classes ::: God, Being, Names of God,
children :::
branches ::: the Transcendent

bookmarks: Instances - Definitions - Quotes - Chapters - Wordnet - Webgen


object:the Transcendent
class:God
class:Being

A Transcendent who is beyond all world and all Nature and yet possesses the world and its nature, who has
descended with something of himself into it and is shaping it into that which as yet it is not, is the Source of our
being, the Source of our works and their Master. But the seat of the Transcendent Consciousness is
above in an absoluteness of divine Existence - and there too is the absolute Power, Truth, Bliss of the Eternal
- of which our mentality can form no conception and of which even our greatest spiritual experience is only a
diminished reflection in the spiritualised mind and heart, a faint shadow, a thin derivate. Yet proceeding from it
there is a sort of golden corona of Light, Power, Bliss and Truth - a divine Truth-Consciousness as the ancient
mystics called it, a Supermind, a Gnosis, with which this world of a lesser consciousness proceeding by Ignorance is
in secret relation and which alone maintains it and prevents it from falling into a disintegrated chaos. ~
Sri Aurobindo, The Synthesis Of Yoga

We see then that there are three terms of the one existence, transcendent, universal and individual, and that
each of these always contains secretly or overtly the two others. The Transcendent possesses itself
always and controls the other two as the basis of its own temporal possibilities; that is the Divine, the eternal
all-possessing God-consciousness, omnipotent, omniscient, omnipresent, which informs, embraces, governs all
existences. The human being is here on earth the highest power of the third term, the individual, for he alone can
work out at its critical turning-point that movement of self-manifestation which appears to us as the involution and
evolution of the divine consciousness between the two terms of the Ignorance and the Knowledge. ~ Sri
Aurobindo, The Life Divine

The Transcendent ::: This is what is termed the Adya Shakti; she is the Supreme Consciousness and Power above the universe and it is by her that all the Gods are manifested, and even the supramental Ishwara comes into manifestation through her the supramental Purushottama of whom the Gods are Powers and Personalities. ~ Sri Aurobindo, Letters On Yoga


class:Names of God

see also :::

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now begins generated list of local instances, definitions, quotes, instances in chapters, wordnet info if available and instances among weblinks


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

TOPICS
SEE ALSO


AUTH

BOOKS
Epigrams_from_Savitri
Heart_of_Matter
Letters_On_Yoga
Letters_On_Yoga_I
Letters_On_Yoga_III
Plotinus_-_Complete_Works_Vol_01
Process_and_Reality
Toward_the_Future

IN CHAPTERS TITLE

IN CHAPTERS CLASSNAME

IN CHAPTERS TEXT
00.03_-_Upanishadic_Symbolism
0.00_-_INTRODUCTION
0.01_-_I_-_Sri_Aurobindos_personality,_his_outer_retirement_-_outside_contacts_after_1910_-_spiritual_personalities-_Vibhutis_and_Avatars_-__transformtion_of_human_personality
0.02_-_The_Three_Steps_of_Nature
0.03_-_The_Threefold_Life
0.04_-_The_Systems_of_Yoga
0.08_-_Letters_to_a_Young_Captain
0.09_-_Letters_to_a_Young_Teacher
01.03_-_Mystic_Poetry
01.08_-_Walter_Hilton:_The_Scale_of_Perfection
01.10_-_Nicholas_Berdyaev:_God_Made_Human
0.11_-_Letters_to_a_Sadhak
0_1960-05-06
0_1963-05-25
0_1969-04-02
02.02_-_Lines_of_the_Descent_of_Consciousness
02.02_-_The_Kingdom_of_Subtle_Matter
02.03_-_The_Glory_and_the_Fall_of_Life
02.06_-_The_Kingdoms_and_Godheads_of_the_Greater_Life
02.11_-_The_Kingdoms_and_Godheads_of_the_Greater_Mind
02.12_-_Mysticism_in_Bengali_Poetry
02.15_-_The_Kingdoms_of_the_Greater_Knowledge
03.01_-_Humanism_and_Humanism
03.02_-_The_Adoration_of_the_Divine_Mother
03.04_-_The_Body_Human
03.05_-_Some_Conceptions_and_Misconceptions
03.06_-_Divine_Humanism
03.07_-_Some_Thoughts_on_the_Unthinkable
03.08_-_The_Standpoint_of_Indian_Art
03.09_-_Sectarianism_or_Loyalty
03.10_-_The_Mission_of_Buddhism
03.12_-_The_Spirit_of_Tapasya
04.01_-_The_Birth_and_Childhood_of_the_Flame
04.01_-_The_March_of_Civilisation
04.02_-_Human_Progress
04.03_-_The_Eternal_East_and_West
04.09_-_Values_Higher_and_Lower
05.01_-_Man_and_the_Gods
05.02_-_Gods_Labour
05.06_-_The_Role_of_Evil
05.07_-_The_Observer_and_the_Observed
05.09_-_Varieties_of_Religious_Experience
05.19_-_Lone_to_the_Lone
06.14_-_The_Integral_Realisation
06.19_-_Mental_Silence
06.31_-_Identification_of_Consciousness
06.32_-_The_Central_Consciousness
06.33_-_The_Constants_of_the_Spirit
07.03_-_This_Expanding_Universe
07.05_-_The_Finding_of_the_Soul
07.07_-_The_Discovery_of_the_Cosmic_Spirit_and_the_Cosmic_Consciousness
08.13_-_Thought_and_Imagination
10.02_-_Beyond_Vedanta
10.06_-_Beyond_the_Dualities
1.01_-_THAT_ARE_THOU
1.01_-_The_Four_Aids
1.02.2.1_-_Brahman_-_Oneness_of_God_and_the_World
1.02.2.2_-_Self-Realisation
1.02.3.1_-_The_Lord
10.23_-_Prayers_and_Meditations_of_the_Mother
1.02.4.2_-_Action_and_the_Divine_Will
10.24_-_Savitri
10.27_-_Consciousness
1.02_-_MAPS_OF_MEANING_-_THREE_LEVELS_OF_ANALYSIS
1.02_-_Meditating_on_Tara
1.02_-_The_Divine_Teacher
1.02_-_THE_NATURE_OF_THE_GROUND
1.02_-_The_Three_European_Worlds
1.032_-_Our_Concept_of_God
10.33_-_On_Discipline
10.35_-_The_Moral_and_the_Spiritual
10.37_-_The_Golden_Bridge
1.03_-_Bloodstream_Sermon
1.03_-_Meeting_the_Master_-_Meeting_with_others
1.03_-_Self-Surrender_in_Works_-_The_Way_of_The_Gita
1.03_-_The_Two_Negations_2_-_The_Refusal_of_the_Ascetic
1.04_-_Reality_Omnipresent
1.04_-_The_Crossing_of_the_First_Threshold
1.04_-_The_Gods_of_the_Veda
1.04_-_The_Sacrifice_the_Triune_Path_and_the_Lord_of_the_Sacrifice
1.05_-_Christ,_A_Symbol_of_the_Self
1.05_-_The_Destiny_of_the_Individual
1.05_-_THE_HOSTILE_BROTHERS_-_ARCHETYPES_OF_RESPONSE_TO_THE_UNKNOWN
1.06_-_Dhyana_and_Samadhi
1.06_-_The_Ascent_of_the_Sacrifice_2_The_Works_of_Love_-_The_Works_of_Life
1.06_-_The_Four_Powers_of_the_Mother
1.06_-_The_Objective_and_Subjective_Views_of_Life
1.07_-_Savitri
1.07_-_Standards_of_Conduct_and_Spiritual_Freedom
1.07_-_The_Ego_and_the_Dualities
1.08_-_The_Supreme_Discovery
1.08_-_The_Supreme_Will
1.09_-_Equality_and_the_Annihilation_of_Ego
1.09_-_SELF-KNOWLEDGE
1.09_-_Talks
1.1.01_-_Seeking_the_Divine
1.1.01_-_The_Divine_and_Its_Aspects
11.01_-_The_Eternal_Day__The_Souls_Choice_and_the_Supreme_Consummation
1.1.02_-_Sachchidananda
1.1.02_-_The_Aim_of_the_Integral_Yoga
1.1.03_-_Brahman
11.06_-_The_Mounting_Fire
1.10_-_The_Revolutionary_Yogi
1.11_-_Oneness
1.11_-_The_Kalki_Avatar
1.11_-_The_Master_of_the_Work
1.1.2_-_Commentary
1.12_-_Love_The_Creator
1.12_-_The_Divine_Work
1.12_-_The_Superconscient
1.13_-_The_Divine_Maya
1.13_-_Under_the_Auspices_of_the_Gods
1.14_-_The_Supermind_as_Creator
1.14_-_TURMOIL_OR_GENESIS?
1.15_-_Index
1.15_-_The_Supramental_Consciousness
1.15_-_The_Supreme_Truth-Consciousness
1.15_-_The_world_overrun_with_trees;_they_are_destroyed_by_the_Pracetasas
1.16_-_Man,_A_Transitional_Being
1.16_-_The_Triple_Status_of_Supermind
1.17_-_Religion_as_the_Law_of_Life
1.17_-_The_Divine_Soul
1.18_-_Mind_and_Supermind
1.19_-_The_Victory_of_the_Fathers
1.200-1.224_Talks
1.2.01_-_The_Call_and_the_Capacity
12.01_-_This_Great_Earth_Our_Mother
12.02_-_The_Stress_of_the_Spirit
12.03_-_The_Sorrows_of_God
1.2.08_-_Faith
1.22_-_The_Problem_of_Life
1.23_-_Epic_Poetry.
1.23_-_The_Double_Soul_in_Man
1.240_-_Talks_2
1.28_-_Supermind,_Mind_and_the_Overmind_Maya
1.300_-_1.400_Talks
13.01_-_A_Centurys_Salutation_to_Sri_Aurobindo_The_Greatness_of_the_Great
13.05_-_A_Dream_Of_Surreal_Science
1.3.2.01_-_I._The_Entire_Purpose_of_Yoga
1.3.4.01_-_The_Beginning_and_the_End
1.400_-_1.450_Talks
1.439
15.01_-_The_Mother,_Human_and_Divine
18.05_-_Ashram_Poets
1914_05_19p
1916_01_15p
1936_08_21p
1951-05-07_-_A_Hierarchy_-_Transcendent,_universal,_individual_Divine_-_The_Supreme_Shakti_and_Creation_-_Inadequacy_of_words,_language
1955-11-09_-_Personal_effort,_egoistic_mind_-_Man_is_like_a_public_square_-_Natures_work_-_Ego_needed_for_formation_of_individual_-_Adverse_forces_needed_to_make_man_sincere_-_Determinisms_of_different_planes,_miracles
1956-03-28_-_The_starting-point_of_spiritual_experience_-_The_boundless_finite_-_The_Timeless_and_Time_-_Mental_explanation_not_enough_-_Changing_knowledge_into_experience_-_Sat-Chit-Tapas-Ananda
1956-06-06_-_Sign_or_indication_from_books_of_revelation_-_Spiritualised_mind_-_Stages_of_sadhana_-_Reversal_of_consciousness_-_Organisation_around_central_Presence_-_Boredom,_most_common_human_malady
1.jm_-_Response_to_a_Logician
1.poe_-_Eureka_-_A_Prose_Poem
1.ww_-_The_Excursion-_V-_Book_Fouth-_Despondency_Corrected
20.01_-_Charyapada_-_Old_Bengali_Mystic_Poems
2.01_-_Indeterminates,_Cosmic_Determinations_and_the_Indeterminable
2.01_-_On_Books
2.01_-_The_Object_of_Knowledge
2.01_-_The_Two_Natures
2.01_-_The_Yoga_and_Its_Objects
2.02_-_Brahman,_Purusha,_Ishwara_-_Maya,_Prakriti,_Shakti
2.02_-_The_Status_of_Knowledge
2.02_-_The_Synthesis_of_Devotion_and_Knowledge
2.03_-_Karmayogin__A_Commentary_on_the_Isha_Upanishad
2.03_-_The_Eternal_and_the_Individual
2.03_-_The_Supreme_Divine
2.04_-_Concentration
2.04_-_The_Divine_and_the_Undivine
2.05_-_Apotheosis
2.05_-_The_Cosmic_Illusion;_Mind,_Dream_and_Hallucination
2.05_-_The_Divine_Truth_and_Way
2.06_-_Reality_and_the_Cosmic_Illusion
2.06_-_Works_Devotion_and_Knowledge
2.07_-_The_Mother__Relations_with_Others
2.07_-_The_Release_from_Subjection_to_the_Body
2.07_-_The_Supreme_Word_of_the_Gita
2.08_-_God_in_Power_of_Becoming
2.08_-_Memory,_Self-Consciousness_and_the_Ignorance
2.09_-_The_Release_from_the_Ego
2.1.01_-_God_The_One_Reality
2.1.02_-_Nature_The_World-Manifestation
2.1.03_-_Man_and_Superman
2.10_-_The_Realisation_of_the_Cosmic_Self
2.11_-_The_Modes_of_the_Self
2.11_-_The_Vision_of_the_World-Spirit_-_The_Double_Aspect
2.12_-_The_Way_and_the_Bhakta
2.13_-_The_Difficulties_of_the_Mental_Being
2.14_-_The_Unpacking_of_God
2.15_-_On_the_Gods_and_Asuras
2.15_-_Reality_and_the_Integral_Knowledge
2.15_-_The_Cosmic_Consciousness
2.16_-_The_Integral_Knowledge_and_the_Aim_of_Life;_Four_Theories_of_Existence
2.1.7.08_-_Comments_on_Specific_Lines_and_Passages_of_the_Poem
2.17_-_December_1938
2.17_-_The_Progress_to_Knowledge_-_God,_Man_and_Nature
2.18_-_January_1939
2.19_-_Out_of_the_Sevenfold_Ignorance_towards_the_Sevenfold_Knowledge
2.19_-_THE_MASTER_AND_DR._SARKAR
2.2.02_-_Becoming_Conscious_in_Work
2.2.03_-_The_Psychic_Being
2.21_-_1940
2.21_-_The_Order_of_the_Worlds
2.21_-_Towards_the_Supreme_Secret
2.22_-_The_Supreme_Secret
2.23_-_The_Conditions_of_Attainment_to_the_Gnosis
2.24_-_Gnosis_and_Ananda
2.24_-_The_Message_of_the_Gita
2.26_-_Samadhi
2.26_-_The_Ascent_towards_Supermind
2.27_-_The_Gnostic_Being
2.28_-_The_Divine_Life
2.3.02_-_The_Supermind_or_Supramental
23.12_-_A_Note_On_The_Mother_of_Dreams
2.3.1_-_Svetasvatara_Upanishad
29.06_-_There_is_also_another,_similar_or_parallel_story_in_the_Veda_about_the_God_Agni,_about_the_disappearance_of_this
30.03_-_Spirituality_in_Art
30.14_-_Rabindranath_and_Modernism
3.03_-_The_Godward_Emotions
3.05_-_SAL
3.06_-_The_Delight_of_the_Divine
3.07_-_The_Ananda_Brahman
3.1.03_-_A_Realistic_Adwaita
31.04_-_Sri_Ramakrishna
31.07_-_Shyamakanta
3.18_-_Of_Clairvoyance_and_the_Body_of_Light
3.2.02_-_Yoga_and_Skill_in_Works
3.2.03_-_Jainism_and_Buddhism
32.04_-_The_Human_Body
3.2.05_-_The_Yoga_of_the_Bhagavad_Gita
3.2.08_-_Bhakti_Yoga_and_Vaishnavism
3.2.09_-_The_Teachings_of_Some_Modern_Indian_Yogis
3.2.4_-_Sex
34.09_-_Hymn_to_the_Pillar
36.07_-_An_Introduction_To_The_Vedas
36.08_-_A_Commentary_on_the_First_Six_Suktas_of_Rigveda
37.01_-_Yama_-_Nachiketa_(Katha_Upanishad)
37.03_-_Satyakama_And_Upakoshala
3.7.1.05_-_The_Significance_of_Rebirth
38.02_-_Hymns_and_Prayers
3_-_Commentaries_and_Annotated_Translations
4.01_-_Introduction
4.01_-_The_Presence_of_God_in_the_World
4.03_-_Prayer_to_the_Ever-greater_Christ
4.03_-_THE_ULTIMATE_EARTH
4.04_-_In_the_Total_Christ
4.05_-_The_Instruments_of_the_Spirit
4.08_-_The_Liberation_of_the_Spirit
4.1.1.05_-_The_Central_Process_of_the_Yoga
4.1.2.03_-_Preparation_for_the_Supramental_Change
4.19_-_The_Nature_of_the_supermind
4.24_-_The_supramental_Sense
4.3.2.10_-_Reflected_Experience_of_the_Higher_Planes
5.04_-_Supermind_and_the_Life_Divine
5.1.01_-_Terminology
5_-_The_Phenomenology_of_the_Spirit_in_Fairytales
6.06_-_SELF-KNOWLEDGE
6.09_-_THE_THIRD_STAGE_-_THE_UNUS_MUNDUS
6.0_-_Conscious,_Unconscious,_and_Individuation
6.10_-_THE_SELF_AND_THE_BOUNDS_OF_KNOWLEDGE
7.3.13_-_Ascent
7.6.12_-_The_Mother_of_God
7_-_Yoga_of_Sri_Aurobindo
9.99_-_Glossary
Big_Mind_(non-dual)
Big_Mind_(ten_perfections)
Blazing_P3_-_Explore_the_Stages_of_Postconventional_Consciousness
BOOK_I._--_PART_I._COSMIC_EVOLUTION
BOOK_I._--_PART_III._SCIENCE_AND_THE_SECRET_DOCTRINE_CONTRASTED
BS_1_-_Introduction_to_the_Idea_of_God
Conversations_with_Sri_Aurobindo
DS4
ENNEAD_05.03_-_The_Self-Consciousnesses,_and_What_is_Above_Them.
ENNEAD_06.05_-_The_One_and_Identical_Being_is_Everywhere_Present_In_Its_Entirety.345
Guru_Granth_Sahib_first_part
Liber_46_-_The_Key_of_the_Mysteries
Meno
Phaedo
Prayers_and_Meditations_by_Baha_u_llah_text
r1914_12_15
r1915_06_04
r1918_04_30
r1918_05_04
r1918_05_05
r1918_05_06
r1918_05_08
Sayings_of_Sri_Ramakrishna_(text)
SB_1.1_-_Questions_by_the_Sages
Tablets_of_Baha_u_llah_text
Talks_176-200
Talks_600-652
Talks_With_Sri_Aurobindo_1
Talks_With_Sri_Aurobindo_2
The_Book_of_Certitude_-_P1
The_Book_of_Certitude_-_P2
The_Riddle_of_this_World

PRIMARY CLASS

Being
God
Names_of_God
SIMILAR TITLES
the Transcendent

DEFINITIONS


TERMS STARTING WITH


TERMS ANYWHERE

ADHYATMA YOGA. ::: The principle of adhyātma yoga is, in knowledge, the realisation of all things that we see or do not see but are aware of, - men, things, ourselves, events, gods, titans, angels, - as one divine Brahman, and in action and attitude, an absolute self-surrender to the Paratpara Purusha, the transcendent, infinite and universal Personality who is at once personal and impersonal, finite and infinite, self-limiting and illimitable, one and many, and informs with his being not only the Gods above, but man and the worm and the cold below.

adya sakti (Adya Shakti) ::: original Power; the supreme divine Consciousness and Power above the worlds; the Transcendental Mother.

ananda ::: bliss, delight, beatitude, spiritual ecstasy; the essential principle of delight; a self-delight which is the very nature of the transcendent and infinite existence.

Ananya bhakti: In bhakti yoga (q.v.) the cult of the transcendent but objective monotheistic God.

ana (vijnana; vijnanam; vijnan) ::: "the large embracing consciousness . . . which takes into itself all truth and idea and object of knowledge and sees them at once in their essence, totality and parts or aspects", the "comprehensive consciousness" which is one of the four functions of active consciousness (see ajñanam), a mode of awareness that is "the original, spontaneous, true and complete view" of existence and "of which mind has only a shadow in the highest operations of the comprehensive intellect"; the faculty or plane of consciousness above buddhi or intellect, also called ideality, gnosis or supermind (although these are distinguished in the last period of the Record of Yoga as explained under the individual terms), whose instruments of knowledge and power form the vijñana catus.t.aya; the vijñana catus.t.aya itself; the psychological principle or degree of consciousness that is the basis of maharloka, the "World of the Vastness" that links the worlds of the transcendent existence, consciousness and bliss of saccidananda to the lower triloka of mind, life and matter, being itself usually considered the lowest plane of the parardha or higher hemisphere of existence. Vijñana is "the knowledge of the One and the Many, by which the Many are seen in the terms of the One, in the infinite unifying Truth, Right, Vast [satyam r.taṁ br.hat] of the divine existence". vij ñana ana ananda

Aparavidya (Sanskrit) Aparāvidyā [from a not + parā supreme + vidyā knowledge from the verbal root vid to see, know, percieve] Nonsupreme knowledge; in Vedanta philosophy the lower wisdom of Brahman, relative knowledge acquired by the intellect and through the performance of ritual worship and duties, in contradistinction to paravidya (supreme wisdom), the transcendental knowledge of Brahman attainable by him who has achieved moksha (liberation) during life. This distinction between the exoteric and esoteric tradition and doctrine is found in practically all cultures.

asakti (adya parashakti) ::: the original supreme Power (par sakti), the transcendent sakti who "stands above the worlds and links the creation to the ever unmanifest mystery of the Supreme".

A supramental gnostic individual will be a spiritual Person, but not a personality in the sense of a pattern of being marked out by a settled combination of fixed qualities, a determined character; he cannot be that since he is a conscious expression of the universal and the transcendent.
   Ref: CWSA Vol. 21-22, Page: 1029-30


atman brahman. :::"Self is Reality"; the unity of one's true Self with the transcendent Self, or Reality; Self-Reality; the unity of all living things with the Supreme; &

Attitude: (Ger. Einstellung) In Husserl: A habitual positing or neutral intending by the ego. The natural attitude: the fundamental protodoxic attitude of the transcendental ego towards the world. The natural attitude underlies and enters into all other positings except those of the transcendental ego in the transcendental-phenomenological attitude. -- D.C.

Attribute: Commonly, what is proper to a thing (Latm, ad-tribuere, to assign, to ascribe, to bestow). Loosely assimilated to a quality, a property, a characteristic, a peculiarity, a circumstance, a state, a category, a mode or an accident, though there are differences among all these terms. For example, a quality is an inherent property (the qualities of matter), while an attribute refers to the actual properties of a thing only indirectly known (the attributes of God). Another difference between attribute and quality is that the former refers to the characteristics of an infinite being, while the latter is used for the characteristics of a finite being. In metaphysics, an attribute is what is indispensable to a spiritual or material substance; or that which expresses the nature of a thing; or that without which a thing is unthinkable. As such, it implies necessarily a relation to some substance of which it is an aspect or conception. But it cannot be a substance, as it does not exist by itself. The transcendental attributes are those which belong to a being because it is a being: there are three of them, the one, the true and the good, each adding something positive to the idea of being. The word attribute has been and still is used more readily, with various implications, by substantialist systems. In the 17th century, for example, it denoted the actual manifestations of substance. [Thus, Descartes regarded extension and thought as the two ultimate, simple and original attributes of reality, all else being modifications of them. With Spinoza, extension and thought became the only known attributes of Deity, each expressing in a definite manner, though not exclusively, the infinite essence of God as the only substance. The change in the meaning of substance after Hume and Kant is best illustrated by this quotation from Whitehead: "We diverge from Descartes by holding that what he has described as primary attributes of physical bodies, are really the forms of internal relationships between actual occasions and within actual occasions" (Process and Reality, p. 471).] The use of the notion of attribute, however, is still favoured by contemporary thinkers. Thus, John Boodin speaks of the five attributes of reality, namely: Energy (source of activity), Space (extension), Time (change), Consciousness (active awareness), and Form (organization, structure). In theodicy, the term attribute is used for the essential characteristics of God. The divine attributes are the various aspects under which God is viewed, each being treated as a separate perfection. As God is free from composition, we know him only in a mediate and synthetic way thrgugh his attributes. In logic, an attribute is that which is predicated or anything, that which Is affirmed or denied of the subject of a proposition. More specifically, an attribute may be either a category or a predicable; but it cannot be an individual materially. Attributes may be essential or accidental, necessary or contingent. In grammar, an attribute is an adjective, or an adjectival clause, or an equivalent adjunct expressing a characteristic referred to a subject through a verb. Because of this reference, an attribute may also be a substantive, as a class-name, but not a proper name as a rule. An attribute is never a verb, thus differing from a predicate which may consist of a verb often having some object or qualifying words. In natural history, what is permanent and essential in a species, an individual or in its parts. In psychology, it denotes the way (such as intensity, duration or quality) in which sensations, feelings or images can differ from one another. In art, an attribute is a material or a conventional symbol, distinction or decoration.

Because the difference between phenomenological pure psychology and transcendental phenomenology depends on a difference in attitude towards "the same" subject matter, their contents are widely analogous. Husserl maintained, however, that genuine philosophy is possible only as transcendental phenomenology, because it alone is knowledge of that non-worldly nucleus of subjectivity in which everything intendable as immanent or as transcendent is constituted (produced, generated) as an essentially intentional object. As envisaged in the Ideen and later works, phenomenological analysis is chiefly "transcendental-constitutional" analysis of the subjective structures in which the concrete individual world is built up as an intersubjectively valid transcendent sense for transcendental subjectivity. In the course of such analysis, every legitimate philosophical problem must find its definitive solution. From the transcendental-phenomenological standpoint, however, one traditional problem, namely the relation between what are essentially objects of consciousness and "things-in-themselves" that are not essentially objects of consciousness, is seen to be spurious. On the one hand, it is evidently false that all directly presented objects of consciousness are immanent in the mind, on the other hand, the concept of an entity that is not an intentionally constituted object of transcendental consciousness is evidently self-contradictory. This is the central thesis of what Husserl called his "transcendental-phenomenological idealism."

bhava ::: becoming; state of being (sometimes added to an adjective to bhava form an abstract noun and translatable by a suffix such as "-ness", as in br.hadbhava, the state of being br.hat [wide], i.e., wideness); condition of consciousness; subjectivity; state of mind and feeling; physical indication of a psychological state; content, meaning (of rūpa); spiritual experience, realisation; emotion, "moved spiritualised state of the affective nature"; (madhura bhava, etc.) any of several types of relation between the jiva and the isvara, each being a way in which "the transcendent and universal person of the Divine conforms itself to our individualised personality and accepts a personal relation with us, at once identified with us as our supreme Self and yet close and different as our Master, Friend, Lover, Teacher"; attitude; mood; temperament; aspect; internal manifestation of the Goddess (devi), in . her total divine Nature (daivi prakr.ti or devibhava) or in the "more seizable because more defined and limited temperament" of any of her aspects, as in Mahakali bhava; a similar manifestation of any personality or combination of personalities of the deva or fourfold isvara, as in Indrabhava or Aniruddha bhava; in the vision of Reality (brahmadarsana), any of the "many aspects of the Infinite" which "disclose themselves, separate, combine, fuse, are unified together" until "there shines through it all the supreme integral Reality"; especially, the various "states of perception" in which the divine personality (purus.a) is seen in the impersonality of the brahman, ranging from the "general personality" of sagun.a brahman to the "vivid personality" of Kr.s.n.akali. bh bhavasamrddhi

By the year 200 of the Hejira a definite sect of mystics had arisen, and following the instructions of a prominent member, Abu Said, his disciples forsook the world and entered the mystic life with a view of pursuing contemplation and meditation. These disciples wore a garment of wool, and from this received their name. Sufiism spread rapidly in Persia, and all Moslem philosophers were attracted to this sect, as great latitude in the beliefs of its followers was at first permitted, until in the reign of Moktadir, a Persian Sufi named Hallaj was tortured and put to death for teaching publicly that every man is God. After this the Sufis veiled their teachings, and especially in their poetry used amorous language and sang of the delights of the wine cup. In spite of the amorous trend of poetry followed by the Sufis, to the observing eye there appears a beauty and a spirituality of thought which has found many devotees. Ideas of pantheism abound, for God is held to be immanent in all things, expresses itself through all things, and is the transcendent essence of every human soul. For a person to know God is to see that God is immanent in himself.

caitanyakendra (chaitanyakendra) ::: centre of consciousness; the "true centre" which "is a luminous formulation of the one Consciousness and a pure channel and instrument of the one Existence", supporting "the individual manifestation and action of the universal Force" and revealing "the true Person in us, the central eternal being, an everlasting being of the Supreme, a power and portion of the transcendent Shakti".

cosmic mind ::: Sri Aurobindo: "Nevertheless, the fact of this intervention from above, the fact that behind all our original thinking or authentic perception of things there is a veiled, a half-veiled or a swift unveiled intuitive element is enough to establish a connection between mind and what is above it; it opens a passage of communication and of entry into the superior spirit-ranges. There is also the reaching out of mind to exceed the personal ego limitation, to see things in a certain impersonality and universality. Impersonality is the first character of cosmic self; universality, non-limitation by the single or limiting point of view, is the character of cosmic perception and knowledge: this tendency is therefore a widening, however rudimentary, of these restricted mind areas towards cosmicity, towards a quality which is the very character of the higher mental planes, — towards that superconscient cosmic Mind which, we have suggested, must in the nature of things be the original mind-action of which ours is only a derivative and inferior process.” *The Life Divine

"If we accept the Vedic image of the Sun of Truth, . . . we may compare the action of the Higher Mind to a composed and steady sunshine, the energy of the Illumined Mind beyond it to an outpouring of massive lightnings of flaming sun-stuff. Still beyond can be met a yet greater power of the Truth-Force, an intimate and exact Truth-vision, Truth-thought, Truth-sense, Truth-feeling, Truth-action, to which we can give in a special sense the name of Intuition; . . . At the source of this Intuition we discover a superconscient cosmic Mind in direct contact with the supramental Truth-Consciousness, an original intensity determinant of all movements below it and all mental energies, — not Mind as we know it, but an Overmind that covers as with the wide wings of some creative Oversoul this whole lower hemisphere of Knowledge-Ignorance, links it with that greater Truth-Consciousness while yet at the same time with its brilliant golden Lid it veils the face of the greater Truth from our sight, intervening with its flood of infinite possibilities as at once an obstacle and a passage in our seeking of the spiritual law of our existence, its highest aim, its secret Reality.” The Life Divine

"There is one cosmic Mind, one cosmic Life, one cosmic Body. All the attempt of man to arrive at universal sympathy, universal love and the understanding and knowledge of the inner soul of other existences is an attempt to beat thin, breach and eventually break down by the power of the enlarging mind and heart the walls of the ego and arrive nearer to a cosmic oneness.” *The Synthesis of Yoga

"[The results of the opening to the cosmic Mind:] One is aware of the cosmic Mind and the mental forces that move there and how they work on one"s mind and that of others and one is able to deal with one"s own mind with a greater knowledge and effective power. There are many other results, but this is the fundamental one.” Letters on Yoga

"The cosmic consciousness has many levels — the cosmic physical, the cosmic vital, the cosmic Mind, and above the higher planes of cosmic Mind there is the Intuition and above that the overmind and still above that the supermind where the Transcendental begins. In order to live in the Intuition plane (not merely to receive intuitions), one has to live in the cosmic consciousness because there the cosmic and individual run into each other as it were, and the mental separation between them is already broken down, so nobody can reach there who is still in the separative ego.” Letters on Yoga*


Dharmadharmatāvibhāga. (T. Chos dang chos nyid rnam par 'byed pa). In Sanskrit, "Distinguishing Dharma and Dharmatā"; a short YOGĀCĀRA work attributed to MAITREYA or MAITREYANĀTHA; it survives only in Tibetan translation (in the SDE DGE BSTAN 'GYUR, there are two translations); it is one of the five works of Maitreya (BYAMS CHOS SDE LNGA). The text explains SAMSĀRA (= DHARMA) and the NIRVĀnA (= DHARMATĀ) attained by the sRĀVAKA, PRATYEKABUDDHA, and BODHISATTVA; like the MADHYĀNTAVIBHĀGA, it uses the three-nature (TRISVABHĀVA) terminology to explain that, because there is no object or subject, the transcendent is beyond conceptualization. It presents the paths leading to transformation of the basis (ĀsRAYAPARĀVṚTTI), and enumerates ten types of TATHATĀ (suchness). There is a commentary by VASUBANDHU, the Dharmadharmatāvibhāgavṛtti.

Divine put forth from the Supreme by the Transcendent Mother, the Adya Sakt! ; in their cosmic action they are Powers and

Divine (the) ::: the Supreme Being from which all comes and in which all lives. In its supreme Truth the Divine is absolute and infinite peace, consciousness, existence, power and delight. The Transcendent, the Cosmic (Universal) and the Individual are three powers of the Divine, overarching, underlying and penetrating the whole of manifestation.

(d) The methodological problem bulks large in epistemology and the solutions of it follow in general the lines of cleavage determined by the previous problem. Rationalists of necessity have emphasized deductive and demonstrative procedures in the acquisition and elaboration of knowledge while empiricists have relied largely on induction and hypothesis but few philosophers have espoused the one method to the complete exclusion of the other. A few attempts have been made to elaborate distinctively philosophical methods reducible neither to the inductive procedure of the natural sciences nor the demonstrative method of mathematics -- such are the Transcendental Method of Kant and the Dialectical Method of Hegel though the validity and irreducibility of both of these methods are highly questionable. Pragmatism, operationalism, and phenomenology may perhaps in certain of their aspects be construed is recent attempts to evaluate new epistemological methods.

Ego, Pure: The self conceived as a non-empirical principle, ordinarily inaccessible to direct introspection, but inferred from introspective evidence. See Ego, empirical. The principal theories of the pure ego are: (a) the soul theory which regards the pure ego as a permanent, spiritual substance underlying the fleeting succession of conscious experience, and (b) the transcendental theory of Kant which considers the self an inscrutable subject presupposed by the unity of empirical self-consciousness. -- L.W.

Emerson, Ralph Waldo: (1803-1882) American poet and essayist. His spirit of independence early led him to leave the pulpit for the lecture platform where he earned high rank as the leading transcendentalist and the foremost figure in the famous Concord group. His profound vision, his ringing spirit of individualism and his love of democracy place him among the New World's philosophic pantheon. His "The American Scholar," "The Over-Soul," ''Self-Reliance," "Compensation" and the Divinity School Address are perhaps the most famous of his lectures and essays. He edited The Dial, the official organ of the transcendental movement. His several trips to Europe brought him into contact with Coleridge and Wordsworth, but particularly with Carlyle.

F. Logos: (Gr. logos) A term denoting either reason or one of the expressions of reason or order in words or things; such as word, discourse, definition, formula, principle, mathematical ratio. In its most important sense in philosophy it refers to a cosmic reason which gives order and intelligibility to the world. In this sense the doctrine first appears in Heraclitus, who affirms the reality of a Logos analogous to the reason in man that regulates all physical processes and is the source of all human law. The conception is developed more fully by the Stoics, who conceive of the world as a living unity, perfect in the adaptation of its parts to one another and to the whole, and animated by an immanent and purposive reason. As the creative source of this cosmic unity and perfection the world-reason is called the seminal reason (logos spermatikos), and is conceived as containing within itself a multitude of logoi spermatikoi, or intelligible and purposive forms operating in the world. As regulating all things, the Logos is identified with Fate (heimarmene); as directing all things toward the good, with Providence (pronoia); and as the ordered course of events, with Nature (physis). In Philo of Alexandria, in whom Hebrew modes of thought mingle with Greek concepts, the Logos becomes the immaterial instrument, and even at times the personal agency, through which the creative activity of the transcendent God is exerted upon the world. In Christian philosophy the Logos becomes the second person of the Trinity and its functions are identified with the creative, illuminating and redemptive work of Jesus Christ. Finally the Logos plays an important role in the system of Plotinus, where it appears as the creative and form-giving aspect of Intelligence (Nous), the second of the three Hypostases. -- G. R.

:::   "For the impersonal Divine is not ultimately an abstraction or a mere principle or a mere state or power and degree of being any more than we ourselves are really such abstractions. The intellect first approaches it through such conceptions, but realisation ends by exceeding them. Through the realisation of higher and higher principles of being and states of conscious existence we arrive not at the annullation of all in a sort of positive zero or even an inexpressible state of existence, but at the transcendent Existence itself which is also the Existent who transcends all definition by personality and yet is always that which is the essence of personality.” *The Synthesis of Yoga

“For the impersonal Divine is not ultimately an abstraction or a mere principle or a mere state or power and degree of being any more than we ourselves are really such abstractions. The intellect first approaches it through such conceptions, but realisation ends by exceeding them. Through the realisation of higher and higher principles of being and states of conscious existence we arrive not at the annullation of all in a sort of positive zero or even an inexpressible state of existence, but at the transcendent Existence itself which is also the Existent who transcends all definition by personality and yet is always that which is the essence of personality.” The Synthesis of Yoga

“From our ascending point of view we may say that the Real is behind all that exists; it expresses itself intermediately in an Ideal which is a harmonised truth of itself; the Ideal throws out a phenomenal reality of variable conscious-being which, inevitably drawn towards its own essential Reality, tries at last to recover it entirely whether by a violent leap or normally through the Ideal which put it forth. It is this that explains the imperfect reality of human existence as seen by the Mind, the instinctive aspiration in the mental being towards a perfectibility ever beyond itself, towards the concealed harmony of the Ideal, and the supreme surge of the spirit beyond the ideal to the transcendental.” The Life Divine

From this point the notion of Ich in the German idealistic tradition passes into voluntaristic channels, with emphasis on the dynamic will, as in Schopenhiuer, Eduard von Hartmann and Nietzsche; the pragmatic-psychologic interpretation, typified by Lotze and other post-idealists; and such reconstructions of the transcendental I as are to be found in the school of Husserl and related groups.

“I am here with thee in thy chariot of battle revealed as the Master of Existence within and without thee and I repeat the absolute assurance, the infallible promise that I will lead thee to myself through and beyond all sorrow and evil. Whatever difficulties and perplexities arise, be sure of this that I am leading thee to a complete divine life in the universal and an immortal existence in the transcendent Spirit.” Essays on the Gita

Ignorance is the consciousness of being in the successions of Time, divided in its knowledge by dwelling in the moment, divided in its conception of self-being by dwelling in the divisions of Space and the relations of circumstance, self-prisoned in the multiple working of the unity. It is called the Ignorance because it has put behind it the knowledge of unity and by that very fact is unable to know truly or completely either itself or the world, either the transcendent or the universal reality.
   Ref: CWSA Vol. 21-22, Page: 524-525


“Ignorance is the consciousness of being in the successions of Time, divided in its knowledge by dwelling in the moment, divided in its conception of self-being by dwelling in the divisions of Space and the relations of circumstance, self-prisoned in the multiple working of the unity. It is called the Ignorance because it has put behind it the knowledge of unity and by that very fact is unable to know truly or completely either itself or the world, either the transcendent or the universal reality.” The Life Divine

ignorance ::: the state or fact of being ignorant; lack of knowledge, learning, information. Ignorance, ignorance"s, Ignorance"s, ignorance", world-ignorance, World-Ignorance.

Sri Aurobindo: "Ignorance is the absence of the divine eye of perception which gives us the sight of the supramental Truth; it is the non-perceiving principle in our consciousness as opposed to the truth-perceiving conscious vision and knowledge.” *The Life Divine

"Ignorance is the consciousness of being in the successions of Time, divided in its knowledge by dwelling in the moment, divided in its conception of self-being by dwelling in the divisions of Space and the relations of circumstance, self-prisoned in the multiple working of the unity. It is called the Ignorance because it has put behind it the knowledge of unity and by that very fact is unable to know truly or completely either itself or the world, either the transcendent or the universal reality.” The Life Divine

"Ignorance means Avidya, the separative consciousness and the egoistic mind and life that flow from it and all that is natural to the separative consciousness and the egoistic mind and life. This Ignorance is the result of a movement by which the cosmic Intelligence separated itself from the light of the Supermind (the divine Gnosis) and lost the Truth, — truth of being, truth of divine consciousness, truth of force and action, truth of Ananda. As a result, instead of a world of integral truth and divine harmony created in the light of the divine Gnosis, we have a world founded on the part truths of an inferior cosmic Intelligence in which all is half-truth, half-error. . . . All in the consciousness of this creation is either limited or else perverted by separation from the integral Light; even the Truth it perceives is only a half-knowledge. Therefore it is called the Ignorance.” The Mother

". . . all ignorance is a penumbra which environs an orb of knowledge . . . .”The Life Divine

"This world is not really created by a blind force of Nature: even in the Inconscient the presence of the supreme Truth is at work; there is a seeing Power behind it which acts infallibly and the steps of the Ignorance itself are guided even when they seem to stumble; for what we call the Ignorance is a cloaked Knowledge, a Knowledge at work in a body not its own but moving towards its own supreme self-discovery.” Essays in Philosophy and Yoga

"Knowledge is no doubt the knowledge of the One, the realisation of the Being; Ignorance is a self-oblivion of Being, the experience of separateness in the multiplicity and a dwelling or circling in the ill-understood maze of becomings: . . . .” The Life Divine*


Immanent and Transient Activity: In logic, the activity of the mind which produces no effect upon the object of knowledge is called immanent, that which does have such an effect is called transient (or transitive). According to Kant, the immanent use of the understanding is valid, since it deals only with subject-matter furnished by the senses, while the transcendent effort to conceive of things as they are in themselves is illegitimate. In Christian theology, Jesus was created by an immanent act, and the world by a transient, act. -- J.K.F.

individual ::: “But what do we mean by the individual? What we usually call by that name is a natural ego, a device of Nature which holds together her action in the mind and body. This ego has to be extinguished, otherwise there is no complete liberation possible; but the individual self or soul is not this ego. The individual soul is the spiritual being which is sometimes described as an eternal portion of the Divine, but can also be described as the Divine himself supporting his manifestation as the Many. This is the true spiritual individual which appears in its complete truth when we get rid of the ego and our false separative senseof individuality, realise our oneness with the transcendent and cosmic Divine and with all beings.” Letters on Yoga

In Kant: Whatever enters into the structure of actual experience. Thus, the categories are constitutive of knowledge of nature because they are necessary conditions of any experience or knowledge whatever. In contrast, the transcendent Ideas (God, the total Cosmos, and the immortal Soul) are not constitutive of anything, since they do not serve to define or compose real objects, and must be restricted to a regulative and speculative use. See Crit. of Pure Reason, Transc. Dialectic, Bk. II, ch. II, Sec. 8. -- O.F.K.

In orthodox Buddhism it does mean a disintegration, not of the soul — for that does not exist — but of a mental compound or stream of associations or samskaras which we mistake for our self. In illusionist Vedanta it means not a disintegration but a disappearance of a false and unreal individual self into the one real Self or Brahman j it is the idea and experience of indivi- duality that so disappears and ceases — we may say a false light that is extinguished {nirvana) in the true Light. In spiritual experience it is sometimes the loss of all sense of individuality in a boundless cosmic consciousness ; what was the individual remains only as a centre or a channel for the flow of a cosmic consciousness and cosmic force and action. Or it may be the experience of the loss of individuality in a transcendent being and consciousness in which the sense of the cosmos as well as the individual disappears. Or again, it may be in a transcend- ence which is aware of and supports the cosmic action. But what do we mean by the individual ? What we usually call by that name is a natural ego, a device of nature which holds together her action in the mind and body. This ego has to be extinguished, otherwise there is no complete liberation possible ; but the individual self is not this ego. The individual soul Is a spiritual being which is sometimes described as an eternal por- tion of the Divine but can also be described as the Divine him- self supporting his manifestation as the Many. This is the true spiritual individual which appears in its complete truth when we get rid of the ego and our false separative sense of individuality, realise our oneness with the transcendent and cosmic Divine and with all beings. It is this which makes possible the Divine Life.

Integral Yoga ::: The integral Yoga is that which, having found the Transcendent, can return upon the universe and possess it, retaining the power freely to descend as well as ascend the great stair of existence.
   Ref: CWSA Vol. 23-24, Page: 18-19


INTEGRAL YOGA ::: This yoga accepts the value of cosmic existence and holds it to be a reality; its object is to enter into a higher Truth-Consciousness or Divine Supramental Consciousness in which action and creation are the expression not of ignorance and imperfection, but of the Truth, the Light, the Divine Ānanda. But for that, the surrender of the mortal mind, life and body to the Higher Consciousnessis indispensable, since it is too difficult for the mortal human being to pass by its own effort beyond mind to a Supramental Consciousness in which the dynamism is no longer mental but of quite another power. Only those who can accept the call to such a change should enter into this yoga.

Aim of the Integral Yoga ::: It is not merely to rise out of the ordinary ignorant world-consciousness into the divine consciousness, but to bring the supramental power of that divine consciousness down into the ignorance of mind, life and body, to transform them, to manifest the Divine here and create a divine life in Matter.

Conditions of the Integral Yoga ::: This yoga can only be done to the end by those who are in total earnest about it and ready to abolish their little human ego and its demands in order to find themselves in the Divine. It cannot be done in a spirit of levity or laxity; the work is too high and difficult, the adverse powers in the lower Nature too ready to take advantage of the least sanction or the smallest opening, the aspiration and tapasyā needed too constant and intense.

Method in the Integral Yoga ::: To concentrate, preferably in the heart and call the presence and power of the Mother to take up the being and by the workings of her force transform the consciousness. One can concentrate also in the head or between the eye-brows, but for many this is a too difficult opening. When the mind falls quiet and the concentration becomes strong and the aspiration intense, then there is the beginning of experience. The more the faith, the more rapid the result is likely to be. For the rest one must not depend on one’s own efforts only, but succeed in establishing a contact with the Divine and a receptivity to the Mother’s Power and Presence.

Integral method ::: The method we have to pursue is to put our whole conscious being into relation and contact with the Divine and to call Him in to transform Our entire being into His, so that in a sense God Himself, the real Person in us, becomes the sādhaka of the sādhana* as well as the Master of the Yoga by whom the lower personality is used as the centre of a divine transfiguration and the instrument of its own perfection. In effect, the pressure of the Tapas, the force of consciousness in us dwelling in the Idea of the divine Nature upon that which we are in our entirety, produces its own realisation. The divine and all-knowing and all-effecting descends upon the limited and obscure, progressively illumines and energises the whole lower nature and substitutes its own action for all the terms of the inferior human light and mortal activity.

In psychological fact this method translates itself into the progressive surrender of the ego with its whole field and all its apparatus to the Beyond-ego with its vast and incalculable but always inevitable workings. Certainly, this is no short cut or easy sādhana. It requires a colossal faith, an absolute courage and above all an unflinching patience. For it implies three stages of which only the last can be wholly blissful or rapid, - the attempt of the ego to enter into contact with the Divine, the wide, full and therefore laborious preparation of the whole lower Nature by the divine working to receive and become the higher Nature, and the eventual transformation. In fact, however, the divine strength, often unobserved and behind the veil, substitutes itself for the weakness and supports us through all our failings of faith, courage and patience. It” makes the blind to see and the lame to stride over the hills.” The intellect becomes aware of a Law that beneficently insists and a Succour that upholds; the heart speaks of a Master of all things and Friend of man or a universal Mother who upholds through all stumblings. Therefore this path is at once the most difficult imaginable and yet in comparison with the magnitude of its effort and object, the most easy and sure of all.

There are three outstanding features of this action of the higher when it works integrally on the lower nature. In the first place, it does not act according to a fixed system and succession as in the specialised methods of Yoga, but with a sort of free, scattered and yet gradually intensive and purposeful working determined by the temperament of the individual in whom it operates, the helpful materials which his nature offers and the obstacles which it presents to purification and perfection. In a sense, therefore, each man in this path has his own method of Yoga. Yet are there certain broad lines of working common to all which enable us to construct not indeed a routine system, but yet some kind of Shastra or scientific method of the synthetic Yoga.

Secondly, the process, being integral, accepts our nature such as it stands organised by our past evolution and without rejecting anything essential compels all to undergo a divine change. Everything in us is seized by the hands of a mighty Artificer and transformed into a clear image of that which it now seeks confusedly to present. In that ever-progressive experience we begin to perceive how this lower manifestation is constituted and that everything in it, however seemingly deformed or petty or vile, is the more or less distorted or imperfect figure of some elements or action in the harmony of the divine Nature. We begin to understand what the Vedic Rishis meant when they spoke of the human forefathers fashioning the gods as a smith forges the crude material in his smithy.

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

Key-methods ::: The way to devotion and surrender. It is the psychic movement that brings the constant and pure devotion and the removal of the ego that makes it possible to surrender.

The way to knowledge. Meditation in the head by which there comes the opening above, the quietude or silence of the mind and the descent of peace etc. of the higher consciousness generally till it envelops the being and fills the body and begins to take up all the movements.
Yoga by works ::: Separation of the Purusha from the Prakriti, the inner silent being from the outer active one, so that one has two consciousnesses or a double consciousness, one behind watching and observing and finally controlling and changing the other which is active in front. The other way of beginning the yoga of works is by doing them for the Divine, for the Mother, and not for oneself, consecrating and dedicating them till one concretely feels the Divine Force taking up the activities and doing them for one.

Object of the Integral Yoga is to enter into and be possessed by the Divine Presence and Consciousness, to love the Divine for the Divine’s sake alone, to be tuned in our nature into the nature of the Divine, and in our will and works and life to be the instrument of the Divine.

Principle of the Integral Yoga ::: The whole principle of Integral Yoga is to give oneself entirely to the Divine alone and to nobody else, and to bring down into ourselves by union with the Divine Mother all the transcendent light, power, wideness, peace, purity, truth-consciousness and Ānanda of the Supramental Divine.

Central purpose of the Integral Yoga ::: Transformation of our superficial, narrow and fragmentary human way of thinking, seeing, feeling and being into a deep and wide spiritual consciousness and an integrated inner and outer existence and of our ordinary human living into the divine way of life.

Fundamental realisations of the Integral Yoga ::: The psychic change so that a complete devotion can be the main motive of the heart and the ruler of thought, life and action in constant union with the Mother and in her Presence. The descent of the Peace, Power, Light etc. of the Higher Consciousness through the head and heart into the whole being, occupying the very cells of the body. The perception of the One and Divine infinitely everywhere, the Mother everywhere and living in that infinite consciousness.

Results ::: First, an integral realisation of Divine Being; not only a realisation of the One in its indistinguishable unity, but also in its multitude of aspects which are also necessary to the complete knowledge of it by the relative consciousness; not only realisation of unity in the Self, but of unity in the infinite diversity of activities, worlds and creatures.

Therefore, also, an integral liberation. Not only the freedom born of unbroken contact of the individual being in all its parts with the Divine, sāyujya mukti, by which it becomes free even in its separation, even in the duality; not only the sālokya mukti by which the whole conscious existence dwells in the same status of being as the Divine, in the state of Sachchidananda ; but also the acquisition of the divine nature by the transformation of this lower being into the human image of the divine, sādharmya mukti, and the complete and final release of all, the liberation of the consciousness from the transitory mould of the ego and its unification with the One Being, universal both in the world and the individual and transcendentally one both in the world and beyond all universe.

By this integral realisation and liberation, the perfect harmony of the results of Knowledge, Love and Works. For there is attained the complete release from ego and identification in being with the One in all and beyond all. But since the attaining consciousness is not limited by its attainment, we win also the unity in Beatitude and the harmonised diversity in Love, so that all relations of the play remain possible to us even while we retain on the heights of our being the eternal oneness with the Beloved. And by a similar wideness, being capable of a freedom in spirit that embraces life and does not depend upon withdrawal from life, we are able to become without egoism, bondage or reaction the channel in our mind and body for a divine action poured out freely upon the world.

The divine existence is of the nature not only of freedom, but of purity, beatitude and perfection. In integral purity which shall enable on the one hand the perfect reflection of the divine Being in ourselves and on the other the perfect outpouring of its Truth and Law in us in the terms of life and through the right functioning of the complex instrument we are in our outer parts, is the condition of an integral liberty. Its result is an integral beatitude, in which there becomes possible at once the Ānanda of all that is in the world seen as symbols of the Divine and the Ānanda of that which is not-world. And it prepares the integral perfection of our humanity as a type of the Divine in the conditions of the human manifestation, a perfection founded on a certain free universality of being, of love and joy, of play of knowledge and of play of will in power and will in unegoistic action. This integrality also can be attained by the integral Yoga.

Sādhanā of the Integral Yoga does not proceed through any set mental teaching or prescribed forms of meditation, mantras or others, but by aspiration, by a self-concentration inwards or upwards, by a self-opening to an Influence, to the Divine Power above us and its workings, to the Divine Presence in the heart and by the rejection of all that is foreign to these things. It is only by faith, aspiration and surrender that this self-opening can come.

The yoga does not proceed by upadeśa but by inner influence.

Integral Yoga and Gita ::: The Gita’s Yoga consists in the offering of one’s work as a sacrifice to the Divine, the conquest of desire, egoless and desireless action, bhakti for the Divine, an entering into the cosmic consciousness, the sense of unity with all creatures, oneness with the Divine. This yoga adds the bringing down of the supramental Light and Force (its ultimate aim) and the transformation of the nature.

Our yoga is not identical with the yoga of the Gita although it contains all that is essential in the Gita’s yoga. In our yoga we begin with the idea, the will, the aspiration of the complete surrender; but at the same time we have to reject the lower nature, deliver our consciousness from it, deliver the self involved in the lower nature by the self rising to freedom in the higher nature. If we do not do this double movement, we are in danger of making a tamasic and therefore unreal surrender, making no effort, no tapas and therefore no progress ; or else we make a rajasic surrender not to the Divine but to some self-made false idea or image of the Divine which masks our rajasic ego or something still worse.

Integral Yoga, Gita and Tantra ::: The Gita follows the Vedantic tradition which leans entirely on the Ishvara aspect of the Divine and speaks little of the Divine Mother because its object is to draw back from world-nature and arrive at the supreme realisation beyond it.

The Tantric tradition leans on the Shakti or Ishvari aspect and makes all depend on the Divine Mother because its object is to possess and dominate the world-nature and arrive at the supreme realisation through it.

This yoga insists on both the aspects; the surrender to the Divine Mother is essential, for without it there is no fulfilment of the object of the yoga.

Integral Yoga and Hatha-Raja Yogas ::: For an integral yoga the special methods of Rajayoga and Hathayoga may be useful at times in certain stages of the progress, but are not indispensable. Their principal aims must be included in the integrality of the yoga; but they can be brought about by other means. For the methods of the integral yoga must be mainly spiritual, and dependence on physical methods or fixed psychic or psychophysical processes on a large scale would be the substitution of a lower for a higher action. Integral Yoga and Kundalini Yoga: There is a feeling of waves surging up, mounting to the head, which brings an outer unconsciousness and an inner waking. It is the ascending of the lower consciousness in the ādhāra to meet the greater consciousness above. It is a movement analogous to that on which so much stress is laid in the Tantric process, the awakening of the Kundalini, the Energy coiled up and latent in the body and its mounting through the spinal cord and the centres (cakras) and the Brahmarandhra to meet the Divine above. In our yoga it is not a specialised process, but a spontaneous upnish of the whole lower consciousness sometimes in currents or waves, sometimes in a less concrete motion, and on the other side a descent of the Divine Consciousness and its Force into the body.

Integral Yoga and other Yogas ::: The old yogas reach Sachchidananda through the spiritualised mind and depart into the eternally static oneness of Sachchidananda or rather pure Sat (Existence), absolute and eternal or else a pure Non-exist- ence, absolute and eternal. Ours having realised Sachchidananda in the spiritualised mind plane proceeds to realise it in the Supramcntal plane.

The suprcfhe supra-cosmic Sachchidananda is above all. Supermind may be described as its power of self-awareness and W’orld- awareness, the world being known as within itself and not out- side. So to live consciously in the supreme Sachchidananda one must pass through the Supermind.

Distinction ::: The realisation of Self and of the Cosmic being (without which the realisation of the Self is incomplete) are essential steps in our yoga ; it is the end of other yogas, but it is, as it were, the beginning of outs, that is to say, the point where its own characteristic realisation can commence.

It is new as compared with the old yogas (1) Because it aims not at a departure out of world and life into Heaven and Nir- vana, but at a change of life and existence, not as something subordinate or incidental, but as a distinct and central object.

If there is a descent in other yogas, yet it is only an incident on the way or resulting from the ascent — the ascent is the real thing. Here the ascent is the first step, but it is a means for the descent. It is the descent of the new coosdousness attain- ed by the ascent that is the stamp and seal of the sadhana. Even the Tantra and Vaishnavism end in the release from life ; here the object is the divine fulfilment of life.

(2) Because the object sought after is not an individual achievement of divine realisation for the sake of the individual, but something to be gained for the earth-consciousness here, a cosmic, not solely a supra-cosmic acbievement. The thing to be gained also is the bringing of a Power of consciousness (the Supramental) not yet organised or active directly in earth-nature, even in the spiritual life, but yet to be organised and made directly active.

(3) Because a method has been preconized for achieving this purpose which is as total and integral as the aim set before it, viz., the total and integral change of the consciousness and nature, taking up old methods, but only as a part action and present aid to others that are distinctive.

Integral Yoga and Patanjali Yoga ::: Cilia is the stuff of mixed mental-vital-physical consciousness out of which arise the movements of thought, emotion, sensation, impulse etc.

It is these that in the Patanjali system have to be stilled altogether so that the consciousness may be immobile and go into Samadhi.

Our yoga has a different function. The movements of the ordinary consciousness have to be quieted and into the quietude there has to be brought down a higher consciousness and its powers which will transform the nature.


Lha ::: In respect to some Tibetan Buddhist traditions' view of the soul, this is the Causal and higher Mental Body and the sheath of self corresponding to the transcendental and truly transpersonal.

Madhav: “The manifestation of the One as the Individual, the Universal and the Transcendent: it is triple act of self-revelation.” The Book of the Divine Mother

mandala. (T. dkyil 'khor; C. mantuluo; J. mandara; K. mandara 曼荼羅). In Sanskrit, lit. "circle"; a polysemous term, best known for its usage in tantric Buddhism as a type of "circular diagram." Employed widely throughout South, East, and Central Asia, mandala are highly flexible in form, function, and meaning. The core concept of mandala originates from the Sanskrit meaning "circle," where a boundary is demarcated and increasing significance is accorded to areas closer to the center; the Tibetan translation (dkyil 'khor) "center periphery" emphasizes this general scheme. In certain contexts, mandalas can have the broad sense of referring to circular objects ("mandala of the moon") or a complete collection of constituent parts ("mandala of the universe"). This latter denotation is found in Tibetan Buddhism, where a symbolic representation of the universe is offered to buddhas and bodhisattvas as a means of accumulating merit, especially as a preliminary practice (SNGON 'GRO). Mandalas may have begun as a simple circle drawn on the ground as part of a ritual ceremony, especially for consecration, initiation, or protection. In its developed forms, a mandala is viewed as the residential palace for a primary deity-located at the center-surrounded by an assembly of attendant deities. This portrayal may be considered either a symbolic representation or the actual residence; it may be mentally imagined or physically constructed. The latter constitutes a significant and highly developed contribution to the sacred arts of many Asian cultures. Mandalas are often depicted two dimensionally by a pattern of basic geometric shapes and are most commonly depicted in paint or colored powders. These are thought of almost as architectural floor plans, schematic representations viewed from above of elaborate three-dimensional structures, mapping an ideal cosmos where every element has a symbolic meaning dependent upon the ritual context. Mandalas are occasionally fashioned in three dimensions from bronze or wood, with statues of deities situated in the appropriate locations. When used in a private setting, such as in the Buddhist visualization meditation of deity yoga (DEVATĀYOGA), the practitioner imagines the entire universe as purified and transformed into the transcendent mandala-often identifying himself or herself with the form of the main deity at the center. In other practices, the mandala is visualized within the body, populated by deities at specific locations. In public rituals, including tantric initiations and consecration ceremonies, a central mandala can be used as a common basis for the participation of many individuals, who are said to enter the mandala. The mandala is also understood as a special locus of divine power, worthy of ritual worship and which may confer "blessings" upon devotees. Religious monuments (BOROBUDUR in Java), institutions (BSAM YAS monastery in Tibet), and even geographical locations (WUTAISHAN in China) are often understood as mandalas. Mandalas have also entered the popular vocabulary of the West. Swiss psychologist Carl Jung developed theories of cognition incorporating mandalas as an analytical model. The fourteenth DALAI LAMA has used the KĀLACAKRA mandala as a means of spreading a message of peace throughout the world. See also KONGoKAI; TAIZoKAI.

master of Existence ::: Sri Aurobindo: "I am here with thee in thy chariot of battle revealed as the Master of Existence within and without thee and I repeat the absolute assurance, the infallible promise that I will lead thee to myself through and beyond all sorrow and evil. Whatever difficulties and perplexities arise, be sure of this that I am leading thee to a complete divine life in the universal and an immortal existence in the transcendent Spirit.” Essays on the Gita

Master ::: “The Master and Mover of our works is the One, the Universal and Supreme, the Eternal and Infinite. He is the transcendent unknown or unknowable Absolute, the unexpressed and unmanifested Ineffable above us; but he is also the Self of all beings, the Master of all worlds, transcending all worlds, the Light and the Guide, the All-Beautiful and All-Blissful, the Beloved and the Lover. He is the Cosmic Spirit and all-creating Energy around us; he is the Immanent within us. All that is is he, and he is the More than all that is, and we ourselves, though we know it not, are being of his being, force of his force, conscious with a consciousness derived from his; even our mortal existence is made out of his substance and there is an immortal within us that is a spark of the Light and Bliss that are for ever. No matter whether by knowledge, works, love or any other means, to become aware of this truth of our being, to realise it, to make it effective here or elsewhere is the object of all Yoga.” The Life Divine

murti. ::: embodiment; an image that expresses a divine spirit; a god-aspect; a representation of a divinity, made usually of stone, wood, or metal, which serves as a means through which a divinity may be worshiped; a statue representing the transcendental "otherness" of the Divine; idol; figure

Natorp, Paul: (1854-1924) Collaborating with Cohen, Natorp applied the transcendental method to an interpretation of Plato, to psychology and to the methodology of the exact sciences. Like Cohen, Natorp really did not contribute to the scientific development of critical philosophy but prepared the way for philosophical mysticism. Cf. Platos Ideenlehre, 1903; Kant u. d. Marburger Schule, 1915. -- J. K.

Nishida Kitaro. (西田幾太郎) (1870-1945). Influential Japanese philosopher of the modern era and founder of what came to be known as the KYOTO SCHOOL, a contemporary school of Japanese philosophy that sought to synthesize ZEN Buddhist thought with modern Western, and especially Germanic, philosophy. Nishida was instrumental in establishing in Japan the discipline of philosophy as practiced in Europe and North America, as well as in exploring possible intersections between European philosophy and such Buddhist ontological notions as the idea of nonduality (ADVAYA). Nishida was born in 1870, just north of Ishikawa prefecture's capital city of Kanazawa. In 1894, he graduated from Tokyo Imperial University with a degree in philosophy and eventually took an appointment at Kyoto University, where he taught from 1910 until his retirement in 1927. At Kyoto University, Nishida attracted a group of students who would later become known collectively as the "Kyoto School." These philosophers addressed an array of philosophical concerns, including metaphysics, ontology, phenomenology, and epistemology, using Western critical methods but in conjunction with Eastern religious concepts. Nishida's influential 1911 publication Zen no kenkyu ("A Study of Goodness") synthesized Zen Buddhist and German phenomenology to explore the unity between the ordinary and the transcendent. He argued that, through "pure experience" (J. junsui keiken), an individual human being is able to come in contact with a limitless, absolute reality that can be described either as God or emptiness (suNYATĀ). In Nishida's treatment, philosophy is subsumed under the broader soteriological quest for individual awakening, and its significance derives from its effectiveness in bringing about this goal of awakening. Other important works by Nishida include Jikaku ni okeru chokkan to hansei ("Intuition and Reflection in Self-Consciousness," 1917), Geijutsu to dotoku ("Art and Morality," 1923), Tetsugaku no konpon mondai ("Fundamental Problems of Philosophy," 1933), and Bashoteki ronri to shukyoteki sekaikan ("The Logic of the Place of Nothingness and the Religious Worldview," 1945). Nishida's Zen no kenkyu also helped lay the foundation for what later became regarded as Nihonjinron, a nationalist discourse that advocated the uniqueness and superiority of the Japanese race. Prominent in Nishida's philosophy is the idea that the Japanese-as exemplified in their exceptional cultivation of Zen, which here can stand for both Zen Buddhism and the homophonous word for "goodness"-are uniquely in tune with this concept of "pure experience." This familiarity, in part influenced by his longtime friend DAISETZ TEITARO SUZUKI, elevates the Japanese race mentally and spiritually above all other races in the world. This view grew in popularity during the era of Japanese colonial expansion and remained strong in some quarters even after the end of World War II. Since at least the 1970s, Nishida's work has been translated and widely read among English-speaking audiences. Beginning in the 1990s, however, his writings have come under critical scrutiny in light of their ties with Nihonjinron and Japanese nationalism.

nisprapaNca. [alt. niḥprapaNca] (P. nippapaNca; T. spros pa dang bral ba; C. buxilun; J. fukeron; K. purhŭiron 不戲論). In Sanskrit, "conceptual nonproliferation" or "absence of superimposition," the transcendent (LOKOTTARA) state of mind that is characteristic of the enlightened noble person (ĀRYA). NisprapaNca refers to the absence of that which is fanciful, imagined, or superfluous, especially in the sense of the absence of a quality that is mistakenly projected onto an object. This false quality is called PRAPANCA, which has the sense of "diffusion" or "expansion," viz., "conceptual proliferation." Such "proliferation" typically takes the form of a chaotic onslaught of thoughts and associations at the conclusion of the apprehension of an object by one of the five sensory consciousnesses. Those thoughts and associations are then objectified, projecting a false reality onto the sense object. Such projections are thus described as operations of ignorance. Reality is free from such elaborations, and wisdom is the state of mind that perceives this reality. The goal of meditation practice is therefore sometimes described as the achievement of a state free from such conceptual proliferation, i.e., nisprapaNca. By systematic attention (YONIsOMANASKĀRA) to the impersonal, conditioned character of sensory experience and through sensory restraint (INDRIYASAMVARA), the tendency to project the notion of a perduring self (ĀTMAN) into the perceptual process is brought to an end. This state of "nonproliferation" frees perception from its subjugation to conceptualization, allowing it to see the things of this world as impersonal causal products that are inevitably impermanent (ANITYA), suffering (DUḤKHA), and nonself (ANĀTMAN), freeing the mind in turn from the attachment to SAMSĀRA. The precise nature of conceptual nonproliferation is defined differently in the various Indian schools. In the Pāli MILINDAPANHA, NĀGASENA explains to the king that the four fruits of stream-enterer (SROTAĀPANNA), once-returner (SAKṚDĀGĀMIN), nonreturner (ANĀGĀMIN), and ARHAT are in fact nippapaNca. In the YOGĀCĀRA school of Mahāyāna Buddhism, nisprapaNca refers to the absence of the misapprehension of sensory objects as separate from the perceiving consciousness, and in the MADHYAMAKA school it refers to the absence of perceiving objects as endowed with SVABHĀVA.

