classes ::: subject,
children :::
branches ::: the Subject

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


object:the Subject
class:subject

--- CONCEPTION
2020-09-14 - this one can be upsetting. There is obviously the potential to talk about the Subject of subjectivity but my first weird conern is with the Subject of Disciplines. The Subject of "Fields of activity". Is this not Yoga?

All subjects confer some knowledge and or power about certain aspects of reality. Different paths or methods or ways of relating to or interacting with God by various means. So far I have 80 or so of them but likely each object could potentially be a subject though yes all objects likely have a subjectivity. But for something to be a subject as I am speaking it is a body of knowledge about the thing, the thing in itself in some mental formulation?a

To arrive at some formulation of a potential Subject, it could help to do a quick synthesis of two extremes under that category. It will likely be easier if I know them so I will take Integral Yoga and well any integral subject seems unfair to take for its bias in integrality. So lets take Video Games and RPGs and ... I am trying to pick something with no overlap. I guess everything seems one or two degrees away from each other so.. ill take Yoga anyways. what do they have in common? one is a process of creating worlds which is very God-like, just miraculous. Also a the whole process of ascenion which is the whole point of Yoga is outlined in games. You become God-like and then do Good with those God powers ideally. Its a model of that journey ideally imo. And in Yoga you try to do it in reality. So the ideal synergy would be a Game that is Yoga and a Yoga that is a Game such that to play it would be to practice Yoga. Because all subjects can be a Yoga at their highest id imagine. Science too would be branch of the tree of Knowledge. Yoga is either the tree, the essence or the fruit. But if Yoga is defined as the process of God manifesting itself ever more consciously, more divinely, then all subjects have their divine formations or Yogic levels potentially. Science is the knowledge of various laws and principles of various powers and forces and formations. But from a Religious perspective Laws, Powers, Formations, Aspects, Principles are still only portions of God. It is the absolute object. The Object of which all other objects are partial elements.

So the Subject is the subject of which all subjects are branches. It is the tree of Knowledge. Or the mind of God.

see also ::: the Object



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--- OBJECT INSTANCES [0]


subjects

--- PRIMARY CLASS


subject

--- SEE ALSO


the_Object

--- SIMILAR TITLES [0]


the Subject
select ::: Being, God, injunctions, media, place, powers, subjects,
favorite ::: cwsa, everyday, grade, mcw, memcards (table), project, project 0001, Savitri, Savitri (extended toc), the Temple of Sages, three js, whiteboard,
temp ::: consecration, experiments, knowledge, meditation, psychometrics, remember, responsibility, temp, the Bad, the God object, the Good, the most important, the Ring, the source of inspirations, the Stack, the Tarot, the Word, top priority, whiteboard,

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


The subject of the philosophy of religion is regarded in conservative circles not as a discipline given to free philosophical inquiry but as a particular religion's philosophy. In this form it is a more or less disguised apologetics or defense of an already accepted religious faith. While the data for this subject include the so-called classical religions, philosophy of religion, in the genuinely philosophical sense, takes for its material religious expressions of all types, whether classical or not, together with all the psychological material available on the nature of the human spirit and man's whole cultural development. -- V.F.

the subject of a woodcut reproduced in Paul


--- QUOTES [30 / 30 - 500 / 3385] (in Dictionaries, in Quotes, in Chapters)



KEYS (10k)

   12 Sri Aurobindo
   3 The Mother
   3 Longchenpa
   3 Aleister Crowley
   2 Jean Piaget
   1 Shunryu Suzuki
   1 Ken Wilber
   1 Joseph Campbell
   1 Henri Ellenberger
   1 Carl Jung
   1 Alfred Korzybski
   1 Advanced Integral

NEW FULL DB (2.4M)

   9 Anonymous
   5 Jane Austen
   4 William Zinsser
   4 Kevin Horsley
   4 Carl Jung
   3 Winston S Churchill
   3 Swami Vivekananda
   3 Susan Sontag
   3 Stephen King
   3 J K Rowling
   3 Geoff Dyer
   3 C S Lewis
   3 Bertrand Russell
   3 Becca Fitzpatrick
   3 Arthur Schopenhauer
   3 Aristotle
   2 Winston Churchill
   2 William Baziotes
   2 Tony Horwitz
   2 Tom Robbins
   2 Thomas Jefferson
   2 Thomas A Edison
   2 Sue Grafton
   2 Sri Ramana Maharshi
   2 Richard Dawkins
   2 Raymond Chandler
   2 Raoul Dufy
   2 Ralph Waldo Emerson
   2 Plato
   2 Parker J Palmer
   2 Ovid
   2 Nelson DeMille
   2 Marcel Proust
   2 Madeleine L Engle
   2 Ludwig von Mises
   2 Ludwig Feuerbach
   2 Lisa Kleypas
   2 Leo Tolstoy
   2 Kurt Vonnegut
   2 Kate Atkinson
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   2 Juvenal
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   2 Clive James
   2 Claude Monet
   2 Alexander Hamilton
   2 Abraham Lincoln

1:The subject of one stage becomes the object of the subject of the next stage. ~ Ken Wilber,
2:The Great Work will then form the subject of the design. ~ Aleister Crowley, Liber ABA Book 4,
3:The objective is created as a ground of manifestation for the subjective. ~ Sri Aurobindo, The Life Divine 2.15 - Reality and the Integral Knowledge,
4:The subjective and the objective truth of things are both real, they are two sides of the same Reality. ~ Sri Aurobindo, The Life Divine 2.15 - Reality and the Integral Knowledge,
5:The material world and the physical life exist for us only by virtue of our internal self and our internal life. ~ Sri Aurobindo, Kena and Other Upanishads The Subject of the Upanishad,
6:The dissolution of the subject organisation into a disorganised crowd is the inevitable working of an alien despotism. ~ Sri Aurobindo, Bande Mataram - I Shall India Be Free? - Unity and British Rule,
7:Knowledge is as infinite as the stars in the sky. There is no end to all of the subjects that one could study. It is better to immediately get their essence - The unchanging fortress of pure awareness. ~ Longchenpa,
8:Knowledge is as infinite as the stars in the sky. There is no end to all of the subjects that one could study. It is better to immediately get their essence - The unchanging fortress of pure awareness. ~ Longchenpa,
9:Knowledge is as infinite as the stars in the sky. There is no end to all of the subjects that one could study. It is better to immediately get their essence - The unchanging fortress of pure awareness. ~ Longchenpa,
10:The attempt to diminish the subjective view to the vanishing-point so as to get an accurate presentation is proper to science, not to poetry. ~ Sri Aurobindo, The Future Poetry Poetic Vision and the Mantra,
11:We have in all functionings of the mentality four elements, the object of mental consciousness, the act of mental consciousness, the occasion and the subject. ~ Sri Aurobindo, The Life Divine Memory,
12:The more the schemata are differentiated, the smaller the gap between the new and the familiar becomes, so that novelty, instead of constituting an annoyance avoided by the subject, becomes a problem and invites searching. ~ Jean Piaget,
13:The highest truth is daiji, translated as dai jiki in Chinese scriptures. This is the subject of the question the emperor asked Bodhidharma: "What is the First Principle?" Bodhidharma said, "I don't know." "I don't know" is the First Principle. ~ Shunryu Suzuki,
14:Little by little there has to be a constant equilibrium established between the parts of the subject's knowledge and the totality of his knowledge at any given moment. There is a constant differentiation of the totality of knowledge into the parts and an integration of the parts back into the whole. ~ Jean Piaget, 1977 p. 839,
15:enactment ::: no experience is innocent and pregiven, rather it is brought forth or enacted in part by the activity of the subject doing the experiencing thus one activity, paradigm or injunction will bring forth a particular set of experiences. experiences that are not themselves .... but rather are co-created and co-enacted by the paradigm or activity itself and accordingly one paradigm does not give the correct view of the world and therefore as if it did to negate, criticize, or exclude other experiences brought forth by other paradigms. ~ Advanced Integral, slide30 enactment,
16:Systematic study of chemical and physical phenomena has been carried on for many generations and these two sciences now include: (1) knowledge of an enormous number of facts; (2) a large body of natural laws; (3) many fertile working hypotheses respecting the causes and regularities of natural phenomena; and finally (4) many helpful theories held subject to correction by further testing of the hypotheses giving rise to them. When a subject is spoken of as a science, it is understood to include all of the above mentioned parts. Facts alone do not constitute a science any more than a pile of stones constitutes a house, not even do facts and laws alone; there must be facts, hypotheses, theories and laws before the subject is entitled to the rank of a science. ~ Alfred Korzybski, Manhood of Humanity ,
17:2. Refusal of the Call:Often in actual life, and not infrequently in the myths and popular tales, we encounter the dull case of the call unanswered; for it is always possible to turn the ear to other interests. Refusal of the summons converts the adventure into its negative. Walled in boredom, hard work, or 'culture,' the subject loses the power of significant affirmative action and becomes a victim to be saved. His flowering world becomes a wasteland of dry stones and his life feels meaningless-even though, like King Minos, he may through titanic effort succeed in building an empire or renown. Whatever house he builds, it will be a house of death: a labyrinth of cyclopean walls to hide from him his minotaur. All he can do is create new problems for himself and await the gradual approach of his disintegration. ~ Joseph Campbell, The Hero with a Thousand Faces ,
18:Ishwara-Shakti is not quite the same as Purusha-Prakriti; for Purusha and Prakriti are separate powers, but Ishwara and Shakti contain each other. Ishwara is Purusha who contains Prakriti and rules by the power of the Shakti within him. Shakti is Prakriti ensouled by Purusha and acts by the will of the Ishwara which is her own will and whose presence in her movement she carries always with her. The Purusha-Prakriti realisation is of the first utility to the seeker on the Way of Works; for it is the separation of the conscient being and the Energy and the subjection of the being to the mechanism of the Energy that are the efficient cause of our ignorance and imperfection; by this realisation the being can liberate himself from the mechanical action of the nature and become free and arrive at a first spiritual control over the nature. Ishwara-Shakti stands behind the relation of Purusha-Prakriti and its ignorant action and turns it to an evolutionary purpose. The Ishwara-Shakti realisation can bring participation in a higher dynamism and a divine working and a total unity and harmony of the being in a spiritual nature. ~ Sri Aurobindo, The Synthesis Of Yoga 1.08 - The Supreme Will,
19:The necessary and needful reaction from the collective unconscious expresses itself in archetypally formed ideas. The meeting with oneself is, at first, the meeting with one's own shadow. The shadow is a tight passage, a narrow door, whose painful constriction no one is spared who goes down to the deep well. But one must learn to know oneself in order to know who one is. For what comes after the door is, surprisingly enough, a boundless expanse full of unprecedented uncertainty, with apparently no one inside and no one outside, no above and no below, no here and no there, no mine and no thine, no good and no bad. It is a world of water, where all life floats in suspension; where the realm of the sympathetic system, the soul of everything living, begins; where I am indivisibly this and that; where I experience the other in myself and the other-than-myself experiences me.No, the collective unconscious is anything but an encapsulated personal system; it is sheer objectivity, as wide as the world and open to all the world. There I am the object of every subject, in complete reversal of my ordinary consciousness, where I am always the subject that has an object. There I am utterly one with the world, so much a part of it that I forget all too easily who I really am. ""Lost in oneself"" is a good way of describing this state. But this self is the world, if only a consciousness could see it. That is why we must know who we are. ~ Carl Jung, Archetypes of the Collective Unconscious ,
20:A creative illness succeeds a period of intense preoccupation with an idea and search for a certain truth. It is a polymorphous condition that can take the shape of depression, neurosis, psychosomatic ailments, or even psychosis. Whatever the symptoms, they are felt as painful, if not agonizing, by the subject, with alternating periods of alleviation and worsening. Throughout the illness the subject never loses the thread of his dominating preoccupation. It is often compatible with normal, professional activity and family life. But even if he keeps to his social activities, he is almost entirely absorbed with himself. He suffers from feelings of utter isolation, even when he has a mentor who guides him through the ordeal (like the shaman apprentice with his master). The termination is often rapid and marked by a phase of exhilaration. The subject emerges from his ordeal with a permanent transformation in his personality and the conviction that he has discovered a great truth or a new spiritual world.Many of the nineteenth and twentieth century figures recognized unquestionably as "great" - Nietzsche, Darwin, Dostoevsky, Tolstoy, Freud, Jung, Piaget - were all additionally characterized by lengthy periods of profound psychological unrest and uncertainty. Their "psychopathology" - a term ridiculous in this context - was generated as a consequence of the revolutionary nature of their personal experience (their action, fantasy and thought). It is no great leap of comparative psychology to see their role in our society as analogous to that of the archaic religious leader and healer. ~ Henri Ellenberger,
21: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 2.07 - The Knowledge and the Ignorance,
22: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 ,
23:There is no invariable rule of such suffering. It is not the soul that suffers; the Self is calm and equal to all things and the only sorrow of the psychic being is the sorrow of the resistance of Nature to the Divine Will or the resistance of things and people to the call of the True, the Good and the Beautiful. What is affected by suffering is the vital nature and the body. When the soul draws towards the Divine, there may be a resistance in the mind and the common form of that is denial and doubt - which may create mental and vital suffering. There may again be a resistance in the vital nature whose principal character is desire and the attachment to the objects of desire, and if in this field there is conflict between the soul and the vital nature, between the Divine Attraction and the pull of the Ignorance, then obviously there may be much suffering of the mind and vital parts. The physical consciousness also may offer a resistance which is usually that of a fundamental inertia, an obscurity in the very stuff of the physical, an incomprehension, an inability to respond to the higher consciousness, a habit of helplessly responding to the lower mechanically, even when it does not want to do so; both vital and physical suffering may be the consequence. There is moreover the resistance of the Universal Nature which does not want the being to escape from the Ignorance into the Light. This may take the form of a vehement insistence on the continuation of the old movements, waves of them thrown on the mind and vital and body so that old ideas, impulses, desires, feelings, responses continue even after they are thrown out and rejected, and can return like an invading army from outside, until the whole nature, given to the Divine, refuses to admit them. This is the subjective form of the universal resistance, but it may also take an objective form - opposition, calumny, attacks, persecution, misfortunes of many kinds, adverse conditions and circumstances, pain, illness, assaults from men or forces. There too the possibility of suffering is evident. There are two ways to meet all that - first that of the Self, calm, equality, a spirit, a will, a mind, a vital, a physical consciousness that remain resolutely turned towards the Divine and unshaken by all suggestion of doubt, desire, attachment, depression, sorrow, pain, inertia. This is possible when the inner being awakens, when one becomes conscious of the Self, of the inner mind, the inner vital, the inner physical, for that can more easily attune itself to the divine Will, and then there is a division in the being as if there were two beings, one within, calm, strong, equal, unperturbed, a channel of the Divine Consciousness and Force, one without, still encroached on by the lower Nature; but then the disturbances of the latter become something superficial which are no more than an outer ripple, - until these under the inner pressure fade and sink away and the outer being too remains calm, concentrated, unattackable. There is also the way of the psychic, - when the psychic being comes out in its inherent power, its consecration, adoration, love of the Divine, self-giving, surrender and imposes these on the mind, vital and physical consciousness and compels them to turn all their movements Godward. If the psychic is strong and master... ~ Sri Aurobindo, Letters On Yoga - IV Resistances,
24:DHARANANOW that we have learnt to observe the mind, so that we know how it works to some extent, and have begun to understand the elements of control, we may try the result of gathering together all the powers of the mind, and attempting to focus them on a single point. We know that it is fairly easy for the ordinary educated mind to think without much distraction on a subject in which it is much interested. We have the popular phrase, "revolving a thing in the mind"; and as long as the subject is sufficiently complex, as long as thoughts pass freely, there is no great difficulty. So long as a gyroscope is in motion, it remains motionless relatively to its support, and even resists attempts to distract it; when it stops it falls from that position. If the earth ceased to spin round the sun, it would at once fall into the sun. The moment then that the student takes a simple subject - or rather a simple object - and imagines it or visualizes it, he will find that it is not so much his creature as he supposed. Other thoughts will invade the mind, so that the object is altogether forgotten, perhaps for whole minutes at a time; and at other times the object itself will begin to play all sorts of tricks. Suppose you have chosen a white cross. It will move its bar up and down, elongate the bar, turn the bar oblique, get its arms unequal, turn upside down, grow branches, get a crack around it or a figure upon it, change its shape altogether like an Amoeba, change its size and distance as a whole, change the degree of its illumination, and at the same time change its colour. It will get splotchy and blotchy, grow patterns, rise, fall, twist and turn; clouds will pass over its face. There is no conceivable change of which it is incapable. Not to mention its total disappearance, and replacement by something altogether different! Any one to whom this experience does not occur need not imagine that he is meditating. It shows merely that he is incapable of concentrating his mind in the very smallest degree. Perhaps a student may go for several days before discovering that he is not meditating. When he does, the obstinacy of the object will infuriate him; and it is only now that his real troubles will begin, only now that Will comes really into play, only now that his manhood is tested. If it were not for the Will-development which he got in the conquest of Asana, he would probably give up. As it is, the mere physical agony which he underwent is the veriest trifle compared with the horrible tedium of Dharana. For the first week it may seem rather amusing, and you may even imagine you are progressing; but as the practice teaches you what you are doing, you will apparently get worse and worse. Please understand that in doing this practice you are supposed to be seated in Asana, and to have note-book and pencil by your side, and a watch in front of you. You are not to practise at first for more than ten minutes at a time, so as to avoid risk of overtiring the brain. In fact you will probably find that the whole of your willpower is not equal to keeping to a subject at all for so long as three minutes, or even apparently concentrating on it for so long as three seconds, or three-fifths of one second. By "keeping to it at all" is meant the mere attempt to keep to it. The mind becomes so fatigued, and the object so incredibly loathsome, that it is useless to continue for the time being. In Frater P.'s record we find that after daily practice for six months, meditations of four minutes and less are still being recorded. ~ Aleister Crowley, Liber ABA ,
25: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 ,
26:To arrive then at this settled divine status must be the object of our concentration. The first step in concentration must be always to accustom the discursive mind to a settled unwavering pursuit of a single course of connected thought on a single subject and this it must do undistracted by all lures and alien calls on its attention. Such concentration is common enough in our ordinary life, but it becomes more difficult when we have to do it inwardly without any outward object or action on which to keep the mind; yet this inward concentration is what the seeker of knowledge must effect. Nor must it be merely the consecutive thought of the intellectual thinker, whose only object is to conceive and intellectually link together his conceptions. It is not, except perhaps at first, a process of reasoning that is wanted so much as a dwelling so far as possible on the fruitful essence of the idea which by the insistence of the soul's will upon it must yield up all the facets of its truth. Thus if it be the divine Love that is the subject of concentration, it is on the essence of the idea of God as Love that the mind should concentrate in such a way that the various manifestation of the divine Love should arise luminously, not only to the thought, but in the heart and being and vision of the Sadhaka. The thought may come first and the experience afterwards, but equally the experience may come first and the knowledge arise out of the experience. Afterwards the thing attained has to be dwelt on and more and more held till it becomes a constant experience and finally the Dharma or law of the being. This is the process of concentrated meditation; but a more strenuous method is the fixing of the whole mind in concentration on the essence of the idea only, so as to reach not the thought-knowledge or the psychological experience of the subject, but the very essence of the thing behind the idea. In this process thought ceases and passes into the absorbed or ecstatic contemplation of the object or by a merging into it m an inner Samadhi. If this be the process followed, then subsequently the state into which we rise must still be called down to take possession of the lower being, to shed its light, power and bliss on our ordinary consciousness. For otherwise we may possess it, as many do, in the elevated condition or in the inward Samadhi, but we shall lose our hold of it when we awake or descend into the contacts of the world; and this truncated possession is not the aim of an integral Yoga. A third process is neither at first to concentrate in a strenuous meditation on the one subject nor in a strenuous contemplation of the one object of thought-vision, but first to still the mind altogether. This may be done by various ways; one is to stand back from the mental action altogether not participating in but simply watching it until, tired of its unsanctioned leaping and running, it falls into an increasing and finally an absolute quiet. Another is to reject the thought-suggestions, to cast them away from the mind whenever they come and firmly hold to the peace of the being which really and always exists behind the trouble and riot of the mind. When this secret peace is unveiled, a great calm settles on the being and there comes usually with it the perception and experience of the all-pervading silent Brahman, everything else at first seeming to be mere form and eidolon. On the basis of this calm everything else may be built up in the knowledge and experience no longer of the external phenomena of things but of the deeper truth of the divine manifestation. Ordinarily, once this state is obtained, strenuous concentration will be found no longer necessary. A free concentration of will using thought merely for suggestion and the giving of light to the lower members will take its place. This Will will then insist on the physical being, the vital existence, the heart and the mind remoulding themselves in the forms of the Divine which reveal themselves out of the silent Brahman. By swifter or slower degrees according to the previous preparation and purification of the members, they will be obliged with more or less struggle to obey the law of the will and its thought-suggestion, so that eventually the knowledge of the Divine takes possession of our consciousness on all its planes and the image of the Divine is formed in our human existence even as it was done by the old Vedic Sadhakas. For the integral Yoga this is the most direct and powerful discipline. ~ Sri Aurobindo, The Synthesis Of Yoga The Yoga of Integral Knowledge,
27: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 ,
28: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,
29:[The Gods and Their Worlds] [...] According to traditions and occult schools, all these zones of realities, these planes of realities have got different names; they have been classified in a different way, but there is an essential analogy, and if you go back far enough into the traditions, you see only the words changing according to the country and the language. Even now, the experiences of Western occultists and those of Eastern occultists offer great similarities. All who set out on the discovery of these invisible worlds and make a report of what they saw, give a very similar description, whether they be from here or there; they use different words, but the experience is very similar and the handling of forces is the same. This knowledge of the occult worlds is based on the existence of subtle bodies and of subtle worlds corresponding to those bodies. They are what the psychological method calls "states of consciousness", but these states of consciousness really correspond to worlds. The occult procedure consists then in being aware of these various inner states of being or subtle bodies and in becoming sufficiently a master of them so as to be able to go out of them successively, one after another. There is indeed a whole scale of subtleties, increasing or decreasing according to the direction in which you go, and the occult procedure consists in going out of a denser body into a subtler body and so on again, up to the most ethereal regions. You go, by successive exteriorisations, into bodies or worlds more and more subtle. It is somewhat as if every time you passed into another dimension. The fourth dimension of the physicists is nothing but the scientific transcription of an occult knowledge. To give another image, one can say that the physical body is at the centre - it is the most material, the densest and also the smallest - and the inner bodies, more subtle, overflow more and more the central physical body; they pass through it, extending themselves farther and farther, like water evaporating from a porous vase and forming a kind of steam all around. And the greater the subtlety, the more the extension tends to unite with that of the universe: one ends by universalising oneself. And it is altogether a concrete process which gives an objective experience of invisible worlds and even enables one to act in these worlds. There are, then, only a very small number of people in the West who know that these gods are not merely subjective and imaginary - more or less wildly imaginary - but that they correspond to a universal truth. All these regions, all these domains are filled with beings who exist, each in its own domain, and if you are awake and conscious on a particular plane - for instance, if on going out of a more material body you awake on some higher plane, you have the same relation with the things and people of that plane as you had with the things and people of the material world. That is to say, there exists an entirely objective relation that has nothing to do with the idea you may have of these things. Naturally, the resemblance is greater and greater as you approach the physical world, the material world, and there even comes a time when the one region has a direct action upon the other. In any case, in what Sri Aurobindo calls the overmental worlds, you will find a concrete reality absolutely independent of your personal experience; you go back there and again find the same things, with the differences that have occurred during your absence. And you have relations with those beings that are identical with the relations you have with physical beings, with this difference that the relation is more plastic, supple and direct - for example, there is the capacity to change the external form, the visible form, according to the inner state you are in. But you can make an appointment with someone and be at the appointed place and find the same being again, with certain differences that have come about during your absence; it is entirely concrete with results entirely concrete. One must have at least a little of this experience in order to understand these things. Otherwise, those who are convinced that all this is mere human imagination and mental formation, who believe that these gods have such and such a form because men have thought them to be like that, and that they have certain defects and certain qualities because men have thought them to be like that - all those who say that God is made in the image of man and that he exists only in human thought, all these will not understand; to them this will appear absolutely ridiculous, madness. One must have lived a little, touched the subject a little, to know how very concrete the thing is. Naturally, children know a good deal if they have not been spoilt. There are so many children who return every night to the same place and continue to live the life they have begun there. When these faculties are not spoilt with age, you can keep them with you. At a time when I was especially interested in dreams, I could return exactly to a place and continue a work that I had begun: supervise something, for example, set something in order, a work of organisation or of discovery, of exploration. You go until you reach a certain spot, as you would go in life, then you take a rest, then you return and begin again - you begin the work at the place where you left off and you continue it. And you perceive that there are things which are quite independent of you, in the sense that changes of which you are not at all the author, have taken place automatically during your absence. But for this, you must live these experiences yourself, you must see them yourself, live them with sufficient sincerity and spontaneity in order to see that they are independent of any mental formation. For you can do the opposite also, and deepen the study of the action of mental formation upon events. This is very interesting, but it is another domain. And this study makes you very careful, very prudent, because you become aware of how far you can delude yourself. So you must study both, the dream and the occult reality, in order to see what is the essential difference between the two. The one depends upon us; the other exists in itself; entirely independent of the thought that we have of it. When you have worked in that domain, you recognise in fact that once a subject has been studied and something has been learnt mentally, it gives a special colour to the experience; the experience may be quite spontaneous and sincere, but the simple fact that the subject was known and studied lends a particular quality. Whereas if you had learnt nothing about the question, if you knew nothing at all, the transcription would be completely spontaneous and sincere when the experience came; it would be more or less adequate, but it would not be the outcome of a previous mental formation. Naturally, this occult knowledge or this experience is not very frequent in the world, because in those who do not have a developed inner life, there are veritable gaps between the external consciousness and the inmost consciousness; the linking states of being are missing and they have to be constructed. So when people enter there for the first time, they are bewildered, they have the impression they have fallen into the night, into nothingness, into non-being! I had a Danish friend, a painter, who was like that. He wanted me to teach him how to go out of the body; he used to have interesting dreams and thought that it would be worth the trouble to go there consciously. So I made him "go out" - but it was a frightful thing! When he was dreaming, a part of his mind still remained conscious, active, and a kind of link existed between this active part and his external being; then he remembered some of his dreams, but it was a very partial phenomenon. And to go out of one's body means to pass gradually through all the states of being, if one does the thing systematically. Well, already in the subtle physical, one is almost de-individualised, and when one goes farther, there remains nothing, for nothing is formed or individualised. Thus, when people are asked to meditate or told to go within, to enter into themselves, they are in agony - naturally! They have the impression that they are vanishing. And with reason: there is nothing, no consciousness! These things that appear to us quite natural and evident, are, for people who know nothing, wild imagination. If, for example, you transplant these experiences or this knowledge to the West, well, unless you have been frequenting the circles of occultists, they stare at you with open eyes. And when you have turned your back, they hasten to say, "These people are cranks!" Now to come back to the gods and conclude. It must be said that all those beings who have never had an earthly existence - gods or demons, invisible beings and powers - do not possess what the Divine has put into man: the psychic being. And this psychic being gives to man true love, charity, compassion, a deep kindness, which compensate for all his external defects. In the gods there is no fault because they live according to their own nature, spontaneously and without constraint: as gods, it is their manner of being. But if you take a higher point of view, if you have a higher vision, a vision of the whole, you see that they lack certain qualities that are exclusively human. By his capacity of love and self-giving, man can have as much power as the gods and even more, when he is not egoistic, when he has surmounted his egoism. If he fulfils the required condition, man is nearer to the Supreme than the gods are. He can be nearer. He is not so automatically, but he has the power to be so, the potentiality. If human love manifested itself without mixture, it would be all-powerful. Unfortunately, in human love there is as much love of oneself as of the one loved; it is not a love that makes you forget yourself. - 4 November 1958 ~ The Mother, Words Of The Mother III 355
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30:Mental EducationOF ALL lines of education, mental education is the most widely known and practised, yet except in a few rare cases there are gaps which make it something very incomplete and in the end quite insufficient. Generally speaking, schooling is considered to be all the mental education that is necessary. And when a child has been made to undergo, for a number of years, a methodical training which is more like cramming than true schooling, it is considered that whatever is necessary for his mental development has been done. Nothing of the kind. Even conceding that the training is given with due measure and discrimination and does not permanently damage the brain, it cannot impart to the human mind the faculties it needs to become a good and useful instrument. The schooling that is usually given can, at the most, serve as a system of gymnastics to increase the suppleness of the brain. From this standpoint, each branch of human learning represents a special kind of mental gymnastics, and the verbal formulations given to these various branches each constitute a special and well-defined language. A true mental education, which will prepare man for a higher life, has five principal phases. Normally these phases follow one after another, but in exceptional individuals they may alternate or even proceed simultaneously. These five phases, in brief, are: (1) Development of the power of concentration, the capacity of attention. (2) Development of the capacities of expansion, widening, complexity and richness. (3) Organisation of one's ideas around a central idea, a higher ideal or a supremely luminous idea that will serve as a guide in life. (4) Thought-control, rejection of undesirable thoughts, to become able to think only what one wants and when one wants. (5) Development of mental silence, perfect calm and a more and more total receptivity to inspirations coming from the higher regions of the being. It is not possible to give here all the details concerning the methods to be employed in the application of these five phases of education to different individuals. Still, a few explanations on points of detail can be given. Undeniably, what most impedes mental progress in children is the constant dispersion of their thoughts. Their thoughts flutter hither and thither like butterflies and they have to make a great effort to fix them. Yet this capacity is latent in them, for when you succeed in arousing their interest, they are capable of a good deal of attention. By his ingenuity, therefore, the educator will gradually help the child to become capable of a sustained effort of attention and a faculty of more and more complete absorption in the work in hand. All methods that can develop this faculty of attention from games to rewards are good and can all be utilised according to the need and the circumstances. But it is the psychological action that is most important and the sovereign method is to arouse in the child an interest in what you want to teach him, a liking for work, a will to progress. To love to learn is the most precious gift that one can give to a child: to love to learn always and everywhere, so that all circumstances, all happenings in life may be constantly renewed opportunities for learning more and always more. For that, to attention and concentration should be added observation, precise recording and faithfulness of memory. This faculty of observation can be developed by varied and spontaneous exercises, making use of every opportunity that presents itself to keep the child's thought wakeful, alert and prompt. The growth of the understanding should be stressed much more than that of memory. One knows well only what one has understood. Things learnt by heart, mechanically, fade away little by little and finally disappear; what is understood is never forgotten. Moreover, you must never refuse to explain to a child the how and the why of things. If you cannot do it yourself, you must direct the child to those who are qualified to answer or point out to him some books that deal with the question. In this way you will progressively awaken in the child the taste for true study and the habit of making a persistent effort to know. This will bring us quite naturally to the second phase of development in which the mind should be widened and enriched. You will gradually show the child that everything can become an interesting subject for study if it is approached in the right way. The life of every day, of every moment, is the best school of all, varied, complex, full of unexpected experiences, problems to be solved, clear and striking examples and obvious consequences. It is so easy to arouse healthy curiosity in children, if you answer with intelligence and clarity the numerous questions they ask. An interesting reply to one readily brings others in its train and so the attentive child learns without effort much more than he usually does in the classroom. By a choice made with care and insight, you should also teach him to enjoy good reading-matter which is both instructive and attractive. Do not be afraid of anything that awakens and pleases his imagination; imagination develops the creative mental faculty and through it study becomes living and the mind develops in joy. In order to increase the suppleness and comprehensiveness of his mind, one should see not only that he studies many varied topics, but above all that a single subject is approached in various ways, so that the child understands in a practical manner that there are many ways of facing the same intellectual problem, of considering it and solving it. This will remove all rigidity from his brain and at the same time it will make his thinking richer and more supple and prepare it for a more complex and comprehensive synthesis. In this way also the child will be imbued with the sense of the extreme relativity of mental learning and, little by little, an aspiration for a truer source of knowledge will awaken in him. Indeed, as the child grows older and progresses in his studies, his mind too ripens and becomes more and more capable of forming general ideas, and with them almost always comes a need for certitude, for a knowledge that is stable enough to form the basis of a mental construction which will permit all the diverse and scattered and often contradictory ideas accumulated in his brain to be organised and put in order. This ordering is indeed very necessary if one is to avoid chaos in one's thoughts. All contradictions can be transformed into complements, but for that one must discover the higher idea that will have the power to bring them harmoniously together. It is always good to consider every problem from all possible standpoints so as to avoid partiality and exclusiveness; but if the thought is to be active and creative, it must, in every case, be the natural and logical synthesis of all the points of view adopted. And if you want to make the totality of your thoughts into a dynamic and constructive force, you must also take great care as to the choice of the central idea of your mental synthesis; for upon that will depend the value of this synthesis. The higher and larger the central idea and the more universal it is, rising above time and space, the more numerous and the more complex will be the ideas, notions and thoughts which it will be able to organise and harmonise. It goes without saying that this work of organisation cannot be done once and for all. The mind, if it is to keep its vigour and youth, must progress constantly, revise its notions in the light of new knowledge, enlarge its frame-work to include fresh notions and constantly reclassify and reorganise its thoughts, so that each of them may find its true place in relation to the others and the whole remain harmonious and orderly. All that has just been said concerns the speculative mind, the mind that learns. But learning is only one aspect of mental activity; the other, which is at least equally important, is the constructive faculty, the capacity to form and thus prepare action. This very important part of mental activity has rarely been the subject of any special study or discipline. Only those who want, for some reason, to exercise a strict control over their mental activities think of observing and disciplining this faculty of formation; and as soon as they try it, they have to face difficulties so great that they appear almost insurmountable. And yet control over this formative activity of the mind is one of the most important aspects of self-education; one can say that without it no mental mastery is possible. As far as study is concerned, all ideas are acceptable and should be included in the synthesis, whose very function is to become more and more rich and complex; but where action is concerned, it is just the opposite. The ideas that are accepted for translation into action should be strictly controlled and only those that agree with the general trend of the central idea forming the basis of the mental synthesis should be permitted to express themselves in action. This means that every thought entering the mental consciousness should be set before the central idea; if it finds a logical place among the thoughts already grouped, it will be admitted into the synthesis; if not, it will be rejected so that it can have no influence on the action. This work of mental purification should be done very regularly in order to secure a complete control over one's actions. For this purpose, it is good to set apart some time every day when one can quietly go over one's thoughts and put one's synthesis in order. Once the habit is acquired, you can maintain control over your thoughts even during work and action, allowing only those which are useful for what you are doing to come to the surface. Particularly, if you have continued to cultivate the power of concentration and attention, only the thoughts that are needed will be allowed to enter the active external consciousness and they then become all the more dynamic and effective. And if, in the intensity of concentration, it becomes necessary not to think at all, all mental vibration can be stilled and an almost total silence secured. In this silence one can gradually open to the higher regions of the mind and learn to record the inspirations that come from there. But even before reaching this point, silence in itself is supremely useful, because in most people who have a somewhat developed and active mind, the mind is never at rest. During the day, its activity is kept under a certain control, but at night, during the sleep of the body, the control of the waking state is almost completely removed and the mind indulges in activities which are sometimes excessive and often incoherent. This creates a great stress which leads to fatigue and the diminution of the intellectual faculties. The fact is that like all the other parts of the human being, the mind too needs rest and it will not have this rest unless we know how to provide it. The art of resting one's mind is something to be acquired. Changing one's mental activity is certainly one way of resting; but the greatest possible rest is silence. And as far as the mental faculties are concerned a few minutes passed in the calm of silence are a more effective rest than hours of sleep. When one has learned to silence the mind at will and to concentrate it in receptive silence, then there will be no problem that cannot be solved, no mental difficulty whose solution cannot be found. When it is agitated, thought becomes confused and impotent; in an attentive tranquillity, the light can manifest itself and open up new horizons to man's capacity. Bulletin, November 1951 ~ The Mother, On Education ,

