nature of the Spirit to be free. ~ Mooji
469:Lies are a thing of the physical world. They can’t exist in the spirit world. ~ Nnedi Okorafor
470:No power on earth or in hell can conquer the Spirit of God in a human spirit ~ Oswald Chambers
471:Oddly, neglect seemed to have resulted in an accidental release of the spirit. ~ Arundhati Roy
472:The life of the spirit is not our life, but the life of God within us. ~ Saint Teresa of Avila
473:The man who sticks it out against his fate shows spirit, but the spirit of a fool. ~ Euripides
474:The spirit flowed more freely and made for a more spontaneous style of worship. ~ John Grisham
475:To practice Aikido fully you must calm the spirit and go back to the origin. ~ Morihei Ueshiba
476:All the ways of a man are clean in his own eyes; but the Lord weigheth the spirits. ~ Anonymous
477:An authentic experience of the Spirit is an experience in response to the gospel. ~ Tim Chester
478:As a draft-animal is yoked in a wagon, even so the spirit is yoked in this body ~ Thomas Hobbes
479:It all began with a dozen men and a handful of women: and then the Spirit came. ~ Michael Green
480:It is against the spirit of ahimsa to overawe even one person into submission. ~ Mahatma Gandhi
481:It is not the strength of the body that counts, but the strength of the spirit. ~ J R R Tolkien
482:It is the Spirit of God alone who opens the gate of heaven to the elect. Further, ~ John Calvin
483:Music is indeed the mediator between the spiritual and the sensual life. ~ Ludwig van Beethoven
484:One has to go beyond the mind to experience the spiritual bliss of desirelessness. ~ Meher Baba
485:One has to nurture a new generation, to raise children in the spirit of Islam. ~ Akhmad Kadyrov
486:The calendar is a human invention; time does not exist on the spiritual level. ~ Isabel Allende
487:The ego constantly competes with the spirit for control over your inner voice. ~ Darren Johnson
488:The infinite! No other question has ever moved so profoundly the spirit of man. ~ David Hilbert
489:The protection of our citizens, the spirit and honor of our country, require ~ Thomas Jefferson
490:The Spirit always communicates that He's for you when He convicts you of your sin. ~ R C Sproul
491:The spirit is an inward flame; a lamp the world blows upon but never puts out. ~ Margot Asquith
492:The spirit of Mayfair beats in the soul of dandies and dandizettes everywhere. ~ Tyne O Connell
493:The spirit of social computing is the concept of leaving value in your wake. ~ Bradley Horowitz
494:The spiritual life does not remove us from the world but leads us deeper into it ~ Henri Nouwen
495:Three roads to good: knowledge, the spiritual life and the control of the mind. ~ Sangiti Sutta
496:We cling to the letter because the spirit is so much harder to master. More ~ Rachel Held Evans
497:With every anguish of our earthly part The spirit's sight grows clearer. ~ James Russell Lowell
498:Happiness is salutary for the body but sorrow develops the powers of the spirit. ~ Marcel Proust
499:I live by the spirit so I don't gratify all them old sinful desires that never satisfy. ~ LeCrae
500:In the heart of man, there is a constant conflict between the flesh and the spirit. ~ T B Joshua

IN CHAPTERS



  713 Integral Yoga
  237 Poetry
  151 Occultism
   81 Philosophy
   76 Christianity
   61 Psychology
   56 Fiction
   26 Science
   22 Yoga
   18 Theosophy
   11 Education
   9 Integral Theory
   7 Mysticism
   6 Sufism
   5 Philsophy
   5 Mythology
   3 Hinduism
   2 Buddhism
   1 Alchemy


  509 Sri Aurobindo
  290 The Mother
  214 Nolini Kanta Gupta
  148 Satprem
   59 Carl Jung
   45 Percy Bysshe Shelley
   43 James George Frazer
   41 Pierre Teilhard de Chardin
   36 Aleister Crowley
   33 William Wordsworth
   31 Friedrich Nietzsche
   26 Saint Augustine of Hippo
   24 Rudolf Steiner
   24 Aldous Huxley
   23 A B Purani
   20 Saint John of Climacus
   16 Sri Ramakrishna
   15 Walt Whitman
   13 Swami Krishnananda
   13 Robert Browning
   13 H P Lovecraft
   12 Friedrich Schiller
   12 Franz Bardon
   10 George Van Vrekhem
   9 Plato
   9 Nirodbaran
   8 Swami Vivekananda
   8 Plotinus
   7 Edgar Allan Poe
   6 Alice Bailey
   5 Saint Teresa of Avila
   5 Ralph Waldo Emerson
   5 Kabir
   5 Jordan Peterson
   4 Paul Richard
   4 Joseph Campbell
   4 John Keats
   4 Johann Wolfgang von Goethe
   4 Jalaluddin Rumi
   3 Symeon the New Theologian
   3 Sri Ramana Maharshi
   3 Saint Francis of Assisi
   3 Lalla
   3 Jorge Luis Borges
   2 William Butler Yeats
   2 Thubten Chodron
   2 Swami Sivananda Saraswati
   2 Saint John of the Cross
   2 Lucretius
   2 Khwaja Abdullah Ansari
   2 Jean Gebser
   2 Ibn Arabi
   2 Farid ud-Din Attar
   2 Bokar Rinpoche


   62 The Synthesis Of Yoga
   51 Collected Works of Nolini Kanta Gupta - Vol 03
   45 Shelley - Poems
   44 Collected Works of Nolini Kanta Gupta - Vol 01
   43 Letters On Yoga IV
   42 The Life Divine
   42 The Golden Bough
   42 Savitri
   41 Essays In Philosophy And Yoga
   40 Questions And Answers 1957-1958
   39 Letters On Yoga II
   35 Collected Works of Nolini Kanta Gupta - Vol 02
   34 Mysterium Coniunctionis
   33 Wordsworth - Poems
   30 Collected Works of Nolini Kanta Gupta - Vol 07
   28 Essays On The Gita
   28 Collected Works of Nolini Kanta Gupta - Vol 04
   27 Thus Spoke Zarathustra
   25 Letters On Yoga III
   24 The Perennial Philosophy
   23 Liber ABA
   23 Evening Talks With Sri Aurobindo
   21 Questions And Answers 1956
   21 Questions And Answers 1950-1951
   20 The Ladder of Divine Ascent
   20 The Human Cycle
   19 The Gospel of Sri Ramakrishna
   18 On Thoughts And Aphorisms
   18 Letters On Yoga I
   18 City of God
   17 Record of Yoga
   17 Magick Without Tears
   17 Collected Poems
   16 Sri Aurobindo or the Adventure of Consciousness
   15 The Future of Man
   15 Agenda Vol 03
   14 Whitman - Poems
   14 Questions And Answers 1953
   14 Essays Divine And Human
   13 The Study and Practice of Yoga
   13 Lovecraft - Poems
   13 Browning - Poems
   13 Agenda Vol 08
   13 Agenda Vol 02
   13 Agenda Vol 01
   12 The Practice of Psycho therapy
   12 Theosophy
   12 Schiller - Poems
   12 Questions And Answers 1929-1931
   11 Questions And Answers 1955
   11 On the Way to Supermanhood
   11 Let Me Explain
   11 Dark Night of the Soul
   11 Collected Works of Nolini Kanta Gupta - Vol 05
   11 Agenda Vol 06
   10 Preparing for the Miraculous
   10 Knowledge of the Higher Worlds
   10 Collected Works of Nolini Kanta Gupta - Vol 08
   10 Agenda Vol 12
   9 Twelve Years With Sri Aurobindo
   9 The Phenomenon of Man
   9 The Mother With Letters On The Mother
   9 Some Answers From The Mother
   9 Questions And Answers 1954
   9 On Education
   9 Kena and Other Upanishads
   9 Agenda Vol 11
   9 Agenda Vol 10
   8 Words Of The Mother II
   8 The Confessions of Saint Augustine
   8 Talks
   8 Isha Upanishad
   8 Agenda Vol 04
   7 The Practice of Magical Evocation
   7 The Integral Yoga
   7 The Bible
   7 Poe - Poems
   7 Aion
   7 Agenda Vol 09
   7 Agenda Vol 07
   6 The Secret Doctrine
   6 The Red Book Liber Novus
   6 The Interior Castle or The Mansions
   6 The Archetypes and the Collective Unconscious
   6 Letters On Poetry And Art
   6 Hymn of the Universe
   6 A Treatise on Cosmic Fire
   6 A Garden of Pomegranates - An Outline of the Qabalah
   6 5.1.01 - Ilion
   5 Vedic and Philological Studies
   5 Twilight of the Idols
   5 The Divine Comedy
   5 Maps of Meaning
   5 Initiation Into Hermetics
   5 Emerson - Poems
   5 Agenda Vol 05
   4 Words Of Long Ago
   4 Walden
   4 The Hero with a Thousand Faces
   4 Songs of Kabir
   4 Prayers And Meditations
   4 Keats - Poems
   4 Hymns to the Mystic Fire
   4 Faust
   4 Bhakti-Yoga
   3 Words Of The Mother I
   3 The Way of Perfection
   3 The Secret Of The Veda
   3 Sex Ecology Spirituality
   3 Raja-Yoga
   3 Plotinus - Complete Works Vol 04
   3 Plotinus - Complete Works Vol 01
   3 Collected Works of Nolini Kanta Gupta - Vol 06
   2 Yeats - Poems
   2 Words Of The Mother III
   2 The Ever-Present Origin
   2 The Essentials of Education
   2 The Blue Cliff Records
   2 Tara - The Feminine Divine
   2 Rumi - Poems
   2 Plotinus - Complete Works Vol 02
   2 Of The Nature Of Things
   2 Liber Null
   2 Labyrinths
   2 How to Free Your Mind - Tara the Liberator
   2 Arabi - Poems
   2 Advanced Dungeons and Dragons 2E


00.01 - The Approach to Mysticism, #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
  
   A scientist once thought that he had clinched the issue and cut the Gordian knot when he declared triumphantly with reference to spirit sances: "Very significant is the fact that spirits appear only in closed chambers, in half obscurity, to somnolent minds; they are nowhere in the open air, in broad daylight to the wide awake and vigilant intellect!" Well, if the fact is as it is stated, what does it prove? Night alone reveals the stars, during the day they vanish, but that is no proof that stars are not existent. Rather the true scientific spirit should seek to know why (or how) it is so, if it is so, and such a fact would exactly serve as a pointer, a significant starting ground. The attitude of the jesting Pilate is not helpful even to scientific inquiry. This matter of the Spirits we have taken only as an illustration and it must not be understood that this is a domain of high mysticism; rather the contrary. the Spiritualists' approach to Mysticism is not the right one and is fraught with not only errors but dangers. For the Spiritualists approach their subject with the entire scientific apparatus the only difference being that the scientist does not believe while the Spiritualist believes.
  

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

00.03 - Upanishadic Symbolism, #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
  
   The progression indicated by the order of succession points to a gradual withdrawal from the outer to the inner light, from the surface to the deep, from the obvious to the secret, from the actual and derivative to the real and original. We begin by the senses and move towards the Spirit.
  
  --
  
   With this sacrifice nourish the Gods, that the Gods may nourish you; thus mutually nourishing ye shall obtain the highest felicity3 is the very secret of the cosmic play, the basis of the Spiritual evolution in the universal existence.
  
  --
  
   And they who are thus lifted up into the Higher Orbit are freed from the bondage to the cycle of rebirth. They enjoy the supreme Liberation that is of the Spirit; and even when they descend into the Inferior Path, it is to work out as free agents, as vehicles of the Divine, a special purpose, to bring down something of the substance and nature of the Solar reality into the lower world, enlighten and elevate the lower, as far as it is allowed, into the higher.
  
  --
  
   The three fires are named elsewhere Garhapatya, Dakshina, and Ahavaniya.9 They are the three tongues of the one central Agni, that dwells secreted in the hearth of the soul. They manifest as aspirations that flame up from the three fundamental levels of our being, the body, the life and the mind. For although the Spiritual consciousness is the natural element of the soul and is gained in and through the soul, yet, in order that man may take possession of it and dwell in it consciously, in order that the soul's empire may be established, the external being too must respond to the soul's impact and yearn for its truth in the Spirit. The mind, the life and the body which are usually obstructions in the path, must discover the secret flame that is in them tooeach has his own portion of the Soul's Fireand mount on its ardent tongue towards the heights of the Spirit.
  
   Garhapatya is the Fire in the body-consciousness, the fire of Earth, as it is sometimes called; Dakshina is the Fire of the moon or mind, and Ahavaniya that of life.10 The earthly fire is also the fire of the sun; the sun is the source of all earth's heat and symbolises at the same time the Spiritual light manifested in the physical consciousness. The lunar fire is also the fire of the stars, the stars, mythologically, being the consorts or powers of the moon and they symbolise, in Yogic experience, the intuitive thoughts. The fire of the life-force has its symbol in lightning, electric energy being its vehicle.
  
   Agni in the physical consciousness is calledghapati, for the body is the house in which the soul is lodged and he is its keeper, guardian and lord. The fire in the mental consciousness is called daki; for it is that which gives discernment, the power to discriminate between the truth and the falsehood, it is that which by the pressure of its heat and light cleaves the wrong away from the right. And the fire in the life-force is called havanya; for pra is not only the plane of hunger and desire, but also of power and dynamism, it is that which calls forth forces, brings them into' play and it is that which is to be invoked for the progression of the Sacrifice, for an onward march on the Spiritual path.
  
  --
  
   Ether or Space is the infinitude of the Spirit, the limitless Presence that dwells in and yet transcends the body, the life the heart and the mind.
  
  --
  
   Man, however, is an epitome of creation. He embraces and incarnates the entire gamut of consciousness and comprises in him all beings from the highest Divinity to the lowest jinn or elf. And yet each human being in his true personality is a lineal descendant of one or other typal aspect or original Personality of the one supreme Reality; and his individual character is all the more pronounced and well-defined the more organised and developed is the being. The psychic being in man is thus a direct descent, an immediate emanation along a definite line of devolution of the supreme consciousness. We may now understand and explain easily why one chooses a particular Ishta, an ideal god, what is the drive that pushes one to become a worshipper of Siva or Vishnu or any other deity. It is not any rational understanding, a weighing of pros and cons and then a resultant conclusion that leads one to choose a path of religion or spirituality. It is the soul's natural call to the God, the type of being and consciousness of which it is a spark, from which it has descended, it is the secret affinity the Spiritual blood-relation as it were that determines the choice and adherence. And it is this that we name Faith. And the exclusiveness and violence and bitterness which attend such adherence and which go "by the "name of partisanship, sectarianism, fanaticism etc., a;e a deformation in the ignorance on the physico-vital plane of the secret loyalty to one's source and origin. Of course, the pattern or law is not so simple and rigid, but it gives a token or typal pattern. For it must not be forgotten that the supreme source or the original is one and indivisible and in the highest integration consciousness is global and not exclusive. And the human being that attains such a status is not bound or wholly limited to one particular formation: its personality is based on the truth of impersonality. And yet the two can go together: an individual can be impersonal in consciousness and yet personal in becoming and true to type.
  

00.04 - The Beautiful in the Upanishads, #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
  
   Only, to some perhaps the beauty may not appear as evident and apparent. the Spirit of beauty that resides in the Upanishadic consciousness is more retiring and reticent. It dwells in its own privacy, in its own home, as it were, and therefore chooses to be bare and austere, simple and sheer. Beauty means usually the beauty of form, even if it be not always the decorative, ornamental and sumptuous form. The early Vedas aimed at the perfect form (surpaktnum), the faultless expression, the integral and complete embodiment; the gods they envisaged and invoked were gleaming powers carved out of harmony and beauty and figured close to our modes of apprehension (spyan). But the Upanishads came to lay stress upon what is beyond the form, what the eye cannot see nor the vision reflect:
  

0.01 - Introduction, #Agenda Vol 1, #The Mother, #Integral Yoga
  
  'Something else' is ominous, perilous, disrupting - it is quite unbearable for all those who resemble the old beast. The story of the Pondicherry 'Ashram' is the story of an old clan ferociously clinging to its 'spiritual' privileges, as others clung to the muscles that had made them kings among the great apes. It is armed with all the piousness and all the reasonableness that had made logical man so 'infallible' among his less cerebral brothers. the Spiritual brain is probably the worst obstacle to the new species, as were the muscles of the old orangutan for this fragile stranger who no longer climbed so well in the trees and sat, pensive, at the center of a little, uncertain clearing.
  
  --
  The whole time - or for seven years, in any event - we fought with our conception of God and the
  'spiritual life': it was all so comfortable, for we had a supreme 'symbol' of it right there. She let us do as we pleased, She even opened up all kinds of little heavens in us, along with a few hells, since they go together. She even opened the door in us to a certain 'liberation,' which in the end was as soporific as eternity - but there was nowhere to get out: it WAS eternity. We were trapped on all sides. There was nothing left but these 4m2 of skin, the last refuge, that which we wanted to flee by way of above or below, by way of Guiana or the Himalayas. She was waiting for us just there, at the end of our spiritual or not so spiritual pirouettes. Matter was her concern. It took us seven years to understand that She was beginning there, 'where the other yogas leave off,' as Sri Aurobindo had already said twenty-five years earlier. It was necessary to have covered all the paths of the Spirit and all those of Matter, or in any case a large number geographically, before discovering, or even simply understanding, that 'something else' was really Something Else. It was not an improved
  Spirit nor even an improved Matter, but ... it could be called 'nothing,' so contrary was it to all we know. For the caterpillar, a butterfly is nothing, it is not even visible and has nothing in common with caterpillar heavens nor even caterpillar matter. So there we were, trapped in an impossible adventure. One does not return from there: one must cross the bridge to the other side. Then one day in that seventh year, while we still believed in liberations and the collected Upanishads, highlighted with a few glorious visions to relieve the commonplace (which remained appallingly commonplace), while we were still considering 'the Mother of the Ashram' rather like some spiritual super-director (endowed, albeit, with a disarming yet ever so provocative smile, as though
  She were making fun of us, then loving us in secret), She told us, 'I have the feeling that ALL we have lived, ALL we have known, ALL we have done is a perfect illusion ... When I had the Spiritual experience that material life is an illusion, personally I found that so marvelously beautiful and happy that it was one of the most beautiful experiences of my life, but now it is the entire spiritual structure as we have lived it that is becoming an illusion! - Not the same illusion, but an illusion far worse. And I am no baby: I have been here for forty-seven years now!' Yes, She was eighty-three years old then. And that day, we ceased being 'the enemy of our own conception of the Divine,' for this entire Divine was shattered to pieces - and we met Mother, at last. This mystery we call
  Mother, for She never ceased being a mystery right to her ninety-fifth year, and to this day still, challenges us from the other side of a wall of invisibility and keeps us floundering fully in the mystery - with a smile. She always smiles. But the mystery is not solved.
  --
  Sri Aurobindo! They would be fossils. The truth is always on the move. It is with those who dare, who have courage, and above all the courage to shatter all the effigies, to de-mystify, and to go
  TRULY to the conquest of the new. The 'new' is painful, discouraging, it resembles nothing we know! We cannot hoist the flag of an unconquered country - but this is what is so marvelous: it does not yet exist. We must MAKE IT EXIST. The adventure has not been carved out: it is to be carved out. Truth is not entrapped and fossilized, 'spiritualized': it is to be discovered. We are in a nothing that we must force to become a something. We are in the adventure of the new species. A new species is obviously contradictory to the old species and to the little flags of the alreadyknown. It has nothing in common with the Spiritual summits of the old world, nor even with its abysms - which might be delightfully tempting for those who have had enough of the summits, but everything is the same, in black or white, it is fraternal above and below. SOMETHING ELSE is needed.
  