Om (golden) rising to the sky means the cosmic conscious- ness supramentalised and rising towards the transcendent Cons- ciousness.

"Our ego is only a face of the universal being and has no separate existence; our apparent separative individuality is only a surface movement and behind it our real individuality stretches out to unity with all things and upward to oneness with the transcendent Divine Infinity. Thus our ego, which seems to be a limitation of existence, is really a power of infinity; the boundless multiplicity of beings in the world is a result and signal evidence, not of limitation or finiteness, but of that illimitable Infinity.” The Life Divine

“Our ego is only a face of the universal being and has no separate existence; our apparent separative individuality is only a surface movement and behind it our real individuality stretches out to unity with all things and upward to oneness with the transcendent Divine Infinity. Thus our ego, which seems to be a limitation of existence, is really a power of infinity; the boundless multiplicity of beings in the world is a result and signal evidence, not of limitation or finiteness, but of that illimitable Infinity.” The Life Divine

paratpara purusa (Paratpara Purusha) ::: [the purusa higher than the highest, the transcendent, infinite and universal personality.

Pralaya: The dissolution and reabsorption of the universe at the end of a Kalpa (q.v.). This is the transcendental phase of consciousness, the passive phase, the potential period when all manifestations are dormant. (See: Brahma’s night.)

PRAYER. ::: The life of man is a life of wants and needs and therefore of desires, not only in his physical and vital, but in his mental and spiritual being. When he becomes conscious of a greater Power governing the world, he approaches it through prayer for the fulfilment of his needs, for help in his rough journey, for protection and aid in his struggle. Whatever crudi- ties there may be in the ordinary religious approach to God by prayer, and there are many, especially that attitude which ima- gines the Divine as if capable of being propitiated, bribed, flat- tered into acquiescence or indulgence by praise, entreaty and gifts and has often little te^td to the spirit in which he is approached, still this way of turning to the Divine is an essen- tial movement of our religious being and reposes on a universal truth.

The efficacy of prayer is often doubted and prayer itself supposed to be a thing irrational and necessarily superfluous and ineffective. It is true that the universal will executes always its aim and cannot be deflected by egoistic propitiation and entreaty, it is true of the Transcendent who expresses himself in the universal order that, being omniscient, his larger knowledge must foresee the thing to be done and it does not need direction or stimulation by human thought and that the individual's desires are not and cannot be in any world-order the true determining factor. But neither is that order or the execution of the universal will altogether effected by mechanical Law, but by powers and forces of which for human life at least, human will, aspiration and faith are not among the least important. Prayer is only a particular form given to that will, aspiration and faith. Its forms are very often crude and not only childlike, which is in itself no defect, but childish; but still it has a real power and significance. Its power and sense is to put the will, aspiration and faith of man into touch with the divine Will as that of a conscious Being with whom we can enter into conscious and living relations. For our will and aspiration can act either by our own strength and endeavour, which can no doubt be made a thing great and effective whether for lower or higher purposes, -and there are plenty of disciplines which put it forward as the one force to be used, -- or it can act in dependence upon and with subordination to the divine or the universal Will. And this latter way, again, may either look upon that Will as responsive indeed to our aspiration, but almost mechanically, by a sort of law of energy, or at any rate quite impersonally, or else it may look upon it as responding consciously to the divine aspiration and faith of the human soul and consciously bringing to it the help, the guidance, the protection and fruition demanded, yogaksemam vahamyaham. ~ TSOY, SYN

Prayer helps to prepare this relation for us at first on the lower plane even while it is (here consistent with much that is mere egoism and self-delusion; but afterwards we can draw towards the spiritual truth which is behind it. It is not then the givinc of the thing asked for that matters, but the relation itself, the contact of man’s life with God, the conscious interchange.

In spiritual matters and in the seeking of spiritual gains, this conscious relation is a great power; it is a much greater power than our own entirely self-reliant struggle and effort and it brings a fuller spiritual growth and experience. Necessarily, in the end prayer either ceases in the greater thing for which it prepared us, -- in fact the form we call prayer is not itself essential so long as the faith, the will, the aspiration are there, -- or remains only for the joy of the relation. Also its objects, the artha or interest it seeks to realise, become higher and higher until we reach the highest motiveless devotion, which is that of divine love pure and simple without any other demand or longing.

Prayer for others ::: The fact of praying and the attitude it brings, especially unselfish prayer for others, itself opens you to the higher Power, even if there is no corresponding result in the person prayed for. 'Nothing can be positively said about that, for the result must necessarily depend on the persons, whe- ther they arc open or receptive or something in them can res- pond to any Force the prayer brings down.

Prayer must well up from the heart on a crest of emotion or aspiration.

Prayer {Ideal)'. Not prayer insisting on immediate fulfilment, but prayer that is itself a communion of the mind and heart with the Divine*and can have the joy and satisfaction of itself, trusting for fulfilment by the Divine in his own time.


Prayer ::: The life of man is a life of wants and needs and th
   refore of desires, not only in his physical and vital, but in his mental and spiritual being. When he becomes conscious of a greater Power governing the world, he approaches it through prayer for the fulfilment of his needs, for help in his rough journey, for protection and aid in his struggle. Whatever crudities there may be in the ordinary religious approach to God by prayer, and there are many, especially that attitude which imagines the Divine as if capable of being propitiated, bribed, flattered into acquiescence or indulgence by praise, entreaty and gifts and has often little regard to the spirit in which he is approached, still this way of turning to the Divine is an essential movement of our religious being and reposes on a universal truth. The efficacy of prayer is often doubted and prayer itself supposed to be a thing irrational and necessarily superfluous and ineffective. It is true that the universal will executes always its aim and cannot be deflected by egoistic propitiation and entreaty, it is true of the Transcendent who expresses himself in the universal order that being omniscient his larger knowledge must foresee the thing to be done and it does not need direction or stimulation by human thought and that the individual’s desires are not and cannot be in any world-order the true determining factor. But neither is that order or the execution of the universal will altogether effected by mechanical Law, but by powers and forces of which for human life at least human will, aspiration and faith are not among the least important. Prayer is only a particular form given to that will, aspiration and faith. Its forms are very often crude and not only childlike, which is in itself no defect, but childish; but still it has a real power and significance. Its power and sense is to put the will, aspiration and faith of man into touch with the divine Will as that of a conscious Being with whom we can enter into conscious and living relations. For our will and aspiration can act either by our own strength and endeavour, which can no doubt be made a thing great and effective whether for lower or higher purposes,—and there are plenty of disciplines which put it forward as the one force to be used,—or it can act in dependence upon and with subordination to the divine or the universal Will. And this latter way again may either look upon thatWill as responsive indeed to our aspiration, but almost mechanically, by a sort of law of energy, or at any rate quite impersonally, or else it may look upon it as responding consciously to the divine aspiration and faith of the human soul and consciously bringing to it the help, the guidance, the protection and fruition demanded. Prayer helps to prepare this relation for us at first on the lower plane even while it is there consistent with much that is mere egoism and self-delusion; but afterwards we can draw towards the spiritual truth which is behind it. It is not then the giving of the thing asked for that matters, but the relation itself, the contact of man’s life with God, the conscious interchange. In spiritual matters and in the seeking of spiritual gains, this conscious relation is a great power; it is a much greater power than our own entirely self-reliant struggle and effort and it brings a fuller spiritual growth and experience. Necessarily in the end prayer either ceases in the greater thing for which it prepared us, —in fact the form we call prayer is not itself essential so long as the faith, the will, the aspiration are there,—or remains only for the joy of the relation. Also its objects, the artha or interest it seeks to realise, become higher and higher until we reach the highest motiveless devotion, which is that of divine love pure and simple without any other demand or longing.
   Ref: CWSA Vol. 23-24, Page: 566-67-68


Process of Yoga ::: The process of Yoga is a turning of the human soul from the egoistic state of consciousness absorbed in the outward appearances and attractions of things to a higher state in which the Transcendent and Universal can pour itself into the individual mould and transform it.
   Ref: CWSA Vol. 23-24, Page: 58


realisation ::: the reception in the consciousness and the establishment there of the fundamental truths of the Divine; the making real to ourselves and in ourselves of the Self, the transcendent and universal Divine.

real, the ::: Sri Aurobindo: " From our ascending point of view we may say that the Real is behind all that exists; it expresses itself intermediately in an Ideal which is a harmonised truth of itself; the Ideal throws out a phenomenal reality of variable conscious-being which, inevitably drawn towards its own essential Reality, tries at last to recover it entirely whether by a violent leap or normally through the Ideal which put it forth. It is this that explains the imperfect reality of human existence as seen by the Mind, the instinctive aspiration in the mental being towards a perfectibility ever beyond itself, towards the concealed harmony of the Ideal, and the supreme surge of the spirit beyond the ideal to the transcendental.” *The Life Divine

Renwang jing. (J. Ninnogyo; K. Inwang kyong 仁王經). In Chinese, "Scripture for Humane Kings"; an influential indigenous Chinese scripture (see APOCRYPHA), known especially for its role in "state protection Buddhism" (HUGUO FOJIAO) and for its comprehensive outline of the Buddhist path of practice (MĀRGA). Its full title (infra) suggests that the scripture belongs to the "perfection of wisdom" (PRAJNĀPĀRAMITĀ) genre of literature, but it includes also elements drawn from both the YOGĀCĀRA and TATHĀGATAGARBHA traditions. The text's audience and interlocutors are not the typical sRĀVAKAs and BODHISATTVAs but instead kings hailing from the sixteen ancient regions of India, who beseech the Buddha to speak this sutra in order to protect both their states and their subjects from the chaos attending the extinction of the dharma (MOFA; SADDHARMAVIPRALOPA). By having kings rather than spiritual mentors serve as the interlocutors, the scripture thus focuses on those qualities thought to be essential to governing a state founded on Buddhist principles. The text's concepts of authority, the path, and the world draw analogies with the "humane kings" of this world who serve and venerate the transcendent monks and bodhisattvas. The service and worship rendered by the kings turns them into bodhisattvas, while the soteriological vocation of the monks and bodhisattvas conversely renders them kings. Thus, the relationship between the state and the religion is symbiotic. The sutra is now generally presumed to be an indigenous Chinese scripture that was composed to buttress imperial authority by exalting the benevolent ruler as a defender of the dharma. The Renwang jing is also known for including the ten levels of faith (sRADDHĀ) as a preliminary stage of the Buddhist path prior to the arousal of the thought of enlightenment (BODHICITTOTPĀDA). It is one of a number of Chinese Buddhist apocrypha that seek to provide a comprehensive elaboration of all fifty-two stages of the path, including the PUSA YINGLUO BENYE JING and the YUANJUE JING. The Renwang jing is not known in Sanskrit sources, but there are two recensions of the Chinese text. The first, Renwang bore boluomi jing, is purported to have been translated by KUMĀRAJĪVA and is dated to c. 402, and the latter, titled Renwang huguo bore boluomiduo jing, is attributed to AMOGHAVAJRA and dated to 765. The Amoghavajra recension is based substantially on the Kumārajīva text, but includes additional teachings on MAndALA, MANTRA, and DHĀRAnĪ, additions that reflect Amoghavajra's place in the Chinese esoteric Buddhist tradition. Furthermore, because Amoghavajra was an advisor to three Tang-dynasty rulers, his involvement in contemporary politics may also have helped to shape the later version. Chinese scriptural catalogues (JINGLU) were already suspicious about the authenticity of the Renwang jing as least as early as Fajing's 594 Zhongjing mulu; Fajing lists the text together with twenty-one other scriptures of doubtful authenticity (YIJING), because its content and diction do not resemble those of the ascribed translator. Modern scholars have also recognized these content issues. One of the more egregious examples is the RENWANG JING's reference to four different perfection of wisdom (prajNāpāramitā) sutras that the Buddha is said to have proclaimed; two of the sutras listed are, however, simply different Chinese translations of the same text, the PANCAVIMsATISĀHASRIKĀPRAJNĀPĀRAMITĀSuTRA, a blunder that an Indian author could obviously not have committed. Another example is the scripture's discussion of a three-truth SAMĀDHI (sandi sanmei), in which these three types of concentrations are named worldly truth (shidi), authentic truth (zhendi), and supreme-meaning truth (diyiyidi). This schema is peculiar, and betrays its Chinese origins, because "authentic truth" and "supreme-meaning truth" are actually just different Chinese renderings of the same Sanskrit term, PARAMĀTHASATYA. Based on other internal evidence, scholars have dated the composition of the sutra to sometime around the middle of the fifth century. Whatever its provenance, the text is ultimately reclassified as an authentic translation in the 602 catalogue Zongjing mulu by Yancong and continues to be so listed in all subsequent East Asian catalogues. See also APOCRYPHA; SANDI.

sakti (para shakti; parâshakti) ::: higher Power; the supreme sakti of paramesvara, "the transcendent Mother" of whom the mahasakti on each plane is "the cosmic Soul and Personality" (same as adya parasakti).

Sat: Sanskrit for Pure Being. The active emanation of the transcendental aspect of the Ultimate Principle.

"shadows", and ru ::: means "He who disperses them"&

shana; Krishnadarshan) ::: the vision of Kr.s.n.a, the para purus.a or purus.ottama, seen in relation to the world as the transcendent and universal anandamaya purus.a and isvara who is "not only the origin and spiritual container, but the spiritual inhabitant in all forces, in all things and in all beings, and not only the inhabitant but . . . himself all energies and forces, all things and all beings", a form of darsana regarded as the highest bhava of brahmadarsana or as . a distinct darsana related to isvaradarsana. The three intensities of Kr.s.n.adarsana in human beings (applicable with modifications to all things and beings) are described in the entry of 30 May 1915 as (1) "Krishna seen behind the human mask" (distinguished from the preliminary stage, "Krishna sensed behind the disguise"), (2)"Krishna seen in the human being", and (3) "The human being seen in Krishna" (with three degrees of the third intensity, the vision of sarvamaya, anantagun.amaya and anandamaya Kr.s.n.a), leading to the consummation: "The human being = Krishna".

Shechinah is equivalent to Devamatri or Aditi — mother of the gods; to Vach; the music of the spheres of Pythagoras; and the Holy Ghost in the Christian Trinity. Shechinah is always regarded as feminine in the Qabbalah, “And so it is considered in the exoteric Puranas, for Shekinah is no more than Sakti — the female double or lining of any god, in such case. And so it was with the early Christians whose Holy Spirit, was feminine, as Sophia was with the Gnostics. But in the transcendental Chaldean Kabala or ‘Book of Numbers,’ ‘Shekinah’ is sexless, and the purest abstraction, a State, like Nirvana, not subject or object or anything except an absolute Presence.

. s.n.a-Narayan.a (Krishna-Narayana; Krishna Narayana) ::: Kr.s.n.a, the supreme Being (para purus.a), seen revealing himself as Narayan.a,"the God in man who is also the Lord in the universe"; a bhava of brahmadarsana in which Kr.s.n.a is perceived as "the Purushottama, the supreme Divinity who becomes manifest within us as Narayana,Lord of all our being and action seated secret in our hearts for ever", regarded as superior to a vision of the universal Narayan.a not accompanied by a sense of the transcendental personality of Kr.s.n.a.

Sovev Kol Almin (&

Sri Aurobindo: "But what do we mean by the individual? What we usually call by that name is a natural ego, a device of Nature which holds together her action in the mind and body. This ego has to be extinguished, otherwise there is no complete liberation possible; but the individual self or soul is not this ego. The individual soul is the spiritual being which is sometimes described as an eternal portion of the Divine, but can also be described as the Divine himself supporting his manifestation as the Many. This is the true spiritual individual which appears in its complete truth when we get rid of the ego and our false separative sense of individuality, realise our oneness with the transcendent and cosmic Divine and with all beings.” *Letters on Yoga

Sri Aurobindo: "The Master and Mover of our works is the One, the Universal and Supreme, the Eternal and Infinite. He is the transcendent unknown or unknowable Absolute, the unexpressed and unmanifested Ineffable above us; but he is also the Self of all beings, the Master of all worlds, transcending all worlds, the Light and the Guide, the All-Beautiful and All-Blissful, the Beloved and the Lover. He is the Cosmic Spirit and all-creating Energy around us; he is the Immanent within us. All that is is he, and he is the More than all that is, and we ourselves, though we know it not, are being of his being, force of his force, conscious with a consciousness derived from his; even our mortal existence is made out of his substance and there is an immortal within us that is a spark of the Light and Bliss that are for ever. No matter whether by knowledge, works, love or any other means, to become aware of this truth of our being, to realise it, to make it effective here or elsewhere is the object of all Yoga.” *The Life Divine

  Sri Aurobindo: "Vishnu the all-pervading, the cosmic Deity, the Lover and Friend of our souls, the Lord of the transcendent existence and the transcendent delight.” *The Secret of the Veda

Sri Aurobindo: “Vishnu the all-pervading, the cosmic Deity, the Lover and Friend of our souls, the Lord of the transcendent existence and the transcendent delight.” The Secret of the Veda

tapas ::: "concentration of power of consciousness"; will-power; the force that acts through aisvarya, isita and vasita, or the combination of these siddhis of power themselves, sometimes listed as the fourth of five members of the vijñana catus.t.aya; the divine force of action into which rajas is transformed in the liberation (mukti) of the nature from the trigun.a of the lower prakr.ti, a power "which has no desire because it exercises a universal possession and a spontaneous Ananda .. of its movements"; the force manifested by an aspect of daivi prakr.ti (see Mahakali tapas, Mahasarasvati tapas); (also called cit-tapas)"infinite conscious energy", the principle that is the basis of tapoloka; limited mental will and power. Tapas is "the will of the transcendent spirit who creates the universal movement, of the universal spirit who supports and informs it, of the free individual spirit who is the soul centre of its multiplicities. . . . But the moment the individual soul leans away from the universal and transcendent truth of its being, . . . that will changes its character: it becomes an effort, a straining". tapas ananda

Tapas is the will of the transcendent spirit who creates the universal movement, of the universal spirit who supports and informs it, of the free individual spirit who is the soul centre of its multiplicities. It is one will, free in all these at once, comprehensive, harmonious, unified; we find it, when we live and act in the spirit, to be an effortless and desireless, a spontaneous and illumined, a self-fulfilling and self-possessing, a satisfied and blissful will of the spiritual delight of being.
   Ref: CWSA Vol. 23-24, Page: 675-76


Tehmi: “The Holy Ghost is pure being, the Immanent, the Father is the transcendent, and the son is cosmic.”

“The cosmic consciousness has many levels—the cosmic physical, the cosmic vital, the cosmic Mind, and above the higher planes of cosmic Mind there is the Intuition and above that the overmind and still above that the supermind where the Transcendental begins. In order to live in the Intuition plane (not merely to receive intuitions), one has to live in the cosmic consciousness because there the cosmic and individual run into each other as it were, and the mental separation between them is already broken down, so nobody can reach there who is still in the separative ego.” Letters on Yoga

The Divine appears to us here in one view as an equal, inactive and impersonal Witness Spirit, an immobile consenting Purusha not bound by quality or Space or Time, whose support or sanction is given impartially to the play of all action and energies which the transcendent Will has once permitted and authorised to fulfil themselves in the cosmos. This Witness Spirit, this immobile Self in things, seems to will nothing and determine nothing; yet we become aware that his very passivity, his silent presence compels all things to travel even in their ignorance towards a divine goal and attracts through division towards a yet unrealised oneness. Yet no supreme infallible Divine Will seems to be there, only a widely deployed Cosmic Energy or a mechanical executive Process, Prakriti.
   Ref: CWSA Vol. 23-24, Page: 432


:::   "The efficacy of prayer is often doubted and prayer itself supposed to be a thing irrational and necessarily superfluous and ineffective. It is true that the universal will executes always its aim and cannot be deflected by egoistic propitiation and entreaty, it is true of the Transcendent who expresses himself in the universal order that being omniscient his larger knowledge must foresee the thing to be done and it does not need direction or stimulation by human thought and that the individual"s desires are not and cannot be in any world-order the true determining factor. But neither is that order or the execution of the universal will altogether effected by mechanical Law, but by powers and forces of which for human life at least human will, aspiration and faith are not among the least important.

“The efficacy of prayer is often doubted and prayer itself supposed to be a thing irrational and necessarily superfluous and ineffective. It is true that the universal will executes always its aim and cannot be deflected by egoistic propitiation and entreaty, it is true of the Transcendent who expresses himself in the universal order that being omniscient his larger knowledge must foresee the thing to be done and it does not need direction or stimulation by human thought and that the individual’s desires are not and cannot be in any world-order the true determining factor. But neither is that order or the execution of the universal will altogether effected by mechanical Law, but by powers and forces of which for human life at least human will, aspiration and faith are not among the least important. The Synthesis of Yoga

::: "The Gods, as has already been said, are in origin and essence permanent Emanations of the Divine put forth from the Supreme by the Transcendent Mother, the Adya Shakti; in their cosmic action they are Powers and Personalities of the Divine each with his independent cosmic standing, function and work in the universe. They are not impersonal entities but cosmic Personalities, although they can and do ordinarily veil themselves behind the movement of impersonal forces.” Letters on Yoga

“The Gods, as has already been said, are in origin and essence permanent Emanations of the Divine put forth from the Supreme by the Transcendent Mother, the Adya Shakti; in their cosmic action they are Powers and Personalities of the Divine each with his independent cosmic standing, function and work in the universe. They are not impersonal entities but cosmic Personalities, although they can and do ordinarily veil themselves behind the movement of impersonal forces.” Letters on Yoga

". . . the individual is a self-expression of the universal and the transcendent. . . .” The Life Divine

“… the individual is a self-expression of the universal and the transcendent….” The Life Divine

::: "The Lord of Beings is that which is conscious in the conscious being, but he is also the Conscious in inconscient things, the One who is master and in control of the many that are passive in the hands of Force-Nature. He is the Timeless and Time; he is Space and all that is in Space; he is Causality and the cause and the effect: He is the thinker and his thought, the warrior and his courage, the gambler and his dice-throw. All realities and all aspects and all semblances are the Brahman; Brahman is the Absolute, the transcendent and incommunicable, the Supracosmic Existence that sustains the cosmos, the Cosmic Self that upholds all beings, but It is too the self of each individual: the soul or psychic entity is an eternal portion of the Ishwara; it is his supreme Nature or Consciousness-Force that has become the living being in a world of living beings. The Brahman alone is, and because of It all are, for all are the Brahman; this Reality is the reality of everything that we see in Self and Nature. Brahman, the Ishwara, is all this by his Yoga-Maya, by the power of his Consciousness-Force put out in self-manifestation: he is the Conscious Being, Soul, Spirit, Purusha, and it is by his Nature, the force of his conscious self-existence that he is all things; he is the Ishwara, the omniscient and omnipotent All-ruler, and it is by his Shakti, his conscious Power, that he manifests himself in Time and governs the universe.” The Life Divine*

“The Lord of Beings is that which is conscious in the conscious being, but he is also the Conscious in inconscient things, the One who is master and in control of the many that are passive in the hands of Force-Nature. He is the Timeless and Time; he is Space and all that is in Space; he is Causality and the cause and the effect: He is the thinker and his thought, the warrior and his courage, the gambler and his dice-throw. All realities and all aspects and all semblances are the Brahman; Brahman is the Absolute, the transcendent and incommunicable, the Supracosmic Existence that sustains the cosmos, the Cosmic Self that upholds all beings, but It is too the self of each individual: the soul or psychic entity is an eternal portion of the Ishwara; it is his supreme Nature or Consciousness-Force that has become the living being in a world of living beings. The Brahman alone is, and because of It all are, for all are the Brahman; this Reality is the reality of everything that we see in Self and Nature. Brahman, the Ishwara, is all this by his Yoga-Maya, by the power of his Consciousness-Force put out in self-manifestation: he is the Conscious Being, Soul, Spirit, Purusha, and it is by his Nature, the force of his conscious self-existence that he is all things; he is the Ishwara, the omniscient and omnipotent All-ruler, and it is by his Shakti, his conscious Power, that he manifests himself in Time and governs the universe.” The Life Divine

:::   "Then too we can see that even in the play of the forces and in spite of their distortions the Cosmic Will is working towards the eventual realisation of the Will of the Transcendent Divine.” *Letters on Yoga

“Then too we can see that even in the play of the forces and in spite of their distortions the Cosmic Will is working towards the eventual realisation of the Will of the Transcendent Divine.” Letters on Yoga

The real person is the reimbodying ego, who carves its own destiny as and how it chooses, and its imbodiments correspond. It might readily happen that for the purposes of discipline and improvement of soul, a reimbodying ego might deliberately choose a body in which it would have to face, meet, and overcome a great many of what the world calls misfortunes. It is not always therefore in the best interests of a learning and evolving soul to be born “with a silver spoon in its mouth,” because with such surroundings as wealth and social position might bring, a weak soul could easily receive tendencies downwards because lacking the stern discipline urging it upwards and awakening the transcendent powers of the spirit within. Luxury, ease, power, and wealth are by no means always unmixed blessings, but quite frequently become positive misfortunes to weak souls.

"There results an integral vision of the Divine Existent at once as the transcendent Reality, supracosmic origin of cosmos, as the impersonal Self of all things, calm continent of the cosmos, and as the immanent Divinity in all beings, personalities, objects, powers and qualities, the Immanent who is the constituent self, the effective nature and the inward and outward becoming of all existences.” Essays on the Gita*

“There results an integral vision of the Divine Existent at once as the transcendent Reality, supracosmic origin of cosmos, as the impersonal Self of all things, calm continent of the cosmos, and as the immanent Divinity in all beings, personalities, objects, powers and qualities, the Immanent who is the constituent self, the effective nature and the inward and outward becoming of all existences.” Essays on the Gita

These dhyani-buddhas furnished humankind with divine kings and leaders, who taught humanity the arts and sciences, and who “revealed to the incarnated Monads that had just shaken off their vehicles of the lower Kingdoms — and who had, therefore, lost every recollection of their divine origin — the great spiritual truths of the transcendental worlds” (SD 1:267).

“The Transcendent, the Universal, the Individual are three powers overarching, underlying and penetrating the whole manifestation; this is the first of the Trinities. In the unfolding of consciousness also, these are the three fundamental terms and none of them can be neglected if we would have the experience of the whole Truth of existence. Out of the individual we wake into a vaster freer cosmic consciousness; but out of the universal too with its complex of forms and powers we must emerge by a still greater self-exceeding into a consciousness without limits that is founded on the Absolute.” The Synthesis of Yoga

the Witness ::: The transcendental Self, anterior self, consciousness as such, or consciousness as emptiness. The Witness itself is purely empty and devoid of content.

This great system is worthy of being enumerated among the outpourings of the ancient wisdom and may be said to have been the religion of the Roman world under the early empire. Even Christian sectarianism admits that paganism reached one of its great heights of ethical idealism under the Stoics; and it has reverberated in wave after wave through succeeding ages down to the transcendentalism and “new thought” of our times.

This is the transcendental, universal and individual Brahman, Lord, Continent and Indwelling Spirit, which is the object of all knowledge. Its realisation is the condition of perfection and the way of Immortality.
   Ref: CWSA Vol. 17, Page: 30


Transcendentalism: Any doctrine giving emphasis to the transcendent or transcendental (q.v.). Originally, a convenient synonym for the "transcendental philosophy" (q.v.) of Kant and Schelling. By extension, post-Kantian idealism. Any idealistic philosophy positing the immanence of the ideal or spiritual in sensuous experience. The philosophy of the Absolute (q.v.), the doctrine of: a) the immanence of the Absolute in the finite; b) the transcendence of the Absolute above the finite conceived as illusion or "unreality". A name, onginally pejorative, given to and later adopted by an idealistic movement in New England centering around the informal and so-called "Transcendental Club," organized at Boston in 1836. An outgrowth of the romantic movement, its chief influences were Coleridge, Schelling and Orientalism. While it embodied a general attitude rather than a systematically worked out philosophy, in general it opposed Lockean empiricism, materialism, rationalism, Calvinism, Deism, Trinitarianism, and middle-class commercialism. Its metaphysics followed that of Kant and post-Kantian idealism posited the immanancc of the divine in finite existence, and tended towards pantheism (Emerson's "Nature", "Oversoul", "The Transcendentalist"). Its doctrine of knowledge was idealistic and intuitive. Its ethics embraced idealism, individualism, mysticism, reformism and optimism regarding human nature. Theologically it was autosoteric, unitarian, and broadly mystical (Theo. Parker's "The Transient and Permanent in Christianity"). Popularly, a pejorative term for any view that is "enthusiastic", "mystical", extravagant, impractical, ethereal, supernatural, vague, abstruse, lacking in common sense. --W.L. Transcendentals (Scholastic): The transcendentalia are notions which apply to any being whatsoever. They are Being, Thing, Something, One, True, Good. While thing (res) and being (ens) are synonymous, the other four name properties of being which, however, are only virtually distinct from the concept to which they apply. -- R.A.

Transcendent ::: “A Transcendent who is beyond all world and all Nature and yet possesses the world and its nature, who has descended with something of himself into it and is shaping it into that which as yet it is not, is the Source of our being, the Source of our works and their Master. But the seat of the Transcendent Consciousness is above in an absoluteness of divine Existence—and there too is the absolute Power, Truth, Bliss of the Eternal—of which our mentality can form no conception and of which even our greatest spiritual experience is only a diminished reflection in the spiritualised mind and heart, a faint shadow, a thin derivate. Yet proceeding from it there is a sort of golden corona of Light, Power, Bliss and Truth—a divine Truth-Consciousness as the ancient mystics called it, a Supermind, a Gnosis, with which this world of a lesser consciousness proceeding by Ignorance is in secret relation and which alone maintains it and prevents it from falling into a disintegrated chaos.” The Synthesis of Yoga

transcendent ::: Sri Aurobindo: "A Transcendent who is beyond all world and all Nature and yet possesses the world and its nature, who has descended with something of himself into it and is shaping it into that which as yet it is not, is the Source of our being, the Source of our works and their Master. But the seat of the Transcendent Consciousness is above in an absoluteness of divine Existence — and there too is the absolute Power, Truth, Bliss of the Eternal — of which our mentality can form no conception and of which even our greatest spiritual experience is only a diminished reflection in the spiritualised mind and heart, a faint shadow, a thin derivate. Yet proceeding from it there is a sort of golden corona of Light, Power, Bliss and Truth — a divine Truth-Consciousness as the ancient mystics called it, a Supermind, a Gnosis, with which this world of a lesser consciousness proceeding by Ignorance is in secret relation and which alone maintains it and prevents it from falling into a disintegrated chaos.” *The Synthesis of Yoga

"The Transcendent, the Universal, the Individual are three powers overarching, underlying and penetrating the whole manifestation; this is the first of the Trinities. In the unfolding of consciousness also, these are the three fundamental terms and none of them can be neglected if we would have the experience of the whole Truth of existence. Out of the individual we wake into a vaster freer cosmic consciousness; but out of the universal too with its complex of forms and powers we must emerge by a still greater self-exceeding into a consciousness without limits that is founded on the Absolute.” The Synthesis of Yoga

"We see then that there are three terms of the one existence, transcendent, universal and individual, and that each of these always contains secretly or overtly the two others. The Transcendent possesses itself always and controls the other two as the basis of its own temporal possibilities; that is the Divine, the eternal all-possessing God-consciousness, omnipotent, omniscient, omnipresent, which informs, embraces, governs all existences. The human being is here on earth the highest power of the third term, the individual, for he alone can work out at its critical turning-point that movement of self-manifestation which appears to us as the involution and evolution of the divine consciousness between the two terms of the Ignorance and the Knowledge.” The Life Divine

The Transcendent
This is what is termed the Adya Shakti; she is the Supreme Consciousness and Power above the universe and it is by her that all the Gods are manifested, and even the supramental Ishwara comes into manifestation through her — the supramental Purushottama of whom the Gods are Powers and Personalities.” Letters on Yoga
**Transcendent"s.**


Vishnu ::: “Vishnu the all-pervading, the cosmic Deity, the Lover and Friend of our souls, the Lord of the transcendent existence and the transcendent delight.” The Secret of the Veda

Vis.n.u (Vishnu) ::: a Vedic god, "the all-pervading, the cosmic Deity, the Visnu Lover and Friend of our souls, the Lord of the transcendent existence and the transcendent delight", who supplies for the action of the other

"We see that the Absolute, the Self, the Divine, the Spirit, the Being is One; the Transcendental is one, the Cosmic is one: but we see also that beings are many and each has a self, a spirit, a like yet different nature. And since the spirit and essence of things is one, we are obliged to admit that all these many must be that One, and it follows that the One is or has become many; but how can the limited or relative be the Absolute and how can man or beast or bird be the Divine Being? But in erecting this apparent contradiction the mind makes a double error. It is thinking in the terms of the mathematical finite unit which is sole in limitation, the one which is less than two and can become two only by division and fragmentation or by addition and multiplication; but this is an infinite Oneness, it is the essential and infinite Oneness which can contain the hundred and the thousand and the million and billion and trillion. Whatever astronomic or more than astronomic figures you heap and multiply, they cannot overpass or exceed that Oneness; for, in the language of the Upanishad, it moves not, yet is always far in front when you would pursue and seize it. It can be said of it that it would not be the infinite Oneness if it were not capable of an infinite multiplicity; but that does not mean that the One is plural or can be limited or described as the sum of the Many: on the contrary, it can be the infinite Many because it exceeds all limitation or description by multiplicity and exceeds at the same time all limitation by finite conceptual oneness.” The Life Divine

“We see that the Absolute, the Self, the Divine, the Spirit, the Being is One; the Transcendental is one, the Cosmic is one: but we see also that beings are many and each has a self, a spirit, a like yet different nature. And since the spirit and essence of things is one, we are obliged to admit that all these many must be that One, and it follows that the One is or has become many; but how can the limited or relative be the Absolute and how can man or beast or bird be the Divine Being? But in erecting this apparent contradiction the mind makes a double error. It is thinking in the terms of the mathematical finite unit which is sole in limitation, the one which is less than two and can become two only by division and fragmentation or by addition and multiplication; but this is an infinite Oneness, it is the essential and infinite Oneness which can contain the hundred and the thousand and the million and billion and trillion. Whatever astronomic or more than astronomic figures you heap and multiply, they cannot overpass or exceed that Oneness; for, in the language of the Upanishad, it moves not, yet is always far in front when you would pursue and seize it. It can be said of it that it would not be the infinite Oneness if it were not capable of an infinite multiplicity; but that does not mean that the One is plural or can be limited or described as the sum of the Many: on the contrary, it can be the infinite Many because it exceeds all limitation or description by multiplicity and exceeds at the same time all limitation by finite conceptual oneness.” The Life Divine

“We see then that there are three terms of the one existence, transcendent, universal and individual, and that each of these always contains secretly or overtly the two others. The Transcendent possesses itself always and controls the other two as the basis of its own temporal possibilities; that is the Divine, the eternal all-possessing God-consciousness, omnipotent, omniscient, omnipresent, which informs, embraces, governs all existences. The human being is here on earth the highest power of the third term, the individual, for he alone can work out at its critical turning-point that movement of self-manifestation which appears to us as the involution and evolution of the divine consciousness between the two terms of the Ignorance and the Knowledge.” The Life Divine

Yongsong Chinjong. (龍城震鐘) (1864-1940). Korean monk during the Japanese colonial period (1910-1945), also known as Paek Yongsong; leader of a conservative group of monastic reformers, and one of the thirty-three signatories to the Korean Declaration of Independence in 1919. Ordained at the monastery of HAEINSA in 1879, he received full monastic precepts five years later and became a disciple of Taeŭn Nango (1780-1841) at the hermitage of Ch'ilburam. Later, he had a great awakening while he was studying the JINGDE CHUANDENGLU at the monastery of SONGGWANGSA, where he became a disciple of the SoN master HWANSoNG CHIAN. One year after Korea was annexed by Japan, he established the monastery of Taegaksa and a Son center (Sonhagwon) in Seoul in an attempt to propagate Buddhism among a wider public. On March 1, 1919, he signed the Korean Declaration of Independence as a representative of the Buddhist community and was consequently incarcerated by the Japanese colonial government for eighteen months. During his year and a half in prison, he translated many sutras (such as the voluminous AVATAMSAKASuTRA, or Hwaomgyong) from literary Chinese into han'gŭl, the Korean vernacular script, in order to make more Buddhist texts accessible to ordinary Koreans. After his release from prison in March 1921, he established a community known as the Taegakkyo (Teaching of Great Awakening) and a translation center called Samjang Yokhoe (Society for Translating the TRIPItAKA), and devoted most of his time to the translation of Buddhist scriptures. In 1928 he published the journal Mua ("No Self") and with HANYoNG CHoNGHO also published the journal Puril ("Buddha Sun"). In May 1929, he and 127 other monks submitted a petition to the Japanese colonial government asking for the restoration of the tradition of celibacy in the Buddhist monasteries. Because of his interest in ensuring the continuance of the BHIKsU and BHIKsUnĪ traditions, Yongsong personally established many ordination platforms and transmitted the complete monastic precepts (kujokkye) several times during his career. He also stressed the need for monasteries to be self-sustaining economically. In accordance with his plan for self-sustenance, he participated in the management of a mine in Hamgyong province, and in 1922, he bought some land in Manchuria and ran a farm on the compounds of a branch of the Taegakkyo. He also started a Ch'amson Manil Kyolsahoe (Ten-Thousand Day Meditation Retreat Society) at the monastery of Ch'ilbulsa and attracted many followers from other monasteries. Yongsong was a prolific writer who left behind many works, including his famous Kwiwon chongjong ("The Orthodox Teaching that Returns to the Source"), a tract that compared Buddhism to Confucianism, Daoism, and Christianity, a modern twist on the old "three teachings" syncretism of medieval East Asian philosophy. This work was one of the first attempts by Buddhists to respond to the inroads made by Christianity in modern Korea. In his treatment, he suggests that Confucianism presented a complete moral doctrine but was deficient in transcendental teachings; Daoism was deficient in moral teachings but half-understood transcendental teaching; Christianity was fairly close to the Buddhist ch'on'gyo ("teachings of [humans] and divinities"), which taught the kinds of meritorious actions that would lead to rebirth in heavenly realms but was completely ignorant of the transcendental teaching. Only Buddhism, Yongsong concluded, presented all facets of both moral and transcendental teachings. Yongsong's other works include his Kakhae illyun, Susim non, and Ch'onggong wonil. See also IMWoTKO.



QUOTES [49 / 49 - 215 / 215]


KEYS (10k)

   40 Sri Aurobindo
   3 Joseph Campbell
   3 Sri Ramana Maharshi
   1 SATM?
   1 Louis Bertrand Geiger
   1 The Mother

NEW FULL DB (2.4M)

   17 Sri Aurobindo
   7 Frederick Lenz
   6 Maharishi Mahesh Yogi
   5 Joseph Campbell
   5 Anonymous
   4 Sri Ramana Maharshi
   4 Ralph Waldo Emerson
   4 Abraham Joshua Heschel
   3 Terence McKenna
   3 Sri Chinmoy
   3 Edgar Mitchell
   3 Diane Duane
   3 A C Bhaktivedanta Swami Prabhup da
   2 Simone Weil
   2 Robert E Barron
   2 Paul David Tripp
   2 Nancy R Pearcey
   2 Madeleine L Engle
   2 Lionel Shriver
   2 Ken Wilber

1:Make your God transparent to the transcendent, and it doesn't matter what his name is. ~ Joseph Campbell, Pathways to Bliss,
2:The individual is a self-expression of the universal and the transcendent. ~ Sri Aurobindo, The Life Divine, Reality and the Cosmic Illusion,
3:Three fundamental aspects of the Divine - the Individual or Immanent, the Cosmic and the Transcendent
   ~ Sri Aurobindo, The Synthesis Of Yoga,
4:The individual exists in the Transcendent, but all the Transcendent is there concealed in the individual. ~ Sri Aurobindo, The Life Divine, The Eternal and the Individual,
5:In the mind's silence the Transcendent acts
And the hushed heart hears the unuttered Word. ~ Sri Aurobindo, Savitri, The Adoration of the Divine Mother,
6:We must aim indeed at the Highest, the Source of all, the Transcendent but not to the exclusion of that which it transcends. ~ Sri Aurobindo, The Synthesis Of Yoga, Concentration,
7:The Self, the Divine, the Supreme Reality, the All, the Transcendent, - the One in all aspects is then the object of Yogic knowledge.
   ~ Sri Aurobindo, The Synthesis Of Yoga, [T5],
8:Her pragmatism of the transcendent Truth
Fills silence with the voices of the gods, ~ Sri Aurobindo, Savitri, 02.06,
9:The self of the finite individual must pour itself into the boundless finite and that cosmic spirit too must be exceeded in the transcendent Infinite. ~ Sri Aurobindo, The Synthesis Of Yoga, The Release from the Ego,
10:Self-Denial
Only when we have climbed above ourselves,
A line of the Transcendent meets our road
And joins us to the timeless and the true; ~ Sri Aurobindo, Savitri, The Kingdom of Subtle Matter
11:The integral Yoga is that which, having found the Transcendent, can return upon the universe and possess it, retaining the power freely to descend as well as ascend the great stair of existence. ~ Sri Aurobindo, The Synthesis Of Yoga, The Three Steps of Nature,
12:Illumined theocracies of the seeing soul
   Throned in the power of the Transcendent's ray.
   A vision of grandeurs, a dream of magnitudes
   In sun-bright kingdoms moved with regal gait:
   ~ Sri Aurobindo, Savitri, The Glory and the Fall of Life,
13:Nature seeks the Divine in her own symbols: Yoga goes beyond Nature to the Lord of Nature, beyond universe to the Transcendent and can return with the transcendent light and power, with the fiat of the Omnipotent. ~ Sri Aurobindo, The Synthesis Of Yoga, The Threefold Life,
14:Everything must be given to the Divine within us, to the universal All and to the transcendent Supreme. An absolute concentration of our will, our heart and our thought on that one and manifold Divine, an unreserved self-consecration of our whole being to the Divine alone
   ~ Sri Aurobindo, The Synthesis Of Yoga, 89,
15:The Transcendent
This is what is termed the Adya Shakti; she is the Supreme Consciousness and Power above the universe and it is by her that all the Gods are manifested, and even the supramental Ishwara comes into manifestation through her - the supramental Purushottama of whom the Gods are Powers and Personalities. ~ Sri Aurobindo, Letters On Yoga,
16:People say like that [the Transcendent is something beyond Sachchidananda] because the transcendent Absolute is not only what to us is existence but also what to us is non-existence. But there is really no such thing as non-existence. So the Transcendent can be conceived as transcendent Sat, transcendent Chit, transcendent Ananda. ~ Sri Aurobindo, Letters On Yoga - I,
17:compensation for sacrificed discipline of the lesser for greater :::
   ...a passage from a lesser satisfaction to a greater Ananda. There is only one thing painful in the beginning to a raw or turbid part of the surface nature; it is the indispensable discipline demanded, the denial necessary for the merging of the incomplete ego. But for that there can be a speedy and enormous compensation in the discovery of a real greater or ultimate completeness in others, in all things, in the cosmic oneness, in the freedom of the transcendent Self and Spirit, in the rapture of the touch of the Divine.
   ~ Sri Aurobindo, The Synthesis Of Yoga,
18:the individual is a self-expression of the universal and the transcendent,-it is not a contradiction or something quite other than it, it is the universal concentrated and selective, it is one with the Transcendent in its essence of being and its essence of nature. In the view of this unitarian comprehensive seeing there is nothing contradictory in a formless Essence of being that carries a multitude of forms, or in a status of the Infinite supporting a kinesis of the Infinite, or in an infinite Oneness expressing itself in a multiplicity of beings and aspects and powers and movements, for they are beings and aspects and powers and movements of the One.
   ~ SATM?,
19:... Hear again: no state was ever more precarious than that of man when he was separated on earth from his divine origin. Above him stretched the hostile borders of the usurper, and at his horizon's gates watched jailers armed with flaming swords. Then, since he could climb no more to the source of life, the source arose within him; since he could no more receive the light from above, the light shone forth at the very centre of his being; since he could commune no more with the transcendent love, that love offered itself in a holocaust and chose each terrestrial being, each human self as its dwelling-place and sanctuary. ...~ The Mother, Words Of Long Ago, The Supreme Discovery, [T1],
20:The principle of Bhakti Yoga is to utilise all the normal relations of human life into which emotion enters and apply them no longer to transient worldly relations, but to the joy of the All-Loving, the All-Beautiful and the All-Blissful. Worship and meditation aroused only for the preparation and increase of intensity of the divine relationship. And this Yoga is catholic in its use of all emotional relations, so that even enmity and opposition to God, considered as an intense, impatient and perverse form of Love, is conceived as a possible means of realisation and salvation. This path, too, as ordinarily practised, leads away from world-existence to an absorption, of another kind than the Monists, in the Transcendent and Supra-cosmic.
   ~ Sri Aurobindo, The Synthesis Of Yoga,
21:We see then that there are three terms of the one existence, transcendent, universal and individual, and that each of these always contains secretly or overtly the two others. The Transcendent possesses itself always and controls the other two as the basis of its own temporal possibilities; that is the Divine, the eternal all-possessing God-consciousness, omnipotent, omniscient, omnipresent, which informs, embraces, governs all existences. The human being is here on earth the highest power of the third term, the individual, for he alone can work out at its critical turning-point that movement of self-manifestation which appears to us as the involution and evolution of the divine consciousness between the two terms of the Ignorance and the Knowledge. ~ Sri Aurobindo, The Life Divine,
22:But what Nature aims at for the mass in a slow evolution, Yoga effects for the individual by a rapid revolution. It works by a quickening of all her energies, a sublimation of all her faculties. While she develops the spiritual life with difficulty and has constantly to fall back from it for the sake of her lower realisations, the sublimated force, the concentrated method of Yoga can attain directly and carry with it the perfection of the mind and even, if she will, the perfection of the body. Nature seeks the Divine in her own symbols: Yoga goes beyond Nature to the Lord of Nature, beyond universe to the Transcendent and can return with the transcendent light and power, with the fiat of the Omnipotent.
   ~ Sri Aurobindo, The Synthesis Of Yoga, The Conditions Of The Synthesis, The Threefold Life, 29,
23:The consciousness of the transcendent Absolute with its consequence in individual and universal is the last, the eternal knowledge. Our minds may deal with it on various lines, may build upon it conflicting philosophies, may limit, modify, overstress, understress sides of the knowledge, deduce from it truth or error; but our intellectual variations and imperfect statements make no difference to the ultimate fact that if we push thought and experience to their end, this is the knowledge in which they terminate. The object of a Yoga of spiritual knowledge can be nothing else than this eternal Reality, this Self, this Brahman, this Transcendent that dwells over all and in all and is manifest yet concealed in the individual, manifest yet disguised in the universe.
   ~ Sri Aurobindo, The Synthesis Of Yoga, The Object of Knowledge.,
24:The transformation of our superficial, narrow and fragmentary human way of thinking, seeing, feeling and being into a deep and wide spiritual consciousness and an integrated inner and outer existence and of our ordinary human living into the divine way of life must be its central purpose. The means towards this supreme end is a self-giving of all our nature to the Divine. Everything must be given to the Divine within us, to the universal All and to the transcendent Supreme. An absolute concentration of our will, our heart and our thought on that one and manifold Divine, an unreserved self-consecration of our whole being to the Divine alone - this is the decisive movement, the turning of the ego to That which is infinitely greater than itself, its self-giving and indispensable surrender
   ~ Sri Aurobindo, The Synthesis Of Yoga, Self-Surrender in Works - The Way of the Gita, 89,
25:The greatest value of the dream-state of Samadhi lies, however, not in these more outward things, but in its power to open up easily higher ranges and powers of thought, emotion, will by which the soul grows in height, range and self-mastery. Especially, withdrawing from the distraction of sensible things, it can, in a perfect power of concentrated self-seclusion, prepare itself by a free reasoning, thought, discrimination or more intimately, more finally, by an ever deeper vision and identification, for access to the Divine, the supreme Self, the transcendent Truth, both in its principles and powers and manifestations and in its highest original Being. Or it can by an absorbed inner joy and emotion, as in a sealed and secluded chamber of the soul, prepare itself for the delight of union with the divine Beloved, the Master of all bliss, rapture and Ananda.
   ~ Sri Aurobindo, The Synthesis Of Yoga, Part Two: The Yoga of Integral Knowledge, Chapter 26, Samadhi, pg. 503,
26:fruits of the release :::
   For even before complete purification, if the strings of the egoistic heart and mind are already sufficiently frayed and loosened, the Jiva can by a sudden snapping of the main cords escape, ascending like a bird freed into the spaces or widening like a liberated flood into the One and Infinite. There is first a sudden sense of a cosmic consciousness, a casting of oneself into the universal; from that universality one can aspire more easily to the Transcendent. There is a pushing back and rending or a rushing down of the walls that imprisoned our conscious being; there is a loss of all sense of individuality and personality, of all placement in ego, a person definite and definable, but only consciousness, only existence, only peace or bliss; one becomes immortatlity, becomes eternity, becomes infinity. All that is left of the personal soul is a hymn of peace and freedom and bliss vibrating somewhere in the Eternal.
   ~ Sri Aurobindo, The Synthesis Of Yoga, The Release from the Ego, 363,
27:A Transcendent who is beyond all world and all Nature and yet possesses the world and its nature, who has descended with something of himself into it and is shaping it into that which as yet it is not, is the Source of our being, the Source of our works and their Master. But the seat of the Transcendent Consciousness is above in an absoluteness of divine Existence - and there too is the absolute Power, Truth, Bliss of the Eternal - of which our mentality can form no conception and of which even our greatest spiritual experience is only a diminished reflection in the spiritualised mind and heart, a faint shadow, a thin derivate. Yet proceeding from it there is a sort of golden corona of Light, Power, Bliss and Truth - a divine Truth-Consciousness as the ancient mystics called it, a Supermind, a Gnosis, with which this world of a lesser consciousness proceeding by Ignorance is in secret relation and which alone maintains it and prevents it from falling into a disintegrated chaos. ~ Sri Aurobindo, The Synthesis Of Yoga,
28:THE MASTER and Mover of our works is the One, the Universal and Supreme, the Eternal and Infinite. He is the transcendent unknown or unknowable Absolute, the unexpressed and unmanifested Ineffable above us; but he is also the Self of all beings, the Master of all worlds, transcending all worlds, the Light and the Guide, the All-Beautiful and All-Blissful, the Beloved and the Lover. He is the Cosmic Spirit and all-creating Energy around us; he is the Immanent within us. All that is is he, and he is the More than all that is, and we ourselves, though we know it not, are being of his being, force of his force, conscious with a consciousness derived from his; even our mortal existence is made out of his substance and there is an immortal within us that is a spark of the Light and Bliss that are for ever. No matter whether by knowledge, works, love or any other means, to become aware of this truth of our being, to realise it, to make it effective here or elsewhere is the object of all Yoga.
   ~ Sri Aurobindo, The Synthesis Of Yoga, [T1],
29:There is only one thing painful in the beginning to a raw or turbid part of the surface nature; it is the indispensable discipline demanded, the denial necessary for the merging of the incomplete ego. But for that there can be a speedy and enormous compensation in the discovery of a real greater or ultimate completeness in others, in all things, in the cosmic oneness, in the freedom of the transcendent Self and Spirit, in the rapture of the touch of the Divine. Our sacrifice is not a giving without any return or any fruitful acceptance from the other side; it is an interchange between the embodied soul and conscious Nature in us and the eternal Spirit. For even though no return is demanded, yet there is the knowledge deep within us that a marvellous return is inevitable. The soul knows that it does not give itself to God in vain; claiming nothing, it yet receives the infinite riches of the divine Power and Presence.
   ~ Sri Aurobindo, The Synthesis Of Yoga, The Yoga of Divine Works, The Sacrifice, the Triune Path and the Lord of the Sacrifice [109],
30:The Lord sees in his omniscience the thing that has to be done. This seeing is his Will, it is a form of creative Power, and that which he sees the all-conscious Mother, one with him, takes into her dynamic self and embodies, and executive Nature-Force carries it out as the mechanism of their omnipotent omniscience.
   But this vision of what is to be and therefore of what is to be done arises out of the very being, pours directly out of the consciousness and delight of existence of the Lord, spontaneously, like light from the Sun. It is not our mortal attempt to see, our difficult arrival at truth of action and motive or just demand of Nature. When the individual soul is entirely at one in its being and knowledge with the Lord and directly in touch with the original Shakti, the transcendent Mother, the supreme Will can then arise in us too in the high divine manner as a thing that must be and is achieved by the spontaneous action of Nature. There is then no desire, no responsibility, no reaction; all takes place in the peace, calm, light, power of the supporting and enveloping and inhabiting Divine. ~ Sri Aurobindo, The Synthesis Of Yoga, The Supreme Will, 218,
31:The Transcendent Mother and the Higher Hemisphere
   "At the summit of this manifestation of which we are a part there are worlds of infinite existence, consciousness, force and bliss over which the Mother stands as the unveiled eternal Power."1 The Transcendent Mother thus stands above the Ananda plane.There are then four steps of the Divine Shakti:
   (1) The Transcendent Mahashakti who stands above the Ananda plane and who bears the Supreme Divine in her eternal consciousness.
   (2) The Mahashakti immanent in the worlds of SatChit-Ananda where all beings live and move in an ineffable completeness.
   (3) The Supramental Mahashakti immanent in the worlds of Supermind.
   (4) The Cosmic Mahashakti immanent in the lower hemisphere.
   Yes; that is all right. One speaks often however of all above the lower hemisphere as part of the transcendence. This is because the Supermind and Ananda are not manifested in our universe at present, but are planes above it. For us the higher hemisphere is pr [para], the Supreme Transcendence is prA(pr [paratpara]. The Sanskrit terms are here clearer than the English.
   ~ Sri Aurobindo, The Mother With Letters On The Mother, Three Aspects of the Mother, 52,
32:five schools of yoga :::
   For if, leaving aside the complexities of their particular processes, we fix our regard on the central principle of the chief schools of Yoga still prevalent in India, we find that they arrange themselves in an ascending order which starts from the lowest rung of the ladder, the body, and ascends to the direct contact between the individual soul and the transcendent and universal Self. Hathayoga selects the body and the vital functionings as its instruments of perfection and realisation; its concern is with the gross body. Rajayoga selects the mental being in its different parts as its lever-power; it concentrates on the subtle body. The triple Path of Works, of Love and of Knowledge uses some part of the mental being, will, heart or intellect as a starting-point and seeks by its conversion to arrive at the liberating Truth, Beatitude and Infinity which are the nature of the spiritual life.Its method is a direct commerce between the human Purusha in the individual body and the divine Purusha who dwells in everybody and yet transcends all form and name.
   ~ Sri Aurobindo, The Synthesis Of Yoga, Introduction - The Conditions of the Synthesis, The Systems of Yoga,
33:The whole principle of this Yoga is to give oneself entirely to the Divine alone and to nobody and to nothing else, and to bring down into ourselves by union with the Divine Mother-Power all the transcendent light, force, wideness, peace, purity, truth-consciousness and Ananda of the supramental Divine. In this Yoga, therefore, there can be no place for vital relations or interchanges with others; any such relation or interchange immediately ties down the soul to the lower consciousness and its lower nature, prevents the true and full union with the Divine and hampers both the ascent to the supramental Truth consciousness and the descent of the supramental Ishwari Shakti. Still worse would it be if this interchange took the form of a sexual relation or a sexual enjoyment, even if kept free from any outward act; therefore these things are absolutely forbidden in the sadhana. It goes without saying that any physical act of the kind is not allowed, but also any subtler form is ruled out. It is only after becoming one with the supramental Divine that we can find our true spiritual relations with others in the Divine; in that higher unity this kind of gross lower vital movement can have no place. ~ Sri Aurobindo, Letters on Yoga - IV,
34:The Self, the Divine, the Supreme Reality, the All, the Transcendent, - the One in all these aspects is then the object of Yogic knowledge. Ordinary objects, the external appearances of life and matter, the psychology of out thoughts and actions, the perception of the forces of the apparent world can be part of this knowledge, but only in so far as it is part of the manifestation of the One. It becomes at once evident that the knowledge for which Yoga strives must be different from what men ordinarily understand by the word. For we mean ordinarily by knowledge an intellectual appreciation of the facts of life, mind and matter and the laws that govern them. This is a knowledge founded upon our sense-perception and upon reasoning from our sense-perceptions and it is undertaken partly for the pure satisfaction of the intellect, partly for practical efficiency and the added power which knowledge gives in managing our lives and the lives of others, in utilising for human ends the overt or secret forces of Nature and in helping or hurting, in saving and ennobling or in oppressing and destroying our fellow-men. Yoga, indeed, is commensurate with all life and can include these subjects and objects.
   ~ Sri Aurobindo, The Synthesis Of Yoga, The Status of Knowledge,
35:Last, there is to be considered the recipient of the sacrifice and the manner of the sacrifice. The sacrifice may be offered to others or it may be offered to divine Powers; it may be offered to the cosmic All or it may be offered to the transcendent Supreme. The worship given may take any shape from the dedication of a leaf or flower, a cup of water, a handful of rice, a loaf of bread, to consecration of all that we possess and the submission of all that we are. Whoever the recipient, whatever the gift, it is the Supreme, the Eternal in things, who receives and accepts it, even if it be rejected or ignored by the immediate recipient. For the Supreme who transcends the universe, is yet here too, however veiled, in us and in the world and in its happenings; he is there as the omniscient Witness and Receiver of all our works and their secret Master. All our actions, all our efforts, even our sins and stumblings and sufferings and struggles are obscurely or consciously, known to us and seen or else unknown and in a disguise, governed in their last result by the One. All is turned towards him in his numberless forms and offered through them to the single Omnipresence. In whatever form and with whatever spirit we approach him, in that form and with that spirit he receives the sacrifice.
   ~ Sri Aurobindo, The Synthesis Of Yoga, The Yoga of Divine Works, The Sacrifice, the Triune Path and the Lord of the Sacrifice [109-110],
36:the one entirely acceptable sacrifice :::
   And the fruit also of the sacrifice of works varies according to the work, according to the intention in the work and according to the spirit that is behind the intention. But all other sacrifices are partial, egoistic, mixed, temporal, incomplete, - even those offered to the highest Powers and Principles keep this character: the result too is partial, limited, temporal, mixed in its reactions, effective only for a minor or intermediate purpose. The one entirely acceptable sacrifice is a last and highest and uttermost self-giving, - it is that surrender made face to face, with devotion and knowledge, freely and without any reserve to One who is at once our immanent Self, the environing constituent All, the Supreme Reality beyond this or any manifestation and, secretly, all these together, concealed everywhere, the immanent Transcendence. For to the soul that wholly gives itself to him, God also gives himself altogether. Only the one who offers his whole nature, finds the Self. Only the one who can give everything, enjoys the Divine All everywhere. Only a supreme self-abandonment attains to the Supreme. Only the sublimation by sacrifice of all that we are, can enable us to embody the Highest and live here in the immanent consciousness of the transcendent Spirit.
   ~ Sri Aurobindo, The Synthesis Of Yoga, The Yoga of Divine Works, The Sacrifice, the Triune Path and the Lord of the Sacrifice [110],
37:These are the conditions of our effort and they point to an ideal which can be expressed in these or in equivalent formulae. To live in God and not in the ego; to move, vastly founded, not in the little egoistic consciousness, but in the consciousness of the All-Soul and the Transcendent. To be perfectly equal in all happenings and to all beings, and to see and feel them as one with oneself and one with the Divine; to feel all in oneself and all in God; to feel God in all, oneself in all. To act in God and not in the ego. And here, first, not to choose action by reference to personal needs and standards, but in obedience to the dictates of the living highest Truth above us. Next, as soon as we are sufficiently founded in the spiritual consciousness, not to act any longer by our separate will or movement, but more and more to allow action to happen and develop under the impulsion and guidance of a divine Will that surpasses us. And last, the supreme result, to be exalted into an identity in knowledge, force, consciousness, act, joy of existence with the Divine Shakti; to feel a dynamic movement not dominated by mortal desire and vital instinct and impulse and illusive mental free-will, but luminously conceived and evolved in an immortal self-delight and an infinite self-knowledge. For this is the action that comes by a conscious subjection and merging of the natural man into the divine Self and eternal Spirit; it is the Spirit that for ever transcends and guides this world-Nature.
   ~ Sri Aurobindo, The Synthesis Of Yoga, The Yoga of Divine Works, Self-Surrender in Works - The Way of the Gita, [101],
38:[God is] The Hindu discipline of spirituality provides for this need of the soul by the conceptions of the Ishta Devata, the Avatar and the Guru. By the Ishta Devata, the chosen deity, is meant, - not some inferior Power, but a name and form of the transcendent and universal Godhead. Almost all religions either have as their base or make use of some such name and form of the Divine. Its necessity for the human soul is evident. God is the All and more than the All. But that which is more than the All, how shall man conceive? And even the All is at first too hard for him; for he himself in his active consciousness is a limited and selective formation and can open himself only to that which is in harmony with his limited nature. There are things in the All which are too hard for his comprehension or seem too terrible to his sensitive emotions and cowering sensations. Or, simply, he cannot conceive as the Divine, cannot approach or cannot recognise something that is too much out of the circle of his ignorant or partial conceptions. It is necessary for him to conceive God in his own image or in some form that is beyond himself but consonant with his highest tendencies and seizable by his feelings or his intelligence. Otherwise it would be difficult for him to come into contact and communion with the Divine.
   Even then his nature calls for a human intermediary so that he may feel the Divine in something entirely close to his own humanity and sensible in a human influence and example. This call is satisfied by the Divine manifest in a human appearance, the Incarnation, the Avatar - Krishna, Christ, Buddha.
   ~ Sri Aurobindo, The Synthesis Of Yoga, The Four Aids, 65 [T9],
39:the second aid, the need for effort and aspiration, utsaha :::
   The development of the experience in its rapidity, its amplitude, the intensity and power of its results, depends primarily, in the beginning of the path and long after, on the aspiration and personal effort of the sadhaka. The process of Yoga is a turning of the human soul from the egoistic state of consciousness absorbed in the outward appearances and attractions of things to a higher state in which the Transcendent and Universal can pour itself into the individiual mould and transform it. The first determining element in the siddhi is, therefore, the intensity of the turning, the force which directs the soul inward. The power of aspiration of the heart, the force of the will, the concentration of the mind, the perseverance and determination of the applied energy are the measure of that intensity. The ideal sadhaka should be able to say in the Biblical phrase, 'My zeal for the Lord has eaten me up.' It is this zeal for the Lord, -utsaha, the zeal of the whole nature for its divine results, vyakulata, the heart's eagerness for the attainment of the Divine, - that devours the ego and breaks up the petty limitations ...
   So long as the contact with the Divine is not in some considerable degree established, so long as there is not some measure of sustained identity, sayujya, the element of personal effort must normally predominate. But in proportion as this contact establishes itself, the sadhaka must become conscious that a force other than his own, a force transcending his egoistic endeavour and capacity, is at work in him and to this Power he learns progressively to submit himself and delivers up to it the charge of his Yoga.
   ~ Sri Aurobindo, The Synthesis Of Yoga, The Four Aids,
40:The link between the spiritual and the lower planes of the mental being is that which is called in the old Vedantic phraseology the vijnana and which we may term the Truth-plane or the ideal mind or supermind where the One and the Many meet and our being is freely open to the revealing light of the divine Truth and the inspiration of the divine Will and Knowledge. If we can break down the veil of the intellectual, emotional, sensational mind which our ordinary existence has built between us and the Divine, we can then take up through the Truth-mind all our mental, vital and physical experience and offer it up to the spiritual -- this was the secret or mystic sense of the old Vedic "sacrifice" -- to be converted into the terms of the infinite truth of Sachchidananda, and we can receive the powers and illuminations of the infinite Existence in forms of a divine knowledge, will and delight to be imposed on our mentality, vitality, physical existence till the lower is transformed into the perfect vessel of the higher. This was the double Vedic movement of the descent and birth of the gods in the human creature and the ascent of the human powers that struggle towards the divine knowledge, power and delight and climb into the godheads, the result of which was the possession of the One, the Infinite, the beatific existence, the union with God, the Immortality. By possession of this ideal plane we break down entirely the opposition of the lower and the higher existence, the false gulf created by the Ignorance between the finite and the Infinite, God and Nature, the One and the Many, open the gates of the Divine, fulfil the individual in the complete harmony of the cosmic consciousness and realise in the cosmic being the epiphany of the transcendent Sachchidananda. ~ Sri Aurobindo, The Synthesis Of Yoga, 2.15,
41:Response To A Logician :::
I bow at the feet of my teacher Marpa.
And sing this song in response to you.
Listen, pay heed to what I say,
forget your critique for a while.

The best seeing is the way of "nonseeing"
the radiance of the mind itself.
The best prize is what cannot be looked for
the priceless treasure of the mind itself.

The most nourishing food is "noneating"
the transcendent food of samadhi.
The most thirst-quenching drink is "nondrinking"
the nectar of heartfelt compassion.

Oh, this self-realizing awareness
is beyond words and description!
The mind is not the world of children,
nor is it that of logicians.

Attaining the truth of "nonattainment,"
you receive the highest initiation.
Perceiving the void of high and low,
you reach the sublime stage.

Approaching the truth of "nonmovement,"
you follow the supreme path.
Knowing the end of birth and death,
the ultimate purpose is fulfilled.