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1:If the subject's easy we may all be wise; ~ Ovid,
2:the subjective theory of value ~ Ludwig von Mises,
3:After that she changed the subject: Did ~ Gill Paul,
4:Despite the seriousness of the subject, ~ Anonymous,
5:The style depends on the subject. ~ Mohsen Makhmalbaf,
6:Buck next brought up the subject of the ~ Nelson DeMille,
7:Grasp the subject, the words will follow. ~ Cato the Elder,
8:The workmanship was better than the subject matter. ~ Ovid,
9:I hate being the subject of photographs. ~ Richard Griffiths,
10:The subject comes first, the medium second. ~ Richard Prince,
11:I seek truth in a book and not the subject. ~ Vaslav Nijinsky,
12:Well, honor is the subject of my story. ~ William Shakespeare,
13:I want women to be the subject, not the object. ~ Jill Soloway,
14:The subject of an outsider who becomes obsessed. ~ Wes Anderson,
15:Despite the Cooper/Hofstadter papers on the subject, ~ Jodi Taylor,
16:I am interested in the subject which is Russia. ~ Tatyana Tolstaya,
17:Change but the name, and you are the subject of the story. ~ Horace,
18:Between the subject and the object lies the value. ~ Robert M Pirsig,
19:The subject of a rumor is always the last to hear it. ~ Stefan Zweig,
20:Everything I paint is a portrait, whatever the subject. ~ Jamie Wyeth,
21:I'm supposed to have a Ph.D. on the subject of women. ~ Frank Sinatra,
22:The Hindus progressed in the subjective sciences. ~ Swami Vivekananda,
23:We can't change the world, but we can change the subject ~ James Joyce,
24:Avoid making yourself the subject of conversation. ~ Jean de la Bruyere,
25:The subject of a good tragedy must not be realistic. ~ Pierre Corneille,
26:The subject of history is the life of peoples and mankind. ~ Leo Tolstoy,
27:You see I am an enthusiast on the subject of the arts. ~ Thomas Jefferson,
28:Dead is when the chemists take over the subject. ~ Arthur Leonard Schawlow,
29:So she did the English thing. She changed the subject. ~ Steve Hockensmith,
30:Make Things rather than Persons the subjects of conversations. ~ John Adams,
31:Surmount the desires of which gods and men are the subjects. ~ Uttana Sutta,
32:When a doctor makes a mistake, it's best to bury the subject. ~ Woody Allen,
33:Let the subject generate its own photographs. Become a camera. ~ Minor White,
34:What is the subject of our thought? Experience! Nothing else! ~ Hannah Arendt,
35:Poets have been mysteriously silent on the subject of cheese. ~ G K Chesterton,
36:The Democrats generally recoil from the subject of entitlements. ~ Bill Keller,
37:On the subject of Carrie White, we're all relatively uninformed. ~ Stephen King,
38:Don't shoot til the subject hits you in the pit of your stomach. ~ Lisette Model,
39:The student is infinitely more important than the subject matter. ~ Nel Noddings,
40:The first songs I wrote were catchy, but the subject matter was God. ~ Katy Perry,
41:The subject of this book is managing oneself for effectiveness. ~ Peter F Drucker,
42:around here.” She changed the subject and rose to her feet. “And ~ Debra Burroughs,
43:From now on the subject says: “Hullo object!” “I destroyed you. ~ Jessica Benjamin,
44:I like speed in thrillers. It's a rhythm adapted to the subject. ~ Philippe Claudel,
45:The subject was as easy to spot as a kangaroo in a dinner jacket ~ Raymond Chandler,
46:Usually, the subject matter of the image is not the subject of the work. ~ Roni Horn,
47:Color is the essence of painting, which the subject always killed. ~ Kazimir Malevich,
48:However fake the subject, once photographed, it's as good as real. ~ Hiroshi Sugimoto,
49:She was the subject creature, and versed in the arts of the enslaved. ~ Edith Wharton,
50:you cannot objectify the subjective, you cannot generalize the specific. ~ Caleb Carr,
51:For love concentrates on the object, sex concentrates on the subject. ~ Fulton J Sheen,
52:It’s not that gray water’s boring, but the subject does have its limits. ~ Sue Grafton,
53:Style is the substance of the subject called unceasingly to the surface. ~ Victor Hugo,
54:Teachers need to teach the subject rather than to teach the textbook. ~ James W Loewen,
55:That's right, you get him, Mary. Don't let him change the subject! ~ Alexandra Bracken,
56:That which knows all things and is known by none is the subject. ~ Arthur Schopenhauer,
57:We need to have a talk on the subject of what's yours and what's mine. ~ Steig Larsson,
58:We need to have a talk on the subject of what's yours and what's mine. ~ Stieg Larsson,
59:When the subject is strong, simplicity is the only way to treat it. ~ Thomas Jefferson,
60:One wants to see the artifice of the thing as well as the subject. ~ Richard Diebenkorn,
61:The subject under discussion, economics, purports to be a science. It ~ John Lanchester,
62:A stubborn man can't change his mind and won't change the subject. ~ Winston S Churchill,
63:Daily life is both the subject and environment of the work I am making. ~ Camille Henrot,
64:If it's bad art, it's bad religion, no matter how pious the subject. ~ Madeleine L Engle,
65:The poets have been mysteriously silent on the subject of cheese. ~ Gilbert K Chesterton,
66:Other people’s tragedies should not be the subject of idle conversation. ~ Kate DiCamillo,
67:The subject of food is like Chopsticks: almost anyone can improvise on it. ~ Helen DeWitt,
68:The subject itself is of no account; what matters is the way it is presented. ~ Raoul Dufy,
69:The subject’s pulse increased on contact,” he said. “Don’t write that. ~ Becca Fitzpatrick,
70:For me, the subject of the picture is always more important than the picture. ~ Diane Arbus,
71:I am my own muse. I am the subject I know best. The subject I want to better. ~ Frida Kahlo,
72:The subject is said to have the property of making dull men eloquent. ~ Ralph Waldo Emerson,
73:A fanatic is one who can't change his mind and won't change the subject. ~ Winston Churchill,
74:It is the best book ever written on the subject. There is nothing like it! ~ Thomas A Edison,
75:On the subject of emigration, it is not my intention to dwell at any length. ~ Charles Sturt,
76:The subject isn't always a help to the photographer, it's like handcuffs. ~ Raymond Depardon,
77:Yes, well, the subjective experience is the opposite of the objective reality ~ Ray Kurzweil,
78:Books are useful only to such whose genius are suitable to the subject of them ~ Daniel Defoe,
79:But it is death nevertheless, one of the subjects that a man may write of. ~ Ernest Hemingway,
80:I don't think the subject of a documentary film should be producers on it. ~ Michael Rapaport,
81:A fanatic is one who can't change his mind and won't change the subject. ~ Winston S Churchill,
82:Each of my book arrives at a form and a style that is appropriate to the subject. ~ Geoff Dyer,
83:She’s trying to change the subject, even though we weren’t speaking out loud. ~ Colleen Hoover,
84:Meditation is the means of unification of the subject and object. Meditate. ~ Swami Vivekananda,
85:Its a beautiful woman's fate to be the subject of conversation where ever she goes ~ Oscar Wilde,
86:I've always had an abundance of material about the subjects of my biographies. ~ Walter Isaacson,
87:what summits would I not reach if my own life made the subject of the melody. ~ Jean Paul Sartre,
88:Art is the writer not having control, but the subject having control of the writer. ~ Paula Vogel,
89:I had passed from the subject to the direct object of every sentence of my life. ~ Paul Kalanithi,
90:I think authors can get into trouble viewing the subject matter as their turf ~ Laura Hillenbrand,
91:It was impossible to instruct on the subject of beauty, of course. It simply was. ~ Kate Atkinson,
92:The artist has to transcend a subject, or he loses the battle. The subject wins. ~ Fritz Scholder,
93:The most tedious of all discourses are on the subject of the Supreme Being. ~ Ralph Waldo Emerson,
94:The subject’s pulse increased on contact,” he said.

“Don’t write that. ~ Becca Fitzpatrick,
95:I paint myself because I am so often alone and because I am the subject I know best. ~ Frida Kahlo,
96:It's the not the subject that interests me as much as my perception of the subject. ~ Roy DeCarava,
97:Mine was not pop art. I maybe started with a subject, but I changed the subject. ~ Claes Oldenburg,
98:The subjects that stir the heart are not so many, after all, and they do not change. ~ Mary Oliver,
99:If thy predicates are anthropomorphisms, the subject is an anthropomorphism too. ~ Ludwig Feuerbach,
100:So many teen films are overproduced and people are going to burnout on the subject. ~ Kirsten Dunst,
101:The subject and the reality of having children came at the height of my career. ~ Melissa Etheridge,
102:The subject does not belong to the world; rather, it is a limit of the world. ~ Ludwig Wittgenstein,
103:We are the subjects of an experiment which is not a little interesting to me. ~ Henry David Thoreau,
104:Whatever is the object of a saint's hope is the subject of his prayer. ~ Johann Wolfgang von Goethe,
105:Taxation is nothing but organized robbery, and there the subject should be dropped. ~ Frank Chodorov,
106:The irony is, going to work every day became the subject of probably my best poetry. ~ Philip Levine,
107:Cheerless poverty has no harder trial than this, that it makes men the subject of ridicule. ~ Juvenal,
108:I think we live in a time where people are just insane on the subject of how they look. ~ Ali MacGraw,
109:Poor people either mismanage their money or they avoid the subject of money altogether. ~ T Harv Eker,
110:The camera points both ways. In expressing the subject you also express yourself. ~ Freeman Patterson,
111:The subject of Citizenfour, Edward Snowden, could not be here for some treason. ~ Neil Patrick Harris,
112:No 'we' should be taken for granted when the subject is looking at other people's pain. ~ Susan Sontag,
113:No "we" should be taken for granted when the subject is looking at other people's pain. ~ Susan Sontag,
114:Often in close relationships, the subject being discussed is not the subject at all. ~ Sharon Salzberg,
115:Very often we developed a better grasp of the subjects than the over worked teachers. ~ Albert Bandura,
116:If a man is often the subject of conversation he soon becomes the subject of criticism. ~ Immanuel Kant,
117:The inevitable effect of a biographer's hindsight is to belittle the subject's foresight. ~ Clive James,
118:We reproach people for talking about themselves but it is the subject they treat best. ~ Anatole France,
119:Prices change slowly because the subjective valuations of human beings change slowly. ~ Ludwig von Mises,
120:Synchronicity reveals the meaningful connections between the subjective and objective world. ~ Carl Jung,
121:The possibilities in sci-fi are wonderful. The subject is bigger than everything we know. ~ Joel Gretsch,
122: Book I. Containing a General View of the Subjects Treated in Holy Scripture. ~ Saint Augustine of Hippo,
123:Class is often invisible in America in the movies, and usually not the subject of the film. ~ Roger Ebert,
124:Only an elaborate treatise in ecology could do justice to the subject of what went wrong, ~ James C Scott,
125:The only problem in art is to achieve a balance between the subjective and the objective. ~ Piet Mondrian,
126:The taboo against nakedness is an obstacle to a decent attitude on the subject of sex. ~ Bertrand Russell,
127:The way I write is generally about love. I have a great fascination about the subject. ~ Carly Rae Jepsen,
128:His girl? I was too freaked, and the subject was Jimmy Choos, so I didn’t ask about that. ~ Kristen Ashley,
129:Literature is the right use of language irrespective of the subject or reason of utterance. ~ Evelyn Waugh,
130:Materialism is the philosophy of the subject who forgets to take account of himself. ~ Arthur Schopenhauer,
131:That Tom should be very conscientious on the subject of truth could hardly be expected. ~ Horatio Alger Jr,
132:An expert knows the subject very well. A model teaches by showing instead of just telling. ~ Thomas Leonard,
133:Besides, back to the subject of you being nuts, all writers are nuts, didn’t you know that? ~ Douglas Clegg,
134:If you are ever at a loss to support a flagging conversation, introduce the subject of eating. ~ Leigh Hunt,
135:In order to master a field, you must love the subject and feel a profound connection to it. ~ Robert Greene,
136:No good sensible working bee listens to the advice of a bedbug on the subject of business. ~ Elbert Hubbard,
137:The opinion of 10,000 men is of no value if none of them know anything about the subject. ~ Marcus Aurelius,
138:Your tweet is as important as if you would have written a Ph.D. [dissertation] on the subject. ~ Raoul Peck,
139:Arbus would later insist, ‘the subject of the picture is always more important than the picture ~ Geoff Dyer,
140:As a writer reading, I came to realize the obvious: the subject of the dream is the dreamer. ~ Toni Morrison,
141:Frequently the more trifling the subject, the more animated and protracted the discussion. ~ Franklin Pierce,
142:If you were to create a piece of art, what would the subject be?
I haven't met her yet. :) ~ Amie Kaufman,
143:After a certain age, you finally become the indisputable authority on the subject of yourself. ~ Gina Barreca,
144:I do care about style. I do care, but I only care about style that serves the subject. ~ Richard Attenborough,
145:If I am a fool, I shall be a fool indeed, for I have thought on the subject more than most men. ~ Jane Austen,
146:The best advice I ever came across on the subject of concentration is: Wherever you are, be there. ~ Jim Rohn,
147:We in Congress stand by Israel. In Congress, we speak with one voice on the subject of Israel. ~ Nancy Pelosi,
148:Whoever our students may be, whatever the subject we teach, ultimately we teach who we are. ~ Parker J Palmer,
149:You are all at once the subject, object, predicate, preposition, and period of my thoughts. ~ Daria Snadowsky,
150:And while we are on the subject of medication you always need to look at risk versus benefit. ~ Temple Grandin,
151:Perhaps the least cheering statement ever made on the subject of art is that life imitates it. ~ Fran Lebowitz,
152:The subject was the meaning of life. It was taught from experience.