0.01 - I - Sri Aurobindos personality, his outer retirement - outside contacts after 1910 - spiritual personalities: Vibhutis and Avatars - transformtion of human personality, #Evening Talks With Sri Aurobindo, #unset, #Kabbalah
  
   The question which Arjuna asks Sri Krishna in the Gita (second chapter) occurs pertinently to many about all spiritual personalities: "What is the language of one whose understanding is poised? How does he speak, how sit, how walk?" Men want to know the outer signs of the inner attainment, the way in which a spiritual person differs outwardly from other men. But all the tests which the Gita enumerates are inner and therefore invisible to the outer view. It is true also that the inner or the Spiritual is the essential and the outer derives its value and form from the inner. But the transformation about which Sri Aurobindo writes in his books has to take place in nature, because according to him the divine Reality has to manifest itself in nature. So, all the parts of nature including the physical and the external are to be transformed. In his own case the very physical became the transparent mould of the Spirit as a result of his intense Sadhana. This is borne out by the impression created on the minds of sensitive outsiders like Sj. K. M. Munshi who was deeply impressed by his radiating presence when he met him after nearly forty years.
  
  --
  
   This period of outer retirement was one of intense Sadhana and of intellectual activity it was also one during which he acted on external events, though he was not dedicated outwardly to a public cause. About his own retirement he writes: "But this did not mean, as most people supposed, that he [Sri Aurobindo] had retired into some height of spiritual experience devoid of any further interest in the world or in the fate of India. It could not mean that, for the very principle of his Yoga was not only to realise the Divine and attain to a complete spiritual consciousness, but also to take all life and all world activity into the scope of this spiritual consciousness and action and to base life on the Spirit and give it a spiritual meaning. In his retirement Sri Aurobindo kept a close watch on all that was happening in the world and in India and actively intervened, whenever necessary, but solely with a spiritual force and silent spiritual action; for it is part of the experience of those who have advanced in yoga that besides the ordinary forces and activities of the mind and life and body in Matter, there are other forces and powers that can and do act from behind and from above; there is also a spiritual dynamic power which can be possessed by those who are advanced in spiritual consciousness, though all do not care to possess or, possessing, to use it and this power is greater than any other and more effective. It was this force which, as soon as he attained to it, he used at first only in a limited field of personal work, but afterwards in a constant action upon the world forces."[1]
  
  --
  
   In his Essays on the Gita, Sri Aurobindo says about the Avatar: "He may, on the other hand, descend as an incarnation of divine life, the divine personality and power in its characteristic action, for a mission ostensibly social, ethical and political, as is represented in the story of Rama or Krishna; but always then this descent becomes in the soul of the race a permanent power for the inner living and the Spiritual rebirth."[5]
  

0.01 - Letters from the Mother to Her Son, #Some Answers From The Mother, #The Mother, #Integral Yoga
  have become responsible for all this; I am at the centre of the
  organisation, on the material as well as the Spiritual side, and you
  can easily imagine what it means. We already occupy five houses,

0.01 - Life and Yoga, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
  
  HERE are two necessities of Nature's workings which seem always to intervene in the greater forms of human activity, whether these belong to our ordinary fields of movement or seek those exceptional spheres and fulfilments which appear to us high and divine. Every such form tends towards a harmonised complexity and totality which again breaks apart into various channels of special effort and tendency, only to unite once more in a larger and more puissant synthesis. Secondly, development into forms is an imperative rule of effective manifestation; yet all truth and practice too strictly formulated becomes old and loses much, if not all, of its virtue; it must be constantly renovated by fresh streams of the Spirit revivifying the dead or dying vehicle and changing it, if it is to acquire a new life. To be perpetually reborn is the condition of a material immortality. We are in an age, full of the throes of travail, when all forms of thought and activity that have in themselves any strong power of utility or any secret virtue of persistence are being subjected to a supreme test and given their opportunity of rebirth. The world today presents the aspect of a huge cauldron of Medea in which all things are being cast, shredded into pieces, experimented on, combined and recombined either to perish and provide the scattered material of new forms or to emerge rejuvenated and changed for a fresh term of existence. Indian Yoga, in its essence a special action or formulation of certain great powers of Nature, itself specialised, divided and variously formulated, is potentially one of these dynamic elements of the future life of humanity. The child of immemorial ages, preserved by its vitality and truth into our modern times, it is now emerging from the secret schools and ascetic retreats in which it had taken refuge and is seeking its place in the future sum of living human powers and utilities. But it has first to rediscover itself, bring to the surface
  

0.02 - II - The Home of the Guru, #Evening Talks With Sri Aurobindo, #unset, #Kabbalah
  
   The Master, the Guru, set at rest the puzzled human mind by his illuminating answers, perhaps even more by his silent consciousness, so that it might be able to pursue unhampered the path of realisation of the Truth. Those ancient discourses answer the mind of man today even across the ages. They have rightly acquired as everything of the past does a certain sanctity. But sometimes that very reverence prevents men from properly evaluating, and living in, the present. This happens when the mind instead of seeking the Spirit looks at the form. For instance, it is not necessary for such discourses that they take place in forest-groves in order to be highly spiritual. Wherever the Master is, there is Light. And guru-griha the house of the Master can be his private dwelling place. So much was this feeling a part of Sri Aurobindo's nature and so particular was he to maintain the personal character of his work that during the first few years after 1923 he did not like his house to be called an 'Ashram', as the word had acquired the sense of a public institution to the modern mind. But there was no doubt that the flower of Divinity had blossomed in him; and disciples, like bees seeking honey, came to him. It is no exaggeration to say that these Evening Talks were to the small company of disciples what the Aranyakas were to the ancient seekers. Seeking the Light, they came to the dwelling place of their Guru, the greatest seer of the age, and found it their spiritual home the home of their parents, for the Mother, his companion in the great mission, had come. And these spiritual parents bestowed upon the disciples freely of their Light, their Consciousness, their Power and their Grace. The modern reader may find that the form of these discourses differs from those of the past but it was bound to be so for the simple reason that the times have changed and the problems that puzzle the modern mind are so different. Even though the disciples may be very imperfect representations of what he aimed at in them, still they are his creations. It is in order to repay, in however infinitesimal a degree, the debt which we owe to him that the effort is made to partake of the joy of his company the Evening Talks with a larger public.
   ***

0.02 - The Three Steps of Nature, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
   of the material or food sheath and the nervous system or vital vehicle.1
  If, then, this inferior equilibrium is the basis and first means of the higher movements which the universal Power contemplates and if it constitutes the vehicle in which the Divine here seeks to reveal Itself, if the Indian saying is true that the body is the instrument provided for the fulfilment of the right law of our nature, then any final recoil from the physical life must be a turning away from the completeness of the divine Wisdom and a renunciation of its aim in earthly manifestation. Such a refusal may be, owing to some secret law of their development, the right attitude for certain individuals, but never the aim intended for mankind. It can be, therefore, no integral Yoga which ignores the body or makes its annulment or its rejection indispensable to a perfect spirituality. Rather, the perfecting of the body also should be the last triumph of the Spirit and to make the bodily life also divine must be God's final seal upon His work in the universe. The obstacle which the physical presents to the Spiritual is no argument for the rejection of the physical; for in the unseen providence of things our greatest difficulties are our best opportunities. A supreme difficulty is Nature's indication to us of a supreme conquest to be won and an ultimate problem to be solved; it is not a warning of an inextricable snare to be shunned or of an enemy too strong for us from whom we must flee.
  

0.03 - III - The Evening Sittings, #Evening Talks With Sri Aurobindo, #unset, #Kabbalah
  
   What was talked in the small group informally was not intended by Sri Aurobindo to be the independent expression of his views on the subjects, events or the persons discussed. Very often what he said was in answer to the Spiritual need of the individual or of the collective atmosphere. It was like a spiritual remedy meant to produce certain spiritual results, not a philosophical or metaphysical pronouncement on questions, events or movements. The net result of some talks very often was to point out to the disciple the inherent incapacity of the human intellect and its secondary place in the search for the ultimate Reality.
  

0.03 - The Threefold Life, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
  
  NATURE, then, is an evolution or progressive self-manifestation of an eternal and secret existence, with three successive forms as her three steps of ascent. And we have consequently as the condition of all our activities these three mutually interdependent possibilities, the bodily life, the mental existence and the veiled spiritual being which is in the involution the cause of the others and in the evolution their result. Preserving and perfecting the physical, fulfilling the mental, it is Nature's aim and it should be ours to unveil in the perfected body and mind the transcendent activities of the Spirit. As the mental life does not abrogate but works for the elevation and better utilisation of the bodily existence, so too the Spiritual should not abrogate but transfigure our intellectual, emotional, aesthetic and vital activities.
  
  For man, the head of terrestrial Nature, the sole earthly frame in which her full evolution is possible, is a triple birth. He has been given a living frame in which the body is the vessel and life the dynamic means of a divine manifestation. His activity is centred in a progressive mind which aims at perfecting itself as well as the house in which it dwells and the means of life that it uses, and is capable of awaking by a progressive self-realisation to its own true nature as a form of the Spirit. He culminates in what he always really was, the illumined and beatific spirit which is intended at last to irradiate life and mind with its now concealed splendours.
  
  --
  
  The characteristic law of Spirit is self-existent perfection and immutable infinity. It possesses always and in its own right the immortality which is the aim of Life and the perfection which is the goal of Mind. The attainment of the eternal and the realisation of that which is the same in all things and beyond all things, equally blissful in universe and outside it, untouched by the imperfections and limitations of the forms and activities in which it dwells, are the glory of the Spiritual life.
  
  --
  
  Yet he admits so much of spirituality as has been enforced on his customary ideas by the great religious outbursts of the past and he makes in his scheme of society a place, venerable though not often effective, for the priest or the learned theologian who can be trusted to provide him with a safe and ordinary spiritual pabulum. But to the man who would assert for himself the liberty of spiritual experience and the Spiritual life, he assigns, if he admits him at all, not the vestment of the priest but the robe of the Sannyasin. Outside society let him exercise his dangerous freedom. So he may even serve as a human lightning-rod receiving the electricity of the Spirit and turning it away from the social edifice.
  
  --
  
  Its higher manifestations, even the most splendid and puissant, either merely increase the number of souls drawn out of social life and so impoverish it or disturb the society for a while by a momentary elevation. The truth is that neither the mental effort nor the Spiritual impulse can suffice, divorced from each other, to overcome the immense resistance of material Nature.
  
  --
  
  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 if it is often difficult for the mental life to accommodate itself to the dully resistant material activity, how much more difficult must it seem for the Spiritual existence to live on in a world that appears full not of the Truth but of every lie and illusion, not of Love and Beauty but of an encompassing discord and ugliness, not of the Law of Truth but of victorious selfishness and sin? Therefore the Spiritual life tends easily in the saint and Sannyasin to withdraw from the material existence and reject it either wholly and physically or in the Spirit. It sees this world as the kingdom of evil or of ignorance and the eternal and divine either in a far-off heaven or beyond where there is no world and no life. It separates itself inwardly, if not also physically, from the world's impurities; it asserts the Spiritual reality in a spotless isolation. This withdrawal renders an invaluable service to the material life itself by forcing it to regard and even to bow down to something that is the direct negation of its own petty ideals, sordid cares and egoistic self-content.
  
  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.
  --
  
  But the Spiritual life, like the mental, may thus make use of this outward existence for the benefit of the individual with a perfect indifference to any collective uplifting of the merely symbolic world which it uses. Since the Eternal is for ever the same in all things and all things the same to the Eternal, since the exact mode of action and the result are of no importance compared with the working out in oneself of the one great realisation, this spiritual indifference accepts no matter what environment, no matter what action, dispassionately, prepared to retire as soon as its own supreme end is realised. It is so that many have understood the ideal of the Gita. Or else the inner love and bliss may pour itself out on the world in good deeds, in service, in compassion, the inner Truth in the giving of knowledge, without therefore attempting the transformation of a world which must by its inalienable nature remain a battlefield of the dualities, of sin and virtue, of truth and error, of joy and suffering.
  
  But if Progress also is one of the chief terms of worldexistence and a progressive manifestation of the Divine the true sense of Nature, this limitation also is invalid. It is possible for the Spiritual life in the world, and it is its real mission, to change the material life into its own image, the image of the Divine. Therefore, besides the great solitaries who have sought and attained their self-liberation, we have the great spiritual teachers who have also liberated others and, supreme of all, the great dynamic souls who, feeling themselves stronger in the might of the Spirit than all the forces of the material life banded together, have thrown themselves upon the world, grappled with it in a loving wrestle and striven to compel its consent to its own transfiguration. Ordinarily, the effort is concentrated on a mental and moral change in humanity, but it may extend itself also to the alteration of the forms of our life and its institutions so that they too may be a better mould for the inpourings of the Spirit. These attempts have been the supreme landmarks in the progressive development of human ideals and the divine preparation of the race. Every one of them, whatever its outward results, has left Earth more capable of Heaven and quickened in its tardy movements the evolutionary Yoga of Nature.
  
  In India, for the last thousand years and more, the Spiritual life and the material have existed side by side to the exclusion of the progressive mind. Spirituality has made terms for itself with Matter by renouncing the attempt at general progress. It has obtained from society the right of free spiritual development for all who assume some distinctive symbol, such as the garb of the Sannyasin, the recognition of that life as man's goal and those who live it as worthy of an absolute reverence, and the casting of society itself into such a religious mould that its most customary acts should be accompanied by a formal reminder of the Spiritual symbolism of life and its ultimate destination. On the other hand, there was conceded to society the right of inertia and immobile self-conservation. The concession destroyed much of the value of the terms. The religious mould being fixed, the formal reminder tended to become a routine and to lose its living sense. The constant attempts to change the mould by new sects and religions ended only in a new routine or a modification of the old; for the saving element of the free and active mind had been exiled. The material life, handed over to the Ignorance, the purposeless and endless duality, became a leaden and dolorous yoke from which flight was the only escape.
  
  --
  
  The utility of the compromise in the then actual state of the world cannot be doubted. It secured in India a society which lent itself to the preservation and the worship of spirituality, a country apart in which as in a fortress the highest spiritual ideal could maintain itself in its most absolute purity unoverpowered by the siege of the forces around it. But it was a compromise, not an absolute victory. The material life lost the divine impulse to growth, the Spiritual preserved by isolation its height and purity, but sacrificed its full power and serviceableness to the world. Therefore, in the divine Providence the country of the Yogins and the Sannyasins has been forced into a strict and imperative contact with the very element it had rejected, the element of the progressive Mind, so that it might recover what was now wanting to it.
  
  --
  
  But what Nature aims at for the mass in a slow evolution, Yoga effects for the individual by a rapid revolution. It works by a quickening of all her energies, a sublimation of all her faculties. While she develops the Spiritual life with difficulty and has constantly to fall back from it for the sake of her lower realisations, the sublimated force, the concentrated method of Yoga can attain directly and carry with it the perfection of the mind and even, if she will, the perfection of the body. Nature seeks the Divine in her own symbols: Yoga goes beyond Nature to the Lord of Nature, beyond universe to the Transcendent and can return with the transcendent light and power, with the fiat of the Omnipotent.
  
  But their aim is one in the end. The generalisation of Yoga in humanity must be the last victory of Nature over her own delays and concealments. Even as now by the progressive mind in Science she seeks to make all mankind fit for the full development of the mental life, so by Yoga must she inevitably seek to make all mankind fit for the higher evolution, the second birth, the Spiritual existence. And as the mental life uses and perfects the material, so will the Spiritual use and perfect the material and the mental existence as the instruments of a divine self-expression.
  

0.04 - The Systems of Yoga, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
  Self. Hathayoga selects the body and the vital functionings as its instruments of perfection and realisation; its concern is with the gross body. Rajayoga selects the mental being in its different parts as its lever-power; it concentrates on the subtle body. The triple Path of Works, of Love and of Knowledge uses some part of the mental being, will, heart or intellect as a starting-point and seeks by its conversion to arrive at the liberating Truth,
  Beatitude and Infinity which are the nature of the Spiritual life.
  
  --
  
  We perceive that as Hathayoga, dealing with the life and body, aims at the supernormal perfection of the physical life and its capacities and goes beyond it into the domain of the mental life, so Rajayoga, operating with the mind, aims at a supernormal perfection and enlargement of the capacities of the mental life and goes beyond it into the domain of the Spiritual existence.
  
  But the weakness of the system lies in its excessive reliance on abnormal states of trance. This limitation leads first to a certain aloofness from the physical life which is our foundation and the sphere into which we have to bring our mental and spiritual gains. Especially is the Spiritual life, in this system, too much associated with the state of Samadhi. Our object is to make the Spiritual life and its experiences fully active and fully utilisable in the waking state and even in the normal use of the functions.
  