Seeing the emptiness of reason,
supreme logic is perfected.
When you know that great and small are groundless,
you have entered the highest gateway.

Comprehending beyond good and evil
opens the way to perfect skill.
Experiencing the dissolution of duality,
you embrace the highest view.

Observing the truth of "nonobservation"
opens the way to meditating.
Comprehending beyond "ought" and "oughtn't"
opens the way to perfect action.

When you realize the truth of "noneffort,"
you are approaching the highest fruition.
Ignorant are those who lack this truth:
arrogant teachers inflated by learning,
scholars bewitched by mere words,
and yogis seduced by prejudice.
For though they yearn for freedom,
they find only enslavement. ~ Jetsun Milarepa,
42:the omnipresent Trinity :::
   In practice three conceptions are necessary before there can be any possibility of Yoga; there must be, as it were, three consenting parties to the effort,-God, Nature and the human soul or, in more abstract language, the Transcendental, the Universal and the Individual. If the individual and Nature are left to themselves, the one is bound to the other and unable to exceed appreciably her lingering march. Something transcendent is needed, free from her and greater, which will act upon us and her, attracting us upward to Itself and securing from her by good grace or by force her consent to the individual ascension. It is this truth which makes necessary to every philosophy of Yoga the conception of the Ishwara, Lord, supreme Soul or supreme Self, towards whom the effort is directed and who gives the illuminating touch and the strength to attain. Equally true is the complementary idea so often enforced by the Yoga of devotion that as the Transcendent is necessary to the individual and sought after by him, so also the individual is necessary in a sense to the Transcendent and sought after by It. If the Bhakta seeks and yearns after Bhagavan, Bhagavan also seeks and yearns after the Bhakta. There can be no Yoga of knowledge without a human seeker of the knowledge, the supreme subject of knowledge and the divine use by the individual of the universal faculties of knowledge; no Yoga of devotion without the human God-lover, the supreme object of love and delight and the divine use by the individual of the universal faculties of spiritual, emotional and aesthetic enjoyment; no Yoga of works without the human worker, the supreme Will, Master of all works and sacrifices, and the divine use by the individual of the universal faculties of power and action. However Monistic maybe our intellectual conception of the highest truth of things, in practice we are compelled to accept this omnipresent Trinity.
   ~ Sri Aurobindo, The Synthesis Of Yoga, Introduction - The Conditions of the Synthesis, The Systems of Yoga,
43:The Mahashakti, the universal Mother, works out whatever is transmitted by her transcendent consciousness from the Supreme and enters into the worlds that she has made; her presence fills and supports them with the divine spirit and the divine all-sustaining force and delight without which they could not exist. That which we call Nature or Prakriti is only her most outward executive aspect; she marshals and arranges the harmony of her forces and processes, impels the operations of Nature and moves among them secret or manifest in all that can be seen or experienced or put into motion of life. Each of the worlds is nothing but one play of the Mahashakti of that system of worlds or universe, who is there as the cosmic Soul and Personality of the transcendent Mother. Each is something that she has seen in her vision, gathered into her heart of beauty and power and created in her Ananda.
   But there are many planes of her creation, many steps of the Divine Shakti. At the summit of this manifestation of which we are a part there are worlds of infinite existence, consciousness, force and bliss over which the Mother stands as the unveiled eternal Power. All beings there live and move in an ineffable completeness and unalterable oneness, because she carries them safe in her arms for ever. Nearer to us are the worlds of a perfect supramental creation in which the Mother is the supramental Mahashakti, a Power of divine omniscient Will and omnipotent Knowledge always apparent in its unfailing works and spontaneously perfect in every process. There all movements are the steps of the Truth; there all beings are souls and powers and bodies of the divine Light; there all experiences are seas and floods and waves of an intense and absolute Ananda. But here where we dwell are the worlds of the Ignorance, worlds of mind and life and body separated in consciousness from their source, of which this earth is a significant centre and its evolution a crucial process. This too with all its obscurity and struggle and imperfection is upheld by the Universal Mother; this too is impelled and guided to its secret aim by the Mahashakti.
   The Mother as the Mahashakti of this triple world of the Ignorance stands in an intermediate plane between the supramental Light, the Truth life, the Truth creation which has to be brought down here and this mounting and descending hierarchy of planes of consciousness that like a double ladder lapse into the nescience of Matter and climb back again through the flowering of life and soul and mind into the infinity of the Spirit. Determining all that shall be in this universe and in the terrestrial evolution by what she sees and feels and pours from her, she stands there... ~ Sri Aurobindo, The Mother With Letters On The Mother,
44:The supreme Truth aspect which thus manifests itself to us is an eternal and infinite and absolute self-existence, self-awareness, self-delight of being; this bounds all things and secretly supports and pervades all things. This Self-existence reveals itself again in three terms of its essential nature,-self, conscious being or spirit, and God or the Divine Being. The Indian terms are more satisfactory,-Brahman the Reality is Atman, Purusha, Ishwara; for these terms grew from a root of Intuition and, while they have a comprehensive preciseness, are capable of a plastic application which avoids both vagueness in the use and the rigid snare of a too limiting intellectual concept. The Supreme Brahman is that which in Western metaphysics is called the Absolute: but Brahman is at the same time the omnipresent Reality in which all that is relative exists as its forms or its movements; this is an Absolute which takes all relativities in its embrace. [...] Brahman is the Consciousness that knows itself in all that exists; Brahman is the force that sustains the power of God and Titan and Demon, the Force that acts in man and animal and the forms and energies of Nature; Brahman is the Ananda, the secret Bliss of existence which is the ether of our being and without which none could breathe or live. Brahman is the inner Soul in all; it has taken a form in correspondence with each created form which it inhabits. The Lord of Beings is that which is conscious in the conscious being, but he is also the Conscious in inconscient things, the One who is master and in control of the many that are passive in the hands of Force-Nature. He is the Timeless and Time; He is Space and all that is in Space; He is Causality and the cause and the effect: He is the thinker and his thought, the warrior and his courage, the gambler and his dice-throw. All realities and all aspects and all semblances are the Brahman; Brahman is the Absolute, the Transcendent and incommunicable, the Supracosmic Existence that sustains the cosmos, the Cosmic Self that upholds all beings, but It is too the self of each individual: the soul or psychic entity is an eternal portion of the Ishwara; it is his supreme Nature or Consciousness-Force that has become the living being in a world of living beings. The Brahman alone is, and because of It all are, for all are the Brahman; this Reality is the reality of everything that we see in Self and Nature. Brahman, the Ishwara, is all this by his Yoga-Maya, by the power of his Consciousness-Force put out in self-manifestation: he is the Conscious Being, Soul, Spirit, Purusha, and it is by his Nature, the force of his conscious self-existence that he is all things; he is the Ishwara, the omniscient and omnipotent All-ruler, and it is by his Shakti, his conscious Power, that he manifests himself in Time and governs the universe. These and similar statements taken together are all-comprehensive: it is possible for the mind to cut and select, to build a closed system and explain away all that does not fit within it; but it is on the complete and many-sided statement that we must take our stand if we have to acquire an integral knowledge.
   ~ Sri Aurobindo, The Life Divine, Book 02: The Knowledge and the Ignorance - The Spiritual Evolution, Part I, The Infinite Consciousness and the Ignorance Brahman, Purusha, Ishwara - Maya, Prakriti, Shakti [336-337],
45:If this is the truth of works, the first thing the sadhaka has to do is to recoil from the egoistic forms of activity and get rid of the sense of an "I" that acts. He has to see and feel that everything happens in him by the plastic conscious or subconscious or sometimes superconscious automatism of his mental and bodily instruments moved by the forces of spiritual, mental, vital and physical Nature. There is a personality on his surface that chooses and wills, submits and struggles, tries to make good in Nature or prevail over Nature, but this personality is itself a construction of Nature and so dominated, driven, determined by her that it cannot be free. It is a formation or expression of the Self in her, - it is a self of Nature rather than a self of Self, his natural and processive, not his spiritual and permanent being, a temporary constructed personality, not the true immortal Person. It is that Person that he must become. He must succeed in being inwardly quiescent, detach himself as the observer from the outer active personality and learn the play of the cosmic forces in him by standing back from all blinding absorption in its turns and movements. Thus calm, detached, a student of himself and a witness of his nature, he realises that he is the individual soul who observes the works of Nature, accepts tranquilly her results and sanctions or withholds his sanction from the impulse to her acts. At present this soul or Purusha is little more than an acquiescent spectator, influencing perhaps the action and development of the being by the pressure of its veiled consciousness, but for the most part delegating its powers or a fragment of them to the outer personality, - in fact to Nature, for this outer self is not lord but subject to her, anı̄sa; but, once unveiled, it can make its sanction or refusal effective, become the master of the action, dictate sovereignly a change of Nature. Even if for a long time, as the result of fixed association and past storage of energy, the habitual movement takes place independent of the Purusha's assent and even if the sanctioned movement is persistently refused by Nature for want of past habit, still he will discover that in the end his assent or refusal prevails, - slowly with much resistance or quickly with a rapid accommodation of her means and tendencies she modifies herself and her workings in the direction indicated by his inner sight or volition. Thus he learns in place of mental control or egoistic will an inner spiritual control which makes him master of the Nature-forces that work in him and not their unconscious instrument or mechanic slave. Above and around him is the Shakti, the universal Mother and from her he can get all his inmost soul needs and wills if only he has a true knowledge of her ways and a true surrender to the divine Will in her. Finally, he becomes aware of that highest dynamic Self within him and within Nature which is the source of all his seeing and knowing, the source of the sanction, the source of the acceptance, the source of the rejection. This is the Lord, the Supreme, the One-in-all, Ishwara-Shakti, of whom his soul is a portion, a being of that Being and a power of that Power. The rest of our progress depends on our knowledge of the ways in which the Lord of works manifests his Will in the world and in us and executes them through the transcendent and universal Shakti. ~ Sri Aurobindo, The Synthesis Of Yoga, The Supreme Will, 216,
46:There's an idea in Christianity of the image of God as a Trinity. There's the element of the Father, there's the element of the Son, and there's the element of the Holy Spirit. It's something like the spirit of tradition, human beings as the living incarnation of that tradition, and the spirit in people that makes relationship with the spirit and individuals possible. I'm going to bounce my way quickly through some of the classical, metaphorical attributes of God, so that we kind of have a cloud of notions about what we're talking about, when we return to Genesis 1 and talk about the God who spoke chaos into Being.

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

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

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

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

That's a very well-developed set of poetic metaphors. These are all...what would you say...glimpses of the transcendent ideal. That's the right way of thinking about it. They're glimpses of the transcendent ideal, and all of them have a specific meaning. In part, what we're going to do is go over that meaning, as we continue with this series. What we've got now is a brief description, at least, of what this is. ~ Jordan Peterson, Biblical Series, 1,
47:What are these operations? They are not mere psychological self-analysis and self-observation. Such analysis, such observation are, like the process of right thought, of immense value and practically indispensable. They may even, if rightly pursued, lead to a right thought of considerable power and effectivity. Like intellectual discrimination by the process of meditative thought they will have an effect of purification; they will lead to self-knowledge of a certain kind and to the setting right of the disorders of the soul and the heart and even of the disorders of the understanding. Self-knowledge of all kinds is on the straight path to the knowledge of the real Self. The Upanishad tells us that the Self-existent has so set the doors of the soul that they turn outwards and most men look outward into the appearances of things; only the rare soul that is ripe for a calm thought and steady wisdom turns its eye inward, sees the Self and attains to immortality. To this turning of the eye inward psychological self-observation and analysis is a great and effective introduction.We can look into the inward of ourselves more easily than we can look into the inward of things external to us because there, in things outside us, we are in the first place embarrassed by the form and secondly we have no natural previous experience of that in them which is other than their physical substance. A purified or tranquillised mind may reflect or a powerful concentration may discover God in the world, the Self in Nature even before it is realised in ourselves, but this is rare and difficult. (2) And it is only in ourselves that we can observe and know the process of the Self in its becoming and follow the process by which it draws back into self-being. Therefore the ancient counsel, know thyself, will always stand as the first word that directs us towards the knowledge. Still, psychological self-knowledge is only the experience of the modes of the Self, it is not the realisation of the Self in its pure being.
   The status of knowledge, then, which Yoga envisages is not merely an intellectual conception or clear discrimination of the truth, nor is it an enlightened psychological experience of the modes of our being. It is a "realisation", in the full sense of the word; it is the making real to ourselves and in ourselves of the Self, the transcendent and universal Divine, and it is the subsequent impossibility of viewing the modes of being except in the light of that Self and in their true aspect as its flux of becoming under the psychical and physical conditions of our world-existence. This realisation consists of three successive movements, internal vision, complete internal experience and identity.
   This internal vision, dr.s.t.i, the power so highly valued by the ancient sages, the power which made a man a Rishi or Kavi and no longer a mere thinker, is a sort of light in the soul by which things unseen become as evident and real to it-to the soul and not merely to the intellect-as do things seen to the physical eye. In the physical world there are always two forms of knowledge, the direct and the indirect, pratyaks.a, of that which is present to the eyes, and paroks.a, of that which is remote from and beyond our vision. When the object is beyond our vision, we are necessarily obliged to arrive at an idea of it by inference, imagination, analogy, by hearing the descriptions of others who have seen it or by studying pictorial or other representations of it if these are available. By putting together all these aids we can indeed arrive at a more or less adequate idea or suggestive image of the object, but we do not realise the thing itself; it is not yet to us the grasped reality, but only our conceptual representation of a reality. But once we have seen it with the eyes,-for no other sense is adequate,-we possess, we realise; it is there secure in our satisfied being, part of ourselves in knowledge. Precisely the same rule holds good of psychical things and of he Self. We may hear clear and luminous teachings about the Self from philosophers or teachers or from ancient writings; we may by thought, inference, imagination, analogy or by any other available means attempt to form a mental figure or conception of it; we may hold firmly that conception in our mind and fix it by an entire and exclusive concentration;3 but we have not yet realised it, we have not seen God. It is only when after long and persistent concentration or by other means the veil of the mind is rent or swept aside, only when a flood of light breaks over the awakened mentality, jyotirmaya brahman, and conception gives place to a knowledge-vision in which the Self is as present, real, concrete as a physical object to the physical eye, that we possess in knowledge; for we have seen. After that revelation, whatever fadings of the light, whatever periods of darkness may afflict the soul, it can never irretrievably lose what it has once held. The experience is inevitably renewed and must become more frequent till it is constant; when and how soon depends on the devotion and persistence with which we insist on the path and besiege by our will or our love the hidden Deity.
   (2) And it is only in ourselves that we can observe and know the 2 In one respect, however, it is easier, because in external things we are not so much hampered by the sense of the limited ego as in ourselves; one obstacle to the realisation of God is therefore removed.
   ~ Sri Aurobindo, The Synthesis Of Yoga, The Status of Knowledge,
48:This, in short, is the demand made on us, that we should turn our whole life into a conscious sacrifice. Every moment and every movement of our being is to be resolved into a continuous and a devoted self-giving to the Eternal. All our actions, not less the smallest and most ordinary and trifling than the greatest and most uncommon and noble, must be performed as consecrated acts. Our individualised nature must live in the single consciousness of an inner and outer movement dedicated to Something that is beyond us and greater than our ego. No matter what the gift or to whom it is presented by us, there must be a consciousness in the act that we are presenting it to the one divine Being in all beings. Our commonest or most grossly material actions must assume this sublimated character; when we eat, we should be conscious that we are giving our food to that Presence in us; it must be a sacred offering in a temple and the sense of a mere physical need or self-gratification must pass away from us. In any great labour, in any high discipline, in any difficult or noble enterprise, whether undertaken for ourselves, for others or for the race, it will no longer be possible to stop short at the idea of the race, of ourselves or of others. The thing we are doing must be consciously offered as a sacrifice of works, not to these, but either through them or directly to the One Godhead; the Divine Inhabitant who was hidden by these figures must be no longer hidden but ever present to our soul, our mind, our sense. The workings and results of our acts must be put in the hands of that One in the feeling that that Presence is the Infinite and Most High by whom alone our labour and our aspiration are possible. For in his being all takes place; for him all labour and aspiration are taken from us by Nature and offered on his altar. Even in those things in which Nature is herself very plainly the worker and we only the witnesses of her working and its containers and supporters, there should be the same constant memory and insistent consciousness of a work and of its divine Master. Our very inspiration and respiration, our very heart-beats can and must be made conscious in us as the living rhythm of the universal sacrifice.
   It is clear that a conception of this kind and its effective practice must carry in them three results that are of a central importance for our spiritual ideal. It is evident, to begin with, that, even if such a discipline is begun without devotion, it leads straight and inevitably towards the highest devotion possible; for it must deepen naturally into the completest adoration imaginable, the most profound God-love. There is bound up with it a growing sense of the Divine in all things, a deepening communion with the Divine in all our thought, will and action and at every moment of our lives, a more and more moved consecration to the Divine of the totality of our being. Now these implications of the Yoga of works are also of the very essence of an integral and absolute Bhakti. The seeker who puts them into living practice makes in himself continually a constant, active and effective representation of the very spirit of self-devotion, and it is inevitable that out of it there should emerge the most engrossing worship of the Highest to whom is given this service. An absorbing love for the Divine Presence to whom he feels an always more intimate closeness, grows upon the consecrated worker. And with it is born or in it is contained a universal love too for all these beings, living forms and creatures that are habitations of the Divine - not the brief restless grasping emotions of division, but the settled selfless love that is the deeper vibration of oneness. In all the seeker begins to meet the one Object of his adoration and service. The way of works turns by this road of sacrifice to meet the path of Devotion; it can be itself a devotion as complete, as absorbing, as integral as any the desire of the heart can ask for or the passion of the mind can imagine.
   Next, the practice of this Yoga demands a constant inward remembrance of the one central liberating knowledge, and a constant active externalising of it in works comes in too to intensify the remembrance. In all is the one Self, the one Divine is all; all are in the Divine, all are the Divine and there is nothing else in the universe, - this thought or this faith is the whole background until it becomes the whole substance of the consciousness of the worker. A memory, a self-dynamising meditation of this kind, must and does in its end turn into a profound and uninterrupted vision and a vivid and all-embracing consciousness of that which we so powerfully remember or on which we so constantly meditate. For it compels a constant reference at each moment to the Origin of all being and will and action and there is at once an embracing and exceeding of all particular forms and appearances in That which is their cause and upholder. This way cannot go to its end without a seeing vivid and vital, as concrete in its way as physical sight, of the works of the universal Spirit everywhere. On its summits it rises into a constant living and thinking and willing and acting in the presence of the Supramental, the Transcendent. Whatever we see and hear, whatever we touch and sense, all of which we are conscious, has to be known and felt by us as That which we worship and serve; all has to be turned into an image of the Divinity, perceived as a dwelling-place of his Godhead, enveloped with the eternal Omnipresence. In its close, if not long before it, this way of works turns by communion with the Divine Presence, Will and Force into a way of Knowledge more complete and integral than any the mere creature intelligence can construct or the search of the intellect can discover.
   Lastly, the practice of this Yoga of sacrifice compels us to renounce all the inner supports of egoism, casting them out of our mind and will and actions, and to eliminate its seed, its presence, its influence out of our nature. All must be done for the Divine; all must be directed towards the Divine. Nothing must be attempted for ourselves as a separate existence; nothing done for others, whether neighbours, friends, family, country or mankind or other creatures merely because they are connected with our personal life and thought and sentiment or because the ego takes a preferential interest in their welfare. In this way of doing and seeing all works and all life become only a daily dynamic worship and service of the Divine in the unbounded temple of his own vast cosmic existence. Life becomes more and more the sacrifice of the eternal in the individual constantly self-offered to the eternal Transcendence. It is offered in the wide sacrificial ground of the field of the eternal cosmic Spirit; and the Force too that offers it is the eternal Force, the omnipresent Mother. Therefore is this way a way of union and communion by acts and by the spirit and knowledge in the act as complete and integral as any our Godward will can hope for or our soul's strength execute.
   It has all the power of a way of works integral and absolute, but because of its law of sacrifice and self-giving to the Divine Self and Master, it is accompanied on its one side by the whole power of the path of Love and on the other by the whole power of the path of Knowledge. At its end all these three divine Powers work together, fused, united, completed, perfected by each other.
   ~ Sri Aurobindo, The Synthesis Of Yoga, The Yoga of Divine Works, The Sacrifice, the Triune Path and the Lord of the Sacrifice [111-114],
49:The Supreme Discovery
   IF WE want to progress integrally, we must build within our conscious being a strong and pure mental synthesis which can serve us as a protection against temptations from outside, as a landmark to prevent us from going astray, as a beacon to light our way across the moving ocean of life.
   Each individual should build up this mental synthesis according to his own tendencies and affinities and aspirations. But if we want it to be truly living and luminous, it must be centred on the idea that is the intellectual representation symbolising That which is at the centre of our being, That which is our life and our light.
   This idea, expressed in sublime words, has been taught in various forms by all the great Instructors in all lands and all ages.
   The Self of each one and the great universal Self are one. Since all that is exists from all eternity in its essence and principle, why make a distinction between the being and its origin, between ourselves and what we place at the beginning?
   The ancient traditions rightly said:
   "Our origin and ourselves, our God and ourselves are one."
   And this oneness should not be understood merely as a more or less close and intimate relationship of union, but as a true identity.
   Thus, when a man who seeks the Divine attempts to reascend by degrees towards the inaccessible, he forgets that all his knowledge and all his intuition cannot take him one step forward in this infinite; neither does he know that what he wants to attain, what he believes to be so far from him, is within him.
   For how could he know anything of the origin until he becomes conscious of this origin in himself?
   It is by understanding himself, by learning to know himself, that he can make the supreme discovery and cry out in wonder like the patriarch in the Bible, "The house of God is here and I knew it not."
   That is why we must express that sublime thought, creatrix of the material worlds, and make known to all the word that fills the heavens and the earth, "I am in all things and all beings."When all shall know this, the promised day of great transfigurations will be at hand. When in each atom of Matter men shall recognise the indwelling thought of God, when in each living creature they shall perceive some hint of a gesture of God, when each man can see God in his brother, then dawn will break, dispelling the darkness, the falsehood, the ignorance, the error and suffering that weigh upon all Nature. For, "all Nature suffers and laments as she awaits the revelation of the Sons of God."
   This indeed is the central thought epitomising all others, the thought which should be ever present to our remembrance as the sun that illumines all life.
   That is why I remind you of it today. For if we follow our path bearing this thought in our hearts like the rarest jewel, the most precious treasure, if we allow it to do its work of illumination and transfiguration within us, we shall know that it lives in the centre of all beings and all things, and in it we shall feel the marvellous oneness of the universe.
   Then we shall understand the vanity and childishness of our meagre satisfactions, our foolish quarrels, our petty passions, our blind indignations. We shall see the dissolution of our little faults, the crumbling of the last entrenchments of our limited personality and our obtuse egoism. We shall feel ourselves being swept along by this sublime current of true spirituality which will deliver us from our narrow limits and bounds.
   The individual Self and the universal Self are one; in every world, in every being, in every thing, in every atom is the Divine Presence, and man's mission is to manifest it.
   In order to do that, he must become conscious of this Divine Presence within him. Some individuals must undergo a real apprenticeship in order to achieve this: their egoistic being is too all-absorbing, too rigid, too conservative, and their struggles against it are long and painful. Others, on the contrary, who are more impersonal, more plastic, more spiritualised, come easily into contact with the inexhaustible divine source of their being.But let us not forget that they too should devote themselves daily, constantly, to a methodical effort of adaptation and transformation, so that nothing within them may ever again obscure the radiance of that pure light.
   But how greatly the standpoint changes once we attain this deeper consciousness! How understanding widens, how compassion grows!
   On this a sage has said:
   "I would like each one of us to come to the point where he perceives the inner God who dwells even in the vilest of human beings; instead of condemning him we would say, 'Arise, O resplendent Being, thou who art ever pure, who knowest neither birth nor death; arise, Almighty One, and manifest thy nature.'"
   Let us live by this beautiful utterance and we shall see everything around us transformed as if by miracle.
   This is the attitude of true, conscious and discerning love, the love which knows how to see behind appearances, understand in spite of words, and which, amid all obstacles, is in constant communion with the depths.
   What value have our impulses and our desires, our anguish and our violence, our sufferings and our struggles, all these inner vicissitudes unduly dramatised by our unruly imagination - what value do they have before this great, this sublime and divine love bending over us from the innermost depths of our being, bearing with our weaknesses, rectifying our errors, healing our wounds, bathing our whole being with its regenerating streams?
   For the inner Godhead never imposes herself, she neither demands nor threatens; she offers and gives herself, conceals and forgets herself in the heart of all beings and things; she never accuses, she neither judges nor curses nor condemns, but works unceasingly to perfect without constraint, to mend without reproach, to encourage without impatience, to enrich each one with all the wealth he can receive; she is the mother whose love bears fruit and nourishes, guards and protects, counsels and consoles; because she understands everything, she can endure everything, excuse and pardon everything, hope and prepare for everything; bearing everything within herself, she owns nothing that does not belong to all, and because she reigns over all, she is the servant of all; that is why all, great and small, who want to be kings with her and gods in her, become, like her, not despots but servitors among their brethren.
   How beautiful is this humble role of servant, the role of all who have been revealers and heralds of the God who is within all, of the Divine Love that animates all things....
   And until we can follow their example and become true servants even as they, let us allow ourselves to be penetrated and transformed by this Divine Love; let us offer Him, without reserve, this marvellous instrument, our physical organism. He shall make it yield its utmost on every plane of activity.
   To achieve this total self-consecration, all means are good, all methods have their value. The one thing needful is to persevere in our will to attain this goal. For then everything we study, every action we perform, every human being we meet, all come to bring us an indication, a help, a light to guide us on the path.
   Before I close, I shall add a few pages for those who have already made apparently fruitless efforts, for those who have encountered the pitfalls on the way and seen the measure of their weakness, for those who are in danger of losing their self-confidence and courage. These pages, intended to rekindle hope in the hearts of those who suffer, were written by a spiritual worker at a time when ordeals of every kind were sweeping down on him like purifying flames.
   You who are weary, downcast and bruised, you who fall, who think perhaps that you are defeated, hear the voice of a friend. He knows your sorrows, he has shared them, he has suffered like you from the ills of the earth; like you he has crossed many deserts under the burden of the day, he has known thirst and hunger, solitude and abandonment, and the cruellest of all wants, the destitution of the heart. Alas! he has known too the hours of doubt, the errors, the faults, the failings, every weakness.
   But he tells you: Courage! Hearken to the lesson that the rising sun brings to the earth with its first rays each morning. It is a lesson of hope, a message of solace.
   You who weep, who suffer and tremble, who dare not expect an end to your ills, an issue to your pangs, behold: there is no night without dawn and the day is about to break when darkness is thickest; there is no mist that the sun does not dispel, no cloud that it does not gild, no tear that it will not dry one day, no storm that is not followed by its shining triumphant bow; there is no snow that it does not melt, nor winter that it does not change into radiant spring.
   And for you too, there is no affliction which does not bring its measure of glory, no distress which cannot be transformed into joy, nor defeat into victory, nor downfall into higher ascension, nor solitude into radiating centre of life, nor discord into harmony - sometimes it is a misunderstanding between two minds that compels two hearts to open to mutual communion; lastly, there is no infinite weakness that cannot be changed into strength. And it is even in supreme weakness that almightiness chooses to reveal itself!
   Listen, my little child, you who today feel so broken, so fallen perhaps, who have nothing left, nothing to cover your misery and foster your pride: never before have you been so great! How close to the summits is he who awakens in the depths, for the deeper the abyss, the more the heights reveal themselves!
   Do you not know this, that the most sublime forces of the vasts seek to array themselves in the most opaque veils of Matter? Oh, the sublime nuptials of sovereign love with the obscurest plasticities, of the shadow's yearning with the most royal light!
   If ordeal or fault has cast you down, if you have sunk into the nether depths of suffering, do not grieve - for there indeed the divine love and the supreme blessing can reach you! Because you have passed through the crucible of purifying sorrows, the glorious ascents are yours.
   You are in the wilderness: then listen to the voices of the silence. The clamour of flattering words and outer applause has gladdened your ears, but the voices of the silence will gladden your soul and awaken within you the echo of the depths, the chant of divine harmonies!
   You are walking in the depths of night: then gather the priceless treasures of the night. In bright sunshine, the ways of intelligence are lit, but in the white luminosities of the night lie the hidden paths of perfection, the secret of spiritual riches.
   You are being stripped of everything: that is the way towards plenitude. When you have nothing left, everything will be given to you. Because for those who are sincere and true, from the worst always comes the best.
   Every grain that is sown in the earth produces a thousand. Every wing-beat of sorrow can be a soaring towards glory.
   And when the adversary pursues man relentlessly, everything he does to destroy him only makes him greater.
   Hear the story of the worlds, look: the great enemy seems to triumph. He casts the beings of light into the night, and the night is filled with stars. He rages against the cosmic working, he assails the integrity of the empire of the sphere, shatters its harmony, divides and subdivides it, scatters its dust to the four winds of infinity, and lo! the dust is changed into a golden seed, fertilising the infinite and peopling it with worlds which now gravitate around their eternal centre in the larger orbit of space - so that even division creates a richer and deeper unity, and by multiplying the surfaces of the material universe, enlarges the empire that it set out to destroy.
   Beautiful indeed was the song of the primordial sphere cradled in the bosom of immensity, but how much more beautiful and triumphant is the symphony of the constellations, the music of the spheres, the immense choir that fills the heavens with an eternal hymn of victory!
   Hear again: no state was ever more precarious than that of man when he was separated on earth from his divine origin. Above him stretched the hostile borders of the usurper, and at his horizon's gates watched jailers armed with flaming swords. Then, since he could climb no more to the source of life, the source arose within him; since he could no more receive the light from above, the light shone forth at the very centre of his being; since he could commune no more with the transcendent love, that love offered itself in a holocaust and chose each terrestrial being, each human self as its dwelling-place and sanctuary.
   That is how, in this despised and desolate but fruitful and blessed Matter, each atom contains a divine thought, each being carries within him the Divine Inhabitant. And if no being in all the universe is as frail as man, neither is any as divine as he!
   In truth, in truth, in humiliation lies the cradle of glory! 28 April 1912 ~ The Mother, Words Of Long Ago, The Supreme Discovery,

*** WISDOM TROVE ***

1:Make your god transparent to the transcendent, and it doesn't matter what his name is. ~ joseph-campbell, @wisdomtrove
2:We can arrive at a point of view where the preservation of the individual activities is no longer inconsistent with our comprehension of the cosmic consciousness or our attainment to the transcendent and supracosmic. ~ sri-aurobindo, @wisdomtrove
3:How does the ordinary person come to the transcendent? For a start, I would say, study poetry. Learn how to read a poem. You need not have the experience to get the message, or at least some indication of the message. It may come gradually.  ~ joseph-campbell, @wisdomtrove
4:In this hope, among the things we teach to the young are such truths as the transcendent value of the individual and the dignity of all people, the futility and stupidity of war, its destructiveness of life and its degradation of human values. ~ dwight-eisenhower, @wisdomtrove
5:We continually encounter hardships. People disappoint us. We disappoint ourselves. But God is constant and compassionate. We are not alone. He cares. Against all reason, the transcendent God loves us so much that He has committed Himself to us. ~ charles-r-swindoll, @wisdomtrove
6:Meditation speaks. It speaks in silence. It reveals. It reveals to the aspirant that matter and spirit are one, quantity and quality are one, the immanent and the transcendent are one. It reveals that life can never be the mere existence of seventy or eighty years between birth and death, but is, rather, Eternity itself. ~ sri-chinmoy, @wisdomtrove
7:We cannot survive as a free nation when some men decide that others are not fit to live and should be abandoned to abortion or infanticide... t here is no cause more important for preserving that freedom than affirming the transcendent right to life of all human beings, the right without which no other rights have any meaning. ~ ronald-reagan, @wisdomtrove
8:Its definitions are legion, its meanings multitudinous, its importance often debated. But amid the many contradictory definitions of art, one has always stood the test of time, from the Upanishads in the East, to Michelangelo in the West: art is the perception and depiction of the sublime, the transcendent, the beautiful, the spiritual. ~ ken-wilber, @wisdomtrove
9:I pray we could come to this darkness so far above light! If only we lacked sight and knowledge so as to see, so as to know, unseeing and unknowing, that which lies beyond all vision and knowledge. For this would be really to see and to know: to praise the Transcendent One in a transcending way, namely through the denial of all beings ~ pseudo-dionysius-the-areopagite, @wisdomtrove
10:I pray we could come to this darkness so far above light! If only we lacked sight and knowledge so as to see, so as to know, unseeing and unknowing, that which lies beyond all vision and knowledge. For this would be really to see and to know: to praise the Transcendent One in a transcending way, namely through the denial of all beings. ~ pseudo-dionysius-the-areopagite, @wisdomtrove
11:Traditionally, I have responded to the transcendent mystics of all religions. I have always responded with breathless excitement to anyone who has ever said that God does not live in a dogmatic scripture or in a distant throne in the sky, but instead abides very close to us indeed- much closer than we can imagine, breathing right through our own hearts. ~ elizabeth-gilbert, @wisdomtrove
12:When you buy a used car, you kick the tires, you look at the odometer, you open up the hood. If you do not feel yourself an expert in automobile engines, you bring a friend who is. And you do this with something as unimportant as an automobile. But on the issues of the transcendent, of ethics, of morals, of the origins of the world, of the nature of human beings, on those issues should we not insist upon at least equally skeptical scrutiny? ~ carl-sagan, @wisdomtrove
13:There is still a widespread denial of death in Western cultures. Even old people try not to speak or think about it, and dead bodies are hidden away.  A culture that denies death inevitably becomes shallow and superficial, concerned only with the external form of things.  When death is denied, life loses its depth.  The possibility of knowing who we are beyond name and form, the dimension of the transcendent, disappears from our lives because death is the opening into that dimension.   ~ eckhart-tolle, @wisdomtrove

*** NEWFULLDB 2.4M ***

1:The transcendent experience is common to every culture in the world. ~ Edgar Mitchell,
2:"Man needs difficulties; they are necessary for health." ~ Carl Jung, The Transcendent Function,
3:God is the transcendent whole of things of which you are an individualized part. ~ Eric Butterworth,
4:‎"Make your god transparent to the transcendent, and it doesn't matter what his name is." ~ Joseph Campbell,
5:Celebration is a confrontation, giving attention to the transcendent meaning of one's actions. ~ Abraham Joshua Heschel,
6:In the particular dwells the tawdry. In the conceptual dwells the grand, the transcendent, the everlasting. ~ Lionel Shriver,
7:We've known about the transcendent power of solitude for centuries; it's only recently that we've forgotten it. ~ Susan Cain,
8:Freedom that ignores the transcendent difference between good and evil ends in the denial of freedom itself. ~ Fulton J Sheen,
9:Most humans feel the transcendent temptation, the emotional drive to festoon the universe with large-scale meaning. ~ Paul Kurtz,
10:And because I know the transcendent value of loyalty, I’ve been to places that a person can’t get to any other way. ~ Hope Jahren,
11:The transcendent function is not something one does oneself; it comes rather from experiencing the conflict of opposites. ~ Carl Jung,
12:Wonder and awe have gone out of your religions. You are prepared to accept the irrational, but not the transcendent. ~ G Willow Wilson,
13:How does the ordinary person come to the transcendent? For a start, I would say, study poetry. Learn how to read a poem. ~ Joseph Campbell,
14:The individual is a self-expression of the universal and the transcendent. ~ Sri Aurobindo, The Life Divine, Reality and the Cosmic Illusion,
15:Three fundamental aspects of the Divine - the Individual or Immanent, the Cosmic and the Transcendent
   ~ Sri Aurobindo, The Synthesis Of Yoga,
16:If Kest ever becomes a Saint, the transcendent expression of an ideal, he’s going to be Saint Kest-who-never-fucking-learns. ~ Sebastien de Castell,
17:Logic, when used correctly and by an intellect that is not corrupted by the lower passions, may lead to one to the Transcendent itself. ~ Osman Bakar,
18:A deep instinct is restoring balance and wholeness in us by trying to define a new image of the transcendent which includes the feminine. ~ Anne Baring,
19:I would like to evoke the sense of wonder and magic in the reader but without invoking the mystical, the supernatural or the transcendent. ~ Edward Abbey,
20:In the mind’s silence the Transcendent acts
And the hushed heart hears the unuttered Word. ~ Sri Aurobindo, Savitri, The Adoration of the Divine Mother,
21:The transcendent glory that every human being quests for, whether he knows it or not, is not a thing; it is a person, and his name is God. ~ Paul David Tripp,
22:Her pragmatism of the transcendent Truth
Fills silence with the voices of the gods, ~ Sri Aurobindo, Savitri, The Kingdoms and Godheads of the Greater Life,
23:Individualism is bad for business - though absolutely necessary for freedom, progressive knowledge, and any possible interface with the transcendent. ~ Tom Robbins,
24:There is in human nature a hunger and a thirst for the transcendent and the divine which cannot be satisfied with anything less than God. ~ Christopher Henry Dawson,
25:The individual exists in the Transcendent, but all the Transcendent is there concealed in the individual. ~ Sri Aurobindo, The Life Divine, The Eternal and the Individual,
26:simkhah (8057): joy. This noun means an attitude of happiness and cheerfulness, usually referring to the transcendent joy and jubilance of a relationship with God. ~ Anonymous,
27:Theories permit consciousness to ‘jump over its own shadow,’ to leave behind the given, to represent the transcendent, yet, as is self-evident, only in symbols. ~ James Gleick,
28:The transcendent function is the psychological mechanism that unites the opposites and helps bring the self to manifestation. ~ Jeffrey Raff, Jung and the Alchemical Imagination,
29:We must aim indeed at the Highest, the Source of all, the Transcendent but not to the exclusion of that which it transcends. ~ Sri Aurobindo, The Synthesis Of Yoga, Concentration,
30:It is in [the] process of making something... that the creator contacts a concrete reality outside his subjective life and moves into the realm of the transcendent. ~ Joseph C Zinker,
31:The transcendent experience is brotherly love, nature, harmony and unity. Cultures, in trying to define it, try to define an external deity as opposed to the process. ~ Edgar Mitchell,
32:The idea of Jehovah was born here... Out of the rude elements of the insignificant thoughts thoughts that are in all men, they reared the transcendent conception of a God. ~ Herman Melville,
33:The Self, the Divine, the Supreme Reality, the All, the Transcendent, - the One in all aspects is then the object of Yogic knowledge.
   ~ Sri Aurobindo, The Synthesis Of Yoga, [T5], #index,
34:All acts of God proceed from the transcendent Father, through his Son or Word or Image, in the power of  his immanent Holy Spirit. And this is true both during the Incarnation ~ Gregory A Boyd,
35:Of course, the drug does not produce the transcendent experience. It merely acts as a chemical key — it opens the mind, frees the nervous system of its ordinary patterns and structures. ~ Timothy Leary,
36:When you transcend the transcendent states, you get past the ego structure, and at that point you don't need laws, you have "morality!" You have inborn, natural ethics, because it is built on Love. ~ Edgar Mitchell,
37:For many scientists less divinely gifted than Einstein,the chief reward for being a scientist is not the power and the money but the chance of catching a glimpse of the transcendent beauty of nature. ~ Freeman Dyson,
38:The self of the finite individual must pour itself into the boundless finite and that cosmic spirit too must be exceeded in the transcendent Infinite. ~ Sri Aurobindo, The Synthesis Of Yoga, The Release from the Ego,
39:I allowed myself the supernatural, the transcendent, because, I told myself, our love of metaphor is pre-religious, born of our need to express what is inexpressible, our dreams of otherness, of more. ~ Salman Rushdie,
40:Though justice be the solid foundation on which a society may be built, it is the transcendent virtue of mercy that lifts that society above the base stones of its foundation and makes it something great. ~ Rayne Hall,
41:I thought of the transcendent beauty of the first panel, and tried to understand how the ability to create such wondrous beauty could have become so perverted, so destructive. With power, my mind whispered. ~ Isobelle Carmody,
42:It was the transcendent fortitude and steadfastness of these men who in adversity and in suffering through the darkest hour of our history held faithful to an ideal. Here men endured that a nation might live. ~ Herbert Hoover,
43:It is so difficult for us to remember and be motivated by what is truly important. It is so tempting to be committed to our little kingdoms that the transcendent kingdom of God is of little functional influence. ~ Paul David Tripp,
44:I look for three things. Number One is does the film promote the beauty and dignity of the human person? Number Two is does this film promote the transcendent moral order? And three, does it promote natural affection? ~ Jason Jones,
45:The establishment uses that rationale all the time, and that's why we do what we do. But leadership requires some understanding that you can say no. People have base instincts, but the transcendent also appeal to them. ~ Norman Lear,
46:We can arrive at a point of view where the preservation of the individual activities is no longer inconsistent with our comprehension of the cosmic consciousness or our attainment to the transcendent and supracosmic. ~ Sri Aurobindo,
47:The twentieth-century philosopher of religion Rudolf Otto famously characterized the transcendent God as the mysterium tremendum et fascinans, the mystery that fascinates us even as it causes us to tremble with fear— ~ Robert E Barron,
48:Reality is when you pay the rent. Get caught in traffic or your car breaks down. Really it's an AM/FM sort of thing. You've got reality and then there's the miraculous and the transcendent. And once you start, time stops. ~ Carolyn See,
49:After the dead are buried, after the physical pain of grief has become a permanent wound in the soul, then comes the transcendent and common bond of human suffering, and with that comes forgiveness, and with forgiveness comes love. ~ Andre Dubus,
50:I think what we are looking for is a way of experiencing the world that will open to us the transcendent that informs it, and at the same time forms ourselves within it. That is what people want. That is what the soul asks for. ~ Joseph Campbell,
51:the R-Directed aptitudes so often disdained and dismissed—artistry, empathy, taking the long view, pursuing the transcendent—will increasingly determine who soars and who stumbles. It’s a dizzying—but ultimately inspiring—change. ~ Daniel H Pink,
52:There we will, I pray, remain and learn and grow until the time when we will rise together to the ultimate heights, changing in appearance but never in devotion, sharing the transcendent glory of our love through all eternity. ~ Richard Matheson,
53:We emphasize the transcendent worth of the human person. We insist that the human person must never be treated as an object; he must always be considered the subject. That is the basis for our teaching, the absolute standard. ~ Pope John Paul II,
54:Illumined theocracies of the seeing soul
   Throned in the power of the Transcendent's ray.
   A vision of grandeurs, a dream of magnitudes
   In sun-bright kingdoms moved with regal gait:
   ~ Sri Aurobindo, Savitri, The Glory and the Fall of Life,
55:Therefore he had either to affirm the transcendent ideals of democracy and his own dignity by aiding those who despised him, or accept his situation as hopelessly devoid of meaning; a choice tantamount to rejecting his own humanity. ~ Ralph Ellison,
56:In the particular dwells the tawdry. In the conceptual dwells the grand, the transcendent, the everlasting. Earthly countries and single malignant boys can go to hell; the idea of countries and the idea of sons triumph for eternity. ~ Lionel Shriver,
57:The image created by the unconscious and the ego interact, and in this interaction, they create the necessary tension to evoke the transcendent function. Such a scenario usually occurs in experiences that Jung called “active imagination. ~ Jeffrey Raff,
58:They are ever eager to assure us that man’s most sublime thoughts of the Transcendent are but a little better than his worst: that loving intuition is the only certain guide. “By love may He be gotten and holden, but by thought never. ~ Evelyn Underhill,
59:intellectual respectability in the modern world, the reality of the transcendent God must indeed be proclaimed by the theologians—and proclaimed on the basis of man’s rational competence to know the transempirical [supernatural] realm.”[309] ~ Daryl Aaron,
60:The integral Yoga is that which, having found the Transcendent, can return upon the universe and possess it, retaining the power freely to descend as well as ascend the great stair of existence. ~ Sri Aurobindo, The Synthesis Of Yoga, The Three Steps of Nature,
61:How does the ordinary person come to the transcendent? For a start, I would say, study poetry. Learn how to read a poem. You need not have the experience to get the message, or at least some indication of the message. It may come gradually. (92) ~ Joseph Campbell,
62:Kit gave the Pig a look. "Oh, come on! The Powers..." His voice trailed off as the Pig gave him the same look right back. "I mean, the One... wouldn't play jokes--"

"Wouldn't It?" said the Transcendent Pig. "Been out in the real world lately? ~ Diane Duane,
63:In this hope, among the things we teach to the young are such truths as the transcendent value of the individual and the dignity of all people, the futility and stupidity of war, its destructiveness of life and its degradation of human values. ~ Dwight D Eisenhower,
64:And to the Pig he said, "What's the meaning of life?"

"You know, a friend of yours was asking me the same thing the other day," said the Transcendent Pig, ambling over, sitting down, and looking Ponch over in an amiable way. "Is asking," it added. ~ Diane Duane,
65:Nature seeks the Divine in her own symbols: Yoga goes beyond Nature to the Lord of Nature, beyond universe to the Transcendent and can return with the transcendent light and power, with the fiat of the Omnipotent. ~ Sri Aurobindo, The Synthesis Of Yoga, The Threefold Life,
66:When symbol and metaphor are reduced to commonplace labelsfor what is known, they lose their original fascination. They cease to connect us to the unconscious, the archetypal, the mythological, the transcendent, and so fail to shock, surprise, move and inspire us. ~ Ann Yeoman,
67:I think what we are looking for is a way of experiencing the world that will open to us the transcendent that informs it, and at the same time forms ourselves within it. That is what people want. That is what the soul asks for. ~ Joseph Campbell and Bill Moyers, The Power of Myth,
68:And I don’t know what being is. And I don’t know what consciousness is. But I do know what bliss is: that deep sense of being present, of doing what you absolutely must do to be yourself. If you can hang on to that, you are on the edge of the transcendent already. ~ Joseph Campbell,
69:Being is transcended by a concern for being. Our perplexity will not be solved by relating human existence to a timeless, subpersonal abstraction which we call essence. We can do justice to human being only by relating it to the transcendent care for being. ~ Abraham Joshua Heschel,
70:My stubborn, self-savvy heart will not reach for the sky if my earth becomes everything I need. If people fill me up then where is my need for the transcendent? If everything is glory and beauty and sweetness and light, will I be the type of soul that reaches to Jesus? ~ Mary E DeMuth,
71:in Gnosticism, the way of salvation lies in heightening consciousness and returning to the transcendent spirit, with loss of the unconscious side; whereas uroboric salvation through the Great Mother demands the abandonment of the conscious principle and a homecoming to the unconscious. ~ Erich Neumann,
72:I think that he [Michael Jackson] did derive an ultimate sense of joy and satisfaction in what others enjoyed from him that was denied to himself. There's no question that the transcendent art that he created was a means, an instrument, a vehicle for others to experience what he didn't. ~ Michael Eric Dyson,
73:It is the transcendent (or 'abstract' or 'self-contained') nature of music that the new so called concretism--Pop Art, eighteen-hour slices-of-reality films, musique concrete--opposes. But instead of bringing art and reality closer together, the new movement merely thins out the distinction. ~ Igor Stravinsky,
74:Scientific reductionism has threatened the spiritual aspects of medical practice from within, by denying the existence of the transcendent. The industrialization of health care now threatens the spiritual aspects of medical practice from without, denying the importance of the spiritual.
Yet ~ Daniel P Sulmasy,
75:The most fundamental liberal failure of the current era: the failure to embrace a moral vision of America based on the transcendent faith that human beings are more than the sum of their material appetites, our country is more than an economic machine, and freedom is not license but responsibility. ~ Bill Moyers,
76:Human nature always retains its spiritual character - its bond with the transcendent and the divine. If it were to lose this, it must lose itself and become the servant of lower powers, so that secular civilization, as Nietzsche saw, inevitably leads to nihilism and to self-destruction. ~ Christopher Henry Dawson,
77:Everything must be given to the Divine within us, to the universal All and to the transcendent Supreme. An absolute concentration of our will, our heart and our thought on that one and manifold Divine, an unreserved self-consecration of our whole being to the Divine alone
   ~ Sri Aurobindo, The Synthesis Of Yoga, 89,
78:If the ego is not regularly and repeatedly dissolved in the unbounded hyperspace of the Transcendent Other, there will always be slow drift away from the sense of self as part of nature’s larger whole. The ultimate consequence of this drift is the fatal ennui that now permeates Western Civilization. ~ Terence McKenna,
79:No one has been able to define or synthesize that precarious, splendid, and perhaps untidy instant when the creative process begins. This is what the uniqueness of the artist is all about. The transcendent right of the artist is the right to create even though he may not always know what he is doing. ~ Norman Cousins,
80:This (functional - E.W.) language controls by reducing the linguistic forms and symbols of reflection, abstraction, development, contradiction; by substituting images for concepts. It denies or absorbs the transcendent vocabulary; it does not search for but establishes and imposes truth and falsehood. ~ Herbert Marcuse,
81:Meditation speaks. It speaks in silence. It reveals. It reveals to the aspirant that matter and spirit are one, quantity and quality are one, the immanent and the transcendent are one. It reveals that life can never be the mere existence of seventy or eighty years between birth and death, but is, rather, Eternity itself. ~ Sri Chinmoy,
82:Now wonder our youth is confused and in pain; they long for God, for the transcendent, and they are offered, far too often, either piosity or sociology, neither of which meets their needs, and they are introduced to churches which have become buildings that are a safe place to go to escape the awful demands of God. ~ Madeleine L Engle,
83:Washington dwelt upon the transcendent importance of education underscores the stigma that he felt about having missed college. As president, he lectured a young relative about to enter college that “every hour misspent is lost forever” and that “future years cannot compensate for lost days at this period of your life.”15 ~ Ron Chernow,
84:Love's secrets, being mysteries, ever pertain to the transcendent and the infinite; and so they are as airy bridges, by which ourfurther shadows pass over into the regions of the golden mists and exhalations; whence all poetical, lovely thoughts are engendered, and drop into us, as though pearls should drop from rainbows. ~ Herman Melville,
85:We cannot survive as a free nation when some men decide that others are not fit to live and should be abandoned to abortion or infanticide...t here is no cause more important for preserving that freedom than affirming the transcendent right to life of all human beings, the right without which no other rights have any meaning. ~ Ronald Reagan,
86:The Transcendent
This is what is termed the Adya Shakti; she is the Supreme Consciousness and Power above the universe and it is by her that all the Gods are manifested, and even the supramental Ishwara comes into manifestation through her - the supramental Purushottama of whom the Gods are Powers and Personalities. ~ Sri Aurobindo, Letters On Yoga,
87:This organization of functional discourse is of vital importance; it serves as a vehicle of coordination and subordination. The unified, functional language is an irreconcilably anti-critical and anti-dialectical language. In it, operational and behavioral rationality absorbs the transcendent, negative, oppositional elements of Reason. ~ Herbert Marcuse,
88:Art. Its definitions are legion, its meanings multitudinous, its importance often debated. But amid the many contradictory definitions of art, one has always stood the test of time, from the Upanishads in the East, to Michelangelo in the West: art is the perception and depiction of the sublime, the transcendent, the beautiful, the spiritual. ~ Ken Wilber,
89:We know how to think. We know how to laugh. We know we're going to die, which gives us a lot to think about, and we have a need for, what I would call, "the transcendent" or "the numinous" or even "the ecstatic" that comes out in love and music, poetry, and landscape. I wouldn't trust anyone who didn't respond to things of that sort. ~ Christopher Hitchens,
90:People say like that [the Transcendent is something beyond Sachchidananda] because the transcendent Absolute is not only what to us is existence but also what to us is non-existence. But there is really no such thing as non-existence. So the Transcendent can be conceived as transcendent Sat, transcendent Chit, transcendent Ananda. ~ Sri Aurobindo, Letters On Yoga - I,
91:a Christian worldview is not reductionistic. It does not reduce reason to something less than reason, and therefore it does not self-destruct. A Christian epistemology (theory of knowledge) starts with the transcendent Creator, who spoke the entire universe into being with his Word: “And God said” (Gen. 1:3). “In the beginning was the Word” (John 1:1). ~ Nancy R Pearcey,
92:Knowing is most of my job,” the Transcendent Pig said. “But then there’s a long tradition of oracular pigs. I should know: I started it.” It paused. “That is, assuming you’re into sequential time.”
“It works all right for me,” Nita said, rather cautiously.
“Well, preference is everything, as far as time’s concerned; you can handle it however you like. ~ Diane Duane,
93:To have perceived an overall organization, a superarching principle uniting and relating all the elements, had a quality of the miraculous, of genius. And this gave me, for the first time, a sense of the transcendent power of the human mind, and the fact that it might be equipped to discover or decipher the deepest secrets of nature, to read the mind of God. ~ Oliver Sacks,
94:Traditionally, I have responded to the transcendent mystics of all religions. I have always responded with breathless excitement to anyone who has ever said that God does not live in a dogmatic scripture or in a distant throne in the sky, but instead abides very close to us indeed- much closer than we can imagine, breathing right through our own hearts. ~ Elizabeth Gilbert,
95:"The basic totalitarian claim: What I know is everything that needs to be known, and if only it were only manifest in the world, the world would become a utopia. I also think that that's the core idea behind the Tower of Babel. It's the idea that we can build a structure that makes the transcendent unnecessary." ~ Jordan Peterson,
96:Art really has its source in the transcendent, the unmanifest field of pure consciousness, which is the non-changing, immortal field of all possibilities...When the awareness of the artist is in tune with this center of infinite creativity, his piece of art breathes fullness of life, nourishes the creator, the artist, and inspires his admirers with waves of bliss. ~ Maharishi Mahesh Yogi,
97:"The basic totalitarian claim: What I know is everything that needs to be known, and if only it were only manifest in the world, the world would become a utopia. I also think that that's the core idea behind the Tower of Babel. It's the idea that we can build a structure that makes the transcendent unnecessary." ~ Jordan B Peterson,
98:In a society where rationality has ruled so long, the church frequently fails to see that in forsaking the weekly pursuit of the transcendent, we have given up the only ground that was uniquely ours in this world. In attempting to make the church something that can attract and add value to secular mind-sets, we have turned our backs on our one true proposition - transcendence. ~ James MacDonald,
99:We were made to enjoy music, to enjoy beautiful sunsets, to enjoy looking at the billows of the sea and to be thrilled with a rose that is bedecked with dew… Human beings are actually created for the transcendent, for the sublime, for the beautiful, for the truthful... and all of us are given the task of trying to make this world a little more hospitable to these beautiful things. ~ Desmond Tutu,
100:Poetry arises from the desire to get beyond the finite and the historical—the human world of violence and difference—and to reach the transcendent or divine. You're moved to write a poem, you feel called upon to sing, because of that transcendent impulse. But as soon as you move from that impulse to the actual poem, the song of the infinite is compromised by the finitude of its terms. ~ Ben Lerner,
101:I have been considering the possibility that the facts that can be ascertained about this cheese fail to satisfy because the facts themselves mask a metaphysical truth that can be known only through the transcendent, poetic expression of the cheddar. That is, though the world itself can never truly be known, one might begin to know some truth about the world through a metaphysical cheese ~ Mark Beauregard,
102:But this time, no. She would not let her rage overcome her. Neither her despair. She would not meet violence with violence. She believed in the transcendent power of love, the overwhelming force of nonviolence, and it was love that had saved her long ago when the anger had burned her to nothing. Love that showed her another person to be, love that taught her how to recognize the rage and not be consumed by it. ~ Sunil Yapa,
103:For the Hindu the creation was not a bringing into being of the wonder of the world. Rather it was a dismemberment, a disintegration of the original Oneness. For him the Creation seemed not the expression of a rational, benevolent Maker in wondrous new forms but a fragmenting of the unity of nature into countless limited forms. The Hindu saw the creation of our world as “the self-limitation of the transcendent. ~ Daniel J Boorstin,
104:Two things fill the mind with renewed and increasing awe and reverence the more often and the more steadily that they are meditated on: the starry skies above me and the moral law inside me. I have not to search for them and conjecture them as though they were veiled in darkness or were in the transcendent region beyond my horizon; I see them before me and connect them directly with the consciousness of my existence ~ Immanuel Kant,
105:He arrives at his own being as if it were an objective reality, that is to say he strives to become aware of himself as he would of some “thing” alien to himself. And he proves that the “thing” exists. He convinces himself: “I am therefore some thing.” And then he goes on to convince himself that God, the infinite, the transcendent, is also a “thing,” an “object,” like other finite and limited objects of our thought! ~ Thomas Merton,
106:People of our time are losing the power of celebration. Instead of celebrating we seek to be amused or entertained. Celebration is an active state, an act of expressing reverence or appreciation. To be entertained is a passive state--it is to receive pleasure afforded by an amusing act or a spectacle.... Celebration is a confrontation, giving attention to the transcendent meaning of one's actions. Source: The Wisdom of Heschel ~ Abraham Joshua Heschel,
107:When you buy a used car, you kick the tires, you look at the odometer, you open up the hood. If you do not feel yourself an expert in automobile engines, you bring a friend who is. And you do this with something as unimportant as an automobile. But on the issues of the transcendent, of ethics, of morals, of the origins of the world, of the nature of human beings, on those issues should we not insist upon at least equally skeptical scrutiny? ~ Carl Sagan,
108:People of our time are losing the power of celebration. Instead of celebrating we seek to be amused or entertained. Celebration is an active state, an act of expressing reverence or appreciation. To be entertained is a passive state--it is to receive pleasure afforded by an amusing act or a spectacle.... Celebration is a confrontation, giving attention to the transcendent meaning of one's actions.
Source: The Wisdom of Heschel ~ Abraham Joshua Heschel,
109:What is a great spiritual practitioner? A person who lives always in the presence of his or her own true self, someone who has found and who uses continually the springs and sources of profound inspiration. As the modern English writer Lewis Thompson wrote: 'Christ, supreme poet, lived truth so passionately that every gesture of his, at once pure Act and perfect Symbol, embodies the transcendent.'
To embody the transcendent is why we are here. ~ Sogyal Rinpoche,
110:It may be said that myths give to the transcendent reality an immanent, this-worldly objectivity. Myths speak about gods and demons as powers on which man knows himself to be dependent, powers whose favors he needs, powers whose wrath he fears. Myths express the knowledge that man is not master of the world and his life, that the world within which he lives is full of riddles and mysteries and that human life also is full of riddles and mysteries. ~ Rudolf Bultmann,
111:I would miss having Nic in my life. I would miss his funny phone messages and his humor, the stories, our talks, our walks, watching movies with him, dinners together, and the transcendent feeling between us that is love.
I would miss all of it.
I miss it now.
And here it sinks in: I don't have it now. I have not had it whenever Nic has been on drugs.
Nic is absent, only his shell remains. I have been afraid - terrified - to lose Nic, but I have lost him. ~ David Sheff,
112:Whosoever assumes a religious garb pleases not God even a bit. O ye men, understand this clearly in your minds, that God is attained not through showmanship. They who practice deceit, attain not Deliverance in the Hereafter. They do so only to accomplish the affairs of the world and even the kings worship them for their appearance! But through showmanship, God is attained not, howsoever one searches. He who subdues his mind alone recognizes the Transcendent God. ~ Guru Gobind Singh,
113:Fixing its many compound eyes on him, the creature from between dimensions said, "We are no longer in the mundane universe. Lower-plane categories of material existence such as 'space' and 'time' no longer apply to you. You have been elevated to the transcendent realm. Your sins will be read to you ceaselessly, in shifts, throughout eternity. The list will never end."           Know your dealer, Charles Freck thought, and wished he could take back the last half-hour of his life. ~ Anonymous,
114:God forgive the church of Jesus Christ for trading its birthright access to the transcendent for the pot of stew that is horizontal helpfulness. How shortsighted and human centered. The outcome of this disaster is that we have created a Creator in our own image who weeps, cares, and longs to help, but in the end we doubt He can because we have made Him so much like ourselves. In making God our buddy, we find Him nice for cuddling but not much help when the hurricane comes. ~ James MacDonald,
115:Superstition is thriving. Pedantry is thriving. Sectarianism is thriving. Belief is dying out. To most of your people the jinn are paranoid fantasies who run around causing epilepsy and mental illness. Find me someone to whom the hidden folk are simply real, as described in the Books. You’ll be searching a long time. Wonder and awe have gone out of your religions. You are prepared to accept the irrational, but not the transcendent. And that, cousin, is why I can’t help you. ~ G Willow Wilson,
116:Our children... have a passionate need for the dimension of transcendence, mysticism, way-outness. We're not offering it to them legitimately. The tendency of the churches to be relevant and more-secular-than-thou does not answer our need for the transcendent. As George Tyrrell wrote about a hundred years ago, "If a [man's] craving for the mysterious, the wonderful, the supernatural, be not fed on true religion, it will feed itself on the garbage of any superstition that is offered to it. ~ Madeleine L Engle,
117:I pray we... come to this darkness so far above light! If only we lacked sight and knowledge so as to see, so as to know, unseeing and unknowing, that which lies beyond all vision and knowledge. For this would be really to see and to know: to praise the Transcendent One in a transcending way... We would be like sculptors who set out to carve a statue. They remove every obstacle to the pure view of the hidden image, and simply by the act of clearing aside they show up the beauty which is hidden. ~ Pope Dionysius,
118:So often times we see these films that erode human dignity...films that deny the transcendent moral order of the moral universe. They're always eroding natural affections for families. Fathers betray their commitments, children's are always portrayed as brats and disobedient, marriages are always in crisis and struggle. I think (for) most of us, that's not the lives we live. We're always being challenged, we always have challenges but we love our families, we love our spouse, we love our children. ~ Jason Jones,
119:From one point of view the Transcendent Other is nature correctly perceived to be alive and intelligent. From another it is the awesomely unfamiliar union of all the senses with memory of the past and anticipation of the future. The Transcendent Other is what one encounters on powerful hallucinogens. It is the crucible of the Mystery of our being, both as a species and as individuals. The Transcendent Other is Nature without her cheerfully reassuring mask of ordinary space, time, and causality. ~ Terence McKenna,
120:Transcendence is favored. Nature seems to be in the business of building systems which transcend themselves. We can see that as far back in time as we care to look, and throughout all of nature. So it seems like we actually have a hell of a tailwind helping us toward the transcendent Other. Probably that is what will make the difference. We couldn’t have done it by ourselves, but we happen to be in a universe which is itself involved in the process of bootstrapping to higher levels. ~ Terence McKenna, Appreciating Imagination,
121:Knowledge based on the senses is therefore a subjective judgment, an ever-varying opinion without any absolute foundation. True knowledge, by contrast, is possible only from a direct apprehension of the transcendent Forms, which are eternal and beyond the shifting confusion and imperfection of the physical plane. Knowledge derived from the senses is merely opinion and is fallible by any nonrelative standard. Only knowledge derived directly from the Ideas is infallible and can be justifiably called real knowledge. ~ Richard Tarnas,
122:Normality is like a home to us and everyday life a mother. After a long incursion into great poetry, into the mountains of sublime aspiration, the cliffs of the transcendent and the occult, it is the sweetest thing, savouring of all that is warm in life, to return to the inn where the happy fools laugh and joke, to join with them in their drinking, as foolish as they are, just as God made us, content with the universe that was given us, and to leave the rest to those who climb mountains and do nothing when they reach the top. ~ Fernando Pessoa,
123:There are stories that explain how the High God was deposed: Ouranos, the Sky God of the Greeks, for example, was actually castrated by his son Kronos, in a myth that horribly illustrates the impotence of these Creators, who were so removed from the ordinary lives of human beings that they had become peripheral. People experienced the sacred power of Baal in every rainstorm; they felt the force of Indra every time they were possessed by the transcendent fury of battle. But the old Sky Gods did not touch people’s lives at all. ~ Karen Armstrong,
124:No wonder psychedelics are threatening to an authoritarian religious hierarchy. You don’t need faith to benefit from a psychedelic experience, let alone a priest or even a shaman to interpret it. What you need is courage—courage to drink the brew, eat the mushroom, or whatever it is, and then to pay attention, and make of it what you will. Suddenly, the tools for direct contact with the transcendent other (whether you call it God or something else) is taken from the hands of an anointed elite and given to the individual seeker. ~ Dennis McKenna,
125:Deprived of bread or the equal benefits of the commonwealth, the person shrivels. Obviously. And that is a clear line to fight on. But when the transcendent energies waste away, then too the person shrivels--though far less obviously. Their loss is suffered in privacy and bewildered silence; it is easily submerged in affluence, entertaining diversions, and adjustive therapy. Well fed and fashionably dressed, surrounded by every manner of mechanical convenience and with our credit rating in good order, we may even be ashamed to feel we have any problem at all. ~ Theodore Roszak,
126:Resistance is not, fundamentally, political. It is cultural and spiritual. It is about finding meaning and expression in the transcendent and the incongruities of life. Music, poetry, theater and art sustain resistance by giving expression to the nobility of rebellion against the overwhelming forces, what the ancient Greeks called fortuna, which can never ultimately be overcome. Art celebrates the freedom and dignity of those who defy malignant evil. Victory is not inevitable, or at least not victory as defined by the powerful. Yet in every act of rebellion we are free. ~ Chris Hedges,
127:that is sacred which in the first place is attached to the transcendent order, secondly, possesses the character of absolute certainty and, thirdly, eludes the comprehension and power of investigation of the ordinary human mind...The sacred is the presence of the centre in the periphery, of the motionless in the moving; dignity is essentially an expression of it, for in dignity too the centre manifests at the exterior; the heart is revealed in gestures. The sacred introduces a quality of the absolute into relativities and confers on perishable things a texture of eternity. ~ Frithjof Schuon,
128:O holy God! The sinless seraphs covered their faces in Your presence. How much more should we who are but sinful creatures bow in reverence before Your throne. You alone are holy. You alone are the transcendent, majestic God. You alone are morally pure. You are perfect light; in You there is no darkness at all. And yet, through Your Son You came to us as our Savior. You came not to pronounce woe but blessing to those who trust in Jesus. Fill our hearts with awe because of Your holiness, and with amazement because of Your love. Through Jesus Christ our Lord we praise You. Amen. ~ Jerry Bridges,
129:poetry arises from the desire to get beyond the finite and the historical - the human world of violence and difference - and to reach the transcendent or divine. You’re moved to write a poem… But as soon as you move from that impulse to the actual poem, the song of the infinite is compromised by the finitude of its terms. In a dream your verses can defeat time, your words can shake off the history of their usage, you can represent what can’t be represented, but when you wake, when you rejoin your friends around the fire, you’re back in the human world with its inflexible laws and logic. ~ Ben Lerner,
130:The transcendent moments in worship where all of God’s people are rallied together, praising the Lord, are like those fleeting moments above the depths: a dark, hard week is coming, and you need all the sustenance you can get. Never take for granted the opportunity to breathe deeply when you are surrounded by an atmosphere of expectant faith supercharged by the presence of God. It is also crucial that you don’t wait for a crisis before you get these sorts of rhythms in place. You must train for the trial you’re not yet in. The worst time to try to get ready for a marathon is when you are running one. We ~ Levi Lusko,
131:Much of the history of science, like the history of religion, is a history of struggles driven by power and money. And yet this is not the whole story. Genuine saints occasionally play an important role, both in religion and in science. Einstein was an important figure in the history of science, and he was a firm believer in transcendence. For Einstein, science as a way of escape from mundane reality was no pretense. For many scientists less divinely gifted than Einstein, the chief reward for being a scientist is not the power and the money but the chance of catching a glimpse of the transcendent beauty of nature. ~ Freeman Dyson,
132:C. S. Lewis notes: My argument against God was that the universe seemed so cruel and unjust. But how had I gotten this idea of just and unjust? A man does not call something crooked unless he has some idea of a straight line. 5 This is precisely the problem for the atheist. He must answer the question: Where does the moral scoring system come from that allows one to identify evil in the first place? Where is the transcendent standard of objective good that makes the whole notion of evil intelligible? Are moral laws the product of chance? If so, why obey them? What —or who —establishes how things are supposed to be? ~ Gregory Koukl,
133:compensation for sacrificed discipline of the lesser for greater :::
   ...a passage from a lesser satisfaction to a greater Ananda. There is only one thing painful in the beginning to a raw or turbid part of the surface nature; it is the indispensable discipline demanded, the denial necessary for the merging of the incomplete ego. But for that there can be a speedy and enormous compensation in the discovery of a real greater or ultimate completeness in others, in all things, in the cosmic oneness, in the freedom of the transcendent Self and Spirit, in the rapture of the touch of the Divine.
   ~ Sri Aurobindo, The Synthesis Of Yoga,
134:Those who have entirely lost the ability to see the transcendent reality that shows itself in all things, and who refuse to seek it out or even to believe the search a meaningful one, have confined themselves for now within an illusory world, and wander in a labyrinth of dreams. Those others, however, who are still able to see the truth that shines in and through and beyond the world of ordinary experience, and who know that nature is in its every aspect the gift of the supernatural, and who understand that God is that absolute reality in whom, in every moment, they live and move and have their being—they are awake. ~ David Bentley Hart,
135:CAMPBELL: The individual has to find an aspect of myth that relates to his own life. Myth basically serves four functions. The first is the mystical function—that is the one I’ve been speaking about, realizing what a wonder the universe is, and what a wonder you are, and experiencing awe before this mystery. Myth opens the world to the dimension of mystery, to the realization of the mystery that underlies all forms. If you lose that, you don’t have a mythology. If mystery is manifest through all things, the universe becomes, as it were, a holy picture. You are always addressing the transcendent mystery through the conditions of your actual world ~ Joseph Campbell,
136:the individual is a self-expression of the universal and the transcendent,-it is not a contradiction or something quite other than it, it is the universal concentrated and selective, it is one with the Transcendent in its essence of being and its essence of nature. In the view of this unitarian comprehensive seeing there is nothing contradictory in a formless Essence of being that carries a multitude of forms, or in a status of the Infinite supporting a kinesis of the Infinite, or in an infinite Oneness expressing itself in a multiplicity of beings and aspects and powers and movements, for they are beings and aspects and powers and movements of the One.
   ~ SATM?,
137:No, in the USA, people still get the call, or some of them, and they feel themselves being called to from the transcendent void, and they respond to it by building a model out of beer bottles of somewhere they’ve never visited, or by erecting a gigantic bat-house in some part of the country that bats have traditionally declined to visit. Roadside attractions: people feel themselves being pulled to places where, in other parts of the world, they would recognize that part of themselves that is truly transcendent, and buy a hot dog and walk around, feeling satisfied on a level they cannot truly describe, and profoundly dissatisfied on a level beneath that. ~ Neil Gaiman,
138:This is why the shaman is the remote ancestor of the poet and artist. Our need to feel part of the world seems to demand that we express ourselves through creative activity. The ultimate wellsprings of this creativity are hidden in the mystery of language. Shamanic ecstasy is an act of surrender that authenticates both the individual self and that which is surrendered to, the mystery of being. Because our maps of reality are determined by our present circumstances, we tend to lose awareness of the larger patterns of time and space. Only by gaining access to the Transcendent Other can those patterns of time and space and our role in them be glimpsed. ~ Terence McKenna,
139:I'll put my hand in no man's hand,' said Mr. Micawber, gasping, puffing, and sobbing, to that degree that he was like a man fighting with cold water, 'until I have—blown to fragments—the—a—detestable—serpent—HEEP! I'll partake of no one's hospitality, until I have—a—moved Mount Vesuvius—to eruption—on—a—the abandoned rascal—HEEP! Refreshment—a—underneath this roof—particularly punch—would—a—choke me—unless—I had—previously—choked the eyes—out of the head—a—of—interminable cheat, and liar—HEEP! I—a—I'll know nobody—and—a—say nothing—and—a—live nowhere—until I have crushed—to—a—undiscoverable atoms—the—transcendent and immortal hypocrite and perjurer—HEEP! ~ Charles Dickens,
140:The signal danger of life in a godless society is that it lacks reminders of the transcendent and therefore leaves us unprepared for disappointment and eventual annihilation. When God is dead, human beings – much to their detriment – are at risk of taking psychological centre stage. They imagine themselves to be commanders of their own destinies, they trample upon nature, forget the rhythms of the earth, deny death and shy away from valuing and honouring all that slips through their grasp, until at last they must collide catastrophically with the sharp edges of reality. Our secular world is lacking in the sorts of rituals that might put us gently in our place. ~ Alain de Botton,
141:the change I want to define and trace is one which takes us from a society in which it was virtually impossible not to believe in God, to one in which faith, even for the staunchest believer, is one human possibility among others. I may find it inconceivable that I would abandon my faith, but there are others, including possibly some very close to me, whose way of living I cannot in all honesty just dismiss as depraved, or blind, or unworthy, who have no faith (at least not in God, or the transcendent). Belief in God is no longer axiomatic. There are alternatives. And this will also likely mean that at least in certain milieux, it may be hard to sustain one's faith. ~ Charles Taylor,
142:... Hear again: no state was ever more precarious than that of man when he was separated on earth from his divine origin. Above him stretched the hostile borders of the usurper, and at his horizon's gates watched jailers armed with flaming swords. Then, since he could climb no more to the source of life, the source arose within him; since he could no more receive the light from above, the light shone forth at the very centre of his being; since he could commune no more with the transcendent love, that love offered itself in a holocaust and chose each terrestrial being, each human self as its dwelling-place and sanctuary. ...~ The Mother, Words Of Long Ago, The Supreme Discovery, [T1],
143:Self-Denial
Only when we have climbed above ourselves,
A line of the Transcendent meets our road
And joins us to the timeless and the true; ~ Sri Aurobindo, Savitri, The Kingdom of Subtle Matter
Self-exceeding
Perfect self-experience in our own being which is the crown and fulfilment of realisation by knowledge. ~ Sri Aurobindo, The Synthesis Of Yoga: The Realisation of Sachchidananda
Self-Experience
By an absolute self-giving all egoistic desire disappears from the heart. ~ Sri Aurobindo, Essays on the Gita: Works, Devotion and Knowledge
Self-Giving
To him who is the source of all that we are, we give all that we are. ~ Sri Aurobindo, Essays on the Gita, The Supreme Divine,
144:In his person, life, death and resurrection, Jesus Christ is the ‘form of God’. As presented in the New Testament writings, the words, actions and sufferings of Jesus form an aesthetic unity, held together by the ‘style’ of unconditional love. Love is always beautiful, because it expresses the self-diffusiveness of being, and so is touched by being’s radiance, the pulchrum. But the unconditional, gracious, sacrificial love of Jesus Christ expresses not just the mystery of being—finite being—but the mystery of the Source of being, the transcendent communion of love which we call the Trinity.25 Thus through the Gestalt Christi, the love which God is shines through to the world. This is Balthasar’s basic intuition. ~ Hans Urs von Balthasar,
145:By affirming that all 'meaning,' every assertion about the significance of life and reality, must be judged by reference to a brief succession of contingent events in Palestine, Christianity - almost without realizing it - closed off the path to 'timeless truth.' That is to say, it becomes increasingly difficult in the Christian world to see the ultimately important human experience as an escape into the transcendent, a flight out of history and the flesh. There is a demand for the affirmation of history, and thus of human change and growth, as significant. If the heart of 'meaning' is a human story, a story of growth, conflict and death, every human story with all it's oddity and ambivalence becomes open to interpretation in terms of God's redemptive work. ~ Rowan Williams,
146:The principle of Bhakti Yoga is to utilise all the normal relations of human life into which emotion enters and apply them no longer to transient worldly relations, but to the joy of the All-Loving, the All-Beautiful and the All-Blissful. Worship and meditation aroused only for the preparation and increase of intensity of the divine relationship. And this Yoga is catholic in its use of all emotional relations, so that even enmity and opposition to God, considered as an intense, impatient and perverse form of Love, is conceived as a possible means of realisation and salvation. This path, too, as ordinarily practised, leads away from world-existence to an absorption, of another kind than the Monists, in the Transcendent and Supra-cosmic.
   ~ Sri Aurobindo, The Synthesis Of Yoga,
147:Holiness means wholeness. To say “God is holy” is to refer to the wholeness, fullness, beauty, and abundant life that overflows within the Godhead. God lacks nothing. He is unbroken, undamaged, unfallen, completely complete and entire within himself. He is the indivisible One, wholly self-sufficient, and the picture of perfection. When the angels sing “Holy is the Lord,” they are not admiring him for his rule-keeping or sin avoidance. They are marveling at the transcendent totality of his perfection. To worship God in the beauty of his holiness is to be awestruck by the infinite sweep and scale of his sublimity. It is to become lost in the limitless landscape of his loveliness. Holiness is not one aspect of God’s character; it is the whole package in glorious unity. ~ Paul Ellis,
148:We see then that there are three terms of the one existence, transcendent, universal and individual, and that each of these always contains secretly or overtly the two others. The Transcendent possesses itself always and controls the other two as the basis of its own temporal possibilities; that is the Divine, the eternal all-possessing God-consciousness, omnipotent, omniscient, omnipresent, which informs, embraces, governs all existences. The human being is here on earth the highest power of the third term, the individual, for he alone can work out at its critical turning-point that movement of self-manifestation which appears to us as the involution and evolution of the divine consciousness between the two terms of the Ignorance and the Knowledge. ~ Sri Aurobindo, The Life Divine,
149:But what Nature aims at for the mass in a slow evolution, Yoga effects for the individual by a rapid revolution. It works by a quickening of all her energies, a sublimation of all her faculties. While she develops the spiritual life with difficulty and has constantly to fall back from it for the sake of her lower realisations, the sublimated force, the concentrated method of Yoga can attain directly and carry with it the perfection of the mind and even, if she will, the perfection of the body. Nature seeks the Divine in her own symbols: Yoga goes beyond Nature to the Lord of Nature, beyond universe to the Transcendent and can return with the transcendent light and power, with the fiat of the Omnipotent.
   ~ Sri Aurobindo, The Synthesis Of Yoga, The Conditions Of The Synthesis, The Threefold Life, 29,
150:The consciousness of the transcendent Absolute with its consequence in individual and universal is the last, the eternal knowledge. Our minds may deal with it on various lines, may build upon it conflicting philosophies, may limit, modify, overstress, understress sides of the knowledge, deduce from it truth or error; but our intellectual variations and imperfect statements make no difference to the ultimate fact that if we push thought and experience to their end, this is the knowledge in which they terminate. The object of a Yoga of spiritual knowledge can be nothing else than this eternal Reality, this Self, this Brahman, this Transcendent that dwells over all and in all and is manifest yet concealed in the individual, manifest yet disguised in the universe.
   ~ Sri Aurobindo, The Synthesis Of Yoga, The Object of Knowledge.,
151:To answer the question, what makes a tragedy, is to answer the question wherein lies the essential significance of life, what the dignity of humanity depends upon in the last analysis. Here the tragedians speak to us with no uncertain voice. The great tragedies themselves offer the solution to the problem they propound. It is by our power to suffer, above all, that we are of more value than the sparrows. Endow them with a greater or as great a potentiality of pain and our foremost place in the world would no longer be undisputed. Deep down, when we search out the reason for our conviction of the transcendent worth of each human being, we know that it is because of the possibility that each can suffer so terribly. What do outside trappings matter, Zenith or Elsinore? Tragedy’s preoccupation is with suffering. But, ~ Edith Hamilton,
152:In what I have come to name a Goddess-oriented spirituality, the attitude toward the body is opposite to that in the mainstream Judeo-Christian tradition. Dirt, blood, sex, soul, earth, death, animal are not destined to be transcended; as direct embodiments of the immanent sacred, they by extension are sacred. The traditions of Christianity, Buddhism, and other religions may tell us mystically that God is present in everything (“I draw water, I carry wood; that is my prayer,” says the monk in one of my earliest favorite stories,) but the notion of the Goddess actually constitutes a physical presence. Not only is the Goddess of the world; the world is her manifestation. Though the transcendent god and the immanent goddess are complementary sides of the same human spiritual coin, their resonances are fundamentally different. ~ Annie Finch,
153:In the verbal conflagration of a Shakespeare and a Shelley we smell the ash of words, backwash and effluvium of an impossible cosmogony. The terms encroach upon each other, as though none could attain the equivalent of the inner dilation; this is the hernia of the image, the transcendent rupture of poor words, born of everyday use and miraculously raised to the heart’s altitudes. The truths of beauty are fed on exaggerations which, upon the merest analysis, turn out to be monstrous and meaningless. Poetry: demiurgical divagation of the vocabulary. . . . Has charlatanism ever been more effectively combined with ecstasy? Lying, the wellspring of all tears! such is the imposture of genius and the secret of art. Trifles swollen to the heavens; the improbable, generator of a universe! In every genius coexists a braggart and a god. ~ Emil M Cioran,
154:There are churches all across the States, though," said Shadow.