The teaching goes on. ~ Mitch Albom,
153:But I don't think we shall quarrel about a word - the subject of our inquiry is too important for that. ~ Plato,
154:I know of no other book that so fully teaches the subjection and degradation of women. ~ Elizabeth Cady Stanton,
155:On the subject of Egypt, Ellen Cherry was so vague she thought Ramses II was a jazz piano player. ~ Tom Robbins,
156:The character of the subject must influence the choice of the method of its representation. ~ Walter J Phillips,
157:The master class has always declared the wars; the subject class has always fought the battles. ~ Eugene V Debs,
158:[T]he object of any subject is nothing else than the subject's own nature taken objectively. ~ Ludwig Feuerbach,
159:The subjects felt more comfortable if they played the role than if they had to be themselves. ~ Annie Leibovitz,
160:the task is “to get the subject to shift from a psychic reality to a true reality” (1988b, ~ Stephen A Mitchell,
161:This fact may safely be made the subject of suspense since it is of no significance whatsoever. ~ Douglas Adams,
162:Changing the subject is one of the most difficult arts to master, the key to almost all the others. ~ Cesar Aira,
163:Changing the subject is one of the most difficult arts to master, the key to almost all the others. ~ C sar Aira,
164:For an Impressionist to paint from nature is not to paint the subject, but to realize sensations. ~ Paul Cezanne,
165:I fail to see how turning the subject over like compost can do anything except raise its stink. ~ Sonya Hartnett,
166:Many things prevent knowledge, including the obscurity of the subject and the brevity of human life ~ Protagoras,
167:The most important thing... is not clicking the shutter... it is clicking with the subject. ~ Alfred Eisenstaedt,
168:The subject [of Los Angeles] became a general metaphor for anxiety and the speed of modern life. ~ Edward Ruscha,
169:When you look at good governance, you also need to look at how you approach the subject. ~ Cyrus Pallonji Mistry,
170:all five of the subjects’ brains were lit up in the same areas during the same movie scenes.50) ~ Michael Shermer,
171:I actually think the subject of young divorce is pretty funny; I'd like to write a movie about it. ~ Olivia Wilde,
172:Looking and seeing are two different things. What matters is the relationship with the subject. ~ Christophe Agou,
173:History is not reassuring on the subject of the longevity of seemingly lasting great nations, is it? ~ Dick Cavett,
174:I dig into my Cobb salad, waiting to jump knee deep into the subject I really want to talk about. ~ Alretha Thomas,
175:I know for me the subject of how to be in a relationship is precious and complicated and challenging. ~ Helen Hunt,
176:No error is more certain than the one proceeding from a hasty and superficial view of the subject. ~ James Madison,
177:Now that I'm in love, I haven't a clue. Now that I'm in love, I'm completely stupid on the subject. ~ Tom Robbins,
178:See who is the subject; and this inquiry leads you to pure Consciousness beyond the subject. ~ Sri Ramana Maharshi,
179:And the truth of the matter is that death is a mystery to me. I have no opinion on the subject. ~ Oscar Zeta Acosta,
180:I think he will probably come round in time, I mean to renew the subject pretty often. ~ Elizabeth Garrett Anderson,
181:On the subject of love at first sight, I’m with the Beatles: I believe that it happens all the time. ~ Stephen King,
182:On the subject of motive, there are, generally speaking, six major motives for murder. Ready? They ~ Nelson DeMille,
183:There was never in my mind a desire to give in on the subject of freeing the political prisoners. ~ Robert Bourassa,
184:The useful type of successful teacher is one whose main interest is the children, not the subject. ~ Walter Raleigh,
185:Experience has shown that the more fascinating the subject, the less observant the photographer. ~ Andreas Feininger,
186:For me, photography is as much about the way I respond to the subject as it is about the subject itself. ~ Alec Soth,
187:I would go to sketch groups and draw. I really enjoyed the subject matter, but I wasn't good at it. ~ Jack Prelutsky,
188:Surrogate motherhood has been the subject of much philosophical and political dispute over the years. ~ Thomas Frank,
189:The subject says: I see first many things which dance... then everything gradually becomes connected. ~ Jim Morrison,
190:The writer ultimately tires of the subject's self-serving story, and substitutes a story of his own. ~ Janet Malcolm,
191:Whatever I write, no matter how gray or dark the subject matter, it's still going to be a comic novel. ~ John Irving,
192:I think with art you have to do a bit of transforming of the subject to make the art worth having. ~ Matthew Collings,
193:It is seldom that a gentleman raises the subject of sewage so early in a conversation, I reflected. ~ Deanna Raybourn,
194:People confuse the subject of the joke with the target of the joke, and they're very rarely the same. ~ Ricky Gervais,
195:The subject matter of the stories on the surface... there seem to be a number of stories about travel. ~ Kenneth Koch,
196:The subject of a novel is not the plot. Who remembers what happened to Lucien de Rebempre in the end? ~ Graham Greene,
197:Every thing was safe enough and she smiled over the many anxious feelings she had wasted on the subject. ~ Jane Austen,
198:I know all the theory of everything but when I paint I don't think of anything except the subject and me. ~ Alice Neel,
199:I only care for the subjective life; I am very German, you see: The woods interest me, and the world does not. ~ Ouida,
200:Men do not want solely the obedience of women, they want their sentiments. -The Subjection of Women ~ John Stuart Mill,
201:No matter how righteous the subject, Caravaggio painted images that glowed with the vitality of evil. ~ Victor LaValle,
202:Pick a theme and work it to exhaustion... the subject must be something you truly love or truly hate. ~ Dorothea Lange,
203:The obscurity is much oftener in the passions and prejudices of the reasoner than in the subject. ~ Alexander Hamilton,
204:The subjects succeeded in resisting these particularly addictive distractions only around half the time. ~ Cal Newport,
205:Every thing was safe enough, and she smiled over the many anxious feelings she had wasted on the subject. ~ Jane Austen,
206:It's not the subject that's cliché; it's cliché or not. But in fact, this is the way you're talking about it. ~ Stromae,
207:Let's face it, the subject of campaign finance is not always scintillating. But it's incredibly important. ~ Jane Mayer,
208:The portrait is the subject matter in photography where the problems of the media are the most visible. ~ Thomas Struth,
209:We assert that the subject is crucial and only that subject matter is valid which is tragic and timeless. ~ Mark Rothko,
210:Each painting has its own way of evolving. When the painting is finished, the subject reveals itself. ~ William Baziotes,
211:I have always attempted to create images that deliver the maximum amount of information about the subject. ~ Chuck Close,
212:It will not do to investigate the subject of religion too closely, as it is apt to lead to infidelity. ~ Abraham Lincoln,
213:For me, the subject is of secondary importance: I want to convey what is alive between me and the subject. ~ Claude Monet,
214:I think the best teachers had a real interest in the subject they were teaching and a love for children. ~ Beverly Cleary,
215:Philosophy and the subjects known as ‘humanities’ are still taught almost as if Darwin had never lived. ~ Richard Dawkins,
216:The subject of history is the gradual realization of all that is practically necessary. ~ Karl Wilhelm Friedrich Schlegel,
217:To look at ourselves from afar, to make the subjective suddenly objective: this gives us a psychic shock. ~ Julian Barnes,
218:Well, the attractive thing about the subject of happiness is that it is notoriously difficult to write. ~ Edward St Aubyn,
219:while I hope the subject is fascinating and my treatment readable, such a book cannot be a page-turner. ~ Avinash K Dixit,
220:Idealism, emphasized the existential rather than the essential (rational) character of the subject in thought. ~ Anonymous,
221:I do not paint a portrait to look like the subject, rather does the person grow to look like his portrait. ~ Salvador Dali,
222:If art's a seismographic project, when that project meets with failure, failure must become the subject too. ~ Chris Kraus,
223:I was a good student in the subjects that I wanted to be good in. The curriculum in my section was excellent. ~ Jack Kirby,
224:On the Subject of Non-American Blacks Suffering from Illnesses Whose Names They Refuse to Know. ~ Chimamanda Ngozi Adichie,
225:The subject gives you the best idea of how to make a photograph. So I just wait for something to happen. ~ Mary Ellen Mark,
226:The Subject has really blue eyes that twinkle when he looks at someone like she's maybe a little bit insane. ~ Ally Carter,
227:Faith is the subject of the head. Devotion is the subject of the heart and meditation connects both. ~ Sri Sri Ravi Shankar,
228:It is a subject on which nothing final can be known.” The subject Mill had in mind was the nature of women. ~ Tara Westover,
229:No rules for the rulers is tyranny for the subjects. Freedom for politicians is enslavement for citizens. ~ Stefan Molyneux,
230:The doings of men, their prayers, fear, wrath, pleasure, delights, and recreations, are the subject of this book. ~ Juvenal,
231:The subject matter of art is life, life as it actually is; but the function of art is to make life better. ~ Gertrude Stein,
232:Vitellius would've given Percy an hour-long lecture on the subject, probably with a PowerPoint presentation. ~ Rick Riordan,
233:We are rarely in danger of examining to excess, especially when the subject is the shape of our own lives. ~ G K Chesterton,
234:I think we just need to stick to our knitting on the topics and the subjects the American people care about. ~ Sam Brownback,
235:It is the kind of learning you are practising that is important, not the subject-matter you are practising on. ~ Guy Claxton,
236:The subject matter is autobiographical, it's all to do with hope and memory and sensuality and involvement, really. ~ Lucian,
237:We have no idea how the subjective quality of consciousness emerges from the physical stuff of the brain. ~ Richard Davidson,
238:Fine writing is a distinct disadvantage. So is unique literary style. They take attention from the subject ~ Claude C Hopkins,
239:I returned rather feebly to the subject of her daughter. “I suppose she talks, and—eats, and everything. ~ F Scott Fitzgerald,
240:I returned rather feebly to the subject of her daughter. 'I suppose she talks, she eats, and everything. ~ F Scott Fitzgerald,
241:What we are is going to be visible in our art, no matter how secular (on the surface) the subject may be. ~ Madeleine L Engle,
242:A work can have in it a pent-up energy, an intense life of its own, independent of the subject it may represent. ~ Henry Moore,
243:Empirical description involves enslavement to the object by decreeing passivity on the part of the subject. ~ Gaston Bachelard,
244:I don't have children, but I imagine if parents are really pushed on the subject, they probably have favorite children. ~ Moby,
245:It's such a pain in the ass to write a book, I can't imagine writing one if I'm not interested in the subject. ~ Michael Lewis,
246:Property, said Proudhon, is theft. This is the only perfect truism that has been uttered on the subject. ~ George Bernard Shaw,
247:The best advice I ever came across on the subject of concentration is: Wherever you are, be there.” ~ Jim Rohn ~ Kevin Horsley,
248:The idea of space is given to the artist to change if he can. The subject matter in the abstract is space. ~ Willem de Kooning,
249:A good speech is like a woman's skirt: short enough to hold your attention, long enough to cover the subject ~ Jonathan Tropper,
250:I have no consistency, except in politics; and that probably arises from my indifference to the subject altogether. ~ Lord Byron,
251:I think the greatest thing about making a documentary is your ability to just follow the story and the subject. ~ Leslie Cockburn,
252:There's science and there's science, is all I'm saying. Where humans are the subjects, it's mostly not science ~ Karen Joy Fowler,
253:The subtlety of your visual attention. You could alert me or change the subject with a contraction of your iris. ~ Forrest Gander,
254:We have always wanted to find the 'it-ness' of anything we shoot. We want to get as deep into the subject as we can. ~ Jay Maisel,
255:while, there was a serious argument on the subject between Slytherin and Gryffindor, and Slytherin left the school. ~ J K Rowling,
256:You're not going to get any true confessions out of me," she said. "I'm a Leo, and our thing is changing the subject. ~ Ira Levin,
257:["2012"] it was really more about the subject matter, and to do a modern retelling of Noah's Ark, a flood story. ~ Roland Emmerich,
258:I don't really think about what the subject of my next album will be. I just know that I'm going to make another album. ~ Lou Reed,
259:"In so far as this comprises the empirical personality, the ego is the subject of all personal acts of consciousness." ~ Carl Jung,
260:It may be conceit, but I believe the subject will interest the public, and I am sure that the views are original. ~ Charles Darwin,
261:The past is not simply the past, but a prism through which the subject filters his own changing self-image. ~ Doris Kearns Goodwin,
262:There’s science and there’s science, is all I’m saying. When humans are the subjects, it’s mostly not science.) ~ Karen Joy Fowler,
263:Ultimately the product that any writer has to sell is not the subject being written about, but who he or she is. ~ William Zinsser,
264:When money is used as an external reward for some activity, the subjects lose intrinsic interest for the activity, ~ Daniel H Pink,
265:Many of the artists are not pretending to have an objective point of view. They're revealing the subjectivity. ~ Massimiliano Gioni,
266:One must constantly meditate upon the absurdities of chance, a subject even more edifying than the subject of death. ~ Iris Murdoch,
267:sociological research is part of a continuous ‘two-way’ process between sociologists and the subjects they study. ~ Anthony Giddens,
268:The best advice I ever came across on the subject of concentration is: Wherever you are, be there.” ~ Kevin Horsley ~ Kevin Horsley,
269:They are not rules prescribed by the sovereign to the subject, but agreements between sovereign and sovereign. ~ Alexander Hamilton,
270:Though fanaticism drinks at many founts, its predisposing cause is mostly the subject of an invisible futurity. ~ Francis Atterbury,
271:You always have to find something to say about the subject and in seven cases out of ten there is nothing to say. ~ Jonathan Meades,
272:As is natural for an academic, when I want to learn about something, I volunteer to teach a course on the subject. ~ Steven Weinberg,
273:Divination is turning out to be much more trouble than I could have foreseen, never having studied the subject myself. ~ J K Rowling,
274:I don't mean to change the subject or anything, but have you tried concealer on that zit?" Cynthia Lotte - Hot Six ~ Janet Evanovich,
275:Meditation requires an object to meditate on, whereas in Self-enquiry there is only the subject and no object. ~ Sri Ramana Maharshi,
276:Modern philosophy from Descartes onward has asked itself the question: How can the subject really know the object? ~ William Barrett,
277:Most persons who indulge in second thought don't do much thinking when the subject is presented for first thought. ~ William Feather,
278:The expert is a midwife. The expert is not someone who has the authority to pronounce the last word on the subject. ~ Philip Kitcher,
279:This is one of the last industries where the subject is off limits. Nobody’s comfortable in engaging in a conversation. ~ Rick Welts,
280:A good speech should be like a woman’s skirt: long enough to cover the subject and short enough to create interest. ~ Richard Branson,
281:When it comes to dividing Americans on the basis of their gender, I know a little something about the subject. ~ Kay Bailey Hutchison,
282:A good speech should be like a woman's skirt: long enough to cover the subject and short enough to create interest ~ Winston Churchill,
283:Likewise the subjection of woman to man results from the perfection of the male and the imperfection of the female sex. ~ Peter Kreeft,
284:Talent is the capacity to direct concentrated attention upon the subject: "the gift of seeing what others have not seen. ~ Leo Tolstoy,
285:That is what [Andy] Warhol portraits do: They elevate the subject into an icon of the pop culture he was documenting. ~ Giorgio Armani,
286:A good style must, first of all, be clear. It must not be mean or above the dignity of the subject. It must be appropriate. ~ Aristotle,
287:At the end, the subjects remembered the interrupted tasks far better than the completed ones—over two times better, in fact ~ Anonymous,
288:I don't mean to change the subject or anything, but have you tried concealer on that zit?"
Cynthia Lotte - Hot Six ~ Janet Evanovich,
289:Man and Superman: “the audience gets an exhausting idea of the inexhaustibility of the subject, and is bored brilliantly. ~ Clive James,
290:My decision (for Christ) was not so important. I was the object rather than the subject in this affair. I was decided upon. ~ C S Lewis,
291:So another thing is where the subjects are in a painting. What's that called?" "Composition. We learned it in art class. ~ Kathryn Shay,
292:Sometimes a song just has to cater to whatever's goin' on. A well-written song is a song that stays true to the subject. ~ Dolly Parton,
293:The need to let suffering speak is a condition of all truth. For suffering is objectivity that weighs upon the subject ~ Theodor Adorno,
294:To be perfectly frank, his ding-dong wouldn’t have been what you might call the subject of an exhaustive search. Albert ~ Kurt Vonnegut,
295:I was beginning to think that I was the subject of some existentialist experiment in permanently delayed gratification when ~ John Green,
296:More business decisions occur over lunch and dinner than at any other time, yet no MBA courses are given on the subject. ~ Peter Drucker,
297:Winston Churchill, who once defined a fanatic as someone who won’t change his mind and can’t change the subject. ~ Gregory David Roberts,
298:With these three qualities, it cannot be made the subject of description; and hence we blend them together and obtain The One. ~ Lao Tzu,
299:After a while, there was a serious argument on the subject between Slytherin and Gryffindor, and Slytherin left the school. ~ J K Rowling,
300:A good speech should be like a woman's skirt; long enough to cover the subject and short enough to create interest. ~ Winston S Churchill,
301:A work should convey its entire meaning by itself, imposing it on the spectator even before he knows what the subject is. ~ Marcel Proust,
302:classic Shamanism: Archaic techniques of ecstasy. To this day, it is the only attempt at a world synthesis on the subject. ~ Jeremy Narby,
303:Having not said anything the first time, it was somehow even more difficult to broach the subject the second time around. ~ Douglas Adams,
304:He’d shut the door on the subject of loss, thrown all the bolts, and shoved a heavy table up against it for good measure. ~ Cecilia Grant,
305:I take my job seriously, which means I'm going to need to get acquainted with the subject matter on a personal level. ~ Becca Fitzpatrick,
306:Maybe there is no objective experience, but there is a certain way of interacting with all the subjective experiences. ~ Howard Rheingold,
307:She was a sleuth and sleuths had to follow rules. ‘Get to the point; don’t allow the subject to digress’ was one of them ~ Renita D Silva,
308:A painting is finished when the subject comes back, when what has caused the painting to be made comes back as an object. ~ Howard Hodgkin,
309:I don't like being successful; the subjects which sit in my head are annoyed and jealous of what has already been written. ~ Anton Chekhov,
310:Ten thousand difficulties do not make one doubt, as I understand the subject; difficulty and doubt are incommensurate. ~ John Henry Newman,
311:To me there is no such thing as creative writing. It's either good writing, whatever the subject, or it's not creative. ~ Erskine Caldwell,
312:When the tongue or the pen is let loose in a frenzy of passion, it is the man, and not the subject, that becomes exhausted. ~ Thomas Paine,
313:Change is always subjective. All through evolution you find that the conquest of nature comes by change in the subject. ~ Swami Vivekananda,
314:I think actually in any party it's a sign of general health to have different views, and especially on the subject of trade. ~ David Brooks,
315:It is the mark of an educated man to look for precision in each class of things just so far as the nature of the subject admits ~ Aristotle,
316:Julian Assange shouldn't be the subject of a grand jury hearing, he should be given a medal. He's contributing to democracy. ~ Noam Chomsky,
317:Oh, you're an expert in crazy people now?"
"A month with you and I feel I have a master's degree in the subject. ~ Jennifer L Armentrout,
318:Really, for all the poetry in the world on the subject, when you get right down to it, it's mostly just boom! penis vagina. ~ Martin Leicht,
319:the excellence of the mental entertainment consists less in the subject than in the author's skill in well dressing it up. ~ Henry Fielding,
320:When the subject has refused allegiance and the officer has resigned his office, then the revolution is accomplished. ~ Henry David Thoreau,
321:Young men are supposed to think themselves immortal, but the subject is not very often out of my mind for a long time together. ~ C S Lewis,
322:I knew a lot about what I did when I was 20. I had read a lot, and I aspired to learn everything I could about the subject. ~ Warren Buffett,
323:I remember, growing up, if something big - God forbid - happened, the first jokes you heard on the subject came out of Jersey. ~ Oscar Nunez,
324:Is jumping out of an airplane inherently stressful? The answer is no, and that highlights the subjective nature of stress. The ~ John Medina,
325:I write scripts by myself. It's not for everybody. It's someone's personal work. I need to be in love with the subject. ~ Jean Pierre Jeunet,
326:The best advice I ever came across on the subject of concentration is: Wherever you are, be there.” ~ Kevin Horsley Jim Rohn ~ Kevin Horsley,
327:The Spirit, and your soul are not the same things. The Spirit is God - the source. Your soul is God's imagination - the subject. ~ T F Hodge,
328:Without lightbulbs, televisions, or street lamps, the subjects in his study initially did little more at night than sleep. ~ David K Randall,
329:a book has no unwanted calories and you don’t have to worry about sizes as long as the subject matter appeals to the recipient. ~ Sue Grafton,
330:I have a strong feeling that the subject of evolution is beautiful without the excuse of creationists needing to be bashed. ~ Richard Dawkins,
331:It is psychological law that whatever we desire to accomplish we must impress upon the subjective or subconscious mind. ~ Orison Swett Marden,
332:It was impossible to instruct on the subject of beauty, of course. It simply was. You were either moved by it or you weren’t. ~ Kate Atkinson,
333:My philosophy is that one shall not resort to violence unless one is resolved to become the subject of violence at any time. ~ Takeshi Kitano,
334:This, then, is the Anarchistic definition of government: the subjection of the non-invasive individual to an external will. ~ Benjamin Tucker,
335:As a journalist, I'm not supposed to be the subject, but as an author, I'm fair game - another ingredient in the media soup. ~ Michael Azerrad,
336:A work should contain its total meaning within itself and should impress it on the spectator before he even knows the subject. ~ Henri Matisse,
337:Critic asks: 'And what, sir, is the subject matter of that painting?' - 'The subject matter, my dear good fellow, is the light. ~ Claude Monet,
338:if anyone present wishes to make me the subject of his wit, I am very much at his service--with my sword--whenever he has leisure. ~ C S Lewis,
339:the abuse of the subjective in some circles cannot exclude the ‘mystical’ and emotional dimensions of Christian experience. ~ Timothy J Keller,
340:The authors of book reviews would consider themselves dishonored were they to mention, as they should, the subject of the book. ~ Louis Aragon,
341:You keep on balancing and balancing and balancing until the picture wins, because then the subject's turned into the picture. ~ Howard Hodgkin,
342:Being a man of faith, what was so interesting to me was the subject, which started, by the way, with Anne Rice's wonderful books. ~ John Debney,
343:For somebody who has injured their brain, every single thing they say and think will be the subject of their own questioning. ~ Richard Hammond,
344:myself seemed actually to have become the subject of my book: a church, a quartet, the rivalry between François I and Charles V ~ Marcel Proust,
345:On the subject of wild mushrooms, it is easy to tell who is an expert and who is not: The expert is the one who is still alive. ~ Donal Henahan,
346:She also didn't listen to reason on the subject of the other two sentences. Go figure. Men had testicles and therefore were Wrong. ~ John Ringo,
347:We think too fast, even while walking or on the way, or while engaged in other things, no matter how serious the subject. ~ Friedrich Nietzsche,
348:Before you try to convince anyone else, be sure you are convinced, and if you cannot convince yourself, drop the subject. ~ John Henry Patterson,
349:Biologists have an adolescent fascination with sex. Like teenagers they are embarrassed by the subject because of their ignorance. ~ Steve Jones,
350:Descartes left as one of his main philosophical legacies a myth which continues to distort the continental geography of the subject. ~ Anonymous,
351:The best advice I ever came across on the subject of concentration is: Wherever you are, be there.”
~ Kevin Horsley Jim Rohn ~ Kevin Horsley,
352:There is no debate here, just scientists and non-scientists. And since the subject is science, the non-scientists don't get a vote. ~ Bill Maher,
353:two examiners, said simply that hardly anyone in Denmark was well enough informed on the subject to judge the candidate’s work. ~ Richard Rhodes,
354:Health is not a condition of matter, but of Mind; nor can the material senses bear reliable testimony on the subject of health. ~ Mary Baker Eddy,
355:His high school was named after a slave owner who was also one of the world’s greatest theoreticians on the subject of human liberty. ~ Anonymous,
356:I am working on a technical paper on compassion. So I am reading everything I can on the subject, including my own mind and heart. ~ Joan Halifax,
357:I have read all that has been written by the gravest authorities on political economy on the subject of rent, wages, taxes, tithes. ~ Robert Peel,
358:In the dream, sheltered from the noise, the subject expressed a judgment much more on the mark than that manifested in wakefulness. ~ Erich Fromm,
359:Nature rejects the monarch, not the man; the subject, not the citizen... The man of virtuous soul commands not, nor obeys. ~ Percy Bysshe Shelley,
360:People desperately resisted the idea of their own death by looking away for as long as they could and avoiding the subject. ~ Thomas Olde Heuvelt,
361:The questions of economics, and how they infect, or rather how they affect intimacy. And that's probably the subject of all my films. ~ Ira Sachs,
362:First, study the present construction. Second, ask for all past experiences ...study and read everything you can on the subject. ~ Thomas A Edison,
363:Ideology is: intellectual ordering of the feelings; an objective connection among them that makes the subjective connection easier. ~ Robert Musil,
364:I liked quantum mechanics very much. The subject was hard to understand but easy to apply to a large number of interesting problems. ~ Willis Lamb,
365:I’m keeping an open mind on the subject,” Maddox said. “That allows me to see what is there instead of what I think I should see. ~ Vaughn Heppner,
366:"True understanding happens when we dismantle the barrier between the object of understanding and the subject of understanding." ~ Thich Nhat Hanh,
367:As actors, we are so privileged to do what we do and to give to the world and to choose the subject we want to say to the world. ~ Juliette Binoche,
368:Excuse me? You're a lady?"
"I bought a title on the Internet. I own one square inch of Scotland. And you're changing the subject. ~ Rachel Caine,
369:I suppose you'd have to say that my interest in the subject fell somewhere between the Land of Hobbies and the Kingdom of Obsession. ~ Stephen King,
370:I think that former leaders are best seen occasionally and not too often heard - particularly on the subject of their successors! ~ Charles Kennedy,
371:Mill argued in The Subjection of Women (1869) that the sexes should be treated equally both in law and in society more generally. ~ Nigel Warburton,
372:not seek for exactness in all matters alike, but in each according to the subject-matter, and so far as properly belongs to the system. ~ Aristotle,
373:Reader, I am myself the subject of my book; you would be unreasonable to spend your leisure on so frivolous and so vain a matter. ~ Bernard Malamud,
374:Religion is the subjective experience. Science is the objective reality. To argue either is a ridiculous waste of time and energy. ~ Steve Maraboli,
375:The greatness of a writer has nothing to do with subject matter itself, only with how much the subject matter touches the author. ~ Boris Pasternak,
376:Fidelity to the subject's thought and to his characteristic way of expressing himself is the sine qua non of journalistic quotation. ~ Janet Malcolm,
377:I have long said that good teaching consists in loving the subject you are teaching in the presence of students whom you also love. ~ Douglas Wilson,
378:It seemed that digression was the true principle of the universe, that the only real subject was the way the subject kept changing. ~ Salman Rushdie,
379:I want to tell people that I had post-natal depression because there is so much stigma around the subject and there shouldn't be. ~ Jennifer Ellison,
380:Japanese women live in fear of making the least sound in a bathroom stall. Japanese men pay no attention to the subject whatsoever. ~ Amelie Nothomb,
381:The full beauty of the subject of generating functions emerges only from tuning in on both channels: the discrete and the continuous. ~ Herbert Wilf,
382:"The more projections are thrust in between the subject and the environment, the harder it is for the ego to see through its illusions." ~ Carl Jung,
383:There are, first of all, two kinds of authors: those who write for the subject's sake, and those who write for writing's sake. ~ Arthur Schopenhauer,
384:A government does not desire its powers to be strictly defined, but the subjects require the line to be drawn with increasing precision. ~ Lord Acton,
385:And the Vatican, whatever anyone else might have thought on the subject, answered, like Hebrew National hot dogs, to "a higher authority. ~ Anonymous,
386:Granted, there is still that picture of the Terminator jeering over practically every journalistic attempt to engage with the subject. ~ Nick Bostrom,
387:His high school was named after a slave owner who was also one of the world’s greatest theoreticians on the subject of human liberty. ~ Kurt Vonnegut,
388:No power of government ought to be employed in the endeavor to establish any system or article of belief on the subject of religion. ~ Jeremy Bentham,
389:Time, you may be sure, will make one or the other of us think differently; and, in the meanwhile, we need not talk much on the subject. ~ Jane Austen,
390:When you know you are ignorant in a subject, start educating yourself by finding an expert in the field or a book on the subject. ~ Robert T Kiyosaki,
391:A patient, long before he becomes the subject of medical scrutiny, is, at first, simply a storyteller, a narrator of suffering— ~ Siddhartha Mukherjee,
392:A portrait is like an ornamental headstone. It is not for the subject, but for those who look upon it. For those you want to remember. ~ Julie Klassen,
393:From the subjective perspective, he may seem cruel, even wicked. But the glory of the man is to be found in the objective perspective. ~ Robert Harris,
394:His contributions touched almost every corner of the subject and have had a deep and abiding influence over the way that physicists think. ~ Anonymous,
395:I don't mind a dirty girl. But what I find tragic is when we, as women, become not the subject of our own story but someone else's object. ~ Tori Amos,
396:Mathematics may be defined as the subject in which we never know what we are talking about, nor whether what we are saying is true. ~ Bertrand Russell,
397:Not that he was any expert on the subject, but Matt believed he could tell a lot about a woman by observing the way she watched a sunset. ~ Peggy Webb,
398:The best way to tell people about climate change is through non-fiction. There's a vast literature of outstanding writing on the subject. ~ Ian Mcewan,
399:Whenever you bring up women's internal workings, guys want to change the subject. Unless, of course, they're trying to change the laws. ~ Gail Collins,
400:For me, teaching is about weaving a web of connectedness between myself, my students, the subject I'm teaching, and the larger world. ~ Parker J Palmer,
401:I enjoyed the hands-on nature of this work, and the challenge of creating an environment from which the subject would spring to life. ~ Haruki Murakami,
402:I know of nothing which I would choose to have as the subject of my ambition for life than to be kept faithful to my God till death. ~ Charles Spurgeon,
403:The most frightening interview I've ever done was with Dr. Lonnie Thompson of The Ohio State University on the subject of global warming. ~ Bill Kurtis,
404:Upon the subject of education ... I can only say that I view it as the most important subject which we as a people may be engaged in. ~ Abraham Lincoln,
405:It's a choice - there are two different sorts of photographer: those obsessed with the technicalities and those obsessed by the subject. ~ Mario Testino,
406:Page 25 "But if we accept the legitimacy of the subject nevertheless, then a new and contentious series of questions at once opens up. ~ Alain de Botton,
407:He was the subject of a little respectful ribbing. But he was, of course, the captain, which meant he had to do lots of the ribbing himself. ~ Geoff Dyer,
408:The old expression goes, a good speech is like a woman’s skirt: short enough to hold your attention, long enough to cover the subject. ~ Jonathan Tropper,
409:The thing whose address I lost is not the End, it’s the Beginning. Not the object to be possessed but the subject that possesses me. Misery ~ Umberto Eco,
410:When such resonance is enacted with positive regard, a deep feeling of coherence emerges with the subjective sensation of harmony. When ~ Daniel J Siegel,
411:A garment that is double dyed, dipped again and again, will retain the color a great while; so a truth which is the subject of meditation. ~ Matthew Henry,
412:Hush! Father, Hush! You must not talk!"
"He who imposed that order, knew not how interesting are the subjects on which I wish to speak. ~ Matthew Lewis,
413:I also agree with Winston Churchill, who once defined a fanatic as someone who won’t change his mind and can’t change the subject. ~ Gregory David Roberts,
414:It would be wisest not to worry too much about the sterile periods. They ventilate the subject and instill into it the reality of daily life. ~ Andre Gide,
415:Then, I said, no science or art considers or enjoins the interest of the stronger or
superior, but only the interest of the subject and weaker? ~ Plato,
416:You can write about anything, and if you write well enough, even the reader with no intrinsic interest in the subject will become involved. ~ Tracy Kidder,
417:For while the subjects of poetry are few and recurrent, the moods of man are infinitely various and unstable. It is the same in all arts. ~ John Drinkwater,
418:Thus mathematics may be defined as the subject in which we never know what we are talking about, nor whether what we are saying is true. ~ Bertrand Russell,
419:You’re smart enough to recognize that the subjects of migraines and cats never fail with the women. Lead the old girl toward the mint tea. ~ Hanif Kureishi,
420:A work of art must carry in itself its complete significance and impose it upon the beholder even before he can identify the subject-matter. ~ Henri Matisse,
421:For as wood is the material of the carpenter, and marble that of the sculptor, so the subject matter of the art of life is the life of the self. ~ Epictetus,
422:I'd rather meander through a pit of vipers than love one more person, but since I'm on the subject of snakes, we all know one, or are one. ~ Donna Lynn Hope,
423:I scowled defensively. "My conversations don't usually include the subject of erections." "Too bad," he said. "All the best conversations do. ~ Lisa Kleypas,
424:The development of the meaning attaching to the personal self, the conscious being, is the subject matter of the history of psychology. ~ James Mark Baldwin,
425:When I photograph someone, I want to shoot the subject and get them out of my studio so I can play with the photos and do all the stuff I want. ~ Nikki Sixx,
426:I never think of him as a scholar assaulting me with how much he knows, but as a teacher eager to share a lifelong passion for the subject. ~ William Zinsser,
427:In the beginning we must simplify the subject, thus unavoidably falsifying it, and later we must sophisticate away the falsely simple beginning. ~ Maimonides,
428:Much has been written on the subject of bed-books. The general consensus of opinion is that a gentle, slow-moving story makes the best opiate ~ P G Wodehouse,
429:And so, at last, I come to the one firm conviction that I mentioned at the beginning: it is that the subject is too new for final judgments. ~ William Zinsser,
430:Focused, directed thoughts reach the subjective levels; they must be of a certain degree of intensity. Intensity is acquired by concentration. ~ Joseph Murphy,
431:Unfortunately, there are very few facilities which offer courses in the arts. Not all the secondary schools offer the subject for CXC examinations. ~ St Lucia,
432:Whomever you're going to interview, you have to be interested in what it is you want to know from them. You have to be interested in the subject. ~ Kurt Loder,
433:I do the same with my books...Nothing like a good argument in the margins with someone who's already said all they have to say on the subject. ~ Betsy Cornwell,
434:I scowled defensively. "My conversations don't usually include the subject of erections."
"Too bad," he said. "All the best conversations do. ~ Lisa Kleypas,
435:On the subject of spinach: divide into little piles. Rearrange again into new piles. After five of six maneuvers, sit back and say you are full. ~ Delia Ephron,
436:We have lost our first honor and health, and we have become the subjects of pain and weakness, suffering and death. This is the effect of the fall. ~ Anonymous,
437:As music is the poetry of sound, so is painting the poetry of sight and the subject-matter has nothing to do with harmony of sound or of color. ~ James Whistler,
438:Because that’s how snobs deal with uncomfortable subjects. We belittle their importance, laugh at them, and change the subject to weather or sport. ~ L H Cosway,
439:"The effect of projection is to isolate the subject from his environment, since instead of a real relation to it there is now only an illusory one." ~ Carl Jung,
440:Well, I think in my own work the subject matter usually deals with characters I know, aspects of myself, friends of mine - that sort of thing. ~ Martin Scorsese,
441:I take more to the subject than to my ideas about it. I am not interested in any idea I have had, the subject is so demanding and so important. ~ Lee Friedlander,
442:The mind is exercised by the variety and multiplicity of the subject matter, while the character is moulded by the contemplation of virtue and vice. ~ Quintilian,
443:You changed the subject." "From what?" "The empty-headed girls who think you're sexy." "You know." "Know what?" "That I only have eyes for you. ~ Khaled Hosseini,
444:4.23..If 'thought' means: instance of the subject in a truth-procedure, then there is no thought of this thought, because it contains no knowledge. ~ Alain Badiou,
445:Computer science is to biology what calculus is to physics. It's the natural mathematical technique that best maps the character of the subject. ~ Harold Morowitz,
446:Funnily enough, it is the subject one dreads talking about at length one ends up talking about at length, often without the slightest provocation. ~ Marisha Pessl,
447:He continued, “I just want to say that your paper was the best discussion I know of the subject, and I’m grateful that you volunteered to give it. ~ John Williams,
448:Lady Middleton resigned herself... Contenting herself with merely giving her husband a gentle reprimand on the subject, five or six times every day. ~ Jane Austen,
449:He thought her beautiful, believed her impeccably wise; dreamed of her, wrote poems to her, which, ignoring the subject, she corrected in red ink. ~ Virginia Woolf,
450:I just walk around, observing the subject from various angles until the picture elements arrange themselves into a composition that pleases my eye. ~ Andre Kertesz,
451:In cases in which the related previous personality had committed suicide, the subject has shown an inclination to contemplate and threaten suicide. ~ Ian Stevenson,
452:The subject matter... is not that collection of solid, static objects extended in space but the life that is lived in the scene that it composes. ~ Wallace Stevens,
453:As for the subject matter in my painting.. ..it is very often an incidental thing in the background, elusive and unclear, that really stirred me. ~ William Baziotes,
454:I write essays first because I have a passionate relationship to the subject and second because the subject is one that people are not talking about. ~ Susan Sontag,
455:Nothing is such an enemy to accuracy of judgment as a coarse discrimination; a want of such classification and distribution as the subject admits of. ~ Edmund Burke,
456:Putting her head back on the chair, she contemplated how she should revisit the subject without being disrespectful of his answer or lack thereof.   ~ Aleatha Romig,
457:True learning only occurs when you love the subject you are studying and then the acquiring of knowledge is effortless because it is also a pleasure. ~ William Boyd,
458:When ordinary folk perceive phenomena, They look on them as real, and not illusory. This, then, is the subject of debate Where ordinary and yogis differ. ~ ntideva,
459:I am an agnostic on most matters of faith, but on the subject of maps I have always been a true believer. It is on the map, therefore it is, and I am. ~ Tony Horwitz,
460:I'm not at liberty to discuss the governments knowledge of extraterrestrial UFO's at this time. I am still personally being briefed on the subject! ~ Richard M Nixon,
461:In fact he was rather boring on the subject, but I kept quiet and took comfort in that old saying about fallen apples and their distance from trees. ~ David Nicholls,
462:I've never used my weight to get a laugh. That is, used my size as the subject for humor. You never saw me stuck in a door-way or stuck in a chair. ~ Roscoe Arbuckle,
463:Richard at once declared that we must be content with that and drop the subject. I agreed with Richard. All's well that ends well. What say you, O.G? ~ Gaston Leroux,
464:The big trick is to find the subject that relates to a human experience. Explain the rules, involve people, and they will do most of the work for you. ~ Billy Wilder,
465:The corset is?a mutilation, undergone for the purpose of lowering the subject's vitalityand rendering her permanentlyand obviously unfit for work. ~ Thorstein Veblen,
466:Yes, one day perhaps the leading intellects of Russia and of Europe will study the psychology of Russian crime, for the subject is worth it. But ~ Fyodor Dostoyevsky,
467:Even if the painting is green, well then! The 'subject' is the green. There is always a subject; it's a joke to suppress the subject, it's impossible. ~ Pablo Picasso,
468:I am an agnostic on most matters of faith, but on the subjects of maps I have always been a true believer. It is on the map, therefore it is, and I am. ~ Tony Horwitz,
469:I did what any gentleman would do for a woman whose whole world, whose life, whose very existence was crumbling down around her. I changed the subject. ~ Tim Marquitz,
470:I like to do the pictures before people get too self-conscious. I like to be spontaneous and get a shot before the subject thinks too much about it. ~ Keira Knightley,
471:My pictures are not that interesting, nor the subject matter. They are simply a collection of facts; my book is more like a collection of Ready-mades. ~ Edward Ruscha,
472:Occasionally I’d tune in to a music station, but I always preferred the sound of people talking, even if the subject was something I didn’t care about ~ David Sedaris,
473:The organism cannot be regarded as simply the passive object of autonomous internal and external forces; it is also the subject of its own evolution. ~ Richard Levins,
474:There was nothing to it. The Super Chief was on time, as it almost always is, and the subject was as easy to spot as a kangaroo in a dinner jacket. ~ Raymond Chandler,
475:The subject of this essay is precisely this relationship between the absurd and suicide, the exact degree to which suicide is a solution to the absurd. ~ Albert Camus,
476:The author himself is the best judge of his own performance; none has so deeply meditated on the subject; none is so sincerely interested in the event. ~ Edward Gibbon,
477:The subjects of every state ought to contribute towards the support of the government, as nearly as possible, in proportion to their respective abilities. ~ Adam Smith,
478:When I feel a little confused, the only thing to do is to turn back to the study of nature before launching once again into the subjects closest to heart. ~ Raoul Dufy,
479:After macrobiotics, Zen, and channeling, the "poor Vanishing Indian" is once more the subject of "deep and meaningful conversation" in the high rises. ~ Mary Brave Bird,
480:Certainly, my many years working in the comics industry, creating products that I do not own, has made me rather fierce on the subject of giving up rights. ~ Alan Moore,
481:I am interested not in individual readings, but in constructing networks of images and meanings capable of reflecting the complexity of the subject. ~ Wolfgang Tillmans,
482:The notion that we inherit and “relive” aspects of family trauma has been the subject of many books by the renowned German psychotherapist Bert Hellinger. ~ Mark Wolynn,
483:The subjective actress thinks of clothes only as they apply to her; the objective actress thinks of them only as they affect others, as a tool for the job. ~ Edith Head,
484:Who's the subject?"
"The psychiatrist - Dr. Hannibal Lecter," Crawford said.
A brief silence follows the name, always, in any civilized gathering. ~ Thomas Harris,
485:All the reasons which require the subjection of a believer to the brethren of a particular church require his subjection to all his brethren in the Lord. ~ Charles Hodge,
486:An egotist will always speak of himself, either in praise or in censure, but a modest man ever shuns making himself the subject of his conversation. ~ Jean de la Bruyere,
487:I keep the subject of my inquiry constantly before me, and wait till the first dawning opens gradually, by little and little, into a full and clear light. ~ Isaac Newton,
488:It’s nothing to be ashamed of—often the greatest difficulty faced by people suffering from mental illness is society’s inexcusable ignorance of the subject. ~ David Wong,
489:Knowledge is not predetermined by heredity; it is not predetermined in the things around us - in knowing things around him the subject always adds to them. ~ Jean Piaget,
490:the subject is a negative entity, a pure self-relating negativity-which is why, in order not to "implode into itself;' it needs a minimum of objectal support ~ Anonymous,
491:And although one broken heart doesn’t make me an expert in the subject, I believe you need both things—time and an emotional replacement—to fully mend one. ~ Emily Giffin,
492:I thought of all the subjects where the teacher never gets this inside look, where students are graded solely on the basis of a right or a wrong answer. ~ William Zinsser,
493:On the subject of dress almost no one, for one or another reason, feels truly indifferent: if their own clothes do not concern them, somebody else's do. ~ Elizabeth Bowen,
494:No. When I want a broad-minded opinion for general enlightenment, distinct from special advice, I never go to a man who deals in the subject professionally. ~ Thomas Hardy,
495:The haiku reproduces the designating gesture of the child pointing at whatever it is (the haiku shows no partiality for the subject), merely saying: that! ~ Roland Barthes,
496:Do you know?” “Do I know what?” “If they need more water.” “No, I don’t. You might ask a farmer.” “Don’t be ridiculous. There must be a book on the subject. ~ Gail Carriger,
497:Katie cleared her throat again. Then she looked into the window at her gums. She said, "To change the subject, do you think I could tell if I had gingivitis? ~ M T Anderson,
498:Tech Jacket shares the same tone as Invincible, but the subject matter is very different. Where Invincible is about perfection, Tech Jacket is about flaws. ~ Robert Kirkman,
499:There is, in short, no way for us to picture subjectivity as part of our worldview because, so to speak, the subjectivity in question is the picturing. ~ John Rogers Searle,
500:There's nobody between you and the print. Nobody. It's you and the subject and the final print. And if you get it published that way, you've said it. ~ David Douglas Duncan,