0.05 - Letters to a Child, #Some Answers From The Mother, #The Mother, #Integral Yoga
  its own, the vital will never accept it.
  So you must open yourself to the Spiritual force and allow it
  to work in you; then you will more and more dwell in constant
  --
  *
  The moon is the symbol of the Spiritual light, one in its origin,
  multiple in its manifestation. There is only one moon and yet
  --
  would like to tell you something about this. To be sure that you
  are meant for the Ashram life, it is necessary that the Spiritual
  life and all the discipline it entails — in short, the search for and
  --
  life can give, without getting anything much in exchange?
  Of course, if you want to lead the Spiritual life at any cost,
  that is another thing. But in that case, you will have to rely on

0.05 - The Synthesis of the Systems, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
  
  Perfection includes perfection of mind and body, so that the highest results of Rajayoga and Hathayoga should be contained in the widest formula of the synthesis finally to be effected by mankind. At any rate a full development of the general mental and physical faculties and experiences attainable by humanity through Yoga must be included in the scope of the integral method. Nor would these have any raison d'etre unless employed for an integral mental and physical life. Such a mental and physical life would be in its nature a translation of the Spiritual existence into its right mental and physical values. Thus we would arrive at a synthesis of the three degrees of Nature and of the three modes of human existence which she has evolved or is evolving. We would include in the scope of our liberated being and perfected modes of activity the material life, our base, and the mental life, our intermediate instrument.
  

0.06 - INTRODUCTION, #Dark Night of the Soul, #Saint John of the Cross, #Christianity
  treated in the present stanza, and will be treated in the first part of this book.
  And the second is of the Spiritual part; of this speaks the second stanza,
  which follows; and of this we shall treat likewise, in the second and the third
  --
  when God draws them forth from the state of beginnerswhich is the
  state of those that meditate on the Spiritual road and begins to set them in
  the state of progressiveswhich is that of those who are already
  --
  portion of very few.'5 The one is 'bitter and terrible' but 'the second bears no
  comparison with it,' for it is 'horrible and awful to the Spirit.'6 A good deal of
  literature on the former Night existed in the time of St. John of the Cross and he
  --
  At only slightly greater length St. John of the Cross describes the Passive
  Night of the Spirit, which is at once more afflictive and more painful than those
  which have preceded it. This, nevertheless, is the Dark Night par excellence, of
  --
  rather than purgation. The reason is that all the imperfections and disorders of the
  sensual part have their strength and root in the Spirit, where all habits, both good
  and bad, are brought into subjection, and thus, until these are purged, the
  --
  heights of sublimity.
  Chapter ix describes how, although these purgations seem to blind the Spirit,
  they do so only to enlighten it again with a brighter and intenser light, which it is
  --
  such gigantic proportions that he should have given us other and smaller buildings
  of a somewhat similar kind. Admirable as are the Spiritual Canticle and the Living
  Flame of Love, they are not so completely knit into one whole as is this great double

0.06 - Letters to a Young Sadhak, #Some Answers From The Mother, #The Mother, #Integral Yoga
  one does it; I mean it is not so much the action which counts
  as the attitude, the Spirit in which one acts. To know how to
  give yourself entirely and without egoism while washing dishes
  --
  It is not the work, any work, in itself which can bring you
  close to me. It is the Spirit in which it is done that is important.
  *
  --
  I am trying to know this or that.
  It is not the work that is of importance but the Spirit in which
  one does it. It is difficult to keep one’s mind perfectly quiet; it

0.07 - DARK NIGHT OF THE SOUL, #Dark Night of the Soul, #Saint John of the Cross, #Christianity
  DARK NIGHT
  Exposition of the stanzas describing the method followed by the soul in its journey upon the Spiritual road to the attainment of the perfect union of love with God, to the extent that is possible in this life. Likewise are described the properties belonging to the soul that has attained to the said perfection, according as they are contained in the same stanzas.
  
  PROLOGUE
  IN this book are first set down all the stanzas which are to be expounded; afterwards, each of the stanzas is expounded separately, being set down before its exposition; and then each line is expounded separately and in turn, the line itself also being set down before the exposition. In the first two stanzas are expounded the effects of the two spiritual purgations: of the sensual part of man and of the Spiritual part. In the other six are expounded various and wondrous effects of the Spiritual illumination and union of love with God.
  

0.07 - Letters to a Sadhak, #Some Answers From The Mother, #The Mother, #Integral Yoga
  for spoiling the book with this very crude offering.
  Nothing to excuse, all is in the Spirit of the offering....
  Love and blessings to my dear child.

0.08 - Letters to a Young Captain, #Some Answers From The Mother, #The Mother, #Integral Yoga
  What is the difference between the psychic change
  and the Spiritual change?
  The psychic change is the change that puts you in contact with
  --
  This amounts to asking how one can eliminate the ego. It is only
  by yoga that one can do it. There have been, throughout the Spiritual history of humanity, many methods of yoga — which Sri
  Aurobindo has described and explained for us in The Synthesis

0.09 - Letters to a Young Teacher, #Some Answers From The Mother, #The Mother, #Integral Yoga
  Sri Aurobindo means that one should not mistake a mental
  ambition or a vital caprice for the Spiritual call — for that alone
  is a sure sign that one should take up Yoga. the Spiritual call is
  heard only when the time has come, and then the soul responds
  --
  of many different entities which are sometimes even contrary to
  one another: some want the Spiritual life, others are attached to
  the things of this world. To make all these parts agree and to

01.01 - A Yoga of the Art of Life, #Collected Works of Nolini Kanta Gupta - Vol 03, #Nolini Kanta Gupta, #Integral Yoga
  
   Here is the very heart of the mystery, the master-key to the problem. The advent of the superhuman or divine race, however stupendous or miraculous the phenomenon may appear to be, can become a thing of practical actuality, precisely because it is no human agency that has undertaken it but the Divine himself in his supreme potency and wisdom and love. The descent of the Divine into the ordinary human nature in order to purify and transform it and be lodged there is the whole secret of the sadhana in Sri Aurobindo's Yoga. The sadhaka has only to be quiet and silent, calmly aspiring, open and acquiescent and receptive to the one Force; he need not and should not try to do things by his independent personal effort, but get them done or let them be done for him in the dedicated consciousness by the Divine Master and Guide. All other Yogas or spiritual disciplines in the past envisaged an ascent of the consciousness, its sublimation into the consciousness of the Spirit and its fusion and dissolution there in the end. The descent of the Divine Consciousness to prepare its definitive home in the dynamic and pragmatic human nature, if considered at all, was not the main theme of the past efforts and achievements. Furthermore, the descent spoken of here is the descent, not of a divine consciousness for there are many varieties of divine consciousness but of the Divine's own consciousness, of the Divine himself with his Shakti. For it is that that is directly working out this evolutionary transformation of the age.
  
  --
  
   From a certain point of view, from the point of view of essentials and inner realities, it would appear that spirituality is, at least, the basis of the arts, if not the highest art. If art is meant to express the soul of things, and since the true soul of things is the divine element in them, then certainly spirituality, the discipline of coming in conscious contact with the Spirit, the Divine, must be accorded the regal seat in the hierarchy of the arts. Also, spirituality is the greatest and the most difficult of the arts; for it is the art of life. To make of life a perfect work of beauty, pure in its lines, faultless in its rhythm, replete with strength, iridescent: with light, vibrant with delightan embodiment of the Divine, in a wordis the highest ideal of spirituality; viewed the Spirituality that Sri Aurobindo practisesis the ne plus ultra of artistic creation
  

01.01 - Sri Aurobindo - The Age of Sri Aurobindo, #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
  
   If one were to be busy about reforming the world and when that was done then alone to turn to other-worldly things, in that case, one would never take the turn, for the world will never be reformed totally or even considerably in that way. It is not that reformers have for the first time appeared on the earth in the present age. Men have attempted social, political, economic and moral reforms from times immemorial. But that has not barred the Spiritual attempt or minimised its importance. To say that because an ideal is apparently too high or too great for the present age, it must be kept in cold storage is to set a premium on the present nature of humanity arid eternise it: that would bind the world to its old moorings and never give it the opportunity to be free and go out into the high seas of larger and greater realisations.
  
  --
  
   Indeed, looking from a standpoint that views the working of the forces that act and achieve and not the external facts and events and arrangements aloneone finds that things that are achieved on the material plane are first developed and matured and made ready behind the veil and at a given moment burst out and manifest themselves often unexpectedly and suddenly like a chick out of the shell or the young butterfly out of the cocoon. The Gita points to that truth of Nature when it says: "These beings have already been killed by Me." It is not that a long or strenuous physical planning and preparation alone or in the largest measure brings about a physical realisation. The deeper we go within, the farther we are away from the surface, the nearer we come to the roots and sources of things even most superficial. the Spiritual view sees and declares that it is the Brahmic consciousness that holds, inspires, builds up Matter, the physical body and form of Brahman.
  

01.01 - The New Humanity, #Collected Works of Nolini Kanta Gupta - Vol 01, #Nolini Kanta Gupta, #Integral Yoga
  
   That Power, that Spirit has been growing and gathering its strength during all the millenniums that humanity has lived through. On the momentous day when man appeared on earth, the Higher Man also took his birth. Since the hour the Spirit refused to be imprisoned in its animal sheath and came out as man, it approached by that very uplift a greater freedom and a vaster movement. It was the crest of that underground wave which peered over the surface from age to age, from clime to clime through the experiences of poets and prophets and sages the Head of the Sacrificial Horse galloping towards the Dawn.
  

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.
  

01.01 - The Symbol Dawn, #Savitri, #Sri Aurobindo, #Integral Yoga
  Even her humanity was half divine:
  Her spirit opened to the Spirit in all,
  Her nature felt all Nature as its own.

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.
  
  --
  
   But the initial illusory consciousness of the Overmind need not at all lead to the static Brahmic consciousness or Sunyam alone. As a matter of fact, there is in this particular processes of consciousness a hiatus between the two, between Maya and Brahman, as though one has to leap from the one into the other somehow. This hiatus is filled up in Sri Aurobindo's Yoga by the principle of Supermind, not synthetic-analytic2 in knowledge like Overmind and the highest mental intelligence, but inescapably unitarian even in the utmost diversity. Supermind is the Truth-consciousness at once static and dynamic, self-existent and creative: in Supermind the Brahmic consciousness Sachchidanandais ever self-aware and ever manifested and embodied in fundamental truth-powers and truth-forms for the play of creation; it is the plane where the One breaks out into the Many and the Many still remain one, being and knowing themselves to be but various self-expressions of the One; it develops the Spiritual archetypes, the divine names and forms of all individualisations of an evolving existence.
  
  --
  
   The Upanishads speak of a solar and a lunar Path in the Spiritual consciousness. Perhaps they have some reference to these two linesone through the Mayic consciousness of the Overmind enters into the static Bliss, ecstatic Nihil, and the other mounts still farther to the solar status which is a mass, a sea, an infinity of that light and ecstasy but which can at the same time express and embody itself as the creative Truth-consciousness (srya svitr ).
  
   In the Supermind things exist in their perfect spiritual reality; each is consciously the divine reality in its transcendent essence, its cosmic extension, its, spiritual individuality; the diversity of a manifested existence is there, but the mutually exclusive separativeness has not yet arisen. The ego, the knot of separativity, appears at a later and lower stage of involution; what is here is indivisible nexus of individualising centres of the one eternal truth of being. Where Supermind and Overmind meet, one can see the multiple godheads, each distinct in his own truth and beauty and power and yet all together forming the one supreme consciousness infinitely composite and inalienably integral. But stepping back into Supermind one sees something moreOneness gathering into itself all diversity, not destroying it, but annulling and forbidding the separative consciousness that is the beginning of Ignorance. The first shadow of the Illusory Consciousness, the initial possibility of the movement of Ignorance comes in when the supramental light enters the penumbra of the mental sphere. The movement of Supermind is the movement of light without obscurity, straight, unwavering, unswerving, absolute. The Force here contains and holds in their oneness of Reality the manifold but not separated lines of essential and unalloyed truth: its march is the inevitable progression of each one assured truth entering into and upholding every other and therefore its creation, play or action admits of no trial or stumble or groping or deviation; for each truth rests on all others and on that which harmonises them all and does not act as a Power diverging from and even competing with other Powers of being. In the Overmind commences the play of divergent possibilities the simple, direct, united and absolute certainties of the supramental consciousness retire, as it were, a step behind and begin to work themselves out through the interaction first of separately individualised and then of contrary and contradictory forces. In the Overmind there is a conscious underlying Unity but yet each Power, Truth, Aspect of that Unity is encouraged to work out its possibilities as if it were sufficient to itself and the others are used by it for its own enhancement until in the denser and darker reaches below Overmind this turns out a thing of blind conflict and battle and, as it would appear, of chance survival. Creation or manifestation originally means the concretisation or devolution of the powers of Conscious Being into a play of united diversity; but on the line which ends in Matter it enters into more and more obscure forms and forces and finally the virtual eclipse of the supreme light of the Divine Consciousness. Creation as it descends' towards the Ignorance becomes an involution of the Spirit through Mind and Life into Matter; evolution is a movement backward, a return journey from Matter towards the Spirit: it is the unravelling, the gradual disclosure and deliverance of the Spirit, the ascension and revelation of the involved consciousness through a series of awakeningsMatter awakening into Life, Life awakening into Mind and Mind now seeking to awaken into something beyond the Mind, into a power of conscious Spirit.
  
   The apparent or actual result of the movement of Nescienceof Involutionhas been an increasing negation of the Spirit, but its hidden purpose is ultimately to embody the Spirit in Matter, to express here below in cosmic Time-Space the splendours of the timeless Reality. The material body came into existence bringing with it inevitably, as it seemed, mortality; it appeared even to be fashioned out of mortality, in order that in this very frame and field of mortality, Immortality, the eternal Spirit Consciousness which is the secret truth and reality in Time itself as well as behind it, might be established and that the Divine might be possessed, or rather, possess itself not in one unvarying mode of the static consciousness, as it does even now behind the cosmic play, but in the play itself and in the multiple mode of the terrestrial existence.
  

01.02 - Sri Aurobindo - Ahana and Other Poems, #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
  
   We do not say that poets have never sung of God and Soul and things transcendent. Poets have always done that. But what I say is this that presentation of spiritual truths, as they are in their own home, in other words, treated philosophically and yet in a supreme poetic manner, has always been a rarity. We have, indeed, in India the Gita and the Upanishads, great philosophical poems, if there were any. But for one thing they are on dizzy heights out of the reach of common man and for another they are idolised more as philosophy than as poetry. Doubtless, our Vaishnava poets sang of God and Love Divine; and Rabindranath, in one sense, a typical modern Vaishnava, did the same. And their songs are masterpieces. But are they not all human, too human, as the mad prophet would say? In them it is the human significance, the human manner that touches and moves us the Spiritual significance remains esoteric, is suggested, is a matter of deduction. Sri Aurobindo has dealt with spiritual experiences in a different way. He has not clothed them in human symbols and allegories, in images and figures of the mere earthly and secular life: he presents them in their nakedness, just as they are seen and realised. He has not sought to tone down the rigour of truth with contrivances that easily charm and captivate the common human mind and heart. Nor has he indulged like so many poet philosophers in vague generalisations and colourless or too colourful truisms that do not embody a clear thought or rounded idea, a radiant judgment. Sri Aurobindo has given us in his poetry thoughts that are clear-cut, ideas beautifully chiselledhe is always luminously forceful.
  
  --
  
   The heart and its urges, the vital and its surges, the physical impulsesit is these of which the poets sang in their infinite variations. But the mind proper, that is to say, the higher reflective ideative mind, was not given the right of citizenship in the domain of poetry. I am not forgetting the so-called Metaphysicals. The element of metaphysics among the Metaphysicals has already been called into question. There is here, no doubt, some theology, a good dose of mental cleverness or conceit, but a modern intellectual or rather rational intelligence is something other, something more than that. Even the metaphysics that was commandeered here had more or less a decorative value, it could not be taken into the pith and substance of poetic truth and beauty. It was a decoration, but not unoften a drag. I referred to the Upanishads, but these strike quite a different, almost an opposite line in this connection. They are in a sense truly metaphysical: they bypass the mind and the mental powers, get hold of a higher mode of consciousness, make a direct contact with truth and beauty and reality. It was Buddha's credit to have forged this missing link in man's spiritual consciousness, to have brought into play the power of the rational intellect and used it in support of the Spiritual experience. That is not to say that he was the very first person, the originator who initiated the movement; but at least this seems to be true that in him and his au thentic followers the movement came to the forefront of human consciousness and attained the proportions of a major member of man's psychological constitution. We may remember here that Socrates, who started a similar movement of rationalisation in his own way in Europe, was almost a contemporary of the Buddha.
  
   Poetry as an expression of thought-power, poetry weighted with intelligence and rationalised knowledge that seems to me to be the end and drive, the secret sense of all the mystery of modern technique. The combination is risky, but not impossible. In the Spiritual domain the Gita achieved this miracle to a considerable degree. Still, the power of intelligence and reason shown by Vyasa is of a special order: it is a sublimated function of the faculty, something aloof and other-worldly"introvert", a modern mind would term it that is to say, something a priori, standing in its own au thenticity and self-sufficiency. A modern intelligence would be more scientific, let us use the word, more matter-of-fact and sense-based: the mental light should not be confined in its ivory tower, however high that may be, but brought down and placed at the service of our perception and appreciation and explanation of things human and terrestrial; made immanent in the mundane and the ephemeral, as they are commonly called. This is not an impossibility. Sri Aurobindo seems to have done the thing. In him we find the three terms of human consciousness arriving at an absolute fusion and his poetry is a wonderful example of that fusion. The three terms are the Spiritual, the intellectual or philosophical and the physical or sensational. The intellectual, or more generally, the mental, is the intermediary, the Paraclete, as he himself will call it later on in a poem9 magnificently exemplifying the point we are trying to make out the agent who negotiates, bridges and harmonises the two other firmaments usually supposed to be antagonistic and incompatible.
  