"In every town. Sometimes on every block. And about as significant, in this context, as dentists' offices. No, in the USA, people still get the call, or some of them, and they feel themselves being called to from the transcendent void, and they respond to it by building a model out of beer bottles of somewhere they've never visited, or by erecting a gigantic bat-house in some part of the country that bats have traditionally declined to visit. Roadside attractions: people feel themselves being pulled to places where, in other parts of the world, they would recognize that part of themselves that is truly transcendent, and buy a hot dog and walk around, feeling satisfied on a level they cannot truly describe, and profoundly dissatisfied on a level beneath that. ~ Neil Gaiman,
155:I continue to be immensely moved by the impermanence of hotels: not in any mundane Travel-and-Leisure way but with a fervor bordering on the transcendent. Some time in October, right around Day of the Dead actually, I stayed in a Mexican seaside hotel where the halls flowed with blown curtains and all the rooms were named after flowers. The Azalea Room, the Camellia Room, the Oleander Room. Opulence and splendor, breezy corridors that swept into something like eternity and each room with its different colored door. Peony, Wisteria, Rose, Passion Flower. And who knows--but maybe that's what's waiting for us at the end of the journey, a majesty unimaginable until the very moment we find ourselves walking through the doors of it, what we find ourselves gazing at in astonishment when God finally takes His hands off our eyes and says: Look! ~ Donna Tartt,
156:The more we listen to the voices of others, voices unlike our own, the more we remain open to the transcendent forces that save us from idolatry. The more we listen to ourselves, the more we create God in our own image until God becomes a tawdry idol that looks and speaks like us. The power of the commandments is found not in the writings of theologians, although I read and admire some, but in the pathos of human life, including lives that are very unlike our own. All states and nations work to pervert religions into civic religions, ones where the goals of the state become the goals of the divine. This is increasingly true in the United States. But once we believe we understand the will of God and can act as agents of God we become dangerous, a menace to others and a menace to ourselves. We forget that we do not understand. We forget to listen. ~ Chris Hedges,
157:The heart of the unique message of the Bible is that the transcendent, immortal God came to earth himself and became weak, vulnerable to suffering and death. He did this all for us—all to atone for our sin, to take the punishment we deserved. If it is true, it is the most astonishing and radical act of self-giving and loving sacrifice that can be imagined. There could be no stronger basis and dynamic motivation for the revolutionary Christian ethical concepts that attract us. What made Christian ethics unique was not that Jesus and the early Christians were such nice people doing all these nice things to make the world a nice place to live. These ideas never occurred to anyone as making sense until they came to understand the Christian message about the nature of ultimate reality—and that message is summarized in what the Bible calls “the gospel. ~ Timothy J Keller,
158:sophisticated reader that he is simply referring to magical aspects of sexual activity that were bound to be misunderstood by the general public anyway. His attitude being: if only a handful of individuals will ever understand what is being written, write it in such a way that it will never go out of print. The modern reader must also bear in mind that the transcendent nature of spiritual subject matter often can only be represented by images terrible and strange. Language is not representative of reality. That Crowley was a master of metaphor is unarguable. But what is more significant is his ability to utilize words and images in the same manner as the Zen Master's Koan; expressing what appears technically to be a logical formula of language in such a way as to force the mind of the reader to deal with realities that transcend logic. The Hindu Goddess ~ Christopher S Hyatt,
159:The transformation of our superficial, narrow and fragmentary human way of thinking, seeing, feeling and being into a deep and wide spiritual consciousness and an integrated inner and outer existence and of our ordinary human living into the divine way of life must be its central purpose. The means towards this supreme end is a self-giving of all our nature to the Divine. Everything must be given to the Divine within us, to the universal All and to the transcendent Supreme. An absolute concentration of our will, our heart and our thought on that one and manifold Divine, an unreserved self-consecration of our whole being to the Divine alone - this is the decisive movement, the turning of the ego to That which is infinitely greater than itself, its self-giving and indispensable surrender
   ~ Sri Aurobindo, The Synthesis Of Yoga, Self-Surrender in Works - The Way of the Gita, 89,
160:The human mind-we have come to observe-tricks out distinctions in principles of oposition. A man more foul will likely be less benign. A woman with a greedy belly may also be mean with her widow's might. The way a man slakes his thirst and a woman slakes her thirst are not identical, for they thirst for different things.
Perhaps this is why humans rely on the mirror, to get beyond the simple me-you, handsome-hideous, menacing-merciful. In a mirror, humans see that the one is also also them: the two are the same, one one. The menace accompanies the mercy. The transcendent cohabits with the corrupt. What stirring lives humans have managed to live, knowing this of themselves! And so we have made a mirror, and in our foolishness lost it, and the one who set out to reclaim it had never returned. Back into our unexamined selves we slunk, until she arrived at our door. (140) ~ Gregory Maguire,
161:The greatest value of the dream-state of Samadhi lies, however, not in these more outward things, but in its power to open up easily higher ranges and powers of thought, emotion, will by which the soul grows in height, range and self-mastery. Especially, withdrawing from the distraction of sensible things, it can, in a perfect power of concentrated self-seclusion, prepare itself by a free reasoning, thought, discrimination or more intimately, more finally, by an ever deeper vision and identification, for access to the Divine, the supreme Self, the transcendent Truth, both in its principles and powers and manifestations and in its highest original Being. Or it can by an absorbed inner joy and emotion, as in a sealed and secluded chamber of the soul, prepare itself for the delight of union with the divine Beloved, the Master of all bliss, rapture and Ananda.
   ~ Sri Aurobindo, The Synthesis Of Yoga, Part Two: The Yoga of Integral Knowledge, Chapter 26, Samadhi, pg. 503,
162:fruits of the release :::
   For even before complete purification, if the strings of the egoistic heart and mind are already sufficiently frayed and loosened, the Jiva can by a sudden snapping of the main cords escape, ascending like a bird freed into the spaces or widening like a liberated flood into the One and Infinite. There is first a sudden sense of a cosmic consciousness, a casting of oneself into the universal; from that universality one can aspire more easily to the Transcendent. There is a pushing back and rending or a rushing down of the walls that imprisoned our conscious being; there is a loss of all sense of individuality and personality, of all placement in ego, a person definite and definable, but only consciousness, only existence, only peace or bliss; one becomes immortatlity, becomes eternity, becomes infinity. All that is left of the personal soul is a hymn of peace and freedom and bliss vibrating somewhere in the Eternal.
   ~ Sri Aurobindo, The Synthesis Of Yoga, The Release from the Ego, 363,
163:A Transcendent who is beyond all world and all Nature and yet possesses the world and its nature, who has descended with something of himself into it and is shaping it into that which as yet it is not, is the Source of our being, the Source of our works and their Master. But the seat of the Transcendent Consciousness is above in an absoluteness of divine Existence - and there too is the absolute Power, Truth, Bliss of the Eternal - of which our mentality can form no conception and of which even our greatest spiritual experience is only a diminished reflection in the spiritualised mind and heart, a faint shadow, a thin derivate. Yet proceeding from it there is a sort of golden corona of Light, Power, Bliss and Truth - a divine Truth-Consciousness as the ancient mystics called it, a Supermind, a Gnosis, with which this world of a lesser consciousness proceeding by Ignorance is in secret relation and which alone maintains it and prevents it from falling into a disintegrated chaos. ~ Sri Aurobindo, The Synthesis Of Yoga,
164:The aim of parousiastic gnosticism is to destroy the order of being, which is experienced as defective and unjust, and through man’s creative power to replace it with a perfect and just order. Now, however the order of being may be understood—as a world dominated by cosmic-divine powers in the civilizations of the Near and Far East, or as the creation of a world-transcendent God in Judaeo-Christian symbolism, or as an essential order of being in philosophical contemplation—it remains something that is given, that is not under man’s control. In order, therefore, that the attempt to create a new world may seem to make sense, the givenness of the order of being must be obliterated; the order of being must be interpreted, rather, as essentially under man’s control. And taking control of being further requires that the transcendent origin of being be obliterated: it requires the decapitation of being—the murder of God.
The murder of God is committed speculatively by explaining divine being as the work of man. ~ Eric Voegelin,
165:I was going to ask you,’ Nita said, ‘whether all that was what I thought it was.’
‘If you thought that dogs now finally have their own version of the One,’ said the Transcendent Pig, ‘then the answer is yes.’
Kit was shaking his head. ‘I can’t believe it,’ he whispered. ‘Are you trying to tell me that my dog—my dog was—’
‘Is. Yes, it’s the “spell-it-backward” joke again,’ the Pig said, with some resignation. ‘The One just loves those old jokes. The older, the better.’ It raised its bristly eyebrows. ‘Making a big BANG! and running off to hide behind the nearest chunk of physical existence, like some kid ringing the doorbell at Halloween. And the puns. Don’t get It started on the puns...you’ll be there forever.’ It smiled. ‘Literally. But what did you expect? Your dog started making universes out of nothing. That wasn’t a slight tip-off?’
‘And not just making them,’ Nita said. ‘Saving them.’
‘Or saving one person,’ Kit said.
‘It’s the same thing, I’m told,’ said the Pig, and it vanished. ~ Diane Duane,
166:THE MASTER and Mover of our works is the One, the Universal and Supreme, the Eternal and Infinite. He is the transcendent unknown or unknowable Absolute, the unexpressed and unmanifested Ineffable above us; but he is also the Self of all beings, the Master of all worlds, transcending all worlds, the Light and the Guide, the All-Beautiful and All-Blissful, the Beloved and the Lover. He is the Cosmic Spirit and all-creating Energy around us; he is the Immanent within us. All that is is he, and he is the More than all that is, and we ourselves, though we know it not, are being of his being, force of his force, conscious with a consciousness derived from his; even our mortal existence is made out of his substance and there is an immortal within us that is a spark of the Light and Bliss that are for ever. No matter whether by knowledge, works, love or any other means, to become aware of this truth of our being, to realise it, to make it effective here or elsewhere is the object of all Yoga.
   ~ Sri Aurobindo, The Synthesis Of Yoga, [T1],
167:There is only one thing painful in the beginning to a raw or turbid part of the surface nature; it is the indispensable discipline demanded, the denial necessary for the merging of the incomplete ego. But for that there can be a speedy and enormous compensation in the discovery of a real greater or ultimate completeness in others, in all things, in the cosmic oneness, in the freedom of the transcendent Self and Spirit, in the rapture of the touch of the Divine. Our sacrifice is not a giving without any return or any fruitful acceptance from the other side; it is an interchange between the embodied soul and conscious Nature in us and the eternal Spirit. For even though no return is demanded, yet there is the knowledge deep within us that a marvellous return is inevitable. The soul knows that it does not give itself to God in vain; claiming nothing, it yet receives the infinite riches of the divine Power and Presence.
   ~ Sri Aurobindo, The Synthesis Of Yoga, The Yoga of Divine Works, The Sacrifice, the Triune Path and the Lord of the Sacrifice [109],
168:Inevitably, individualism has made an impact on the way religion is conceived. The spread of privatized spirituality, developed apart from a disciplined and disciplining church, doubtless fosters desires for personal connection with the transcendent, but, at the risk of an oxymoron, it is a personally defined transcendence. Privatized spirituality is not conspicuously able to foster care for others.103 God, if S/He exists, must satisfy the prime criterion: S/He must meet my needs, as I define them. It is hard to resist the conclusion that this God is less the God and Father of our Lord Jesus Christ than a Christianized species of the genie in Aladdin’s lamp. Having abandoned authoritative revelation and ecclesiastical tradition alike, many in this generation find it easy to adopt all sorts of absurd beliefs, provided only that they serve personal interests: this is the age when huge sums are paid to psychic counselors, when even Time lists crystal healing as a possible medical remedy, when an American president seeks guidance from astrologers. ~ D A Carson,
169: The Mother of God
A conscious and eternal Power is here
Behind unhappiness and mortal birth
And the error of Thought and blundering trudge of Time.

The mother of God, his sister and his spouse,
Daughter of his wisdom, of his strength the mate,
She has leapt from the Transcendent's secret breast
To build her rainbow worlds of mind and life.

Between the superconscient absolute Light
And the Inconscient's vast unthinking toil,
In the rolling and routine of Matter's sleep
And the somnambulist motion of the stars
She forces on the cold unwilling Void
Her adventure of life, the passionate dreams of her heart.

Amid the work of darker Powers she is here
To heal the evils and mistakes of Space
And change the tragedy of the ignorant world
Into a Divine Comedy of joy

Lyrical Poems

643

And the laughter and the rapture of God's bliss.

The Mother of God is mother of our souls;
We are the partners of his birth in Time,
Inheritors we share his eternity.
~ Sri Aurobindo, - The Mother of God
,
170:Zanoni was published in 1842 and is often considered to be the first modern British novel of occult fantasy.  The book was hugely influential on theosophists and other similar groups during the nineteenth century. Bulwer-Lytton confessed that in his younger years he took a great interest in the secret philosophical society Rosicrucianism, wishing to truly understand its theory and doctrine. The sect was founded during the medieval period in Germany by Christian Rosenkreuz and was centred on the idea of discovering ancient truths and understanding nature and the spiritual realm that are beyond the reach of the average man. The central characters of the novel are the eponymous Zanoni, his spiritual master Mejnour, and the young aspiring opera singer Viola. Bulwer-Lytton sets the novel in two worlds; the physical and material one, and the transcendent realm, which can only be accessed by those of the brotherhood. When the novel opens, Zanoni has already undergone the initiation into the sect and trained enough to reach the highest level of the order and become immortal. ~ Edward Bulwer Lytton,
171:Pastors enter congregations vocationally in order to embrace the totality of human life in Jesus' name. We are convinced there is no detail, however unpromising, in people's lives in which Christ may not work his will. Pastors agree to stay with the people in their communities week in and week out, year in and year out, to proclaim and guide, encourage and instruct as God work his purposes (gloriously, it will eventually turn out) in the meandering and disturbingly inconstant lives of our congregations.

This necessarily means taking seriously, and in faith, the dull routines, the empty boredom, and the unattractive responsibilities that make up much of most people's lives. It means witnessing to the transcendent in the fog and rain. It means living hopefully among people who from time to time get flickering glimpses of the Glory but then live through stretches, sometimes long ones, of unaccountable grayness. Most pastor work takes place in obscurity: deciphering grace in the shadows, searching out meaning in a difficult text, blowing on the embers of a hard-used life. This is hard work and not conspicuously glamorous. ~ Eugene H Peterson,
172:The Lord sees in his omniscience the thing that has to be done. This seeing is his Will, it is a form of creative Power, and that which he sees the all-conscious Mother, one with him, takes into her dynamic self and embodies, and executive Nature-Force carries it out as the mechanism of their omnipotent omniscience.
   But this vision of what is to be and therefore of what is to be done arises out of the very being, pours directly out of the consciousness and delight of existence of the Lord, spontaneously, like light from the Sun. It is not our mortal attempt to see, our difficult arrival at truth of action and motive or just demand of Nature. When the individual soul is entirely at one in its being and knowledge with the Lord and directly in touch with the original Shakti, the transcendent Mother, the supreme Will can then arise in us too in the high divine manner as a thing that must be and is achieved by the spontaneous action of Nature. There is then no desire, no responsibility, no reaction; all takes place in the peace, calm, light, power of the supporting and enveloping and inhabiting Divine. ~ Sri Aurobindo, The Synthesis Of Yoga, The Supreme Will, 218,
173:The Transcendent Mother and the Higher Hemisphere
   "At the summit of this manifestation of which we are a part there are worlds of infinite existence, consciousness, force and bliss over which the Mother stands as the unveiled eternal Power."1 The Transcendent Mother thus stands above the Ananda plane.There are then four steps of the Divine Shakti:
   (1) The Transcendent Mahashakti who stands above the Ananda plane and who bears the Supreme Divine in her eternal consciousness.
   (2) The Mahashakti immanent in the worlds of SatChit-Ananda where all beings live and move in an ineffable completeness.
   (3) The Supramental Mahashakti immanent in the worlds of Supermind.
   (4) The Cosmic Mahashakti immanent in the lower hemisphere.
   Yes; that is all right. One speaks often however of all above the lower hemisphere as part of the transcendence. This is because the Supermind and Ananda are not manifested in our universe at present, but are planes above it. For us the higher hemisphere is pr [para], the Supreme Transcendence is prA(pr [paratpara]. The Sanskrit terms are here clearer than the English.
   ~ Sri Aurobindo, The Mother With Letters On The Mother, Three Aspects of the Mother, 52,
174:five schools of yoga :::
   For if, leaving aside the complexities of their particular processes, we fix our regard on the central principle of the chief schools of Yoga still prevalent in India, we find that they arrange themselves in an ascending order which starts from the lowest rung of the ladder, the body, and ascends to the direct contact between the individual soul and the transcendent and universal Self. Hathayoga selects the body and the vital functionings as its instruments of perfection and realisation; its concern is with the gross body. Rajayoga selects the mental being in its different parts as its lever-power; it concentrates on the subtle body. The triple Path of Works, of Love and of Knowledge uses some part of the mental being, will, heart or intellect as a starting-point and seeks by its conversion to arrive at the liberating Truth, Beatitude and Infinity which are the nature of the spiritual life.Its method is a direct commerce between the human Purusha in the individual body and the divine Purusha who dwells in everybody and yet transcends all form and name.
   ~ Sri Aurobindo, The Synthesis Of Yoga, Introduction - The Conditions of the Synthesis, The Systems of Yoga,
175:Religion knew the truth of metaphor and symbol for almost all of history until the past few hundred years, and especially until the wrongly named Enlightenment in the 17th and 18th centuries. Then we started confusing rational and provable with real. We actually regressed and went backward. In trying to defend its ground in the face of rationalism and scientism, religion tried to become "rational" itself and lost its alternative consciousness, which many of us call contemplation. It's as though we tried to deal with Mystery with the entirely wrong "software". We lost access to the higher levels of consciousness, the transrational, the transpersonal, the transcendent itself. Most tragic, we lost most inner experience of our own outer belief systems. That is the heart of religion's problem today, and it is indeed a deep and serious problem for upcoming generations. My generation took the symbols to literally, and now the following generation is just throwing them all out as useless. We are both losing. It might surprise you, but both religious fundamentalism and atheism are similar in that they are self-contained rational systems. Such a system works if you stay inside its chosen logic and territory. ~ Richard Rohr,
176:The whole principle of this Yoga is to give oneself entirely to the Divine alone and to nobody and to nothing else, and to bring down into ourselves by union with the Divine Mother-Power all the transcendent light, force, wideness, peace, purity, truth-consciousness and Ananda of the supramental Divine. In this Yoga, therefore, there can be no place for vital relations or interchanges with others; any such relation or interchange immediately ties down the soul to the lower consciousness and its lower nature, prevents the true and full union with the Divine and hampers both the ascent to the supramental Truth consciousness and the descent of the supramental Ishwari Shakti. Still worse would it be if this interchange took the form of a sexual relation or a sexual enjoyment, even if kept free from any outward act; therefore these things are absolutely forbidden in the sadhana. It goes without saying that any physical act of the kind is not allowed, but also any subtler form is ruled out. It is only after becoming one with the supramental Divine that we can find our true spiritual relations with others in the Divine; in that higher unity this kind of gross lower vital movement can have no place. ~ Sri Aurobindo, Letters on Yoga - IV,
177:The Self, the Divine, the Supreme Reality, the All, the Transcendent, - the One in all these aspects is then the object of Yogic knowledge. Ordinary objects, the external appearances of life and matter, the psychology of out thoughts and actions, the perception of the forces of the apparent world can be part of this knowledge, but only in so far as it is part of the manifestation of the One. It becomes at once evident that the knowledge for which Yoga strives must be different from what men ordinarily understand by the word. For we mean ordinarily by knowledge an intellectual appreciation of the facts of life, mind and matter and the laws that govern them. This is a knowledge founded upon our sense-perception and upon reasoning from our sense-perceptions and it is undertaken partly for the pure satisfaction of the intellect, partly for practical efficiency and the added power which knowledge gives in managing our lives and the lives of others, in utilising for human ends the overt or secret forces of Nature and in helping or hurting, in saving and ennobling or in oppressing and destroying our fellow-men. Yoga, indeed, is commensurate with all life and can include these subjects and objects.
   ~ Sri Aurobindo, The Synthesis Of Yoga, The Status of Knowledge,
178:It's perfectly simple," said Wednesday. "In other countries, over the years, people recognized the places of power. Sometimes it would be a natural formation, sometimes it would just be a place that was, somehow, special. They knew that something important was happening there, that there was some focusing point, some channel, some window to the Immanent. And so they would build temples or cathedrals, or erect stone circles, or...well, you get the idea."

"There are churches all across the States, though," said Shadow.

"In every town. Sometimes on every block. And about as significant, in this context, as dentists' offices. No, in the USA, people still get the call, or some of them, and they feel themselves being called to from the transcendent void, and they respond to it by building a model out of beer bottles of somewhere they've never visited, or by erecting a gigantic bat house in some part of the country that bats have traditionally declined to visit. Roadside attractions: people feel themselves pulled to places where, in other parts of the world, they would recognize that part of themselves that is truly transcendent, and buy a hot dog, and walk around, feeling satisfied on a level they cannot truly describe, and profoundly dissatisfied on a level beneath that. ~ Neil Gaiman,
179:And herein lies a potential solution for the dilemma of the scientific inaccuracy of the ancient cosmic geography in Scripture: The Israelite culture, being pre-scientific, thought more in terms of function and purpose than material structure. Even if their picture of the heavens and earth as a three-tiered geocentric cosmology, was scientifically “false” from our modern perspective, it nevertheless still accurately describes the teleological purpose and meaning of creation that they were intending to communicate. Though there is no literal underworld beneath the earth with rivers of fire and souls trapped in mountains waiting for the judgment, it still communicates the truth, transcendent of that ancient culture yet revealed through it, that those who have died await a future resurrection and judgment before the living God. Jesus’ descent into that imagined underworld is a theological narrative explaining the transcendent truth that his death and resurrection paid the price for the sins of his people, and secured his victory over the spiritual powers who rule mankind, and from whom Christ has taken back his inheritance of the earth. Our modern worldview obsessed as it is with empirical science and human reason is so blinded to its own ignorance of transcendent reality and stunted imagination, that it amounts to idolatry, the limited, fallible human mind and senses as god. ~ Brian Godawa,
180:There must always remain, however, from the standpoint of normal waking consciousness, a certain baffling inconsistency between the wisdom brought forth from the deep, and the prudence usually found to be effective in the light world. Hence the common divorce of opportunism from virtue and the resultant degeneration of human existence. Martyrdom is for saints, but the common people have their institutions, and these cannot be left to grow like lilies of the field; Peter keeps drawing his sword, as in the garden, to defend the creator and sustainer of the world. The boon brought from the transcendent deep becomes quickly rationalized into nonentity, and the need becomes great for another hero to refresh the word. How teach again, however, what has been taught correctly and incorrectly learned a thousand thousand times, throughout the millenniums of mankind’s prudent folly? That is the hero’s ultimate difficult task. How render back into light-world language the speech-defying pronouncements of the dark? How represent on a two-dimensional surface a three-dimensional form, or in a three-dimensional image a multi-dimensional meaning? How translate into terms of “yes” and “no” revelations that shatter into meaninglessness every attempt to define the pairs of opposites? How communicate to people who insist on the exclusive evidence of their senses the message of the all-generating void? ~ Joseph Campbell,
181:This is a roadside attraction,” said Wednesday. “One of the finest. Which means it is a place of power.” “Come again?” “It’s perfectly simple,” said Wednesday. “In other countries, over the years, people recognized the places of power. Sometimes it would be a natural formation, sometimes it would just be a place that was, somehow, special. They knew that something important was happening there, that there was some focusing point, some channel, some window to the Immanent. And so they would build temples, or cathedrals, or erect stone circles, or…well, you get the idea.” “There are churches all across the States, though,” said Shadow. “In every town. Sometimes on every block. And about as significant, in this context, as dentists’ offices. No, in the USA, people still get the call, or some of them, and they feel themselves being called to from the transcendent void, and they respond to it by building a model out of beer bottles of somewhere they’ve never visited, or by erecting a gigantic bat-house in some part of the country that bats have traditionally declined to visit. Roadside attractions: people feel themselves being pulled to places where, in other parts of the world, they would recognize that part of themselves that is truly transcendent, and buy a hot dog and walk around, feeling satisfied on a level they cannot truly describe, and profoundly dissatisfied on a level beneath that. ~ Neil Gaiman,
182:Ancient tradition has a saying: 'The infinitely distant is the return.' Among the maxims of Zen that point in the same direction is the statement that the 'great revelation,' acquired through a series of mental and spiritual crises, consists in the recognition that 'no one and nothing 'extraordinary' exists in the beyond'; only the real exists. Reality is, however, lived in a state in which 'there is no subject of the experience nor any object that is experienced,' and under the sign of a type of absolute presence, 'the immanent making itself transcendent and the transcendent immanent.' The teaching is that at the point at which one seeks the Way, one finds oneself further from it, the same being valid for the perfection and 'realization' of the self. The cedar in the courtyard, a cloud casting its shadow on the hills, falling rain, a flower in bloom, the monotonous sound of waves: all these 'natural' and banal facts can suggest absolute illumination, the satori. As mere facts they are without meaning, finality, or intention, but as such they have an absolute meaning. Reality appears this way, in the pure state of 'things being as they are.' The moral counterpart is indicated in sayings such as: 'The pure and immaculate ascetic does not enter nirvana, and the monk who breaks the rules does not go to hell,' or: 'You have no liberation to seek from bonds, because you have never been bound. ~ Julius Evola,
183:Last, there is to be considered the recipient of the sacrifice and the manner of the sacrifice. The sacrifice may be offered to others or it may be offered to divine Powers; it may be offered to the cosmic All or it may be offered to the transcendent Supreme. The worship given may take any shape from the dedication of a leaf or flower, a cup of water, a handful of rice, a loaf of bread, to consecration of all that we possess and the submission of all that we are. Whoever the recipient, whatever the gift, it is the Supreme, the Eternal in things, who receives and accepts it, even if it be rejected or ignored by the immediate recipient. For the Supreme who transcends the universe, is yet here too, however veiled, in us and in the world and in its happenings; he is there as the omniscient Witness and Receiver of all our works and their secret Master. All our actions, all our efforts, even our sins and stumblings and sufferings and struggles are obscurely or consciously, known to us and seen or else unknown and in a disguise, governed in their last result by the One. All is turned towards him in his numberless forms and offered through them to the single Omnipresence. In whatever form and with whatever spirit we approach him, in that form and with that spirit he receives the sacrifice.
   ~ Sri Aurobindo, The Synthesis Of Yoga, The Yoga of Divine Works, The Sacrifice, the Triune Path and the Lord of the Sacrifice [109-110],
184:the one entirely acceptable sacrifice :::
   And the fruit also of the sacrifice of works varies according to the work, according to the intention in the work and according to the spirit that is behind the intention. But all other sacrifices are partial, egoistic, mixed, temporal, incomplete, - even those offered to the highest Powers and Principles keep this character: the result too is partial, limited, temporal, mixed in its reactions, effective only for a minor or intermediate purpose. The one entirely acceptable sacrifice is a last and highest and uttermost self-giving, - it is that surrender made face to face, with devotion and knowledge, freely and without any reserve to One who is at once our immanent Self, the environing constituent All, the Supreme Reality beyond this or any manifestation and, secretly, all these together, concealed everywhere, the immanent Transcendence. For to the soul that wholly gives itself to him, God also gives himself altogether. Only the one who offers his whole nature, finds the Self. Only the one who can give everything, enjoys the Divine All everywhere. Only a supreme self-abandonment attains to the Supreme. Only the sublimation by sacrifice of all that we are, can enable us to embody the Highest and live here in the immanent consciousness of the transcendent Spirit.
   ~ Sri Aurobindo, The Synthesis Of Yoga, The Yoga of Divine Works, The Sacrifice, the Triune Path and the Lord of the Sacrifice [110],
185:If Genesis 1 is a welcome to transcendence, then Genesis 3 is about the tragedy of the shrinking of transcendence. Adam and Eve were created so that their lives would reach as wide as the kingdom and glory of God. In that one disastrous moment they did not expand their boundaries; they dramatically narrowed them. The vertical “more” for which transcendent human beings were created was replaced by a horizontal “more” that was never to be a human being’s life motivation. In that one tragic moment, Adam and Eve migrated to the center of their world, the one place where glory-wired human beings must never live. They did not just opt for independence; they opted for God’s position, and in doing so they forsook any chance of a personal participation in the transcendent glory of a relationship with God. This is why God sent his Redeemer Son to earth. He came to rescue us from ourselves and return to us participation in his transcendence. In his adoption we are restored to the God glory which is to be central to everything we do. In his church we are restored to the community glory in which we were built to participate. In freeing us from idolatry, rather than being ruled by the creation, we are restored to the stewardship glory over creation to which we were called. In the ministry of his indwelling Spirit, through Scripture, we are restored to the truth glory that was meant to be the interpretive lens of every human being since Adam took his first breath. His is a gorgeous work of rescue! ~ Paul David Tripp,
186:George Washington possessed the gift of inspired simplicity, a clarity and purity of vision that never failed him. Whatever petty partisan disputes swirled around him, he kept his eyes fixed on the transcendent goals that motivated his quest. As sensitive to criticism as any other man, he never allowed personal attacks or threats to distract him, following an inner compass that charted the way ahead. For a quarter century, he had stuck to an undeviating path that led straight to the creation of an independent republic, the enactment of the constitution and the formation of the federal government. History records few examples of a leader who so earnestly wanted to do the right thing, not just for himself but for his country. Avoiding moral shortcuts, he consistently upheld such high ethical standards that he seemed larger than any other figure on the political scene. Again and again, the American people had entrusted him with power, secure in the knowledge that he would exercise it fairly and ably and surrender it when his term of office was up. He had shown that the president and commander-in-chief of a republic could possess a grandeur surpassing that of all the crowned heads of Europe. He brought maturity, sobriety, judgement and integrity to a political experiment that could easily have grown giddy with its own vaunted success and he avoided the back biting envy and intrigue that detracted from the achievements of other founders. He had indeed been the indispensable man of the american revolution. ~ Ron Chernow,
187:The next thing he knew, a creature from between dimensions was standing beside his bed looking down at him disapprovingly.

The creature had many eyes, all over it, ultra-modern expensive-looking clothing, and rose up eight feet high. Also, it carried an enormous scroll.

"You're going to read me my sins," Charles Freck said.
The creature nodded and unsealed the scroll.
Freck said, lying helpless on his bed, "And it's going to take a hundred thousand hours."

Fixing its many compound eyes on him, the creature from between dimensions said, "We are no longer in the mundane universe. Lower-plane categories of material existence such as 'space' and 'time' no longer apply to you. You have been elevated to the transcendent realm. Your sins will be read to you ceaselessly, in shifts, throughout eternity. The list will never end."

Know your dealer. Charles Freck thought, and wished he could take back the last half-hour of his life.

A thousand years later he was still lying there on his bed with the Ayn Rand book and the letter to Exxon on his chest, listening to them read his sins to him. They had gotten up to the first grade, when he was six years old.

Ten thousand years later they had reached the sixth grade.
The year he had discovered masturbation.
He shut his eyes, but he could still see the multi-eyed, eight-foot-high being with its endless scroll reading on and on.
"And next-" it was saying.

Charles Freck thought, At least I got a good wine. ~ Philip K Dick,
188:So what is this place?” asked Shadow, as they walked through the parking lot toward a low, unimpressive wooden building. “This is a roadside attraction,” said Wednesday. “One of the finest. Which means it is a place of power.” “Come again?” “It’s perfectly simple,” said Wednesday. “In other countries, over the years, people recognized the places of power. Sometimes it would be a natural formation, sometimes it would just be a place that was, somehow, special. They knew that something important was happening there, that there was some focusing point, some channel, some window to the Immanent. And so they would build temples, or cathedrals, or erect stone circles, or…well, you get the idea.” “There are churches all across the States, though,” said Shadow. “In every town. Sometimes on every block. And about as significant, in this context, as dentists’ offices. No, in the USA, people still get the call, or some of them, and they feel themselves being called to from the transcendent void, and they respond to it by building a model out of beer bottles of somewhere they’ve never visited, or by erecting a gigantic bat-house in some part of the country that bats have traditionally declined to visit. Roadside attractions: people feel themselves being pulled to places where, in other parts of the world, they would recognize that part of themselves that is truly transcendent, and buy a hot dog and walk around, feeling satisfied on a level they cannot truly describe, and profoundly dissatisfied on a level beneath that. ~ Neil Gaiman,
189:So what is this place?” asked Shadow, as they walked through the parking lot toward a low, unimpressive wooden building.

“This is a roadside attraction,” said Wednesday. “One of the finest. Which means it is a place of power.”

“Come again?”

“It’s perfectly simple,” said Wednesday. “In other countries, over the years, people recognized the places of power. Sometimes it would be a natural formation, sometimes it would be a place that was, somehow, special. They knew that something important was happening there, that there was some focusing point, some channel, some window to the Immanent. And so they would build temples or cathedrals, or erect stone circles, or…well, you get the idea.”

“There are churches all across the States, though,” said Shadow.

“In every town. Sometimes on every block. And about as significant, in this context, as dentists’ offices. No, in the USA people still get the call, or some of them, and they feel themselves being called to from the transcendent void, and they respond to it by building a model out of beer bottles of somewhere they’ve never visited, or by erecting a giant bat house in some part of the country that bats have traditionally declined to visit. Roadside attractions: people feel themselves being pulled to places where, in other parts of the world, they would recognize that part of themselves that is truly transcendent, and buy a hot dog and walk around, feeling satisfied on a level they cannot truly describe, and profoundly dissatisfied on a level beneath that. ~ Neil Gaiman,
190:The body, then, is one's animal fate that has to be struggled against in some ways. At the same time, it offers experiences and sensations, concrete pleasure that the inner symbolic world lacks. No wonder man is impaled on the horns of sexual problems, why Freud saw that sex was so prominent in human life-especially in the neurotic conflicts of his patients. Sex is an inevitable component of man's confusion over the meaning of his life, a meaning split hopelessly into two realms-symbols (freedom) and body (fate). No wonder, too, that most of us never abandon entirely the early attempts of the child to use the body and its appendages as a fortress or a machine to magically coerce the world. We try to get metaphysical answers out of the body that the body-as a material thing-cannot possibly give. We try to answer the transcendent mystery of creation by experiences in one, partial, physical product of that creation. This is why the mystique of sex is so widely practiced-say, in traditional France-and at the same time is so disillusioning. It is comfortingly infantile in its indulgence and its pleasure, yet so self-defeating of real awareness and growth, if the person is using it to try to answer metaphysical questions. It then becomes a lie about reality, a screen against full consciousness. If the adult reduces the problem of life to the area of sexuality, he repeats the fetishization of the child who focuses the problem of the mother upon her genitals. Sex then becomes a screen for terror, a fetishization of full consciousness about the real problem of life. ~ Ernest Becker,
191:These are the conditions of our effort and they point to an ideal which can be expressed in these or in equivalent formulae. To live in God and not in the ego; to move, vastly founded, not in the little egoistic consciousness, but in the consciousness of the All-Soul and the Transcendent. To be perfectly equal in all happenings and to all beings, and to see and feel them as one with oneself and one with the Divine; to feel all in oneself and all in God; to feel God in all, oneself in all. To act in God and not in the ego. And here, first, not to choose action by reference to personal needs and standards, but in obedience to the dictates of the living highest Truth above us. Next, as soon as we are sufficiently founded in the spiritual consciousness, not to act any longer by our separate will or movement, but more and more to allow action to happen and develop under the impulsion and guidance of a divine Will that surpasses us. And last, the supreme result, to be exalted into an identity in knowledge, force, consciousness, act, joy of existence with the Divine Shakti; to feel a dynamic movement not dominated by mortal desire and vital instinct and impulse and illusive mental free-will, but luminously conceived and evolved in an immortal self-delight and an infinite self-knowledge. For this is the action that comes by a conscious subjection and merging of the natural man into the divine Self and eternal Spirit; it is the Spirit that for ever transcends and guides this world-Nature.
   ~ Sri Aurobindo, The Synthesis Of Yoga, The Yoga of Divine Works, Self-Surrender in Works - The Way of the Gita, [101],
192:Apart from the regime of the Last Man, the other nightmare that plagued Nietzsche was the 'long plentitude and sequence of breakdown, destruction, ruin, and cataclysm that is now impending' as a result of the Death of God. The Death of God resulted when Christianity's chief virtue, truthfulness, was at last turned against religion. The search for historical truth resulted in skepticism about the transcendent claims of religion, and 'eventually turned against morality, discovered its teleology, its partial perspective....' Luther was an archetypical Christian who, impelled by the love of truth 'surrendered the holy books to everyone - until they finally came into the hands of the philologists, who are the destroyers of every faith that rests on books.' At times, it appears that for Nietzsche the death of God was a supremely liberating event, and one to be celebrated. On the other hand, he also speaks of an 'approaching gloom' which will overwhelm Europe as morality gradually perishes: 'this is the great spectacle in a hundred acts reserved for the next two centuries in Europe - the most terrible, most questionable, and perhaps also the most hopeful of all spectacles. -' So although Nietzsche harbors hopes for an eventual transvaluation of all values, he does not by any means consider this a foregone conclusion, nor does he look forward to the gloom and cataclysm that will result between the death of the old values and the birth of the new. 'Nihilism represents a pathological transitional stage,' he writes; and he wonders 'whether the productive forces are not yet strong enough, or whether decadence still hesitates and has not yet invented its remedies. ~ Peter Levine,
193:[God is] The Hindu discipline of spirituality provides for this need of the soul by the conceptions of the Ishta Devata, the Avatar and the Guru. By the Ishta Devata, the chosen deity, is meant, - not some inferior Power, but a name and form of the transcendent and universal Godhead. Almost all religions either have as their base or make use of some such name and form of the Divine. Its necessity for the human soul is evident. God is the All and more than the All. But that which is more than the All, how shall man conceive? And even the All is at first too hard for him; for he himself in his active consciousness is a limited and selective formation and can open himself only to that which is in harmony with his limited nature. There are things in the All which are too hard for his comprehension or seem too terrible to his sensitive emotions and cowering sensations. Or, simply, he cannot conceive as the Divine, cannot approach or cannot recognise something that is too much out of the circle of his ignorant or partial conceptions. It is necessary for him to conceive God in his own image or in some form that is beyond himself but consonant with his highest tendencies and seizable by his feelings or his intelligence. Otherwise it would be difficult for him to come into contact and communion with the Divine.
   Even then his nature calls for a human intermediary so that he may feel the Divine in something entirely close to his own humanity and sensible in a human influence and example. This call is satisfied by the Divine manifest in a human appearance, the Incarnation, the Avatar - Krishna, Christ, Buddha.
   ~ Sri Aurobindo, The Synthesis Of Yoga, The Four Aids, 65 [T9],
194:What, then, is active imagination? In practice it’s exactly what Jung did in his visions and conversations with inner figures such as Philemon, Ka, and Salome mentioned above: entering a fantasy and talking with one’s “self”—at least a part of oneself “normally” left unconscious—asking questions and receiving knowledge that one—“you”—did not know. In many ways, it’s something we engage in often already, but in a shallow, fleeting way, when we “ask ourselves” what we think or will do about a situation. More abstractly, it’s a method of consciously entering into a dialogue with the unconscious, which triggers the transcendent function, a vital shift in consciousness, brought about through the union of the conscious and unconscious minds. Unexpected insights and self-renewal are some of the results of the transcendent function. It achieves what I call that elusive “Goldilocks” condition, the “just right” of having the conscious and unconscious minds work together, rather than being at odds. In the process it produces a third state more vivid and “real” than either; in it we recognize what consciousness should be like and see our “normal” state as at best a muddling through. We’ve already seen how the transcendent function helped Jung when faced with the dilemma of having to choose between science and the humanities. Then it operated through a dream, producing the mandala-like symbol of the giant radiolarian. In the simplest sense, the transcendent function is our built-in means of growth, psychological and spiritual—it’s “transcendent” only in the sense that it “transcends” the frequent deadlock between the conscious and unconscious minds—and is a development of what Jung earlier recognized as the “prospective tendencies in man. ~ Gary Lachman,
195:the second aid, the need for effort and aspiration, utsaha :::
   The development of the experience in its rapidity, its amplitude, the intensity and power of its results, depends primarily, in the beginning of the path and long after, on the aspiration and personal effort of the sadhaka. The process of Yoga is a turning of the human soul from the egoistic state of consciousness absorbed in the outward appearances and attractions of things to a higher state in which the Transcendent and Universal can pour itself into the individiual mould and transform it. The first determining element in the siddhi is, therefore, the intensity of the turning, the force which directs the soul inward. The power of aspiration of the heart, the force of the will, the concentration of the mind, the perseverance and determination of the applied energy are the measure of that intensity. The ideal sadhaka should be able to say in the Biblical phrase, 'My zeal for the Lord has eaten me up.' It is this zeal for the Lord, -utsaha, the zeal of the whole nature for its divine results, vyakulata, the heart's eagerness for the attainment of the Divine, - that devours the ego and breaks up the petty limitations ...
   So long as the contact with the Divine is not in some considerable degree established, so long as there is not some measure of sustained identity, sayujya, the element of personal effort must normally predominate. But in proportion as this contact establishes itself, the sadhaka must become conscious that a force other than his own, a force transcending his egoistic endeavour and capacity, is at work in him and to this Power he learns progressively to submit himself and delivers up to it the charge of his Yoga.
   ~ Sri Aurobindo, The Synthesis Of Yoga, The Four Aids,
196:Two things fill the mind with every new and increasing wonder and awe, the oftener and the more steadily I reflect upon them: the starry heavens above me and the moral law within me. I do not merely conjecture them and seek them as if they were obscured in darkness or in the transcendent region beyond my horizon: I see them before me, and I connect them directly with the consciousness of my own existence. The starry heavens begin at the place I occupy in the external world of sense, and they broaden the connection in which I stand into an unbounded magnitude of worlds beyond worlds and systems of systems and into the limitless times of their periodic motion, their beginning and duration. The latter begins at my invisible self, my personality, and exhibits me in a world which has true infinity but which only the understanding can trace - a world in which I recognise myself as existing in a universal and necessary ( and not, as in the first case, only contingent) connection, and thereby also in connection with all those visible worlds. The former view of a countless multitude of worlds annihilates, as it were, my importance as an 'animal creature' which must give back to the planet (a mere speck in the universe) the matter fro which it came, matter which is for a little time endowed with vital force, we know not how. The latter, on the contrary, infinitely raises my worth as that of an 'intelligence' by my being a person in whom the moral law reveals to me a life independent of all animality and even of the whole world of sense, at least so far as it may be inferred from the final destination assigned to my existence by this law, a destination which is not restricted to the conditions and boundaries of this life but reaches into the infinite. ~ Immanuel Kant,
197:The link between the spiritual and the lower planes of the mental being is that which is called in the old Vedantic phraseology the vijnana and which we may term the Truth-plane or the ideal mind or supermind where the One and the Many meet and our being is freely open to the revealing light of the divine Truth and the inspiration of the divine Will and Knowledge. If we can break down the veil of the intellectual, emotional, sensational mind which our ordinary existence has built between us and the Divine, we can then take up through the Truth-mind all our mental, vital and physical experience and offer it up to the spiritual -- this was the secret or mystic sense of the old Vedic "sacrifice" -- to be converted into the terms of the infinite truth of Sachchidananda, and we can receive the powers and illuminations of the infinite Existence in forms of a divine knowledge, will and delight to be imposed on our mentality, vitality, physical existence till the lower is transformed into the perfect vessel of the higher. This was the double Vedic movement of the descent and birth of the gods in the human creature and the ascent of the human powers that struggle towards the divine knowledge, power and delight and climb into the godheads, the result of which was the possession of the One, the Infinite, the beatific existence, the union with God, the Immortality. By possession of this ideal plane we break down entirely the opposition of the lower and the higher existence, the false gulf created by the Ignorance between the finite and the Infinite, God and Nature, the One and the Many, open the gates of the Divine, fulfil the individual in the complete harmony of the cosmic consciousness and realise in the cosmic being the epiphany of the transcendent Sachchidananda. ~ Sri Aurobindo, The Synthesis Of Yoga, 2.15,
198:Response To A Logician :::
I bow at the feet of my teacher Marpa.
And sing this song in response to you.
Listen, pay heed to what I say,
forget your critique for a while.

The best seeing is the way of "nonseeing"
the radiance of the mind itself.
The best prize is what cannot be looked for
the priceless treasure of the mind itself.

The most nourishing food is "noneating"
the transcendent food of samadhi.
The most thirst-quenching drink is "nondrinking"
the nectar of heartfelt compassion.

Oh, this self-realizing awareness
is beyond words and description!
The mind is not the world of children,
nor is it that of logicians.

Attaining the truth of "nonattainment,"
you receive the highest initiation.
Perceiving the void of high and low,
you reach the sublime stage.

Approaching the truth of "nonmovement,"
you follow the supreme path.
Knowing the end of birth and death,
the ultimate purpose is fulfilled.

Seeing the emptiness of reason,
supreme logic is perfected.
When you know that great and small are groundless,
you have entered the highest gateway.

Comprehending beyond good and evil
opens the way to perfect skill.
Experiencing the dissolution of duality,
you embrace the highest view.

Observing the truth of "nonobservation"
opens the way to meditating.
Comprehending beyond "ought" and "oughtn't"
opens the way to perfect action.

When you realize the truth of "noneffort,"
you are approaching the highest fruition.
Ignorant are those who lack this truth:
arrogant teachers inflated by learning,
scholars bewitched by mere words,
and yogis seduced by prejudice.
For though they yearn for freedom,
they find only enslavement. ~ Jetsun Milarepa,
199:A Persian, a Turk, an Arab, and a Greek were traveling to a distant land when they began arguing over how to spend the single coin they possessed among themselves. All four craved food, but the Persian wanted to spend the coin on angur; the Turk, on uzum; the Arab, on inab; and the Greek, on stafil. The argument became heated as each man insisted on having what he desired. A linguist passing by overheard their quarrel. “Give the coin to me,” he said. “I undertake to satisfy the desires of all of you.” Taking the coin, the linguist went to a nearby shop and bought four small bunches of grapes. He then returned to the men and gave them each a bunch. “This is my angur!” cried the Persian. “But this is what I call uzum,” replied the Turk. “You have brought me my inab,” the Arab said. “No! This in my language is stafil,” said the Greek. All of a sudden, the men realized that what each of them had desired was in fact the same thing, only they did not know how to express themselves to each other. The four travelers represent humanity in its search for an inner spiritual need it cannot define and which it expresses in different ways. The linguist is the Sufi, who enlightens humanity to the fact that what it seeks (its religions), though called by different names, are in reality one identical thing. However—and this is the most important aspect of the parable—the linguist can offer the travelers only the grapes and nothing more. He cannot offer them wine, which is the essence of the fruit. In other words, human beings cannot be given the secret of ultimate reality, for such knowledge cannot be shared, but must be experienced through an arduous inner journey toward self-annihilation. As the transcendent Iranian poet, Saadi of Shiraz, wrote, I am a dreamer who is mute, And the people are deaf. I am unable to say, And they are unable to hear. ~ Reza Aslan,
200:English version by Thupten Jinpa & Jas Elsner
I bow at the feet of my teacher Marpa.
And sing this song in response to you.
Listen, pay heed to what I say,
forget your critique for a while.

The best seeing is the way of "nonseeing" --
the radiance of the mind itself.
The best prize is what cannot be looked for --
the priceless treasure of the mind itself.

The most nourishing food is "noneating" --
the transcendent food of samadhi.
The most thirst-quenching drink is "nondrinking" --
the nectar of heartfelt compassion.

Oh, this self-realizing awareness
is beyond words and description!
The mind is not the world of children,
nor is it that of logicians.

Attaining the truth of "nonattainment,"
you receive the highest initiation.
Perceiving the void of high and low,
you reach the sublime stage.

Approaching the truth of "nonmovement,"
you follow the supreme path.
Knowing the end of birth and death,
the ultimate purpose is fulfilled.

Seeing the emptiness of reason,
supreme logic is perfected.
When you know that great and small are groundless,
you have entered the highest gateway.

Comprehending beyond good and evil
opens the way to perfect skill.
Experiencing the dissolution of duality,
you embrace the highest view.

Observing the truth of "nonobservation"
opens the way to meditating.
Comprehending beyond "ought" and "oughtn't"
opens the way to perfect action.

When you realize the truth of "noneffort,"
you are approaching the highest fruition.
Ignorant are those who lack this truth:
arrogant teachers inflated by learning,
scholars bewitched by mere words,
and yogis seduced by prejudice.
For though they yearn for freedom,
they find only enslavement.
~ Jetsun Milarepa, Response to a Logician
,
201:the omnipresent Trinity :::
   In practice three conceptions are necessary before there can be any possibility of Yoga; there must be, as it were, three consenting parties to the effort,-God, Nature and the human soul or, in more abstract language, the Transcendental, the Universal and the Individual. If the individual and Nature are left to themselves, the one is bound to the other and unable to exceed appreciably her lingering march. Something transcendent is needed, free from her and greater, which will act upon us and her, attracting us upward to Itself and securing from her by good grace or by force her consent to the individual ascension. It is this truth which makes necessary to every philosophy of Yoga the conception of the Ishwara, Lord, supreme Soul or supreme Self, towards whom the effort is directed and who gives the illuminating touch and the strength to attain. Equally true is the complementary idea so often enforced by the Yoga of devotion that as the Transcendent is necessary to the individual and sought after by him, so also the individual is necessary in a sense to the Transcendent and sought after by It. If the Bhakta seeks and yearns after Bhagavan, Bhagavan also seeks and yearns after the Bhakta. There can be no Yoga of knowledge without a human seeker of the knowledge, the supreme subject of knowledge and the divine use by the individual of the universal faculties of knowledge; no Yoga of devotion without the human God-lover, the supreme object of love and delight and the divine use by the individual of the universal faculties of spiritual, emotional and aesthetic enjoyment; no Yoga of works without the human worker, the supreme Will, Master of all works and sacrifices, and the divine use by the individual of the universal faculties of power and action. However Monistic maybe our intellectual conception of the highest truth of things, in practice we are compelled to accept this omnipresent Trinity.
   ~ Sri Aurobindo, The Synthesis Of Yoga, Introduction - The Conditions of the Synthesis, The Systems of Yoga,
202:Culturally, though not theologically, I’m a Christian. I was born a Protestant of the white Anglo-Saxon persuasion. And while I do love that great teacher of peace who was called Jesus, and while I do reserve the right to ask myself in certain trying situations what indeed He would do, I can’t swallow that one fixed rule of Christianity insisting that Christ is the only path to God. Strictly speaking, then, I cannot call myself a Christian. Most of the Christians I know accept my feelings on this with grace and open-mindedness. Then again, most of the Christians I know don’t speak very strictly. To those who do speak (and think) strictly, all I can do here is offer my regrets for any hurt feelings and now excuse myself from their business.

“Traditionally, I have responded to the transcendent mystics of all religions. I have always responded with breathless excitement to anyone who has ever said that God does not live in a dogmatic scripture or in a distant throne in the sky, but instead abides very close to us indeed—much closer than we can imagine, breathing right through our own hearts. I respond with gratitude to anyone who has ever voyaged to the center of that heart, and who has then returned to the world with a report for the rest of us that God is an experience of supreme love. In every religious tradition on earth, there have always been mystical saints and transcendents who report exactly this experience. Unfortunately many of them have ended up arrested and killed. Still, I think very highly of them.