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



100

   48 Occultism
   25 Yoga
   18 Philosophy
   3 Hinduism
   2 Kabbalah
   2 Integral Yoga
   1 Integral Theory
   1 Christianity


   48 Aleister Crowley
   25 Sri Aurobindo
   18 Swami Krishnananda
   12 The Mother
   12 Aldous Huxley
   7 Swami Vivekananda
   7 Carl Jung
   6 Sri Ramana Maharshi
   3 Saint Teresa of Avila
   3 Friedrich Nietzsche
   2 Sri Ramakrishna
   2 Patanjali
   2 Nolini Kanta Gupta


   33 Magick Without Tears
   20 The Life Divine
   20 Liber ABA
   18 The Study and Practice of Yoga
   12 The Perennial Philosophy
   11 The Synthesis Of Yoga
   10 The Mothers Agenda
   10 Talks
   8 The Interior Castle or The Mansions
   7 Essays On The Gita
   7 Aion
   6 The Secret Doctrine
   6 Poetics
   6 Isha Upanishad
   4 The Problems of Philosophy
   4 The Gospel of Sri Ramakrishna
   4 A Garden of Pomegranates - An Outline of the Qabalah
   3 Walden
   3 Twilight of the Idols
   3 Raja-Yoga
   3 Knowledge of the Higher Worlds
   3 Essays In Philosophy And Yoga
   3 Essays Divine And Human
   2 The Way of Perfection
   2 The Red Book Liber Novus
   2 The Hero with a Thousand Faces
   2 Talks With Sri Aurobindo
   2 Sex Ecology Spirituality
   2 Patanjali Yoga Sutras
   2 On Education
   2 Letters On Yoga I
   2 Hymns to the Mystic Fire
   2 Bhakti-Yoga
   2 Advanced Dungeons and Dragons 2E


0.04_-_The_Systems_of_Yoga, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
   its object which our philosophy asserts as the primary cosmic energy and the method of divine action upon the world. By this capacity the Yogin, already possessed of the highest supracosmic knowledge and experience in the state of trance, is able in the waking state to acquire directly whatever knowledge and exercise whatever mastery may be useful or necessary to his activities in the objective world. For the ancient system of
  Rajayoga aimed not only at Swarajya, self-rule or subjective empire, the entire control by the Subjective consciousness of all the states and activities proper to its own domain, but included
  Samrajya as well, outward empire, the control by the Subjective consciousness of its outer activities and environment.
  

0.06_-_INTRODUCTION, #Dark Night of the Soul, #Saint John of the Cross, #Christianity
  active and passive purgation, to which the Saint limits himself in these treatises,
  although the Subject of the stanzas which he is glossing is a much wider one,
  comprising the whole of the mystical life and ending only with the Divine embraces
  --
  at rest.' Both the higher and the lower 'portions of the soul' are now tranquillized
  and prepared for the desired union with the Spouse, a union which is the Subject
  that the Saint proposed to treat in his commentary on the five remaining stanzas.

03.02_-_The_Gradations_of_Consciousness_The_Gradation_of_Planes, #The Integral Yoga, #Sri Aurobindo, #Integral Yoga
  
  The gradations of consciousness are universal states not dependent on the outlook of the Subjective personality; rather the outlook of the Subjective personality is determined by the grade of consciousness in which it is organised according to its typal nature or its evolutionary stage.
  

09.02_-_The_Journey_in_Eternal_Night_and_the_Voice_of_the_Darkness, #Savitri, #Sri Aurobindo, #Integral Yoga
  
  I stoop not with the Subject mob of minds
  Who run to glean with eager satisfied hands

1.001_-_The_Aim_of_Yoga, #The Study and Practice of Yoga, #Swami Krishnananda, #Yoga
  
  All our knowledge is insufficient, inadequate, temporal, empirical ultimately useless. It does not touch the core of life. Therefore, we will find that any learned person, whatever be the depth of his learning, whatever be the greatness of his scholarship, is miserable in the end. The reason is that life is different from this kind of knowledge. It is an all-comprehensive organic being in which the knowing individual is unfortunately included, a fact which misses the attention of every person. It is not possible for anyone to observe or see or know anything, inasmuch as the conditions which describe the object of observation also condition the Subject of observation. The Veda points this out in a mystical formula:tam eva viditv atimtyum eti nnya panth vidyate ayanya. Now, when it is said, by knowing 'That', every problem is solved, the Veda does not mean knowing this object or that object, or this person or that person, or this thing or that thing, or this subject or that subject it is nothing of that kind. It is a 'That' with a capital 'T', which means to say, the true object of knowledge. The true object of knowledge is to be known, and when 'That' is known, all problems are solved.
  

1.008_-_The_Principle_of_Self-Affirmation, #The Study and Practice of Yoga, #Swami Krishnananda, #Yoga
  
  Likewise, what type of assertion we are making is a different matter it is a detail. But why we are making this assertion at all is the Subject for analysis in yoga. Why is it that today we identify ourself as a sannyasi "I am a mandaleshwar" and we go on asserting that we are mandaleshwars; we are officers; we are such and such; we are this and that. This principle of affirmation is a peculiar twist in consciousness that has got identified with a changing condition. Every condition changes. We cannot have a permanent condition in life, so the affirmation of the ego also goes on changing. How do we know what we were in the previous birth? We had a different type of affirmation at that time. Who was our father in a previous birth? Who was our mother? And what has happened to that father and that mother? We have completely forgotten them. We now have another father and mother. In the next birth, what will happen to us? We will have some other father and mother. How many fathers? How many mothers? How many sisters? How many brothers? How many friends? How many enemies? So, who is our friend and who is our enemy? Who is our father and who is our mother.
  

1.009_-_Perception_and_Reality, #The Study and Practice of Yoga, #Swami Krishnananda, #Yoga
  
  The worst thing for a person would be to get involved in something and not know that it has happened, because in such a case, observation, experiment, and analysis would not be possible. There should be some sort of a possibility for objective observation by a state of mind which will act as a witness of these conditions which are to be observed. But when these conditions to be observed get identified with the witnessing consciousness itself, then observation is not possible. So, self-analysis is a very difficult process. It is a difficult process because in the self which is to be analysed, the Subject and the object cannot be distinguished, and we are used to only those types and kinds of analyses where the objects of observation stand outside the Subject of investigation. Self-investigation is difficult merely for this reason. One cannot know oneself, analyse oneself, study oneself, examine oneself, or treat oneself, for obvious reasons.
  
  --
  
  So, it would not be judicious on the part of any individual to vehemently assert that the physical perceptions of the world are all-in-all. The materialist's conception is, therefore, not correct, because this conception arises on account of a miscalculated attitude towards everything. This is the reason why, in the practice of yoga, expert guidance is called for, because we are dealing with matters that are super-intellectual, super-rational. Here our own understanding is not of much use, nor are books of any use, because we are treading on dangerous ground which the mind has not seen and cannot contemplate. We are all a wonder, says the scripture. This is a mystery, a wonder. It is a wonder because it is not capable of intellectually being analysed. The scripture proclaims that the Subject is a great mystery, a great wonder and marvel; and one who teaches it is also a marvel, and the one who receives this knowledge, who understands it the disciple is also a wonder, indeed, because though the broadcasting station is powerful, the receiver-set also must be equally powerful to receive the message. The bamboo stick will not receive the message of the BBC. So the disciple is also a wonder to receive this mysterious knowledge, as the teacher himself is a wonder; and the Subject is a marvel by itself.
  

1.00a_-_Introduction, #Magick Without Tears, #Aleister Crowley, #Philosophy
  
  I do not think I am boasting unfairly when I say that my personal researches have been of the greatest value and importance to the study of the Subject of Magick and Mysticism in general, especially my integration of the various thought-systems of the world, notably the identification of the system of the Yi King with that of the Qabalah. But I do assure you that the whole of my life's work, were it multiplied a thousand fold, would not be worth one tithe of the value of a single verse of The Book of the Law.
  
  --
  
  No, there is this factor in all success: self-confidence. If we analyze this, we find that it means that one is aware that all one's mental and physical faculties are working harmoniously. The deadliest and subtlest enemy of that feeling is anxiety about the result; the finest gauze of doubt is enough to dim one's vision, to throw the entire field out of focus. Hence, even to be aware that there is a result in prospect must militate against that serenity of spirit which is the essence of self-confidence. As you will know, all our automatic physiological functions are deranged if one is aware of This then, is the difficulty, to enjoy consciously while not disturbing the process involved. The obvious physical case is the sexual act: perhaps its chief importance is just that it is a type of this exceptional spiritual-mental condition. I hope, however, that you will remember what I have said on the Subject in paragraphs 1517 of my 3rd Lecture on Yoga for Yellowbellies (pp. 71-72); there is a way of obtaining ecstacy from the most insignificant physiological function. Observe that in transferring the whole consciousness to (say) one's little finger or big toe is not trying to interfere with the normal exercise of its activities, but only to realize what is going on in the organism, the exquisite pleasure of a function in its normal activity. With a little imagination one can conceive the analogical case of the Universe itself; and, still less fettered by even the mildest limitation which material symbols necessarily (however little) suggest, "Remember all ye that existence is pure joy; ..." (AL, II, 9).
  
  --
  
  P.S. I must write at length about the Higher Self or "God within us," too easy to get muddled about it, and the Subject requires careful preparation.
  