   Indeed it would be wrong to associate any cold ascetic nudity to the Spiritual body of Sri Aurobindo. His poetry is philosophic, abstract, no doubt, but every philosophy has its practice, every abstract thing its concrete application,even as the soul has its body; and the fusion, not mere union, of the two is very characteristic in him. The deepest and unseizable flights of thought he knows how to clo the with a Kalidasian richness of imagery, or a Keatsean gusto of sensuousness:
  
  --
  
   The Greek sings of the humanity of man, the Indian the divinity of man. It is the Hellenic spirit that has very largely moulded our taste and we have forgotten that an equally poetic world exists in the domain of spiritual life, even in its very severity, as in that of earthly life and its sweetness. And as we are passionate about the earthly life, even so Sri Aurobindo has made a passion of the Spiritual life. Poetry after all has a mission; the phrase "Art for Art's sake" may be made to mean anything. Poetry is not merely what is pleasing, not even what is merely touching and moving but what is at the same time, inspiring, invigorating, elevating. Truth is indeed beauty but it is not always the beauty that captivates the eye or the mere aesthetic sense.
  

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
    Who chooses in this holocaust of the soul
    Death, fall and sorrow as the Spirit's goads,
    The dubious godhead with his torch of pain
  --
    A living choice reversed fate's cold dead turn,
    Affirmed the Spirit's tread on Circumstance,
    Pressed back the senseless dire revolving Wheel

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IN WEBGEN [10000/369]