“In the end, what I have come to believe about God is simple. It’s like this—I used to have this really great dog. She came from the pound. She was a mixture of about ten different breeds, but seemed to have inherited the finest features of them all. She was brown. When people asked me, “What kind of dog is that?” I would always give the same answer: “She’s a brown dog.” Similarly, when the question is raised, “What kind of God do you believe in?” my answer is easy: “I believe in a magnificent God ~ Elizabeth Gilbert,
203:It must be this overarching commitment to what is really an abstraction, to one's children right or wrong, that can be even more fierce than the commitment to them as explicit, difficult people, and that can consequently keep you devoted to them when as individuals they disappoint. On my part it was this broad covenant with children-in-theory that I may have failed to make and to which I was unable to resort when Kevin finally tested my maternal ties to a perfect mathematical limit on Thursday. I didn't vote for parties, but for candidates. My opinions were as ecumenical as my larder, then still chock full of salsa verde from Mexico City, anchovies from Barcelona, lime leaves from Bangkok. I had no problem with abortion but abhorred capital punishment, which I suppose meant that I embraced the sanctity of life only in grown-ups. My environmental habits were capricious; I'd place a brick in our toilet tank, but after submitting to dozens of spit-in-the-air showers with derisory European water pressure, I would bask under a deluge of scalding water for half an hour. My closet wafter with Indian saris, Ghanaian wraparounds, and Vietnamese au dais. My vocabulary was peppered with imports -- gemutlich, scusa, hugge, mzungu. I so mixed and matched the planet that you sometimes worried I had no commitments to anything or anywhere, though you were wrong; my commitments were simply far-flung and obscenely specific.

By the same token, I could not love a child; I would have to love this one. I was connected to the world by a multitude of threads, you by a few sturdy guide ropes. It was the same with patriotism: You loved the idea of the United States so much more powerfully than the country itself, and it was thanks to your embrace of the American aspiration that you could overlook the fact that your fellow Yankee parents were lining up overnight outside FAO Schwartz with thermoses of chowder to buy a limited release of Nintendo. In the particular dwells the tawdry. In the conceptual dwells the grand, the transcendent, the everlasting. Earthly countries and single malignant little boys can go to hell; the idea of countries and the idea of sons triumph for eternity. Although neither of us ever went to church, I came to conclude that you were a naturally religious person. ~ Lionel Shriver,
204:If we are to make the ordinary man aware of the spiritual uity out of which asll the separate activities of our civilization have arisen, it is necessary in the first place to look at Western civilization as a whole and to treat it wit the same objective appreciation and respect which the humanists of the past devoted to the civilization of antiquity.
This does not seem much to ask; yet there have always been a number of reasons which stood in the way of its fulfillment.
In the first place, there has been the influence of modern nationalism, which has led every European people to insist on what distinguished it from the rest, instead of what united it with them. It is not necessary to seek for examples in the extremism of German racial nationalists and their crazy theories, proving that everything good in the world comes from men with Germanic blood. Leaving all these extravagances out of account, we still have the basic fact that modern education in general teaches men the history of their country and the literature of their own tongue, as though these were complete wholes and not part of a greater unity.
In the second place, there has been the separation between religion and culture, which arose partly from the bitterness of the internal divisions of Christendom and partly from a fear lest the transcendent divine values of Christianity should be endangered by any identification or association of them with the relative human values of culture. Both these factors have been at work, long before our civilization was actually secularized. They had their origins in the Reformation period, and it was Martin Luther in particular who stated the theological dualism of faith and works in such a drastic form as to leave no room for any positive conception of a Christian culture, such as had hitherto been taken for granted.
And in the third place, the vast expansion of Western civilization in modern times has led to a loss of any standard of comparison or any recognition of its limits in time and space. Western civilization has ceased to be one civilization amongst others: it became civilization in the absolute sense.
It is the disappearance or decline of this naive absolutism and the reappearance of a sense of the relative and limited character of Western civilization as a particular historic culture, which are the characteristic features of the present epoch. ~ Christopher Henry Dawson,
205:The book of Job, based on an ancient folktale, may have been written during the exile. One day, Yahweh made an interesting wager in the divine assembly with Satan, who was not yet a figure of towering evil but simply one of the “sons of God,” the legal “adversary” of the council.19 Satan pointed out that Job, Yahweh’s favorite human being, had never been truly tested but was good only because Yahweh had protected him and allowed him to prosper. If he lost all his possessions, he would soon curse Yahweh to his face. “Very well,” Yahweh replied, “all that he has is in your power.”20 Satan promptly destroyed Job’s oxen, sheep, camels, servants, and children, and Job was struck down by a series of foul diseases. He did indeed turn against God, and Satan won his bet. At this point, however, in a series of long poems and discourses, the author tried to square the suffering of humanity with the notion of a just, benevolent, and omnipotent god. Four of Job’s friends attempted to console him, using all the traditional arguments: Yahweh only ever punished the wicked; we could not fathom his plans; he was utterly righteous, and Job must therefore be guilty of some misdemeanor. These glib, facile platitudes simply enraged Job, who accused his comforters of behaving like God and persecuting him cruelly. As for Yahweh, it was impossible to have a sensible dialogue with a deity who was invisible, omnipotent, arbitrary, and unjust—at one and the same time prosecutor, judge, and executioner. When Yahweh finally deigned to respond to Job, he showed no compassion for the man he had treated so cruelly, but simply uttered a long speech about his own splendid accomplishments. Where had Job been while he laid the earth’s foundations, and pent up the sea behind closed doors? Could Job catch Leviathan with a fishhook, make a horse leap like a grasshopper, or guide the constellations on their course? The poetry was magnificent, but irrelevant. This long, boastful tirade did not even touch upon the real issue: Why did innocent people suffer at the hands of a supposedly loving God? And unlike Job, the reader knows that Job’s pain had nothing to do with the transcendent wisdom of Yahweh, but was simply the result of a frivolous bet. At the end of the poem, when Job—utterly defeated by Yahweh’s bombastic display of power—retracted all his complaints and repented in dust and ashes, God restored Job’s health and fortune. But he did not bring to life the children and servants who had been killed in the first chapter. There was no justice or recompense for them. ~ Karen Armstrong,
206: Ascent
(1)
The Silence
Into the Silence, into the Silence,
Arise, O Spirit immortal,
Away from the turning Wheel, breaking the magical Circle.

Ascend, single and deathless:
Care no more for the whispers and the shoutings in the darkness,
Pass from the sphere of the grey and the little,
Leaving the cry and the struggle,
Into the Silence for ever.

Vast and immobile, formless and marvellous,
Higher than Heaven, wider than the universe,
In a pure glory of being,
In a bright stillness of self-seeing,
Communing with a boundlessness voiceless and intimate,
Make thy knowledge too high for thought, thy joy too deep for emotion;
At rest in the unchanging Light, mute with the wordless self-vision,
Spirit, pass out of thyself; Soul, escape from the clutch of Nature.

All thou hast seen cast from thee, O Witness.

Turn to the Alone and the Absolute, turn to the Eternal:
Be only eternity, peace and silence,
O world-transcending nameless Oneness,
Spirit immortal.
(2)
Beyond the Silence
Out from the Silence, out from the Silence,
Carrying with thee the ineffable Substance,
Carrying with thee the splendour and wideness,

582

Pondicherry, c. 1927 - 1947

Ascend, O Spirit immortal.

Assigning to Time its endless meaning,
Blissful enter into the clasp of the Timeless.

Awake in the living Eternal, taken to the bosom of love of the Infinite,
Live self-found in his endless completeness,
Drowned in his joy and his sweetness,
Thy heart close to the heart of the Godhead for ever.

Vast, God-possessing, embraced by the Wonderful,
Lifted by the All-Beautiful into his infinite beauty,
Love shall envelop thee endless and fathomless,
Joy unimaginable, ecstasy illimitable,
Knowledge omnipotent, Might omniscient,
Light without darkness, Truth that is dateless.

One with the Transcendent, calm, universal,
Single and free, yet innumerably living,
All in thyself and thyself in all dwelling,
Act in the world with thy being beyond it.

Soul, exceed life's boundaries; Spirit, surpass the universe.

Outclimbing the summits of Nature,
Transcending and uplifting the soul of the finite,
Rise with the world in thy bosom,
O Word gathered into the heart of the Ineffable.

One with the Eternal, live in his infinity,
Drowned in the Absolute, found in the Godhead,
Swan of the supreme and spaceless ether wandering winged through the universe,
Spirit immortal.
~ Sri Aurobindo, - Ascent
,
207:The Mahashakti, the universal Mother, works out whatever is transmitted by her transcendent consciousness from the Supreme and enters into the worlds that she has made; her presence fills and supports them with the divine spirit and the divine all-sustaining force and delight without which they could not exist. That which we call Nature or Prakriti is only her most outward executive aspect; she marshals and arranges the harmony of her forces and processes, impels the operations of Nature and moves among them secret or manifest in all that can be seen or experienced or put into motion of life. Each of the worlds is nothing but one play of the Mahashakti of that system of worlds or universe, who is there as the cosmic Soul and Personality of the transcendent Mother. Each is something that she has seen in her vision, gathered into her heart of beauty and power and created in her Ananda.
   But there are many planes of her creation, many steps of the Divine Shakti. At the summit of this manifestation of which we are a part there are worlds of infinite existence, consciousness, force and bliss over which the Mother stands as the unveiled eternal Power. All beings there live and move in an ineffable completeness and unalterable oneness, because she carries them safe in her arms for ever. Nearer to us are the worlds of a perfect supramental creation in which the Mother is the supramental Mahashakti, a Power of divine omniscient Will and omnipotent Knowledge always apparent in its unfailing works and spontaneously perfect in every process. There all movements are the steps of the Truth; there all beings are souls and powers and bodies of the divine Light; there all experiences are seas and floods and waves of an intense and absolute Ananda. But here where we dwell are the worlds of the Ignorance, worlds of mind and life and body separated in consciousness from their source, of which this earth is a significant centre and its evolution a crucial process. This too with all its obscurity and struggle and imperfection is upheld by the Universal Mother; this too is impelled and guided to its secret aim by the Mahashakti.
   The Mother as the Mahashakti of this triple world of the Ignorance stands in an intermediate plane between the supramental Light, the Truth life, the Truth creation which has to be brought down here and this mounting and descending hierarchy of planes of consciousness that like a double ladder lapse into the nescience of Matter and climb back again through the flowering of life and soul and mind into the infinity of the Spirit. Determining all that shall be in this universe and in the terrestrial evolution by what she sees and feels and pours from her, she stands there... ~ Sri Aurobindo, The Mother With Letters On The Mother,
208:The supreme Truth aspect which thus manifests itself to us is an eternal and infinite and absolute self-existence, self-awareness, self-delight of being; this bounds all things and secretly supports and pervades all things. This Self-existence reveals itself again in three terms of its essential nature,-self, conscious being or spirit, and God or the Divine Being. The Indian terms are more satisfactory,-Brahman the Reality is Atman, Purusha, Ishwara; for these terms grew from a root of Intuition and, while they have a comprehensive preciseness, are capable of a plastic application which avoids both vagueness in the use and the rigid snare of a too limiting intellectual concept. The Supreme Brahman is that which in Western metaphysics is called the Absolute: but Brahman is at the same time the omnipresent Reality in which all that is relative exists as its forms or its movements; this is an Absolute which takes all relativities in its embrace. [...] Brahman is the Consciousness that knows itself in all that exists; Brahman is the force that sustains the power of God and Titan and Demon, the Force that acts in man and animal and the forms and energies of Nature; Brahman is the Ananda, the secret Bliss of existence which is the ether of our being and without which none could breathe or live. Brahman is the inner Soul in all; it has taken a form in correspondence with each created form which it inhabits. The Lord of Beings is that which is conscious in the conscious being, but he is also the Conscious in inconscient things, the One who is master and in control of the many that are passive in the hands of Force-Nature. He is the Timeless and Time; He is Space and all that is in Space; He is Causality and the cause and the effect: He is the thinker and his thought, the warrior and his courage, the gambler and his dice-throw. All realities and all aspects and all semblances are the Brahman; Brahman is the Absolute, the Transcendent and incommunicable, the Supracosmic Existence that sustains the cosmos, the Cosmic Self that upholds all beings, but It is too the self of each individual: the soul or psychic entity is an eternal portion of the Ishwara; it is his supreme Nature or Consciousness-Force that has become the living being in a world of living beings. The Brahman alone is, and because of It all are, for all are the Brahman; this Reality is the reality of everything that we see in Self and Nature. Brahman, the Ishwara, is all this by his Yoga-Maya, by the power of his Consciousness-Force put out in self-manifestation: he is the Conscious Being, Soul, Spirit, Purusha, and it is by his Nature, the force of his conscious self-existence that he is all things; he is the Ishwara, the omniscient and omnipotent All-ruler, and it is by his Shakti, his conscious Power, that he manifests himself in Time and governs the universe. These and similar statements taken together are all-comprehensive: it is possible for the mind to cut and select, to build a closed system and explain away all that does not fit within it; but it is on the complete and many-sided statement that we must take our stand if we have to acquire an integral knowledge.
   ~ Sri Aurobindo, The Life Divine, Book 02: The Knowledge and the Ignorance - The Spiritual Evolution, Part I, The Infinite Consciousness and the Ignorance Brahman, Purusha, Ishwara - Maya, Prakriti, Shakti [336-337],
209:If this is the truth of works, the first thing the sadhaka has to do is to recoil from the egoistic forms of activity and get rid of the sense of an "I" that acts. He has to see and feel that everything happens in him by the plastic conscious or subconscious or sometimes superconscious automatism of his mental and bodily instruments moved by the forces of spiritual, mental, vital and physical Nature. There is a personality on his surface that chooses and wills, submits and struggles, tries to make good in Nature or prevail over Nature, but this personality is itself a construction of Nature and so dominated, driven, determined by her that it cannot be free. It is a formation or expression of the Self in her, - it is a self of Nature rather than a self of Self, his natural and processive, not his spiritual and permanent being, a temporary constructed personality, not the true immortal Person. It is that Person that he must become. He must succeed in being inwardly quiescent, detach himself as the observer from the outer active personality and learn the play of the cosmic forces in him by standing back from all blinding absorption in its turns and movements. Thus calm, detached, a student of himself and a witness of his nature, he realises that he is the individual soul who observes the works of Nature, accepts tranquilly her results and sanctions or withholds his sanction from the impulse to her acts. At present this soul or Purusha is little more than an acquiescent spectator, influencing perhaps the action and development of the being by the pressure of its veiled consciousness, but for the most part delegating its powers or a fragment of them to the outer personality, - in fact to Nature, for this outer self is not lord but subject to her, anı̄sa; but, once unveiled, it can make its sanction or refusal effective, become the master of the action, dictate sovereignly a change of Nature. Even if for a long time, as the result of fixed association and past storage of energy, the habitual movement takes place independent of the Purusha's assent and even if the sanctioned movement is persistently refused by Nature for want of past habit, still he will discover that in the end his assent or refusal prevails, - slowly with much resistance or quickly with a rapid accommodation of her means and tendencies she modifies herself and her workings in the direction indicated by his inner sight or volition. Thus he learns in place of mental control or egoistic will an inner spiritual control which makes him master of the Nature-forces that work in him and not their unconscious instrument or mechanic slave. Above and around him is the Shakti, the universal Mother and from her he can get all his inmost soul needs and wills if only he has a true knowledge of her ways and a true surrender to the divine Will in her. Finally, he becomes aware of that highest dynamic Self within him and within Nature which is the source of all his seeing and knowing, the source of the sanction, the source of the acceptance, the source of the rejection. This is the Lord, the Supreme, the One-in-all, Ishwara-Shakti, of whom his soul is a portion, a being of that Being and a power of that Power. The rest of our progress depends on our knowledge of the ways in which the Lord of works manifests his Will in the world and in us and executes them through the transcendent and universal Shakti. ~ Sri Aurobindo, The Synthesis Of Yoga, The Supreme Will, 216,
210:There's an idea in Christianity of the image of God as a Trinity. There's the element of the Father, there's the element of the Son, and there's the element of the Holy Spirit. It's something like the spirit of tradition, human beings as the living incarnation of that tradition, and the spirit in people that makes relationship with the spirit and individuals possible. I'm going to bounce my way quickly through some of the classical, metaphorical attributes of God, so that we kind of have a cloud of notions about what we're talking about, when we return to Genesis 1 and talk about the God who spoke chaos into Being.

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

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

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

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

That's a very well-developed set of poetic metaphors. These are all...what would you say...glimpses of the transcendent ideal. That's the right way of thinking about it. They're glimpses of the transcendent ideal, and all of them have a specific meaning. In part, what we're going to do is go over that meaning, as we continue with this series. What we've got now is a brief description, at least, of what this is. ~ Jordan Peterson, Biblical Series, 1,
211:Then if it is denied that the unity at that level is the interconnection of the plurality or dissimilarity of religions as of parts constituting a whole, rather that every one of the religions at the level of ordinary existence is not part of a whole, but is a whole in itself-then the 'unity' that is meant is 'oneness' or 'sameness' not really of religions, but of the God of religions at the level of transcendence (i.e. esoteric), implying thereby that at the level of ordinary existence (i.e. exoteric), and despite the plurality and diversity of religions, each religion is adequate and valid in its own limited way, each authentic and conveying limited though equal truth. The notion of a plurality of truth of equal validity in the plurality and diversity of religion is perhaps aligned to the statements and general conclusions of modern philosophy and science arising from the discovery of a pluraity and diversity of laws governing the universe having equal validity each in its own cosmological system. The trend to align modern scientific discovery concerning the systems of the universe with corresponding statements applied to human society, cultural traditions,and values is one of the characteristic features of modernity.

The position of those who advocate the theory of the transcendent unity of religions is based upon the assumption that all religions, or the major religions of mankind, are revealed religions. They assume that the universality and transcendence of esotericism validates their theory, which they 'discovered' after having acquainted themselves with the metaphysics of Islam. In their understanding of this metaphysics of the transcendent unity of existence, they further assume that the transcendent unity of religions is already implied. There is grave error in all their assumptions, and the phrase 'transcendent unity of religions' is misleading and perhaps meant to be so for motives other than the truth. Their claim to belief in the transecendent unity of religions is something suggested to them inductively by the imagination and is derived from intellectual speculation and not from actual experience. If this is denied, and their claim is derived from the experience of others, then again we say that the sense of 'unity' experienced is not of religions, but of varying degrees of individual religious experience which does not of neccesity lead to the assumption that the religions of inviduals who experienced such 'unity', have truth of equal validity as revealed religions at the level of ordinary existence. Moreover, as already pointed out, the God of that experience is recognized as the rabb, not the ilah of revealed religion. And recognizing Him as the rabb does not necessarily mean that acknowledging Him in true submission follows from that recognition, for rebellion, arrogance, and falsehood have their origin in that very realm of transcendence. There is only one revealed religion.

There is only one revealed religion. It was the religion conveyed by all the earlier Prophets, who were sent to preach the message of the revelation to their own people in accordance with the wisdom and justice of the Divine plan to prepare the peoples of the world for the reception of the religion in its ultimate and consummate form as a Universal Religion at the hands of the last Prophet, who was sent to convey the message of the revelation not only to his own people, but to mankind as a whole. The essential message of the revelation was always the same: to recognize and acknowledge and worship the One True and Real God (ilah) alone, without associating Him with any partner, rival, or equal, nor attributing a likeness to Him; and to confirm the truth preached by the earlier Prophets as well as to confirm the final truth brought by the last Prophet as it was confirmed by all the Prophets sent before him. ~ Syed Muhammad Naquib al Attas,
212:What are these operations? They are not mere psychological self-analysis and self-observation. Such analysis, such observation are, like the process of right thought, of immense value and practically indispensable. They may even, if rightly pursued, lead to a right thought of considerable power and effectivity. Like intellectual discrimination by the process of meditative thought they will have an effect of purification; they will lead to self-knowledge of a certain kind and to the setting right of the disorders of the soul and the heart and even of the disorders of the understanding. Self-knowledge of all kinds is on the straight path to the knowledge of the real Self. The Upanishad tells us that the Self-existent has so set the doors of the soul that they turn outwards and most men look outward into the appearances of things; only the rare soul that is ripe for a calm thought and steady wisdom turns its eye inward, sees the Self and attains to immortality. To this turning of the eye inward psychological self-observation and analysis is a great and effective introduction.We can look into the inward of ourselves more easily than we can look into the inward of things external to us because there, in things outside us, we are in the first place embarrassed by the form and secondly we have no natural previous experience of that in them which is other than their physical substance. A purified or tranquillised mind may reflect or a powerful concentration may discover God in the world, the Self in Nature even before it is realised in ourselves, but this is rare and difficult. (2) And it is only in ourselves that we can observe and know the process of the Self in its becoming and follow the process by which it draws back into self-being. Therefore the ancient counsel, know thyself, will always stand as the first word that directs us towards the knowledge. Still, psychological self-knowledge is only the experience of the modes of the Self, it is not the realisation of the Self in its pure being.
   The status of knowledge, then, which Yoga envisages is not merely an intellectual conception or clear discrimination of the truth, nor is it an enlightened psychological experience of the modes of our being. It is a "realisation", in the full sense of the word; it is the making real to ourselves and in ourselves of the Self, the transcendent and universal Divine, and it is the subsequent impossibility of viewing the modes of being except in the light of that Self and in their true aspect as its flux of becoming under the psychical and physical conditions of our world-existence. This realisation consists of three successive movements, internal vision, complete internal experience and identity.
   This internal vision, dr.s.t.i, the power so highly valued by the ancient sages, the power which made a man a Rishi or Kavi and no longer a mere thinker, is a sort of light in the soul by which things unseen become as evident and real to it-to the soul and not merely to the intellect-as do things seen to the physical eye. In the physical world there are always two forms of knowledge, the direct and the indirect, pratyaks.a, of that which is present to the eyes, and paroks.a, of that which is remote from and beyond our vision. When the object is beyond our vision, we are necessarily obliged to arrive at an idea of it by inference, imagination, analogy, by hearing the descriptions of others who have seen it or by studying pictorial or other representations of it if these are available. By putting together all these aids we can indeed arrive at a more or less adequate idea or suggestive image of the object, but we do not realise the thing itself; it is not yet to us the grasped reality, but only our conceptual representation of a reality. But once we have seen it with the eyes,-for no other sense is adequate,-we possess, we realise; it is there secure in our satisfied being, part of ourselves in knowledge. Precisely the same rule holds good of psychical things and of he Self. We may hear clear and luminous teachings about the Self from philosophers or teachers or from ancient writings; we may by thought, inference, imagination, analogy or by any other available means attempt to form a mental figure or conception of it; we may hold firmly that conception in our mind and fix it by an entire and exclusive concentration;3 but we have not yet realised it, we have not seen God. It is only when after long and persistent concentration or by other means the veil of the mind is rent or swept aside, only when a flood of light breaks over the awakened mentality, jyotirmaya brahman, and conception gives place to a knowledge-vision in which the Self is as present, real, concrete as a physical object to the physical eye, that we possess in knowledge; for we have seen. After that revelation, whatever fadings of the light, whatever periods of darkness may afflict the soul, it can never irretrievably lose what it has once held. The experience is inevitably renewed and must become more frequent till it is constant; when and how soon depends on the devotion and persistence with which we insist on the path and besiege by our will or our love the hidden Deity.
   (2) And it is only in ourselves that we can observe and know the 2 In one respect, however, it is easier, because in external things we are not so much hampered by the sense of the limited ego as in ourselves; one obstacle to the realisation of God is therefore removed.
   ~ Sri Aurobindo, The Synthesis Of Yoga, The Status of Knowledge,
213:This, in short, is the demand made on us, that we should turn our whole life into a conscious sacrifice. Every moment and every movement of our being is to be resolved into a continuous and a devoted self-giving to the Eternal. All our actions, not less the smallest and most ordinary and trifling than the greatest and most uncommon and noble, must be performed as consecrated acts. Our individualised nature must live in the single consciousness of an inner and outer movement dedicated to Something that is beyond us and greater than our ego. No matter what the gift or to whom it is presented by us, there must be a consciousness in the act that we are presenting it to the one divine Being in all beings. Our commonest or most grossly material actions must assume this sublimated character; when we eat, we should be conscious that we are giving our food to that Presence in us; it must be a sacred offering in a temple and the sense of a mere physical need or self-gratification must pass away from us. In any great labour, in any high discipline, in any difficult or noble enterprise, whether undertaken for ourselves, for others or for the race, it will no longer be possible to stop short at the idea of the race, of ourselves or of others. The thing we are doing must be consciously offered as a sacrifice of works, not to these, but either through them or directly to the One Godhead; the Divine Inhabitant who was hidden by these figures must be no longer hidden but ever present to our soul, our mind, our sense. The workings and results of our acts must be put in the hands of that One in the feeling that that Presence is the Infinite and Most High by whom alone our labour and our aspiration are possible. For in his being all takes place; for him all labour and aspiration are taken from us by Nature and offered on his altar. Even in those things in which Nature is herself very plainly the worker and we only the witnesses of her working and its containers and supporters, there should be the same constant memory and insistent consciousness of a work and of its divine Master. Our very inspiration and respiration, our very heart-beats can and must be made conscious in us as the living rhythm of the universal sacrifice.
   It is clear that a conception of this kind and its effective practice must carry in them three results that are of a central importance for our spiritual ideal. It is evident, to begin with, that, even if such a discipline is begun without devotion, it leads straight and inevitably towards the highest devotion possible; for it must deepen naturally into the completest adoration imaginable, the most profound God-love. There is bound up with it a growing sense of the Divine in all things, a deepening communion with the Divine in all our thought, will and action and at every moment of our lives, a more and more moved consecration to the Divine of the totality of our being. Now these implications of the Yoga of works are also of the very essence of an integral and absolute Bhakti. The seeker who puts them into living practice makes in himself continually a constant, active and effective representation of the very spirit of self-devotion, and it is inevitable that out of it there should emerge the most engrossing worship of the Highest to whom is given this service. An absorbing love for the Divine Presence to whom he feels an always more intimate closeness, grows upon the consecrated worker. And with it is born or in it is contained a universal love too for all these beings, living forms and creatures that are habitations of the Divine - not the brief restless grasping emotions of division, but the settled selfless love that is the deeper vibration of oneness. In all the seeker begins to meet the one Object of his adoration and service. The way of works turns by this road of sacrifice to meet the path of Devotion; it can be itself a devotion as complete, as absorbing, as integral as any the desire of the heart can ask for or the passion of the mind can imagine.
   Next, the practice of this Yoga demands a constant inward remembrance of the one central liberating knowledge, and a constant active externalising of it in works comes in too to intensify the remembrance. In all is the one Self, the one Divine is all; all are in the Divine, all are the Divine and there is nothing else in the universe, - this thought or this faith is the whole background until it becomes the whole substance of the consciousness of the worker. A memory, a self-dynamising meditation of this kind, must and does in its end turn into a profound and uninterrupted vision and a vivid and all-embracing consciousness of that which we so powerfully remember or on which we so constantly meditate. For it compels a constant reference at each moment to the Origin of all being and will and action and there is at once an embracing and exceeding of all particular forms and appearances in That which is their cause and upholder. This way cannot go to its end without a seeing vivid and vital, as concrete in its way as physical sight, of the works of the universal Spirit everywhere. On its summits it rises into a constant living and thinking and willing and acting in the presence of the Supramental, the Transcendent. Whatever we see and hear, whatever we touch and sense, all of which we are conscious, has to be known and felt by us as That which we worship and serve; all has to be turned into an image of the Divinity, perceived as a dwelling-place of his Godhead, enveloped with the eternal Omnipresence. In its close, if not long before it, this way of works turns by communion with the Divine Presence, Will and Force into a way of Knowledge more complete and integral than any the mere creature intelligence can construct or the search of the intellect can discover.
   Lastly, the practice of this Yoga of sacrifice compels us to renounce all the inner supports of egoism, casting them out of our mind and will and actions, and to eliminate its seed, its presence, its influence out of our nature. All must be done for the Divine; all must be directed towards the Divine. Nothing must be attempted for ourselves as a separate existence; nothing done for others, whether neighbours, friends, family, country or mankind or other creatures merely because they are connected with our personal life and thought and sentiment or because the ego takes a preferential interest in their welfare. In this way of doing and seeing all works and all life become only a daily dynamic worship and service of the Divine in the unbounded temple of his own vast cosmic existence. Life becomes more and more the sacrifice of the eternal in the individual constantly self-offered to the eternal Transcendence. It is offered in the wide sacrificial ground of the field of the eternal cosmic Spirit; and the Force too that offers it is the eternal Force, the omnipresent Mother. Therefore is this way a way of union and communion by acts and by the spirit and knowledge in the act as complete and integral as any our Godward will can hope for or our soul's strength execute.
   It has all the power of a way of works integral and absolute, but because of its law of sacrifice and self-giving to the Divine Self and Master, it is accompanied on its one side by the whole power of the path of Love and on the other by the whole power of the path of Knowledge. At its end all these three divine Powers work together, fused, united, completed, perfected by each other.
   ~ Sri Aurobindo, The Synthesis Of Yoga, The Yoga of Divine Works, The Sacrifice, the Triune Path and the Lord of the Sacrifice [111-114],
214:The Supreme Discovery
   IF WE want to progress integrally, we must build within our conscious being a strong and pure mental synthesis which can serve us as a protection against temptations from outside, as a landmark to prevent us from going astray, as a beacon to light our way across the moving ocean of life.
   Each individual should build up this mental synthesis according to his own tendencies and affinities and aspirations. But if we want it to be truly living and luminous, it must be centred on the idea that is the intellectual representation symbolising That which is at the centre of our being, That which is our life and our light.
   This idea, expressed in sublime words, has been taught in various forms by all the great Instructors in all lands and all ages.
   The Self of each one and the great universal Self are one. Since all that is exists from all eternity in its essence and principle, why make a distinction between the being and its origin, between ourselves and what we place at the beginning?
   The ancient traditions rightly said:
   "Our origin and ourselves, our God and ourselves are one."
   And this oneness should not be understood merely as a more or less close and intimate relationship of union, but as a true identity.
   Thus, when a man who seeks the Divine attempts to reascend by degrees towards the inaccessible, he forgets that all his knowledge and all his intuition cannot take him one step forward in this infinite; neither does he know that what he wants to attain, what he believes to be so far from him, is within him.
   For how could he know anything of the origin until he becomes conscious of this origin in himself?
   It is by understanding himself, by learning to know himself, that he can make the supreme discovery and cry out in wonder like the patriarch in the Bible, "The house of God is here and I knew it not."
   That is why we must express that sublime thought, creatrix of the material worlds, and make known to all the word that fills the heavens and the earth, "I am in all things and all beings."When all shall know this, the promised day of great transfigurations will be at hand. When in each atom of Matter men shall recognise the indwelling thought of God, when in each living creature they shall perceive some hint of a gesture of God, when each man can see God in his brother, then dawn will break, dispelling the darkness, the falsehood, the ignorance, the error and suffering that weigh upon all Nature. For, "all Nature suffers and laments as she awaits the revelation of the Sons of God."
   This indeed is the central thought epitomising all others, the thought which should be ever present to our remembrance as the sun that illumines all life.
   That is why I remind you of it today. For if we follow our path bearing this thought in our hearts like the rarest jewel, the most precious treasure, if we allow it to do its work of illumination and transfiguration within us, we shall know that it lives in the centre of all beings and all things, and in it we shall feel the marvellous oneness of the universe.
   Then we shall understand the vanity and childishness of our meagre satisfactions, our foolish quarrels, our petty passions, our blind indignations. We shall see the dissolution of our little faults, the crumbling of the last entrenchments of our limited personality and our obtuse egoism. We shall feel ourselves being swept along by this sublime current of true spirituality which will deliver us from our narrow limits and bounds.
   The individual Self and the universal Self are one; in every world, in every being, in every thing, in every atom is the Divine Presence, and man's mission is to manifest it.
   In order to do that, he must become conscious of this Divine Presence within him. Some individuals must undergo a real apprenticeship in order to achieve this: their egoistic being is too all-absorbing, too rigid, too conservative, and their struggles against it are long and painful. Others, on the contrary, who are more impersonal, more plastic, more spiritualised, come easily into contact with the inexhaustible divine source of their being.But let us not forget that they too should devote themselves daily, constantly, to a methodical effort of adaptation and transformation, so that nothing within them may ever again obscure the radiance of that pure light.
   But how greatly the standpoint changes once we attain this deeper consciousness! How understanding widens, how compassion grows!
   On this a sage has said:
   "I would like each one of us to come to the point where he perceives the inner God who dwells even in the vilest of human beings; instead of condemning him we would say, 'Arise, O resplendent Being, thou who art ever pure, who knowest neither birth nor death; arise, Almighty One, and manifest thy nature.'"
   Let us live by this beautiful utterance and we shall see everything around us transformed as if by miracle.
   This is the attitude of true, conscious and discerning love, the love which knows how to see behind appearances, understand in spite of words, and which, amid all obstacles, is in constant communion with the depths.
   What value have our impulses and our desires, our anguish and our violence, our sufferings and our struggles, all these inner vicissitudes unduly dramatised by our unruly imagination - what value do they have before this great, this sublime and divine love bending over us from the innermost depths of our being, bearing with our weaknesses, rectifying our errors, healing our wounds, bathing our whole being with its regenerating streams?
   For the inner Godhead never imposes herself, she neither demands nor threatens; she offers and gives herself, conceals and forgets herself in the heart of all beings and things; she never accuses, she neither judges nor curses nor condemns, but works unceasingly to perfect without constraint, to mend without reproach, to encourage without impatience, to enrich each one with all the wealth he can receive; she is the mother whose love bears fruit and nourishes, guards and protects, counsels and consoles; because she understands everything, she can endure everything, excuse and pardon everything, hope and prepare for everything; bearing everything within herself, she owns nothing that does not belong to all, and because she reigns over all, she is the servant of all; that is why all, great and small, who want to be kings with her and gods in her, become, like her, not despots but servitors among their brethren.
   How beautiful is this humble role of servant, the role of all who have been revealers and heralds of the God who is within all, of the Divine Love that animates all things....
   And until we can follow their example and become true servants even as they, let us allow ourselves to be penetrated and transformed by this Divine Love; let us offer Him, without reserve, this marvellous instrument, our physical organism. He shall make it yield its utmost on every plane of activity.
   To achieve this total self-consecration, all means are good, all methods have their value. The one thing needful is to persevere in our will to attain this goal. For then everything we study, every action we perform, every human being we meet, all come to bring us an indication, a help, a light to guide us on the path.
   Before I close, I shall add a few pages for those who have already made apparently fruitless efforts, for those who have encountered the pitfalls on the way and seen the measure of their weakness, for those who are in danger of losing their self-confidence and courage. These pages, intended to rekindle hope in the hearts of those who suffer, were written by a spiritual worker at a time when ordeals of every kind were sweeping down on him like purifying flames.
   You who are weary, downcast and bruised, you who fall, who think perhaps that you are defeated, hear the voice of a friend. He knows your sorrows, he has shared them, he has suffered like you from the ills of the earth; like you he has crossed many deserts under the burden of the day, he has known thirst and hunger, solitude and abandonment, and the cruellest of all wants, the destitution of the heart. Alas! he has known too the hours of doubt, the errors, the faults, the failings, every weakness.
   But he tells you: Courage! Hearken to the lesson that the rising sun brings to the earth with its first rays each morning. It is a lesson of hope, a message of solace.
   You who weep, who suffer and tremble, who dare not expect an end to your ills, an issue to your pangs, behold: there is no night without dawn and the day is about to break when darkness is thickest; there is no mist that the sun does not dispel, no cloud that it does not gild, no tear that it will not dry one day, no storm that is not followed by its shining triumphant bow; there is no snow that it does not melt, nor winter that it does not change into radiant spring.
   And for you too, there is no affliction which does not bring its measure of glory, no distress which cannot be transformed into joy, nor defeat into victory, nor downfall into higher ascension, nor solitude into radiating centre of life, nor discord into harmony - sometimes it is a misunderstanding between two minds that compels two hearts to open to mutual communion; lastly, there is no infinite weakness that cannot be changed into strength. And it is even in supreme weakness that almightiness chooses to reveal itself!
   Listen, my little child, you who today feel so broken, so fallen perhaps, who have nothing left, nothing to cover your misery and foster your pride: never before have you been so great! How close to the summits is he who awakens in the depths, for the deeper the abyss, the more the heights reveal themselves!
   Do you not know this, that the most sublime forces of the vasts seek to array themselves in the most opaque veils of Matter? Oh, the sublime nuptials of sovereign love with the obscurest plasticities, of the shadow's yearning with the most royal light!
   If ordeal or fault has cast you down, if you have sunk into the nether depths of suffering, do not grieve - for there indeed the divine love and the supreme blessing can reach you! Because you have passed through the crucible of purifying sorrows, the glorious ascents are yours.
   You are in the wilderness: then listen to the voices of the silence. The clamour of flattering words and outer applause has gladdened your ears, but the voices of the silence will gladden your soul and awaken within you the echo of the depths, the chant of divine harmonies!
   You are walking in the depths of night: then gather the priceless treasures of the night. In bright sunshine, the ways of intelligence are lit, but in the white luminosities of the night lie the hidden paths of perfection, the secret of spiritual riches.
   You are being stripped of everything: that is the way towards plenitude. When you have nothing left, everything will be given to you. Because for those who are sincere and true, from the worst always comes the best.
   Every grain that is sown in the earth produces a thousand. Every wing-beat of sorrow can be a soaring towards glory.
   And when the adversary pursues man relentlessly, everything he does to destroy him only makes him greater.
   Hear the story of the worlds, look: the great enemy seems to triumph. He casts the beings of light into the night, and the night is filled with stars. He rages against the cosmic working, he assails the integrity of the empire of the sphere, shatters its harmony, divides and subdivides it, scatters its dust to the four winds of infinity, and lo! the dust is changed into a golden seed, fertilising the infinite and peopling it with worlds which now gravitate around their eternal centre in the larger orbit of space - so that even division creates a richer and deeper unity, and by multiplying the surfaces of the material universe, enlarges the empire that it set out to destroy.
   Beautiful indeed was the song of the primordial sphere cradled in the bosom of immensity, but how much more beautiful and triumphant is the symphony of the constellations, the music of the spheres, the immense choir that fills the heavens with an eternal hymn of victory!
   Hear again: no state was ever more precarious than that of man when he was separated on earth from his divine origin. Above him stretched the hostile borders of the usurper, and at his horizon's gates watched jailers armed with flaming swords. Then, since he could climb no more to the source of life, the source arose within him; since he could no more receive the light from above, the light shone forth at the very centre of his being; since he could commune no more with the transcendent love, that love offered itself in a holocaust and chose each terrestrial being, each human self as its dwelling-place and sanctuary.
   That is how, in this despised and desolate but fruitful and blessed Matter, each atom contains a divine thought, each being carries within him the Divine Inhabitant. And if no being in all the universe is as frail as man, neither is any as divine as he!
   In truth, in truth, in humiliation lies the cradle of glory! 28 April 1912 ~ The Mother, Words Of Long Ago, The Supreme Discovery,
215:A Poem On The Last Day - Book Iii
The book unfolding, the resplendent seat
Of saints and angels, the tremendous fate
Of guilty souls, the gloomy realms of woe,
And all the horrors of the world below,
I next presume to sing. What yet remains
Demands my last, but most exalted, strains.
And let the Muse or now affect the sky,
Or in inglorious shades for ever lie.
She kindles, she's inflamed so near the goal;
She mounts, she gains upon the starry pole;
The world grows less as she pursues her flight,
And the sun darkens to her distant sight.
Heaven, opening, all its sacred pomp displays,
And overwhelms her with the rushing blaze!
The triumph rings! archangels shout around!
And echoing Nature lengthens out the sound!
Ten thousand trumpets now at once advance;
Now deepest silence lulls the vast expanse;
So deep the silence, and so strong the blast,
As Nature died when she had groan'd her last.
Nor man nor angel moves: the Judge on high
Looks round, and with His glory fills the sky:
Then on the fatal book His hand He lays,
Which high to view supporting seraphs raise;
In solemn form the rituals are prepared,
The seal is broken, and a groan is heard.
And thou, my soul, (O fall to sudden prayer,
And let the thought sink deep!) shalt thou be there?
See on the left, (for by the great command
The throng divided falls on either hand,)
How weak, how pale, how haggard, how obscene!
What more than death in every face and mien!
With what distress, and glarings of affright,
They shock the heart, and turn away the sight!
In gloomy orbs their trembling eye-balls roll,
And tell the horrid secrets of the soul.
25
Each gesture mourns, each look is black with care,
And every groan is loaden with despair.
Reader, if guilty, spare the Muse, and find
A truer image pictured in thy mind.
Shouldst thou behold thy brother, father, wife,
And all the soft companions of thy life,
Whose blended interests levell'd at one aim,
Whose mix'd desires sent up one common flame,
Divided far; thy wretched self alone
Cast on the left, of all whom thou hast known;
How would it wound! What millions wouldst thou give
For one more trial, one day more to live!
Flung back in time an hour, a moment's space,
To grasp with eagerness the means of grace;
Contend for mercy with a pious rage,
And in that moment to redeem an age!
Drive back the tide, suspend a storm in air,
Arrest the sun; but still of this despair.
Mark, on the right, how amiable a grace!
Their Maker's image fresh in every face!
What purple bloom my ravish'd soul admires,
And their eyes sparkling with immortal fires!
Triumphant beauty! charms that rise above
This world, and in bless'd angels kindle love!
To the great Judge with holy pride they turn,
And dare behold the' Almighty's anger burn;
Its flash sustain, against its terror rise,
And on the dread tribunal fix their eyes.
Are these the forms that moulder'd in the dust?
O the transcendent glory of the just!
Yet still some thin remains of fear and doubt
The' infected brightness of their joy pollute.
Thus the chaste bridegroom, when the priest draws nigh,
Beholds his blessing with a trembling eye,
Feels doubtful passions throb in every vein,
And in his cheeks are mingled joy and pain,
Lest still some intervening chance should rise,
Leap forth at once, and snatch the golden prize;
26
Inflame his woe by bringing it so late,
And stab him in the crisis of his fate.
Since Adam's family, from first to last,
Now into one distinct survey is cast;
Look round, vain-glorious Muse, and you whoe'er
Devote yourselves to Fame, and think her fair;
Look round, and seek the lights of human race,
Whose shining acts Time's brightest annals grace;
Who founded sects; crowns conquer'd, or resign'd;
Gave names to nations, or famed empires join'd;
Who raised the vale, and laid the mountain low,
And taught obedient rivers where to flow;
Who with vast fleets, as with a mighty chain,
Could bind the madness of the roaring main:
All lost! all undistinguish'd! nowhere found!
How will this truth in Bourbon's palace sound?
That hour, on which the' Almighty King on high
From all eternity has fix'd His eye,
Whether His right hand favour'd, or annoy'd,
Continued, alter'd, threaten'd, or destroy'd;
Southern or eastern sceptre downward hurl'd,
Gave north or west dominion o'er the world;
The point of time, for which the world was built,
For which the blood of God Himself was spilt,
That dreadful moment is arrived.
Aloft, the seats of bliss their pomp display,
Brighter than brightness this distinguish'd day;
Less glorious, when of old the' eternal Son
From realms of night return'd with trophies won;
Through heaven's high gates when He triumphant rode,
And shouting angels hail'd the victor God.
Horrors, beneath, darkness in darkness, hell
Of hell, where torments behind torments dwell;
A furnace formidable, deep, and wide,
O'er-boiling with a mad sulphureous tide,
Expands its jaws, most dreadful to survey,
And roars outrageous for the destined prey.
The sons of light scarce unappall'd look down,
27
And nearer press Heaven's everlasting throne.
Such is the scene; and one short moment's space
Concludes the hopes and fears of human race.
Proceed who dares!-I tremble as I write;
The whole creation swims before my sight:
I see, I see, the Judge's frowning brow:
Say not, 'tis distant; I behold it now.
I faint, my tardy blood forgets to flow,
My soul recoils at the stupendous woe;
That woe, those pangs, which from the guilty breast,
In these, or words like these, shall be express'd:``Who burst the barriers of my peaceful grave?
Ah, cruel Death! that would no longer save,
But grudged me e'en that narrow dark abode,
And cast me out into the wrath of God;
Where shrieks, the roaring flame, the rattling chain,
And all the dreadful eloquence of pain,
Our only song; black fire's malignant light,
The sole refreshment of the blasted sight.
``Must all those powers Heaven gave me to supply
My soul with pleasure, and bring-in my joy,
Rise up in arms against me, join the foe,
Sense, Reason, Memory, increase my woe?
And shall my voice, ordain'd on hymns to dwell,
Corrupt to groans, and blow the fires of hell?
O! must I look with terror on my gain,
And with existence only measure pain?
What! no reprieve, no least indulgence given,
No beam of hope from any point of heaven?
Ah, Mercy! Mercy! art thou dead above?
Is love extinguish'd in the Source of Love?
``Bold that I am! did Heaven stoop down to hell?
The' expiring Lord of Life my ransom seal?
Have not I been industrious to provoke?
From His embraces obstinately broke?
Pursued, and panted for His mortal hate,
Earn'd my destruction, labour'd out my fate?
And dare I on extinguish'd love exclaim?
28
Take, take full vengeance, rouse the slackening flame;
Just is my lot-but O! must it transcend
The reach of time, despair a distant end?
With dreadful growth shoot forward, and arise,
Where Thought can't follow, and bold Fancy dies?
``NEVER! Where falls the soul at that dread sound?
Down an abyss how dark, and how profound!
Down, down, (I still am falling,-horrid pain!)
Ten thousand thousand fathoms still remain;
My plunge but still begun.-And this for sin?
Could I offend, if I had never been,
But still increased the senseless happy mass,
Flow'd in the stream, or shiver'd in the grass?
``Father of Mercies! why from silent earth
Didst Thou awake, and curse me into birth?
Tear me from quiet, ravish me from night,
And make a thankless present of Thy light?
Push into being a reverse of Thee,
And animate a clod with misery?
``The beasts are happy; they come forth, and keep
Short watch on earth, and then lie down to sleep.
Pain is for man; and O! how vast a pain,
For crimes which made the Godhead bleed in vain,
Annull'd His groans, as far as in them lay,
And flung His agonies and death away!
As our dire punishment for ever strong,
Our constitution too for ever young;
Cursed with returns of vigour, still the same,
Powerful to bear and satisfy the flame;
Still to be caught, and still to be pursued;
To perish still, and still to be renew'd!
``And this, my Help! my God! at Thy decree?
Nature is changed, and hell should succour me.
And canst Thou, then, look down from perfect bliss,
And see me plunging in the dark abyss?
Calling Thee Father in a sea of fire?
Or pouring blasphemies at Thy desire?
With mortals' anguish wilt Thou raise Thy name,
29
And by my pangs Omnipotence proclaim?
``Thou, who canst toss the planets to and fro,
Contract not Thy great vengeance to my woe;
Crush worlds; in hotter flames fallen angels lay:
On me Almighty wrath is cast away.
Call back Thy thunders, Lord, hold-in Thy rage,
Nor with a speck of wretchedness engage:
Forget me quite, nor stoop a worm to blame;
But lose me in the greatness of Thy name.
Thou art all love, all mercy, all Divine;
And shall I make those glories cease to shine?
Shall sinful man grow great by his offence,
And from its course turn back Omnipotence?
``Forbid it! and O! grant, great God, at least
This one, this slender, almost no request:
When I have wept a thousand lives away,
When torment is grown weary of its prey,
When I have raved ten thousand years in fire,
Ten thousand thousand, let me then expire.''
Deep anguish, but too late! The hopeless soul,
Bound to the bottom of the burning pool,
Though loath, and ever loud blaspheming, owns,
He's justly doom'd to pour eternal groans;
Enclosed with horrors, and transfix'd with pain,
Rolling in vengeance, struggling with his chain;
To talk to fiery tempests; to implore
The raging flame to give its burnings o'er;
To toss, to writhe, to pant beneath his load,
And bear the weight of an offended God.
The favour'd of their Judge in triumph move
To take possession of their thrones above;
Satan's accursed desertion to supply,
And fill the vacant stations of the sky;
Again to kindle long-extinguish'd rays,
And with new lights dilate the heavenly blaze;
To crop the roses of immortal youth,
And drink the fountain-head of sacred truth;
30
To swim in seas of bliss, to strike the string,
And lift the voice to their Almighty King;
To lose eternity in grateful lays,
And fill heaven's wide circumference with praise.
But I attempt the wondrous height in vain,
And leave unfinish'd the too lofty strain;
What boldly I begin, let others end;
My strength exhausted, fainting I descend,
And choose a less, but no ignoble, theme,Dissolving elements, and worlds in flame.
The fatal period, the great hour, is come,
And Nature shrinks at her approaching doom;
Loud peals of thunder give the sign, and all
Heaven's terrors in array surround the ball;
Sharp lightnings with the meteors' blaze conspire,
And, darted downward, set the world on fire;
Black rising clouds the thicken'd ether choke,
And spiry flames dart through the rolling smoke,
With keen vibrations cut the sullen night,
And strike the darken'd sky with dreadful light;
From heaven's four regions, with immortal force,
Angels drive-on the wind's impetuous course
To' enrage the flame: it spreads, it soars on high,
Swells in the storm, and billows through the sky:
Here winding pyramids of fire ascend,
Cities and deserts in one ruin blend;
Here blazing volumes, wafted, overwhelm
The spacious face of a far-distant realm;
There, undermined, down rush eternal hills,
The neighbouring vales the vast destruction fills.
Hear'st thou that dreadful crack? that sound which broke
Like peals of thunder, and the centre shook?
What wonders must that groan of Nature tell!
Olympus there, and mightier Atlas, fell;
Which seem'd above the reach of fate to stand,
A towering monument of God's right hand;
Now dust and smoke, whose brow so lately spread
O'er shelter'd countries its diffusive shade.
31
Show me that celebrated spot, where all
The various rulers of the sever'd ball
Have humbly sought wealth, honour, and redress,
That land which Heaven seem'd diligent to bless,
Once call'd Britannia: can her glories end?
And can't surrounding seas her realms defend?
Alas! in flames behold surrounding seas!
Like oil, their waters but augment the blaze.
Some angel say, Where ran proud Asia's bound?
Or where with fruits was fair Europa crown'd?
Where stretch'd waste Libya? Where did India's store
Sparkle in diamonds, and her golden ore?
Each lost in each, their mingling kingdoms glow,
And all, dissolved, one fiery deluge flow:
Thus earth's contending monarchies are join'd,
And a full period of ambition find.
And now whate'er or swims, or walks, or flies,
Inhabitants of sea, or earth, or skies;
All on whom Adam's wisdom fix'd a name;
All plunge and perish in the conquering flame.
This globe alone would but defraud the fire,
Starve its devouring rage: the flakes aspire,
And catch the clouds, and make the heavens their prey;
The sun, the moon, the stars, all melt away;
All, all is lost; no monument, no sign,
Where once so proudly blazed the gay machine.
So bubbles on the foaming stream expire,
So sparks that scatter from the kindling fire.
The devastations of one dreadful hour
The great Creator's six days' work devour.
A mighty, mighty ruin! yet one soul
Has more to boast, and far outweighs the whole;
Exalted in superior excellence,
Casts down to nothing such a vast expense.
Have you not seen the' eternal mountains nod,
An earth dissolving, a descending God?
What strange surprises through all nature ran!
For whom these revolutions, but for man?
32
For him, Omnipotence new measures takes,
For him, through all eternity awakes;
Pours on him gifts sufficient to supply
Heaven's loss, and with fresh glories fill the sky.
Think deeply then, O man, how great thou art;
Pay thyself homage with a trembling heart.
What angels guard, no longer dare neglect;
Slighting thyself, affront not God's respect.
Enter the sacred temple of thy breast,
And gaze, and wander there, a ravish'd guest;
Gaze on those hidden treasures thou shalt find,
Wander through all the glories of thy mind.
Of perfect knowledge, see, the dawning light
Foretells a noon most exquisitely bright!
Here springs of endless joy are breaking forth!
There buds the promise of celestial worth!
Worth, which must ripen in a happier clime,
And brighter sun, beyond the bounds of time.
Thou, minor, canst not guess thy vast estate,
What stores, on foreign coasts, thy landing wait:
Lose not thy claim: let virtue's path be trod;
Thus glad all heaven, and please that bounteous God,
Who, to light thee to pleasures, hung on high
Yon radiant orb, proud regent of the sky;
That service done, its beams shall fade away,
And God shine forth in one eternal day.
~ Edward Young,

IN CHAPTERS [150/291]



  118 Integral Yoga
   10 Psychology
   9 Philosophy
   7 Occultism
   7 Christianity
   6 Yoga
   4 Poetry
   4 Baha i Faith
   3 Integral Theory
   2 Science
   2 Mythology
   2 Hinduism


  181 Sri Aurobindo
   63 Nolini Kanta Gupta
   14 The Mother
   9 Satprem
   7 Carl Jung
   7 A B Purani
   5 Pierre Teilhard de Chardin
   4 Baha u llah
   3 Sri Ramakrishna
   3 Aldous Huxley
   2 Sri Ramana Maharshi
   2 Plotinus
   2 Plato
   2 Nirodbaran
   2 Mahendranath Gupta
   2 Joseph Campbell
   2 Jordan Peterson
   2 Genpo Roshi


   54 The Synthesis Of Yoga
   28 The Life Divine
   14 Collected Works of Nolini Kanta Gupta - Vol 03
   13 Essays On The Gita
   13 Collected Works of Nolini Kanta Gupta - Vol 04
   10 Savitri
   10 Letters On Yoga II
   10 Collected Works of Nolini Kanta Gupta - Vol 01
   7 Record of Yoga
   7 Evening Talks With Sri Aurobindo
   7 Collected Works of Nolini Kanta Gupta - Vol 02
   6 Talks
   6 Sri Aurobindo or the Adventure of Consciousness
   6 Letters On Yoga I
   6 Collected Works of Nolini Kanta Gupta - Vol 08
   6 Collected Works of Nolini Kanta Gupta - Vol 07
   5 Isha Upanishad
   5 Essays Divine And Human
   5 Collected Works of Nolini Kanta Gupta - Vol 05
   4 Mysterium Coniunctionis
   4 Essays In Philosophy And Yoga
   3 The Perennial Philosophy
   3 The Gospel of Sri Ramakrishna
   3 Some Answers From The Mother
   3 Prayers And Meditations
   3 Letters On Yoga III
   2 Twelve Years With Sri Aurobindo
   2 The Secret Doctrine
   2 The Human Cycle
   2 The Hero with a Thousand Faces
   2 The Book of Certitude
   2 The Archetypes and the Collective Unconscious
   2 Questions And Answers 1956
   2 Plotinus - Complete Works Vol 04
   2 Maps of Meaning
   2 Kena and Other Upanishads
   2 Hymn of the Universe
   2 Collected Poems


00.03 - Upanishadic Symbolism, #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
   VII. The Cosmic and the Transcendental
   The Supreme Reality which is always called Brahman in the Upanishads, has to be known and experienced in two ways; for it has two fundamental aspects or modes of being. The Brahman is universal and it is transcendental. The Truth, satyam, the Upanishad says in its symbolic etymology, is 'This' (or, He) and 'That' (syat+tyat i.e. sat+tat). 'This' means the Universal Brahman: it is what is referred to when the Upanishad says:
  --
   Still the Upanishad says this is not the final end. There is yet a higher status of reality and consciousness to which one has to rise. For beyond the Cosmos lies the Transcendent. The Upanishad expresses this truth and experience in various symbols. The cosmic reality, we have seen, is often conceived as a septenary, a unity of seven elements, principles and worlds. Further to give it its full complex value, it is considered not as a simple septet, but a threefold heptad the whole gamut, as it were, consisting of 21 notes or syllables. The Upanishad says, this number does not exhaust the entire range; I for there is yet a 22nd place. This is the world beyond the Sun, griefless and deathless, the supreme Selfhood. The Veda I also sometimes speaks of the integral reality as being represented by the number 100 which is 99 + I; in other words, 99 represents the cosmic or universal, the unity being the reality beyond, the Transcendent.
   Elsewhere the Upanishad describes more graphically this truth and the experience of it. It is said there that the sun has fivewe note the familiar fivemovements of rising and setting: (i) from East to West, (ii) from South to North, (iii) from West to East, (iv) from North to South and (v) from abovefrom the Zenithdownward. These are the five normal and apparent movements. But there is a sixth one; rather it is not a movement, but a status, where the sun neither rises nor sets, but is always visible fixed in the same position.
  --
   Now this is what is sought to be conveyed and expressed. The five movements of the sun here also are nothing but the five smas and they refer to the cycle of the Cosmic or Universal Brahman. The sixth status where all movements cease, where there is no rising and setting, no ebb and flow, no waxing and waning, where there is the immutable, the ever-same unity, is very evidently the Transcendental Brahman. It is That to which the Vedic Rishi refers when he prays for a constant and fixed vision of the eternal Sunjyok ca sryam drie.
   It would be interesting to know what the five ranges or levels or movements of consciousness exactly are that make up the Universal Brahman described in this passage. It is the mystic knowledge, the Upanishad says, of the secret delight in thingsmadhuvidy. The five ranges are the five fundamental principles of delightimmortalities, the Veda would say that form the inner core of the pyramid of creation. They form a rising tier and are ruled respectively by the godsAgni, Indra, Varuna, Soma and Brahmawith their emanations and instrumental personalities the Vasus, the Rudras, the Adityas, the Maruts and the Sadhyas. We suggest that these refer to the five well-known levels of being, the modes or nodi of consciousness or something very much like them. The Upanishad speaks elsewhere of the five sheaths. The six Chakras of Tantric system lie in the same line. The first and the basic mode is the physical and the ascent from the physical: Agni and the Vasus are always intimately connected with the earth and -the earth-principles (it can be compared with the Muladhara of the Tantras). Next, second in the line of ascent is the Vital, the centre of power and dynamism of which the Rudras are the deities and Indra the presiding God (cf. Swadhishthana of the Tantras the navel centre). Indra, in the Vedas, has two aspects, one of knowledge and vision and the other of dynamic force and drive. In the first aspect he is more often considered as the Lord of the Mind, of the Luminous Mind. In the present passage, Indra is taken in his second aspect and instead of the Maruts with whom he is usually invoked has the Rudras as his agents and associates.
   The third in the line of ascension is the region of Varuna and the Adityas, that is to say, of the large Mind and its lightsperhaps it can be connected with Tantric Ajnachakra. The fourth is the domain of Soma and the Marutsthis seems to be the inner heart, the fount of delight and keen and sweeping aspirations the Anahata of the Tantras. The fifth is the region of the crown of the head, the domain of Brahma and the Sadhyas: it is the Overmind status from where comes the descending inflatus, the creative Maya of Brahma. And when you go beyond, you pass into the ultimate status of the Sun, the reality absolute, the Transcendent which is indescribable, unseizable, indeterminate, indeterminable, incommensurable; and once there, one never returns, neverna ca punarvartate na ca punarvartate.
   VIII. How Many Gods?
  --
   Nachiketas is the young aspiring human being still in the Ignorancenaciketa, meaning one without consciousness or knowledge. The three boons he asks for are in reference to the three fundamental modes of being and consciousness that are at the very basis, forming, as it were, the ground-plan of the integral reality. They are (i) the individual, (ii) the universal or cosmic and (iii) the Transcendental.
   The first boon regards the individual, that is to say, the individual identity and integrity. It asks for the maintenance of that individuality so that it may be saved from the dissolution that Death brings about. Death, of course, means the dissolution of the body, but it represents also dissolution pure and simple. Indeed death is a process which does not stop with the physical phenomenon, but continues even after; for with the body gone, the other elements of the individual organism, the vital and the mental too gradually fall off, fade and dissolve. Nachiketas wishes to secure from Death the safety and preservation of the earthly personality, the particular organisation of mind and vital based upon a recognisable physical frame. That is the first necessity for the aspiring mortalfor, it is said, the body is the first instrument for the working out of one's life ideal. But man's true personality, the real individuality lies beyond, beyond the body, beyond the life, beyond the mind, beyond the triple region that Death lords it over. That is the divine world, the Heaven of the immortals, beyond death and beyond sorrow and grief. It is the hearth secreted in the inner heart where burns the Divine Fire, the God of Life Everlasting. And this is the nodus that binds together the threefold status of the manifested existence, the body, the life and the mind. This triplicity is the structure of name and form built out of the bricks of experience, the kiln, as it were, within which burns the Divine Agni, man's true soul. This soul can be reached only when one exceeds the bounds and limitations of the triple cord and experiences one's communion and identity with all souls and all existence. Agni is the secret divinity within, within the individual and within the world; he is the Immanent Divine, the cosmic godhead that holds together and marshals all the elements and components, all the principles that make up the manifest universe. He it is that has entered into the world and created facets of his own reality in multiple forms: and it is he that lies secret in the human being as the immortal soul through all its adventure of life and death in the series of incarnations in terrestrial evolution. The adoration and realisation of this Immanent Divinity, the worship of Agni taught by Yama in the second boon, consists in the triple sacrifice, the triple work, the triple union in the triple status of the physical, the vital and the mental consciousness, the mastery of which leads one to the other shore, the abode of perennial existence where the human soul enjoys its eternity and unending continuity in cosmic life. Therefore, Agni, the master of the psychic being, is called jtaveds, he who knows the births, all the transmigrations from life to life.
  --
   But Yama did answer and unveil the mystery and impart the supreme secret knowledge the knowledge of the Transcendent Brahman: it is out of the Transcendent reality that the immanent deity takes his birth. Hence the Divine Fire, the Lord of creation and the Inner Mastersarvabhtntartm, antarymis called brahmajam, born of the Brahman. Yama teaches the process of transcendence. Apart from the knowledge and experience first of the individual and then of the cosmic Brahman, there is a definite line along which the human consciousness (or unconsciousness, as it is at present) is to ascend and evolve. The first step is to learn to distinguish between the Good and the Pleasurable (reya and preya). The line of pleasure leads to the external, the superficial, the false: while the other path leads towards the inner and the higher truth. So the second step is the gradual withdrawal of the consciousness from the physical and the sensual and even the mental preoccupation and focussing it upon what is certain and permanent. In the midst of the death-ridden consciousness in the heart of all that is unstable and fleetingone has to look for Agni, the eternal godhead, the Immortal in mortality, the Timeless in time through whom lies the passage to Immortality beyond Time.
   Man has two souls corresponding to his double status. In the inferior, the soul looks downward and is involved in the current of Impermanence and Ignorance, it tastes of grief and sorrow and suffers death and dissolution: in the higher it looks upward and communes and joins with the Eternal (the cosmic) and then with the Absolute ( the Transcendent). The lower is a reflection of the higher, the higher comes down in a diminished and hence tarnished light. The message is that of deliverance, the deliverance and reintegration of the lower soul out of its bondage of worldly ignorant life into the freedom and immortality first of its higher and then of its highest status. It is true, however, that the Upanishad does not make a trenchant distinction between the cosmic and the Transcendent and often it speaks of both in the same breath, as it were. For in fact they are realities involved in each other and interwoven. Indeed the triple status, including the Individual, forms one single totality and the three do not exclude or cancel each other; on the contrary, they combine and may be said to enhance each other's reality. The Transcendence expresses or deploys itself in the cosmoshe goes abroad,sa paryagt: and the cosmic individualises, concretises itself in the particular and the personal. The one single spiritual reality holds itself, aspects itself in a threefold manner.
   The teaching of Yama in brief may be said to be the gospel of immortality and it consists of the knowledge of triple immortality. And who else can be the best teacher of immortality than Death himself, as Nachiketas pointedly said? The first immortality is that of the physical existence and consciousness, the preservation of the personal identity, the individual name and formthis being in itself as expression and embodiment and instrument of the Inner Reality. This inner reality enshrines the second immortality the eternity and continuity of the soul's life through its incarnations in time, the divine Agni lit for ever and ever growing in flaming consciousness. And the third and final immortality is in the being and consciousness beyond time, beyond all relativities, the absolute and self-existent delight.