1.00b_-_INTRODUCTION, #The Perennial Philosophy, #Aldous Huxley, #Philosophy
  that they did very much in the way of fulfilling the necessary conditions of direct
  spiritual knowledge. When poets or metaphysicians talk about the Subject matter of
  the Perennial Philosophy, it is generally at second hand. But in every age there have

1.00c_-_INTRODUCTION, #Patanjali Yoga Sutras, #Swami Vivekananda, #Hinduism
  forward and forward, and never stopping, is absurd. Although
  extraneous to the Subject, I may remark that this idea explains
  the ethical theory that you must not hate, and must love,

1.00_-_Foreword, #Magick Without Tears, #Aleister Crowley, #Philosophy
  
    "This plan has been put into action; the idea has been to cover the Subjects from every possible angle. The style has been colloquial and fluent; technical terms have either been carefully avoided or most carefully explained; and the letter has not been admitted to the series until the querent has expressed satisfaction. Some seventy letters, up to the present have been written, but still there seem to be certain gaps in the demonstration, like those white patches on the map of the World, which looked so tempting fifty years ago.
  
    "This memorandum is to ask for your collaboration and support. A list, indicating briefly the Subject of each letter already written, is appended. Should you think that any of those will help you in your own problems, a typed copy will be sent to you at once ... Should you want to know anything outside the scope, send in your question (stated as fully and clearly as possible) ... The answer should reach you, bar accidents, in less than a month ... It is proposed ultimately to issue the series in book form."
  

1.00_-_Gospel, #The Gospel of Sri Ramakrishna, #Sri Ramakrishna, #Hinduism
  
  To develop the devotee's love for God, Vaishnavism humanises God. God is to be regarded as the devotee's Parent, Master, Friend, Child, Husband, or Sweetheart, each succeeding relationship representing an intensification of love. These Bhvs, or attitudes toward God, are known as nta, Dsya, Sakhya, Vtsalya, and Madhur. The rishis of the Veds, Hanumn, the cowherd boys of Vrindvan, Rm's mother Kausalya, and Rdhika, Krishna's sweetheart, exhibited, respectively, the most perfect examples of these forms. In the ascending scale the glories of God are gradually forgotten and the devotee realizes more and more the intimacy of divine communion. Finally he regards himself as the mistress of his Beloved, and no artificial barrier remains to separate him from his Ideal. No social or moral obligation can bind to the earth his soaring spirit. He experiences perfect union with the Godhead. Unlike the Vedantist, who strives to transcend all varieties of the Subject-object relationship, a devotee of the Vaishnava path wishes to retain both his own individuality and the personality of God. To him God is not an intangible Absolute, but the Purushottama, the Supreme Person.
  
  --
  
  The Changeless undergoes change. The sinless Pure Soul, hypnotised by Its own My, experiences the joys of heaven and the pains of hell. But these experiences based on the duality of the Subject-object relationship are unreal. Even the vision of a Personal God is, ultimately speaking, as illusory as the experience of any other object. Man attains his liberation, therefore, by piercing the veil of My and rediscovering his total identity with Brahman. Knowing himself to be one with the Universal Spirit, he realizes ineffable Peace. Only then does he go beyond the fiction of birth and death; only then does he become immortal. And this is the ultimate goal of all religions - to dehypnotize the soul now hypnotized by its own ignorance.
  

1.00_-_Gospel_Preface, #The Gospel of Sri Ramakrishna, #Sri Ramakrishna, #Hinduism
  
  Sri Mahendra Nath Gupta, familiary known to the readers of the Gospel by his pen name M., and to the devotees as Master Mahashay, was born on the 14th of July, 1854 as the son of Madhusudan Gupta, an officer of the Calcutta High Court, and his wife, Swarnamayi Devi. He had a brilliant scholastic career at Hare School and the Presidency College at Calcutta. The range of his studies included the best that both occidental and oriental learning had to offer. English literature, history, economics, western philosophy and law on the one hand, and Sanskrit literature and grammar, Darsanas, Puranas, Smritis, Jainism, Buddhism, astrology and Ayurveda on the other were the Subjects in which he attained considerable proficiency.
  

1.00_-_Main, #Book of Certitude, #Baha u llah, #Baha i
  
  It is forbidden you to wed your fathers' wives. We shrink, for very shame, from treating of the Subject of boys. Fear ye the Merciful, O peoples of the world! Commit not that which is forbidden you in Our Holy Tablet, and be not of those who rove distractedly in the wilderness of their desires.
  

1.00_-_Preliminary_Remarks, #Liber ABA, #Aleister Crowley, #Philosophy
  
  Part II, "Magick," is more advanced in style than Part I; the student is expected to know a little of the literature of the Subject, and to be able to take an intelligent view of it. This part is, however, really explanatory of Part I, which is a crude outline sketch only.
  
  --
  
  Finally something happens whose nature may form the Subject of a further discussion later on. For the moment let it suffice to say that this consciousness of the Ego and the non-Ego, the seer and the thing seen, the knower and the thing known, is blotted out.
  

1.00_-_The_way_of_what_is_to_come, #The Red Book Liber Novus, #unset, #Philosophy
  37. Jung is referring here to his earlier work. For example, he had written in 1905, Through the associations experiment we are at least given the means to pave the way for the experimental research of the mysteries of the sick soul (The psychopathological meaning of the associations experiment, CW 2, 897)
  38. In Psychological Types (1921) Jung noted that in psychology, conceptions are a product of the Subjective psychological constellation of the researcher (CW 6, 9). This reflexivity formed an important theme in his later work (see my jung and the Making of Modem Psychology: The
  Dream of a Science, I).

1.01_-_Asana, #Liber ABA, #Aleister Crowley, #Philosophy
  
  In a sense this is true, because any posture becomes uncomfortable sooner or later. The steadiness and easiness mark a definite attainment, as will be explained later on. Hindu books, such as the "Shiva Sanhita," give countless postures; many, perhaps most of them, impossible for the average adult European. Others insist that the head, neck, and spine should be kept vertical and straight, for reasons connected with the Subject of Prana, which will be dealt with in its proper place. The positions illustrated in Liber E (Equinox I and VII) form the best guide.
  
  --
  
  The extreme of Asana is practised by those Yogis who remain in one position without moving, except in the case of absolute necessity, during their whole lives. One should not criticise such persons without a thorough knowledge of the Subject. Such knowledge has not yet been published.
  

1.01_-_Description_of_the_Castle, #The Interior Castle or The Mansions, #Saint Teresa of Avila, #Christianity
  
    1. Plan of this book. 2. The Interior Castle. 3. Our curable self ignorance. 4. God dwells in the centre of the soul. 5. Why all souls do not receive certain favours. 6. Reasons for speaking of these favours. 7. The entrance of the Castle. 8. Entering into oneself. 9. Prayer. 10. Those who dwell in the first mansion. 11. Entering. 12. Difficulties of the Subject.
  
  --
  
  12.: You may think, my daughters, that all this does not concern you, because, by God's grace, you are farther advanced; still, you must be patient with me, for I can explain myself on some spiritual matters concerning prayer in no other way. May our Lord enable me to speak to the point; the Subject is most difficult to understand without personal experience of such graces. Any one who has received them will know how impossible it is to avoid touching on subjects which, by the mercy of God, will never apply to us.
  

1.01_-_Economy, #Walden, and On The Duty Of Civil Disobedience, #Henry David Thoreau, #Philosophy
  
  The reader will perceive that I am treating the Subject rather from an economic than a dietetic point of view, and he will not venture to put my abstemiousness to the test unless he has a well-stocked larder.
  

1.01_-_Foreward, #Hymns to the Mystic Fire, #Sri Aurobindo, #Integral Yoga
  bring down the Truth to us. This is the method we can apply
  everywhere, but we cannot pursue the Subject any further here.
  In the brief limits of this foreword these slight indications must

1.01_-_Prayer, #Bhakti-Yoga, #Swami Vivekananda, #Hinduism
  
  Bearing this in mind let us try to understand what the great Vedantic commentators have to say on the Subject. In explaining the Sutra vrittirasakridupadesht (Meditation is necessary, that having been often enjoined.), Bhagavn Shankara says, "Thus people say, 'He is devoted to the king, he is devoted to the Guru'; they say this of him who follows his Guru, and does so, having that following as the one end in view. Similarly they say, 'The loving wife meditates on her loving husband'; here also a kind of eager and continuous remembrance is meant." This is devotion according to Shankara.
  

1.01_-_SAMADHI_PADA, #Patanjali Yoga Sutras, #Swami Vivekananda, #Hinduism
  persons cannot be Yogis. Mental laziness makes us lose all
  lively interest in the Subject, without which there will neither
  be the will nor the energy to practice. Doubts will arise in the
  --
  to the wicked we must be indifferent. So with all subjects that
  come before us. If the Subject is a good one, we shall feel
  friendly towards it; if the Subject of thought is one that is
  miserable we must be merciful towards the Subject. If it is
  good we must be glad, if it is evil we must be indifferent.

1.01_-_THAT_ARE_THOU, #The Perennial Philosophy, #Aldous Huxley, #Philosophy
  
  It is through this central door, and just because it is central, that we shall make our entry into the Subject matter of this book. The psychology of the Perennial Philosophy has its source in metaphysics and issues logically in a characteristic way of life and system of ethics. Starting from this midpoint of doctrine, it is easy for the mind to move in either direction.
  

1.01_-_The_Ego, #Aion, #Carl Jung, #Psychology
  field of consciousness; and, in so far as this comprises the em-
  pirical personality, the ego is the Subject of all personal acts of
  consciousness. The relation of a psychic content to the ego forms
  --
  With this definition we have described and delimited the
  scope of the Subject. Theoretically, no limits can be set to the
  field of consciousness, since it is capable of indefinite extension.
  --
  ture of the conscious personality; all those features which are
  unknown or unconscious to the Subject would be missing. A
  total picture would have to include these. But a total descrip-
  --
  necessity in the outside world, so also it finds its limits outside
  the field of consciousness in the Subjective inner world, where
  it comes into conflict with the facts of the self. And just as
  --
  Since it is the point of reference for the field of conscious-
  ness, the ego is the Subject of all successful attempts at adapta-
  tion so far as these are achieved by the will. The ego therefore

1.01_-_To_Watanabe_Sukefusa, #Beating the Cloth Drum Letters of Zen Master Hakuin, #Hakuin Ekaku, #Zen
  Sharing these premises, Hakuin launched vehement attacks on what he considered the mistaken understanding purveyed by such architects of Confucian orthodoxy as Hayashi Razan (see chapter
  12). Hakuin's ideas on the Subject may be summed up fairly well in the calligraphic works he prepared and distributed in large numbers to people. These works consisted of one large character, filiality or parent, followed by the inscription, "There is no more valuable act of filiality than to save one's father and mother from the sad fate of an unfortunate rebirth in the next life"-exactly the sentiments Hakuin had expressed to Sukefusa as a young monk. a It was considered extremely unfilial to injure or disfigure the body of one's (male) children. This was especially heinous in the case of an eldest son, who, according to the canons of filial piety, is venerated because of his superior birth, age, and gender. b Although not all of these references can be traced, most of them are found in Tales of the TwentyFour Paragons of Filial Virtue (Ehr-shih-ssu hsiao), a popular Confucian text of the Yuan dynasty that was reprinted and widely read in Edo Japan. c A legendary sage ruler of ancient China. According to Mencius, when ministers came to him with good advice, Yu always received it with deep gratitude.
  

1.01_-_What_is_Magick?, #Magick Without Tears, #Aleister Crowley, #Philosophy
  
  First let me go all Euclidean, and rub your nose in the Definition, Postulate and Theorems given in my comprehensive (but, alas! too advanced and too technical) Treatise on the Subject.[1] Here we are!
  
  --
  
    (Illustration: When a man falls in love, the whole world becomes, to him, nothing but love boundless and immanent; but his mystical state is not contagious; his fellow-men are either amused or annoyed. He can only extend to others the effect which his love has had upon himself by means of his mental and physical qualities. Thus, Catullus, Dante, and Swinburne made their love a mighty mover of mankind by virtue of their power to put their thoughts on the Subject in musical and eloquent language. Again, Cleopatra and other people in authority moulded the fortunes of many other people by allowing love to influence their political actions. The Magician, however well he succeeds in making contact with the secret sources of energy in nature, can only use them to the extent permitted by his intellectual and moral qualities. Mohammed's intercourse with Gabriel was only effective because of his statesmanship, soldiership, and the sublimity of his command of Arabic. Hertz's discovery of the rays which we now use for wireless telegraphy was sterile until reflected through the minds and wills of the people who could take his truth, and transmit it to the world of action by means of mechanical and economic instruments.)
  

1.020_-_The_World_and_Our_World, #The Study and Practice of Yoga, #Swami Krishnananda, #Yoga
  
  the Subject of our discussion is the mental cognition of objects. In the experience of an object, does the mind influence the object, or does the object influence the mind? This is the central issue in all philosophical schools, which has led to various divergent doctrines such as idealism, realism, materialism, subjectivism, etc. There has been very little progress towards an answer to this query because, just as we cannot know whether the beauty that we see in an object is in our own mind or if it is really in the object, so there is the question is the mind influencing the object, or is the object influencing the mind? The difficulty arises on account of the position of the perceiving subject itself. To hold that the mind entirely influences the object, that it determines it in every manner, would be another way of saying that we have created the world and everything is in our hands which does not seem to be the truth of things.
  
  --
  
  But Ishvara srishti is pure existence of things. A lump of gold is a lump of gold; but, that it is a valuable substance, that it has great worth and, therefore, can be taken away or stolen these ideas are projections of the mind of the individual. So in the perception of any given object, two factors are supposed to be involved jiva shrishti and Ishvara srishti. This is a conclusion safely arrived at to obviate any kind of extreme position that people generally take, either from the objective side or from the Subjective side.
  
  --
  
  This is perhaps the significance of perception from an organic point of view, while what happens in our case, at present, is that this organic connection between the seer and the seen is lost sight of, and we have only a mechanised form of perception where there is a false evaluation projected on the object by the mind which is perceiving it, on account of its losing contact with the vital issue which is involved in perception, namely its connectedness to the object. Whether in attachment or in aversion, the mind is not properly related to the object. It has an improper relationship with things, both in love and hatred. The impropriety of this relationship arises on account of its false disconnectedness from the object, and we cannot properly understand the way of controlling the mind if we cannot understand the relationship that the mind has with the object. It has a twofold relationship. On the one side, it stands as a perceiver of the object and is obliged to regard the object as an outside something, which is the very meaning of perception, of course. But, on the other side, there is a basic similarity of nature between the seer and the seen, which is the reason why there is the very possibility of perception at all. A consciousness of the object would be impossible if the seer of the object is basically disconnected from the object. Basic disconnection would not be permissible. An utter isolation of the Subject from the object would defeat the very purpose of all perception.
  
  Consciousness of an object implies a basic connectedness between the Subject and the object. It is this connection that pulls the object towards the Subject, and vice versa. We have an undercurrent of unity among ourselves, on account of which we sometimes feel a necessity to sit together and work in a unanimous manner. We have the urge of unity from one side, and the urge of diversity on the other side. The diversity aspect is emphasised by the senses, and the unity aspect is emphasised by the nature of our consciousness. The essence of our consciousness is unity par excellence. It is the basic existence of a unity of consciousness behind all perceptions that is responsible for the perception itself, and is also the reason for loves and hates. But the emphasis given by the senses is the other way round. They assert diversity of things and make externalised perception possible. So in the attraction that the Subject feels towards the object, two elements work vigorously the diversity aspect and the unity aspect. The attraction is possible basically on account of the structural similarity between the Subject and the object. But the need for being pulled by the object, or getting attracted towards the object, arises on account of the perception of diversity, or the duality of subject and object.
  
  If unity is the whole truth there would be no need of perception, and the question of attraction would not arise, because the Subject has basically become one with the object, and is one with it. Where there is an utter unity of the Subject and the object, neither perception would be there, nor any kind of love or hatred. If there is utter isolation, even then there would be no perception. If we are really disconnected from all things, we can neither see anything, nor can we have love and hatred towards things.
  
  --
  
  What is an individual, which we call the percipient? It is an abstracted group of characters, tentatively isolated from a larger set or group of characters to which these former really belong an act that has been perpetrated mysteriously for the purpose of playing a drama, we may say. We have falsely isolated ourselves. Even that isolation is not a real isolation, because a mere abstraction of a few characters from a group of larger characters cannot be regarded as real. It is only a closing of one's eyes to certain existent conditions. We can ignore the presence of things and conditions which are not conducive to our present purpose, but why this purpose itself has arisen is a very difficult thing to answer. This is maya, as they call it, a peculiar jugglery that has been projected by no one. Neither can we say that God created it, nor can we say that we created it. It is somewhere; and how it has come, neither can we say, nor can anyone else say. The inscrutability of the relationship between the individual and the cosmic, the difficulty in ascertaining the connection between appearance and reality this is called maya. To put it in more plain terms, the relationship between the Subject and the object is itself difficult to understand.
  
  --
  
  What is the mind to do, what are we to do, what is anyone to do in this prescription of yoga called 'mind-control'? Are we to subjugate the object, destroy the object, absorb the object into ourselves, or abstract the mind from the object and not cognise it? In an act of mind-control, what is to be done? Are we satisfied if we merely become unaware of the existence of the object, which is what is usually known as abstraction of the senses and the mind from objects, or is there anything to be done in respect of the object itself? This question arises on account of the necessity to understand the extent of influence the object exerts upon the Subject, and the extent of influence that the Subject exerts upon the object.
  
  --
  
  So, in the end, we will find that while the acceptance of the existence of things independent of the mind by way of what is known as Ishvara srishti may be necessary for the solution of our problem, the world also will modify itself accordingly when the individual advances further, because all spiritual advance is a parallel advance both from the side of the Subject and the object. It is not only one side that is evolving. The evolution of the individual is, at the same time, a corresponding evolution of all conditions in which the individual is involved, including society and the world.
  

1.02.4.2_-_Action_and_the_Divine_Will, #Isha Upanishad, #Sri Aurobindo, #Integral Yoga
  Thus the fourth movement indicates psychologically the double
  process of that attainment of Immortality which is the Subject
  of the third movement, the state of bliss and truth within and
  --
  and identification with the Self and all its becomings which is
  the Subject of the second movement and of that liberated action
  in the assertion of which the first culminates. It is thus a fitting

1.025_-_Sadhana_-_Intensifying_a_Lighted_Flame, #The Study and Practice of Yoga, #Swami Krishnananda, #Yoga
  
  In the practice of one reality, ekatattva abhyasah, mentioned by Sage Patanjali in one of his sutras for the purpose of restraining the modifications of the mind, there are, again, grades of approach. The one reality is not necessarily the Absolute Reality, though that is the aim, ultimately. As was mentioned previously, a reality, for the purpose of practice, is that condition which can fulfil a particular need of a specific state of mind under a given condition. So until the Absolute Reality is reached, all other realities are relative realities. Every reality, as far as we are concerned empirically, is relative subject to transcendence. Nevertheless, it is a reality to us, which only goes to prove that we are also only relative realities. We, as individuals, are not absolute realities and, therefore, we are satisfied with what is relative. We are not in daily contact with the Absolute; what we are in contact with is a relative reality. And inasmuch as the Subject experiencing and the object experienced are on the same level or degree of reality, it goes without saying that the empirical subjects that we all are come under relative reality, and not the Absolute Reality.
  

1.02.9_-_Conclusion_and_Summary, #Isha Upanishad, #Sri Aurobindo, #Integral Yoga
  The Quiescence and the Movement are equally one Brahman and the distinction drawn between them is only a phenomenon of our consciousness. So it is with the idea of space
  and time, the far and the near, the Subjective and the objective, internal and external, myself and others, one and many. Brahman,
  the real existence, is all these things to our consciousness, but

1.02_-_Isha_Analysis, #Isha Upanishad, #Sri Aurobindo, #Integral Yoga
  THIRD MOVEMENT
  In the third movement there is a return to the justification of life and works (the Subject of verse 2) and an indication of their divine fulfilment.
  

1.02_-_Pranayama,_Mantrayoga, #Liber ABA, #Aleister Crowley, #Philosophy
  
  Some schools advocate practising a mantra with the aid of instrumental music and dancing. Certainly very remarkable effects are obtained in the way of "magic" powers; whether great spiritual results are equally common is a doubtful point. Persons wishing to study them may remember that the Sahara desert is within three days of London; and no doubt the Sidi Aissawa would be glad to accept pupils. This discussion of the parallel science of mantra-yoga has led us far indeed from the Subject of Pranayama.
  

1.02_-_The_Human_Soul, #The Interior Castle or The Mansions, #Saint Teresa of Avila, #Christianity
  
  7.: So obscure are these spiritual matters that to explain them an ignorant person like myself must say much that is superfluous, and even alien to the Subject, before coming to the point. My readers must be patient with me, as I am with myself while writing what I do not understand; indeed, I often take up the paper like a dunce, not knowing what to say, nor how to begin. Doubtless there is need for me to do my best to explain these spiritual subjects to you, for we often hear how beneficial prayer is for our souls; our Constitutions oblige us to pray so many hours a day, yet tell us nothing of what part we ourselves can take in it and very little of the work God does in the soul by its means.22' It will be helpful, in setting it before you in various ways, to consider this heavenly edifice within us, so little understood by men, near as they often come to it. Our Lord gave me grace to understand something of such matters when I wrote on them before, yet I think I have more light now, especially on the more difficult questions. Unfortunately I am too ignorant to treat of such subjects without saying much that is already well known.
  

1.02_-_THE_NATURE_OF_THE_GROUND, #The Perennial Philosophy, #Aldous Huxley, #Philosophy
  
  Finally we come to such occurrences as faith healing and levitationoccurrences supernormally strange, but nevertheless attested by masses of evidence which it is hard to discount completely. Precisely how faith cures diseases (whether at Lourdes or in the hypnotists consulting room), or how St. Joseph of Cupertino was able to ignore the laws of gravitation, we do not know. (But let us remember that we are no less ignorant of the way in which minds and bodies are related in the most ordinary of everyday activities.) In the same way we are unable to form any idea of the modus operandi of what Professor Rhine has called the PK effect. Nevertheless the fact that the fall of dice can be influenced by the mental states of certain individuals seems now to have been established beyond the possibility of doubt. And if the PK effect can be demonstrated in the laboratory and measured by statistical methods, then, obviously, the intrinsic credibility of the scattered anecdotal evidence for the direct influence of mind upon matter, not merely within the body, but outside in the external world, is thereby notably increased. The same is true of extra-sensory perception. Apparent examples of it are constantly turning up in ordinary life. But science is almost impotent to cope with the particular case, the isolated instance. Promoting their methodological ineptitude to the rank of a criterion of truth, dogmatic scientists have often branded everything beyond the pale of their limited competence as unreal and even impossible. But when tests for ESP can be repeated under standardized conditions, the Subject comes under the jurisdiction of the law of probabilities and achieves (in the teeth of what passionate opposition!) a measure of scientific respectability.
  

1.02_-_The_Philosophy_of_Ishvara, #Bhakti-Yoga, #Swami Vivekananda, #Hinduism
  
  This is proved from the scriptural text, "From whom all these things are born, by which all that are born live, unto whom they, departing, return ask about it. That is Brahman.' If this quality of ruling the universe be a quality common even to the liberated then this text would not apply as a definition of Brahman defining Him through His rulership of the universe. The uncommon attributes alone define a thing; therefore in texts like 'My beloved boy, alone, in the beginning there existed the One without a second. That saw and felt, "I will give birth to the many." That projected heat.' 'Brahman indeed alone existed in the beginning. That One evolved. That projected a blessed form, the Kshatra. All these gods are Kshatras: Varuna, Soma, Rudra, Parjanya, Yama, Mrityu, Ishna.' 'Atman indeed existed alone in the beginning; nothing else vibrated; He thought of projecting the world; He projected the world after.' 'Alone Nryana existed; neither Brahm, nor Ishana, nor the Dyv-Prithivi, nor the stars, nor water, nor fire, nor Soma, nor the sun. He did not take pleasure alone. He after His meditation had one daughter, the ten organs, etc.' and in others as, 'Who living in the earth is separate from the earth, who living in the Atman, etc.' the Shrutis speak of the Supreme One as the Subject of the work of ruling the universe. . . . Nor in these descriptions of the ruling of the universe is there any position for the liberated soul, by which such a soul may have the ruling of the universe ascribed to it."
  
  --
  
  Why? Because He is the Subject of all the scriptural texts as regards creation etc., and the liberated souls are not mentioned therein in any connection whatsoever. The Supreme Lord indeed is alone engaged in ruling the universe. The texts as to creation etc. all point to Him. Besides, there is given the adjective 'ever-perfect'. Also the scriptures say that the powers Anima etc. of the others are from the search after and the worship of God. Therefore they have no place in the ruling of the universe. Again, on account of their possessing their own minds, it is possible that their wills may differ, and that, whilst one desires creation, another may desire destruction. The only way of avoiding this conflict is to make all wills subordinate to some one will. Therefore the conclusion is that the wills of the liberated are dependent on the will of the Supreme Ruler."
  