https://religion.wikia.org/wiki/11_fruits_of_the_spiritual_life
https://religion.wikia.org/wiki/Category:Gifts_of_the_Spirit
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https://religion.wikia.org/wiki/Code_of_the_spirit#History
https://religion.wikia.org/wiki/Code_of_the_spirit#Lessons
https://religion.wikia.org/wiki/Code_of_the_spirit#Origin
https://religion.wikia.org/wiki/Gifts_of_the_Spirit
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Wikipedia - Where the Spirit Lives -- 1989 Canadian television film by Bruce Pittman
Wikipedia - Zemi -- Deity or ancestral spirit, and a sculptural object housing the spirit
Captain Planet and the Planeteers (1990 - 1996) - Gaia the Spirit of the Earth summons five teenagers from all ends of the earth to help in the crusade to protect our planet. Kwame, from Africa held the power of earth, Wheeler from US held the power of fire, Linka from Eastern Europe held the power of Wind, Gi from Asia held the power of water, an...
USA High (1997 - 1999) - A comedy in the spirit of "Saved by the Bell", "Running the Halls", "California Dreams", etc.: six students (4 Americans, a Brit and a German) go to "The American Academy of Paris", which is run by a stuffy British Headmaster, but who are taught by a gorgeous Dutch teacher. Hilarity ensues.
Sandra, The Fairytale Detective (2009 - 2009) - Sandra is a little girl who is the lone descendant from a long line of fairytale detectives. Sandra seems like other kids her age, but when her assistant and friend Fo, a 500-year-old elf with the spirit of a child, arrives to say that there's a problem over in The Land of Once Upon a Time, Sandra d...
Hikaru no Go (2001 - 2003) - 12-year-old Shindou Hikaru is just your average 6th grader. One day, while searching through his grandfather's attic, he comes across an old Go board. Upon touching the Go board, Hikaru is possessed by the spirit of Fujiwara no Sai, and continues to be haunted by him soon after. Sai was once a great...
The Spirit of Christmas (1953) (1953 - 1960) - a Christmas television special performed by marionettes.[1] It first aired in 1953 in the United States.[1] Its half-hour showing time is divided into two marrionette segments, one dramatizing "A Visit from St. Nicholas" and one telling the story of the Nativity.[1] The live-action part of the film...
FernGully: The Last Rainforest(1992) - A curious fairy named Crysta comes upon a rain forest near Mount Warning, Australia. Despite her beliefs that humans live on Mount Warning, the forest spirit tells her that humans have long since gone extinct, driven away by Hexxus, the spirit of all that is evil and toxic to nature. After a few for...
Sleeping Beauty(1959) - When an enchanted kingdom and the most fair Princess Aurora fall prey to the ultimate mistress of evil, Maleficent, the fate of the empire rests in the hands of three small, reclusive faries and a courageous prince's magical kiss. Their quest is fraught with preril as the spirited group must battle...
Night of the Scarecrow(1995) - A group of drunk teenagers accidently set free the spirit of a warlock, which possesses a scarecrow. The scarecrow goes on a bloody rampage killing the descendents of the men who had killed the warlock a century before. A newcomer and the daughter of the mayor try to stop it before it is too late an...
Final Fantasy: The Spirits Within(2001) - In the year 2065, the next great assault against an invading race of phantom-like aliens is about to be launched. Dr. Aki Ross, a brilliant young scientist, races to find the invaders' secrets, not only to save the planet, but herself as well after her body is infected by alien particles. She teams...
Sometimes They Come Back... Again(1996) - Murderous spirits hell-bent on revenge return to haunt John Porter, a young man whose sister they had murdered three-decades ago. Just as before, they start tormenting him by taking over the body of his lovely teenage daughter, but the spirits make a terrible mistake by underestimating Porter; for t...
Jack Frost(1979) - In this holiday classic, Jack Frost, the spirit of winter chill falls for a young maiden in a small midevil village which is under the rule of a terrible Kosak King. After asking to be human, so he may wooh his lady, he finds out that she loves a knight in golden armor. Still a true and good spirit...
Jack Frost 2(2000) - Snowmen just don't get more abominable than the frozen serial killer in this tongue-in-cheek sequel to the cult horror hit Jack Frost. Sam (Christopher Allport) is still a bit spooked after his encounter with Jack Frost (Matt Falletta), a bloodthirsty snowman posessed by the spirit of a mass murdere...
The Eyes of the Panther(1990) - This film first debuted as an episode of the television anthology Shelley Duvall's Nightmare Classics. Based on a story by Ambrose Bierce, it tells of how the spirit of a wild panther continually plagues a young woman (Daphne Zuniga).
Witchboard(1987) - In this horror film, the spirit of a young boy named David reaches out to Linda Brewster (Tawny Kitaen) while she participates in an Ouija board session at a party. However, when Linda unwisely uses the board alone to attempt to communicate with David, she summons the spirit of a brutal murderer, wh...
The Spirit of '76(1990) - A group of polititions from the future are sent back to the year 1776 to seek advice from the Founding Fathers on how to resolve their problems. A slight malfunction sends them to the year1976 instead, where they witness what may be the most embarassing decade in american history.
The Awakening(1980) - Archeologist Matthew Corbeck (Charlton Heston) is placed in an unenviable position when his daughter is possessed by the spirit of an Egyptian queen bent on destroying humanity.
My Fair Lady(1964) - Linguist Professor Henry Higgins bets his friend, Colonel Hugh Pickering , that he can transform Cockney flower girl Eliza Doolittle in time for an important society ball. The spirited Eliza proves more of a handful than the Professor could have predicted. As she slowly becomes more refined, and les...
Bringing Out the Dead(1999) - This tense urban drama stars Nicolas Cage as Frank Pierce, a paramedic on the brink of physical and emotional collapse. Frank has worked for years in one of New York's most brutal neighborhoods, and the pressure of his job has taken its toll; plagued with self-doubt, he is haunted by the spirits of...
The Possession of Joel Delaney(1972) - A rich New York divorcee's (Shirley MacLaine) brother (Perry King) feels the spirit of an ethnic voodoo-ritual beheader.
A Christmas Carol (1938)(1938) - On Christmas Eve, an old miser named Ebenezer Scrooge is visited by the spirit of his former partner, Jacob Marley. The deceased partner was in his lifetime as mean and miserly as Scrooge is now and he warns him to change his ways or face the consequences in the afterlife. Scrooge dismisses the appa...
The Asphyx(1973) - English country squire Sir Hugo Cunningham searches for immortality by literally 'bottling up' the Spirit of the Dead, or Asphyx.
Disney's A Christmas Carol(2009) - Jim Carrey plays Ebeneezer Scrooge in Robert Zemeckis' motion-capture adaptation of the Charles Dickens classic. Ebeneezer Scrooge is a grumpy old man that holds the spirit of Christmas in contempt. In a dream, her gets a visit from the Ghost of Christmas Past, who reminds him of how he got to be su...
The Spirit(2008) - Rookie Cop Denny Colt Return's From The Beyond As The Spirit, A Superhero Whose Mission Is To Fight Off Against The Bad Forces In Central City.
Cathy's Curse(1977) - A young girl is possessed by the spirit of her dead aunt, who died in a car accident. Soon members of her family begin to mysteriously die off.
The Vengeance Of She(1968) - A beautiful young European girl, Carol, is taken over by the spirit of mysterious Ayesha, queen of the lost city of Kuma. Carol is taken to Kuma to succeed the almost-immortal Ayesha as empress of Kuma.
Hysterical(1983) - A burned out writer retreats to a northwest town called Hellview to write the great American novel. Unfortunately for him, the lighthouse he is renting is inhabited by the spirit of a woman who killed herself there one hundred years before and now wants him to replace her lost love, Captain Howdy. W...
https://myanimelist.net/anime/1361/Final_Fantasy__The_Spirits_Within -- Sci-Fi
Always (1989) ::: 6.4/10 -- PG | 2h 2min | Drama, Fantasy, Romance | 22 December 1989 (USA) -- The spirit of a recently deceased expert pilot mentors a newer pilot while watching him fall in love with the girlfriend that he left behind. Director: Steven Spielberg Writers:
Bedlam (1946) ::: 6.8/10 -- Approved | 1h 19min | Drama, Horror, Thriller | 10 May 1946 (USA) -- Nell Bowen, the spirited protege of rich Lord Mortimer, becomes interested in the conditions of notorious St. Mary's of Bethlehem Asylum (Bedlam). Encouraged by the Quaker Hannay, she tries... S Director: Mark Robson Writers: William Hogarth (suggested by The William Hogarth painting Bedlam Plate #8 "The Rake's Progress"), Val Lewton (screenplay) (as Carlos Keith) |
Beetlejuice (1988) ::: 7.5/10 -- Beetle Juice (original title) -- Beetlejuice Poster -- The spirits of a deceased couple are harassed by an unbearable family that has moved into their home, and hire a malicious spirit to drive them out. Director: Tim Burton Writers:
Blithe Spirit (1945) ::: 7.1/10 -- Not Rated | 1h 36min | Comedy, Fantasy | 3 October 1945 (Canada) -- A man and his second wife are haunted by the ghost of his first wife. Director: David Lean Writers: David Lean (adapted for the screen by), Ronald Neame (adapted for the screen by) | 1 more credit
Dead Man (1995) ::: 7.6/10 -- R | 2h 1min | Adventure, Drama, Fantasy | 10 May 1996 (USA) -- On the run after murdering a man, accountant William Blake encounters a strange aboriginal American man named Nobody who prepares him for his journey into the spiritual world. Director: Jim Jarmusch Writer:
Final Fantasy: The Spirits Within (2001) ::: 6.4/10 -- PG-13 | 1h 46min | Animation, Action, Adventure | 11 July 2001 (USA) -- A scientist makes a last stand on Earth with the help of a ragtag team of soldiers against an invasion of alien phantoms. Directors: Hironobu Sakaguchi, Motonori Sakakibara (co-director) Writers: Hironobu Sakaguchi (story), Al Reinert | 4 more credits
Insidious: Chapter 2 (2013) ::: 6.6/10 -- PG-13 | 1h 46min | Horror, Mystery, Thriller | 13 September 2013 (USA) -- The Lamberts believe that they have defeated the spirits that have haunted their family, but they soon discover that evil is not beaten so easily. Director: James Wan Writers:
Juliet of the Spirits (1965) ::: 7.6/10 -- Giulietta degli spiriti (original title) -- Juliet of the Spirits Poster -- Visions, memories, and mysticism all help a 40-something woman to find the strength to leave her cheating husband. Director: Federico Fellini Writers:
Just Like Heaven (2005) ::: 6.7/10 -- PG-13 | 1h 35min | Comedy, Drama, Fantasy | 16 September 2005 (USA) -- A lonely landscape architect falls for the spirit of the beautiful woman who used to live in his new apartment. Director: Mark Waters Writers: Peter Tolan (screenplay), Leslie Dixon (screenplay) | 1 more credit
Lucky (2017) ::: 7.4/10 -- Not Rated | 1h 28min | Comedy, Drama | 29 September 2017 (USA) -- Lucky follows the spiritual journey of a 90-year-old atheist and the quirky characters that inhabit his off the map desert town. Director: John Carroll Lynch Writers: Logan Sparks (screenplay), Drago Sumonja (screenplay)
Mystery Train (1989) ::: 7.6/10 -- R | 1h 50min | Comedy, Crime, Drama | 17 November 1989 (USA) -- Three stories are connected by a Memphis hotel and the spirit of Elvis Presley. Director: Jim Jarmusch Writer: Jim Jarmusch
Powder (1995) ::: 6.6/10 -- PG-13 | 1h 51min | Drama, Fantasy, Mystery | 27 October 1995 (USA) -- An off the charts genius who is home schooled and shunned after his last relative dies shows the unconscious residents of his town about connection awareness and the generosity of the spirit. Director: Victor Salva Writer:
Seabiscuit (2003) ::: 7.3/10 -- PG-13 | 2h 20min | Drama, History, Sport | 25 July 2003 (USA) -- True story of the undersized Depression-era racehorse whose victories lifted not only the spirits of the team behind it but also those of their nation. Director: Gary Ross Writers:
Silk (2006) ::: 6.4/10 -- Gui si (original title) -- (Taiwan) Silk Poster In Taipei, the crippled scientist Hashimoto uses his invention of "Menger Sponge" to capture the energy of the spirit of a child in an old building. He invites the specialist in reading ... S Director: Chao-Bin Su (as Chao-Pin Su) Writer:
Song of the Sea (2014) ::: 8.1/10 -- PG | 1h 33min | Animation, Adventure, Drama | 20 November 2015 (USA) -- Ben, a young Irish boy, and his little sister Saoirse, a girl who can turn into a seal, go on an adventure to free the fairies and save the spirit world. Director: Tomm Moore Writers:
The House of the Spirits (1993) ::: 6.9/10 -- R | 2h 20min | Drama, Romance | 1 April 1994 (USA) -- A rancher, his clairvoyant wife and their family face turbulent years in South America in this adaptation of Isabel Allende's best-seller. Director: Bille August Writers: Isabel Allende (novel), Bille August
The Polar Express (2004) ::: 6.6/10 -- G | 1h 40min | Animation, Adventure, Comedy | 10 November 2004 (USA) -- On Christmas Eve, a young boy embarks on a magical adventure to the North Pole on the Polar Express, while learning about friendship, bravery, and the spirit of Christmas. Director: Robert Zemeckis Writers:
The Spirit of Christmas (2015) ::: 6.5/10 -- Unrated | 1h 31min | Drama, Mystery, Romance | TV Movie 19 December -- The Spirit of Christmas Poster -- 12 days before Christmas, Kate is trying to close the sale of a historic inn, only to find Daniel, the ghost of a man who died a century ago, and he needs her help to unravel the mystery of his annual holiday haunting. Director: David Jackson
The Spirit of St. Louis (1957) ::: 7.2/10 -- Approved | 2h 15min | Adventure, Biography, Drama | 20 April 1957 (USA) -- Charles 'Slim' Lindbergh struggles to finance and design an airplane that will make his New York to Paris flight the first solo transatlantic crossing. Director: Billy Wilder Writers:
To the Forest of Firefly Lights (2011) ::: 7.9/10 -- Hotarubi no mori e (original title) -- To the Forest of Firefly Lights Poster Hotaru is rescued by a spirit when she gets lost in a forest as a child. The two become friends, despite the spirit revealing that he will disappear if he is ever touched by a human. Director: Takahiro mori Writers: Yuki Midorikawa (idea), Takahiro mori (screenplay)
Yu Yu Hakusho: Ghost Files ::: Yu yu hakusho (original tit ::: TV-PG | 24min | Animation, Action, Adventure | TV Series (1992-1995) Episode Guide 112 episodes Yu Yu Hakusho: Ghost Files Poster -- One day, 14-year-old Yusuke Urameshi suddenly finds himself dead, having died pushing a child out of the way of oncoming traffic. Since he has such a bad personality, even the Spirit World ... S
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Arad Senki: Slap Up Party -- -- Gonzo -- 26 eps -- Game -- Action Adventure Comedy Fantasy -- Arad Senki: Slap Up Party Arad Senki: Slap Up Party -- The anime will follow the adventures of Baron, a man living on continent of Arad in the year 981 after "the cursed light of Kazan" has fallen across the land. Thanks to the curse, one of his arms has become possessed. After finding a sword that has been possessed by the spirit Roxy, he embarks on a quest to unravel the secret of the curse and meets various people who also join his party. -- -- (Source: ANN) -- TV - Apr 4, 2009 -- 14,823 6.74
Battle Spirits: Heroes -- -- Sunrise -- 50 eps -- Card game -- Game Sci-Fi -- Battle Spirits: Heroes Battle Spirits: Heroes -- Like every card game enthusiast, Hajime Hinobori has always wanted to see the Spirits from his cards come to life and witness them in real combat. This dream is successfully realized by Hajime's scientist parents, who develop an augmented reality system that revolutionizes the competitive scene of Battle Spirits. Curious players from across the globe travel to partake in this innovative battle system. -- -- With his sight set on becoming the champion of this new form of Battle Spirits, Hajime encounters many colorful and quirky rivals, including eccentric diva Kimari Tatsumi and arrogant prodigy Tegamaru Tanashi. Along this journey of self-discovery and card-gaming shenanigans, there are no ordinary days in the lives of young heroes striving to take the crown! -- -- TV - Sep 18, 2011 -- 1,670 6.14
Biohazard: Infinite Darkness -- -- Quebico -- ? eps -- Game -- Action Sci-Fi Horror -- Biohazard: Infinite Darkness Biohazard: Infinite Darkness -- The Netflix series will tell its new story across two timelines. In the first, 14-year-old sisters Jade and Billie Wesker are moved to New Raccoon City. A manufactured, corporate town, forced on them right as adolescence is in full swing. But the more time they spend there, the more they come to realize that the town is more than it seems and their father may be concealing dark secrets. Secrets that could destroy the world. The second, more than a decade into the future sees less than 15 million people left on Earth. And more than 6 billion monsters — people and animals infected with the T-virus. Jade, now 30, struggles to survive in this new world, while the secrets from her past — about her sister, her father and herself — continue to haunt her. -- -- (Source: ANN) -- ONA - ??? ??, 2021 -- 1,612 N/AOretacha Youkai Ningen -- -- DLE -- 25 eps -- Original -- Demons Horror Parody -- Oretacha Youkai Ningen Oretacha Youkai Ningen -- (No synopsis yet.) -- 1,612 N/A -- -- Youshou -- -- - -- 2 eps -- - -- Demons Hentai Horror -- Youshou Youshou -- Justice has never been so naked! -- -- A super-secret cult of lesbians performs erotic experiments on bodies from the local hospital! Their purpose: to revive the spirit of their ancient leader in a virile human form. Now it's up to the Midnight Strike Force, a team of busty justice fighters, to go undercover (and under the covers) to stop the nefarious acolytes before they succeed in their diabolically dirty schemes! -- -- (Source: Critical Mass Video) -- OVA - Feb 11, 2001 -- 1,599 5.21
Boku no Hero Academia the Movie 3: World Heroes' Mission -- -- Bones -- 1 ep -- Manga -- Action Comedy Super Power School Shounen -- Boku no Hero Academia the Movie 3: World Heroes' Mission Boku no Hero Academia the Movie 3: World Heroes' Mission -- (No synopsis yet.) -- Movie - Aug 6, 2021 -- 60,166 N/A -- -- Nobunagun -- -- Bridge -- 13 eps -- Manga -- Action Sci-Fi Super Power -- Nobunagun Nobunagun -- Shio Ogura is a Japanese high school student, who is visiting Taiwan on a school trip when she is suddenly attacked by monsters. Agents known as "E-Gene Holders" from the government agency DOGOO also arrive, who wield weapons infused with the spirits of historical figures. Shio is revealed to also be an E-Gene Holder when the soul of Oda Nobunaga awakens after she tries to rescue a friend. -- -- (Source: Wikipedia) -- -- Licensor: -- Funimation -- 60,058 6.70
Boruto: Naruto the Movie -- -- Studio Pierrot -- 1 ep -- Manga -- Action Comedy Martial Arts Shounen Super Power -- Boruto: Naruto the Movie Boruto: Naruto the Movie -- The spirited Boruto Uzumaki, son of Seventh Hokage Naruto, is a skilled ninja who possesses the same brashness and passion his father once had. However, the constant absence of his father, who is busy with his Hokage duties, puts a damper on Boruto's fire. Upon learning that his father will watch the aspiring ninjas who will participate in the upcoming Chunin exams, Boruto is driven to prove to him that he is worthy of his attention. In order to do so, he enlists the help of Naruto's childhood friend and rival, Sasuke Uchiha. -- -- The Chunin exams begin and progress smoothly, until suddenly, the Konohagakure is attacked by a new foe that threatens the long-standing peace of the village. Now facing real danger, Naruto and his comrades must work together to protect the future of their cherished home and defeat the evil that terrorizes their world. As this battle ensues, Boruto comes to realize the struggles his father once experienced—and what it truly means to be a ninja. -- -- -- Licensor: -- VIZ Media -- Movie - Aug 7, 2015 -- 338,945 7.48
Boruto: Naruto the Movie -- -- Studio Pierrot -- 1 ep -- Manga -- Action Comedy Martial Arts Shounen Super Power -- Boruto: Naruto the Movie Boruto: Naruto the Movie -- The spirited Boruto Uzumaki, son of Seventh Hokage Naruto, is a skilled ninja who possesses the same brashness and passion his father once had. However, the constant absence of his father, who is busy with his Hokage duties, puts a damper on Boruto's fire. Upon learning that his father will watch the aspiring ninjas who will participate in the upcoming Chunin exams, Boruto is driven to prove to him that he is worthy of his attention. In order to do so, he enlists the help of Naruto's childhood friend and rival, Sasuke Uchiha. -- -- The Chunin exams begin and progress smoothly, until suddenly, the Konohagakure is attacked by a new foe that threatens the long-standing peace of the village. Now facing real danger, Naruto and his comrades must work together to protect the future of their cherished home and defeat the evil that terrorizes their world. As this battle ensues, Boruto comes to realize the struggles his father once experienced—and what it truly means to be a ninja. -- -- Movie - Aug 7, 2015 -- 338,945 7.48
Corpse Party: Tortured Souls - Bougyakusareta Tamashii no Jukyou -- -- Asread -- 4 eps -- Visual novel -- Mystery Horror Supernatural -- Corpse Party: Tortured Souls - Bougyakusareta Tamashii no Jukyou Corpse Party: Tortured Souls - Bougyakusareta Tamashii no Jukyou -- Nine students gather in their high school at night to bid farewell to a friend. As is customary among many high school students, they perform a sort of ritual for them to remain friends forever, using small paper charms shaped like dolls. -- -- However, the students do not realize that these charms are connected to Heavenly Host Academy—an elementary school that was destroyed years ago after a series of gruesome murders took place, a school that rests under the foundation of their very own Kisaragi Academy. Now, trapped in an alternate dimension with vengeful ghosts of the past, the students must work together to escape—or join the spirits of the damned forever. -- -- A feast for mystery fanatics, gore-hounds, and horror fans alike, Corpse Party: Tortured Souls - Bougyakusareta Tamashii no Jukyou shows a sobering look at redemption, sacrifice, and how the past is always right behind, sometimes a little too close for comfort. -- -- -- Licensor: -- Maiden Japan -- OVA - Jul 24, 2013 -- 296,149 6.55