0.00 - INTRODUCTION, #The Gospel of Sri Ramakrishna, #Sri Ramakrishna, #Hinduism
   Born in an orthodox brahmin family, Sri Ramakrishna knew the formalities of worship, its rites and rituals. The innumerable gods and goddesses of the Hindu religion are the human aspects of the indescribable and incomprehensible Spirit, as conceived by the finite human mind. They understand and appreciate human love and emotion, help men to realize their secular and spiritual ideals, and ultimately enable men to attain liberation from the miseries of phenomenal life. The Source of light, intelligence, wisdom, and strength is the One alone from whom comes the fulfilment of desire. Yet, as long as a man is bound by his human limitations, he cannot but worship God through human forms. He must use human symbols. Therefore Hinduism asks the devotees to look on God as the ideal father, the ideal mother, the ideal husband, the ideal son, or the ideal friend. But the name ultimately leads to the Nameless, the form to the Formless, the word to the Silence, the emotion to the serene realization of Peace in Existence-Knowledge-Bliss Absolute. The gods gradually merge in the one God. But until that realization is achieved, the devotee cannot dissociate human factors from his worship. Therefore the Deity is bathed and clothed and decked with ornaments. He is fed and put to sleep. He is propitiated with hymns, songs, and prayers. And there are appropriate rites connected with all these functions. For instance, to secure for himself external purity, the priest bathes himself in holy water and puts on a holy cloth. He purifies the mind and the sense-organs by appropriate meditations. He fortifies the place of worship against evil forces by drawing around it circles of fire and water. He awakens the different spiritual centres of the body and invokes the Supreme Spirit in his heart. Then he transfers the Supreme Spirit to the image before him and worships the image, regarding it no longer as clay or stone, but as the embodiment of Spirit, throbbing with Life and Consciousness. After the worship the Supreme Spirit is recalled from the image to Its true sanctuary, the heart of the priest. The real devotee knows the absurdity of worshipping the Transcendental Reality with material articles — clothing That which pervades the whole universe and the beyond, putting on a pedestal That which cannot be limited by space, feeding That which is disembodied and incorporeal, singing before That whose glory the music of the spheres tries vainly to proclaim. But through these rites the devotee aspires to go ultimately beyond rites and rituals, forms and names, words and praise, and to realize God as the All-pervading Consciousness.
   Hindu priests are thoroughly acquainted with the rites of worship, but few of them are aware of their underlying significance. They move their hands and limbs mechanically, in obedience to the letter of the scriptures, and repeat the holy mantras like parrots. But from the very beginning the inner meaning of these rites was revealed to Sri Ramakrishna. As he sat facing the image, a strange transformation came over his mind. While going through the prescribed ceremonies, he would actually find himself encircled by a wall of fire protecting him and the place of worship from unspiritual vibrations, or he would feel the rising of the mystic Kundalini through the different centres of the body. The glow on his face, his deep absorption, and the intense atmosphere of the temple impressed everyone who saw him worship the Deity.
  --
   While practising the discipline of the madhur bhava, the male devotee often regards himself as a woman, in order to develop the most intense form of love for Sri Krishna, the only purusha, or man, in the universe. This assumption of the attitude of the opposite sex has a deep psychological significance. It is a matter of common experience that an idea may be cultivated to such an intense degree that every idea alien to it is driven from the mind. This peculiarity of the mind may be utilized for the subjugation of the lower desires and the development of the spiritual nature. Now, the idea which is the basis of all desires and passions in a man is the conviction of his indissoluble association with a male body. If he can inoculate himself thoroughly with the idea that he is a woman, he can get rid of the desires peculiar to his male body. Again, the idea that he is a woman may in turn be made to give way to another higher idea, namely, that he is neither man nor woman, but the Impersonal Spirit. The Impersonal Spirit alone can enjoy real communion with the Impersonal God. Hence the highest est realization of the Vaishnava draws close to the Transcendental experience of the Vedantist.
   A beautiful expression of the Vaishnava worship of God through love is to be found in the Vrindavan episode of the Bhagavata. The gopis, or milk-maids, of Vrindavan regarded the six-year-old Krishna as their Beloved. They sought no personal gain or happiness from this love. They surrendered to Krishna their bodies, minds, and souls. Of all the gopis, Radhika, or Radha, because of her intense love for Him, was the closest to Krishna. She manifested mahabhava and was united with her Beloved. This union represents, through sensuous language, a supersensuous experience.
  --
   One day Jatadhari requested Sri Ramakrishna to keep the image and bade him adieu with tearful eyes. He declared that Ramlala had fulfilled his innermost prayer and that he now had no more need of formal worship. A few days later Sri Ramakrishna was blessed through Ramlala with a vision of Ramachandra, whereby he realized that the Rama of the Ramayana, the son of Dasaratha, pervades the whole universe as Spirit and Consciousness; that He is its Creator, Sustainer, and Destroyer; that, in still another aspect, He is the Transcendental Brahman, without form, attribute, or name.
   While worshipping Ramlala as the Divine Child, Sri Ramakrishna's heart became filled with motherly tenderness, and he began to regard himself as a woman. His speech and gestures changed. He began to move freely with the ladies of Mathur's family, who now looked upon him as one of their own sex. During this time he worshipped the Divine Mother as Her companion or handmaid.
  --
   Sri Ramakrishna, on the other hand, though fully aware, like his guru, that the world is an illusory appearance, instead of slighting maya, like an orthodox monist, acknowledged its power in the relative life. He was all love and reverence for maya, perceiving in it a mysterious and majestic expression of Divinity. To him maya itself was God, for everything was God. It was one of the faces of Brahman. What he had realized on the heights of the Transcendental plane, he also found here below, everywhere about him, under the mysterious garb of names and forms. And this garb was a perfectly transparent sheath, through which he recognized the glory of the Divine Immanence. Maya, the mighty weaver of the garb, is none other than Kali, the Divine Mother. She is the primordial Divine Energy, Sakti, and She can no more be distinguished from the Supreme Brahman than can the power of burning be distinguished from fire. She projects the world and again withdraws it. She spins it as the spider spins its web. She is the Mother of the Universe, identical with the Brahman of Vedanta, and with the Atman of Yoga. As eternal Lawgiver, She makes and unmakes laws; it is by Her imperious will that karma yields its fruit. She ensnares men with illusion and again releases them from bondage with a look of Her benign eyes. She is the supreme Mistress of the cosmic play, and all objects, animate and inanimate, dance by Her will. Even those who realize the Absolute in nirvikalpa samadhi are under Her jurisdiction as long as they still live on the relative plane.
   Thus, after nirvikalpa samadhi, Sri Ramakrishna realized maya in an altogether new role. The binding aspect of Kali vanished from before his vision. She no longer obscured his understanding. The world became the glorious manifestation of the Divine Mother. Maya became Brahman. the Transcendental Itself broke through the Immanent. Sri Ramakrishna discovered that maya operates in the relative world in two ways, and he termed these "avidyamaya" and "vidyamaya". Avidyamaya represents the dark forces of creation: sensuous desires, evil passions, greed, lust, cruelty, and so on. It sustains the world system on the lower planes. It is responsible for the round of man's birth and death. It must be fought and vanquished. But vidyamaya is the higher force of creation: the spiritual virtues, the enlightening qualities, kindness, purity, love, devotion. Vidyamaya elevates man to the higher planes of consciousness. With the help of vidyamaya the devotee rids himself of avidyamaya; he then becomes mayatita, free of maya. The two aspects of maya are the two forces of creation, the two powers of Kali; and She stands beyond them both. She is like the effulgent sun, bringing into existence and shining through and standing behind the clouds of different colours and shapes, conjuring up wonderful forms in the blue autumn heaven.
   The Divine Mother asked Sri Ramakrishna not to be lost in the featureless Absolute but to remain, in bhavamukha, on the threshold of relative consciousness, the border line between the Absolute and the Relative. He was to keep himself at the "sixth centre" of Tantra, from which he could see not only the glory of the seventh, but also the divine manifestations of the Kundalini in the lower centres. He gently oscillated back and forth across the dividing line. Ecstatic devotion to the Divine Mother alternated with serene absorption in the Ocean of Absolute Unity. He thus bridged the gulf between the Personal and the Impersonal, the immanent and the Transcendent aspects of Reality. This is a unique experience in the recorded spiritual history of the world.
   --- TOTAPURI'S LESSON
  --
   Totapuri, coming to know of the Master's marriage, had once remarked: "What does it matter? He alone is firmly established in the Knowledge of Brahman who can adhere to his spirit of discrimination and renunciation even while living with his wife. He alone has attained the supreme illumination who can look on man and woman alike as Brahman. A man with the idea of sex may be a good aspirant, but he is still far from the goal." Sri Ramakrishna and his wife lived together at Dakshineswar, but their minds always soared above the worldly plane. A few months after Sarada Devi's arrival Sri Ramakrishna arranged, on an auspicious day, a special worship of Kali, the Divine Mother. Instead of an image of the Deity, he placed on the seat the living image, Sarada Devi herself. The worshipper and the worshipped went into deep samadhi and in the Transcendental plane their souls were united. After several hours Sri Ramakrishna came down again to the relative plane, sang a hymn to the Great Goddess, and surrendered, at the feet of the living image, himself, his rosary, and the fruit of his life-long sadhana. This is known in Tantra as the Shorasi Puja, the "Adoration of Woman". Sri Ramakrishna realized the significance of the great statement of the Upanishad: "O Lord, Thou art the woman. Thou art the man; Thou art the boy. Thou art the girl; Thou art the old, tottering on their crutches. Thou pervadest the universe in its multiple forms."
   By his marriage Sri Ramakrishna admitted the great value of marriage in man's spiritual evolution, and by adhering to his monastic vows he demonstrated the imperative necessity of self-control, purity, and continence, in the realization of God. By this unique spiritual relationship with his wife he proved that husband and wife can live together as spiritual companions. Thus his life is a synthesis of the ways of life of the householder and the monk.
  --
   In the nirvikalpa samadhi Sri Ramakrishna had realized that Brahman alone is real and the world illusory. By keeping his mind six months on the plane of the non-dual Brahman, he had attained to the state of the vijnani, the knower of Truth in a special and very rich sense, who sees Brahman not only in himself and in the Transcendental Absolute, but in everything of the world. In this state of vijnana, sometimes, bereft of body-consciousness, he would regard himself as one with Brahman; sometimes, conscious of the dual world, he would regard himself as God's devotee, servant, or child. In order to enable the Master to work for the welfare of humanity, the Divine Mother had kept in him a trace of ego, which he described — according to his mood — as the "ego of Knowledge", the "ego of Devotion", the "ego of a child", or the "ego of a servant". In any case this ego of the Master, consumed by the fire of the Knowledge of Brahman, was an appearance only, like a burnt string. He often referred to this ego as the "ripe ego" in contrast with the ego of the bound soul, which he described as the "unripe" or "green" ego. The ego of the bound soul identifies itself with the body, relatives, possessions, and the world; but the "ripe ego", illumined by Divine Knowledge, knows the body, relatives, possessions, and the world to be unreal and establishes a relationship of love with God alone. Through this "ripe ego" Sri Ramakrishna dealt with the world and his wife. One day, while stroking his feet, Sarada Devi asked the Master, "What do you think of me?" Quick came the answer: "The Mother who is worshipped in the temple is the mother who has given birth to my body and is now living in the nahabat, and it is She again who is stroking my feet at this moment. Indeed, I always look on you as the personification of the Blissful Mother Kali."
   Sarada Devi, in the company of her husband, had rare spiritual experiences. She said: "I have no words to describe my wonderful exaltation of spirit as I watched him in his different moods. Under the influence of divine emotion he would sometimes talk on abstruse subjects, sometimes laugh, sometimes weep, and sometimes become perfectly motionless in samadhi. This would continue throughout the night. There was such an extraordinary divine presence in him that now and then I would shake with fear and wonder how the night would pass. Months went by in this way. Then one day he discovered that I had to keep awake the whole night lest, during my sleep, he should go into samadhi — for it might happen at any moment —, and so he asked me to sleep in the nahabat."

0.01 - I - Sri Aurobindos personality, his outer retirement - outside contacts after 1910 - spiritual personalities- Vibhutis and Avatars - transformtion of human personality, #Evening Talks With Sri Aurobindo, #unset, #Zen
   It is clear that Sri Aurobindo interpreted the traditional idea of the Vibhuti and the Avatar in terms of the evolutionary possibilities of man. But more directly he has worked out the idea of the 'gnostic individual' in his masterpiece The Life Divine. He says: "A supramental gnostic individual will be a spiritual Person, but not a personality in the sense of a pattern of being marked out by a settled combination of fixed qualities, a determined character; he cannot be that since he is a conscious expression of the universal and the Transcendent." Describing the gnostic individual he says: "We feel ourselves in the presence of a light of consciousness, a potency, a sea of energy, can distinguish and describe its free waves of action and quality, but not fix itself; and yet there is an impression of personality, the presence of a powerful being, a strong, high or beautiful recognisable Someone, a Person, not a limited creature of Nature but a Self or Soul, a Purusha."[8]
   One feels that he was describing the feeling of some of us, his disciples, with regard to him in his inimitable way.
   This transformation of the human personality into the Divine perhaps even the mere connection of the human with the Divine is probably regarded as a chimera by the modern mind. To the modern mind it would appear as the apotheosis of a human personality which is against its idea of equality of men. Its difficulty is partly due to the notion that the Divine is unlimited and illimitable while a 'personality', however high and grand, seems to demand imposition, or assumption, of limitation. In this connection Sri Aurobindo said during an evening talk that no human manifestation can be illimitable and unlimited, but the manifestation in the limited should reflect the unlimited, the Transcendent Beyond.
   This possibility of the human touching and manifesting the Divine has been realised during the course of human history whenever a great spiritual Light has appeared on earth. One of the purposes of this book is to show how Sri Aurobindo himself reflected the unlimited Beyond in his own self.

0.02 - The Three Steps of Nature, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
  The ultimate knowledge is that which perceives and accepts God in the universe as well as beyond the universe; the integral Yoga is that which, having found the Transcendent, can return upon the universe and possess it, retaining the power freely to descend
  The Three Steps of Nature

0.03 - The Threefold Life, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
  NATURE, then, is an evolution or progressive self-manifestation of an eternal and secret existence, with three successive forms as her three steps of ascent. And we have consequently as the condition of all our activities these three mutually interdependent possibilities, the bodily life, the mental existence and the veiled spiritual being which is in the involution the cause of the others and in the evolution their result. Preserving and perfecting the physical, fulfilling the mental, it is Nature's aim and it should be ours to unveil in the perfected body and mind the Transcendent activities of the Spirit. As the mental life does not abrogate but works for the elevation and better utilisation of the bodily existence, so too the spiritual should not abrogate but transfigure our intellectual, emotional, aesthetic and vital activities.
  For man, the head of terrestrial Nature, the sole earthly frame in which her full evolution is possible, is a triple birth. He has been given a living frame in which the body is the vessel and life the dynamic means of a divine manifestation. His activity is centred in a progressive mind which aims at perfecting itself as well as the house in which it dwells and the means of life that it uses, and is capable of awaking by a progressive self-realisation to its own true nature as a form of the Spirit. He culminates in what he always really was, the illumined and beatific spirit which is intended at last to irradiate life and mind with its now concealed splendours.
  --
  But what Nature aims at for the mass in a slow evolution, Yoga effects for the individual by a rapid revolution. It works by a quickening of all her energies, a sublimation of all her faculties. While she develops the spiritual life with difficulty and has constantly to fall back from it for the sake of her lower realisations, the sublimated force, the concentrated method of Yoga can attain directly and carry with it the perfection of the mind and even, if she will, the perfection of the body. Nature seeks the Divine in her own symbols: Yoga goes beyond Nature to the Lord of Nature, beyond universe to the Transcendent and can return with the Transcendent light and power, with the fiat of the Omnipotent.
  But their aim is one in the end. The generalisation of Yoga in humanity must be the last victory of Nature over her own delays and concealments. Even as now by the progressive mind in Science she seeks to make all mankind fit for the full development of the mental life, so by Yoga must she inevitably seek to make all mankind fit for the higher evolution, the second birth, the spiritual existence. And as the mental life uses and perfects the material, so will the spiritual use and perfect the material and the mental existence as the instruments of a divine self-expression.

0.04 - The Systems of Yoga, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
  Yet it is always through something which she has formed in her evolution that Nature thus overpasses her evolution. It is the individual heart that by sublimating its highest and purest emotions attains to the Transcendent Bliss or the ineffable Nirvana, the individual mind that by converting its ordinary functionings into a knowledge beyond mentality knows its oneness with the
  Ineffable and merges its separate existence in that transcendent unity. And always it is the individual, the Self conditioned in its experience by Nature and working through her formations, that attains to the Self unconditioned, free and transcendent.
  In practice three conceptions are necessary before there can be any possibility of Yoga; there must be, as it were, three consenting parties to the effort, - God, Nature and the human soul or, in more abstract language, the Transcendental, the Universal
  32
  --
  It is this truth which makes necessary to every philosophy of Yoga the conception of the Ishwara, Lord, supreme Soul or supreme Self, towards whom the effort is directed and who gives the illuminating touch and the strength to attain. Equally true is the complementary idea so often enforced by the Yoga of devotion that as the Transcendent is necessary to the individual and sought after by him, so also the individual is necessary in a sense to the Transcendent and sought after by It. If the
  Bhakta seeks and yearns after Bhagavan, Bhagavan also seeks and yearns after the Bhakta.1 There can be no Yoga of knowledge without a human seeker of the knowledge, the supreme subject of knowledge and the divine use by the individual of the universal faculties of knowledge; no Yoga of devotion without the human God-lover, the supreme object of love and delight and the divine use by the individual of the universal faculties of spiritual, emotional and aesthetic enjoyment; no Yoga of works without the human worker, the supreme Will, Master of all works and sacrifices, and the divine use by the individual of the universal faculties of power and action. However Monistic may be our intellectual conception of the highest truth of things, in practice we are compelled to accept this omnipresent Trinity.
  --
  For if, leaving aside the complexities of their particular processes, we fix our regard on the central principle of the chief schools of Yoga still prevalent in India, we find that they arrange themselves in an ascending order which starts from the lowest rung of the ladder, the body, and ascends to the direct contact between the individual soul and the Transcendent and universal
  Self. Hathayoga selects the body and the vital functionings as its instruments of perfection and realisation; its concern is with the gross body. Rajayoga selects the mental being in its different parts as its lever-power; it concentrates on the subtle body. The triple Path of Works, of Love and of Knowledge uses some part of the mental being, will, heart or intellect as a starting-point and seeks by its conversion to arrive at the liberating Truth,
  --
  This path, too, as ordinarily practised, leads away from worldexistence to an absorption, of another kind than the Monist's, in the Transcendent and Supra-cosmic.
  But, here too, the exclusive result is not inevitable. The Yoga itself provides a first corrective by not confining the play of divine love to the relation between the supreme Soul and the individual, but extending it to a common feeling and mutual worship between the devotees themselves united in the same realisation of the supreme Love and Bliss. It provides a yet more general corrective in the realisation of the divine object of Love in all beings not only human but animal, easily extended to all forms whatsoever. We can see how this larger application of the Yoga of

0.08 - Letters to a Young Captain, #Some Answers From The Mother, #The Mother, #Integral Yoga
  Divine to the universal Divine and finally to the Transcendent.
  The spiritual change puts you directly in contact with the

0.09 - Letters to a Young Teacher, #Some Answers From The Mother, #The Mother, #Integral Yoga
  Divine. How to approach the Transcendent Divine?
  It is utterly certain that if you were truly in contact with "your
  personal divine", you would know perfectly well "how to approach the Transcendent Divine". For the two are identical; it is
  only the mode of approach that differs: one is through the heart,
  --
  To discover the Transcendent Divine one has to follow the
  intellectual discipline, the way of knowledge, and by successive

01.03 - Mystic Poetry, #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
   Man's consciousness is further to rise from the mental to over-mental regions. Accordingly, his life and activities and along with that his artistic creations too will take on a new tone and rhythm, a new mould and constitution even. For this transition, the higher mentalwhich is normally the field of philosophical and idealistic activitiesserves as the Paraclete, the Intercessor; it takes up the lower functionings of the consciousness, which are intense in their own way, but narrow and turbid, and gives, by purifying and enlarging, a wider frame, a more luminous pattern, a more subtly articulated , form for the higher, vaster and deeper realities, truths and harmonies to express and manifest. In the old-world spiritual and mystic poets, this intervening medium was overlooked for evident reasons, for human reason or even intelligence is a double-edged instrument, it can make as well as mar, it has a light that most often and naturally shuts off other higher lights beyond it. So it was bypassed, some kind of direct and immediate contact was sought to be established between the normal and the Transcendental. The result was, as I have pointed out, a pure spiritual poetry, on the one hand, as in the Upanishads, or, on the other, religious poetry of various grades and denominations that spoke of the spiritual but in the terms and in the manner of the mundane, at least very much coloured and dominated by the latter. Vyasa was the great legendary figure in India who, as is shown in his Mahabharata, seems to have been one of the pioneers, if not the pioneer, to forge and build the missing link of Thought Power. The exemplar of the manner is the Gita. Valmiki's represented a more ancient and primary inspiration, of a vast vital sensibility, something of the kind that was at the basis of Homer's genius. In Greece it was Socrates who initiated the movement of speculative philosophy and the emphasis of intellectual power slowly began to find expression in the later poets, Sophocles and Euripides. But all these were very simple beginnings. The moderns go in for something more radical and totalitarian. The rationalising element instead of being an additional or subordinate or contri buting factor, must itself give its norm and form, its own substance and manner to the creative activity. Such is the present-day demand.
   The earliest preoccupation of man was religious; even when he concerned himself with the world and worldly things, he referred all that to the other world, thought of gods and goddesses, of after-death and other where. That also will be his last and ultimate preoccupation though in a somewhat different way, when he has passed through a process of purification and growth, a "sea-change". For although religion is an aspiration towards the truth and reality beyond or behind the world, it is married too much to man's actual worldly nature and carries always with it the shadow of profanity.

01.08 - Walter Hilton: The Scale of Perfection, #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
   Indeed, it would be interesting to compare and contrast the Eastern and Western approach to Divine Love, the Christian and the Vaishnava, for example. Indian spirituality, whatever its outer form or credal formulation, has always a background of utter unity. This unity, again, is threefold or triune and is expressed in those great Upanishadic phrases,mahvkyas,(1) the Transcendental unity: the One alone exists, there is nothing else than theOneekamevdvityam; (2) the cosmic unity: all existence is one, whatever exists is that One, thereare no separate existences:sarvam khalvidam brahma neha nnsti kincaa; (3) That One is I, you too are that One:so' ham, tattvamasi; this may be called the individual unity. As I have said, all spiritual experiences in India, of whatever school or line, take for granted or are fundamentally based upon this sense of absolute unity or identity. Schools of dualism or pluralism, who do not apparently admit in their tenets this extreme monism, are still permeated in many ways with that sense and in some form or other take cognizance of the truth of it. The Christian doctrine too says indeed, 'I and my Father in Heaven are one', but this is not identity, but union; besides, the human soul is not admitted into this identity, nor the world soul. The world, we have seen, according to the Christian discipline has to be altogether abandoned, negatived, as we go inward and upward towards our spiritual status reflecting the divine image in the divine company. It is a complete rejection, a cutting off and casting away of world and life. One extreme Vedantic path seems to follow a similar line, but there it is not really rejection, but a resolution, not the rejection of what is totally foreign and extraneous, but a resolution of the external into its inner and inmost substance, of the effect into its original cause. Brahman is in the world, Brahman is the world: the world has unrolled itself out of the Brahmansi, pravttiit has to be rolled back into its, cause and substance if it is to regain its pure nature (that is the process of nivitti). Likewise, the individual being in the world, "I", is the Transcendent being itself and when it withdraws, it withdraws itself and the whole world with it and merges into the Absolute. Even the Maya of the Mayavadin, although it is viewed as something not inherent in Brahman but superimposed upon Brahman, still, has been accepted as a peculiar power of Brahman itself. The Christian doctrine keeps the individual being separate practically, as an associate or at the most as an image of God. The love for one's neighbour, charity, which the Christian discipline enjoins is one's love for one's kind, because of affinity of nature and quality: it does not dissolve the two into an integral unity and absolute identity, where we love because we are one, because we are the One. The highest culmination of love, the very basis of love, according to the Indian conception, is a transcendence of love, love trans-muted into Bliss. The Upanishad says, where one has become the utter unity, who loves whom? To explain further our point, we take two examples referred to in the book we are considering. The true Christian, it is said, loves the sinner too, he is permitted to dislike sin, for he has to reject it, but he must separate from sin the sinner and love him. Why? Because the sinner too can change and become his brother in spirit, one loves the sinner because there is the possibility of his changing and becoming a true Christian. It is why the orthodox Christian, even such an enlightened and holy person as this mediaeval Canon, considers the non-Christian, the non-baptised as impure and potentially and fundamentally sinners. That is also why the Church, the physical organisation, is worshipped as Christ's very body and outside the Church lies the pagan world which has neither religion nor true spirituality nor salvation. Of course, all this may be symbolic and it is symbolic in a sense. If Christianity is taken to mean true spirituality, and the Church is equated with the collective embodiment of that spirituality, all that is claimed on their behalf stands justified. But that is an ideal, a hypothetical standpoint and can hardly be borne out by facts. However, to come back to our subject, let us ow take the second example. Of Christ himself, it is said, he not only did not dislike or had any aversion for Judas, but that he positively loved the traitor with a true and sincere love. He knew that the man would betray him and even when he was betraying and had betrayed, the Son of Man continued to love him. It was no make-believe or sham or pretence. It was genuine, as genuine as anything can be. Now, why did he love his enemy? Because, it is said, the enemy is suffered by God to do the misdeed: he has been allowed to test the faith of the faithful, he too has his utility, he too is God's servant. And who knows even a Judas would not change in the end? Many who come to scoff do remain to pray. But it can be asked, 'Does God love Satan too in the same way?' The Indian conception which is basically Vedantic is different. There is only one reality, one truth which is viewed differently. Whether a thing is considered good or evil or neutral, essentially and truly, it is that One and nothing else. God's own self is everywhere and the sage makes no difference between the Brahmin and the cow and the elephant. It is his own self he finds in every person and every objectsarvabhtsthitam yo mm bhajati ekatvamsthitah"he has taken his stand upon oneness and loves Me in all beings."2
   This will elucidate another point of difference between the Christian's and the Vaishnava's love of God, for both are characterised by an extreme intensity and sweetness and exquisiteness of that divine feeling. This Christian's, however, is the union of the soul in its absolute purity and simplicity and "privacy" with her lord and master; the soul is shred here of all earthly vesture and goes innocent and naked into the embrace of her Beloved. The Vaishnava feeling is richer and seems to possess more amplitude; it is more concrete and less ethereal. The Vaishnava in his passionate yearning seeks to carry as it were the whole world with him to his Lord: for he sees and feels Him not only in the inmost chamber of his soul, but meets Him also in and I through his senses and in and through the world and its objects around. In psychological terms one can say that the Christian realisation, at its very source, is that of the inmost soul, what we call the "psychic being" pure and simple, referred to in the book we are considering; as: "His sweet privy voice... stirreth thine heart full stilly." Whereas the Vaishnava reaches out to his Lord with his outer heart too aflame with passion; not only his inmost being but his vital being also seeks the Divine. This bears upon the occult story of man's spiritual evolution upon earth. The Divine Grace descends from the highest into the deepest and from the deepest to the outer ranges of human nature, so that the whole of it may be illumined and transformed and one day man can embody in his earthly life the integral manifestation of God, the perfect Epiphany. Each religion, each line of spiritual discipline takes up one limb of manone level or mode of his being and consciousness purifies it and suffuses it with the spiritual and divine consciousness, so that in the end the whole of man, in his integral living, is recast and remoulded: each discipline is in charge of one thread as it were, all together weave the warp and woof in the evolution of the perfect pattern of a spiritualised and divinised humanity.

01.10 - Nicholas Berdyaev: God Made Human, #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
   Nicholas Berdyaev is an ardent worker, as a Russian is naturally expected to be, in the cause of the spiritual rehabilitation of mankind. He is a Christian, a neo-Christian: some of his conclusions are old-world truths and bear repetition and insistence; others are of a more limited, conditional and even doubtful nature. His conception of the value of human person, the dignity and the high reality he gives to it, can never be too welcome in a world where the individual seems to have gone the way of vanished empires and kings and princes. But even more important and interesting is the view he underlines that the true person is a spiritual being, that is to say, it is quite other than the empirical ego that man normally is"not this that one worships" as the Upanishads too declare. Further, in his spiritual being man, the individual, is not simply a portion or a fraction; he is, on the contrary, an integer, a complete whole, a creative focus; the true individual is a microcosm yet holding in it and imaging the macrocosm. Only perhaps greater stress is laid upon the aspect of creativity or activism. An Eastern sage, a Vedantin, would look for the true spiritual reality behind the flux of forces: Prakriti or Energy is only the executive will of the Purusha, the Conscious Being. The personality in Nature is a formulation and emanation of the Transcendent impersonality.
   There is another aspect of personality as viewed by Berdyaev which involves a bias of the more orthodox Christian faith: the Christ is inseparable from the Cross. So he says: "There is no such thing as personality if there is no capacity for suffering. Suffering is inherent in God too, if he is a personality, and not merely an abstract idea. God shares in the sufferings of men. He yearns for responsive love. There are divine as well as human passions and therefore divine or creative personality must always suffer to the end of time. A condition of anguish and distress is inherent in it." The view is logically enforced upon the Christian, it is said, if he is to accept incarnation, God becoming flesh. Flesh cannot but be weak. This very weakness, so human, is and must be specially characteristic of God also, if he is one with man and his lover and saviour.

0.11 - Letters to a Sadhak, #Some Answers From The Mother, #The Mother, #Integral Yoga
  Last Monday You spoke to me about the Transcendent
  which is both one and two at the same time. Naturally, I

0 1960-05-06, #Agenda Vol 01, #unset, #Zen
   Sri Aurobindo speaks of this Secret almost everywhere, especially in his Essays on the Gita. He tells us that in the Gita itself one gets glimpses of this thing which is beyond the Impersonal, beyond even the Personal behind the Impersonal, beyond the Transcendent.
   Well, I saw this Secret I saw that the Supreme only becomes perfect in terrestrial matter, on earth.

0 1963-05-25, #Agenda Vol 04, #The Mother, #Integral Yoga
   Id like to ask you a little question. In this book on Sri Aurobindo, I say in passing that the three aspectsTranscendent, Immanent, Cosmicprobably correspond to the Catholic Trinity, Father, Son and Holy Spirit. Could you tell me the exact correspondence? The Father is clearly the Transcendent, but the Son?
   The Son is the Immanent.

0 1969-04-02, #Agenda Vol 10, #The Mother, #Integral Yoga
   This yogis idea was transcendental Meditation, and he had them come for a month to his place, in the Himalayas. Of course, after two weeks they were getting bored, they couldnt stand it anymore! And the Transcendent has little opening onto the world (!) If on the other hand these people were shown what Sri Aurobindo has brought, a yoga open to the world, they would be touched.
   The trouble is that all these people take their desires for inspirations. And then I have this difficulty with Auroville too, thats why I take every opportunity to repeat to them (they all keep saying that they come to Auroville to be free), I answer them that one can be free only if one is united with the Supreme; and to be united with the Supreme, one must have no more desires!

02.02 - Lines of the Descent of Consciousness, #Collected Works of Nolini Kanta Gupta - Vol 03, #Nolini Kanta Gupta, #Integral Yoga
   At the very outset when and where the Many has come out into manifestation in the Onehere also it must be remembered that we are using a temporal figure in respect of an extra-temporal factthere and then is formed a characteristic range of reality which is a perfect equation of the one and the many: that is to say, the one in becoming many still remains the same immaculate one in and through the many, and likewise the many in spite of its manifoldnessand because of the special quality of the manifoldnessstill continues to be the one in the uttermost degree. It is the world of fundamental realities. Sri Aurobindo names it the Supermind or Gnosis. It is something higher than but distantly akin to Plato's world of Ideas or Noumena (ideai, nooumena) or to what Plotinus calls the first divine emanation (nous). These archetypal realities are realities of the Spirit, Idea-forces, truth-energies, the root consciousness-forms, ta cit, in Vedic terminology. They are seed-truths, the original mother-truths in the Divine Consciousness. They comprise the fundamental essential many aspects and formulations of an infinite Infinity. At this stage these do not come into clash or conflict, for here each contains all and the All contains each one in absolute unity and essential identity. Each individual formation is united with and partakes of the nature of the one supreme Reality. Although difference is born here, separation is not yet come. Variety is there, but not discord, individuality is there, not egoism. This is the first step of Descent, the earliest one-not, we must remind ourselves again, historically but psychologically and logically the descent of the Transcendent into the Cosmic as the vast and varied Supermindcitra praketo ajania vibhw of the Absolute into the relational manifestation as Vidysakti (Gnosis).
   The next steps, farther down or away, arrive when the drive towards differentiation and multiplication gathers momentum becomes accentuated, and separation and isolation increase in degree and emphasis. The lines of individuation fall more and more apart from each other, tending to form closed circles, each confining more and more exclusively to itself, stressing its own particular and special value and function, in contradistinction to or even against other lines. Thus the descent or fall from the Supermind leads, in the first instance, to the creation or appearance of the Overmind. It is the level of consciousness where the perfect balance of the One and the Many is disturbed and the emphasis begins to be laid on the many. The source of incompatibility between the two just starts here as if Many is notOne and One is not Many. It is the beginning of Ignorance, Avidya, Maya. Still in the higher hemisphere of the Overmind, the sense of unity is yet maintained, although there is no longer the sense of absolute identity of the two; they are experienced as complementaries, both form a harmony, a harmony as of different and distinct but conjoint notes. The Many has come forward, yet the unity is also there supporting it-the unity is an immanent godhead, controlling the patent reality of the Many. It is in the lower hemisphere of the Overmind that unity is thrown into the background half-submerged, flickering, and the principle of multiplicity comes forward with all insistence. Division and rivalry are the characteristic marks of its organisation. Yet the unity does not disappear altogether, only it remains very much inactive, like a sleeping partner. It is not directly perceived and envisaged, not immediately felt but is evoked as reminiscence. The Supermind, then, is the first crystallisation of the Infinite into individual centres, in the Overmind these centres at the outset become more exclusively individualised and then jealously self-centred.

02.02 - The Kingdom of Subtle Matter, #Savitri, #Sri Aurobindo, #Integral Yoga
  A line of the Transcendent meets our road
  And joins us to the timeless and the true;

02.03 - The Glory and the Fall of Life, #Savitri, #Sri Aurobindo, #Integral Yoga
  Some glimmer of the Transcendent's hem was there.
  Across the white aeonic silences
  --
  Throned in the power of the Transcendent's ray.
  A vision of grandeurs, a dream of magnitudes

02.06 - The Kingdoms and Godheads of the Greater Life, #Savitri, #Sri Aurobindo, #Integral Yoga
  Her pragmatism of the Transcendent Truth
  Fills silence with the voices of the gods,

02.11 - The Kingdoms and Godheads of the Greater Mind, #Savitri, #Sri Aurobindo, #Integral Yoga
  And the Transcendent kept its secrecy.
  In a sublimer and more daring soar

02.12 - Mysticism in Bengali Poetry, #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
   The significance of the human personality, the role of the finite in the play of the infinite and universal, the sanctity of the material form as an expression and objectification of the Transcendent, the body as a function of Consciousness-Force Delight are some of the very cardinal and supreme experiences in Bengali mysticism from its origin down to the present day.
   A mysticism that evokes the soul's delights and experiences in a language that has so transformed itself as to become the soul's native utterance is the new endeavour of the poet's Muse.

02.15 - The Kingdoms of the Greater Knowledge, #Savitri, #Sri Aurobindo, #Integral Yoga
  A conscious edge of the Transcendent's might
  Carving perfection from a bright world-stuff,

03.01 - Humanism and Humanism, #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
   And yet there can be a status even beyond. For beyond the cosmic reality, lies the Transcendent reality. It is the Absolute, neti, neti, into which individual and cosmos, all disappear and vanish. In compassion, the cosmic communion, there is a trace and an echo of humanismit is perhaps one of the reasons why Europeans generally are attracted to Buddhism and find it more congenial than Hinduism with its dizzy Vedantic heights; but in the status of the Transcendent Selfhood humanism is totally transcended and transmuted, one dwells then in the Bliss that passeth all feeling.
   The Upanishadic summit is not suffused with humanism or touched by it, because it is supra-human, not because there is a lack or want or deficiency in the human feeling, but because there is a heightening and a transcendence in the consciousness and being. To man, to human valuation, the Boddhisattwa may appear to be greater than the Buddha; even so to the sick a physician or a nurse may seem to be a diviner angel than any saint or sage or perhaps God Himself but that is an inferior viewpoint, that of particular or local interest.

03.02 - The Adoration of the Divine Mother, #Savitri, #Sri Aurobindo, #Integral Yoga
  In the mind's silence the Transcendent acts
  And the hushed heart hears the unuttered Word.

03.04 - The Body Human, #Collected Works of Nolini Kanta Gupta - Vol 03, #Nolini Kanta Gupta, #Integral Yoga
   The Divine means the All: whatever there is (manifest or beyond) is within Him and is Himself. Man too who is within that Divine is the Divine in a special way; for he is a replica or epitome of the Divine containing or embodying the threefold status and movement of the Divine the Transcendent, the Cosmic and the Individual. He is co-extensive with the Divine. Only, the Divine is conscious, supremely conscious, while Man is unconscious or at best half-conscious. God has made himself the world and its creatures, the Transcendental has become the material cosmos, true; but God has made himself Man in a special sense and for a special purpose. Man is not a fabrication of the Lower Maya, a formation thrown up in the evolutionary course by a temporary idea in the Cosmic Mind and developed through the play of forces; on the other hand, it is a typal reality, a Real-Ideaa formation of the original truth-consciousness, the Divine's own transcendental existence. Man is the figure of the Divine Person. The Impersonal become or viewed as the Personal takes up the human aspect, the human, that is to say, as its original prototype in the superconscience.
   The conception of a personal immortality the impersonal is naturally always immortal, there is no problem thereof a physical immortality even attains a significant value looked at from this standpoint. The urge for immortality is not merely a wish to continue indefinitely an earthly life, because of its pleasures or because of an unreasoning attachment; it means regaining and establishing the immortal body that one has or that one is essentially and potentially. The body seeks to be immortal, for it contains and secretly is its immortal Formal Cause (to make use of an Aristotelian term). The materialisation of an immortal being and figure of being that is the consummation demanded of human life on earth.

03.05 - Some Conceptions and Misconceptions, #Collected Works of Nolini Kanta Gupta - Vol 03, #Nolini Kanta Gupta, #Integral Yoga
   In fact, the Mayavadin ascribes true reality (pramrthika) to the Transcendental alone; even when that reality is spoken of as within and behind and not merely beyond the world and the individual, he takes it to mean as something away and aloof from the appearances, unmixed and untouched by these, and hence practically transcendent. Sri Aurobindo gives full and independent value to each of these triple states which, united and fused together, form the true and total reality. the Transcendent reality is also immanent in the cosmos as the World-Power and the World-Consciousness and the creative Delight: it is also resident in the individual as the individual godheadantarymin the conscious Energy that informs, inspires, drives and directs all local formations towards a divine fulfilment in time and in this physical domain. In this view nothing is illusoryeven though some may be temporary they are all contri butory to thy Divine End and take their place there in a transfigured form and rhythm. We are here far from being such stuffs as dreams are made of.
   One must not forget, however, that the principle of exclusive concentration cannot be isolated I from the total action of consciousness and viewed as functioning by itself at any time. We isolated it for logical comprehension. In actuality it is integrated with the whole nisus of consciousness and operates in conjunction with and as part of the total drive. That total drive at one point results in the multiple realities of Matter. When the element of limitation in the physical plane is ascribed to the exclusiveness of a stress in consciousness, it should not be forgotten that the act is, as it were, a joint and several responsibility of the whole consciousness in its multiple functioning. And the reverse movement is also likewise a global act: there too the force that withdraws, ascends or eliminates cannot be isolated from the other force that reaffirms, re-establishes, reintegrates,the principle of exclusiveness (like that of pain) is not proved to be illusory and non-existent, but reappears in its own essential nature as a principle of centring or canalisation of consciousness.

03.06 - Divine Humanism, #Collected Works of Nolini Kanta Gupta - Vol 01, #Nolini Kanta Gupta, #Integral Yoga
   And yet there can be a status even beyond. For, beyond the cosmic reality lies the Transcendent reality. It is the Absolute, neti, neti, into which individual and cosmos, all disappear and vanish. In compassion, the cosmic communion, there is a trace and an echo of humanismit is perhaps one of the reasons why Europeans generally are attracted to Buddhism and find it more congenial than Hinduism with its dizzy Vedantic heights. But in the status of the Transcendent Self-hood, humanism is totally transcended and transmuted; one dwells there in the Bliss that passeth all feeling.
   The Upanishadic summit is not suffused with humanism or touched by it, because it is supra-human, not because there is a lack or deficiency in the human feeling, but because there is a heightening and a transcendence in the consciousness and being. To man, to human valuation, the Bodhisattva may appear to be greater than the Buddha; even so to the sick a physician or a nurse may seem to be a diviner angel than any saint or sage or perhaps God himself but that is an inferior view-point, that of particular or local interest.
  --
   Indian spirituality envisages precisely such a transcendence. According to it, the liberated soul, one who lives in and with the Brahman or the Supreme Divine, is he who has discarded the inferior human nature and has taken up the superior divine nature. He has conquered the evil of the lower nature, certainly; but also he has gone beyond the good of that nature. The liberated man is seated above the play of the three Gunas that constitute the inferior hemisphere of manifestation, apar prakti, Human intelligence, human feeling, human sentiment, human motive, even at their best and purest, do not move him. Humanism has naturally no meaning for him. He is no longer human, but supra-human; his being and becoming are the spontaneous expression of a universal and transcendent consciousness. He may not always live and move externally in the non-human way; but even when he appears human in his life and action, his motives are not humanistic, his consciousness lies anchored somewhere else, in the Transcendent Will of the Divine that makes him be and do whatever it chooses, human or otherwise.
   And yet there is a humanism that is proper to Indiait is not 'human humanism', but, as it is called, 'divine humanism'. That is to say, the human formula is maintained, but a new significance, a transcendent connotation is put into it. The general contour of the instrumentation is preserved, but the substance is transmuted. The brain, the heart and the physical consciousness not only change their direction, but their very nature and character. And the Divine Himself is conceived as such a Divine Person for the norm of the human personality in this view is an eternal verity in the divine consciousness.

03.07 - Some Thoughts on the Unthinkable, #Collected Works of Nolini Kanta Gupta - Vol 01, #Nolini Kanta Gupta, #Integral Yoga
   The Divine has two aspects in its manifestation, the one in which it is the All, the infinite and equal Brahman, spread wide as to include the two extremes, Knowledge and Ignorance, Birth and Death, impartially containing or consisting of the dualitiesit is the Reality that is; the other is the reality that becomesit is not the All, but the Over-All, the Transcendent that manifests and is being embodied; it is not the duality of Knowledge and Ignorance, but Supra-knowledge; it is not the duality of Birth and Death, but Immortality; it is the Divine in its own Truth-Nature that lies on one side beyond and behind, at the origin, and on the other, involved and submerged in the play of the All and gradually emerging out of the All, transforming it and giving it a concrete form even in the likeness of the original transcendent supra-Nature.
   Both the Divines are to be envisaged and established in one single undivided realisation the static and equal and impartial Brahman forming the basis, the unshakable calm and absolute freedom, and the dynamic emergent Brahman revealing more and more in the manifested creation a definite divine Purpose and Aim and Fulfilment, The one accepts and contains everything, for it is everything; the other, on the basis of that wide acceptation, chooses and selects, keeps back or dissolves and annihilates, in the progression of its increasing light, the darkness, the ignorance that form one part of the dual Nature.

03.08 - The Standpoint of Indian Art, #Collected Works of Nolini Kanta Gupta - Vol 01, #Nolini Kanta Gupta, #Integral Yoga
   It is this quality which has sometimes made Indian art seem deficient in its human appeal: the artist chose deliberately to be non-human, even in the portrayal of human subjects, in order to bring out the universal and the Transcendent element in the truth and beauty of things. Man is not the measure of creation, nor human motives the highest or the deepest of nature's movements: at best, man is but a symbol of truths beyond his humanity.
   It is this characteristic that struck the European mind in its first contact with the Indian artistic world and called forth the criticism that Indian culture lacks in humanism. It is true, a very sublimated humanism finds remarkable expression in Ajanta, and perhaps it is here that the Western eye began to learn and appreciate the Indian style of beauty; even in Ajanta, however, in the pieces where the art reaches its very height, mere humanism seems to be at its minimum. And if we go beyond these productions that reflect the mellowness and humaneness of the Buddhist Compassion, if we go into the sanctuary of the Brahmanic art, we find that the experiences embodied there and the method of expression become more and more "anonymous"; they have not, that is to say, the local colour of humanity, which alone makes the European mind feel entirely at home. Europe's revulsion of feeling against Indian art came chiefly from her first meeting with the multiple-headed, multiple-armed, expressionless, strangely poised Hindu gods and goddesses, so different in every way from ordinary human types.

03.09 - Sectarianism or Loyalty, #Collected Works of Nolini Kanta Gupta - Vol 03, #Nolini Kanta Gupta, #Integral Yoga
   One can be as catholic and boundless as infinity, still one can and has to bow down to a special figure of it, since or if one who approaches it has a figure of his own. Just in the same way as when one is in the body, one has to live a particular life framed by the body, even the mind as well as the life are canalised in the mould of the body consciousness, and yet at the same time one can live in and through the inner consciousness immeasurably, innumerably in other bodies, in the unbarred expanse of the cosmic and the Transcendent. The two experiences are not contradictory, rather they reinforce each other.
   Uddhava might have had numberless teachers and instructors, but the Guru of his soul was Sri Krishna alone, none other. We may learn many things from many places, from books, from nature, from persons; intuitions and inspirations may come from many quarters, inside and outside, but the central guidance flows from one source only and one must be careful to keep it unmixed, undefiled, clear and pure. When one means nothing more than playing with ideas and persons and places, there is no harm in being a globe-trotter; but as soon as one becomes serious, means business, one automatically stops short, finds and sticks to his Ishta, even like the Gopis of Sri Krishna who declared unequivocally that they would not move out of Brindaban even by a single step.

03.10 - The Mission of Buddhism, #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
   We say then that it was a necessity: it was a necessity that the rational, logical, ratiocinative, analytic mentality should be brought out and given its play and place. It is perhaps an inferior power of the mind or consciousness, but it is a strong power and has its use and utility. It is the power that gives the form and pattern for the display of consciousness and intelligence in outward expression and external living; it is a firm weapon that gives control over these inferior ranges of consciousness. The leap from the sense-consciousness or the elements of consciousness, from a mental growth just adequate and not too specialised, straight into the supra-sensuous and the Transcendent had been an inevitable necessity, so that the human consciousness might get the first taste of its supreme status and value: a similar necessity brought to the fore this element of the mind, the mind's own powerof judgement and willso that there might be a greater and wider integration of human nature and also that the higher realities may be captured in our normal consciousness. Even for the withdrawal of the mind from the outer objects to the inner sources, the mind itself can be used with much effect. And Buddha showed it magnificently. And of course, Shankara too who followed in his footsteps.
   To abrogate the matter of fact, rational view of life in order to view it spiritually, to regard it wholly as an expression or embodiment or vibration of consciousness-delight was possible to the Vedic discipline which saw and adored the Immanent Godhead. It was not possible to Buddha and Buddhistic consciousness; for the Immanent Divine was ignored in the Buddhistic scheme. Philosophically, in regard to ultimate principles, Buddhism was another name for nihilism, creation being merely an assemblage of particles of consciousness that is desire; the particles scattered and dissolved, remains only the supreme incomparable Nirvana. But pragmatically Buddhism was supremely humanistic.

03.12 - The Spirit of Tapasya, #Collected Works of Nolini Kanta Gupta - Vol 03, #Nolini Kanta Gupta, #Integral Yoga
   Heroism consists in this untiring march upward to more and more rarefied heights. That means the growth of consciousness, its uplifting and expansion, freeing it from the limitations of the ignorant egoistic movements, pressing it forward to the domains of higher illuminations, towards spiritual consciousness and soul-knowledge, towards communion with the Divine, the cosmic and the Transcendent Reality. That is the real work and labour. Bodily suffering is nothing: it is neither a sign nor a test of the ardours of consciousness thus seeking to uplift itself. Indeed, Tapas, the word from which tapasya is derived, means energy of consciousness, and Tapasya is the exercise, the utilisation of that energy for the ascent and expansion of the consciousness. It is this inner athleticism that is the thing needful, not its vain physical simulacrumnot the one which is commonly worshipped.
   Virgil: Aeneid, VI. 128

04.01 - The Birth and Childhood of the Flame, #Savitri, #Sri Aurobindo, #Integral Yoga
  His voice was a call to the Transcendent's sphere
  Whose secret touch upon our mortal lives
  --
  One had returned from the Transcendent planes
  And bore anew the load of mortal breath,

04.01 - The March of Civilisation, #Collected Works of Nolini Kanta Gupta - Vol 01, #Nolini Kanta Gupta, #Integral Yoga
   Turning to India we find a fuller and completerif not a globalpicture of the whole movement. India, we may say, is the spiritual world itself: and she epitomised the curve of human progress in a clearer and more significant manner. Indian history, not its political but its cultural and spiritual history, divides itself naturally into great movements with corresponding epochs each dwelling upon and dealing with one domain in the hierarchy of man's consciousness. The stages and epochs are well known: they are(l) Vedic, (2) Upanishadic, (3) Darshanasroughly from Buddha to Shankara, (4) Puranic, (5) Bhagavataor the Age of Bhakti, and finally (6) the Tantric. The last does not mean that it is the latest revelation, the nearest to us in time, but that it represents a kind of complementary movement, it was there all along, for long at least, and in which the others find their fruition and consummation. We shall explain presently. The force of consciousness that came and moved and moulded the first and the earliest epoch was Revelation. It was a power of direct vision and occult will and cosmic perception. Its physical seat is somewhere behind and or just beyond the crown of the head: the peak of man's manifest being that received the first touch of Surya Savitri (the supreme Creative Consciousness) to whom it bowed down uttering the invocation mantra of Gayatri. The Ray then entered the head at the crown and illumined it: the force of consciousness that ruled there is Intuition, the immediate perception of truth and reality, the cosmic consciousness gathered and concentrated at that peak. That is Upanishadic knowledge. If the source and foundation of the Vedic initiation was occult vision, the Upanishad meant a pure and direct Ideation. The next stage in the coming down or propagation of the Light was when it reached further down into the brain and the philosophical outlook grew with rational understanding and discursive argumentation as the channel for expression, the power to be cultivated and the limb to be developed. The Age of the Darshanas or Systems of Philosophy started with the Buddha and continued till it reached its peak in Shankaracharya. The age sought to give a bright and strong mental, even an intellectual body to the spiritual light, the consciousness of the highest truth and reality. In the Puranic Age the vital being was touched by the light of the spirit and principally on the highest, the mental level of that domain. It meant the advent of the element of feeling and emotiveness and imagination into the play of the Light, the beginning of their reclamation. This was rendered more concrete and more vibrant and intense in the next stage of the movement. The whole emotional being was taken up into the travailing crucible of consciousness. We may name it also as the age of the Bhagavatas, god-lovers, Bhaktas. It reached its climax in Chaitanya whose physical passion for God denoted that the lower ranges of the vital being (its physical foundations) were now stirred in man to awake and to receive the Light. Finally remains the physical, the most material to be worked upon and made conscious and illumined. That was the task of the Tantras. Viewed in that light one can easily understand why especial stress was laid in that system upon the esoteric discipline of the five m's (pancha makra),all preoccupied with the handling and harnessing of the grossest physical instincts and the most material instruments. The Tantric discipline bases itself upon Nature Power coiled up in Matter: the release of that all-conquering force through a purification and opening into the consciousness of the Divine Mother, the Transcendent creatrix of the universe. The dynamic materialising aspect of consciousness was what inspired the Tantras: the others forming the Vedantic line, on the whole, were based on the primacy of the static being, the Purusha, aloof and withdrawing.
   The Indian consciousness, we say, presented the movement as an intensive and inner, a spiritual process: it dealt with the substance itself, man's very nature and sought to know it from within and shape it consciously. In Europe where the frontal consciousness is more stressed and valued, the more characteristic feature of its history is the unfoldment and metamorphosis of the forms and expressions, the residuary powers, as it were, of man's evolving personality, individual and social.

04.02 - Human Progress, #Collected Works of Nolini Kanta Gupta - Vol 03, #Nolini Kanta Gupta, #Integral Yoga
   The present age which ushers a fourth stagesignificantly called turiya or the Transcendent, in Indian terminologyis pregnant with a fateful crisis. The stage of self-consciousness to which scientific development has arrived seems to land in a cul-de-sac, a blind alley: Science also is faced, almost helplessly, with the antinomies of reason that Kant discovered long ago in the domain of speculative philosophy. The way out, for a further growth and development and evolution, lies in a supersession of the self-consciousness, an elevation into a super-consciousnessas already envisaged by Yogis and Mystics everywherewhich will give a new potential and harmony to the human consciousness.
   This super consciousness is based upon a double movement of sublimation and integration which are precisely the two things basically aimed at by present-day psychology to meet the demands of new facts of consciousness. The rationalisation, specialisation or foreshortening of consciousness, mentioned above, is really an attempt at sublimation of the consciousness, its purification and ascension from baseranimal and vegetalconfines: only, ascension does not mean alienation, it must mean a gathering up of the lower elements also into their higher modes. Integration thus involves a descent, but it has to be pointed out, not merely or exclusively that, as Jung and his school seem to say. Certainly one has to see and recognise the aboriginal, the infra-rational elements imbedded in our nature and consciousness, the roots and foundations that lie buried under the super-structure that Evolution has erected. But that recognition must be accompanied by an upward look and sense: indeed it is healthy and fruitful only on condition that it occurs in a consciousness open to an infiltration of light coming from summits not only of the mind but above the mind. If we go back, it must be with a light that is ahead of us; that is the sense of evolution.

04.03 - The Eternal East and West, #Collected Works of Nolini Kanta Gupta - Vol 01, #Nolini Kanta Gupta, #Integral Yoga
   The East is no longer the traditional East of the poet who viewed it as eternally static and meditative, drowned in an "eyeless muse" away and aloof from earth and world. Even if it had and has still in its essential nature a nostalgia for the transcendence, yet it seeks today more and more for a hold upon the physical realities: it seems to remember again what the Upanishadic Rishi sought the Rishi being asked whether he came for the mundane wealth of a thousand heads of cattle, with golden rings round their horns, or for the knowledge of the Transcendent Reality, replied that he had come for both. And the hidebound materialist West, the positivist scientific West, finds this day many fissures and loopholes in the solid Laplacian scheme; as it dives down and enters into the secrecies of even the most material things, curious mysteries surge up and its eyes demand another look and another vision than those to which the mere senses have accustomed them. Physical Scientists bending towards or being compelled to bend towards metaphysics and even mysticism are no longer an anomaly in the scientific world.
   The Spirit is not the static transcendent absolute entity only. It is dynamic Force, creative conscious Energy. The spiritual is not mere silence and status it is expression and movement also. Any silence and any status are not the silence and the status of the Spirit the silence and status of death, for example; so too any expression and movement are not of the Spirit either but this does not mean that the Spirit cannot have its own expression and movement. God too likewise is not a mere supracosmic beinga somewhat aggrandised human beingtreating and dominating man and the world as something foreign and essentially antagonistic to his nature. God himself has made himself all creatures and all worlds. He is That and He is This fundamentally and integrally. Again, at the other end, Matter is not mere dead mechanical matter. It is vibrant energy, but energy that conceals within it life and consciousness. Besides, the whirl and motion of energies is not all, something inherently static looms large behind: you call it ether, field, space or substratumit is being, one would like to say, infused with a secret consciousness and will.
   We say then, symbolically at least, if not literally, that the West is looking to the East for this revelation towards which it is groping or moving in its own way: the secret spirit-consciousness that is alive in and through the material cosmos, that alone gives its total sense and significance. And the secret spirit must embody itself here below in material life, the status must be made supremely dynamic the Transcendent consciousness, even while maintaining its transcendence, has to deploy its immanence in things of the earth and earthly existence. That is what the West brings to the East; that is what the Scientific and materialist look and labour offer to be integrated into the aspiration and realisation of the East.
   So then we say that the East starts from the summit and surveys reality from above downwards, while the West starts from below and works upward. The two complementary movements can be described in several other graphic terms. Instead of a movement from the summit to the base and of another from the base to the apex, that is to say, a movement of ascent and of descent, we can speak of a movement from within outward and of that from outside inward, that is to say, from the centre to the periphery and from the periphery to the centre; we can speak also of a movement of contraction, withdrawal or concentration and a movement of expansion; and expression and diffusion. Again, we can refer to a vertical movement and a horizontal movement. All however express the same truth. We postulate one reality, take our stand upon that and work our way towards the other; the two together form the total reality and together can they give the integral life fulfilment.

04.09 - Values Higher and Lower, #Collected Works of Nolini Kanta Gupta - Vol 01, #Nolini Kanta Gupta, #Integral Yoga
   We see the movement accepted and advanced (if not even initiated) more in the West than in the East. That the world is a progressive and progressing phenomenon comes easily and naturally to the European mind. The East has been habituated to a static view of things: if there is dynamism, it is mostly considered as a movement in a circle. The spiritual East with its obsessing experience of the Infinite and Eternal and Permanent, the Transcendent, found it unnecessary to attach that importance to the impermanent and finite which would give it a meaning and purpose and direction. Therefore we see in India those who advocate this new view are considered Europeanised and not following the au thentic spiritual tradition of India.
   We, of course, are not of the opinion that all possible revelations in the spiritual sphere have been made and done with even in India or that there cannot be fresh valuations of the old revelations or their applications in a new way. We believe in the words of the ancient Rishis who declared that dawns come endlessly in succession, today's dawn follows the path trod by the ancient ones and is the first of the eternal series to come in the future. Each dawn brings in a new and fresh revelation, a hope and vision looking into the future although linked in with the experiences of the infinite past.

05.01 - Man and the Gods, #Collected Works of Nolini Kanta Gupta - Vol 01, #Nolini Kanta Gupta, #Integral Yoga
   Divine Love is something aloof, apart, beyond. Even then it is there behind supporting, animating, helping all and everything. It is indeed the secret Delight in things. It is the sense of utter identity of Self and self. Its status is in the Transcendent where Love and Life and Light are fused together into one single absolute reality. When it expresses itself, that is to say, when it makes its presence felt as such in its supreme nature, it seems almost like indifference, so calm and tranquil and poised it is, wide and vast and far and away, unlike anything human. Indeed human consciousness would view it almost as heartlessness. It has the non-humanity of which A.E. speaks in those famous lines:
   Like winds or waters were her ways:
  --
   And the exquisiteness, the special quality of this inner Heart is mostly if not wholly derived from a particular factor of terrestrial evolution. For the journey here is a sacrifice, a passage through pain and suffering, even through frustration and death. The tears that accompany the mortal being in his calvary of an earthly life serve precisely as a holy unction of purification, give a sweet intensity to all his urges in the progressive march to Resurrection. This is the Immanent Divine who has to be worshipped and realised as much as the Transcendent Divine, if man is to fulfil himself wholly and earth justify its existence.
   The legend of the great ascetic Sankaracharya going straight to the realisation of the Supreme knowledge in Brahman but obliged to come down and enter into another earthly body for the experience of love, even earthly love, in order to complete his realisation is instructive and illustrates our point.

05.02 - Gods Labour, #Collected Works of Nolini Kanta Gupta - Vol 01, #Nolini Kanta Gupta, #Integral Yoga
   Sri Aurobindo's Yoga, it has been said, begins where other yogas end. Other yogas end by the attainment of the Brahman or some form or mode of it or something akin to it, which means the Transcendent Reality, the supreme status of the Spirit beyond name and form, beyond all particular manifestation. It is the final realisation of the soul in its upward ascent, the nee plus ultra. Sri Aurobindo's Yoga takes that poise for granted and upon it bases its own development and structure. In other words, it works for the descent of the Spirit upon the level from which the Spirit worked up. The Mystery of the descent is the whole characteristic secret of this Yoga.
   The general idea of a descent of the Spirit, that is to say, the Divine, the conception of avatra and avataraais, of course, not new. But here there is a difference. Avatara or Avatarana in the older disciplines was more or less an intervention of God as God, the working of a Force come specifically in the midst of the world circumstances, maintaining still its divine transcendental character, to work out a given problem, accomplish a special mission and then, when the work is done, retire to its own status. It is, as it were, a weapon of flame and light hurled into the earthly frayeven like the discus of Vishnu and having accomplished its mission, going back into the hand of the thrower, its fount and origin. The task of the Avatara was usually bhbhra-haraa, lightening earth's load: it means removing the sinful and preserving the virtuous, re-establishing the reign of Law. Esoterically, he also embodied the Way to spiritual fulfilment. There was no question of saving humanityit was more serving than savingby transfiguring it, giving it a new body and life and mind, nor was there any idea of raising the level of earth-consciousness.
   The Divine acts in three different ways in his three well-known aspects. As the Transcendent Reality he is above and beyond creation, he is the Unmanifest, although he may hold within either involved or dissolved the entire manifestation. Next, he is the manifestation, the cosmic or the universal; he is one with creation, immanent in it, still its master and lord. Finally, he has an individual aspect: he is a Person with whom human beings can enter into relations of love and service. The Divine incarnate as a human being, is a special manifestation of the Individual Divine. Even then, as an embodied earthly person, he may act in a way characteristic of any of the three aspects. The Divine descended upon earth, as viewed by Sri Aurobindo, does not come in his transscendental aspect, fundamentally aloof and away, in his absolute power and consciousness, working miracles here; for transcendence can do nothing but that in the midst of conditions left as they are. Nor does he manifest himself only as his cosmic power and consciousness, imbedded in the creation and all-pervading, exercising his influence through the pressure of Universal Law, perhaps in a concentrated form, still working gradually, step by step, as though through a logical process, for the maintenance of the natural order and harmony, lokasagraha. God can be more than that, individualised in a special, even a human sense. His individual being can and does hold within itself his cosmic and transcendental self covertly in a way but overtly too in a singular manner at the same time. The humanised personality of the Divine with his special role and function is at the very centre of Sri Aurobindo's solution of the world enigma. The little poem A God's Labour in its short compass outlines and explains beautifully the grand Mystery.
   The usual idea of God (as the theists hold, for example) is that he is an infinite eternal impassible being, aloof from human toils and earthly turmoils, himself untouched by these and yet, in and through them, directing the world for an inscrutable purpose, unless it is for leaning towards it and stretching out the hand of Grace to those of the mortals who wish to come out of the nightmare of life, sever the coils of earthly existence. But the Divine in order to be and remain divine need not hold to his seat above and outside the creation, severely separated from his creatures. He can, on the contrary, become truly the ordinary man and labour as all others, yet maintaining his divinity and being conscious of it. After all, is not man, every human being, built in the same pattern, a composite of the earthly human element supported and infused by a secret divine element? However, God, the individual Divine, does become man, one of them and one with them. Only, his labour thereby increases manifold, hard and heavy, although for that very reason full of a bright rich multiple promise. The Divine's self-hurilanisation has for it a double purpose: (I) to show man by example how he can become what he truly is, how he can divinise himself: the Divine as man lives out the life of a sadhakawholly and completely; (2) to help concretely by his own force of consciousness the world and man in their endeavour for progress and evolution, to give the help wholly and completely from the innermost status of the self down to the most external physical body and the material field. This help again is a twofold function. The first is to make available, gather within easy reach, the high realisations, the spiritual treasures that are normally stored in a heaven somewhere else. The Divine Man brings down the divine attributes close to our earth, turns them from mere far possibilities into near probabilities, even imminent realities. They are made part and parcel, constituent elements of the earthly atmosphere, so that one has only to open one's mouth to brea the in, extend one's arms to seize and possess them: even to this opening and this gesture man is helped by the concrete touch and presence of the Divine. Further, the help and succour come in another way which is more intimate, more living and appealing to man.

05.06 - The Role of Evil, #Collected Works of Nolini Kanta Gupta - Vol 03, #Nolini Kanta Gupta, #Integral Yoga
   Evil is evil, no doubt; it is not divine and it is not an illusion. It is a real blot on the fair face of creation. Its existence cannot be justified in the sense that it is the right thing and has to be welcomed and maintained, since it forms part of the universal symphony. Not even in the sense that it is a test and a trial set by the Divine for the righteous to prove their merit. It has not been put there with a set purpose, but that once given, it has been the occasion of a miracle, it offered the opportunity for the manifestation of something unique, great and grandiose, marvellous and beautiful. The presence of evil moved the DivineGiustizia masse il mio alto Fattorel1and Grace was born. He descended, the Aloof and the Transcendent, in all his love and compassion down into this vale of tears: he descended straight into our midst without halting anywhere in the infinite gradation that marks the distance between the highest and the lowest, he descended from the very highest into the very lowest, demanding nothing, asking for no condition whatsoever from the soul in Ignorance, from the earth under the grip of evil. Thus it was that Life lodged itself in the home of death, Light found its way into the far cavern of obscurity and inconscience, and Delight bloomed in the core of misery. Hope was lit, a flame rising from the nether gloom towards the Dawn. But for the spirit of denial we would not have seen this close and intimate figure of the gracious Mother.
   Justice moved my great maker

05.07 - The Observer and the Observed, #Collected Works of Nolini Kanta Gupta - Vol 01, #Nolini Kanta Gupta, #Integral Yoga
   Once again, to repeat in other terms the distinction which may sometimes appear to carry no difference. First, the subjective objective in which the subject assumes the preponderant position, not denying or minimising the reality of the object. The external world, in this view, is a movement in and of the consciousness of a universal subject. It is subjective in the sense that it is essentially a function of the subject and does not exist apart from it or outside it; it is objective in the sense that it exists really and is not a figment or imaginative construction of any individual consciousness, although it exists in and through the individual consciousness in so far as that consciousness is universalised, is one with the universal consciousness (or the Transcendental, the two can be taken together in the present connection). Instead of the Kantian transcendental idealism we can name it transcendental realism.
   In the other case the world exists here below in its own reality, outside all apprehending subject; even the universal subject is in a sense part of it, immanent in itit embraces the subject in its comprehending consciousness and posits it as part of itself or a function of its apprehension. The many Purushas (conscious beings or subjects) are imbedded in the universal Nature, say the Sankhyas. Kali, Divine Nature, is the manifest Omnipresent, omniscient, omnipotent reality holding within her the Transcendent divine Purusha who supports, sanctions and inspires secretly, yet is dependent on the Mahashakti and without her is nothing, unyam. That is how the Tantriks put it. We may mention here, among European philosophers, the rather interesting conclusion of Leibnitz (to which Russell draws our attention): space is subjective to the view of each monad (subject unit) separately, it is objective when it consists of the assemblage of the view-points of all the monads.
   The scientific outlook was a protest against the extreme subjective view: it started with the extreme objective standpoint and that remained the fundamental note till the other day, till the fissure of the nucleus opened new horizons to our somewhat bewildered mentality. We seem to have entered into a region where we still hold to the objective, no doubt, but not absolutely free from an insistent presence of the subjective. It is the second of the intermediate positions we have tried to describe. Science has yet to decide the implications of that position; whether it will try to entrench itself as much as possible on this side of the subjective or whether it can yield further and go over to or link itself with the deeper subjective position.