1.02_-_THE_POOL_OF_TEARS, #Alice in Wonderland, #Lewis Carroll, #Fiction
  [Illustration: Alice at the Mad Tea Party.]
  "I won't indeed!" said Alice, in a great hurry to change the Subject of conversation. "Are you--are you fond--of--of dogs? There is such a nice little dog near our house, I should like to show you! It kills all the rats and--oh, dear!" cried Alice in a sorrowful tone. "I'm afraid I've offended it again!" For the Mouse was swimming away from her as hard as it could go, and making quite a commotion in the pool as it went.
  So she called softly after it, "Mouse dear! Do come back again, and we won't talk about cats, or dogs either, if you don't like them!" When the

1.02_-_The_Refusal_of_the_Call, #The Hero with a Thousand Faces, #Joseph Campbell, #Mythology
  
  Often in actual life, and not infrequently in the myths and popular tales, we encounter the dull case of the call unanswered; for it is always possible to turn the ear to other interests. Refusal of the summons converts the adventure into its negative. Walled in boredom, hard work, or "culture," the Subject loses the power of significant affirmative action and becomes a victim to be saved.
  His flowering world becomes a wasteland of dry stones and his life feels meaninglesseven though, like King Minos, he may through titanic effort succeed in building an empire of renown.
  --
  This is a basic principle of the Indian disciplines of yoga. It has been the way, also, of many creative spirits in the West. It can not be described, quite, as an answer to any specific call. Rather, it is a deliberate, terrific refusal to respond to anything but the deepest, highest, richest answer to the as yet unknown demand of some waiting void within: a kind of total strike, or rejection of the offered terms of life, as a result of which some power of trans formation carries the problem to a plane of new magnitudes, where it is suddenly and finally resolved.
  This is the aspect of the hero-problem illustrated in the won drous Arabian Nights adventure of the Prince Kamar al-Zaman and the Princess Budur. The young and handsome prince, the only son of King Shahriman of Persia, persistently refused the repeated suggestions, requests, demands, and finally injunctions, of his father, that he should do the normal thing and take to himself a wife. The first time the Subject was broached to him, the lad responded: "O my father, know that I have no lust to marry nor doth my soul incline to women; for that concerning their craft and perfidy I have read many books and heard much talk, even as saith the poet:
  Now, an of women ask ye, I reply:

1.02_-_The_Shadow, #Aion, #Carl Jung, #Psychology
  observer that it is a matter of projections, there is little hope
  that the Subject will perceive this himself. He must be con-
  vinced that he throws a very long shadow before he is willing to
  --
  projections, one does not make them. The effect of projection is
  to isolate the Subject from his environment, since instead of a
  real relation to it there is now only an illusory one. Projections
  --
  
  projections are thrust in between the Subject and the environ-
  ment, the harder it is for the ego to see through its illusions. A
  --
  vice versa. The source of projections is no longer the shadow-
  which is always of the same sex as the Subject- but a contrasexual
  figure. Here we meet the animus of a woman and the anima of a

1.02_-_The_Stages_of_Initiation, #Knowledge of the Higher Worlds, #Rudolf Steiner, #Occultism
   p. 51
   attentive observation. The student says to himself: "The stone has a form; the animal also has a form. The stone remains motionless in its place. The animal changes its place. It is instinct (desire) which causes the animal to change its place. Instincts, too, are served by the form of the animal. Its organs and limbs are fashioned in accordance with these instincts. The form of the stone is not fashioned in accordance with desires, but in accordance with desireless force." (The fact here mentioned, in its bearing on the contemplation of crystals, is in many ways distorted by those who have only heard of it in an outward, exoteric manner, and in this way such practices as crystal-gazing have their origin Such manipulations are based on a misunderstanding. They have been described in many books, but they never form the Subject of genuine esoteric teaching.)
  

1.02_-_The_Three_European_Worlds, #The Ever-Present Origin, #Jean Gebser, #Integral
  
  Perspectivation, let us remember, also includes a reduction; and this reductive nature is evident, for instance, in perspectival man's predominantly visual or sight orientation in contrast to unperspectival man's audial or hearing orientation. The basis of the perspectival world view is the visual pyramid; the two lines extend fromthe eyes and meet at the object viewed. The image formed by the isolated sector includes the Subject, the object, and the space in between. Pierodella Francesca clearly expresses this in his remark: "The first is the eye that sees; the second, the object seen; the third, the distance between the one and the other." On this Panofsky comments: "It [perspective] furnished a place for the human form to unfold in a life-like manner and move mimically [which is equivalent to the discovery of space]; but it also enabled light to spread and diffuse in space [the illumination of space is the emergence of spatial awareness] and permitted considerable freedom in the treatment of the human body. Perspective provides a distance between man and objects." Such detachment is always a sign of an emergent objectifying consciousness and of the liberation of previously innate potentialities that are subsequently rediscovered and realized in the outer world.
  
  --
  
  These remarks express the change from a participation inconsciente to what we may call a relation consciente, or conscious relationship. Leonardo was able to place the vanishing point in space (on the horizon) in opposition to the passive or "enduring" point of the eye, the receptor of the stream of object impressions, and thus realized the close interrelationship between the two. As he himself notes, "the second pyramid [realized externally] results from the first." The emphasis has shifted to the eye of the Subject the eye which has realized space and thus established an equilibrium between the ego world (of the eye) and the external world (the horizon).
  

1.03_-_Hieroglypics_Life_and_Language_Necessarily_Symbolic, #Magick Without Tears, #Aleister Crowley, #Philosophy
  
  "But why? Why all this elaborate symbolism? Why not say straight out what you mean? Surely the Subject is difficult enough in any case must you put on a mask to make it clear? I know you well enough by now to be sure that you will not fob me off with any Holy-Willie nonsense about the ineffable, about human language being inadequate to reveal such Mysteries, about the necessity of constructing a new language to explain a new system of thought; of course I know that this had to be done in the case of chemistry, of higher mathematics, indeed of almost all technical subjects; but I feel that you have some other, deeper explanation in reserve.
  

1.03_-_PERSONALITY,_SANCTITY,_DIVINE_INCARNATION, #The Perennial Philosophy, #Aldous Huxley, #Philosophy
  
  Here we may remark in passing that it is only the one-pointed, who are truly capable of worshipping one God. Monotheism as a theory can be entertained even by a person whose name is Legion. But when it comes to passing from theory to practice, from discursive knowledge about to immediate acquaintance with the one God, there cannot be monotheism except where there is singleness of heart. Knowledge is in the knower according to the mode of the knower. Where the knower is poly-psychic the universe he knows by immediate experience is polytheistic. The Buddha declined to make any statement in regard to the ultimate divine Reality. All he would talk about was Nirvana, which is the name of the experience that comes to the totally selfless and one-pointed. To this same experience others have given the name of union with Brahman, with Al Haqq, with the immanent and transcendent Godhead. Maintaining, in this matter, the attitude of a strict operationalist, the Buddha would speak only of the spiritual experience, not of the metaphysical entity presumed by the theologians of other religions, as also of later Buddhism, to be the object and (since in contemplation the knower, the known and the knowledge are all one) at the same time the Subject and substance of that experience.
  

1.03_-_Physical_Education, #On Education, #The Mother, #Integral Yoga
  
  On the Subject of physical education, it must be mentioned that the physical is our base, and even the highest spiritual values are to be expressed through the life that is embodied here. Sariram adyam khalu dharmasadhanam, says the old Sanskrit adage, -- the body is the means of fulfillment of dharma, while dharma means every ideal which we can propose to ourselves and the law of its working out and its action.
  

1.03_-_.REASON._IN_PHILOSOPHY, #Twilight of the Idols, #Friedrich Nietzsche, #Philosophy
  is only a word.[1] Very much later, in a world a thousand times more
  enlightened, the assurance, the Subjective certitude, in the handling
  of the categories of reason came into the minds of philosophers as a

1.03_-_Some_Practical_Aspects, #Knowledge of the Higher Worlds, #Rudolf Steiner, #Occultism
   p. 107
   the way of esoteric training. And here something must be considered which can only be explained by giving an example. If anything be said to which we must reply, we must be careful to consider the speaker's opinion, feeling, and even his prejudice, rather than what we ourselves have to say at the moment on the Subject under discussion. In this example a refined quality of tact is indicated, to the cultivation of which the student must devote his care. He must learn to judge what importance it may have for the other person if he opposes the latter's opinion with his own. This does not mean that he must withhold his opinion. There can be no question of that. But he must listen to the speaker as carefully and as attentively as he possibly can and let his reply derive its form from what he has just heard. In such cases one particular thought recurs ever and again to the student, and he is treading the right path if this thought lives with him to the extent of becoming a trait of his character. This thought is as follows: The importance lies not in the difference of our opinions but in his discovering through his own effort what is right if I contribute something toward it. Thoughts of this
   p. 108

1.03_-_The_Sephiros, #A Garden of Pomegranates - An Outline of the Qabalah, #Israel Regardie, #Occultism
  In conference assembled within the Sanctuary of the
  Gnosis, they began considering the Subject in all its aspects.
  One Adept had furthered the idea of reducing all their knowledge to a few symbols and glyphs, and hewing these into imperishable rock, as was done by King Asoka in

1.03_-_The_Syzygy_-_Anima_and_Animus, #Aion, #Carl Jung, #Psychology
  plete picture he has received of the real person and, in the sec-
  ond place, of the Subjective modifications he has imposed upon
  this picture. X's idea of his father is a complex quantity for

1.03_-_The_Two_Negations_2_-_The_Refusal_of_the_Ascetic, #The Life Divine, #Sri Aurobindo, #Integral Yoga
  12:The possibility of a cosmic consciousness in humanity is coming slowly to be admitted in modern Psychology, like the possibility of more elastic instruments of knowledge, although still classified, even when its value and power are admitted, as a hallucination. In the psychology of the East it has always been recognised as a reality and the aim of our subjective progress. The essence of the passage over to this goal is the exceeding of the limits imposed on us by the ego-sense and at least a partaking, at most an identification with the self-knowledge which broods secret in all life and in all that seems to us inanimate.
  13:Entering into that Consciousness, we may continue to dwell, like It, upon universal existence. Then we become aware, - for all our terms of consciousness and even our sensational experience begin to change, - of Matter as one existence and of bodies as its formations in which the one existence separates itself physically in the single body from itself in all others and again by physical means establishes communication between these multitudinous points of its being. Mind we experience similarly, and Life also, as the same existence one in its multiplicity, separating and reuniting itself in each domain by means appropriate to that movement. And, if we choose, we can proceed farther and, after passing through many linking stages, become aware of a supermind whose universal operation is the key to all lesser activities. Nor do we become merely conscious of this cosmic existence, but likewise conscious in it, receiving it in sensation, but also entering into it in awareness. In it we live as we lived before in the ego-sense, active, more and more in contact, even unified more and more with other minds, other lives, other bodies than the organism we call ourselves, producing effects not only on our own moral and mental being and on the Subjective being of others, but even on the physical world and its events by means nearer to the divine than those possible to our egoistic capacity.
  14:Real then to the man who has had contact with it or lives in it, is this cosmic consciousness, with a greater than the physical reality; real in itself, real in its effects and works. And as it is thus real to the world which is its own total expression, so is the world real to it; but not as an independent existence. For in that higher and less hampered experience we perceive that consciousness and being are not different from each other, but all being is a supreme consciousness, all consciousness is selfexistence, eternal in itself, real in its works and neither a dream nor an evolution. The world is real precisely because it exists only in consciousness; for it is a Conscious Energy one with Being that creates it. It is the existence of material form in its own right apart from the self-illumined energy which assumes the form, that would be a contradiction of the truth of things, a phantasmagoria, a nightmare, an impossible falsehood.

1.040_-_Re-Educating_the_Mind, #The Study and Practice of Yoga, #Swami Krishnananda, #Yoga
  
  This is the purpose of satsanga, listening to discourses of a spiritual and philosophical nature, study of sacred scriptures, svadhyaya, etc. Direct meditation is impossible, for reasons well known; therefore, we go to satsangas and listen to discourses touching upon various subjects, though within a limited circle. the Subjects are variegated and yet limited to certain features. Similar is the case with study. If we study the Srimad Bhagavata, or the Ramayana, or the Bhagavadgita, the mind is given a large scope to think of many ideas and to bring into it notions of various features of reality. Though there is a variety presented in the study of a scripture of this kind, this variety is ultimately limited to a particular pattern of thinking.
  

1.045_-_Piercing_the_Structure_of_the_Object, #The Study and Practice of Yoga, #Swami Krishnananda, #Yoga
  
  It is now that a condition or a state supervenes where there is a sudden split of this cosmic condition into the external and the internal. This is the beginning of what they call samsara or bondage of the jiva. There is no bondage as long as a bifurcation is not introduced between the Subject and the object of knowledge. Bondage commences the moment there is a severance of the consciousness from its content, an isolation of the Subject from the object. This happens subsequent to the appearance of ahamkara. So, on the objective side, we have what are known as the tanmatras and the mahabhutas. The tanmatras are the subtle principles behind the five gross elements of earth, water, fire, air and ether, and they are called sabda, sparsa, rupa, rasa and gandha in Sanskrit, meaning thereby the sensations of sound, touch, form, taste and smell which have connection with the five elements of earth, water, fire, air and ether prithivi, appu, tejo, vayu and akasa. This is the external side of the world. Generally, what we call the world is constituted of these five great elements or mahabhutas. But the experiencing side, the Subject side, is what is known as the jiva, the principle of individuality you, I, and everyone included who have an extrovert vision of these five mahabhutas, all of which we regard as something outside us, notwithstanding that every one of us, including the bhutas, have come from the same principle of ahamkara. It is something like the right hand looking at the left hand as an object of its perception, though both these are emanations of a single substance, a single unifying principle - namely, the bodily organism.
  
  the Subject side is the individual, the jiva, which has a physical body made up of the five elements themselves earth, water, fire, air and ether. Then we have the five pranas prana, apana, vyana, udana and samana. There are the senses the five senses of knowledge and the five of action. And then there is the principle of mentation there is the intellect and all these complexities constituting what is known as the subtle body of the individual. This is the Subject side, while the object side is formed of the five elements mentioned.
  
  The bondage of the jiva consists in the isolation of its experiencing unit, namely, consciousness, from the object of its experience. This is the reason why there is desire of every kind. A desire is nothing but an attempt of consciousness to gain what is not contained within its own self. The content of consciousness is what is desired by consciousness, but that content is cut off due to a peculiar phenomenon that has arisen, and the phenomenon is the principle of isolation of the Subject from the object. The purpose of yoga is to bring about a reunion of this twofold principle known as the Subject and the object, so that it may go back to the original condition where it was not so separated. The means of action in the process of meditation, of course, is consciousness itself; we may call it mind in a grosser form.
  
  --
  
  The externalisation of the consciousness of the purusha takes place by degrees, as it was mentioned in this cosmological process. In the beginning there is only a potentiality of such manifestation, which is the condition of mulaprakriti. Then there is an actual manifestation, though not a binding form of it, which is called the mahat. Then again there is a further concretisation of it, which is a lower condition still, yet not a binding condition because of the universality of consciousness still present there, which is the state of the cosmic ahamkara. Then there is a fall, a sudden cut of consciousness into the Subjective side and the objective side, which is the problem of the jiva, the difficulty of man every form of tension and unknowing. So, in the beginning, the grossest form becomes the object of meditation. From the gross, we go to the subtle. From the subtle, we rise to that state of awareness which is prior to the manifestation of even the subtle and the gross. And finally, we go to the ultimate cause of all things.
  
  --
  
  Similarly, in the process of meditation the stages are many, and we may find that practically every day we are in one particular stage. The details of these stages will be known only to one who has started the practice. They cannot be described in books because they are so many, and every peculiar turn of experience will be regarded by us as one stage. Each stage is characterised by a peculiar relation of consciousness to its object and the reaction which the object sets in respect of the consciousness that experiences it. In the beginning it looks very difficult on account of this aforementioned conviction that the object is completely cut off from the mind and that is why there is so much anxiety and heartache in this world. We seem to be completely powerless and helpless in every matter. We are helpless because the world is outside us, and it has no connection with our principle of experience, namely consciousness. To bring into the conscious level the conviction that the objects of experience are not as much segregated as they appear to be, requires very hard effort, philosophical analysis and deep thinking bestowed upon the Subject.
  
  --
  
  The entire process of meditation is nothing but this peculiar technique of the absorption of the characteristics of the object into one's own self, stage by stage, though it may take years - sometimes it takes births. But the purpose is the same, and the method is this: namely, that the spatial isolation and the temporal distance of the object from the meditating consciousness should be diminished gradually, by repeated concentration. After repeated practise it will be realised that the object will reveal certain characters which are sympathetic with the constitution of the meditating consciousness. In the beginning stages, however, the sympathy that exists between the Subject and the object cannot be visualised.
  
  This impossibility of visualising the sympathy between the two arises on account of the intensity of the activity of the senses. The senses are very powerful, and the only business of the senses is to intensify the isolated condition of the object from the Subject and to emphasise excessively the distance that the object maintains in respect of the Subject the materiality of the object, the desirability of the object, and so on and so forth. This is the work of the senses, which is an activity that is quite opposed to the attempt that the mind proposes in its meditations.
  

1.04_-_Descent_into_Future_Hell, #The Red Book Liber Novus, #unset, #Philosophy
  
  102. On June 9, 1917, there was a discussion on the psychology of the world war in the Association for Analytical Psychology following a presentation by Jules Vodoz on the Song of Roland. Jung argued that "Hypothetically, the World War can be raised to the Subjective level. In detail, the authoritarian principle (tiling action on the basis of principles) clashes with the emotional principle. The collective unconscious enters into allegiance with the emotional." Concerning the hero, he said: The hero-the beloved figure of the people, should fall. All heroes bring themselves down by carrying the heroic attitude beyond a certain limit, and hence lose their footing (MAP,vol. 2, p. 10). The psychological interpretation of the First World War on the Subjective level describes what is developed in this chapter. The connection between individual and collective psychology which he articulates here forms one of the leitmotifs of his later work
  (Of Present and Future [1957], CW 10).

1.04_-_Religion_and_Occultism, #Words Of The Mother III, #The Mother, #Integral Yoga
  A psychological truth because anybody can become for you the
  Lord if so you decide. the Subjective point of view is much more widely prevailing than is generally admitted.
  

1.04_-_The_Core_of_the_Teaching, #Essays On The Gita, #Sri Aurobindo, #Integral Yoga
  
  There are in the world, in fact, two different laws of conduct each valid on its own plane, the rule principally dependent on external status and the rule independent of status and entirely dependent on the thought and conscience. The Gita does not teach us to subordinate the higher plane to the lower, it does not ask the awakened moral consciousness to slay itself on the altar of duty as a sacrifice and victim to the law of the social status. It calls us higher and not lower; from the conflict of the two planes it bids us ascend to a supreme poise above the mainly practical, above the purely ethical, to the Brahmic consciousness. It replaces the conception of social duty by a divine obligation. the Subjection to external law gives place to a certain principle of inner self-determination of action proceeding by the soul's freedom from the tangled law of works. And this, as we shall see, - the Brahmic consciousness, the soul's freedom from works and the determination of works in the nature by the Lord within and above us, - is the kernel of the Gita's teaching with regard to action.
  

1.04_-_The_Crossing_of_the_First_Threshold, #The Hero with a Thousand Faces, #Joseph Campbell, #Mythology
  Roman, Slavic, Teutonic, and Tibetan varieties), is an excellent introduction to
  the Subject.
  73

1.04_-_The_Sacrifice_the_Triune_Path_and_the_Lord_of_the_Sacrifice, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
  Not, be it well noted, with the error of the Asura, the Titan, who lives in his own inordinately magnified shadow, mistakes ego for the self and spirit and tries to impose his fragmentary personality as the one dominant existence upon all his surroundings. For, having the knowledge, I have already seized this reality that my true self is the non-ego, so always my greater Self is felt by me either as an impersonal vastness or an essential Person containing yet beyond all personalities or as both these together; but in any case, whether Impersonal or illimitable Personal or both together, it is an ego-exceeding
  Infinite. If I have sought it out and found it first in the form of it I call myself rather than in others, it is only because there it is easiest for me, owing to the Subjectivity of my consciousness, to find it, to know it at once and to realise it.
  

1.04_-_The_Self, #Aion, #Carl Jung, #Psychology
  
  54 I am speaking here of the Subjective feeling- value, which is
  subject to the more or less periodic changes described above.
  --
  toned collective ideas (Levy-Bruhl's "representations collec-
  tives"). 6 the Subjective feeling-tones or "value quanta" are
  easily recognized by the kind and number of constellations, or
  --
  its a priori presence spontaneously. Wholeness is thus an objec-
  tive factor that confronts the Subject independently of him, like
  anima or animus; and just as the latter have a higher position in
  --
  psychic process has a value quality attached to it, namely its
  feeling-tone. This indicates the degree to which the Subject is
  affected by the process or how much it means to him (in so far
  as the process reaches consciousness at all). It is through the
  "affect" that the Subject becomes involved and so comes to feel
  the whole weight of reality. The difference amounts roughly to
  --
  in the form of a special psychic state, a state of grace, should not
  be deemed impossible, even if the Subject cannot bring it about
  by an act of will. Once metaphysical ideas have lost their capac-

1.052_-_Yoga_Practice_-_A_Series_of_Positive_Steps, #The Study and Practice of Yoga, #Swami Krishnananda, #Yoga
  
  Enthusiasts in yoga are mostly under the impression that to take to yoga is to mortify but it is not. the Subjection of the personality to undue pain is not the intention of yoga. The intention is quite different altogether. It is a healthy growth of the personality that is intended, and the obviating of those unnecessary factors which intrude in this process of healthy growth of the personality just as eating is necessary, but overeating is bad, and not eating at all is also bad. We have to understand what it is to eat without overeating or going to the other extreme of not eating at all.
  

1.057_-_The_Four_Manifestations_of_Ignorance, #The Study and Practice of Yoga, #Swami Krishnananda, #Yoga
  
  It is not true that anything is permanent in this world. So, how is it that we see everything as permanent? We see a tree, a wall or a building, and we see people living for years. All these are phenomena, no doubt. They are phenomena, not noumena not realities. This incapacity on the part of the perceiving consciousness to distinguish between the phenomenal feature in experience and the real element behind it is ignorance avidya. Inasmuch as things are interconnected, interrelated, vitally dependent upon one another there is an organic relationship of things it is not true that objects are really isolated completely and that there is a necessity for the mind to run after objects. There is no necessity for the mind to run after objects, inasmuch as the objects are really connected with the Subject. That they are not so connected, and therefore there is a need for desiring and possessing them, is ignorance.
  
  --
  
  Thus, our very existence is a false existence; this is what is made out by this sutra. If our existence is itself illegal, untenable, unfounded and irrational, how can anything that we do on the basis of this individuality be right? So it is no wonder that we are suffering in this world. Ignorance has produced this peculiar sense of individuality, asmita this feeling of oneself being different from others. the Subject is cut off from the object; and each thing in this world has an asmita of its own. There is an affirming principle working in every item of creation. Because of this confirmed feeling of the sense of individual being, there is a further urge arising from this sense of individual being namely, a necessity felt to connect oneself with others. If I am different from you, what is my relationship with you? This question arises.
  

1.05_-_CHARITY, #The Perennial Philosophy, #Aldous Huxley, #Philosophy
  
  The distinguishing marks of charity are disinterestedness, tranquillity and humility. But where there is disinterestedness there is neither greed for personal advantage nor fear for personal loss or punishment; where there is tranquillity, there is neither craving nor aversion, but a steady will to conform to the divine Tao or Logos on every level of existence and a steady awareness of the divine Suchness and what should be ones own relations to it; and where there is humility there is no censoriousness and no glorification of the ego or any projected alter-ego at the expense of others, who are recognized as having the same weaknesses and faults, but also the same capacity for transcending them in the unitive knowledge of God, as one has oneself. From all this it follows that charity is the root and substance of morality, and that where there is little charity there will be much avoidable evil. All this has been summed up in Augustines formula: Love, and do what you like. Among the later elaborations of the Augustinian theme we may cite the following from the writings of John Everard, one of those spiritually minded seventeenth-century divines whose teachings fell on the deaf ears of warring factions and, when the revolution and the military dictatorship were at an end, on the even deafer ears of Restoration clergymen and their successors in the Augustan age. (Just how deaf those ears could be we may judge by what Swift wrote of his beloved and morally perfect Houyhnhnms. the Subject matter of their conversations, as of their poetry, consisted of such things as friendship and benevolence, the visible operations of nature or ancient traditions; the bounds and limits of virtue, the unerring rules of reason. Never once do the ideas of God, or charity, or deliverance engage their minds. Which shows sufficiently clearly what the Dean of St. Patricks thought of the religion by which he made his money.)
  

1.05_-_Christ,_A_Symbol_of_the_Self, #Aion, #Carl Jung, #Psychology
  is effective and present per se, and that makes its effectiveness
  felt whether the Subject is conscious of it or not. Yet, although
  the attributes of Christ (consubstantiality with the Father, co-

1.05_-_Dharana, #Liber ABA, #Aleister Crowley, #Philosophy
  1:NOW that we have learnt to observe the mind, so that we know how it works to some extent, and have begun to understand the elements of control, we may try the result of gathering together all the powers of the mind, and attempting to focus them on a single point.
  2:We know that it is fairly easy for the ordinary educated mind to think without much distraction on a subject in which it is much interested. We have the popular phrase, "revolving a thing in the mind"; and as long as the Subject is sufficiently complex, as long as thoughts pass freely, there is no great difficulty. So long as a gyroscope is in motion, it remains motionless relatively to its support, and even resists attempts to distract it; when it stops it falls from that position. If the earth ceased to spin round the sun, it would at once fall into the sun.
  3:The moment then that the student takes a simple subject - or rather a simple object - and imagines it or visualizes it, he will find that it is not so much his creature as he supposed. Other thoughts will invade the mind, so that the object is altogether forgotten, perhaps for whole minutes at a time; and at other times the object itself will begin to play all sorts of tricks.

1.05_-_Knowledge_by_Aquaintance_and_Knowledge_by_Description, #The Problems of Philosophy, #Bertrand Russell, #Philosophy
  
  It is obvious that it is only what goes on in our own minds that can be thus known immediately. What goes on in the minds of others is known to us through our perception of their bodies, that is, through the sense-data in us which are associated with their bodies. But for our acquaintance with the contents of our own minds, we should be unable to imagine the minds of others, and therefore we could never arrive at the knowledge that they have minds. It seems natural to suppose that self-consciousness is one of the things that distinguish men from animals: animals, we may suppose, though they have acquaintance with sense-data, never become aware of this acquaintance. I do not mean that they _doubt_ whether they exist, but that they have never become conscious of the fact that they have sensations and feelings, nor therefore of the fact that they, the Subjects of their sensations and feelings, exist.
  