Date A Bullet: Dead or Bullet -- -- GEEK TOYS -- 1 ep -- Light novel -- Sci-Fi -- Date A Bullet: Dead or Bullet Date A Bullet: Dead or Bullet -- Soon after falling into another world, Kurumi Tokisaki takes interest in a particular white cat. Much to Kurumi's disappointment, the two part ways. -- -- Kurumi later meets Hibiki Higoromo, a white haired quasi-spirit. Hibiki explains that they are at the center of a killing game between quasi-spirits. Within the Neighboring World, the spirits compete for a single wish to be granted to the lone survivor of the death-match. -- -- Understanding the rules of the game, Kurumi and Hibiki reach a compromise—a temporary alliance. -- -- Movie - Aug 14, 2020 -- 61,817 7.51
Date A Live -- -- AIC PLUS+ -- 12 eps -- Light novel -- Sci-Fi Harem Comedy Romance Mecha School -- Date A Live Date A Live -- Thirty years ago, the Eurasian continent was devastated by a supermassive "spatial quake"—a phenomenon involving space vibrations of unknown origin—resulting in the deaths of over 150 million people. Since then, these quakes have been plaguing the world intermittently, albeit on a lighter scale. -- -- Shidou Itsuka is a seemingly average high school student who lives with his younger sister, Kotori. When an imminent spatial quake threatens the safety of Tengu City, he rushes to save her, only to be caught in the resulting eruption. He discovers a mysterious girl at its source, who is revealed to be a "Spirit," an otherworldly entity whose appearance triggers a spatial quake. Soon after, he becomes embroiled in a skirmish between the girl and the Anti-Spirit Team, a ruthless strike force with the goal of annihilating Spirits. -- -- However, there is a third party that believes in saving the spirits: "Ratatoskr," which surprisingly is commanded by Shidou's little sister! Kotori forcibly recruits Shidou after the clash, presenting to him an alternative method of dealing with the danger posed by the Spirits—make them fall in love with him. Now, the fate of the world rests on his dating prowess, as he seeks out Spirits in order to charm them. -- -- -- Licensor: -- Funimation -- 762,164 7.20
Date A Live III -- -- J.C.Staff -- 12 eps -- Light novel -- Sci-Fi Harem Comedy Romance Mecha School -- Date A Live III Date A Live III -- Shidou Itsuka carries on with his quest for Ratatoskr in finding Spirits and trying to seal their powers, all while maintaining his relationships with the ones he had already sealed. Moreover, as new Spirits appear, he must undergo more complicated trials—all to put a stop to further disasters as he discovers more about the Spirits' origin. -- -- -- Licensor: -- Funimation -- 242,341 7.14
Date A Live Movie: Mayuri Judgment -- -- Production IMS -- 1 ep -- Light novel -- Harem Romance Sci-Fi -- Date A Live Movie: Mayuri Judgment Date A Live Movie: Mayuri Judgment -- War(Date), resumes. -- The peaceful days of Itsuka Shidou returned without having to save the Spirits from the relentless battle days. But, the peaceful days were interrupted by the emergence of a mysterious sphere emitting spiritual wave――as well as a mysterious girl who showed herself at the same time. What is her purpose of keeping an eye on Shidou……? The mission that had been entrusted to Shidou under the tense situation was, -- -- “Date all of the Spirits, and make them fall in love?!” -- -- ――With the fate of humanity at stake, the war(date) resumes! -- -- (Source: Date A Live Wiki) -- Movie - Aug 22, 2015 -- 148,796 7.35
Douluo Dalu -- -- Sparkly Key Animation Studio -- 26 eps -- Novel -- Action Adventure Fantasy Historical Martial Arts Romance -- Douluo Dalu Douluo Dalu -- Tang San is one of Tang Sect martial art clan's most prestigious disciples and peerless in the use of hidden weapons. With high expectations, the sect's elders believe his future will be bright; yet Tang chooses to forsake this life at the cost of obtaining the sect's forbidden lore—an action punishable by death. Tang, now content with his ascension of knowledge, sees no reason to keep on living and jumps from Hell's Peak, but little did he know that that would not be the end of his existence. -- -- In Douluo Continent, the strong prevail and the weak perish. Each person possesses an innate spirit, some of which can be cultivated and strengthened, bestowing its user with various benefits. Those who were born with such spirits can become Spirit Masters, a profession regarded as one of the continent's most noble. -- -- Tang, reincarnated into this strange world, knows only the life of a blacksmith's son. At the age of six, he takes part in the Spirit Master ceremony, and discovers his spirit is Blue Silver Grass—supposedly the world's most useless spirit. In contrast, however, he possesses strong spirit power. Now, aided by the memories of his previous life as well, Tang's future as a Spirit Master is in no way bleak. -- -- ONA - Jan 20, 2018 -- 16,164 7.87
Final Fantasy: The Spirits Within -- -- Square Enix -- 1 ep -- Game -- Sci-Fi -- Final Fantasy: The Spirits Within Final Fantasy: The Spirits Within -- The year is 2065, and the planet of Earth is far removed from the place that it was in the past. Deadly alien creatures known as Phantoms have appeared all over the planet, and mere contact with these entities is lethal, whether it be an instant death or a prolonged decline. In order to try and salvage what little of the human race is left, large force-field barriers have been constructed around certain cities to repel the Phantoms. -- -- Seeking a more permanent solution to this invasion are scientists Aki Ross and her mentor, Dr. Sid, whose investigations have revealed that there exists a form of spiritual, Gaia energy that can eradicate the Phantom's presence from this world. Aki and Sid aren't alone in their quest through Final Fantasy: The Spirits Within; the human council and the military squad "Deep Eyes" are ready to help. Not everyone is convinced of this plan though. -- -- Aki, Sid, Grey, and their allies have to band together against forces both alien and human if they are to have any chance at restoring peace to Earth. An enemy whose mere touch is fatal, the Phantoms appear the more dangerous enemy, but as they will come to find out, their human nemeses are also not to be trifled with. -- Movie - Jul 2, 2001 -- 65,855 6.35
Fullmetal Alchemist: The Sacred Star of Milos Specials -- -- Bones -- 4 eps -- Manga -- Comedy Magic Fantasy -- Fullmetal Alchemist: The Sacred Star of Milos Specials Fullmetal Alchemist: The Sacred Star of Milos Specials -- To mark the July 2 opening of the Fullmetal Alchemist: The Sacred Star of Milos film, the Pia Eiga Seikatsu website posted an exclusive video "interview" with the stars of the film, Edward and Alphonse Elric (as voiced by Romi Park and Rie Kugimiya, respectively). In keeping with the spirit of Hiromu Arakawa's original manga and the two television anime, the interviewer has trouble early on in figuring out who the "Fullmetal Alchemist" is. (The interview has cameos by the other stars of the anime.) Also includes 3 "Study" sessions with "Professor" Mustang, teaching Winry and Hawkeye about Creta and Milos. -- ONA - Jun 10, 2011 -- 19,933 6.95
Fuse: Teppou Musume no Torimonochou -- -- TMS Entertainment -- 1 ep -- Book -- Action Drama Historical Supernatural -- Fuse: Teppou Musume no Torimonochou Fuse: Teppou Musume no Torimonochou -- In Kyokutei Bakin's classic Japanese epic novel Nansou Satomi Hakkenden, eight samurai serve the Satomi clan during Japan's tumultuous Sengoku (Warring States) era. The Edo-era samurai are the reincarnations of the spirits that Princess Fuse mothered with a dog named Yatsufusa. In Fuse Gansaku: Satomi Hakkenden, the female hunter Hamaji comes to her brother in order to hunt Fuse. Thus, the karmic cycle of retribution that began long ago with the Satomi family begins anew. -- -- (Source: ANN) -- -- Licensor: -- NIS America, Inc. -- Movie - Oct 20, 2012 -- 28,075 7.35
Fuse: Teppou Musume no Torimonochou -- -- TMS Entertainment -- 1 ep -- Book -- Action Drama Historical Supernatural -- Fuse: Teppou Musume no Torimonochou Fuse: Teppou Musume no Torimonochou -- In Kyokutei Bakin's classic Japanese epic novel Nansou Satomi Hakkenden, eight samurai serve the Satomi clan during Japan's tumultuous Sengoku (Warring States) era. The Edo-era samurai are the reincarnations of the spirits that Princess Fuse mothered with a dog named Yatsufusa. In Fuse Gansaku: Satomi Hakkenden, the female hunter Hamaji comes to her brother in order to hunt Fuse. Thus, the karmic cycle of retribution that began long ago with the Satomi family begins anew. -- -- (Source: ANN) -- Movie - Oct 20, 2012 -- 28,075 7.35
Futari wa Precure: Splash☆Star -- -- Toei Animation -- 49 eps -- Original -- Action Comedy Magic Fantasy Shoujo -- Futari wa Precure: Splash☆Star Futari wa Precure: Splash☆Star -- During the summer festival five years ago, two girls met at a mysterious tree and saw two glowing spheres. Now, these two girls--Saki Hyuuga, ace pitcher on the school softball team; and Mai Mishou, who prefers sketching over stargazing--are chosen by the spirits of flowers (Flappy) and birds (Choppy) to restore the Seven Fountains and save their worlds from Dark Autumn. Together, they are the NEW Pretty Cure. -- -- (Source: ANN) -- TV - Feb 5, 2006 -- 10,195 7.14
Hengen Taima Yakou Karura Mau! Nara Onryou Emaki -- -- - -- 1 ep -- Manga -- Action Adventure Demons Fantasy Horror Shoujo Supernatural -- Hengen Taima Yakou Karura Mau! Nara Onryou Emaki Hengen Taima Yakou Karura Mau! Nara Onryou Emaki -- Shoko and Maiko Ougi are apparently two ordinary schoolgirls in pursuit of graduating and having fun. Shii-chan is the more serious while Mai-chan is more fun-loving. In reality, the two sisters are powerful exorcists from the Karura temple. Each wields half the power...Shii-chan can "see" the spirits, and Mai-chan can banish them. This is the movie adaptation of a spooky series with heavy emphasis on traditionally Japanese occult themes. -- -- (Source: AnimeNfo's Karura Mau OVA description; modified) -- Movie - Apr 8, 1989 -- 1,245 5.79
Hengen Taima Yakou Karura Mau! Sendai Kokeshi Enka -- -- - -- 6 eps -- Manga -- Horror Shoujo -- Hengen Taima Yakou Karura Mau! Sendai Kokeshi Enka Hengen Taima Yakou Karura Mau! Sendai Kokeshi Enka -- Shoko and Maiko Ougi are apparently two ordinary schoolgirls in pursuit of graduating and having fun. Shii-chan is the more serious while Mai-chan is more fun-loving. In reality, the two sisters are powerful exorcists from the Karura temple. Each wields half the power... Shii-chan can "see" the spirits, and Mai-chan can banish them. This is a spooky series with heavy emphasis on traditionally Japanese occult themes. -- -- (Source: AnimeNfo) -- OVA - Sep 14, 1990 -- 721 6.19
Hikaru no Go -- -- Studio Pierrot -- 75 eps -- Manga -- Comedy Game Shounen Supernatural -- Hikaru no Go Hikaru no Go -- While searching through his grandfather's attic, Hikaru Shindou stumbles upon an old go board. Touching it, he is greeted by a mysterious voice, and soon after falls unconscious. When he regains his senses, he discovers that the voice is still present and belongs to Sai Fujiwara no, the spirit of an ancient go expert. A go instructor for the Japanese Emperor in the Heian Era, Sai's passion for the game transcends time and space, allowing him to continue playing his beloved game as a ghostly entity. Sai's ultimate goal is to master a divine go technique that no player has achieved so far, and he seeks to accomplish this by playing the board game through Hikaru. -- -- Despite having no interest in board games, Hikaru reluctantly agrees to play, executing moves as instructed by Sai. However, when he encounters the young go prodigy Akira Touya, a passion for the game is slowly ignited within him. Inspired by his newfound rival, Hikaru's journey into the world of go is just beginning. -- -- -- Licensor: -- VIZ Media -- TV - Oct 10, 2001 -- 113,725 8.10
Hikaru no Go -- -- Studio Pierrot -- 75 eps -- Manga -- Comedy Game Shounen Supernatural -- Hikaru no Go Hikaru no Go -- While searching through his grandfather's attic, Hikaru Shindou stumbles upon an old go board. Touching it, he is greeted by a mysterious voice, and soon after falls unconscious. When he regains his senses, he discovers that the voice is still present and belongs to Sai Fujiwara no, the spirit of an ancient go expert. A go instructor for the Japanese Emperor in the Heian Era, Sai's passion for the game transcends time and space, allowing him to continue playing his beloved game as a ghostly entity. Sai's ultimate goal is to master a divine go technique that no player has achieved so far, and he seeks to accomplish this by playing the board game through Hikaru. -- -- Despite having no interest in board games, Hikaru reluctantly agrees to play, executing moves as instructed by Sai. However, when he encounters the young go prodigy Akira Touya, a passion for the game is slowly ignited within him. Inspired by his newfound rival, Hikaru's journey into the world of go is just beginning. -- -- TV - Oct 10, 2001 -- 113,725 8.10
Kantai Collection: KanColle -- -- Diomedéa -- 12 eps -- Game -- Action Military Sci-Fi Slice of Life School -- Kantai Collection: KanColle Kantai Collection: KanColle -- With the seas under constant threat from the hostile "Abyssal Fleet," a specialized naval base is established to counter them. Rather than standard naval weaponry, however, the base is armed with "Kanmusu"—girls who harbor the spirits of Japanese warships—possessing the ability to don weaponized gear that allows them to harness the powerful souls within themselves. Fubuki, a young Destroyer-type Kanmusu, joins the base as a new recruit; unfortunately for her, despite her inexperience and timid nature, she is assigned to the famous Third Torpedo Squadron and quickly thrust into the heat of battle. When she is rescued from near annihilation, the rookie warship resolves to become as strong as the one who saved her. -- -- 190,735 6.87
Kantai Collection: KanColle -- -- Diomedéa -- 12 eps -- Game -- Action Military Sci-Fi Slice of Life School -- Kantai Collection: KanColle Kantai Collection: KanColle -- With the seas under constant threat from the hostile "Abyssal Fleet," a specialized naval base is established to counter them. Rather than standard naval weaponry, however, the base is armed with "Kanmusu"—girls who harbor the spirits of Japanese warships—possessing the ability to don weaponized gear that allows them to harness the powerful souls within themselves. Fubuki, a young Destroyer-type Kanmusu, joins the base as a new recruit; unfortunately for her, despite her inexperience and timid nature, she is assigned to the famous Third Torpedo Squadron and quickly thrust into the heat of battle. When she is rescued from near annihilation, the rookie warship resolves to become as strong as the one who saved her. -- -- -- Licensor: -- Crunchyroll, Funimation -- 190,735 6.87
Kishibe Rohan wa Ugokanai -- -- David Production -- 4 eps -- Manga -- Action Mystery Shounen Supernatural -- Kishibe Rohan wa Ugokanai Kishibe Rohan wa Ugokanai -- Kishibe Rohan wa Ugokanai adapts a handful of one-shots based on the manga series JoJo no Kimyou na Bouken, and follows the bizarre adventures that Rohan Kishibe goes through as he searches for inspiration for his manga. -- -- Fugou Mura -- -- Rohan accompanies manga editor Kyouka Izumi to a secretive village where she plans on buying a house. Izumi informs Rohan that inhabitants of the village suddenly become rich at the age of 25 after purchasing their homes. Being 25 years old herself, Izumi has high hopes for moving into the village and invites Rohan to gather ideas for his manga. As they enter one of the houses for an interview with the seller, they are greeted by a servant named Ikkyuu, who puts them through a test of etiquette with deadly consequences. -- -- Mutsukabezaka -- -- Rohan meets with his editor, Minoru Kagamari, to discuss both his manga and the six mountains that the manga author recently bought. He explains that he purchased the mountains in order to search for a legendary spirit known as the Mutsukabezaka. To give his search context, he tells the tale of Naoko Osato, a wealthy heiress who murdered her boyfriend and became cursed by the spirit. -- -- Zangenshitsu -- -- Rohan decides to vacation in Venice after putting his manga on hiatus. While there, he explores the interior of a church and examines the structure of its confessional. After stepping into the priest's compartment, Rohan hears a man enter the confessional and begin to confess his sins. The man recounts his confrontation with a starving beggar and the haunting events that followed. -- -- The Run -- -- Youma Hashimoto is a young male model who has quickly risen to success. As his popularity grows, so does his obsession with his appearance and body. One day, he meets Rohan at the gym, and the two quickly form a rivalry which pushes Youma to intensify his training. Soon. Youma's fixation on his physique takes a dark turn as his training takes precedence over his life, and he challenges Rohan to a fatal competition on the treadmills. -- -- OVA - Sep 20, 2017 -- 77,010 7.62
Kyuuketsuhime Miyu -- -- AIC -- 4 eps -- Manga -- Action Horror Demons Drama Vampire Shoujo -- Kyuuketsuhime Miyu Kyuuketsuhime Miyu -- A quiet gothic horror story about a vampire girl, Miyu, whose destiny it is to hunt down murderous demons known as Shinma and return them to their land of origin, the Dark. Miyu is pursued by the Spiritualist Himiko, determined to find out who Miyu is and to stop her from sucking the life blood from helpless humans. Each of the four episodes chronicle one of Miyu's encounters with a Shinma and the humans that it is affecting, from the perspective of Himiko's pursuit of Miyu. -- -- (Source: AniDB) -- -- Licensor: -- AnimEigo -- OVA - Jul 21, 1988 -- 17,454 6.99
Ling Qi -- -- Haoliners Animation League -- 20 eps -- Web manga -- Action Comedy Magic Shounen Ai Supernatural -- Ling Qi Ling Qi -- Low on luck after a series of unfortunate events, You Keika works part-time to try bringing himself out of a life of poverty. After a strange encounter with a white-haired man in a junkyard, You wakes up to discover that he was killed in a sudden accident and has become a spirit. The man he had encountered, Tanmoku Ki, is revealed as the 13th Youmeshi of the Tanmoki, the highest-ranking exorcist family of China. Noticing the wandering spirit, he offers You the opportunity to form a pact: he will offer You protection from humans and in return, You will have to become his spirit shadow, keeping him safe and guarded at all times. -- -- From then on, the two face untold challenges in the spiritual world, striving to keep those around them safe from harmful spirits. Along the way, the pact they formed grows into something more; a bond that neither of the two ever expected. Behind their roles as master and servant, a lingering admiration begins to emerge. -- -- ONA - Jun 21, 2016 -- 66,773 7.14
Mahou Shoujo Tokushusen Asuka -- -- LIDENFILMS -- 12 eps -- Manga -- Action Drama Magic Military Seinen -- Mahou Shoujo Tokushusen Asuka Mahou Shoujo Tokushusen Asuka -- Three years ago, a bloodthirsty race of interdimensional beings known as the Disas appeared and destroyed everything they could reach on Earth. With regular weapons rendered useless, humanity's only hope of survival relied on humans who became magical girls after forming an alliance with the Spirit Realm, who had followed the Disas to Earth. After a violent conflict, the squad of magical girls emerge victorious, with the survivors now known as the "Magical Five." -- -- Following the war with the Disas, the Magical Five disbands. Kurumi Mugen, Mia Cyrus, Tamara Volkova, and Lau Peipei independently continue their own military services, while their leader, Asuka Ootorii, retires and becomes a high school student. However, Asuka's peace is short-lived, as it seems there were survivors on the enemy's side as well. As magic must be fought with magic, Asuka is dragged back into combat as an even worse battle looms on the horizon. -- -- 64,447 6.34
Mahou Shoujo Tokushusen Asuka -- -- LIDENFILMS -- 12 eps -- Manga -- Action Drama Magic Military Seinen -- Mahou Shoujo Tokushusen Asuka Mahou Shoujo Tokushusen Asuka -- Three years ago, a bloodthirsty race of interdimensional beings known as the Disas appeared and destroyed everything they could reach on Earth. With regular weapons rendered useless, humanity's only hope of survival relied on humans who became magical girls after forming an alliance with the Spirit Realm, who had followed the Disas to Earth. After a violent conflict, the squad of magical girls emerge victorious, with the survivors now known as the "Magical Five." -- -- Following the war with the Disas, the Magical Five disbands. Kurumi Mugen, Mia Cyrus, Tamara Volkova, and Lau Peipei independently continue their own military services, while their leader, Asuka Ootorii, retires and becomes a high school student. However, Asuka's peace is short-lived, as it seems there were survivors on the enemy's side as well. As magic must be fought with magic, Asuka is dragged back into combat as an even worse battle looms on the horizon. -- -- -- Licensor: -- Funimation -- 64,447 6.34
Mob Psycho 100: Dai Ikkai Rei toka Soudansho Ian Ryokou - Kokoro Mitasu Iyashi no Tabi -- -- Bones -- 1 ep -- Original -- Action Slice of Life Comedy Supernatural -- Mob Psycho 100: Dai Ikkai Rei toka Soudansho Ian Ryokou - Kokoro Mitasu Iyashi no Tabi Mob Psycho 100: Dai Ikkai Rei toka Soudansho Ian Ryokou - Kokoro Mitasu Iyashi no Tabi -- Mob, Reigen, Dimple, and the newest member of the Spirits and Such Consultation Office staff, Serizawa, take a trip up to a secluded hot spring called Ibogami Hot Springs in Zebra Prefecture. Reigen happened to get a request from the matron there to discover the truth behind the strange rumors going around there and save the inn. Ritsu and Teru also join in on this trip and the six of them head out on this super relaxing trip to the hot spring. But on their way there, Reigen and Serizawa start nodding off on the train and somehow get sucked into an eerie parallel world... -- -- (Source: Crunchyroll) -- OVA - Sep 25, 2019 -- 55,671 7.62