05.09 - Varieties of Religious Experience, #Collected Works of Nolini Kanta Gupta - Vol 03, #Nolini Kanta Gupta, #Integral Yoga
   Occultism is naturally shunned by those who worship, who seek to experience the Transcendent Spirit, God in Heaven, but it is an indispensable instrument for those who endeavour to manifest the Divine in a concrete form.
   ***

05.19 - Lone to the Lone, #Collected Works of Nolini Kanta Gupta - Vol 01, #Nolini Kanta Gupta, #Integral Yoga
   The quintessence of spirituality is said to consist in, as has been described in the famous phrase of the Alexandrine mystic philosopher Plotinus, the flight of the lone to the lone. God is a solitary and the other solitary is the soul: so when one solitary mingles with the supreme solitary, the result is utter solitariness, which is spirituality at its apex, its highest height. The world, in this view, is an excrescence, an epiphenomenon Illusion, Maya. God is the Transcendent Reality, above and beyond all manifestation, negating all multiplicities and relativities of creation: He is indivisible, single, absolute unityekamevdvityam, kevalamneha nnsti kincana. The human being too is not in reality the individual person bounded within a body, life and mind formation, standing in reciprocal relations with such other formations; his inner core of truth and substance is a unitary centre of consciousness anguthamitra purua,which is aloof and apart from his apparent and assumed personality and has no dealings with such personalities. God has no updhi, phenomenal qualification, neither has the soul of man. Therefore in his spiritual aspiration, man has to divest himself of all the outer growths that cover and bury his soul: with the clear unmixed vision of his pure soul he has to look straight into the face of the Divine Transcendent, shredded too of its cosmic vesture, and rise from the station of ignorance, this level ground of clay to which it is pinned, and soar and fly and merge into the pure reality of the pure Spirit. Therefore it is said, naked we come into the vale of tears and naked we have to go back to our home. Or in terms of another imagery, it is the pure pouring into the pure, the full mixing into the full.
   Some mystics and philosophers recently come into vogue (inspired or encouraged by the Christian or the Buddhist way of Realisation) have emphasised this outlook. But it has also been counterbalanced by another way of spiritual growth and fulfilment: we may call it the modern way, for it has been a pronounced characteristic of the modern consciousness. We referred in our previous essay to the Existentialist who has attracted so much attention in these days, the linchpin of whose philosophy is the value of the individual person, especially the individual personal in relation to each other. Kierkegaard, the Danish mystic, from whom this school is supposed to originate, speaks of the Absolute as the Single One that excludes and annuls all "others", the crowd. He lays especial emphasis upon complete solitariness and total renunciation as the very condition, sine qua non, of the soul's spiritual journey and yet characterises the singlenessof the one in terms that make of it an essential whole, an integer. Man must isolate himself from his phenomenal being, certainlyas the neti netiformula enjoins but also he must first find or become his real self, realise his true individuality before he can reach God, the Divine Self, identify himself with the Transcendent. It is only a freely and truly formed individual being that can give itself to the Divine or become one with it. This true individuality is indeed a solitary being away and apart from the crowd of personalities that surround itit has been called by the Indian mystics, the Purusha in the heart, no bigger than the thumb, the Dwarf Godhead (Vmana).
   When one is a member of the crowd, he has no personality or individuality, he is an amorphous mass, moving helplessly in the current of life, driven by Nature-force as it pleases her: spiritual life begins by withdrawing oneself from this flow of Ignorance and building up or taking cognisance of one's true person and being. When one possesses oneself integrally, is settled in the armature of one's spirit self, he has most naturally turned away from the inferior personalities of his own being and the comradeship also of people in bondage and ignorance. But then one need not stop at this purely negative poise: one can move up and arrive at a positive status, a new revaluation and reaffirmation. For when the divine selfhood is attained, one is no longer sole or solitary. Indeed, the solitariness or loneliness that is attributed to the spiritual status is a human way of viewing the experience: that is the impression left on the normal mind consciousness when the Purusha soars out of it, upwards from the life of the world to the life of the Spirit. But the soul, the true spiritual being in the individual, is not and cannot be an isolated entity; the nature of the spiritual consciousness is first transcendence, no doubt, transcendence of the merely temporal and ephemeral, but it is also universalisation, that is to say, the cosmic realisation that has its classic expression in the famous mantra of the Gita, he who sees himself in other selves and other selves in his own self. In that status "own" and "other" are not distinct or contrary things, but aspects of the one and the same reality, different stresses in one rhythm.

06.14 - The Integral Realisation, #Collected Works of Nolini Kanta Gupta - Vol 03, #Nolini Kanta Gupta, #Integral Yoga
   Endless are the ways to the Divine. Each one followed with sincerity and earnestness and persistence to the end leads to the same goal. Now, if the end were solely to reach the highest summit, the point beyond, the Transcendent God and settle there, anyone line would be quite sufficient for the purpose. And even if several or all were tried, as Ramakrishna did, that would be only to prove the fact and to encourage each and everyone to pursue his own path and not get discouraged if others did not subscribe to it or even denied it. At the most it would be a richer experience in the sense that the same truth is tasted and enjoyed in various ways.
   But such is not the character of the supramental or Integral Yoga. This Yoga does not aim at kicking the ladder of existence down once you are up beyond. It seeks to integrate the Beyond and the Here-Below, make of the mundane an expression and embodiment of the Spirit. In this view the approaches to the Divine are not mere interim truths but facets of one organic total reality incarnating the divine consciousness in a divine life.

06.19 - Mental Silence, #Collected Works of Nolini Kanta Gupta - Vol 03, #Nolini Kanta Gupta, #Integral Yoga
   I have said normally you are assailed by all kinds of thought. They come into your brain from all quarters and demand audience and satisfaction. Thoughts need come into the brain, because actions become possible through them, they give the form and frame to your action. But the difficulty is that the thoughts are not only various but almost always contrary to each other; we see man so often moving in contrary directions and contradicting himself at each step. It is bound to be so if the doors of the mind are left wide open. Sometimes, however, or in some persons, one dominant thought takes possession of the mind and drives out all others. In such a case, when a single idea rules, one is likely to cut oneself down, narrow oneself and force the being into a strait-jacket, to move in a closed groove. The being in its entirety does not find self-expression or self-fulfilment. Thus you may have the idea, the fixed idea, that the world is irrevocably miserable and incorrigible and therefore you will naturally plan your whole life to that end, all your occupation and preoccupation will be how to get away from this world, you will seek a far solitude, inner and outer, seek release from existence and merge into the Transcendent or the Void. On the other hand, if you have the idea that in spite of all appearances to the contrary the world is remediable and reclaimable, then your life takes on a different pattern. It will seek to find out ways and means of the remedy and to what degree the possibility goes.
   Now, the value of an idea cannot be determined by the idea itself. Usually one chooses because of some external reason or other: one's education, environment, one's personal temperament, likes and dislikes go a long way in determining one's choice. So the first thing you have to do is not to allow the thoughts to come in pell-mell, as and when they like. Thoughts must come only when you choose them and only those that you choose. There must be a conscious selection. How to proceed in this work? As your own thoughts cannot choose themselves, what you have to do at the outset is to call for a higher guidance and let yourself be absolutely impartial and passive in its hands.

06.31 - Identification of Consciousness, #Collected Works of Nolini Kanta Gupta - Vol 03, #Nolini Kanta Gupta, #Integral Yoga
   Consider, for example, your country, India. When you say India, what do you mean to convey? Is it the geographical boundary that goes by the name or the expanse of soil contained within that boundary or its hills and rivers, forests and fields or the beasts that range in it or its human inhabitants or all of these together? No, it is something else; it is a centre of consciousness which has as its bodily frame the particular geographical boundary: it is that which dwells in its mountains and meadows, vibrates in its vegetation, lives and moves in its animal kingdom; and it is that which is behind the mind and aspiration of its people, animating its culture and civilisation and moving it towards higher and higher illuminations and achievements. It is not India alone, but every country upon earth has its consciousness, which is the central core of its life and culture. Not only so, even the earth itself, the earth as a whole, has a consciousness at its centre and is the embodiment of that consciousness: and earth's evolution means the growth and expression of that consciousness. Likewise the sun too has a solar consciousness, a solar being presiding over its destiny. Further, the universe too has a cosmic consciousness, one and indivisible, moving and guiding it. And still beyond there lies the Transcendental consciousness, outside creation and manifestation.
   Consciousness being one and the same everywhere fundamentally, through your own consciousness you can identify yourself with the consciousness that inhabits any other particular formation, any object or being or world. You can, for example, identify your consciousness with that of a tree. Stroll out one evening, find a quiet place in the countryside; choose a big treea mango tree, for instance and go and take your seat at its root, with your back resting or leaning against the trunk. Still yourself, be quiet and wait, see or feel what happens in you. You will feel as if something is rising up within you, from below upward, coursing like a fluid, something that makes you feel at once happy and contented and strong. It is the sap mounting in the tree with which you have come in contact, the vital force, the secret consciousness in the tree that is comforting, restful and health-giving. Well, tired travellers sit under a banyan tree, birds rest upon its spreading branches, other animalsand even beings too (you must have heard of ghosts haunting a tree)take shelter there. It is not merely for the cool or cosy shade, not merely for the physical convenience it gives, but the vital refuge or protection that it extends. Trees are so living, so sentient that they can be almost as friendly as an animal or even a human being. One feels at home, soothed, protected, streng thened under their overspreading foliage.

06.32 - The Central Consciousness, #Collected Works of Nolini Kanta Gupta - Vol 03, #Nolini Kanta Gupta, #Integral Yoga
   The key is to find the poise where both the extremes meet, the junction of the two levels of consciousness, the Transcendent and the manifested, where the two not only do not contradict or oppose each other, but are aspects or modes of the same Truth, indissolubly united and unified. It is just the border-line, the last point of the manifested world and the first point of the Unmanifest (as one goes upward). If you are able to find the point you have not to make a choice between two irreconcilables, either the Brahman or the world. It is only when you miss the point that you are forced to the choice: some choose the other side of the border, the static consciousness, the eternal immutable pure being, self-absorbed and self-sufficient; others who dare not do that, turn to the world and remain entangled and drowned in its darkness, ignorance, travail, undelight, impotency and misery. But, as I have said, this is not the necessary or inevitable solutionif solution it is at allof the enigma.
   The first condition, however, to arrive at the crucial or synthetic state of consciousness (which is, in fact, the basic supramental consciousness, as Sri Aurobindo calls it) is the realisation that the world, that is to say, physical consciousness does not exist by itself. By itself, it is nothing. As the Prayer says, it knows nothing, it can do nothing, it is nothing.1 This realisation must not be merely a mental perception, a perception in the inner consciousness alone; but the body, the physical existence itself must be conscious and in that consciousness see and experience the truth that by itself it is a void, non-existence: it becomes so however only to find that it is real, supremely real when it is suffused with its true substance, when it is the embodiment or vehicle of the supramental consciousness.

06.33 - The Constants of the Spirit, #Collected Works of Nolini Kanta Gupta - Vol 03, #Nolini Kanta Gupta, #Integral Yoga
   The Divine exists in three modes: (I) Existence, (2) Consciousness and (3) Bliss. Pure existence, pure consciousness and pure blissSat-Chit-Ananda these are the three fundamental elements out of which the world is made; they are everywhere in all things, in all beings, in all domains and levels of being. Sachchidananda is the supreme reality that is behind all, even here below, behind the mind, behind the life and behind the body too and behind each form in each of these domains. It is that which upholds and sustains everything. Therefore in order to realise it, it is not necessary to mount up, leaving behind the mental, the vital and physical existence and go beyond. Usually when one seeks Sachchidananda one looks for it outside the universe, above and beyond the creation, in the Transcendent. In reality, however, one can meet it from any place where one happens to be, either in the mind or in the vital or even in the physical; one has only to withdraw and sink down, or get behind: it is there always. To meet Sachchidananda in and through the physical existence is not very much more difficult or rare a thing than the other ways; it is more difficult and rare to maintain it there constantly and consciously, to make of it a dynamic physical possession. That is the work to be done and for which Sri Aurobindo came.
   ***

07.03 - This Expanding Universe, #Collected Works of Nolini Kanta Gupta - Vol 03, #Nolini Kanta Gupta, #Integral Yoga
   The universe is a manifestation, that is to say, the unfolding of infinite possibilities. The unfolding has not stopped, it is continuing and will continue, throwing out or bringing into physical expression all that lies behind and latent. The universe may be considered as a sphere or a globe, a totality or assemblage containing everything that exists here and is being manifested. Beyond and outside, as it were, this circle of creation lies the Transcendent, the Supreme Divine, in his own status. the Transcendent means the unmanifest. It does not mean, however, the void; for it contains all that is to be manifested, each and everything in its potentiality, its essence, in a seed form. All is there as a latent possibility, a fundamental truth of beingall is there not simply as a general idea, but in every detail, though as it were on a microscopic scale, something like the chromosomes in life plasm. the Transcendent is beyond time and space. Manifestation or creation begins with the formulation of time and space, the frame in which what lay latent is gradually brought out and displayed. the Transcendent is consciousness absorbed in itself, identified with itself; manifestation is consciousness waking and looking at itself as its object (La prise de conscience objective de soi).
   Now, one can be seated or fixed exclusively in the status of the unmanifest; to such a one the infinite and eternal is an ever-present reality, there is nothing like past or future, every-thing is. One knows and is in the presence of a fixed actuality; whatever happened, whatever will happenas it seems to us all are there realised on the same plane and at the same moment (although the terms plane and moment do not quite apply there). It is the world or status of the absolutely determined. Free choice or indeterminacy, the unexpected and the unforeseen have no place here.
  --
   the Transcendent then is an integral reality, for it contains all and the whole, but it is of fixed dimensionavyaya, it neither increases, nor decreases: it is the Stable, the Stagnantsthnuracaloyam. The cosmos, on the other hand, is not only moving and changing, but also ever increasing or expanding. For new possibles are becoming reals here and adding to the sum of its factors. Out of the Transcendent, the unmanifest, are constantly shooting down potentials and becoming dynamic in the universe making it richer and ever richer.
   Furthermore, this expansion is not merely accretion but a growth, that is to say, it is directed and has a sense and purpose and end in view. In fact all the possibles that find play, the elements that enter here below are necessary inasmuch as they contri bute to the meaning of the Play, to the working out of the denouement. We can take again the analogy of the cinema film and say that the unrolling film is interesting because it has a continuous and developing story to tell, with a beginning, a middle and an end. Likewise, the manifestation too tells a connected storyit is not a drivel, but has a goal; it is a process elaborated by a final cause. Even like an individual being it is an organism, ever growing and bringing out its latent possibilities, moving towards a high fruition of its aspiration and destiny.
   In this sense manifestation is a more complete and more and more completereality than the non-manifest Supreme. The non-manifest, the Transcendent is an integral reality, the manifestation a complete reality, since it adds to it its own reality, the actuality of concrete expression.
   ***

07.05 - The Finding of the Soul, #Savitri, #Sri Aurobindo, #Integral Yoga
  Comrade of the universe, the Transcendent's ray,
  She had come into the mortal body's room

07.07 - The Discovery of the Cosmic Spirit and the Cosmic Consciousness, #Savitri, #Sri Aurobindo, #Integral Yoga
  These gone, the Transcendental grew a myth,
  The Holy Ghost without the Father and Son,
  --
  In the heart of the Transcendent's miracle
  And the secret of World-personality

08.13 - Thought and Imagination, #Collected Works of Nolini Kanta Gupta - Vol 04, #Nolini Kanta Gupta, #Integral Yoga
   First of all, you must know how to get beyond the terrestrial manifestation, in order to be able to imagine a new thing in it. And (or how many millions of years has earth existed! What has been the output of new things there? Countless, for no two things upon earth are exactly the same, although they may be very similar. It is not easy with your mind to get out of the earthly atmosphere. But if you have succeeded in doing that, you have to get out of the universal life. To enter into contact with all that has been here upon earth since the beginning of its appearance till the present day and then to enter into contact with the universal of which the earth forms only a tiny particle from its beginning to its formulation todaythis is not sufficient. You have still to go beyond, beyond the universal, into the Transcendent, the unmanifest. Then you can think of imagining and bringing down something new into the manifestation and upon earth. Not that one cannot do this. But it is not so easy.
   ***

10.02 - Beyond Vedanta, #Collected Works of Nolini Kanta Gupta - Vol 04, #Nolini Kanta Gupta, #Integral Yoga
   An earlier form of this humanised love was given in Buddha's Compassion. the Transcendent Delight (Ananda) was made terrestrial and human in Buddha. But Buddha's compassion was a universal feeling and had no personal frame as it were. Vaishnavism gave it a personal frame and a human form. Radha and Krishna are not figures of an allegory but concrete realities. Vrindavan is not merely the land of heart's desire, a garden of paradise but real habitation in a real and concrete consciousness and life. The human frame assumed by Radha and Krishna is not merely an assumption, an illusion but an eternal reality in an eternal domain. The gradation of the spiritual domains is thus sometimes given as (1) Brahmaloka of the Vedantin, (2) Shivaloka of the Tantrik and finally (3) Goloka of the Vaishnava.
   The relation between the Supreme (over and above the creation) and the individual in the creation representing the creation is sometimes described in human terms to give it a concrete and graphic form. This relationship characteristically indicates the fundamental nature of the Reality it deals with. Thus in the Vedantic tradition the Supreme is worshipped as the Father (pit no asi). It is also a relation of Master and disciple, the leader and the led. Ii brings out into prominence the Purusha aspect of the Reality. In the Tantra the relation is as between Mother and child. The supreme Reality is the Divine Mother holding the universe in her arms. The individual worships and adores the Supreme Prakriti as a human child does. The Vaishnava makes the relation as between the lover and the beloved, and the love depicted is intensely vital and even physical, as intense and poignant as the ordinary ignorant human passion. It is to show that the Love Divine can beat the human love on its own ground, that is to say, it can be or it is as passionately sweet and as intensely intimate as any human love. It is why Bhakta Prahlad said to his beloved Vishnu "O Lord, what ordinary men feel and enjoy in and through their physical senses, may I have the same enjoyment in and through Thee."

10.06 - Beyond the Dualities, #Collected Works of Nolini Kanta Gupta - Vol 04, #Nolini Kanta Gupta, #Integral Yoga
   What the mind forgets or ignores is that the law of self-contradiction belongs exclusively to the finite. It does not hold good in infinity. The Infinite is infinite because it has transcended the laws and categories of the finite, even as Eternity has transcended the temporal. In the Transcendental consciousness the reality is single and multiple at the same time, simultaneously (although the conception of time is not there at all); also God is both with form and without form at the same time. The mind may not be able to conceive it but the fact is that, for one can rise above the mind and see and experience the reality.
   There are other dualities that are confusing to the mind. It is said two objects cannot occupy together the same spot or position. One object must drive out another to occupy its position. Obviously this is a truth belonging to the material world for it is said matter is impenetrable. But this law, however valid in the material plane, becomes less and less applicable in regions subtler and less and less material. Two movements or two vibrations of consciousness, may exist together without annihilating each other's identity, being a total identity.

1.01 - THAT ARE THOU, #The Perennial Philosophy, #Aldous Huxley, #Philosophy
  Only the Transcendent, the completely other, can be immanent without being modified by the becoming of that in which it dwells. The Perennial Philosophy teaches that it is desirable and indeed necessary to know the spiritual Ground of things, not only within the soul, but also outside in the world and, beyond world and soul, in its transcendent othernessin heaven.
  Though GOD is everywhere present, yet He is only present to thee in the deepest and most central part of thy soul. The natural senses cannot possess God or unite thee to Him; nay, thy inward faculties of understanding, will and memory can only reach after God, but cannot be the place of his habitation in thee. But there is a root or depth of thee from whence all these faculties come forth, as lines from a centre, or as branches from the body of the tree. This depth is called the centre, the fund or bottom of the soul. This depth is the unity, the eternity I had almost said the infinityof thy soul; for it is so infinite that nothing can satisfy it or give it rest but the infinity of God.
  --
  In the Taoist formulations of the Perennial Philosophy there is an insistence, no less forcible than in the Upanishads, the Gita and the writings of Shankara, upon the universal immanence of the Transcendent spiritual Ground of all existence. What follows is an extract from one of the great classics of Taoist literature, the Book of Chuang Tzu, most of which seems to have been written around the turn of the fourth and third centuries B. C.
  Do not ask whether the Principle is in this or in that; it is in all beings. It is on this account that we apply to it the epithets of supreme, universal, total. It has ordained that all things should be limited, but is Itself unlimited, infinite. As to what pertains to manifestation, the Principle causes the succession of its phases, but is not this succession. It is the author of causes and effects, but is not the causes and effects. It is the author of condensations and dissipations (birth and death, changes of state), but is not itself condensations and dissipations. All proceeds from It and is under its influence. It is in all things, but is not identical with beings, for it is neither differentiated nor limited.

1.01 - The Four Aids, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
  13:The development of the experience in its rapidity, its amplitude, the intensity and power of its results, depends primarily, in the beginning of the path and long after, on the aspiration and personal effort of the Sadhaka. The process of Yoga is a turning of the human soul from the egoistic state of consciousness absorbed in the outward appearances and attractions of things to a higher state in which the Transcendent and Universal can pour itself into the individual mould and transform it. The first determining element of the siddhi is, therefore, the intensity of the turning, the force which directs the soul inward. The power of aspiration of the heart, the force of the will, the concentration of the mind, the perseverance and determination of the applied energy are the measure of that intensity. The ideal Sadhaka should be able to say in the Biblical phrase, "My zeal for the Lord has eaten me up." It is this zeal for the Lord, utsaha, the zeal of the whole nature for its divine results, vyakulata, the heart's eagerness for the attainment of the Divine, -- that devours the ego and breaks up the limitations of its petty and narrow mould for the full and wide reception of that which it seeks, that which, being universal, exceeds and, being transcendent, surpasses even the largest and highest individual self and nature.
  14:But this is only one side of the force that works for perfection. The process of the integral Yoga has three stages, not indeed sharply distinguished or separate, but in a certain measure successive. There must be, first, the effort towards at least an initial and enabling self-transcendence and contact with the Divine; next, the reception of that which transcends, that with which we have gained communion, into ourselves for the transformation of our whole conscious being; last, the utilisation of our transformed humanity as a divine centre in the world. So long as the contact with the Divine is not in some considerable degree established, so long as there is not some measure of sustained identity, sayujga, the element of personal effort must normally predominate. But in proportion as this contact establishes itself, the Sadhaka must become conscious that a force other than his own, a force transcending his egoistic endeavour and capacity, is at work in him and to this Power he learns progressively to submit himself and delivers up to it the charge of his Yoga. In the end his own will and force become one with the higher Power; he merges them in the divine Will and its transcendent and universal Force. He finds it thenceforward presiding over the necessary transformation of his mental, vital and physical being with an impartial wisdom and provident effectivity of which the eager and interested ego is not capable. It is when this identification and this self-merging are complete that the divine centre in the world is ready. Purified, liberated, plastic, illumined, it can begin to serve as a means for the direct action of a supreme Power in the larger Yoga of humanity or superhumanity, of the earth's spiritual progression or its transformation.
  15:Always indeed it is the higher Power that acts. Our sense of personal effort and aspiration comes from the attempt of the egoistic mind to identify itself in a wrong and imperfect way with the workings of the divine Force. It persists in applying to experience on a supernormal plane the ordinary terms of mentality which it applies to its normal experiences in the world. In the world we act with the sense of egoism; we claim the universal forces that work in us as our own; we claim as the effect of our personal will, wisdom, force, virtue the selective, formative, progressive action of the Transcendent in this frame of mind, life and body. Enlightenment brings to us the knowledge that the ego is only an instrument; we begin to perceive and feel that these things are our own in the sense that they belong to our supreme and integral Self, one with the Transcendent, not to the instrumental ego. Our limitations and distortions are our contri bution to the working; the true power in it is the Divine's. When the human ego realises that its will is a tool, its wisdom ignorance and childishness, its power an infant's groping, its virtue a pretentious impurity, and learns to trust itself to that which transcends it, that is its salvation. The apparent freedom and self-assertion of our personal being to which we are so profoundly attached, conceal a most pitiable subjection to a thousand suggestions, impulsions, forces which we have made extraneous to our little person. Our ego, boasting of freedom, is at every moment the slave, toy and puppet of countless beings, powers, forces, influences in universal Nature. The self-abnegation of the ego in the Divine is its self-fulfilment; its surrender to that which transcends it is its liberation from bonds and limits and its perfect freedom.
  16:But still, in the practical development, each of the three stages has its necessity and utility and must be given its time or its place. It will not do, it cannot be safe or effective to begin with the last and highest alone. It would not be the right course, either, to leap prematurely from one to another. For even if from the beginning we recognise in mind and heart the Supreme, there are elements of the nature which long prevent the recognition from becoming realisation. But without realisation our mental belief cannot become a dynamic reality; it is still only a figure of knowledge, not a living truth, an idea, not yet a power. And even if realisation has begun, it may be dangerous to imagine or to assume too soon that we are altogether in the hands of the Supreme or are acting as his instrument. That assumption may introduce a calamitous falsity; it may produce a helpless inertia or, magnifying the movements of the ego with the Divine Name, it may disastrously distort and ruin the whole course of the Yoga. There is a period, more or less prolonged, of internal effort and struggle in which the individual will has to reject the darkness and distortions of the lower nature and to put itself resolutely or vehemently on the side of the divine Light. The mental energies, the heart's emotions, the vital desires, the very physical being have to be compelled into the right attitude or trained to admit and answer to the right influences. It is only then, only when this has been truly done, that the surrender of the lower to the higher can be effected, because the sacrifice has become acceptable.
  --
  26:The Hindu discipline of spirituality provides for this need of the soul by the conceptions of the Ishta Devata, the Avatar and the Gum. By the Ishta Devata, the chosen deity, is meant, -- not some inferior Power, but a name and form of the Transcendent and universal Godhead. Almost all religions either have as their base or make use of some such name and form of the Divine. Its necessity for the human soul is evident. God is the All and more than the All. But that which is more than the All, how shall man conceive? And even the All is at first too hard for him; for he himself in his active consciousness is a limited and selective formation and can open himself only to that which is in harmony with his limited nature. There are things in the All which are too hard for his comprehension or seem too terrible to his sensitive emotions and cowering sensations. Or, simply, he cannot conceive as the Divine, cannot approach or cannot recognise something that is too much out of the circle of his ignorant or partial conceptions. It is necessary for him to conceive God in his own image or at some form that is beyond himself but consonant with his highest tendencies and seizable by his feelings or his intelligence. Otherwise it would be difficult for him to come into contact and communion with the Divine.
  27:Even then his nature calls for a human intermediary so that he may feel the Divine in something entirely close to his own humanity and sensible in a human influence and example. This call is satisfied by the Divine manifest in a human appearance, the Incarnation, the Avatar-Krishna, Christ, Buddha. Or if this is too hard for him to conceive, the Divine represents himself through a less marvellous intermediary, -- Prophet or Teacher. For many who cannot conceive or are unwilling to accept the Divine Man, are ready to open themselves to the supreme man, terming him not incarnation but world-teacher or divine representative.

1.02.2.1 - Brahman - Oneness of God and the World, #Isha Upanishad, #unset, #Zen
  individual who regards himself as "other" than the Transcendent
  and universal Brahman and "other" than the rest of the Many.
  --
  This is the Transcendental, universal and individual Brahman, Lord, Continent and Indwelling Spirit, which is the object
  of all knowledge. Its realisation is the condition of perfection

1.02.2.2 - Self-Realisation, #Isha Upanishad, #unset, #Zen
  It is necessary, therefore, to have the knowledge of the Transcendent Self, the sole unity, in the equation so'ham, I am He,
  and in that knowledge to extend one's conscious existence so as

1.02.3.1 - The Lord, #Isha Upanishad, #unset, #Zen
  cosmos vindicating himself as the All and the Transcendent.

10.23 - Prayers and Meditations of the Mother, #Collected Works of Nolini Kanta Gupta - Vol 04, #Nolini Kanta Gupta, #Integral Yoga
   The triple status of the Mother, the individual, the collective and the Transcendental (or, in other words, the personal, the universal and the supra-personal) has been condensed and epitomised in the magical note describing her first meeting with the Lord:
   Peu importe qu'il y ait milliers d'tres plongs dans la plus paisse ignorance, Celui que nous avons vu hier est sur terre;.sa prsence suffit prouver qu'un jour viendra o, l'ombre sera trans-forme en lumire, et o, effectivement, Ton rgne sera instaur sur la terre.23

1.02.4.2 - Action and the Divine Will, #Isha Upanishad, #unset, #Zen
  of the Transcendent, the individual will cannot walk straight on
  the right or good path towards the Truth and the Immortality.

10.24 - Savitri, #Collected Works of Nolini Kanta Gupta - Vol 04, #Nolini Kanta Gupta, #Integral Yoga
   Ashwapati now passes into the higher luminous regions. He enters regions of larger breath and wider movement the higher vital and then into the yet more luminous region of the higher mind. He reaches the heavens where immortal sages and the divinities and the gods themselves dwell. Even these Ashwapati finds to be only partial truths, various aspects, true but limited, of the One Reality beyond. Thus he leaves all behind and reaches into the single sole Reality, the Transcendental Truth of things, the status vast and infinite and eternal, immutable existence and consciousness and bliss.
   A Vastness brooded free from sense of Space,

10.27 - Consciousness, #Collected Works of Nolini Kanta Gupta - Vol 04, #Nolini Kanta Gupta, #Integral Yoga
   Love in the mind, love in the heart, love in the vital, love in the physical, love human and animal are not negations of the Divine love, it is not that you have to reject, cut off these so-called inferior formulations of love, these do not necessarily deny or reject the Divine love in their heart of hearts; even there in their true reality, glows the pure Divine love. To reach the Divine love, to enjoy its divine nanda, it is not necessary to make a bonfire of these earthly goods and go beyond into the Transcendent. Even here in this earthly mould the Divine love in its full purity can be established for it is already there behind and needs only earnest evocation.
   Consciousness essentially is always and everywhere the same. Its own quality is unvarying but in its expression there is growth and development, an increase in intensity and amplitude. The light that your candle gives and the light that comes from the sun are not different in quality but they differ in expression or manifestation, because of the receptacle, the seat or abode of the light. The Vedic fire was lighted on a sacred altar, that is the seat for the God from where to manifest himself. There was a regular ceremony for the preparation of the seat (Barhi) and the value and the success of the sacrifice depended largely on a proper preparation of the seat. The seat, the basic status also indicates that there is an ascending movement of the sacrifice. The sacrifice symbolises consciousness and radiant energy, mounting and travelling upward and forward; the progress or ascent of consciousness means bringing out its inherent potential strength that is behind and within and placing it in front as power of expression. As I have said, if consciousness in matter is like a light of single candle power, on the level of life it becomes a light of multiple candle power and in the mind this multiple power is again multiplied. In this way the consciousness finally attains its solar incandescence on the highest height of the being.

1.02 - MAPS OF MEANING - THREE LEVELS OF ANALYSIS, #Maps of Meaning, #Jordan Peterson, #Psychology
  from the existence of the Transcendental unknown unexplored territory which is that aspect of
  experience which cannot be addressed with mere application of memorized and habitual procedures; is that
  --
  predictable. The novel occurrence, by contrast, might be considered a window into the Transcendent
  space where reward and punishment exist, in eternal and unlimited potential.

1.02 - Meditating on Tara, #How to Free Your Mind - Tara the Liberator, #Thubten Chodron, #unset
  om to the Transcendent subduer, Arya Tara, I prostrate.
  Homage to the glorious one who frees with tare;

1.02 - The Divine Teacher, #Essays On The Gita, #Sri Aurobindo, #Integral Yoga
  But all this, though of considerable historical importance, has none whatever for our present purpose. We are concerned only with the figure of the divine Teacher as it is presented to us in the Gita and with the Power for which it there stands in the spiritual illumination of the human being. The Gita accepts the human Avatarhood; for the Lord speaks of the repeated, the constant5 manifestation of the Divine in humanity, when He the eternal Unborn assumes by his Maya, by the power of the infinite Consciousness to clo the itself apparently in finite forms, the conditions of becoming which we call birth. But it is not this upon which stress is laid, but on the Transcendent, the cosmic and the internal Divine; it is on the Source of all things and the
  Master of all and on the Godhead secret in man. It is this internal divinity who is meant when the Gita speaks of the doer of violent

1.02 - THE NATURE OF THE GROUND, #The Perennial Philosophy, #Aldous Huxley, #Philosophy
  Things are a great deal better when the Transcendent, omnipotent personal God is regarded as also a loving Father. The sincere worship of such a God changes character as well as conduct, and does something to modify consciousness. But the complete transformation of consciousness, which is enlightenment, deliverance, salvation, comes only when God is thought of as the Perennial Philosophy affirms Him to beimmanent as well as transcendent, supra-personal as well as personal and when religious practices are adapted to this conception.
  When God is regarded as exclusively immanent, legalism and external practices are abandoned and there is a concentration on the Inner Light. The dangers now are quietism and antinomianism, a partial modification of consciousness that is useless or even harmful, because it is not accompanied by the transformation of character which is the necessary prerequisite of a total, complete and spiritually fruitful transformation of consciousness.
  --
  So far, then, as a fully adequate expression of the Perennial Philosophy is concerned, there exists a problem in semantics that is finally insoluble. The fact is one which must be steadily borne in mind by all who read its formulations. Only in this way shall we be able to understand even remotely what is being talked about. Consider, for example, those negative definitions of the Transcendent and immanent Ground of being. In statements such as Eckharts, God is equated with nothing. And in a certain sense the equation is exact; for God is certainly no thing. In the phrase used by Scotus Erigena God is not a what; He is a That. In other words, the Ground can be denoted as being there, but not defined as having qualities. This means that discursive knowledge about the Ground is not merely, like all inferential knowledge, a thing at one remove, or even at several removes, from the reality of immediate acquaintance; it is and, because of the very nature of our language and our standard patterns of thought, it must be, paradoxical knowledge. Direct knowledge of the Ground cannot be had except by union, and union can be achieved only by the annihilation of the self-regarding ego, which is the barrier separating the thou from the That.

1.02 - The Three European Worlds, #The Ever-Present Origin, #Jean Gebser, #Integral
  Petrarch's letter is in the nature of a confession; it is addressed to the Augustinian professor of theology who had taught him to treasure and emulate Augustine's Confessions. Now, a person makes a confession or an admission only if he believes he has transgressed against something; and it is this vision of space, as extended before him from the mountain top, this vision of space as a reality, and its overwhelming impression, together with his shock and dismay, his bewilderment at his perception and acceptance of the panorama, that are reflected in his letter. It marks him as the first European to step out of the Transcendental gilt ground of the Siena masters, the first to emerge from a space dormant in time and soul, into "real" space where he discovers landscape.
  When Petrarch's glance spatially isolated a part of "nature" from the whole, the allencompassing attachment to sky and earth and the unquestioned, closed unperspectival ties are severed. The isolated part becomes a piece of land created by his perception. It may well be that with this event a part of the spiritual, divine formative principle of heaven and earth (and nature in its all-encompassing sense) was conveyed to man. If this is indeed so, then from that day of Petrarch's discovery onward man's responsibility was increased. Yet regarded from our vantage point, it is doubtful whether man has been adequate to this responsibility. Be that as it may, the consequences of Petrarch's discovery remain unaltered; we are still able to sense his uneasiness about his discovery, and the grave responsibility arising from it as documented in his letter.
  --
  To the extent that a relief is able to convey spatiality, this relief depicts a space where neither the Transcendental gold illumination nor its complement, the darkness of the all-encompassing cavern, are present but rather one where man is able to breath freely.
  All of these manifestations arose as genuine artistic expressions and direct, that is, unreflected utterances of the change in man's attitude toward the world. Not until the third decade of the fifteenth century did European man begin to reflect and theorize, that is, consciously come to terms with the possibilities and expressive forms of the new style.

1.032 - Our Concept of God, #The Study and Practice of Yoga, #Swami Krishnananda, #Yoga
  We cannot imagine God usually, normally speaking, in any other way than as someone standing outside the world. If a carpenter makes a table or a chair, we can call him the creator of the table or the chair; and the table stands outside him, so that there is no proper relationship between what he has made and his own existence. Hence, we have to cry to God in a loud tone so that our voices may reach Him in the Transcendent paradise where He is seated. We have a concept of paradise in every religion. In the Hindu religion we call it Vaikuntha, or Brahmaloka, Kailasa, etc., but whatever term we use, it is a concept of heaven the highest heaven where God is seated which we have to reach. We love God as we love any other object in this world, because God Himself has become an object of the love of the individual.
  Here I have to take a few moments to give some sort of an idea as to what love is, so that we may have an idea as to its relationship to the object of love. Most people have no idea of what it is and, therefore, it has been given many definitions. The most common definition of love is that it is a psychological emotion, a welling up of certain feelings in respect of an object. Love is the manner in which the mind arranges itself in respect of an object which it needs. Just as when one is on a battleground and there is a necessity to gird up one's loins for an immediate attack, one prepares oneself thoroughly, from head to foot, for the purpose of the task on hand or, a wrestler in the field prepares himself for the purpose for which he is there, and in this preparation he is worked up into a feeling of total concentration of his personality for the achievement of that purpose in a similar manner, the mind works itself up into a concentrated feeling in respect of the object which it needs for a particular purpose, at a particular time. This working up of the mind in sympathy with the object which it needs at a particular time is the love that the mind has for the object. Therefore, love may be regarded as a condition of the mind. It is a state of mind not a perpetual state, but a temporary state of the mind in respect of that particular object which is necessary at that particular moment.

10.33 - On Discipline, #Collected Works of Nolini Kanta Gupta - Vol 04, #Nolini Kanta Gupta, #Integral Yoga
   Mother speaks of three lines of this higher law. First of all, the individual law which at its lowest and its most common form is the law of selfishness. It is the most elementary and superficial degree of consciousness when the being is confined to its own little person, confined mostly to its hungers and desires, to its sense of possession and appropriation. The human being starts with- this addiction to selfishness but he moves towards a gradual enlargement and rearrangement of this sense of personal value and importance. Therefore he is given a family, a nation, a grouping more or less large in which he can find other selves to meet and learn to live with harmoniously. A collective life whether in a nation or in the family or in any other group formation demands a control over the selfish impulses and egoistic urges. That is the discipline, that is to say, the necessity of submitting the law of one's ego-self to the law of collective selves, needed for the realisation of a collective ideal. When you playa game you have to obey the rule of the game and you have to dovetail your movements into the movements of your comrades, you cannot move as you please but must integrate your gestures with those of others. Even so as a member of a particular family or as a citizen of a particular country you have to rearrange your personal habits and movements in accordance with a more general and wider plan of living. The extent of this obedience depends upon the ideal that a particular collectivity pursues and the value of the obedience depends on the ideal thus pursued. And the largest collectivity is of course the human race, the humanity as a whole. The submission of the personal law to the law of humanity in general is also a discipline demanded of man but there too the value of the submission depends upon the exact nature of the humanity to which one is asked to submit. For as I have said, there are degrees of consciousness and levels of being mounting higher and higher in an increasing value in respect of width and intensity and essential character. For along with the widening of the consciousness there must be a heightening of it, a horizontal movement of the being must be supported or accentuated by a vertical movement. Even the widest consciousness, a consciousness one with the universe, as wide as creation itself, can still have a core of ego-sense left behind, however attenuated it may be; the ego-sense can be abolished only by a transcendence even of the universal consciousness and rise into the supra-conscious. And this brings us to the other line of discipline, the supreme discipline which means obedience not merely, not even to the cosmic law but to the Transcendent Divine Law. Here the individual is absolutely, utterly, free from his little self, the minor self-law, he is totally merged in the Divine, his being and living becomes the Divine's own law of existence.
   Discipline then is the obedience of a learner to an ever-expanding and ever-ascending law of consciousness and being, until the law of the supreme status is realised which is the law of divine living: it is the utter submission or total obedience to the Divine Himself, when one is identified with the Divine in being and nature, where Law and Person are one and the same.

10.35 - The Moral and the Spiritual, #Collected Works of Nolini Kanta Gupta - Vol 04, #Nolini Kanta Gupta, #Integral Yoga
   A strange fascination for the forbidden fruit has gripped the modern mentality and the most significant part of the thing is that the forbidding comes from within oneself, not from any authority outside It is self-forbidden. We are reminded here of the Kantian moral absolute the categorical imperative. This is a gospel based upon the Christian and Semitic tradition, polished by the Greek (that is, Socratic) touch, quickened and sharpened by the intellectual and social stress of European Culture. India admitted no such moral absolute or mental categorical imperative. The urge of her spiritual consciousness was always to go beyond, beyond the dualities, beyond the trinities (the three gunas)all mental or scriptural rules and regulations. For her there is only one absolute the Transcendent, the Supreme Divine himself the Brahman, nothing else, netaram.
   The Indian spiritual consciousness considers the secular distinction of good and evil as otiose: both are maya, there must neither be attachment to the Good, nor repulsion from Evil, the two, dwandwas, belong to the same category of relativity, that is, unreality.

10.37 - The Golden Bridge, #Collected Works of Nolini Kanta Gupta - Vol 04, #Nolini Kanta Gupta, #Integral Yoga
   The recoil from the normal, the rich and lush physico-mental expression of human consciousness and experience has been so radical and complete that it has catapulted us into an opposite extreme of bareness and nudity, at the most into a world of pure signs and symbols of notches and blotches, the disjointed mimics and inarticulate groans of a deaf and dumb man. The process of abstraction has gone so far that it has now been reduced to an absurdity. It has its parallel in the movement that led man away from the world of Maya to the Transcendent featureless Brahman. In either case the reason is that the link that joins the two ends could not be founda living truth that is of the Transcendent, yet denying not, but affirming in a new manner the mayic existence. That is because man till now sought to create from a level of consciousness, by a force of consciousness that is not adequate to the task; for it belongs still to the mental region, to this inferior hemisphere although at present it seems to be the acme and topmost hemisphere in the scale. It is not an extension or intensification of the mind and its capacities that will solve the problem: a radical change in the very nature of the mind, a reversal of the mental consciousnessa turning of it inside out as it were, an opening out and up is needed to discover the true source of the Light. Therefore it has been said that man must transcend himself, find a new status in the other hemisphere. In fact there is a domain, a status of being and consciousness, a master-force which when revealed and made active will remould inevitably and spontaneously human creation and expression as a reality embodying the Highest. It is the world of Idea-Force which Sri Aurobindo has named Supermind: it is beyond the mind, even the highest mind: it is the typal concentration of the Supreme Consciousness. It is the fulcrum for the Supreme Consciousness to create and express a new formulation of the Truth in the world of matter. The mind, the highest mind, in its attempt to grasp the Supreme Reality is prone to reject, annul and efface the Cosmic Reality. The Supermind has no need to do that. It links the two ends in a supreme and miraculous synthesis negating neither, giving the full value to each, for the two are united, concentrated in its substance. Thus is found the golden bridge uniting earth and heaven.
   The physical mind, with its satellite, the human speech, must indeed be rescued from the thraldom of the animal life, the life of the ordinary senses. They should be put under the regimen of the new consciousness, the status of the Idea-Force. The action of that consciousness will create its own norm and pattern adequate for expressing and embodying suprasensuous realities. It will not have to depend upon allegories and parables, symbols and signs seized from ordinary life. What exactly this will be is difficult to say at present. Evidently there is likely to be an intermediary creationa passage leading from the sensuous to the supra-sensuous, the higher not totally rejecting the lower or primitive formula, the lower not altogether englobing and swallowing the higher.

1.03 - Bloodstream Sermon, #The Zen Teaching of Bodhidharma, #Bodhidharma, #Buddhism
  Anyone who gives up the Transcendent for the mundane, in
  any of its myriad forms, is a mortal. A buddha is someone who

1.03 - Meeting the Master - Meeting with others, #Evening Talks With Sri Aurobindo, #unset, #Zen
   Sri Aurobindo: the Transcendent and the Universal powers are not always exclusive of each other; they are almost mutual: when the Transcendent is realised in Mind it is the Universal. One has to have that realisation also.
   Disciple: What is the distinction between the two?
   Sri Aurobindo: The Universal is full of all sorts of things, true as well as false, good as well as bad, both divine and undivine. One has to get the knowledge and distinguish between them. It is not safe to open oneself to the Universal before one has the power of discrimination, because all kinds of ideas, forces, impulses, even rkshasic and paishchic rush into him. There are schools of Yoga that consider this condition as 'freedom' or Mukti and they also take pleasure in the 'Universal manifestation', as they call it. But that is not perfection. Perfection only comes when the Transcendental Power manifests itself in human life, when the Infinite manifests itself in the finite.
   Disciple: Cannot those who attain the Universal manifest perfection?
  --
   Disciple: Is the Transcendent Power the same as the Supramental Power ?
   Sri Aurobindo: Yes, when that Power awakens, one knows not only the truth of being but also that of manifestation. There is inherent harmony on that plane between Truth-knowledge and Truth-action.
  --
   Sri Aurobindo: No human manifestation can be illimitable or unlimited. But the manifestation in the limited should reflect the Transcendent Power. Human manifestation has a truth behind it and the Supermind shows the truth to be manifested. It is, really speaking, the clue to perfection.
   Disciple: I feel a sense of pressure when the Power descends, particularly in the head.

1.03 - Self-Surrender in Works - The Way of The Gita, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
  LIFE, NOT a remote silent or high-uplifted ecstatic BeyondLife alone, is the field of our Yoga. The transformation of our superficial, narrow and fragmentary human way of thinking, seeing, feeling and being into a deep and wide spiritual consciousness and an integrated inner and outer existence and of our ordinary human living into the divine way of life must be its central purpose. The means towards this supreme end is a self-giving of all our nature to the Divine. Everything must be given to the Divine within us, to the universal All and to the Transcendent Supreme. An absolute concentration of our will, our heart and our thought on that one and manifold Divine, an unreserved self-consecration of our whole being to the Divine alone - this is the decisive movement, the turning of the ego to That which is infinitely greater than itself, its self-giving and indispensable surrender.
  The life of the human creature, as it is ordinarily lived, is composed of a half-fixed, half-fluid mass of very imperfectly ruled thoughts, perceptions, sensations, emotions, desires, enjoyments, acts, mostly customary and self-repeating, in part only dynamic and self-developing, but all centred around a superficial ego. The sum of movement of these activities eventuates in an internal growth which is partly visible and operative in this life, partly a seed of progress in lives hereafter. This growth of the conscious being, an expansion, an increasing self-expression, a more and more harmonised development of his constituent members is the whole meaning and all the pith of human existence. It is for this meaningful development of consciousness by thought, will, emotion, desire, action and experience, leading in the end to a supreme divine self-discovery, that Man, the mental being, has entered into the material body. All the rest is either auxiliary and subordinate or accidental and otiose; that only matters which sustains and helps the evolution of his nature and the growth or rather the progressive unfolding and discovery of his self and spirit.
  --
  2 This Power is the conscious divine Shakti of the Ishwara, the Transcendent and universal Mother
  The individual soul or the conscious being in a form may identify itself with this experiencing Purusha or with this active Prakriti. If it identifies itself with Prakriti, it is not master, enjoyer and knower, but reflects the modes and workings of Prakriti. It enters by its identification into that subjection and mechanical working which is characteristic of her. And even, by an entire immersion in Prakriti, this soul becomes inconscient or subconscient, asleep in her forms as in the earth and the metal or almost asleep as in plant life. There, in that inconscience, it is subject to the domination of tamas, the principle, the power, the qualitative mode of obscurity and inertia: sattwa and rajas are there, but they are concealed in the thick coating of tamas.
  --
  To live in God and not in the ego; to move, vastly founded, not in the little egoistic consciousness, but in the consciousness of the All-Soul and the Transcendent.
  To be perfectly equal in all happenings and to all beings, and to see and feel them as one with oneself and one with the Divine; to feel all in oneself and all in God; to feel God in all, oneself in all.

1.03 - The Two Negations 2 - The Refusal of the Ascetic, #The Life Divine, #Sri Aurobindo, #Integral Yoga
  16:For at the gates of the Transcendent stands that mere and perfect Spirit described in the Upanishads, luminous, pure, sustaining the world but inactive in it, without sinews of energy, without flaw of duality, without scar of division, unique, identical, free from all appearance of relation and of multiplicity, - the pure Self of the Adwaitins,3 the inactive Brahman, the Transcendent Silence. And the mind when it passes those gates suddenly, without intermediate transitions, receives a sense of the unreality of the world and the sole reality of the Silence which is one of the most powerful and convincing experiences of which the human mind is capable. Here, in the perception of this pure Self or of the Non-Being behind it, we have the startingpoint for a second negation, - parallel at the other pole to the materialistic, but more complete, more final, more perilous in its effects on the individuals or collectivities that hear its potent call to the wilderness, - the refusal of the ascetic.
  17:It is this revolt of Spirit against Matter that for two thousand years, since Buddhism disturbed the balance of the old Aryan world, has dominated increasingly the Indian mind. Not that the sense of the cosmic illusion is the whole of Indian thought; there are other philosophical statements, other religious aspirations. Nor has some attempt at an adjustment between the two terms been wanting even from the most extreme philosophies. But all have lived in the shadow of the great Refusal and the final end of life for all is the garb of the ascetic. The general conception of existence has been permeated with the Buddhistic theory of the chain of Karma and with the consequent antinomy of bondage and liberation, bondage by birth, liberation by cessation from birth. Therefore all voices are joined in one great consensus that not in this world of the dualities can there be our kingdom of heaven, but beyond, whether in the joys of the eternal Vrindavan4 or the high beatitude of Brahmaloka,5 beyond all manifestations in some ineffable Nirvana6 or where all separate experience is lost in the featureless unity of the indefinable Existence. And through many centuries a great army of shining witnesses, saints and teachers, names sacred to Indian memory and dominant in Indian imagination, have borne always the same witness and swelled always the same lofty and distant appeal, - renunciation the sole path of knowledge, acceptation of physical life the act of the ignorant, cessation from birth the right use of human birth, the call of the Spirit, the recoil from Matter.

1.04 - Reality Omnipresent, #The Life Divine, #Sri Aurobindo, #Integral Yoga
  12:Thus, after reconciling Spirit and Matter in the cosmic consciousness, we perceive the reconciliation, in the Transcendental consciousness, of the final assertion of all and its negation. We discover that all affirmations are assertions of status or activity in the Unknowable; all the corresponding negations are assertions of Its freedom both from and in that status or activity. The Unknowable is Something to us supreme, wonderful and ineffable which continually formulates Itself to our consciousness and continually escapes from the formulation It has made. This it does not as some malicious spirit or freakish magician leading us from falsehood to greater falsehood and so to a final negation of all things, but as even here the Wise beyond our wisdom guiding us from reality to ever profounder and vaster reality until we find the profoundest and vastest of which we are capable. An omnipresent reality is the Brahman, not an omnipresent cause of persistent illusions.
  13:If we thus accept a positive basis for our harmony - and on what other can harmony be founded? - the various conceptual formulations of the Unknowable, each of them representing a truth beyond conception, must be understood as far as possible in their relation to each other and in their effect upon life, not separately, not exclusively, not so affirmed as to destroy or unduly diminish all other affirmations. The real Monism, the true Adwaita, is that which admits all things as the one Brahman and does not seek to bisect Its existence into two incompatible entities, an eternal Truth and an eternal Falsehood, Brahman and not-Brahman, Self and not-Self, a real Self and an unreal, yet perpetual Maya. If it be true that the Self alone exists, it must be also true that all is the Self. And if this Self, God or Brahman is no helpless state, no bounded power, no limited personality, but the self-conscient All, there must be some good and inherent reason in it for the manifestation, to discover which we must proceed on the hypothesis of some potency, some wisdom, some truth of being in all that is manifested. The discord and apparent evil of the world must in their sphere be admitted, but not accepted as our conquerors. The deepest instinct of humanity seeks always and seeks wisely wisdom as the last word of the universal manifestation, not an eternal mockery and illusion, - a secret and finally triumphant good, not an all-creative and invincible evil, - an ultimate victory and fulfilment, not the disappointed recoil of the soul from its great adventure.

1.04 - The Crossing of the First Threshold, #The Hero with a Thousand Faces, #Joseph Campbell, #Mythology
  divine thunderbolt of the knowledge of the Transcendent princi
  ple, which is beyond the phenomenal realm of names and forms.

1.04 - The Gods of the Veda, #Vedic and Philological Studies, #Sri Aurobindo, #Integral Yoga
  When we go back to the Veda itself, we find in the hymns which are to us most easily intelligible by the modernity of their language, similar & decisive indications. The moralistic conception of Varuna, for example, is admitted even by the Europeans. We even find the sense of sin, usually supposed to be an advanced religious conception, much more profoundly developed in prehistoric India than it was in any other old Aryan nation even in historic times. Surely, this is in itself a significant indication. Surely, this conception cannot have become so clear & strong without a previous history in the earlier hymns. Nor is it psychologically possible that a cult capable of so advanced an idea, should have been ignorant of all other moral & intellectual conceptions reverencing only natural forces & seeking only material ends. Neither can there have been a sudden leap filled up only by a very doubtful henotheism, a huge hiatus between the naturalism of early Veda and the Transcendentalism of the Vedic Brahmavada admittedly present in the later hymns. The European interpretation in the face of such conflicting facts threatens to become a brilliant but shapeless monstrosity. And is there no symbolism in the details of the Vedic sacrifice? It seems to me that the peculiar language of the Veda has never been properly studied or appreciated in this connection. What are we to say of the Vedic anxiety to increase Indra by the Soma wine? Of the description of Soma as the amritam, the wine of immortality, & of its forces as the indavah or moon powers? Of the constant sense of the attacks delivered by the powers of evil on the sacrifice? Of the extraordinary powers already attri buted to the mantra & the sacrifice? Have the neshtram potram, hotram of the Veda no symbolic significance? Is there no reason for the multiplication of functions at the sacrifice or for the subtle distinctions between Gayatrins, Arkins, Brahmas? These are questions that demand a careful consideration which has never yet been given for the problems they raise.
  The present essays are merely intended to raise the subject, not to exhaust it, to offer suggestions, not to establish them. The theory of Vedic religion which I shall suggest in these pages, can only be substantiated if it is supported by a clear, full, simple, natural and harmonious rendering of the Veda standing on a sound philological basis, perfectly consistent in itself and proved in hymn after hymn without any hiatus or fatal objection. Such a substantiation I shall one day place before the public. The problem of Vedic interpretation depends, in my view, on three different tests, philological, historic and psychological. If the results of these three coincide, then only can we be sure that we have understood the Veda. But to erect this Delphic tripod of interpretation is no facile undertaking. It is easy to misuse philology. I hold no philology to be sound & valid which has only discovered one or two byelaws of sound modification and for the rest depends upon imagination & licentious conjecture,identifies for instance ethos with swadha, derives uloka from urvaloka or prachetasa from prachi and on the other [hand] ignores the numerous but definitely ascertainable caprices of Pracritic detrition between the European & Sanscrit tongues or considers a number of word-identities sufficient to justify inclusion in a single group of languages. By a scientific philology I mean a science which can trace the origins, growth & structure of the Sanscrit language, discover its primary, secondary & tertiary forms & the laws by which they develop from each other, trace intelligently the descent of every meaning of a word in Sanscrit from its original root sense, account for all similarities & identities of sense, discover the reason of unexpected divergences, trace the deviations which separated Greek & Latin from the Indian dialect, discover & define the connection of all three with the Dravidian forms of speech. Such a system of comparative philology could alone deserve to stand as a science side by side with the physical sciences and claim to speak with authority on the significance of doubtful words in the Vedic vocabulary. The development of such a science must always be a work of time & gigantic labour.

1.04 - The Sacrifice the Triune Path and the Lord of the Sacrifice, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
  But the true essence of sacrifice is not self-immolation, it is self-giving; its object not self-effacement, but self-fulfilment; its method not self-mortification, but a greater life, not self-mutilation, but a transformation of our natural human parts into divine members, not self-torture, but a passage from a lesser satisfaction to a greater Ananda. There is only one thing painful in the beginning to a raw or turbid part of the surface nature; it is the indispensable discipline demanded, the denial necessary for the merging of the incomplete ego. But for that there can be a speedy and enormous compensation in the discovery of a real greater or ultimate completeness in others, in all things, in the cosmic oneness, in the freedom of the Transcendent Self and Spirit, in the rapture of the touch of the Divine. Our sacrifice is not a giving without any return or any fruitful acceptance from the other side; it is an interchange between the embodied soul and conscious Nature in us and the eternal Spirit. For even though no return is demanded, yet there is the knowledge deep within us that a marvellous return is inevitable. The soul knows that it does not give itself to God in vain; claiming nothing, it yet receives the infinite riches of the divine Power and Presence.
  Last, there is to be considered the recipient of the sacrifice and the manner of the sacrifice. The sacrifice may be offered to others or it may be offered to divine Powers; it may be offered to the cosmic All or it may be offered to the Transcendent Supreme. The worship given may take any shape from the dedication of a leaf or flower, a cup of water, a handful of rice, a loaf of bread, to consecration of all that we possess and the submission of all that we are. Whoever the recipient, whatever the gift, it is the Supreme, the Eternal in things, who receives and accepts it, even if it be rejected or ignored by the immediate recipient. For the Supreme who transcends the universe, is yet here too, however veiled, in us and in the world and in its happenings; he is there as the omniscient Witness and Receiver of all our works and their secret Master. All our actions, all our efforts, even our sins and stumblings and sufferings and struggles are obscurely or consciously, known to us and seen or else unknown and in a disguise, governed in their last result by the One. All is turned towards him in his numberless forms and offered through them to the single Omnipresence. In whatever form and with whatever spirit we approach him, in that form and with that spirit he receives the sacrifice.
  And the fruit also of the sacrifice of works varies according to the work, according to the intention in the work and according to the spirit that is behind the intention. But all other sacrifices are partial, egoistic, mixed, temporal, incomplete,even those offered to the highest Powers and Principles keep this character: the result too is partial, limited, temporal, mixed in its reactions, effective only for a minor or intermediate purpose. The one entirely acceptable sacrifice is a last and highest and uttermost self-giving,it is that surrender made face to face, with devotion and knowledge, freely and without any reserve to One who is at once our immanent Self, the environing constituent All, the Supreme Reality beyond this or any manifestation and, secretly, all these together, concealed everywhere, the immanent Transcendence. For to the soul that wholly gives itself to him, God also gives himself altogether. Only the one who offers his whole nature, finds the Self. Only the one who can give everything, enjoys the Divine All everywhere. Only a supreme self-abandonment attains to the Supreme. Only the sublimation by sacrifice of all that we are, can enable us to embody the Highest and live here in the immanent consciousness of the Transcendent Spirit.
  ***
  --
  Next, the practice of this Yoga demands a constant inward remembrance of the one central liberating knowledge, and a constant active externalising of it in works comes in too to intensify the remembrance. In all is the one Self, the one Divine is all; all are in the Divine, all are the Divine and there is nothing else in the universe,this thought or this faith is the whole background until it becomes the whole substance of the consciousness of the worker. A memory, a self-dynamising meditation of this kind, must and does in its end turn into a profound and uninterrupted vision and a vivid and all-embracing consciousness of that which we so powerfully remember or on which we so constantly meditate. For it compels a constant reference at each moment to the Origin of all being and will and action and there is at once an embracing and exceeding of all particular forms and appearances in That which is their cause and upholder. This way cannot go to its end without a seeing vivid and vital, as concrete in its way as physical sight, of the works of the universal Spirit everywhere. On its summits it rises into a constant living and thinking and willing and acting in the presence of the Supramental, the Transcendent. Whatever we see and hear, whatever we touch and sense, all of which we are conscious, has to be known and felt by us as That which we worship and serve; all has to be turned into an image of the Divinity, perceived as a dwelling-place of his Godhead, enveloped with the eternal Omnipresence. In its close, if not long before it, this way of works turns by communion with the Divine Presence, Will and Force into a way of Knowledge more complete and integral than any the mere creature intelligence can construct or the search of the intellect can discover.
  Lastly, the practice of this Yoga of sacrifice compels us to renounce all the inner supports of egoism, casting them out of our mind and will and actions, and to eliminate its seed, its presence, its influence out of our nature. All must be done for the Divine; all must be directed towards the Divine. Nothing must be attempted for ourselves as a separate existence; nothing done for others, whether neighbours, friends, family, country or mankind or other creatures merely because they are connected with our personal life and thought and sentiment or because the ego takes a preferential interest in their welfare. In this way of doing and seeing all works and all life become only a daily dynamic worship and service of the Divine in the unbounded temple of his own vast cosmic existence. Life becomes more and more the sacrifice of the eternal in the individual constantly self-offered to the eternal Transcendence. It is offered in the wide sacrificial ground of the field of the eternal cosmic Spirit; and the Force too that offers it is the eternal Force, the omnipresent Mother. Therefore is this way a way of union and communion by acts and by the spirit and knowledge in the act as complete and integral as any our Godward will can hope for or our souls strength execute.

1.05 - Christ, A Symbol of the Self, #Aion, #Carl Jung, #Psychology
  76 Just as the Transcendent nature of light can only be expressed through the
  image of waves and particles.

1.05 - The Destiny of the Individual, #The Life Divine, #Sri Aurobindo, #Integral Yoga
  10:Besides the recoil from the physical life, there is another exaggeration of the ascetic impulse which this ideal of an integral manifestation corrects. The nodus of Life is the relation between three general forms of consciousness, the individual, the universal and the Transcendent or supracosmic. In the ordinary distribution of life's activities the individual regards himself as a separate being included in the universe and both as dependent upon that which transcends alike the universe and the individual. It is to this Transcendence that we give currently the name of God, who thus becomes to our conceptions not so much supracosmic as extra-cosmic. The belittling and degradation of both the individual and the universe is a natural consequence of this division: the cessation of both cosmos and individual by the attainment of the Transcendence would be logically its supreme conclusion.
  11:The integral view of the unity of Brahman avoids these consequences. Just as we need not give up the bodily life to attain to the mental and spiritual, so we can arrive at a point of view where the preservation of the individual activities is no longer inconsistent with our comprehension of the cosmic consciousness or our attainment to the Transcendent and supracosmic. For the World-Transcendent embraces the universe, is one with it and does not exclude it, even as the universe embraces the individual, is one with him and does not exclude him. The individual is a centre of the whole universal consciousness; the universe is a form and definition which is occupied by the entire immanence of the Formless and Indefinable.
  12:This is always the true relation, veiled from us by our ignorance or our wrong consciousness of things. When we attain to knowledge or right consciousness, nothing essential in the eternal relation is changed, but only the inview and the outview from the individual centre is profoundly modified and consequently also the spirit and effect of its activity. The individual is still necessary to the action of the Transcendent in the universe and that action in him does not cease to be possible by his illumination. On the contrary, since the conscious manifestation of the Transcendent in the individual is the means by which the collective, the universal is also to become conscious of itself, the continuation of the illumined individual in the action of the world is an imperative need of the world-play. If his inexorable removal through the very act of illumination is the law, then the world is condemned to remain eternally the scene of unredeemed darkness, death and suffering. And such a world can only be a ruthless ordeal or a mechanical illusion.
  13:It is so that ascetic philosophy tends to conceive it. But individual salvation can have no real sense if existence in the cosmos is itself an illusion. In the Monistic view the individual soul is one with the Supreme, its sense of separateness an ignorance, escape from the sense of separateness and identity with the Supreme its salvation. But who then profits by this escape? Not the supreme Self, for it is supposed to be always and inalienably free, still, silent, pure. Not the world, for that remains constantly in the bondage and is not freed by the escape of any individual soul from the universal Illusion. It is the individual soul itself which effects its supreme good by escaping from the sorrow and the division into the peace and the bliss. There would seem then to be some kind of reality of the individual soul as distinct from the world and from the Supreme even in the event of freedom and illumination. But for the Illusionist the individual soul is an illusion and non-existent except in the inexplicable mystery of Maya. Therefore we arrive at the escape of an illusory nonexistent soul from an illusory non-existent bondage in an illusory non-existent world as the supreme good which that non-existent soul has to pursue! For this is the last word of the Knowledge, "There is none bound, none freed, none seeking to be free." Vidya turns out to be as much a part of the Phenomenal as Avidya; Maya meets us even in our escape and laughs at the triumphant logic which seemed to cut the knot of her mystery.
  --
  16: the Transcendent, the Supracosmic is absolute and free in Itself beyond Time and Space and beyond the conceptual opposites of finite and infinite. But in cosmos It uses Its liberty of self-formation, Its Maya, to make a scheme of Itself in the complementary terms of unity and multiplicity, and this multiple unity It establishes in the three conditions of the subconscient, the conscient and the superconscient. For actually we see that the Many objectivised in form in our material universe start with a subconscious unity which expresses itself openly enough in cosmic action and cosmic substance, but of which they are not themselves superficially aware. In the conscient the ego becomes the superficial point at which the awareness of unity can emerge; but it applies its perception of unity to the form and surface action and, failing to take account of all that operates behind, fails also to realise that it is not only one in itself but one with others. This limitation of the universal "I" in the divided egosense constitutes our imperfect individualised personality. But when the ego transcends the personal consciousness, it begins to include and be overpowered by that which is to us superconscious; it becomes aware of the cosmic unity and enters into the Transcendent Self which here cosmos expresses by a multiple oneness.
  17:The liberation of the individual soul is therefore the keynote of the definitive divine action; it is the primary divine necessity and the pivot on which all else turns. It is the point of Light at which the intended complete self-manifestation in the Many begins to emerge. But the liberated soul extends its perception of unity horizontally as well as vertically. Its unity with the Transcendent One is incomplete without its unity with the cosmic Many. And that lateral unity translates itself by a multiplication, a reproduction of its own liberated state at other points in the Multiplicity. The divine soul reproduces itself in similar liberated souls as the animal reproduces itself in similar bodies. Therefore, whenever even a single soul is liberated, there is a tendency to an extension and even to an outburst of the same divine self-consciousness in other individual souls of our terrestrial humanity and, - who knows? - perhaps even beyond the terrestrial consciousness. Where shall we fix the limit of that extension? Is it altogether a legend which says of the Buddha that as he stood on the threshold of Nirvana, of the Non-Being, his soul turned back and took the vow never to make the irrevocable crossing so long as there was a single being upon earth undelivered from the knot of the suffering, from the bondage of the ego?
  18:But we can attain to the highest without blotting ourselves out from the cosmic extension. Brahman preserves always Its two terms of liberty within and of formation without, of expression and of freedom from the expression. We also, being That, can attain to the same divine self-possession. The harmony of the two tendencies is the condition of all life that aims at being really divine. Liberty pursued by exclusion of the thing exceeded leads along the path of negation to the refusal of that which God has accepted. Activity pursued by absorption in the act and the energy leads to an inferior affirmation and the denial of the Highest. But what God combines and synthetises, wherefore should man insist on divorcing? To be perfect as He is perfect is the condition of His integral attainment.

1.05 - THE HOSTILE BROTHERS - ARCHETYPES OF RESPONSE TO THE UNKNOWN, #Maps of Meaning, #Jordan Peterson, #Psychology
  The alchemists regarded the Transcendent capacity of the object that is, the capacity of the familiar
  and explored in one context to become the unfamiliar and unexplored in another as a spirit, embedded
  --
  what he did. This imports into Western religion what post-structural critics call the Transcendental signified, the
  view that what is true or real is something outside the words that the words are pointing to. [Frye, N. (1990). p.