1.05_-_Mental_Education, #On Education, #The Mother, #Integral Yoga
  
  All that has just been said concerns the speculative mind, the mind that learns. But learning is only one aspect of mental activity; the other, which is at least equally important, is the constructive faculty, the capacity to form and thus prepare action. This very important part of mental activity has rarely been the Subject of any special study or discipline. Only those who want, for some reason, to exercise a strict control over their mental activities think of observing and disciplining this faculty of formation; and as soon as they try it, they have to face difficulties so great that they appear almost insurmountable.
  

1.05_-_Pratyahara_and_Dharana, #Raja-Yoga, #Swami Vivkenanda, #unset
  
  We hear "Be good," and "Be good," and "Be good," taught all over the world. There is hardly a child, born in any country in the world, who has not been told, "Do not steal," "Do not tell a lie," but nobody tells the child how he can help doing them. Talking will not help him. Why should he not become a thief? We do not teach him how not to steal; we simply tell him, "Do not steal." Only when we teach him to control his mind do we really help him. All actions, internal and external, occur when the mind joins itself to certain centres, called the organs. Willingly or unwillingly it is drawn to join itself to the centres, and that is why people do foolish deeds and feel miserable, which, if the mind were under control, they would not do. What would be the result of controlling the mind? It then would not join itself to the centres of perception, and, naturally, feeling and willing would be under control. It is clear so far. Is it possible? It is perfectly possible. You see it in modern times; the faith-healers teach people to deny misery and pain and evil. Their philosophy is rather roundabout, but it is a part of Yoga upon which they have somehow stumbled. Where they succeed in making a person throw off suffering by denying it, they really use a part of Pratyahara, as they make the mind of the person strong enough to ignore the senses. The hypnotists in a similar manner, by their suggestion, excite in the patient a sort of morbid Pratyahara for the time being. The so-called hypnotic suggestion can only act upon a weak mind. And until the operator, by means of fixed gaze or otherwise, has succeeded in putting the mind of the Subject in a sort of passive, morbid condition, his suggestions never work.
  

1.05_-_Solitude, #Walden, and On The Duty Of Civil Disobedience, #Henry David Thoreau, #Philosophy
  
  We are the Subjects of an experiment which is not a little interesting to me. Can we not do without the society of our gossips a little while under these circumstances,have our own thoughts to cheer us? Confucius says truly, Virtue does not remain as an abandoned orphan; it must of necessity have neighbors.
  

1.05_-_The_Universe_The_0_=_2_Equation, #Magick Without Tears, #Aleister Crowley, #Philosophy
  
  When, in the ordinary way of business, we write 0, we should really write 0n.[4] For 0 implies that the Subject is not extended in any dimension under discussion. Thus a line may be two feet in length, but in breadth and depth the coefficient is Zero. We could describe it as 2f 0b 0d, or n2f + 0b + 0d.[5]
  

1.06_-_Dhyana, #Liber ABA, #Aleister Crowley, #Philosophy
  1:THIS word has two quite distinct and mutually exclusive meanings. The first refers to the result itself. Dhyana is the same word as the Pali "Jhana." The Buddha counted eight Jhanas, which are evidently different degrees and kinds of trance. The Hindu also speaks of Dhyana as a lesser form of Samadhi. Others, however, treat it as if it were merely an intensification of Dharana. Patanjali says: "Dhrana is holding the mind on to some particular object. An unbroken flow of knowledge in that subject is Dhyana. When that, giving up all forms, reflects only the meaning, it is Samadhi." He combines these three into Samyama.
  2:We shall treat of Dhyana as a result rather than as a method. Up to this point ancient authorities have been fairly reliable guides, except with regard to their crabbed ethics; but when they get on the Subject of results of meditation, they completely lose their heads.
  3:They exhaust the possibilities of poetry to declare what is demonstrably untrue. For example, we find in the Shiva Sanhita that "he who daily contemplates on this lotus of the heart is eagerly desired by the daughters of Gods, has clairaudience, clairvoyance, and can walk in the air." Another person "can make gold, discover medicine for disease, and see hidden treasures." All this is filth. What is the curse upon religion that its tenets must always be associated with every kind of extravagance and falsehood?
  --
  9:It will have been understood that Dharana, Dhyana, and Samadhi form a continuous process, and exactly when the climax comes does not matter. It is of this climax that we must speak, for this is a matter of "experience," and a very striking one.
  10:In the course of our concentration we noticed that the contents of the mind at any moment consisted of two things, and no more: the Object, variable, and the Subject, invariable, or apparently so. By success in Dharana the object has been made as invariable as the Subject.
  11:Now the result of this is that the two become one. This phenomenon usually comes as a tremendous shock. It is indescribable even by the masters of language; and it is therefore not surprising that semi-educated stutterers wallow in oceans of gush.

1.06_-_MORTIFICATION,_NON-ATTACHMENT,_RIGHT_LIVELIHOOD, #The Perennial Philosophy, #Aldous Huxley, #Philosophy
  
  The fitting disposition for union with God is not that the soul should understand, feel, taste or imagine anything on the Subject of the nature of God, or any other thing whatever, but should remain in that pureness and love which is perfect resignation and complete detachment from all things for God alone.
  

1.06_-_The_Three_Schools_of_Magick_1, #Magick Without Tears, #Aleister Crowley, #Philosophy
  
  The History of Magick has never been seriously attempted. For one reason, only initiates pledged to secrecy know much about it; for another, every historian has been talking about some more or less conventional idea of Magick, not of the thing itself. But Magick has led the world from before the beginning of history, if only for the reason that Magick has always been the mother of Science. It is, therefore, of extreme importance that some effort should be made to understand something of the Subject; and there is, therefore, no apology necessary for essaying this brief outline of its historical aspects.
  
  --
  
  These Schools represent three perfectly distinct and contrary theories of the Universe, and, therefore, practices of spiritual science. The magical formula of each is as precise as a theorem of trigonometry. Each assumes as fundamental a certain law of Nature, and the Subject is complicated by the fact that each School, in a certain sense, admits the formul of the other two. It merely regards them as in some way incomplete, secondary, or illusory. Now, as will be seen later, the Yellow School stand aloof from the other two by the nature of its postulates. But the Black School and the White are always more or less in active conflict; and it is because just at this moment that conflict is approaching a climax that it is necessary to write this essay. The adepts of the White School consider the present danger to mankind so great that they are prepared to abandon their traditional policy of silence, in order to enlist in their ranks the profane of every nation.
  

1.070_-_The_Seven_Stages_of_Perfection, #The Study and Practice of Yoga, #Swami Krishnananda, #Yoga
  
  Secondly, there will be a diminution of the extent of the object world in front of us which is, at present, hanging upon us as a heavy weight. The individual subject looks upon itself as a minute content of the vast world of objects, so that we always think that the world is larger than we are. It is far bigger than we are, so we are frightened of the world. The object is much bigger than the Subject. That is why the Subject is frightened always. It is always in a state of insecurity and sorrow.
  
  As the ascent progresses, there is also a diminution in the extent of this object world, and the Subject becomes wider and wider. As we go higher and higher, the extent of the jurisdiction of the Subject becomes more and more, and that of the object becomes less and less, so that the world becomes smaller and we become bigger the reverse of what is happening now. There is a diminution of the content of consciousness in the form of the object world and a simultaneous expansion of the jurisdiction of the Subject consciousness, as well as a diminution in the intensity of the feeling of externality in oneself. This is what happens, stage by stage, by the practice.
  
  --
  
  We are coming to the conclusion that the highest power is identity of oneself with that thing over which we want to have power. That is intuition. What is known as intuition is the insight which one gains into the substance of that thing which is now regarded as the object of perception, and which is then to become the very self of the thing. So, as we approach nearer and nearer to the Subjecthood of the object, we gain greater mastery over it, and then it is that we have greater feeling for it, greater sympathy for it. This is what is known as the harmony that one has to establish with the object.
  

1.075_-_Self-Control,_Study_and_Devotion_to_God, #The Study and Practice of Yoga, #Swami Krishnananda, #Yoga
  
  The body and the senses get adjusted between themselves. The body will not any more be a servant of the senses. There will be an agreement between them so that they become a compact whole. Then, there will be no dissipation of energy due to the impetuosity of the senses and the Subjection of the body to the senses. Also, there will gradually come about a cessation of the cravings of the senses naturally, by gradual practice. Further, the satisfactions that follow from the restraint of the senses and the mind and the disciplines of the body will give a conviction and bring about a new type of joy in oneself, because they indicate that one is progressing correctly. The powers that we acquire and the energies that are generated within will indicate the righteousness of ones procedure. They will, in return, bring greater and greater joy because when joy is increased in quantity and quality, there is less inclination of the senses to go to objects.
  

1.078_-_Kumbhaka_and_Concentration_of_Mind, #The Study and Practice of Yoga, #Swami Krishnananda, #Yoga
  
  When this is acquired, this mastery is gained, some sort of a control is maintained over the pranic movements. Great consequences unexpected and unforeseen will follow. We will see strange phenomena appear within us as well as outside us if we gain mastery over the prana, because this kumbhaka that we are speaking of is nothing but another form of concentration of mind, as the mind is associated with the prana always. The object, or the ideal before oneself, is united with the meditating consciousness in a fast embrace, as it were, when the prana is withheld, and it is made to stick to ones consciousness inseparably. It becomes one with ones own self, and there is a sudden impact felt upon the object on account of the kumbhaka that we practise. The kumbhaka, the retention of the breath that we practise, coupled with concentration of mind on the object that is before us, will tell upon the nature of that object which we are thinking of, whatever be the distance of that object. It may be millions of miles away it makes no difference. This is because prana is omnipresent. It is like ether, and so it will produce an impact upon the object that we are thinking of in our meditation. It will stir it up into an activity of a desired manner, according to what we are contemplating in the mind. This effect cannot be produced if the prana is allowed to move hither and thither, distractedly. If we want quick success in meditation, the retention of the breath is absolutely necessary because it is this that impresses upon the object of meditation the necessity to commingle itself with the Subject. Therefore, a combination of pranayama and dharana, concentration, is the most effective method of bringing about a union of oneself with the ideal of meditation.
  

1.07_-_The_Continuity_of_Consciousness, #Knowledge of the Higher Worlds, #Rudolf Steiner, #Occultism
  
  Once this perceptive faculty is acquired and the experiences during sleep are present to the student's consciousness in complete lucidity and clarity, his attention should be directed to the following point. All these experiences are seen to consist of two kinds, which can be clearly distinguished. The first kind will be totally different from anything that he has ever experienced. These experiences may be a source of joy and edification, but otherwise they should be left to themselves for the time being. They are the first harbinger of higher spiritual worlds in which the student will find his way later on. In the other kind of experiences the attentive observer will discover a certain relationship with the ordinary world in which he lives. the Subjects of his reflections during life, what he would like to understand
   p. 209

1.07_-_The_Literal_Qabalah_(continued), #A Garden of Pomegranates - An Outline of the Qabalah, #Israel Regardie, #Occultism
  Osiris, Mithra, Dionysius, and Jesus Christ - have become, almost without exception, identified with the cycle of the
  Sun's journey through the heavens, or rather to be some- what more accurate, the cycle of their lives attached itself to the greater cycle of the Sun. The Nativity occurring at the winter solstice, the Crucifixion at the equinox of spring, all suggest the birth Of the year and the elevation of the Sun above the equator. There are numerous varia- tions upon this theme, but the symbols are nearly always equivalent. the Subject of the picture or the story is ever the same ; it is that eternal miracle of abounding life, ever self-restored, triumphant over death- the return of the Sun.
  

1.07_-_TRUTH, #The Perennial Philosophy, #Aldous Huxley, #Philosophy
  
  the Subject matter of the Perennial Philosophy is the nature of eternal, spiritual Reality; but the language in which it must be formulated was developed for the purpose of dealing with phenomena in time. That is why, in all these formulations, we find an element of paradox. The nature of Truth-the-Fact cannot be described by means of verbal symbols that do not adequately correspond to it. At best it can be hinted at in terms of non sequiturs and contradictions.
  

1.080_-_Pratyahara_-_The_Return_of_Energy, #The Study and Practice of Yoga, #Swami Krishnananda, #Yoga
  
  What happens in pratyahara is mentioned in the sutra: svaviaya asaprayoge cittasya svarpnukra iva indriy pratyhra (II.54). There are two changes that take place in this action of the senses in their abstraction from the objects. Firstly, they are disconnected from contact with the object due to the withdrawal of the consciousness which is animating the senses. Secondly, which is more important, the senses turn back to the mind and assume the character of the mind. Cittasya svarupanukarah means the senses accompanying the mind in its essential nature. They become almost one with the mind. In the usual activity of the senses, they are not one with the mind. They drag the mind out from its own chambers and then compel it to contemplate an external object, in which case the mind is something like a slave of the senses; the master has himself come under the Subjection of the servants. But in pratyahara, this is not what is happening. The master is recognised and his worth is known. The senses return. They do not return of their own accord. If the gas in the engine is completely removed, the vehicle will not move. The gas is the motive force, and that motive force is the consciousness that is attending upon the activity of the senses. If the supply of energy behind the movement of a vehicle is withdrawn, the vehicle cannot move. And, as long as the supply is there, the vehicle cannot be stopped. The vehicle may be said to be the senses which are running towards some objective. They cannot be stopped in their activities unless the energy is withdrawn. That energy is the consciousness.
  

1.081_-_The_Application_of_Pratyahara, #The Study and Practice of Yoga, #Swami Krishnananda, #Yoga
  
  Hence, there should be a very clear notion before we set about doing things; and this is a principle to be followed in every walk of life. Without knowing what is to be done, why do we start doing anything? Even if it is cooking, we must know the theory first. What is it about? We cannot run about higgledy-piggledy without understanding it. The purpose of the withdrawal of the mind or the senses from the objects is simple; and that simple answer to this question is that the nature of things does not permit the notion that the mind entertains when it contacts an object. The idea that we have in our mind at the time of cognising an object is not in consonance with the nature of Truth. This is why the mind is to be withdrawn from the object. There is a peculiar definition which the mind imposes upon the object of sense at the time of cognising it, for the purpose of contacting it, etc. This definition is contrary to the true nature of that object. If we call an ass a dog, that would not be a proper definition; it would be a misunderstanding of its real essence. The object of sense is not related to the Subject of perception in the manner in which the Subject is defining it or conceiving it.
  

1.08_-_Introduction_to_Patanjalis_Yoga_Aphorisms, #Raja-Yoga, #Swami Vivkenanda, #unset
  
  Before going into the Yoga aphorisms I shall try to discuss one great question, upon which rests the whole theory of religion for the Yogis. It seems the consensus of opinion of the great minds of the world, and it has been nearly demonstrated by researches into physical nature, that we are the outcome and manifestation of an absolute condition, back of our present relative condition, and are going forward, to return to that absolute. This being granted, the question is: Which is better, the absolute or this state? There are not wanting people who think that this manifested state is the highest state of man. Thinkers of great calibre are of the opinion that we are manifestations of undifferentiated being and the differentiated state is higher than the absolute. They imagine that in the absolute there cannot be any quality; that it must be insensate, dull, and lifeless; that only this life can be enjoyed, and, therefore, we must cling to it. First of all we want to inquire into other solutions of life. There was an old solution that man after death remained the same; that all his good sides, minus his evil sides, remained for ever. Logically stated, this means that man's goal is the world; this world carried a stage higher, and eliminated of its evils, is the state they call heaven. This theory, on the face of it, is absurd and puerile, because it cannot be. There cannot be good without evil, nor evil without good. To live in a world where it is all good and no evil is what Sanskrit logicians call a "dream in the air". Another theory in modern times has been presented by several schools, that man's destiny is to go on always improving, always struggling towards, but never reaching the goal. This statement, though apparently very nice, is also absurd, because there is no such thing as motion in a straight line. Every motion is in a circle. If you can take up a stone, and project it into space, and then live long enough, that stone, if it meets with no obstruction, will come back exactly to your hand. A straight line, infinitely projected must end in a circle. Therefore, this idea that the destiny of man is progressing ever forward and forward, and never stopping, is absurd. Although extraneous to the Subject, I may remark that this idea explains the ethical theory that you must not hate, and must love. Because, just as in the case of electricity the modern theory is that the power leaves the dynamo and completes the circle back to the dynamo, so with hate and love; they must come back to the source. Therefore do not hate anybody, because that hatred which comes out from you, must, in the long run, come back to you. If you love, that love will come back to you, completing the circle. It is as certain as can be, that every bit of hatred that goes out of the heart of a man comes back to him in full force, nothing can stop it; similarly every impulse of love comes back to him.
  

1.08_-_The_Depths_of_the_Divine, #Sex Ecology Spirituality, #Ken Wilber, #Philosophy
  With the Over-Soul, the World Soul, it is not that individuality disappears, but that-once again-it is negated and preserved in a deeper and wider ground, a ground that conspicuously includes all of nature and its glories. This cosmic consciousness is sometimes referred to as "nature mysticism," but that is a somewhat misleading term. For this psychic-level mysticism embraces not just nature but also culture, and calling it "nature mysticism" confuses it with a merely biocentric regression, an ecocentric indissociation, and this is not at all what Emerson has in mind (as we will see).
  But since the Over-Soul is an experienced identity with all manifestation, it is an identity that most definitely and exuberantly embraces nature; and, to that degree, it begins to undercut the Subject/object dualism.10 Emerson explains:
  We see the world piece by piece, as the sun, the moon, the animal, the tree; but the whole, of which these are the shining parts, is the soul [the Over-Soul, the World Soul]. . . . And this deep power in which we exist and whose beatitude is all accessible to us, is not only self-sufficing and perfect in every hour, but the act of seeing and the thing seen, the seer and the spectacle, the Subject and the object, are one.11
  In his famous "transparent eyeball" section from the essay Nature, Emerson speaks movingly of the union of the
  --
  They must arrive at forgetfulness [of objects] and no-self consciousness-and there must be absolute silence there and stillness.47
  In this state of formless and silent awareness, one does not see the Godhead, for one is the Godhead, and knows it from within, self-felt, and not from without, as an object. The pure Witness (which Eckhart calls "the essence of the Subject") cannot be seen, for the simple reason that it is the Seer (and the Seer itself is pure
  Emptiness, the pure opening or clearing in which all objects, experiences, things and events arise, but which itself merely abides). Anything seen is just more objects, more finite things, more creatures, more images or concepts or visions, which is exactly what it is not.

1.08_-_The_Ladder, #A Garden of Pomegranates - An Outline of the Qabalah, #Israel Regardie, #Occultism
  A GARDEN OF POMEGRANATES
   of whatever nature, and suppress all thoughts by a direct concentration upon a single thought which itself is finally banished. Fichtean philosophy has shown us that the contents of the mind at any moment consisted of two things : the Object or Non-Ego, which is variable, and the Subject or Ego, apparently invariable. Success in meditation pro- duces the result of making the object as invariable as the subject, this coming as a terrific shock, for a union takes place and the two become one. Rabbi Baer, the Chassidic successor of Israel Baal Shem Tov, taught that when one becomes so absorbed in the contemplation of an object that the whole power of thought is concentrated upon the one point then the self becomes blended and unified with that point. This is the mystical Marriage so often referred to in occult literature, and concerning which so many extrava- gant symbols have been employed. This union has the effect of utterly overthrowing the whole normal balance of the mind, throwing all the poetic, emotional, and spiritual faculties into a sublime ecstasy, making at the same time the rest of life seem absolutely banal. It comes as a tre- mendous experience altogether indescribable even to those who are masters of language, remaining only as a wonder- ful memory - perfect in all its details.
  
  During this state all conditions of limitation such as time and space and thought are wholly abolished. It is impos- sible to explain the real implication of this fact ; only repeated experience can furnish one with apprehension.
  For it is an experience beyond any adequate description ; a pure termlessness where the Subject no longer speaks of any thing ; where both subject and object are transcended, and there remains only a sublime spiritual realization - an experience without a name.
  

1.08_-_The_Methods_of_Vedantic_Knowledge, #The Life Divine, #Sri Aurobindo, #Integral Yoga
  4:The complete use of pure reason brings us finally from physical to metaphysical knowledge. But the concepts of metaphysical knowledge do not in themselves fully satisfy the demand of our integral being. They are indeed entirely satisfactory to the pure reason itself, because they are the very stuff of its own existence. But our nature sees things through two eyes always, for it views them doubly as idea and as fact and therefore every concept is incomplete for us and to a part of our nature almost unreal until it becomes an experience. But the truths which are now in question, are of an order not subject to our normal experience. They are, in their nature, "beyond the perception of the senses but seizable by the perception of the reason." Therefore, some other faculty of experience is necessary by which the demand of our nature can be fulfilled and this can only come, since we are dealing with the supraphysical, by an extension of psychological experience.
  5:In a sense all our experience is psychological since even what we receive by the senses, has no meaning or value to us till it is translated into the terms of the sense-mind, the Manas of Indian philosophical terminology. Manas, say our philosophers, is the sixth sense. But we may even say that it is the only sense and that the others, vision, hearing, touch, smell, taste are merely specialisations of the sense-mind which, although it normally uses the sense-organs for the basis of its experience, yet exceeds them and is capable of a direct experience proper to its own inherent action. As a result psychological experience, like the cognitions of the reason, is capable in man of a double action, mixed or dependent, pure or sovereign. Its mixed action takes place usually when the mind seeks to become aware of the external world, the object; the pure action when it seeks to become aware of itself, the Subject. In the former activity, it is dependent on the senses and forms its perceptions in accordance with their evidence; in the latter it acts in itself and is aware of things directly by a sort of identity with them. We are thus aware of our emotions; we are aware of anger, as has been acutely said, because we become anger. We are thus aware also of our own existence; and here the nature of experience as knowledge by identity becomes apparent. In reality, all experience is in its secret nature knowledge by identity; but its true character is hidden from us because we have separated ourselves from the rest of the world by exclusion, by the distinction of ourself as subject and everything else as object, and we are compelled to develop processes and organs by which we may again enter into communion with all that we have excluded. We have to replace direct knowledge through conscious identity by an indirect knowledge which appears to be caused by physical contact and mental sympathy. This limitation is a fundamental creation of the ego and an instance of the manner in which it has proceeded throughout, starting from an original falsehood and covering over the true truth of things by contingent falsehoods which become for us practical truths of relation.
  6:From this nature of mental and sense knowledge as it is at present organised in us, it follows that there is no inevitable necessity in our existing limitations. They are the result of an evolution in which mind has accustomed itself to depend upon certain physiological functionings and their reactions as its normal means of entering into relation with the material universe. Therefore, although it is the rule that when we seek to become aware of the external world, we have to do so indirectly through the sense-organs and can experience only so much of the truth about things and men as the senses convey to us, yet this rule is merely the regularity of a dominant habit. It is possible for the mind - and it would be natural for it, if it could be persuaded to liberate itself from its consent to the domination of matter, - to take direct cognisance of the objects of sense without the aid of the sense-organs. This is what happens in experiments of hypnosis and cognate psychological phenomena. Because our waking consciousness is determined and limited by the balance between mind and matter worked out by life in its evolution, this direct cognisance is usually impossible in our ordinary waking state and has therefore to be brought about by throwing the waking mind into a state of sleep which liberates the true or subliminal mind. Mind is then able to assert its true character as the one and allsufficient sense and free to apply to the objects of sense its pure and sovereign instead of its mixed and dependent action. Nor is this extension of faculty really impossible but only more difficult in our waking state, - as is known to all who have been able to go far enough in certain paths of psychological experiment.

1.08_-_The_Three_Schools_of_Magick_3, #Magick Without Tears, #Aleister Crowley, #Philosophy
  
  There is no good purpose, even were there license, to discuss the nature of the basis of scientific attainment which is the core of the doctrines of the Society. It is only necessary to point out that its correspondence with alchemy is the one genuine fact on the Subject which has been allowed to transpire; for the Rosicrucian, as indicated by his central symbol, the barren cross on which he has made a rose to flower, occupies himself primarily with spiritual and physiological alchemy. Taking for "The First Matter of the Work a neutral or inert substance (it is constantly described as the commonest and least valued thing on earth, and may actually connote any substance whatever) he deliberately poisons it, so to speak, bringing it to a stage of transmutation generally called the Black Dragon, and he proceeds to work upon this virulent poison until he obtains the perfection theoretically possible.
  

1.094_-_Understanding_the_Structure_of_Things, #The Study and Practice of Yoga, #Swami Krishnananda, #Yoga
  
  The ignorance present in the mind is due to the very old matter about which we were speaking asmita, egoism. The mind and the egoism are united; they cannot be separated. The ego principle, which is the cohesive force that keeps the mind in a restricted position, prevents its connection with anything else other than that with which the ego is connected, so the mind is completely cut off from the world of objects outside. Inasmuch as the personal notions of the mind, as determined by the principle of the ego, cannot always correspond to the law of things in general, there is disharmony between the Subject and the object. This disharmony between the Subject and the object is the reason behind the Subject having no knowledge of the object. Consequently, there is no control over anything. There is a total helplessness on the part of the Subject and a compulsion which the Subject feels in respect of everything, because the law of the world presses upon the Subject so forcefully to yield to its dictates, in spite of whatever the mind may be thinking according to its whims and fancies. Thus, the reason for the bondage of the jiva, or the Subject, is the vehemence of the ego, or the asmita tattva, which will not sacrifice even a whit of its notions and opinions about things.
  
  --
  
  What we are told here is that any particular object or any particular group of objects, for the matter of that do not constitute a separate entity or a reality by itself, or by themselves. On the other hand, this particular object, or a group of objects, represents merely a condition of prakriti, even as the mind itself is such a condition in a more rarefied form. the Subjective manifestation of prakriti is the mind, and its objective manifestation is the object, the visaya.
  