Mo Dao Zu Shi -- -- B.CMAY PICTURES -- 15 eps -- Novel -- Action Adventure Mystery Historical Supernatural -- Mo Dao Zu Shi Mo Dao Zu Shi -- Xian: the state of immortality that all cultivators strive to achieve. However, there is a dark energy that lies underneath—the forbidden Mo Dao, or demonic path. Through an unfortunate series of tragedies, this is the path that cultivator Wei Wuxian experiments with during his teachings. His rise in power is accompanied by chaos and destruction, but his reign of terror comes to an abrupt end when the cultivation clans overpower him and he is killed by his closest ally. -- -- Thirteen years later, Wei Wuxian is reincarnated in the body of a lunatic and reunited with Lan Wangji, a former classmate of his. This marks the beginning of a supernatural mystery that plagues the clans and threatens to disrupt their everyday life. -- -- Mo Dao Zu Shi follows these two men on their mission to unravel the mysteries of the spiritual world. Fighting demons, ghosts, and even other cultivators, the two end up forming a bond that neither of them had ever expected. -- -- ONA - Jul 9, 2018 -- 140,492 8.49
Natsu-iro Kiseki -- -- Sunrise -- 12 eps -- Original -- School Slice of Life Supernatural -- Natsu-iro Kiseki Natsu-iro Kiseki -- Yuka, Rinko, Saki, and Natsumi are childhood friends and classmates nearing the end of their second year of middle school and eagerly awaiting their summer break. Unfortunately, it's a bittersweet time for this close-knit group, as Saki is transferring to another school. -- -- The girls are determined to keep the spirit of their friendship alive, even if only for this summer. They reminisce about a large stone the four of them used to visit, tucked away in an old Shinto shrine, and the belief that if four friends gathered around it and made a single wish, it would come true. Now, much to their surprise, they discover that old folktale is true. -- -- Natsu-iro Kiseki follows the magical events the girls go through during this last summer they’ll all spend together. As friendships get tested, and fantasies are fulfilled, the four classmates will end up learning a great deal about themselves and each other on the path to forging a summer that they’ll never forget. -- 38,381 7.01
Natsume Yuujinchou -- -- Brain's Base -- 13 eps -- Manga -- Slice of Life Demons Supernatural Drama Shoujo -- Natsume Yuujinchou Natsume Yuujinchou -- While most fifteen-year-old boys, in one way or another, harbor secrets that are related to girls, Takashi Natsume has a peculiar and terrifying secret involving youkai: for as long as he can remember, he has been constantly chased by these spirits. Natsume soon discovers that his deceased grandmother Reiko had passed on to him the Yuujinchou, or "Book of Friends," which contains the names of the spirits whom she brought under her control. Now in Natsume's possession, the book gives Reiko's grandson this power as well, which is why these enraged beings now haunt him in hopes of somehow attaining their freedom. -- -- Without parents and a loving home, and constantly being hunted by hostile, merciless youkai, Natsume is looking for solace—a place where he belongs. However, his only companion is a self-proclaimed bodyguard named Madara. Fondly referred to as Nyanko-sensei, Madara is a mysterious, pint-sized feline spirit who has his own reasons for sticking with the boy. -- -- Based on the critically acclaimed manga by Yuki Midorikawa, Natsume Yuujinchou is an unconventional and supernatural slice-of-life series that follows Natsume as he, with his infamous protector Madara, endeavors to free the spirits bound by his grandmother's contract. -- -- -- Licensor: -- NIS America, Inc. -- 424,103 8.33
Natsume Yuujinchou San -- -- Brain's Base -- 13 eps -- Manga -- Slice of Life Demons Supernatural Drama Shoujo -- Natsume Yuujinchou San Natsume Yuujinchou San -- Natsume Yuujinchou San follows Takashi Natsume, a boy who is able to see youkai. Natsume and his bodyguard Madara, nicknamed Nyanko-sensei, continue on their quest to release youkai from their contracts in the "Book of Friends." -- -- Natsume comes to terms with his ability to see youkai and stops thinking of it as a curse. As he spends more time with his human and youkai friends, he realizes how much he values them both and decides he doesn't have to choose between the spirit and human worlds to be happy. -- -- 206,009 8.59
Natsume Yuujinchou San -- -- Brain's Base -- 13 eps -- Manga -- Slice of Life Demons Supernatural Drama Shoujo -- Natsume Yuujinchou San Natsume Yuujinchou San -- Natsume Yuujinchou San follows Takashi Natsume, a boy who is able to see youkai. Natsume and his bodyguard Madara, nicknamed Nyanko-sensei, continue on their quest to release youkai from their contracts in the "Book of Friends." -- -- Natsume comes to terms with his ability to see youkai and stops thinking of it as a curse. As he spends more time with his human and youkai friends, he realizes how much he values them both and decides he doesn't have to choose between the spirit and human worlds to be happy. -- -- -- Licensor: -- NIS America, Inc. -- 206,009 8.59
Nezha Zhi Mo Tong Jiang Shi -- -- - -- 1 ep -- Other -- Action Comedy Drama Fantasy Historical -- Nezha Zhi Mo Tong Jiang Shi Nezha Zhi Mo Tong Jiang Shi -- From the heavenly object known as the Chaos Pearl, two elements are extracted: the Spirit Pearl and the Demon Orb. In an attempt to suppress their power, the Lord of Heaven sends the Spirit Pearl to Earth to reincarnate as Ne Zha, the third son of Li Jing, while the Demon Orb is scheduled to be destroyed by a lightning strike. However, because of a conspiracy by the Dragon King to steal the Spirit Pearl for his own son, Ne Zha is instead reincarnated with the Demon Orb. -- -- With no way to remove the cursed effects of the Demon Orb, Ne Zha is raised under the belief that he will become the great demon hunter the Spirit Pearl destined for him to be. Fighting against his chaotic and mischievous nature, Ne Zha must decide whether to accept his evil fate or repel against it to prove he is worthy of the future his parents foretold. -- -- Movie - Jul 26, 2019 -- 8,578 7.66
Nobunagun -- -- Bridge -- 13 eps -- Manga -- Action Sci-Fi Super Power -- Nobunagun Nobunagun -- Shio Ogura is a Japanese high school student, who is visiting Taiwan on a school trip when she is suddenly attacked by monsters. Agents known as "E-Gene Holders" from the government agency DOGOO also arrive, who wield weapons infused with the spirits of historical figures. Shio is revealed to also be an E-Gene Holder when the soul of Oda Nobunaga awakens after she tries to rescue a friend. -- -- (Source: Wikipedia) -- -- Licensor: -- Funimation -- 60,058 6.70
Panty & Stocking with Garterbelt -- -- Gainax -- 13 eps -- Original -- Action Comedy Parody Supernatural Ecchi -- Panty & Stocking with Garterbelt Panty & Stocking with Garterbelt -- The "Anarchy Sisters," Panty and Stocking, have been kicked out of Heaven for, to put it mildly, misbehaving. Led by a priest named Garterbelt, these angels must buy their way back by exterminating ghosts in Daten City. But this task requires unconventional weapons for these unorthodox angels—they transform their lingerie into weapons to dispatch the spirits. Unfortunately, neither of them take their duties seriously, as they rather spend their time in pursuit of other "hobbies": Panty prefers to sleep with anything that walks, and Stocking favors stuffing her face with sweets than hunting ghosts. -- -- Follow these two unruly angels as they battle ghosts, an overflow of bodily fluids, and their own tendency to get side-tracked in Panty & Stocking with Garterbelt. -- -- -- Licensor: -- Funimation -- TV - Oct 2, 2010 -- 303,865 7.72
Panty & Stocking with Garterbelt -- -- Gainax -- 13 eps -- Original -- Action Comedy Parody Supernatural Ecchi -- Panty & Stocking with Garterbelt Panty & Stocking with Garterbelt -- The "Anarchy Sisters," Panty and Stocking, have been kicked out of Heaven for, to put it mildly, misbehaving. Led by a priest named Garterbelt, these angels must buy their way back by exterminating ghosts in Daten City. But this task requires unconventional weapons for these unorthodox angels—they transform their lingerie into weapons to dispatch the spirits. Unfortunately, neither of them take their duties seriously, as they rather spend their time in pursuit of other "hobbies": Panty prefers to sleep with anything that walks, and Stocking favors stuffing her face with sweets than hunting ghosts. -- -- Follow these two unruly angels as they battle ghosts, an overflow of bodily fluids, and their own tendency to get side-tracked in Panty & Stocking with Garterbelt. -- -- TV - Oct 2, 2010 -- 303,865 7.72
Piano no Mori (TV) 2nd Season -- -- Gaina -- 12 eps -- Manga -- Comedy Drama Music School Seinen -- Piano no Mori (TV) 2nd Season Piano no Mori (TV) 2nd Season -- With the start of the Chopin piano competition, Kai Ichinose, Shuuhei Amamiya, and many other hopeful musicians from around the world strive to reach the top. The stakes have never been higher, and the judges are rigorous when it comes to selecting the winner out of the plethora of talented pianists. This competition is so harsh that even famous prodigies can be easily eliminated. -- -- Some play for the money, some play to fulfill their duty to their families, and yet others play for their music to be heard. However, the only one who can reach the top is the one who embodies the spirit of the music Frédéric Chopin crafted for future generations. With the stakes higher than ever before, rivalries, friendships, and family ties will be tested, and each pianist will find their own sound. -- -- 34,359 7.39
Reikenzan: Hoshikuzu-tachi no Utage -- -- Studio Deen -- 12 eps -- Light novel -- Comedy Magic Fantasy -- Reikenzan: Hoshikuzu-tachi no Utage Reikenzan: Hoshikuzu-tachi no Utage -- Long ago in the nine provinces of Kyushu, a calamitous event was prophesied to take place: falling comets would exhaust the spiritual energies of both the heavens and the lands and thus bring about an age of chaos upon the world. But contrary to the prophecy, the comets passed by with no calamity taking place. At the same time, as if touched by the phenomenon, a boy was born in a remote village of the Sokei region by the name of Ouriku. -- -- Twelve years later, as the memories of the event have faded from people's minds, the Reikenzan clan—one of the five supreme sects of the nine provinces—decides to hold an examination in order to gather the most talented individuals fit to become disciples and eventually sages. Hearing about this news, Ouriku and his servant Ouchou head toward the site, unaware that the organizer Oubu, despite her elegant appearance, is infamous for being extremely irresponsible and carefree; hence, making the trials in the examination unpredictable. -- -- Reikenzan: Hoshikuzu-tachi no Utage follows the story of Ouriku as he journeys through these trials to become a powerful sage. -- -- 79,165 7.10
Saint Seiya: Saishuu Seisen no Senshi-tachi -- -- Toei Animation -- 1 ep -- - -- Adventure Sci-Fi Shounen -- Saint Seiya: Saishuu Seisen no Senshi-tachi Saint Seiya: Saishuu Seisen no Senshi-tachi -- Lucifer has been awoken from his eternal slumber by the spirits of Eris, Abel and Poseidon. He has come to kill Athena and fulfill his heart's burning desire: becoming the strongest of all the gods. -- -- (Source: ANN) -- -- Licensor: -- Discotek Media -- Movie - Mar 18, 1989 -- 13,497 6.80
Seireitsukai no Blade Dance -- -- TNK -- 12 eps -- Light novel -- Action Harem Comedy Supernatural Romance Ecchi Fantasy School -- Seireitsukai no Blade Dance Seireitsukai no Blade Dance -- On his way to Areishia Spirit Academy, Kamito Kazehaya runs into a naked Claire Rouge, a student who had been bathing as part of a purification ceremony. She had been preparing to form a contract with a powerful spirit in order to acquire more power as an "elementalist." Her efforts are wasted, however, when Kamito ends up with the spirit despite the fact that only shrine maidens can become elementalists. Yet to be discouraged, Claire then announces that Kamito must become her contracted spirit instead! -- -- After reaching the school grounds, Kamito escapes from Claire and meets Headmaster Greyworth Ciel Mais, who invites him to enroll at the academy. Although his life at Areishia will be far from easy as the only male student among the shrine princesses-in-training, he begrudgingly accepts in exchange for information about his former contracted spirit, Restia Ashdoll. Adding on to that, he also must fulfill Greyworth's main request: to win in the Blade Dance, a battle festival occurring in two months, where he will face the strongest elementalist rumored to be contracted with a darkness spirit. -- -- 293,324 6.79
Seireitsukai no Blade Dance -- -- TNK -- 12 eps -- Light novel -- Action Harem Comedy Supernatural Romance Ecchi Fantasy School -- Seireitsukai no Blade Dance Seireitsukai no Blade Dance -- On his way to Areishia Spirit Academy, Kamito Kazehaya runs into a naked Claire Rouge, a student who had been bathing as part of a purification ceremony. She had been preparing to form a contract with a powerful spirit in order to acquire more power as an "elementalist." Her efforts are wasted, however, when Kamito ends up with the spirit despite the fact that only shrine maidens can become elementalists. Yet to be discouraged, Claire then announces that Kamito must become her contracted spirit instead! -- -- After reaching the school grounds, Kamito escapes from Claire and meets Headmaster Greyworth Ciel Mais, who invites him to enroll at the academy. Although his life at Areishia will be far from easy as the only male student among the shrine princesses-in-training, he begrudgingly accepts in exchange for information about his former contracted spirit, Restia Ashdoll. Adding on to that, he also must fulfill Greyworth's main request: to win in the Blade Dance, a battle festival occurring in two months, where he will face the strongest elementalist rumored to be contracted with a darkness spirit. -- -- -- Licensor: -- Sentai Filmworks -- 293,324 6.79
Sen to Chihiro no Kamikakushi -- -- Studio Ghibli -- 1 ep -- Original -- Adventure Supernatural Drama -- Sen to Chihiro no Kamikakushi Sen to Chihiro no Kamikakushi -- Stubborn, spoiled, and naïve, 10-year-old Chihiro Ogino is less than pleased when she and her parents discover an abandoned amusement park on the way to their new house. Cautiously venturing inside, she realizes that there is more to this place than meets the eye, as strange things begin to happen once dusk falls. Ghostly apparitions and food that turns her parents into pigs are just the start—Chihiro has unwittingly crossed over into the spirit world. Now trapped, she must summon the courage to live and work amongst spirits, with the help of the enigmatic Haku and the cast of unique characters she meets along the way. -- -- Vivid and intriguing, Sen to Chihiro no Kamikakushi tells the story of Chihiro's journey through an unfamiliar world as she strives to save her parents and return home. -- -- -- Licensor: -- GKIDS, Walt Disney Studios -- Movie - Jul 20, 2001 -- 1,324,076 8.82
Shinreigari -- -- Production I.G -- 22 eps -- Original -- Sci-Fi Mystery Psychological Supernatural -- Shinreigari Shinreigari -- Strange things are happening around the town of Suiten. The daughter of a priest begins to see strange visions, spirits have started to roam the mountains, and Tarou Komori is having unsettling dreams. Due to the trauma of being kidnapped 11 years ago, he has repressed most of the memories that could shed light on what really happened all those years ago. But they return in his sleep, combined with encounters beyond the realm of dreams. -- -- In Shinreigari: Ghost Hound, the supernatural and psychological collide, as three children struggle to face their demons and repair the breach between the spiritual and corporeal worlds. -- -- -- Licensor: -- Sentai Filmworks -- TV - Oct 18, 2007 -- 123,364 7.45
Shinreigari -- -- Production I.G -- 22 eps -- Original -- Sci-Fi Mystery Psychological Supernatural -- Shinreigari Shinreigari -- Strange things are happening around the town of Suiten. The daughter of a priest begins to see strange visions, spirits have started to roam the mountains, and Tarou Komori is having unsettling dreams. Due to the trauma of being kidnapped 11 years ago, he has repressed most of the memories that could shed light on what really happened all those years ago. But they return in his sleep, combined with encounters beyond the realm of dreams. -- -- In Shinreigari: Ghost Hound, the supernatural and psychological collide, as three children struggle to face their demons and repair the breach between the spiritual and corporeal worlds. -- -- TV - Oct 18, 2007 -- 123,364 7.45
Shuangsheng Lingtan -- -- B.CMAY PICTURES -- 20 eps -- Manga -- Mystery Psychological -- Shuangsheng Lingtan Shuangsheng Lingtan -- There is always more to the world than meets the eye. This is the motto that twin brothers Sun Xiaotu and Sun Xiaohu follow in their lives as paranormal investigators, where what may be terrifying to some is just another day at work. Normally, it is simple for them to separate their daily lives from their job, but when they go to investigate a seemingly typical haunting of a pair of twins, a series of bizarre events throw their perception of the supernatural world into question as they become a target of the hauntings themselves. -- -- The further the brothers search for answers to the paranormal mysteries thrown at them, the hazier the lines between truth and fiction become. Through the challenging and sometimes dangerous adventures ahead, one question remains: what kind of secrets are the ghosts trying to hide from them, and are they already more connected to the spirits than they originally thought? -- -- ONA - Aug 25, 2016 -- 11,678 7.26
Tales of Symphonia The Animation: Sylvarant-hen -- -- ufotable -- 4 eps -- Game -- Action Adventure Magic Martial Arts Fantasy -- Tales of Symphonia The Animation: Sylvarant-hen Tales of Symphonia The Animation: Sylvarant-hen -- Two worlds exist, both unaware of the existance of the other. In order for one world to flourish, the other will have to perish. On the perishing world, a Chosen one is sent on a journey to restore that world's mana by awakening the Spirits and becoming an angel. Colette Brunel, the Chosen of Sylvarant, sets out on her journey accompanied by her best friends Lloyd Irving and Genis Sage. As they travel further they meet more friends and even more enemies, while they learn more and more about the truth behind the World Regeneration. -- -- (Source: ANN) -- OVA - Jun 8, 2007 -- 47,617 7.17
Tayutama: Kiss on My Deity -- -- SILVER LINK. -- 12 eps -- Visual novel -- Harem Romance Supernatural -- Tayutama: Kiss on My Deity Tayutama: Kiss on My Deity -- Yuuri Mito is a typical, normal Japanese teenager. He goes to school, works on people's motorcycles and performs exorcisms. Okay, that last part's a little bit unusual, but his family lives in a shrine and they do that sort of thing. Still, you would think he'd know enough to be careful with an ancient relic he finds in the woods, especially when a mysterious goddess appears and tells him to leave it alone. Unfortunately, despite Mito's best efforts, the seal gets broken anyway and a number of dangerous "tayuti" that it held in stasis get loose. This is bad. Mito also ends up with a beautiful goddess girl who decides that she's going to marry him. This might not be so bad. if he wasn't already caught up in the middle of a war between the entities he's released. The flesh may be weak but the spirit's more than willing to compensate. -- -- (Source: Sentai Filmworks) -- 61,922 6.77
Teizokurei Daydream -- -- Hal Film Maker -- 4 eps -- Manga -- Comedy Horror Supernatural Drama Ecchi -- Teizokurei Daydream Teizokurei Daydream -- Saiki Misaki has been able to see ghosts since she was a kid. Now, working at an S&M club, her spare time goes to sending the spirits off to the other world by having to make them realize they're dead and have to leave. This would supposedly be a little bit easier if you didnt have a background of hardship and loneliness... and a perverted employer. -- -- (Source: ANN) -- -- Licensor: -- Geneon Entertainment USA -- OVA - Jun 25, 2004 -- 8,704 6.19
Teizokurei Daydream -- -- Hal Film Maker -- 4 eps -- Manga -- Comedy Horror Supernatural Drama Ecchi -- Teizokurei Daydream Teizokurei Daydream -- Saiki Misaki has been able to see ghosts since she was a kid. Now, working at an S&M club, her spare time goes to sending the spirits off to the other world by having to make them realize they're dead and have to leave. This would supposedly be a little bit easier if you didnt have a background of hardship and loneliness... and a perverted employer. -- -- (Source: ANN) -- OVA - Jun 25, 2004 -- 8,704 6.19
Ushio to Tora (TV) -- -- MAPPA, Studio VOLN -- 26 eps -- Manga -- Action Adventure Comedy Demons Shounen Supernatural -- Ushio to Tora (TV) Ushio to Tora (TV) -- Ushio Aotsuki is a stubborn middle school student and son of an eccentric temple priest who goes about life without care for his father's claims regarding otherworldly monsters known as youkai. However, as he is tending to the temple while his father is away on work, his chores lead him to a shocking discovery: in the basement he finds a menacing youkai impaled by the fabled Beast Spear. -- -- The beast in question is Tora, infamous for his destructive power, who tries to coerce Ushio into releasing him from his five hundred year seal. Ushio puts no trust in his words and refuses to set him free. But when a sudden youkai outbreak puts his friends and home in danger, he is left with no choice but to rely on Tora, his only insurance being the ancient spear if he gets out of hand. -- -- Ushio and Tora's meeting is only the beginning of the unlikely duo's journey into the depths of the spiritual realm. With the legendary Beast Spear in his hands, Ushio will find out just how real and threatening the world of the supernatural can be. -- -- 185,965 7.59
Ushio to Tora (TV) -- -- MAPPA, Studio VOLN -- 26 eps -- Manga -- Action Adventure Comedy Demons Shounen Supernatural -- Ushio to Tora (TV) Ushio to Tora (TV) -- Ushio Aotsuki is a stubborn middle school student and son of an eccentric temple priest who goes about life without care for his father's claims regarding otherworldly monsters known as youkai. However, as he is tending to the temple while his father is away on work, his chores lead him to a shocking discovery: in the basement he finds a menacing youkai impaled by the fabled Beast Spear. -- -- The beast in question is Tora, infamous for his destructive power, who tries to coerce Ushio into releasing him from his five hundred year seal. Ushio puts no trust in his words and refuses to set him free. But when a sudden youkai outbreak puts his friends and home in danger, he is left with no choice but to rely on Tora, his only insurance being the ancient spear if he gets out of hand. -- -- Ushio and Tora's meeting is only the beginning of the unlikely duo's journey into the depths of the spiritual realm. With the legendary Beast Spear in his hands, Ushio will find out just how real and threatening the world of the supernatural can be. -- -- -- Licensor: -- Sentai Filmworks -- 185,965 7.59
xxxHOLiC Movie: Manatsu no Yoru no Yume -- -- Production I.G -- 1 ep -- Manga -- Mystery Comedy Psychological Supernatural Drama -- xxxHOLiC Movie: Manatsu no Yoru no Yume xxxHOLiC Movie: Manatsu no Yoru no Yume -- Summer break has arrived, but while his other classmates are out having fun, Kimihiro Watanuki continues to work as compensation for the eccentric Yuuko in her shop. With the spirits and supernatural phenomena that bother him lessening, he pays his dues by cleaning, cooking, and doing whatever else the apparently lazy Yuuko needs. -- -- Watanuki, however, gets involved in a new predicament when Yuuko receives a mysterious invitation to a mansion whose owner seeks Yuuko's wish-granting ability. When he, Yuuko, and his classmate Shizuka Doumeki make their way to the peculiar residence, they meet others who were summoned by the same strange invitation. All of them are collectors of various unique items, drawn there by the chance to expand their collections. But as the collectors begin to disappear one by one, Watanuki and his companions must solve the mystery and put the case to rest, or find themselves in risk of danger. -- -- -- Licensor: -- Funimation -- Movie - Aug 20, 2005 -- 57,008 7.96
xxxHOLiC Movie: Manatsu no Yoru no Yume -- -- Production I.G -- 1 ep -- Manga -- Mystery Comedy Psychological Supernatural Drama -- xxxHOLiC Movie: Manatsu no Yoru no Yume xxxHOLiC Movie: Manatsu no Yoru no Yume -- Summer break has arrived, but while his other classmates are out having fun, Kimihiro Watanuki continues to work as compensation for the eccentric Yuuko in her shop. With the spirits and supernatural phenomena that bother him lessening, he pays his dues by cleaning, cooking, and doing whatever else the apparently lazy Yuuko needs. -- -- Watanuki, however, gets involved in a new predicament when Yuuko receives a mysterious invitation to a mansion whose owner seeks Yuuko's wish-granting ability. When he, Yuuko, and his classmate Shizuka Doumeki make their way to the peculiar residence, they meet others who were summoned by the same strange invitation. All of them are collectors of various unique items, drawn there by the chance to expand their collections. But as the collectors begin to disappear one by one, Watanuki and his companions must solve the mystery and put the case to rest, or find themselves in risk of danger. -- -- Movie - Aug 20, 2005 -- 57,008 7.96
Young Black Jack -- -- Tezuka Productions -- 12 eps -- Manga -- Historical Drama Seinen -- Young Black Jack Young Black Jack -- In the 1960s, a gifted young medical student tries to make a name for himself. Kuroo Hazama is a reserved young man with unusual black-and-white hair, a body covered with scars, and a dark past. Despite only being a medical student, his surgical brilliance starts to attract attention after he completes a seemingly impossible operation. Together with the spirited and honest intern Maiko Okamoto and Yabu, a close friend with a troubled life, Hazama devotes himself to the world of medicine. -- -- However, his path to becoming a respectable surgeon is a difficult one as student riots, war, and corruption are consuming Japan. Hazama quickly finds himself caught up in a series of nefarious circumstances that challenge his integrity as a person and his path towards becoming a surgeon. Young Black Jack chronicles the story of a man capable of performing unthinkable feats of medicine, and the journey that leads him to become the legend known as Black Jack. -- -- 72,784 7.24
Yu☆Gi☆Oh! The Dark Side of Dimensions -- -- Gallop -- 1 ep -- Manga -- Game Adventure Shounen -- Yu☆Gi☆Oh! The Dark Side of Dimensions Yu☆Gi☆Oh! The Dark Side of Dimensions -- Obsessed with revenge against the King of Games, Seto Kaiba commences an excavation in Egypt to find the fragments of the Millennium Puzzle, which once retained the spirit of the "counterpart Yuugi." However, a cloaked man steals two pieces of the Puzzle and disappears before it could be reconstructed. Meanwhile, now in their final year of high school, Yuugi Mutou and his friends plan for their futures, unaware of the danger lurking close by. -- -- Yu☆Gi☆Oh! The Dark Side of Dimensions tells the tale of vindictive forces distorting reality in whatever way they please. Will Seto and Yuugi move past their differences and save the world, or will Seto's own greed get the better of him? -- -- -- Licensor: -- Manga Entertainment -- Movie - Apr 23, 2016 -- 55,473 7.46
Yuu☆Yuu☆Hakusho -- -- Studio Pierrot -- 112 eps -- Manga -- Action Comedy Demons Supernatural Martial Arts Shounen -- Yuu☆Yuu☆Hakusho Yuu☆Yuu☆Hakusho -- One fateful day, Yuusuke Urameshi, a 14-year-old delinquent with a dim future, gets a miraculous chance to turn it all around when he throws himself in front of a moving car to save a young boy. His ultimate sacrifice is so out of character that the authorities of the spirit realm are not yet prepared to let him pass on. Koenma, heir to the throne of the spirit realm, offers Yuusuke an opportunity to regain his life through completion of a series of tasks. With the guidance of the death god Botan, he is to thwart evil presences on Earth as a Spirit Detective. -- -- To help him on his venture, Yuusuke enlists ex-rival Kazuma Kuwabara, and two demons, Hiei and Kurama, who have criminal pasts. Together, they train and battle against enemies who would threaten humanity's very existence. -- -- -- Licensor: -- Funimation -- TV - Oct 10, 1992 -- 500,430 8.45
Yuu☆Yuu☆Hakusho: Meikai Shitou-hen - Honoo no Kizuna -- -- Studio Pierrot -- 1 ep -- Manga -- Action Adventure Comedy Demons Supernatural Martial Arts Shounen -- Yuu☆Yuu☆Hakusho: Meikai Shitou-hen - Honoo no Kizuna Yuu☆Yuu☆Hakusho: Meikai Shitou-hen - Honoo no Kizuna -- Millennia ago, a war was fought between the Netherworld and the Spirit World. Ultimately, the Netherworld was destroyed and Lord Yakumo, the King of the Netherworld, was banished to the depths of space. Now, five defenders from the Spirit World must team-up against Yakumo's Demon-Gods for possession of five, mystical sites. But Lord Yakumo is dangerously close to reclaiming the Power Sphere—the source of the Netherworld's energy—and once it is again in his possession, our world will become the new Netherworld. -- -- (Source: AniDB) -- -- Licensor: -- Central Park Media -- Movie - Apr 9, 1994 -- 22,871 7.20
Yuu☆Yuu☆Hakusho: Meikai Shitou-hen - Honoo no Kizuna -- -- Studio Pierrot -- 1 ep -- Manga -- Action Adventure Comedy Demons Supernatural Martial Arts Shounen -- Yuu☆Yuu☆Hakusho: Meikai Shitou-hen - Honoo no Kizuna Yuu☆Yuu☆Hakusho: Meikai Shitou-hen - Honoo no Kizuna -- Millennia ago, a war was fought between the Netherworld and the Spirit World. Ultimately, the Netherworld was destroyed and Lord Yakumo, the King of the Netherworld, was banished to the depths of space. Now, five defenders from the Spirit World must team-up against Yakumo's Demon-Gods for possession of five, mystical sites. But Lord Yakumo is dangerously close to reclaiming the Power Sphere—the source of the Netherworld's energy—and once it is again in his possession, our world will become the new Netherworld. -- -- (Source: AniDB) -- Movie - Apr 9, 1994 -- 22,871 7.20
Yuu☆Yuu☆Hakusho (Movie) -- -- Studio Pierrot -- 1 ep -- Manga -- Action Adventure Comedy Demons Supernatural Martial Arts Shounen -- Yuu☆Yuu☆Hakusho (Movie) Yuu☆Yuu☆Hakusho (Movie) -- Yusuke Urameshi is not exactly what you'd call an angel. In fact, some might call him down right devilish. But when he dies in an accident trying to save a child, he finds himself in the Spirit World. Unfortunately for Yusuke, his name is not listed in the Book of Enma, which means it was one big mistake! So he should return from the Spirit World, but must pass a few tests first, and become a detective of the spiritual world. -- -- So now Yusuke works in the Spirit World as a half-dead, half-alive agent for Koenma, son of the ruler of the Spirit World. This position does have its disadvantages, especially when you're trying to enjoy your summer vacation and Koenma gets kidnapped! So now Yusuke must interrupt his summer fun to find Koenma and trade the Golden Seal of King Enma for his life. But if someone other then King Enma has the Golden Seal there will be chaos in the Spirit World! What's a half-dead spirit detective to do? -- -- With the aide of his closest allies, Yusuke sets off for Magma Valley, to save the life of the one who saved his, and find out who's at the bottom of this evil conspiracy. -- -- (Source: AnimeNfo) -- -- Licensor: -- Funimation, Media Blasters -- Movie - Jul 10, 1993 -- 24,728 6.82
Yuu☆Yuu☆Hakusho: Two Shots/Noru ka Soru ka -- -- Studio Pierrot -- 2 eps -- Manga -- Action Adventure Comedy Demons Supernatural Martial Arts Shounen -- Yuu☆Yuu☆Hakusho: Two Shots/Noru ka Soru ka Yuu☆Yuu☆Hakusho: Two Shots/Noru ka Soru ka -- Special included in the 25th anniversary Blu-ray box set. -- -- The special will cover the "Two Shot" bonus chapter from the manga's seventh volume, which tells the story of how Kurama and Hiei met, as well as the manga's penultimate chapter "All or Nothing." which shows the main characters reuniting to solve a hostage crisis in the spirit world. -- -- (Source: ANN) -- Special - Oct 26, 2018 -- 16,197 7.41
Zombie Clay Animation: Life of the Dead -- -- Studio Binzo -- 4 eps -- Original -- Comedy Horror -- Zombie Clay Animation: Life of the Dead Zombie Clay Animation: Life of the Dead -- Clay animation about a guy stuck in a room during zombie apocalypse. -- OVA - ??? ??, 2011 -- 292 N/A -- -- The Girl and the Monster -- -- - -- ? eps -- Original -- Comedy Horror -- The Girl and the Monster The Girl and the Monster -- A girl quietly reads a book in her room. Suddenly, a monster comes crawling out from under her bed! Is it friend or foe? -- ONA - Jul 26, 2019 -- 291 N/A -- -- Heisei Matsue Kaidan: Ayashi -- -- DLE -- 2 eps -- Original -- Comedy Historical Parody Horror Supernatural -- Heisei Matsue Kaidan: Ayashi Heisei Matsue Kaidan: Ayashi -- A Matsue City collaboration anime with Eagle Talon. Yoshida book-ends the story as horror tales, both modern and historical, originated within the city are narrated by another person. -- ONA - Mar 17, 2017 -- 289 N/A -- -- 3-bu de Wakaru Koizumi Yakumo no Kaidan -- -- - -- 7 eps -- Book -- Historical Horror Parody Supernatural -- 3-bu de Wakaru Koizumi Yakumo no Kaidan 3-bu de Wakaru Koizumi Yakumo no Kaidan -- Stories from Patrick Lafcadio Hearn's book Kwaidan: Stories and Studies of Strange Things. The Greek-American author was known as Koizumi Yakumo in Japan and is renowned for collecting and publishing stories of Japanese folklore and legends. -- -- The shorts were made for a Matsue City tourism promotion, as Hearn taught, lived, and married there. His home is a museum people can visit. -- ONA - May 9, 2014 -- 287 N/A -- -- Kimoshiba -- -- Jinnis Animation Studios, TMS Entertainment -- 13 eps -- Original -- Comedy Horror Kids Supernatural -- Kimoshiba Kimoshiba -- Kimoshiba is a weird type of life form with the shape of an oversize shiba inu, loves eating curry (particularly curry breads), and works at a funeral home. Similar life forms include yamishiba and onishiba. -- -- (Source: ANN) -- 284 N/A -- -- Ehon Yose -- -- - -- 50 eps -- Other -- Historical Horror Kids -- Ehon Yose Ehon Yose -- Anime rakugo of classic Japanese horror tales shown in a wide variety of art styles. -- TV - ??? ??, 2006 -- 279 N/A -- -- Higanjima X: Aniki -- -- - -- 1 ep -- Manga -- Fantasy Horror Seinen Vampire -- Higanjima X: Aniki Higanjima X: Aniki -- A new episode of Higanjima X that was included in Blu-ray. -- Special - Aug 30, 2017 -- 277 N/A -- -- Yamiyo no Jidaigeki -- -- Sunrise -- 2 eps -- - -- Historical Horror -- Yamiyo no Jidaigeki Yamiyo no Jidaigeki -- Tales include: -- -- The Hill of Old Age, which tells of a conspiracy hatched against Japan's unifier, Oda Nobunaga. -- -- Seeing the Truth, about the assassin sent to murder Nobunaga's successor leyasu Tokugawa. -- -- The broadcast was a part of the Neo Hyper Kids program. -- -- (Source: Anime Encyclopedia) -- Special - Feb 19, 1995 -- 275 N/A -- -- Youkai Ningen Bem: Part II -- -- Topcraft -- 2 eps -- Original -- Demons Horror -- Youkai Ningen Bem: Part II Youkai Ningen Bem: Part II -- For 1982 a 26-episode TV series sequel to Youkai Ningen Bem was planned. Because the original producers disbanded, the animation was done by Topcraft. 2 episodes were created and the project shut down without airing on television. The episodes were released to the public on a LD-Box Set a decade later. 2,000 units were printed and all were sold out. -- Special - Oct 21, 1992 -- 268 N/A -- -- Kaibutsu-kun: Kaibutsu Land e no Shoutai -- -- Shin-Ei Animation -- 1 ep -- - -- Comedy Horror Kids Shounen -- Kaibutsu-kun: Kaibutsu Land e no Shoutai Kaibutsu-kun: Kaibutsu Land e no Shoutai -- Based on the shounen manga by Fujiko Fujio. -- -- Note: Screened as a double feature with Doraemon: Nobita no Uchuu Kaitakushi. -- -- (Source: AniDB) -- Movie - Mar 14, 1981 -- 266 N/A -- -- Ushiro no Hyakutarou -- -- - -- 2 eps -- - -- Horror School Supernatural -- Ushiro no Hyakutarou Ushiro no Hyakutarou -- Horror OVA based on the manga by Jirou Tsunoda. The title roughly means "Hyakutarou behind". -- -- A boy named Ichitarou Ushiro deals with various horrifying phenomena with the help of his guardian spirit Hyakutarou. -- -- 2 episodes: "Kokkuri Satsujin Jiken", "Yuutai Ridatsu". -- -- (Source: AniDB) -- OVA - Aug 21, 1991 -- 254 N/A -- -- Zombie Clay Animation: I'm Stuck!! -- -- Studio Binzo -- 4 eps -- Original -- Comedy Horror -- Zombie Clay Animation: I'm Stuck!! Zombie Clay Animation: I'm Stuck!! -- Spin-off series of Zombie Clay Animation: Life of the Dead. -- ONA - Mar 2, 2014 -- 247 N/A -- -- Shou-chan Sora wo Tobu -- -- - -- 1 ep -- Novel -- Horror Sci-Fi -- Shou-chan Sora wo Tobu Shou-chan Sora wo Tobu -- An anime version of Ikkei Makina's horror novel of the same name. It aired at the same time as the live-action adaptation. -- Movie - Nov 14, 1992 -- 235 N/A -- -- Matsue Kankou Taishi Sanri ga Iku! Matsue Ghost Tour -- -- DLE -- 2 eps -- Original -- Comedy Historical Parody Horror -- Matsue Kankou Taishi Sanri ga Iku! Matsue Ghost Tour Matsue Kankou Taishi Sanri ga Iku! Matsue Ghost Tour -- An accompaniment to Heisei Matsue Kaidan: Ayashi. This ghost tour takes a more realistic approach featuring Yoshia (the fictional Eagle Talon character), Kihara Hirokatsu (horror and mystery novelist), Chafurin (voice actor and Shimae Prefecture ambassador), and Frogman (Ryou Ono's caricature; real-life director of the anime studio DLE). The quartet travels around Matsue City exploring horror/haunted real life locations talking about the history and how it became a paranormal focus. -- -- The end of the episode promotes ticket sale and times for a real ghost tour watchers can partake in. -- ONA - Mar 16, 2017 -- 227 N/A -- -- Yamiyo no Jidaigeki (OVA) -- -- Sunrise -- 2 eps -- - -- Historical Horror -- Yamiyo no Jidaigeki (OVA) Yamiyo no Jidaigeki (OVA) -- A direct sequel that was put straight to video. -- -- The Ear of Jinsuke, about a wandering swordsman saving a damsel in distress from evil spirits. -- -- Prints from the Fall of the Bakufu, features a tomboy from a woodcut works charged with making a print of the young warrior Okita Soji. -- -- (Source: Anime Encyclopedia) -- -- OVA - Aug 2, 1995 -- 227 N/A -- -- Inunaki-mura x Taka no Tsume-dan -- -- - -- 1 ep -- Other -- Comedy Horror Parody -- Inunaki-mura x Taka no Tsume-dan Inunaki-mura x Taka no Tsume-dan -- A collaboration between the live-action horror film Inunaki-mura slated to be released in theaters February 7, 2020 and the Eagle Talon franchise. The film is based on the urban legend of the real-life abandoned Inunaki Village and the old tunnel that cut through the area. -- ONA - Jan 17, 2020 -- 226 N/A -- -- Echigo no Mukashibanashi: Attaten Ganoo -- -- - -- 1 ep -- - -- Demons Horror Kids -- Echigo no Mukashibanashi: Attaten Ganoo Echigo no Mukashibanashi: Attaten Ganoo -- A collection of four folk tales from Koshiji (from 2005, part of Nagaoka), Niigata prefecture (Echigo is the old name of Niigata). -- -- Episode 1: The Azuki Mochi and the Frog -- A mean old woman tells an azuki mochi to turn into a frog, if her daughter-in-law wants to eat it. The daughter-in-law hears this, and... -- -- Episode 2: Satori -- A woodcutter warms himself at the fire of deadwood, when a spirit in the form of an eyeball appears in front of him. The spirit guesses each of the woodcutter's thoughts right... -- -- Episode 3: The Fox's Lantern -- An old man, who got lost in the night streets, finds a lantern with a beautiful pattern, which was lost by a fox spirit. The next day, he returns it reluctantly, and what he sees... -- -- Episode 4: The Three Paper Charms -- An apprentice priest, who lost his way, accidentally puts up at the hut of the mountain witch. To avoid being eaten, he uses three paper charms to get back to the temple... -- -- (Source: Official site) -- OVA - May ??, 2000 -- 221 N/A -- -- Jigoku Koushien -- -- - -- 1 ep -- - -- Sports Comedy Horror Shounen -- Jigoku Koushien Jigoku Koushien -- (No synopsis yet.) -- OVA - Feb 13, 2009 -- 220 N/A -- -- Nanja Monja Obake -- -- - -- 1 ep -- - -- Kids Horror -- Nanja Monja Obake Nanja Monja Obake -- An anime made entirely in sumi-e following a child fox spirit and his morphing ability for haunting but he ends up getting scared himself. -- Special - Dec 6, 1994 -- 215 N/A -- -- Heisei Matsue Kaidan -- -- DLE -- 7 eps -- Original -- Horror Parody Supernatural -- Heisei Matsue Kaidan Heisei Matsue Kaidan -- A Matsue City collaboration anime with Eagle Talon. Yoshida book-ends the story as modern horror tales, originated within the city, are narrated by another person. The shorts are meant to promote the Patrick Lafcadio Hearn's Ghost Tour offered by the city. -- -- Some episodes feature biographical segments of the Matsue Kankou Taishi Sanri ga Iku! Matsue Ghost Tour group. -- ONA - Apr 9, 2015 -- 211 N/A -- -- Akuma no Organ -- -- - -- 1 ep -- Music -- Music Horror Demons -- Akuma no Organ Akuma no Organ -- Music video for Devil's Organ by GREAT3. From Climax E.P. (2003) -- Music - ??? ??, 2003 -- 210 5.16
https://commons.wikimedia.org/wiki/Category:The_Spirit_of_Russia
https://commons.wikimedia.org/wiki/File:Angelic_Life_in_the_Spiritual_World,_as_revealed_by_the_Sacred_Scriptures.djvu
Alastor, or The Spirit of Solitude
All Governments Lie: Truth, Deception and the Spirit of I. F. Stone
As the Spirit Wanes
Behold the Spirit
Between the Spirit & the Flesh
Blithe Spirit
Blithe Spirit (1945 film)
Blithe Spirit (2020 film)
Blithe Spirit (play)
Carl Panzram: The Spirit of Hatred and Vengeance
Catch the Spirit The Complete Anthology
Channel the Spirits
Country Music: The Spirit of America
Dance to the Spirits
Dave Stewart and the Spiritual Cowboys
Dome of the Spirits
Down Where the Spirit Meets the Bone
Every Time I Feel the Spirit
Evolution of the Spirit
Feelin' the Spirit
Feel the Spirit
Final Fantasy: The Spirits Within
Gifts of the Spirit in Mormonism
Gods in the Spirit
Golem, the Spirit of the Exile
(Here I Stand) In the Spirit of Paul Robeson
I Feel the Spirit
In the Spirit
In the Spirit (film)
In the Spirit of Crazy Horse
Juliet of the Spirits
Lee Williams and the Spiritual QC's
List of Moribito: Guardian of the Spirit episodes
Lost the Spirit to Rock & Roll
Magician Among the Spirits
Marrow of the Spirit
Moribito: Guardian of the Spirit
Rollo and the Spirit of the Woods
Shake the Spirit
Shaman King: Legacy of the Spirits
Singing in the Spirit
Sitting Bull at the Spirit Lake Massacre
Slain in the Spirit
Sounds of the Spirit
Summoning the Spirits
Sword of the Spirit
Sword of the Spirits
That's the Spirit
That's the Spirit (disambiguation)
The Biggest Loser Brunei: The Spirit of Life
The House of the Spirits
The House of the Spirits (film)
The Protestant Ethic and the Spirit of Capitalism
The Protestant Sects and the Spirit of Capitalism
The Rocketeer & The Spirit: Pulp Friction
The Spirit's in It
The Spirit (album)
The Spirit Awakened
The Spirit Catches You and You Fall Down
The Spirit Engine 2
The Spirit Indestructible
The Spirit in the Bottle
The Spirit Level (book)
The Spirit Level (poetry collection)
The Spirit of '43
The Spirit of '45
The Spirit of '67
The Spirit of '76 (1917 film)
The Spirit of '76 (1990 film)
The Spirit of '76 (pinball)
The Spirit of Apollo
The Spirit of Butts' Farm
The Spirit of Christmas
The Spirit of Christmas (short films)
The Spirit of Christmas (TV program)
The Spirit of Democratic Capitalism
The Spirit of Detroit
The Spirit of Eternal Repose
The Spirit of God Like a Fire Is Burning
The Spirit of Kelso Cochrane
The Spirit of Mickey
The Spirit of Polonia
The Spirit of Radio
The Spirit of Radio: Greatest Hits 19741987
The Spirit of Romance
The Spirit of Spanish Music
The Spirit of St. Louis (album)
The Spirit of St. Louis (EP)
The Spirit of St. Louis (film)
The Spirit of Swiftwater
The Spirit of the Age
The Spirit of the Beehive
The Spirit of the Border
The Spirit of the Hawk
The Spirit of the Laws
The Spirit of the Liturgy
The Spirit of Ukko
The Spirit Room
The Spirits Book
The Spirits Business
The Spirits of Love
The Spirits of Our Ancestors
The Spirit Squad
The Spiritual
When the Spirit Slips Away
Zeitgeist: The Spirit of the Age


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