1.096_-_Powers_that_Accrue_in_the_Practice, #The Study and Practice of Yoga, #Swami Krishnananda, #Yoga
  
  As I mentioned previously, these powers are of three kinds, or categories: the objective, the Subjective and the Absolute, or we may call it the Universal. Powers that one gains in respect of the objective world are of one kind; those pertaining to the Subjective faculties are of a different kind; and those that are intended to bring about the salvation of the spirit, ultimately, are of a third kind altogether. The secret of this practice, or rather the technique behind this samyama in respect of any chosen object, is given in a sutra in the Samadhi Pada itself, which we studied long ago.
  
  How is it that we come to acquire power at all? What is the secret behind it? Why is it that we do not simply have any power now, at this present moment? Why has this power come now? Where was it hidden up to this time? This has been made clear in a sutra in the Samadhi Pada which goes as follows: kavtte abhijtasya iva mae graht grahaa grhyeu tatstha tadajanat sampatti (I.41). This requires the meditating mind to become consubstantial with the object the Subject united with the object so that it gains insight into the nature of the object. Then it is that the gulf separating the mind from the object is bridged by the practice of samyama, and the powers inherent in the object flow into the Subject. That is the secret. Whatever is your power becomes my power when I become one with you. This is to state the whole method in simple terms. That which is outside our capacity comes within our capacity when that in which this capacity is inherent comes under our control. And this control is not an ordinary type of authority that we exercise over an object, as a master exercises authority over a servant. It is not like that. It is a complete mastery where that which is to be controlled does not stand outside the Subject controlling it. It has become one, organically. This is the meaning of this sutra which has been given to us in the Samadhi Pada.
  
  --
  
  These are, generally speaking, the objective powers that one gains. the Subjective powers are mastery over the senses and the mind. Just as there are five aspects mentioned in connection with the control of the elements, five aspects are also mentioned in respect of the control of the senses. Grahaa svarpa asmit anvaya arthavattva sayamt indriyajaya (III.48). The senses can be controlled if we can understand their structure. Just as the five gradations of the manifestation of prakriti through the elements were mentioned, similar gradations are mentioned in respect of the senses.
  
  --
  
  Our main point is samyama. There is no use merely counting the number of rich persons in the world and trying to find out the means by which they have become rich. Well, that may be a good science as a kind of theoretical pursuit, but what do we gain by knowing how many rich people are there in this world and how they have become rich? We will not become rich by knowing these methods, because it is a science by itself and not merely a historical study or a survey that we make statistically. The science is a more important aspect of the matter than merely a statement of the consequences or results that follow by the pursuit of the science. What is the science? That is samyama, the Subject that we have been studying all along. How are we able to concentrate the mind? For this purpose the author has taken great pains in some of the sutras to explain how the mind can be made to agree, wholeheartedly, with the pursuit of yoga, and how distractions can be eliminated. It is this that is the intention of the sutras, right from those which dealt with the nirodha parinama, etc., onwards.
  

1.097_-_Sublimation_of_Object-Consciousness, #The Study and Practice of Yoga, #Swami Krishnananda, #Yoga
  
  These stages are the gradual sublimations of world-consciousness, or object-consciousness, by diminishing the distance between the Subject and the object of meditation, which takes place automatically and for which there is no need for any special effort. The distance that separates the experiencing consciousness from its object becomes less and less as one advances more and more, so that what is called samyama in the Vibhuti Pada is the abolition of this distance itself. There is a complete transcendence of spatial awareness in samyama.
  

1.099_-_The_Entry_of_the_Eternal_into_the_Individual, #The Study and Practice of Yoga, #Swami Krishnananda, #Yoga
  
  But the most prominent of all these is samyama, which is the Subject of the Vibhuti Pada. That is also referred to here by the term samadhi. The communion of the individual with the object releases the total energy of the objects, and then it is that the meditating subject is invested with an enormous power which would have otherwise been completely isolated from it. The power of the world is outside us, and we seem to be little inhabitants of the world who cannot participate in the powers of nature. But by samyama, the powers of nature can be absorbed into our system.
  
  --
  
  Thus, by the increase of sattva in us, we allow the powers of nature to enter us. It is the rajas that is predominant in ourselves which cuts off nature from our individual lives. The principal function of rajoguna is separation differentiating one from the other, not allowing in the cooperation of one with the other, and creating a dissimilarity of character and difference in function. Due to the intensity of the action of rajas, there is this division of properties and a separation of individualities, so that there has been the perception and experience of a dividedness of life, while this is really not there. For nature, taken in its completeness, there is no division. It is one total, a comprehensive completeness in which there is no distinction of the Subject on one side and the object on the other side. The distinction has been created by certain artificial factors, and these are the operations of the gunas. By diminishing the intensity of the action of rajas through intense concentration of mind, we become more and more approximate to the original condition of prakriti. The integrating powers of nature begin to act when sattva rises in us. On the other hand, if the rajas is to be predominant, the disintegrating factors start operating.
  

1.09_-_Concentration_-_Its_Spiritual_Uses, #Raja-Yoga, #Swami Vivkenanda, #unset
  
  Disease. This body is the boat which will carry us to the other shore of the ocean of life. It must be taken care of. Unhealthy persons cannot be Yogis. Mental laziness makes us lose all lively interest in the Subject, without which there will neither be the will nor the energy to practise. Doubts will arise in the mind about the truth of the science, however strong one's intellectual conviction may be, until certain peculiar psychic experiences come, as hearing or seeing at a distance, etc. These glimpses strengthen the mind and make the student persevere. Falling away ... when obtained. Some days or weeks when you are practicing, the mind will be calm and easily concentrated, and you will find yourself progressing fast. All of a sudden the progress will stop one day, and you will find yourself, as it were, stranded. Persevere. All progress proceeds by such rise and fall.
  
  --
  
  We must have these four sorts of ideas. We must have friendship for all; we must be merciful towards those that are in misery; when people are happy, we ought to be happy; and to the wicked we must be indifferent. So with all subjects that come before us. If the Subject is a good one, we shall feel friendly towards it; if the Subject of thought is one that is miserable, we must be merciful towards it. If it is good, we must be glad; if it is evil, we must be indifferent. These attitudes of the mind towards the different subjects that come before it will make the mind peaceful. Most of our difficulties in our daily lives come from being unable to hold our minds in this way. For instance, if a man does evil to us, instantly we want to react evil, and every reaction of evil shows that we are not able to hold the Chitta down; it comes out in waves towards the object, and we lose our power. Every reaction in the form of hatred or evil is so much loss to the mind; and every evil thought or deed of hatred, or any thought of reaction, if it is controlled, will be laid in our favour. It is not that we lose by thus restraining ourselves; we are gaining infinitely more than we suspect. Each time we suppress hatred, or a feeling of anger, it is so much good energy stored up in our favour; that piece of energy will be converted into the higher powers.
  

1.1.02_-_Sachchidananda, #Letters On Yoga I, #Sri Aurobindo, #Integral Yoga
  I had intended to give only a concise answer to your question about consciousness but it began to develop itself at great length and I could not as yet finish it. I send you for the moment a more summary reply.1
  Consciousness is not, to my experience, a phenomenon dependent on the reactions of personality to the forces of Nature and amounting to no more than a seeing or interpretation of these reactions. If that were so, then when the personality becomes silent and immobile and gives no reactions, as there would be no seeing or interpretative action, there would therefore be no consciousness. That contradicts some of the fundamental experiences of Yoga, e.g., a silent and immobile consciousness infinitely spread out, not dependent on the personality but impersonal and universal, not seeing and interpreting contacts but motionlessly self-aware, not dependent on the reactions, but persistent in itself even when no reactions take place. the Subjective personality itself is only a formation of consciousness which is a power inherent, not in the activity of the temporary manifested personality, but in the being, the Self or Purusha.
  
  --
  
  The gradations of consciousness are universal states not dependent on the outlook of the Subjective personality; rather the outlook of the Subjective personality is determined by the grade of consciousness in which it is organised according to its typal nature or its evolutionary stage.
  

1.10_-_The_Yoga_of_the_Intelligent_Will, #Essays On The Gita, #Sri Aurobindo, #Integral Yoga
  We must remember the psychological order of the Sankhya which the Gita accepts. On one side there is the Purusha, the soul calm, inactive, immutable, one, not evolutive; on the other side there is Prakriti or Nature-force inert without the conscious
  Soul, active but only by juxtaposition to that consciousness, by contact with it, as we would say, not so much one at first as indeterminate, triple in its qualities, capable of evolution and involution. The contact of soul and nature generates the play of subjectivity and objectivity which is our experience of being; what is to us the Subjective first evolves, because the soulconsciousness is the first cause, inconscient Nature-force only the second and dependent cause; but still it is Nature and not
  Soul which supplies the instruments of our subjectivity. First in order come Buddhi, discriminative or determinative power evolving out of Nature-force, and its subordinate power of selfdiscriminating ego. Then as a secondary evolution there arises
  --
  
  Buddhi, which is simply the determinative power that determines all inertly out of indeterminate inconscient Force, takes for us the form of intelligence and will. Manas, the inconscient force which seizes Nature's discriminations by objective action and reaction and grasps at them by attraction, becomes sense-perception and desire, the two crude terms or degradations of intelligence and will, - becomes the sense-mind sensational, emotive, volitional in the lower sense of wish, hope, longing, passion, vital impulsion, all the deformations (vikara) of will. The senses become the instruments of sense-mind, the perceptive five of our senseknowledge, the active five of our impulsions and vital habits, mediators between the Subjective and objective; the rest are the objects of our consciousness, vis.ayas of the senses.
  
  --
  
  For evidently there are two possibilities of the action of the intelligent will. It may take its downward and outward orientation towards a discursive action of the perceptions and the will in the triple play of Prakriti, or it may take its upward and inward orientation towards a settled peace and equality in the calm and immutable purity of the conscious silent soul no longer subject to the distractions of Nature. In the former alternative the Subjective being is at the mercy of the objects of sense, it lives in the outward contact of things. That life is the life of desire. For the senses excited by their objects create a restless or often violent disturbance, a strong or even headlong outward movement towards the seizure of these objects and their enjoyment, and they carry away the sense-mind, "as the winds carry away a ship upon the sea"; the mind subjected to the emotions, passions, longings, impulsions awakened by this outward movement of the senses carries away similarly the intelligent will, which loses therefore its power of calm discrimination and mastery. Subjection of the soul to the confused play
  
  --
  
  If this is done, then it becomes possible to move among the objects of sense, in contact with them, acting on them, but with the senses entirely under the control of the Subjective self,
  - not at the mercy of the objects and their contacts and reactions, - and that self again obedient to the highest self, the

1.11_-_Higher_Laws, #Walden, and On The Duty Of Civil Disobedience, #Henry David Thoreau, #Philosophy
  
  I hesitate to say these things, but it is not because of the Subject,I care not how obscene my _words_ are,but because I cannot speak of them without betraying my impurity. We discourse freely without shame of one form of sensuality, and are silent about another. We are so degraded that we cannot speak simply of the necessary functions of human nature.
  

1.11_-_On_Intuitive_Knowledge, #The Problems of Philosophy, #Bertrand Russell, #Philosophy
  
  It seems, however, highly probable that two different notions are combined in 'self-evidence' as above explained; that one of them, which corresponds to the highest degree of self-evidence, is really an infallible guarantee of truth, while the other, which corresponds to all the other degrees, does not give an infallible guarantee, but only a greater or less presumption. This, however, is only a suggestion, which we cannot as yet develop further. After we have dealt with the nature of truth, we shall return to the Subject of self-evidence, in connexion with the distinction between knowledge and error.
  

1.11_-_Works_and_Sacrifice, #Essays On The Gita, #Sri Aurobindo, #Integral Yoga
  Essays on the Gita
   retain the activity of the Subjective cause. The objects of sense are only an occasion for our bondage, the mind's insistence on them is the means, the instrumental cause. A man may control his organs of action and refuse to give them their natural play, but he has gained nothing if his mind continues to remember and dwell upon the objects of sense. Such a man has bewildered himself with false notions of self-discipline; he has not understood its object or its truth, nor the first principles of his subjective existence; therefore all his methods of self-discipline are false and null.1 The body's actions, even the mind's actions are nothing in themselves, neither a bondage, nor the first cause of bondage.
  
  --
  
  Since the mind is the instrumental cause, since inaction is impossible, what is rational, necessary, the right way is a controlled action of the Subjective and objective organism. The mind must bring the senses under its control as an instrument of the intelligent will and then the organs of action must be used for their proper office, for action, but for action done as Yoga. But what is the essence of this self-control, what is meant by action done as Yoga, Karmayoga? It is non-attachment, it is to do works without clinging with the mind to the objects of sense and the fruit of the works. Not complete inaction, which is an error, a confusion, a self-delusion, an impossibility, but action full and
  1
  --
  
  Thus the Gita founds its teaching of the necessity of desireless works, nis.kama karma, and unites the Subjective practice of the Sankhyas - rejecting their merely physical rule - with the practice of Yoga.
  
  --
  Thus this opposition too is reconciled with the help of a large elucidation of the meaning of sacrifice. In fact its conflict is only a restricted form of the larger opposition between Yoga and
  Sankhya. Vedism is a specialised and narrow form of Yoga; the principle of the Vedantists is identical with that of the Sankhyas, for to both the movement of salvation is the recoil of the intelligence, the buddhi, from the differentiating powers of Nature, from ego, mind, senses, from the Subjective and the objective, and its return to the undifferentiated and the immutable. It is with this object of reconciliation in his mind that the Teacher first approaches his statement of the doctrine of sacrifice; but throughout, even from the very beginning, he keeps his eye not on the restricted Vedic sense of sacrifice and works, but on their larger and universal application, - that widening of narrow and formal notions to admit the great general truths they unduly restrict which is always the method of the Gita.
  

1.1.2_-_Commentary, #Kena and Other Upanishads, #Sri Aurobindo, #Integral Yoga
  
  the Subject of the Upanishad
  
  --
  with the object of its search. How is the veil to be penetrated
  and the Subject consciousness of man to enter into the masterconsciousness of the Lord? What bridge is there over this gulf?
  Knowledge has already been pointed out as the supreme means
  --
  all things that Agni has upbuilt and supports and destroys in
  the universe are Indra's field and the Subject of his functioning.
  If then this unknown Existence is something that the senses can

1.12_-_The_Superconscient, #Sri Aurobindo or the Adventure of Consciousness, #Satprem, #Integral Yoga
  178 - The Synthesis of Yoga, 20:281
  179 - At this stage of our search, it is not possible to say more on the Subject. The supramental experience would be needed to acquire the key to this false opposition.
  180 - "Ecstasy," some have thought, would be better termed "enstasy." Is one then "in oneself" only when outside oneself? For "ecstasy" ex-stare means literally to be outside one's body or outside the perception of the world. To put it simply, our goal is an "in-oneself" that is not outside ourselves. Only when the supreme experiences can take place within our body and in the midst of everyday life will we be able to speak of "enstasy"; otherwise the term is misleading, though it perfectly illustrates the gulf we have created between life and Spirit.
  --
  
  Constantly and unknowingly, we receive influences and inspirations from these higher, superconscious regions, which express themselves inside us as ideas, ideals, aspirations, or works of art; they secretly mold our life, our future. Similarly, we constantly and unknowingly receive vital and subtle-physical vibrations, which determine our emotional life and relationship with the world every moment of the day. We are enclosed in an individual, personal body only through a stubborn visual delusion; in fact, we are porous throughout and bathe in universal forces, like an anemone in the sea: Man twitters intellectually (=foolishly) about the surface results and attributes them all to his "noble self," ignoring the fact that his noble self is hidden far away from his own vision behind the veil of his dimly sparkling intellect and the reeking fog of his vital feelings, emotions, impulses, sensations and impressions.183 Our sole freedom is to lift ourselves to higher planes through individual evolution. Our only role is to transcribe and materially embody the truths of the plane we belong to. Two important points, which apply to every plane of consciousness, from the highest to the lowest, deserve to be underscored in order for us better to understand the mechanism of the universe. First, these planes do not depend upon us or upon what we think of them any more than the sea depends on the anemone; they exist independently of man. Modern psychology, for which all the levels of being are mixed together in a so-called collective unconscious, like some big magician's hat from which to draw archetypes and neuroses at random, betrays in this respect a serious lack of vision: first, because the forces of these planes are not at all unconscious (except to us), but very conscious, definitely more so than we are; and secondly, because these forces are not "collective," in the sense that they are no more a human product than the sea is the product of the anemone; it is rather the frontal man who is the product of that Immensity behind. The gradations of consciousness are universal states not dependent on the outlook of the Subjective personality; rather the outlook of the Subjective personality is determined by the grade of consciousness in which it is organized according to its typal nature or its evolutionary stage.184 Naturally, it is only human to reverse the order of things and put ourselves in the center of the world. But this is not a matter of theory, always debatable, but of experience, which everyone can have. If we go out of our body and consciously enter these planes, we realize that they exist outside us, just as the entire world exists outside Manhattan, with forces and beings and even places that have nothing in common with our earthly world; entire civilizations have attested to this, stating it, engraving it, or painting it on their walls or in their temples, civilizations that were perhaps less ingenious than ours, but certainly not less intelligent.
  

1.12_-_Truth_and_Knowledge, #The Problems of Philosophy, #Bertrand Russell, #Philosophy
  We are now in a position to understand what it is that distinguishes a true judgement from a false one. For this purpose we will adopt certain definitions. In every act of judgement there is a mind which judges, and there are terms concerning which it judges. We will call the mind the
  _subject_ in the judgement, and the remaining terms the _objects_. Thus, when Othello judges that Desdemona loves Cassio, Othello is the Subject, while the objects are Desdemona and loving and Cassio. the Subject and the objects together are called the _constituents_ of the judgement.
  
  --
  
  We spoke of the relation called 'judging' or 'believing' as knitting together into one complex whole the Subject and the objects. In this respect, judging is exactly like every other relation. Whenever a relation holds between two or more terms, it unites the terms into a complex whole. If Othello loves Desdemona, there is such a complex whole as 'Othello's love for Desdemona'. The terms united by the relation may be themselves complex, or may be simple, but the whole which results from their being united must be complex. Wherever there is a relation which relates certain terms, there is a complex object formed of the union of those terms; and conversely, wherever there is a complex object, there is a relation which relates its constituents. When an act of believing occurs, there is a complex, in which 'believing' is the uniting relation, and subject and objects are arranged in a certain order by the 'sense' of the relation of believing. Among the objects, as we saw in considering 'Othello believes that Desdemona loves Cassio', one must be a relation--in this instance, the relation 'loving'. But this relation, as it occurs in the act of believing, is not the relation which creates the unity of the complex whole consisting of the Subject and the objects. The relation 'loving', as it occurs in the act of believing, is one of the objects--it is a brick in the structure, not the cement. The cement is the relation 'believing'. When the belief is
  _true_, there is another complex unity, in which the relation which was one of the objects of the belief relates the other objects. Thus, e.g., if Othello believes _truly_ that Desdemona loves Cassio, then there is a complex unity, 'Desdemona's love for Cassio', which is composed exclusively of the _objects_ of the belief, in the same order as they had in the belief, with the relation which was one of the objects occurring now as the cement that binds together the other objects of the belief. On the other hand, when a belief is _false_, there is no such complex unity composed only of the objects of the belief. If Othello believes _falsely_ that Desdemona loves Cassio, then there is no such complex unity as 'Desdemona's love for Cassio'.

1.13_-_Gnostic_Symbols_of_the_Self, #Aion, #Carl Jung, #Psychology
  of conscious and unconscious processes. This objective whole,
  the antithesis of the Subjective ego-psyche, is what I have called
  the self, and this corresponds exactly to the idea of the An-

1.13_-_SALVATION,_DELIVERANCE,_ENLIGHTENMENT, #The Perennial Philosophy, #Aldous Huxley, #Philosophy
  
  In the theologies of the various religions, salvation is also regarded as a deliverance out of folly, evil and misery into happiness, goodness and wisdom. But political and economic means are held to be subsidiary to the cultivation of personal holiness, to the acquiring of personal merit and to the maintenance of personal faith in some divine principle or person having power, in one way or another, to forgive and sanctify the individual soul. Moreover the end to be achieved is not regarded as existing in some Utopian future period, beginning, say, in the twenty-second century or perhaps even a little earlier, if our favourite politicians remain in power and make the right laws; the end exists in heaven. This last phrase has two very different meanings. For what is probably the majority of those who profess the great historical religions, it signifies and has always signified a happy posthumous condition of indefinite personal survival, conceived of as a reward for good behaviour and correct belief and a compensation for the miseries inseparable from life in a body. But for those who, within the various religious traditions, have accepted the Perennial Philosophy as a theory and have done their best to live it out in practice, heaven is something else. They aspire to be delivered out of separate selfhood in time and into eternity as realized in the unitive knowledge of the divine Ground. Since the Ground can and ought to be unitively known in the present life (whose ultimate end and purpose is nothing but this knowledge), heaven is not an exclusively posthumous condition. He only is completely saved who is delivered here and now. As to the means to salvation, these are simultaneously ethical, intellectual and spiritual and have been summed up with admirable clarity and economy in the Buddhas Eightfold Path. Complete deliverance is conditional on the following: first, Right Belief in the all too obvious truth that the cause of pain and evil is craving for separative, ego-centred existence, with its corollary that there can be no deliverance from evil, whether personal or collective, except by getting rid of such craving and the obsession of I, me, mine"; second, Right Will, the will to deliver oneself and others; third, Right Speech, directed by compassion and charity towards all sentient beings; fourth, Right Action, with the aim of creating and maintaining peace and good will; fifth, Right Means of Livelihood, or the choice only of such professions as are not harmful, in their exercise, to any human being or, if possible, any living creature; sixth, Right Effort towards Self-control; seventh, Right Attention or Recollectedness, to be practised in all the circumstances of life, so that we may never do evil by mere thoughtlessness, because we know not what we do"; and, eighth, Right Contemplation, the unitive knowledge of the Ground, to which recollectedness and the ethical self-naughting prescribed in the first six branches of the Path give access. Such then are the means which it is within the power of the human being to employ in order to achieve mans final end and be saved. Of the means which are employed by the divine Ground for helping human beings to reach their goal, the Buddha of the Pali scriptures (a teacher whose dislike of footless questions is no less intense than that of the severest experimental physicist of the twentieth century) declines to speak. All he is prepared to talk about is sorrow and the ending of sorrowthe huge brute fact of pain and evil and the other, no less empirical fact that there is a method, by which the individual can free himself from evil and do something to diminish the sum of evil in the world around him. It is only in Mahayana Buddhism that the mysteries of grace are discussed with anything like the fulness of treatment accorded to the Subject in the speculations of Hindu and especially Christian theology. The primitive, Hinayana teaching on deliverance is simply an elaboration of the Buddhas last recorded words: Decay is inherent in all component things. Work out your own salvation with diligence. As in the well-known passage quoted below, all the stress is upon personal effort.
  
  --
  
  Much of the literature of Sufism is poetical. Sometimes this poetry is rather strained and extravagant, sometimes beautiful with a luminous simplicity, sometimes darkly and almost disquietingly enigmatic. To this last class belong the utterances of that Moslem saint of the tenth century, Niffari the Egyptian. This is what he wrote on the Subject of salvation.
  

1.14_-_IMMORTALITY_AND_SURVIVAL, #The Perennial Philosophy, #Aldous Huxley, #Philosophy
  
  Preoccupation with posthumous deliverance is not one of the means to such deliverance, and may easily, indeed, become an obstacle in the way of advance towards it. There is not the slightest reason to suppose that ardent spiritualists are more likely to be saved than those who have never attended a sance or familiarized themselves with the literature, speculative or evidential. My intention here is not to add to that literature, but rather to give the baldest summary of what has been written about the Subject of survival within the various religious traditions.
  
  In oriental discussions of the Subject, that which survives death is not the personality. Buddhism accepts the doctrine of reincarnation; but it is not a soul that passes on (Buddhism denies the existence of a soul); it is the character. What we choose to make of our mental and physical constitution in the course of our life on earth affects the psychic medium within which individual minds lead a part at least of their amphibious existence, and this modification of the medium results, after the bodys death, in the initiation of a new existence either in a heaven, or a purgatory, or another body.
  

1.14_-_(Plot_continued.)_The_tragic_emotions_of_pity_and_fear_should_spring_out_of_the_Plot_itself., #Poetics, #Aristotle, #Christianity
  The action may be done consciously and with knowledge of the persons, in the manner of the older poets. It is thus too that Euripides makes Medea slay her children. Or, again, the deed of horror may be done, but done in ignorance, and the tie of kinship or friendship be discovered afterwards. The Oedipus of Sophocles is an example. Here, indeed, the incident is outside the drama proper; but cases occur where it falls within the action of the play: one may cite the Alcmaeon of Astydamas, or Telegonus in the Wounded Odysseus. Again, there is a third case,-- when some one is about to do an irreparable deed through ignorance, and makes the discovery before it is done. These are the only possible ways. For the deed must either be done or not done,--and that wittingly or unwittingly. But of all these ways, to be about to act knowing the persons, and then not to act, is the worst. It is shocking without being tragic, for no disaster follows. It is, therefore, never, or very rarely, found in poetry. One instance, however, is in the
  Antigone, where Haemon threatens to kill Creon. The next and better way is that the deed should be perpetrated. Still better, that it should be perpetrated in ignorance, and the discovery made afterwards. There is then nothing to shock us, while the discovery produces a startling effect. The last case is the best, as when in the Cresphontes Merope is about to slay her son, but, recognising who he is, spares his life. So in the Iphigenia, the sister recognises the brother just in time. Again in the Helle, the son recognises the mother when on the point of giving her up. This, then, is why a few families only, as has been already observed, furnish the Subjects of tragedy. It was not art, but happy chance, that led the poets in search of subjects to impress the tragic quality upon their plots. They are compelled, therefore, to have recourse to those houses whose history contains moving incidents like these.
  

1.15_-_Conclusion, #Aion, #Carl Jung, #Psychology
  
  3 This thema is the Subject of an Oxford dissertation by Amy I. Allenby: A Psy-
  chological Study of the Origins of Monotheism.

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