1.06 - Dhyana and Samadhi, #Raja-Yoga, #Swami Vivkenanda, #unset
  So we see this danger by studying the lives of great teachers like Mohammed and others. Yet we find, at the same time, that they were all inspired. Whenever a prophet got into the superconscious state by heightening his emotional nature, he brought away from it not only some truths, but some fanaticism also, some superstition which injured the world as much as the greatness of the teaching helped. To get any reason out of the mass of incongruity we call human life, we have to transcend our reason, but we must do it scientifically, slowly, by regular practice, and we must cast off all superstition. We must take up the study of the superconscious state just as any other science. On reason we must have to lay our foundation, we must follow reason as far as it leads, and when reason fails, reason itself will show us the way to the highest plane. When you hear a man say, "I am inspired," and then talk irrationally, reject it. Why? Because these three states instinct, reason, and superconsciousness, or the unconscious, conscious, and superconscious states belong to one and the same mind. There are not three minds in one man, but one state of it develops into the others. Instinct develops into reason, and reason into the Transcendental consciousness; therefore, not one of the states contradicts the others. Real inspiration never contradicts reason, but fulfils it. Just as you find the great prophets saying, "I come not to destroy but to fulfil," so inspiration always comes to fulfil reason, and is in harmony with it.
  All the different steps in Yoga are intended to bring us scientifically to the superconscious state, or Samadhi. Furthermore, this is a most vital point to understand, that inspiration is as much in every man's nature as it was in that of the ancient prophets. These prophets were not unique; they were men as you or I. They were great Yogis. They had gained this superconsciousness, and you and I can get the same. They were not peculiar people. The very fact that one man ever reached that state, proves that it is possible for every man to do so. Not only is it possible, but every man must, eventually, get to that state, and that is religion. Experience is the only teacher we have. We may talk and reason all our lives, but we shall not understand a word of truth, until we experience it ourselves. You cannot hope to make a man a surgeon by simply giving him a few books. You cannot satisfy my curiosity to see a country by showing me a map; I must have actual experience. Maps can only create curiosity in us to get more perfect knowledge. Beyond that, they have no value whatever. Clinging to books only degenerates the human mind. Was there ever a more horrible blasphemy than the statement that all the knowledge of God is confined to this or that book? How dare men call God infinite, and yet try to compress Him within the covers of a little book! Millions of people have been killed because they did not believe what the books said, because they would not see all the knowledge of God within the covers of a book. Of course this killing and murdering has gone by, but the world is still tremendously bound up in a belief in books.

1.06 - The Ascent of the Sacrifice 2 The Works of Love - The Works of Life, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
  An ultimate inexpressible adoration offered by us to the Transcendent, to the Highest,1 to the Ineffable, is yet no complete worship if it is not offered to him wherever he manifests or wherever even he hides his godhead - in man2 and object and every creature. An Ignorance is there no doubt which imprisons the heart, distorts its feelings, obscures the significance of its offering; all partial worship, all religion which erects a mental or a physical idol is tempted to veil and protect the truth in it by a certain cloak of ignorance and easily loses the truth in its image. But the pride of exclusive knowledge is also a limitation and a barrier. For there is, concealed behind individual love, obscured by its ignorant human figure, a mystery which the mind cannot seize, the mystery of the body of the Divine, the secret of a mystic form of the Infinite which we can approach only through the ecstasy of the heart and the passion of the pure and sublimated sense, and its attraction which is the call of the divine Flute-player, the mastering compulsion of the AllBeautiful, can only be seized and seize us through an occult love and yearning which in the end makes one the Form and the Formless, and identifies Spirit and Matter. It is that which the spirit in Love is seeking here in the darkness of the Ignorance and it is that which it finds when individual human love is changed into the love of the Immanent Divine incarnate in the material universe.
  As with individual, so with universal Love; all that widening of the self through sympathy, goodwill, universal benevolence and beneficence, love of mankind, love of creatures, the attraction of all the myriad forms and presences that surround us, by which mentally and emotionally man escapes from the first limits of his ego, has to be taken up into a unifying divine love for the universal Divine. Adoration fulfilled in love, love in Ananda, - the surpassing love, the self-wrapped ecstasy of transcendent delight in the Transcendent which awaits us at the end of the path of Devotion, - has for its wider result a universal love for all beings, the Ananda of all that is; we perceive behind every veil the Divine, spiritually embrace in all forms the All-Beautiful. A universal delight in his endless manifestation flows through us, taking in its surge every form and movement, but not bound or stationary in any and always reaching out to a greater and more perfect expression. This universal love is liberative and dynamic for transformation; for the discord of forms and appearances ceases to affect the heart that has felt the one Truth behind them all and understood their perfect significance. The impartial equality of soul of the selfless worker and knower is transformed by the magic touch of divine Love into an all-embracing ecstasy and million-bodied beatitude. All things become bodies and all movements the playings of the divine Beloved in his infinite house of pleasure. Even pain is changed and in their reaction and even in their essence things painful alter; the forms of pain fall away, there are created in their place the forms of Ananda.
  1- param bhavam.

1.06 - The Four Powers of the Mother, #The Mother With Letters On The Mother, #Sri Aurobindo, #Integral Yoga
  4:The Mahashakti, the universal Mother works out whatever is transmitted by her transcendent consciousness from the Supreme and enters into the worlds that she has made; her presence fills and supports them with the divine spirit and the divine all-sustaining force and delight without which they could not exist. That which we call Nature or Prakriti is only her most outward executive aspect; she marshals and arranges the harmony of her forces and processes, impels the operations of Nature and moves among them secret or manifest in all that can be seen or experienced or put into motion of life. Each of the worlds is nothing but one play of the Mahashakti of that system of worlds or universe, who is there as the cosmic Soul and Personality of the Transcendent Mother Each is something that she has seen in her vision, gathered into her heart of beauty and power and created in her Ananda. But there are many planes of her creation, many steps of the Divine Shakti. At the summit of this manifestation of which we are a part there are worlds of infinite existence, consciousness, force and bliss over which the Mother stands as the unveiled eternal Power. All beings there live and move in an ineffable completeness and unalterable oneness, because she carries them safe in her arms for ever. Nearer to us are the worlds of a perfect supramental creation in which the Mother is the supramental Mahashakti, a Power of divine omniscient Will and omnipotent Knowledge always apparent in its unfailing works and spontaneously perfect in every process. There all movements are the steps of the Truth; there all beings are souls and powers and bodies of the divine Light; there all experiences are seas and floods and waves of an intense and absolute Ananda. But here where we dwell are the worlds of the Ignorance, worlds of mind and life and body separated in consciousness from their source, of which this earth is a significant centre and its evolution a crucial process. This too with all its obscurity and struggle and imperfection is upheld by the Universal Mother this too is impelled and guided to its secret aim by the Mahashakti.
  5:The Mother as the Mahashakti of this triple world of the Ignorance stands in an intermediate plane between the supramental Light, the Truth life, the Truth creation which has to be brought down here and this mounting and descending hierarchy of planes of consciousness that like a double ladder lapse into the nescience of Matter and climb back again through the flowering of life and soul and mind into the infinity of the Spirit. Determining all that shall be in this universe and in the terrestrial evolution by what she sees and feels and pours from her, she stands there above the Gods and all her Powers and Personalities are put out in front of her for the action and she sends down emanations of them into these lower worlds to intervene, to govern, to battle and conquer, to lead and turn their cycles, to direct the total and the individual lines of their forces. These Emanations are the many divine forms and personalities in which men have worshipped her under different names throughout the ages. But also she prepares and shapes through these Powers and their emanations the minds and bodies of her Vibhutis, even as she prepares and shapes minds and bodies for the Vibhutis of the Ishwara, that she may manifest in the physical world and in the disguise of the human consciousness some ray of her power and quality and presence. All the scenes of the earth-play have been like a drama arranged and planned and staged by her with the cosmic Gods for her assistants and herself as a veiled actor.

1.06 - The Objective and Subjective Views of Life, #The Human Cycle, #Sri Aurobindo, #Integral Yoga
  But here also it is possible for subjectivism to go beyond and to discover the true Self as something greater even than mind. Mind, life and body then become merely an instrumentation for the increasing expression of this Self in the world,instruments not equal in their hierarchy, but equal in their necessity to the whole, so that their complete perfection and harmony and unity as elements of our self-expression become essential to the true aim of our living. And yet that aim would not be to perfect life, body and mind in themselves, but to develop them so as to make a fit basis and fit instruments for the revelation in our inner and outer life of the luminous Self, the secret Godhead who is one and yet various in all of us, in every being and existence, thing and creature. The ideal of human existence personal and social would be its progressive transformation into a conscious outflowering of the joy, power, love, light, beauty of the Transcendent and universal Spirit.
    No longer perhaps now, except with a dwindling minoritynow that the League of Nations, constantly misused or hampered from its true functioning by the egoism and insincerity of its greater members, has collapsed into impotence and failure.

1.07 - Savitri, #Twelve Years With Sri Aurobindo, #Nirodbaran, #Integral Yoga
  We can at last see how from among scattered seeds a single huge banyan tree has grown and spread itself to the Transcendent and the cosmic infinite and excites our perpetual wonder. I wish I could provide a more faithful and vivid picture of its daily growth, a branch here, an offshoot there, trimming the old twigs, reviving the dying ones, discarding the outworn crowding branches till there soared up into the sky a majestic vision under whose perennial shade the world can repose awhile, in its long journey to the Eternal. To show how he expanded the poem I may quote one long new passage which he appended to the end of Book II, Canto VI, The Kingdoms and the Godheads of the Greater Life:
  "In a high state where ignorance is no more,

1.07 - Standards of Conduct and Spiritual Freedom, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
  4:But what then must be the spiritual position of the personal worker? What is his true relation in dynamic Nature to this one cosmic Being and this one total movement? He is a centre only - a centre of differentiation of the one personal consciousness, a centre of determination of the one total movement; his personality reflects in a wave of persistent individuality the one universal Person, the Transcendent, the Eternal. In the Ignorance it is always a broken and distorted reflection because the crest of the wave which is our conscious waking self throws back only an imperfect and falsified similitude of the divine Spirit. All our opinions, standards, formations, principles are only attempts to represent in this broken, reflecting and distorting mirror something of the universal and progressive total action and its many-sided movement towards some ultimate self-revelation of the Divine. Our mind represents it as best it can with a narrow approximation that becomes less and less inadequate in proportion as its thought grows in wideness and light and power; but it is always an approximation and not even a true partial figure. The Divine Will acts through the aeons to reveal progressively not only in the unity of the cosmos, not only in the collectivity of living and thinking creatures, but in the soul of each individual something of its divine Mystery and the hidden truth of the Infinite. Therefore there is in the cosmos, in the collectivity, in the individual, a rooted instinct or belief in its own perfectibility, a constant drive towards an ever increasing and more adequate and more harmonious self-development nearer to the secret truth of things. This effort is represented to the constructing mind of man by standards of knowledge, feeling, character, aesthesis and action, - rules, ideals, norms and laws that he essays to turn into universal dharmas.
  5:If we are to be free in the spirit, if we are to be subject only to the supreme Truth, we must discard the idea that our mental or moral laws are binding on the Infinite or that there can be anything sacrosanct, absolute or eternal even in the highest of our existing standards of conduct. To form higher and higher temporary standards as long as they are needed is to serve the Divine in his world march; to erect rigidly an absolute standard is to attempt the erection of a barrier against the eternal waters in their onflow. Once the nature-bound soul realises this truth, it is delivered from the duality of good and evil. For good is all that helps the individual and the world towards their divine fullness, and evil is all that retards or breaks up that increasing perfection. But since the perfection is progressive, evolutive in Time, good and evil are also shifting quantities and change from time to time their meaning and value. This thing which is evil now and in its present shape must be abandoned was once helpful and necessary to the general and individual progress. That other thing which we now regard as evil may well become in another form and arrangement an element in some future perfection. And on the spiritual level we transcend even this distinction; for we discover the purpose and divine utility of all these things that we call good and evil. Then have we to reject the falsehood in them and all that is distorted, ignorant and obscure in that which is called good no less than in that which is called evil. For we have then to accept only the true and the divine, but to make no other distinction in the eternal processes.
  --
  23:In other words there is, above society's external law and man's moral law and beyond them, though feebly and ignorantly aimed at by something within them, a larger truth of a vast unbound consciousness, a law divine towards which both these blind and gross formulations are progressive faltering steps that try to escape from the natural law of the animal to a more exalted light or universal rule. That divine standard, since the godhead in us is our spirit moving towards its own concealed perfection, must be a supreme spiritual law and truth of our nature. Again, as we are embodied beings in the world with a common existence and nature and yet individual souls capable of direct touch with the Transcendent, this supreme truth of ourselves must have a double character. It must be a law and truth that discovers the perfect movement, harmony, rhythm of a great spiritualised collective life and determines perfectly our relations with each being and all beings in Nature's varied oneness. It must be at the same time a law and truth that discovers to us at each moment the rhythm and exact steps of the direct expression of the Divine in the soul, mind, life, body of the individual creature.1 And we find in experience that this supreme light and force of action in its highest expression is at once an imperative law and an absolute freedom. It is an imperative law because it governs by immutable Truth our every inner and outer movement. And yet at each moment and in each movement the absolute freedom of the Supreme handles the perfect plasticity of our conscious and liberated nature.
  24:The ethical idealist tries to discover this supreme law in his own moral data, in the inferior powers and factors that belong to the mental and ethical formula. And to sustain and organise them he selects a fundamental principle of conduct essentially unsound and constructed by the intellect - utility, hedonism, reason, intuitive conscience or any other generalised standard. All such efforts are foredoomed to failure. Our inner nature is the progressive expression of the eternal Spirit and too complex a power to be tied down by a single dominant mental or moral principle. Only the supramental consciousness can reveal to its differing and conflicting forces their spiritual truth and harmonise their divergences.

1.07 - The Ego and the Dualities, #The Life Divine, #Sri Aurobindo, #Integral Yoga
  5:Such a disorder and incapacity may be accepted personally and are accepted by many great souls as a temporary passage or as the price to be paid for the entry into a wider existence. But the right goal of human progress must be always an effective and synthetic reinterpretation by which the law of that wider existence may be represented in a new order of truths and in a more just and puissant working of the faculties on the lifematerial of the universe. For the senses the sun goes round the earth; that was for them the centre of existence and the motions of life are arranged on the basis of a misconception. The truth is the very opposite, but its discovery would have been of little use if there were not a science that makes the new conception the centre of a reasoned and ordered knowledge putting their right values on the perceptions of the senses. So also for the mental consciousness God moves round the personal ego and all His works and ways are brought to the judgment of our egoistic sensations, emotions and conceptions and are there given values and interpretations which, though a perversion and inversion of the truth of things, are yet useful and practically sufficient in a certain development of human life and progress. They are a rough practical systematisation of our experience of things valid so long as we dwell in a certain order of ideas and activities. But they do not represent the last and highest state of human life and knowledge. "Truth is the path and not the falsehood." The truth is not that God moves round the ego as the centre of existence and can be judged by the ego and its view of the dualities, but that the Divine is itself the centre and that the experience of the individual only finds its own true truth when it is known in the terms of the universal and the Transcendent. Nevertheless, to substitute this conception for the egoistic without an adequate base of knowledge may lead to the substitution of new but still false and arbitrary ideas for the old and bring about a violent instead of a settled disorder of right values. Such a disorder often marks the inception of new philosophies and religions and initiates useful revolutions. But the true goal is only reached when we can group round the right central conception a reasoned and effective knowledge in which the egoistic life shall rediscover all its values transformed and corrected. Then we shall possess that new order of truths which will make it possible for us to substitute a more divine life for the existence which we now lead and to effectualise a more divine and puissant use of our faculties on the life-material of the universe.
  6:That new life and power of the human integer must necessarily repose on a realisation of the great verities which translate into our mode of conceiving things the nature of the divine existence. It must proceed through a renunciation by the ego of its false standpoint and false certainties, through its entry into a right relation and harmony with the totalities of which it forms a part and with the transcendences from which it is a descent, and through its perfect self-opening to a truth and a law that exceed its own conventions, - a truth that shall be its fulfilment and a law that shall be its deliverance. Its goal must be the abolition of those values which are the creations of the egoistic view of things; its crown must be the transcendence of limitation, ignorance, death, suffering and evil.
  --
  14:But the play and movement embodies itself in a multiplicity of forms, a variation of tendencies, an interplay of energies. Multiplicity permits of the interference of a determinative and temporarily deformative factor, the individual ego; and the nature of the ego is a self-limitation of consciousness by a willed ignorance of the rest of its play and its exclusive absorption in one form, one combination of tendencies, one field of the movement of energies. Ego is the factor which determines the reactions of error, sorrow, pain, evil, death; for it gives these values to movements which would otherwise be represented in their right relation to the one Existence, Bliss, Truth and Good. By recovering the right relation we may eliminate the ego-determined reactions, reducing them eventually to their true values; and this recovery can be effected by the right participation of the individual in the consciousness of the totality and in the consciousness of the Transcendent which the totality represents.
  15:Into later Vedanta there crept and arrived at fixity the idea that the limited ego is not only the cause of the dualities, but the essential condition for the existence of the universe. By getting rid of the ignorance of the ego and its resultant limitations we do indeed eliminate the dualities, but we eliminate along with them our existence in the cosmic movement. Thus we return to the essentially evil and illusory nature of human existence and the vanity of all effort after perfection in the life of the world. A relative good linked always to its opposite is all that here we can seek. But if we adhere to the larger and profounder idea that the ego is only an intermediate representation of something beyond itself, we escape from this consequence and are able to apply Vedanta to fulfilment of life and not only to the escape from life. The essential cause and condition of universal existence is the Lord, Ishwara or Purusha, manifesting and occupying individual and universal forms. The limited ego is only an intermediate phenomenon of consciousness necessary for a certain line of development. Following this line the individual can arrive at that which is beyond himself, that which he represents, and can yet continue to represent it, no longer as an obscured and limited ego, but as a centre of the Divine and of the universal consciousness embracing, utilising and transforming into harmony with the Divine all individual determinations.

1.08 - The Supreme Discovery, #Words Of Long Ago, #The Mother, #Integral Yoga
  Hear again: no state was ever more precarious than that of man when he was separated on earth from his divine origin. Above him stretched the hostile borders of the usurper, and at his horizons gates watched jailers armed with flaming swords. Then, since he could climb no more to the source of life, the source arose within him; since he could no more receive the light from above, the light shone forth at the very centre of his being; since he could commune no more with the Transcendent love, that love offered itself in a holocaust and chose each terrestrial being, each human self as its dwelling-place and sanctuary.
  That is how, in this despised and desolate but fruitful and blessed Matter, each atom contains a divine thought, each being carries within him the Divine Inhabitant. And if no being in all the universe is as frail as man, neither is any as divine as he!

1.08 - The Supreme Will, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
  1:IN THE light of this progressive manifestation of the Spirit, first apparently bound in the Ignorance, then free in the power and wisdom of the Infinite, we can better understand the great and crowning injunction of the Gita to the Karmayogin, "Abandoning all dharmas, all principles and laws and rules of conduct, take refuge in me alone." All standards and rules are temporary constructions founded upon the needs of the ego in its transition from Matter to Spirit. These makeshifts have a relative imperativeness so long as we rest satisfied in the stages of transition, content with the physical and vital life, attached to the mental movement, or even fixed in the ranges of the mental plane that are touched by the spiritual lustres. But beyond is the unwalled wideness of a supramental infinite consciousness and there all temporary structures cease. It is not possible to enter utterly into the spiritual truth of the Eternal and Infinite if we have not the faith and courage to trust ourselves into the hands of the Lord of all things and the Friend of all creatures and leave utterly behind us our mental limits and measures. At one moment we must plunge without hesitation, reserve, fear or scruple into the ocean of the free, the infinite, the Absolute. After the Law, Liberty; after the personal, after the general, after the universal standards there is something greater, the impersonal plasticity, the divine freedom, the Transcendent force and the supernal impulse. After the strait path of the ascent the wide plateaus on the summit.
  2:There are three stages of the ascent, - at the bottom the bodily life enslaved to the pressure of necessity and desire, in the middle the mental, higher emotional and psychic rule that feels after greater interests, aspirations, experiences, at the summits first a deeper psychic and spiritual state and then a supramental eternal consciousness in which all our aspirations and seekings discover their own intimate significance. In the bodily life first desire and need and then the practical good of the individual and the society are the governing consideration, the dominant force. In the mental life ideas and ideals rule, ideas that are halflights wearing the garb of Truth, ideals formed by the mind as a result of a growing but still imperfect intuition and experience. Whenever the mental life prevails and the bodily diminishes its brute insistence, man the mental being feels pushed by the urge of mental Nature to mould in the sense of the idea or the ideal the life of the individual, and in the end even the vaguer more complex life of the society is forced to undergo this subtle process. In the spiritual life, or when a higher power than Mind has manifested and taken possession of the nature, these limited motive-forces recede, dwindle, tend to disappear. The spiritual or supramental Self, the Divine Being, the supreme and immanent Reality, must be alone the Lord within us and shape freely our final development according to the highest, widest, most integral expression possible of the law of our nature. In the end that nature acts in the perfect Truth and its spontaneous freedom; for it obeys only the luminous power of the Eternal. The individual has nothing further to gain, no desire to fulfil; he has become a portion of the impersonality or the universal personality of the Eternal. No other object than the manifestation and play of the Divine Spirit in life and the maintenance and conduct of the world in its march towards the divine goal can move him to action. Mental ideas, opinions, constructions are his no more; for his mind has fallen into silence, it is only a channel for the Light and Truth of the divine knowledge. Ideals are too narrow for the vastness of his spirit; it is the ocean of the Infinite that flows through him and moves him for ever.
  --
  13:Purusha-Prakriti, Consciousness-Force, Soul supporting Nature, - for the two even in their separation are one and inseparable, - are at once a universal and a transcendent Power. But there is something in the individual too which is not the mental ego, something that is one in essence with this greater reality: it is a pure reflection or portion of the one Purusha; it is the Soul Person or the embodied being, the individual self, Jivatman; it is the Self that seems to limit its power and knowledge so as to support an individual play of transcendent and universal Nature. In deepest reality the infinitely One is also infinitely multiple; we are not only a reflection or portion of That but we are That; our spiritual individuality - unlike our ego - does not preclude our universality and transcendence. But at present the soul or self in us intent on individualisation in Nature allows itself to be confused with the idea of the ego; it has to get rid of this ignorance, it has to know itself as a reflection or portion or being of the supreme and universal Self and solely a centre of its consciousness in the world-action. But this Jiva Purusha too is not the doer of works any more than the ego or the supporting consciousness of the Witness and Knower. Again and always it is the Transcendent and universal Shakti who is the sole doer. But behind her is the one Supreme who manifests through her as the dual power, Purusha-Prakriti, Ishwara-Shakti.1 The Supreme becomes dynamic as the Shakti and is by her the sole originator and Master of works in the universe.
  14:If this is the truth of works, the first thing the sadhaka has to do is to recoil from the egoistic forms of activity and get rid of the sense of an "I" that acts. He has to see and feel that everything happens in him by the plastic conscious or subcon- scious or sometimes superconscious automatism of his mental and bodily instruments moved by the forces of spiritual, mental, vital and physical Nature. There is a personality on his surface that chooses and wills, submits and struggles, tries to make good in Nature or prevail over Nature, but this personality is itself a construction of Nature and so dominated, driven, determined by her that it cannot be free. It is a formation or expression of the Self in her, - it is a self of Nature rather than a self of Self, his natural and processive, not his spiritual and permanent being, a temporary constructed personality, not the true immortal Person. It is that Person that he must become. He must succeed in being inwardly quiescent, detach himself as the observer from the outer active personality and learn the play of the cosmic forces in him by standing back from all blinding absorption in its turns and movements. Thus calm, detached, a student of himself and a witness of his nature, he realises that he is the individual soul who observes the works of Nature, accepts tranquilly her results and sanctions or withholds his sanction from the impulse to her acts. At present this soul or Purusha is little more than an acquiescent spectator, influencing perhaps the action and development of the being by the pressure of its veiled consciousness, but for the most part delegating its powers or a fragment of them to the outer personality, - in fact to Nature, for this outer self is not lord but subject to her, ansa; but, once unveiled, it can make its sanction or refusal effective, become the master of the action, dictate sovereignly a change of Nature. Even if for a long time, as the result of fixed association and past storage of energy, the habitual movement takes place independent of the Purusha's assent and even if the sanctioned movement is persistently refused by Nature for want of past habit, still he will discover that in the end his assent or refusal prevails, - slowly with much resistance or quickly with a rapid accommodation of her means and tendencies she modifies herself and her workings in the direction indicated by his inner sight or volition. Thus he learns in place of mental control or egoistic will an inner spiritual control which makes him master of the Nature-forces that work in him and not their unconscious instrument or mechanic slave. Above and around him is the Shakti, the universal Mother and from her he can get all his inmost soul needs and wills if only he has a true knowledge of her ways and a true surrender to the divine Will in her. Finally, he becomes aware of that highest dynamic Self within him and within Nature which is the source of all his seeing and knowing, the source of the sanction, the source of the acceptance, the source of the rejection. This is the Lord, the Supreme, the One-in-all, Ishwara-Shakti, of whom his soul is a portion, a being of that Being and a power of that Power. The rest of our progress depends on our knowledge of the ways in which the Lord of works manifests his Will in the world and in us and executes them through the Transcendent and universal Shakti.
  15:The Lord sees in his omniscience the thing that has to be done. This seeing is his Will, it is a form of creative Power, and that which he sees the all-conscious Mother one with him, takes into her dynamic self and embodies, and executive Nature-Force carries it out as the mechanism of their omnipotent omniscience. But this vision of what is to be and therefore of what is to be done arises out of the very being, pours directly out of the consciousness and delight of existence of the Lord, spontaneously, like light from the Sun. It is not our mortal attempt to see, our difficult arrival at truth of action and motive or just demand of Nature. When the individual soul is entirely at one in its being and knowledge with the Lord and directly in touch with the original Shakti, the Transcendent Mother the supreme Will can then arise in us too in the high divine manner as a thing that must be and is achieved by the spontaneous action of Nature. There is then no desire, no responsibility, no reaction; all takes place in the peace, calm, light, power of the supporting and enveloping and inhabiting Divine.
  16:But even before that highest approach to identity is achieved, something of the supreme Will can manifest in us as an imperative impulsion, a God-driven action; we then act by a spontaneous self-determining Force but a fuller knowledge of meaning and aim arises only afterwards. Or the impulse to action may come as an inspiration or intuition, but rather in the heart and body than in the mind; here an effective sight enters in but the complete and exact knowledge is still deferred and comes, if at all, later. But the divine Will may descend too as a luminous single comm and or a total perception or a continuous current of perception of what is to be done into the will or into the thought or as a direction from above spontaneously fulfilled by the lower members. When the Yoga is imperfect, only some actions can be done in this way, or else a general action may so proceed but only during periods of exaltation and illumination. When the Yoga is perfect, all action becomes of this character. We may indeed distinguish three stages of a growing progress by which, first, the personal will is occasionally or frequently enlightened or moved by a supreme Will or conscious Force beyond it, then constantly replaced and, last, identified and merged in that divine Power-action. The first is the stage when we are still governed by the intellect, heart and senses; these have to seek or wait for the divine inspiration and guidance and do not always find or receive it. The second is the stage when human intelligence is more and more replaced by a high illumined or intuitive spiritualised mind, the external human heart by the inner psychic heart, the senses by a purified and selfless vital force. The third is the stage when we rise even above spiritualised mind to the supramental levels.

1.09 - Equality and the Annihilation of Ego, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
  12:An entire removal of this separative ego-sense is an essential aim of our Yoga. If any ego is to remain in us for a while, it is only a form of it which knows itself to be a form and is ready to disappear as soon as a true centre of consciousness is manifested or built in us. That true centre is a luminous formulation of the one Consciousness and a pure channel and instrument of the one Existence. A support for the individual manifestation and action of the universal Force, it gradually reveals behind it the true Person in us, the central eternal being, an everlasting being of the Supreme, a power and portion of the Transcendent Shakti.2
  13:Here too, in this movement by which the soul divests itself gradually of the obscure robe of the ego, there is a progress by marked stages. For not only the fruit of works belongs to the Lord alone, but our works also must be his; he is the true lord of our actions no less than of our results. This we must not see with the thinking mind only, it must become entirely true to our entire consciousness and will. The sadhaka has not only to think and know but to see and feel concretely and intensely even in the moment of the working and in its initiation and whole process that his works are not his at all, but are coming through him from the Supreme Existence. He must be always aware of a Force, a Presence, a Will that acts through his individual nature. But there is in taking this turn the danger that he may confuse his own disguised or sublimated ego or an inferior power with the Lord and substitute its demands for the supreme dictates. He may fall into a common ambush of this lower nature and distort his supposed surrender to a higher Power into an excuse for a magnified and uncontrolled indulgence of his own self-will and even of his desires and passions. A great sincerity is asked for and has to be imposed not only on the conscious mind but still more on the subliminal part of us which is full of hidden movements. For there is there, especially in our subliminal vital nature, an incorrigible charlatan and actor. The sadhaka must first have advanced far in the elimination of desire and in the firm equality of his soul towards all workings and all happenings before he can utterly lay down the burden of his works on the Divine. At every moment he must proceed with a vigilant eye upon the deceits of the ego and the ambushes of the misleading Powers of Darkness who ever represent themselves as the one Source of Light and Truth and take on them a simulacrum of divine forms in order to capture the soul of the seeker.

1.09 - SELF-KNOWLEDGE, #The Perennial Philosophy, #Aldous Huxley, #Philosophy
  VICE may be defined as a course of behaviour consented to by the will and having results which are bad, primarily because they are God-eclipsing and, secondarily, because they are physically or psychologically harmful to the agent or his fellows. Ignorance of self is something that answers to this description. In its origins it is voluntary; for by introspection and by listening to other peoples judgments of our character we can all, if we so desire, come to a very shrewd understanding of our flaws and weaknesses and the real, as opposed to the avowed and advertised, motives of our actions. If most of us remain ignorant of ourselves, it is because self-knowledge is painful and we prefer the pleasures of illusion. As for the consequences of such ignorance, these are bad by every criterion, from the utilitarian to the Transcendental. Bad because self-ignorance leads to unrealistic behaviour and so causes every kind of trouble for everyone concerned; and bad because, without self-knowledge, there can be no true humility, therefore no effective self-naughting, therefore no unitive knowledge of the divine Ground underlying the self and ordinarily eclipsed by it.
  The importance, the indispensable necessity, of self-knowledge has been stressed by the saints and doctors of every one of the great religious traditions. To us in the West, the most familiar voice is that of Socrates. More systematically than Socrates the Indian exponents of the Perennial Philosophy harped on the same theme. There is, for example, the Buddha, whose discourse on The Setting-Up of Mindfulness expounds (with that positively inexorable exhaustiveness characteristic of the Pali scriptures) the whole art of self-knowledge in all its branchesknowledge of ones body, ones senses, ones feelings, ones thoughts. This art of self-knowledge is practised with two aims in view. The proximate aim is that a brother, as to the body, continues so to look upon the body, that he remains ardent, self-possessed and mindful, having overcome both the hankering and dejection common in the world. And in the same way as to feelings, thoughts and ideas, he so looks upon each that he remains ardent, self-possessed and mindful, without hankering or dejection. Beyond and through this desirable psychological condition lies the final end of man, knowledge of that which underlies the individualized self. In their own vocabulary, Christian writers express the same ideas.

1.09 - Talks, #Twelve Years With Sri Aurobindo, #Nirodbaran, #Integral Yoga
  People who read our Correspondence were under the impression that our days bubbled with "jest and jollity, quips and cranks" all the while. In fact, a friend did not believe me when I said that the bubbling lasted only for a short time. Sri Aurobindo was, after all, a Yogi. All who knew him knew that. In one of his letters to Dilip, when Dilip complained that Sri Aurobindo would not laugh or even smile, he replied that since his childhood, he had been estranged from his family and accustomed to live a solitary life. His nature had therefore become reserved, somewhat remote and he felt shy of too much personal emotion. The English racial climate may have, I suppose, added its own large share to it. Moreover, the Yoga he had practised, beginning with the Transcendental nirvanic experience, must have crowned the natural disposition. Buddha, I believe, for all his compassion, could not but have been impersonal in his daily communication. This vast impersonality even in personal relations, is it not the basis of his Yoga? I have often wondered what his state of consciousness was, for instance, when he was talking with us or dictating Savitri. Now I have learnt that the three states of consciousness: transcendent, cosmic and individual can operate at the same time. I also used to wonder how he could take interest even in the most trivial, "unspiritual" amusing talk or incidents, and joke with us, say on snoring or baldness! He had found the rasa,the delight of Brahman in everything. So his jokes were never trivial; they could be playful but always had an intellectual element in them.
  I have already given some examples of his humour in the previous chapters; let me now quote something to show his light mood. One day suddenly breaking his silence, he addressed Purani and said, "There is something nice for you, Purani." (For once he used his name!)

1.1.01 - Seeking the Divine, #Letters On Yoga II, #Sri Aurobindo, #Integral Yoga
   done by those who want to make a clean cut, to live a purely religious or exclusively inner and spiritual life, to renounce the world entirely and to depart from the cosmic existence by cessation of the human birth and a passing away into some higher state or into the Transcendental Reality. Otherwise it is only necessary when the pressure of the inner urge becomes so great that the pursuit of the ordinary life is no longer compatible with the pursuit of the dominant spiritual objective. Till then what is necessary is a power to practise an inner isolation, to be able to retire within oneself and concentrate at any time on the necessary spiritual purpose. There must also be a power to deal with the ordinary outer life from a new inner attitude and one can then make the happenings of that life itself a means for the inner change of nature and the growth in spiritual experience.

1.1.01 - The Divine and Its Aspects, #Letters On Yoga I, #Sri Aurobindo, #Integral Yoga
     the Transcendent, Cosmic and Individual Divine
      The Divine has three aspects for us:
  --
      The distinction between the Transcendental, the Cosmic, the Individual Divine is not my invention, nor is it native to India or to Asia - it is on the contrary a recognised European teaching current in the esoteric tradition of the Catholic Church where it is the authorised explanation of the Trinity, - Father, Son and Holy Ghost, - and it is very well-known to European mystic experience. In essence it exists in all spiritual disciplines that recognise the omnipresence of the Divine - in Indian Vedantic experience and in Mahomedan Yoga (not only the Sufi, but other schools also) - the Mahomedans even speak of not two or three but many levels of the Divine until one reaches the Supreme. As for the idea in itself, surely there is a difference between the individual, the cosmos in space and time, and something that exceeds this cosmic formula or any cosmic formula. There is a cosmic consciousness experienced by many which is quite different in its scope and action from the individual consciousness, and if there is a consciousness beyond the cosmic, infinite and essentially eternal, not merely extended in Time, that also must be different from these two. And if the Divine is or manifests Himself in these three, is it not conceivable that in aspect, in
      His working, He may differentiate Himself so much that we are driven, if we are not to confound all truth of experience, if we are not to limit ourselves to a mere static experience of something indefinable, to speak of a triple aspect of the Divine?
  --
      If I realise only the Divine as that, not my personal self, which yet moves secretly all my personal being and which I can bring forward out of the veil, or if I build up the image of that Godhead in my members, it is a realisation but a limited one. If it is the Cosmic Godhead that I realise, losing in it all personal self, that is a very wide realisation, but I become a mere channel of the universal Power and there is no personal or divinely individual consummation for me. If I shoot up to the Transcendental realisation only, I lose both myself and the world in the Transcendental Absolute. If on the other hand my aim is none of these things by itself, but to realise and also to manifest the Divine in the world, bringing down for the purpose a yet unmanifested Power, - such as the Supermind, - a harmonisation of all three becomes imperative. I have to bring it down, and from where shall I bring it down - since it is not yet manifested in the cosmic formula - if not from the unmanifest Transcendence, which I must reach and realise? I have to bring it into the cosmic formula and, if so, I must realise the cosmic Divine and become conscious of the cosmic self and the cosmic forces. But I have to embody it here, - otherwise it is left as an influence only and not a thing fixed in the physical world - and it is through the Divine in the individual alone that this can be done.
      These are elements in the dynamics of spiritual experience and I am obliged to admit them if a divine work has to be done.
  --
       the Transcendent [is the state beyond the universal forces] - which for the purposes of our universe would mean the Sachchidananda planes and the supramental as a link with the present manifestation.
      Of course the absolutely transcendent would be beyond all planes altogether.

11.01 - The Eternal Day The Souls Choice and the Supreme Consummation, #Savitri, #Sri Aurobindo, #Integral Yoga
  The hour must come of the Transcendent's will:
  All turns and winds towards his predestined ends

1.1.02 - Sachchidananda, #Letters On Yoga I, #Sri Aurobindo, #Integral Yoga
  People say like that [ the Transcendent is something beyond Sachchidananda] because the Transcendent Absolute is not only what to us is existence but also what to us is non-existence. But there is really no such thing as non-existence. So the Transcendent can be conceived as transcendent Sat, transcendent Chit, transcendent
  Ananda.
  --
  The Supreme cannot create through the Transcendent because the Transcendent is the Supreme. It is through the Cosmic Shakti that the Divine creates.
  Sachchidananda

1.1.02 - The Aim of the Integral Yoga, #Letters On Yoga II, #Sri Aurobindo, #Integral Yoga
  The aim of the Yoga is to open the consciousness to the Divine, to live in the inner consciousness more and more while acting from it on the external life, to bring the inmost psychic into the front and by the power of the psychic to purify and change the being so that it may become ready for transformation and in union with the Divine Knowledge, Will and Love. Secondly, to develop the Yogic consciousness - i.e. to universalise the being on all the planes, become aware of the cosmic being and cosmic forces and be in union with the Divine on all the planes up to the Overmind. Thirdly, to come into contact with the Transcendent Divine, beyond the Overmind, through the supramental consciousness, supramentalise the consciousness and the nature and make oneself an instrument for the realisation of the dynamic Divine Truth and its transforming descent into the earth-nature.
  A Yoga Not for Ourselves

1.1.03 - Brahman, #Letters On Yoga I, #Sri Aurobindo, #Integral Yoga
  The immutable Brahman is only a base for the Transcendent action which comes down into its peace and silence and fills it with power also and Ananda and the light of knowledge.
  Spirit and Life

11.06 - The Mounting Fire, #Collected Works of Nolini Kanta Gupta - Vol 04, #Nolini Kanta Gupta, #Integral Yoga
   The usual Course followed is to call in the higher reality: the light and its power of organisation, that lie above, above the brain outside the cranium, to invoke the light, the Transcendent light and power to descend and penetrate the brain-consciousness and work out there a process of purification and new organisation. This has been done with considerable success. This is the Vedantic way.
   But, there is a but, that is to say, a limitation in this line. The higher consciousness is brought down, it descends, but normally it does not penetrate far enough; it penetrates only very partially, slowly, intermittently and in a gradually diminishing strength. The top region receives the light comparatively easily; the middle receives or is touched and influenced with great difficulty and after long travail, but the bottom portion is rarely connected or contacted, only nominally perhaps. In other words, if the higher mind, the intellect and intelligence is somewhat illumined with a new light from above and even if the higher vital comes under its influence in a general way, the lower vital comes hardly in its grasp. And the lowest region, the region of physical or nervous movements for all practical purposes lies outside the influence of the Higher or Transcendent Consciousness; that remains almost undisturbed, un-regenerated. To bring down the Higher Light there, behind and below the brain stuff, is a task very few have done or even attempted to do.

1.10 - The Revolutionary Yogi, #Sri Aurobindo or the Adventure of Consciousness, #Satprem, #Integral Yoga
  unthinkable, absolute, yet supremely real and solely real. This was no mental realization nor something glimpsed somewhere above, no abstraction, it was positive, the only positive reality although not a spatial physical world, pervading, occupying or rather flooding and drowning this semblance of a physical world, leaving no room or space for any reality but itself, allowing nothing else to seem at all actual, positive or substantial. . . . What it [this experience] brought was an inexpressible Peace, a stupendous silence, an infinity of release and freedom.117 Sri Aurobindo had gone straight into what the Buddhists call Nirvana, what the Hindus call the Silent Brahman or That; the Tao of the Chinese; the Transcendent, the Absolute, or the Impersonal of the Westerners. He had reached that famous "liberation" (mukti), which is considered the "peak" of all spiritual life what could there be beyond the Transcendent? Sri Aurobindo could tangibly verify the words of the great Indian mystic Sri Ramakrishna:
  "If we live in God, the world disappears; if we live in the world, God exists no longer." The gulf he had tried to bridge between Matter and Spirit had split open again before his unveiled eyes. The Western and Eastern spiritualists were right in assigning a life beyond as the sole destination of man's effort: paradise, Nirvana, or liberation

1.11 - Oneness, #Sri Aurobindo or the Adventure of Consciousness, #Satprem, #Integral Yoga
  Cosmic Consciousness Sri Aurobindo had lived for months in a sort of phantasmagoric and empty dream set against the sole background of the Transcendent's static Reality. Strangely enough, however, it is in the midst of this Void, and as if issuing from it, that the world burst forth again with a new face, as if each time everything had to be lost in order to be found again at a higher level: Overpowered and subjugated, stilled, liberated from itself, the mind accepts the Silence itself as the Supreme. But afterwards the seeker discovers that all is there for him contained or new-made . . . then the void begins to fill, there emerges out of it or there rushes into it all the manifold Truth of the Divine, all the aspects and manifestations and many levels of a dynamic Infinite. 129 When we have seen only a static Infinite, we have seen only one face of God,
  Whom we have excluded from this world (though a world we claim to be empty of God may be better than a world filled with a solemn and judgmental God), but once the Silence has washed away our solemnities, great and small, leaving us for a time filled with pure whiteness, we find the world and God together again at every level and in every point, as if they had never been separated except through an excess of materialism or spiritualism. It was in the Alipore courtyard, during the exercise period, that this new change of consciousness took place: I looked at the jail that secluded me from men and it was no longer by its high walls that I was imprisoned; no,

1.11 - The Kalki Avatar, #Preparing for the Miraculous, #George Van Vrekhem, #Integral Yoga
  tial aspects: the Transcendent Mother, the universal cosmic
  Mother, and the human Mother in the yoga. A disciple

1.11 - The Master of the Work, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
     The Master and Mover of our works is the One, the Universal and Supreme, the Eternal and the Infinite. He is the Transcendent unknown or Unknowable Absolute, the unexpressed and unmanifested Ineffable above us; but he is also the Self of all beings, the Master of all worlds, transcending all worlds, the Light and the Guide, the All-Beautiful and All-Blissful, the Beloved and the Lover. He is the Cosmic Spirit and all this creative Energy around us; he is the Immanent within us. All that is he, and he is the More than all that is, and we ourselves, though we know it not, are being of his being, force of his force, conscious with a consciousness derived from his; even our mortal existence is made out of his substance and there is an immortal within us that is a spark of the Light and Bliss that are for ever. No matter whether by knowledge, works, love or any other means, to become aware of this truth of our being, to realise it, to make it effective here or elsewhere is the object of all Yoga.
     But the passage is long and the labour arduous before we can look upon him with eyes that see true, and still longer and more arduous must be our endeavour if we would rebuild ourselves in his true image. The Master of the work does not reveal himself at once to the seeker. Always it is his Power that acts behind the veil, but it is manifest only when we renounce the egoism of the worker, and its direct movement increases in proportion as that renunciation becomes more and more concrete. Only when our surrender to his divine shakti is absolute, shall we have the right to live in his absolute presence. And only then can we see our work throw itself naturally, completely and simply into the mould of the Divine Will.
  --
     A Transcendent who is beyond all world and all Nature and yet possesses the world and its nature, who has descended with something of himself into it and is shaping it into that which as yet it is not, is the Source of our being, the Source of our works and their Master. But the seat of the Transcendent Consciousness is above in an absoluteness of divine Existence -- and there too is the absolute Power, Truth, Bliss of the Eternal -- of which our mentality can form no conception and of which even our greatest spiritual experience is only a diminished reflection in the spiritualised mind and heart, a faint shadow, a thin derivate. Yet proceeding from it there is a sort of golden corona of Light, Power, Bliss and Truth -- a divine Truth-Consciousness as the ancient mystics called it, a supermind, a Gnosis, with which this world of a lesser consciousness proceeding by Ignorance is in secret relation and which alone maintains it and prevents it from falling into a disintegrated chaos. The powers we are now satisfied to call gnosis, intuition or illumination are only fainter lights of which that is the full and flaming source, and between the highest human intelligence and it there lie many levels of ascending consciousness, highest mental or overmental, which we would have to conquer before we arrived there or could bring down its greatness and glory here. Yet, however difficult, that ascent, that victory is the destiny of the human spirit and that luminous descent or bringing down of the divine Truth is the inevitable term of the troubled evolution of the earth-nature; that intended consummation is its raison d'etre, our culminating state and the explanation of our terrestrial existence. For though the Transcendental Divine is already here as the Purushottama in the secret heart of our mystery, he is veiled by many coats and disguises of his magic world-wide Yoga-Maya; it is only by the ascent and victory of the Soul here in the body that the disguises can fall away and the dynamis of the supreme Truth replace this tangled weft of half-truth that becomes creative error, this emergent Knowledge that is converted by its plunge into the inconscience of Matter and its slow partial return towards itself into an effective Ignorance.
     For here in the world, though the gnosis is there secretly behind existence, what acts is not the gnosis but a magic of Knowledge-Ignorance, an incalculable yet apparently mechanical overmind Maya. The Divine appears to us here in one view as an equal, inactive and impersonal Witness Spirit, an immobile consenting Purusha not bound by quality or Space or Time, whose support or sanction is given impartially to the play of all action and energies which the Transcendent Will has once permitted and authorised to fulfil themselves in the cosmos. This Witness Spirit, this immobile Self in things, seems to will nothing and determine nothing; yet we become aware that his very passivity, his silent presence compels all things to travel even in their ignorance towards a divine goal and attracts through division towards a yet unrealised oneness. Yet no supreme infallible Divine Will seems to be there, only a widely deployed Cosmic Energy of a mechanical executive Process, prakriti. This is one side of the cosmic Self; the other presents itself as a universal Divine, one in being, multiple in personality and power, who conveys to us, when we enter into the consciousness of his universal forces, a sense of infinite quality and will and act and a world-wide knowledge and a one yet innumerable delight; for through him we become one with all existences not only in their essence but in their play of action, see ourself in all and all in ourself, perceive all knowledge and thought and feeling as motions of the one Mind and Heart, all energy and action as kinetics of the one Will m power, all Matter and form as particles of the one Body, all personalities as projections of the one Person, all egos as deformations of the one and sole real "I" in existence. In him we no longer stand separate, but lose our active ego in the universal movement, even as by the Witness who is without qualities and for ever unattached and unentangled, we lose our static ego in the universal peace.
     And yet there remains a contradiction between these two terms, the aloof divine Silence and the all-embracing divine Action, which we may heal in ourselves in a certain manner, in a certain high degree which seems to us complete, yet is not complete because it cannot altogether transform and conquer. A universal Peace, Light, Power, Bliss is ours, but its effective expression is not that of the Truth-Consciousness, the divine Gnosis, but still, though wonderfully freed, uplifted and illumined, supports only the present self-expression of the Cosmic Spirit and does not transform, as would a transcendental Descent, the ambiguous symbols and veiled mysteries of a world of Ignorance. Ourselves are free, but the earth-consciousness remains in bondage; only a further transcendental ascent and descent can entirely heal the contradiction and transform and deliver.
     For there is yet a third intensely close and personal aspect of the Master of Works which is a key to his sublimest hidden mystery and ecstasy; for he detaches from the secret of the hidden Transcendence and the ambiguous display of the cosmic Movement an, individual Power of the Divine that can mediate between the two and bridge our passage from the one to the other.. In this aspect the Transcendent and universal person of the Divine conforms itself to our individualised personality and accepts a personal relation with us, at once identified with us as our supreme Self and yet close and different as our Master, Friend, Lover, Teacher, our Father and our Mother our Playmate in the great world-game who has disguised himself throughout as friend and enemy, helper and opponent and, in all relations and in all workings that affect us, has led our steps towards our perfection and our release. It is through this more personal manifestation that we are admitted to some possibility of the complete transcendental experience; for in him we meet the One not merely in a liberated calm and peace, not merely with a passive or active submission in our works or through the mystery of union with a universal Knowledge and Power filling and guiding us, but with an ecstasy of divine Love and divine Delight that shoots up beyond silent Witness and active World-Power to some positive divination of a greater beatific secret. For it is riot so much knowledge leading to some ineffable Absolute, not so much works lifting us beyond world-process to the originating supreme Knower and Master, but rather this thing most intimate to us, yet at present most obscure, which keeps for us wrapt in its passionate yell the deep and rapturous secret of the Transcendent Godhead and some absolute positiveness of its perfect Being, its all-concentrating Bliss, its mystic Ananda.
     But the individual relation with the Divine does not always or from the beginning bring into force a widest enlargement or a highest self-exceeding. At first this Godhead close to our being or immanent within us can be felt fully only in the scope of our personal nature and experience, a Leader and Master, a Guide and Teacher, a Friend and Lover, or else a Spirit, Power or Presence, constituting and uplifting our upward and enlarging movement by the force of his intimate reality inhabiting the heart or presiding over our nature from above even our highest intelligence. It is our personal evolution that is his preoccupation, a personal relation that is our joy and fulfilment, the building of our nature into his divine image that is our self-finding and perfection. The outside world seems to exist only as a field for this growth and a provider of materials or of helping and opposing forces for its successive stages. Our works done in that world are his works, but even when they serve some temporary universal end, their main purpose for us is to make outwardly dynamic or give inward power to our relations with this immanent Divine. Many seekers ask for no more or see the continuation and fulfilment of this spiritual flowering only in heavens beyond; the union is consummated and made perpetual in an eternal dwelling-place of his perfection, joy and beauty. But this is not enough for the integral seeker; however intense and beautiful, a personal isolated achievement cannot be his whole aim or his entire existence. A time must come when the personal opens out to the universal; our very individuality, spiritual, mental, vital, physical even, becomes universalised: it is seen as a power of his universal force and cosmic spirit, or else it contains the universe m that ineffable wideness which comes to the individual consciousness when it breaks its bonds and flows upward towards the Transcendent and on every side into the Infinite.
     In a Yoga lived entirely on the spiritualised mental plane it is possible and even usual for these three fundamental aspects of the divine -- the Individual or Immanent, the Cosmic and the Transcendent -- to stand out as separate realisations. Each by itself then appears sufficient to satisfy the yearning of the seeker. Alone with the personal Divine in the inner heart's illumined secret chamber, he can build his being into the Beloved's image and ascend out of fallen Nature to dwell with him in some heaven of the Spirit. Absolved in the cosmic wideness, released from ego, his personality reduced to a point of working of the universal Force, himself calm, liberated, deathless in universality, motionless in the Witness Self even while outspread without limit in unending Space and Time, he can enjoy in the world the freedom of the Timeless. One-pointed towards some ineffable Transcendence, casting away his personality, shedding from him the labour and trouble of the universal Dynamis, he can escape into an inexpressible Nirvana, annul all things in an intolerant exaltation of flight into the Incommunicable.
     But none of these achievements is enough for one who seeks the wide completeness of an integral Yoga. An individual salvation is not enough for him; for he finds himself opening to a cosmic consciousness which far exceeds by its breadth and vastness the narrower intensity of a limited individual fulfilment, and its call is imperative; driven by that immense compulsion, he must break through all separative boundaries, spread himself in world-Nature, contain the universe. Above too, there is urgent upon him a dynamic realisation pressing from the Supreme upon this world of beings, and only some encompassing and exceeding of the cosmic consciousness can release into manifestation here that yet unlavished splendour. But the cosmic consciousness too is not sufficient; for it is not all the Divine Reality, not integral. There is a divine secret behind personality that he must discover; there, waiting in it to be delivered here into Time, stands the mystery of the embodiment of the Transcendence. In the cosmic consciousness there remains at the end a hiatus, an unequal equation of a highest Knowledge that can liberate but not effectuate with a Power seeming to use a limited Knowledge or masking itself with a surface Ignorance that can create but creates imperfection or a perfection transient, limited and in fetters. On one side there is a free undynamic Witness and on the other side a bound Executrix of action who has not been given all the means of action. The reconciliation of these companions and opposites seems to be reserved, postponed, held back in an Unmanifest still beyond us. But, again, a mere escape into some absolute Transcendence leaves personality unfulfilled and the universal action inconclusive and cannot satisfy the integral seeker. He feels that the Truth that is for ever is a Power that creates as well as a stable Existence; it is not a Power solely of illusory or ignorant manifestation. The eternal Truth can manifest its truths in Time; it can create in Knowledge and not only in Inconscience and Ignorance. A divine Descent no less than an ascent to the Divine is possible; there is a prospect of the bringing down of a future perfection and a present deliverance. As his knowledge widens, it becomes for him more and more evident that it was this for which the Master of Works cast down the soul within him here as a spark of his fire into the darkness, that it might grow there into a centre of the Light that is for ever.
     the Transcendent, the Universal, the Individual are three powers overarching, underlying and penetrating the whole manifestation; this is the first of the Trinities. In the unfolding of consciousness also, these are the three fundamental terms and none of them can be neglected if we would have the experience of the whole Truth of existence. Out of the individual we wake into a vaster freer cosmic consciousness; but out of the universal too with its complex of forms and powers we must emerge by a still greater self-exceeding into a consciousness without limits that is founded on the Absolute. And yet in this ascension we do not really abolish but take up and transfigure what we seem to leave; for there is a height where the three live eternally in each other, on that height they are blissfully joined in a nodus of their harmonised oneness. But that summit is above the highest and largest spiritualised mentality, even if some reflection of it can be experienced there; mind, to attain to it, to live there, must exceed itself and be transformed into a supramental gnostic light, power and substance. In this lower diminished consciousness a harmony can indeed be attempted, but it must always remain imperfect: a co-ordination is possible, not a simultaneous fused fulfilment. An ascent out of the mind is, for any greater realisation, imperative. Or else, there must be, with the ascent or consequent to it, a dynamic descent of the self-existent Truth that exists always uplifted ill its own light above Mind, eternal, prior to the manifestation of Life and Matter.
     For Mind is Maya, sat-asat: there is a field of embrace of the true and the false, the existent and the non-existent, and it is in that ambiguous field that Mind seems to reign; but even in its own reign it is in truth a diminished consciousness, it is not part of the original and supremely originating power of the Eternal. Even if Mind is able to reflect some image of essential Truth in its substance, yet the dynamic force and action of Truth appears in it always broken and divided. All Mind can do is to piece together the fragments or deduce a unity; truth of Mind is only a half-truth or a portion of a puzzle. Mental knowledge is always relative, partial and inconclusive, and its outgoing action and creation come out still more confused in its steps or precise only in narrow limits and by imperfect piecings together. Even in this diminished consciousness the Divine manifests as a Spirit in Mind, just as he moves as a Spirit in Life or dwells still more obscurely as a Spirit in Matter; but not here is his full dynamic revelation, not here the perfect identities of the Eternal. Only when we cross the border into a larger luminous consciousness and self-aware substance where divine Truth is a native and not a stranger, will there be revealed to us the Master of our existence in the imperishable integral truth of his being and his powers and his workings. Only there, too, will his works in us assume the flawless movement of his unfailing supramental purpose.
  --
     In that disclosure the Transcendent Divine will be more and more made known to us as the supreme Existence and the Perfect Source of all that we are; but equally we shall see him as a Master of works and creation prepared to pour out more and more of himself into the field of his manifestation. The cosmic consciousness and its action will appear no longer as a huge regulated Chance, but as a field of the manifestation; there the Divine is seen as a presiding and pervading Cosmic Spirit who receives all out of the Transcendence and develops what descends into forms that are now an opaque disguise or a baffling half-disguise, but destined to be a transparent revelation. The individual consciousness will recover its true sense and action; for it is the form of a Soul sent out from the Supreme and, in spite of all appearances, a nucleus or nebula in which the Divine Mother Force is at work for the victorious embodiment of the timeless and formless Divine in Time and Matter. This will reveal itself slowly to our vision and experience as the will of the Master of works and as their own ultimate significance, which alone gives to world-creation and to our own action in the world a light and a meaning. To recognise that and to strive towards its effectuation is the whole burden of the Way of Divine Works in the integral Yoga.
  

1.1.2 - Commentary, #Kena and Other Upanishads, #Sri Aurobindo, #Integral Yoga
  being. It starts from the Transcendent and sees the universal and
  individual as they are in relation to it, as its terms, as its formulas;
  --
  go beyond themselves and realise the Transcendent. Therefore
  Brahman manifests Himself before the exultant gods in their
  --
  the One, the Transcendent and Wonderful, the Master of Force
  and Delight and Knowledge and Being. But in the Upanishads
  --
  Self. This is the Transcendent immortality, this is the spiritual
  existence which the Upanishads declare to be the goal of man
  --
  finding of Him as the Transcendent Beatitude and the elevation
  of the soul that finds and possesses it into a living centre of that
  --
  workings of mundane Life and find the Transcendent Life.
  Besides the gods, there is our self, the spirit within who
  --
  knows and possesses the supreme Brahman as the Transcendent
  Beatitude becomes a centre of that delight to which all his fellows shall come, a well from which they can draw the divine

1.12 - Love The Creator, #unset, #Arthur C Clarke, #Fiction
  Perhaps this mystic issue, this escape out of the manifested world, is the last step, the Transcendental end of egoism. But to this evasion love opposes the invasion of redeeming activities. And if evolution in a general sense means prowess, it is because the worlds history only transforms into visible results the hidden work of an actual involution. That which becomes does not evolve, does not come out of that which was, but arises out of that which is neither Being nor Non-Being and so by a permanent creation comes into existence.
  If all desire renews the mystery of beginning, all progress reproduces the miracle of the second Genesis.

1.12 - The Divine Work, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
  a divine peace, a Knowledge that moves from the Transcendent
  Light, a glad Impulse that is a force from the supreme Ananda.
  --
  limited to the realisation of the Transcendent beyond all world
  by the individual soul; it embraces also the realisation of the

1.12 - The Superconscient, #Sri Aurobindo or the Adventure of Consciousness, #Satprem, #Integral Yoga
  Discovering the Transcendent is a very lofty realization, but we lose both the individual and the world there is nothing left but That, forever outside of the human play. In theory, we can say that Father, Son, and Holy Ghost are one in theory we can say anything we like but in practice, when we experience them, each of these changes of consciousness seems to be cut off from the others by a vast gulf. As long as we do not find a practical way of reconciling that triple hiatus among pantheist, individualist, and monist, there will be no fulfillment, neither for the individual nor for the world. It is not enough to find our individual center and leave out the totality of the world, or to find the totality of the world and leave out the individual, and even less so to find supreme Peace if both the world and our individuality are dissolved "I do not want to be sugar," the great Ramakrishna exclaimed, "I want to eat sugar!" In this chaotic and harried world where we have to act, to confront things, to become, we need primordially to be. Without this being, our becoming is squandered in the prevailing chaos. But without this becoming, our being dissolves into a blissful Zero.162 And without an individuality, what do marvelous realizations really matter, since we are no longer there? Such is the contradiction we must resolve, not in philosophical terms, but in terms of life and power of action. Until now, such a reconciling path has seemed nonexistent or unknown; this is why all religions and spiritualities have placed the Transcendent Father at the top of the hierarchy, outside this whole unfortunate chaos, urging us to search elsewhere for the totality to which we aspire. Yet intuition tell us that if we, beings endowed with a body, aspire to totality, then totality must be possible; it must be possible in a body, otherwise we would not aspire to it. There is no such thing as "imagination"; there are only deferred realities, or truths awaiting their time. In his own way, Jules Verne testifies to this. Is there not something else to discover, then, a fourth change of consciousness that would change everything?
  In his iron cage in the middle of the courtroom, Sri Aurobindo had reached the end of the road. One after another, he had realized the Immanent, the Transcendent, and the Universal that cage scarcely held anything more than a body: in his consciousness, he was everywhere at will. But perhaps he was recalling an individual named Aurobindo, who since Cambridge and his years in the West had continuously accumulated consciousness in that body, and now the infinite Consciousness was a reality, but that body remained the same as millions of others, subject to the same laws of Nature, hungry, thirsty, and occasionally ill, like all the other bodies, and advancing slowly but surely towards disintegration. The consciousness is vast, luminous, immortal, but underneath everything remains the same. And because he was clear-sighted, because he was no longer fooled by all the masks added on by morality or decency, perhaps he was also espying, in the subconscient, the animal grimace beneath the infinite Consciousness, and the same material squalor intact beneath the lovely halo for underneath everything continues as usual, and nothing is changed. Perhaps he was also looking, beyond the cage, at all his other selves who continued to judge and hate and suffer. Who is saved unless all is saved? And what did that infinite Consciousness do for all these people? It sees, it knows, but what can it do? Had he not left Baroda to act, to do something concrete? There he was, watching everything in his infinite consciousness, experiencing the immense joy above, feeling joy laugh nude on the peaks of the Absolute,163 but what could his joy do if the above were not also everywhere below? Below, everything continues as before, suffering, and dying. He was not listening to the judges, or even answering the questions on which his life depended; he was only hearing the Voice repeating: I am guiding, therefore fear not. Turn to your own Work for which I have brought you to jail. Thus Sri Aurobindo kept his eyes closed in that cage, searching within. Was there not a totality above that could be also the totality below? Had the road come to an end with this golden impotence?164 What was the sense of this whole journey?
  The soul, which for some inexplicable reason has come into this Matter, or becomes this Matter, evolves slowly over the ages; it grows, takes on an individuality through its senses, its mind, its experiences; more and more it recalls its lost or submerged divinity, its consciousness within its force, finally to recognize itself and return to its Origin, transcendent and nirvanic, or cosmic, depending upon its destiny and its inclinations. Is this whole saga, then, only a long and laborious trajectory from the Divine to the Divine through the dark purgatory of Matter? But why the purgatory? Why this Matter? Why ever enter it at all if it is only to get out? Some will say that the cosmic or nirvanic beatitudes of the end are well worth all the grievances of the journey. That may be so, but meanwhile the earth suffers; we may be beaming up there in supreme bliss, but torture, illness and death are still proliferating and thriving down here; our cosmic consciousness makes not an atom of difference in the earth's evolution, and our Nirvana still less. Some will say that every human being should do the same and awaken from his state of error all right, but again why the earth if it is merely to awaken from the error of the earth? We speak of "the fall," of Adam and Eve, of some absurd original sin which ruined what God had made perfect in the beginning yet everything is God!
  --
  The body, yes, the body, which at first had seemed to be only an obscure instrument for the liberation of the Spirit, may be precisely, paradoxically, the place of an unknown totality of the Spirit: These seeming Instrumentals are the key to a secret without which the Fundamentals themselves would not unveil all their mystery.166 "Turn to your own Work," said the Voice. This Work was not to bask in cosmic bliss, but to find here, in this body and for the earth, a new path that would integrate within a single form of consciousness the freedom of the Transcendent, the living immensity of the Cosmic, and the joy of an individual soul on a fulfilled earth and in a truer life. For the true change of consciousness, the Mother says, is one that will change the physical conditions of the world and make of it a new creation.
  
  --
  A second, even more important observation commands our attention. To return to the rocket analogy: the rocket can break through the earth's atmosphere at any point, taking off either from New York or from the equator, and still reach the sun. There is no need to climb Mt. Everest to set up the launching pad! Similarly, the yogi can realize cosmic consciousness in any point, or at any level, of his being in his mind, in his heart, and even in his body because the cosmic Spirit is everywhere, in every point of the universe. The experience can begin anywhere, at any level, by concentrating on a rock or a sparrow, an idea, a prayer, a feeling, or what people scornfully call an idol. Cosmic consciousness is not the highest point of human consciousness; we do not go above the individual to reach it, but outside. It is hardly necessary to ascend in consciousness, or to become Plotinus, in order to attain the universal Spirit. On the contrary, the less mental one is, the easier it is to experience it; a shepherd beneath the stars or a fisherman of Galilee has a better chance at it than all the philosophers of the world put together. What, then, is the use of all this development of consciousness if folk-like mysticism works better? We must admit that either we are all on the wrong track, or else those mystical escapades do not represent the whole meaning of evolution. On the other hand, if we accept that the proper evolutionary course is that of the peak figures of earthly consciousness Leonardo da Vinci, Beethoven, Alexander the Great, Dante we are still forced to acknowledge that none of these great men has been able to transform life. Thus, the summits of the mind or the heart do not give us, any more than the cosmic summits, the key to the riddle and the power to change the world: another principle of consciousness is required. But it must be another principle without any break in continuity with the others, because if the line is broken or if the individual is lost, we fall back into cosmic or mystical dispersion, thereby losing our link with the earth. To be conscious of Oneness and of the Transcendent is certainly an indispensable basis for any realization (without which we might as well try to build a house without foundations), but it must be done in ways that respect evolutionary continuity; it must be an evolution, not a revolution. In other words, we must get out without getting out. Instead of a rocket that ends up crashing on the sun, we need a rocket that harpoons the Sun of the supreme consciousness and is able to bring it down to all points of our earthly consciousness: The ultimate knowledge is that which perceives and accepts God in the universe as well as beyond the universe and the integral Yoga is that which, having found the Transcendent, can return upon the universe and possess it, retaining the power freely to descend as well as ascend the great stair of existence.171 This double movement of ascent and descent of the individual consciousness is the basic principle of the supramental discovery. But in the process Sri Aurobindo was to touch an unknown spring which would change everything.
  
  --
  Naturally, upon his return, the seeker will say that this is a marvelous, indescribable, supreme state. And he is right, but, as the Mother remarked, You can say anything you like about it, since you do not remember anything. . . . As you go out of your conscious being and enter a part of yourself that is completely unconscious or, rather, a zone with which you have no conscious connection, you enter into samadhi. . . . You are in an impersonal state, that is, a state in which you are unconscious; and naturally, this is why you don't remember anything, because you have not been conscious of anything. Sri Aurobindo used to say that ecstasy is simply a higher form of unconsciousness. It may turn out that what we call Transcendent, Absolute, or Supreme is not what has often been described as an ecstatic extinction, but only the limit of our present consciousness. It seems absurd to say: "Here is where the world ends and the Transcendent begins," as if there were a gap between the two. (For a pigmy, for instance, the Transcendent might begin at the rudimentary c-a-t=cat of reason and the world might vanish no higher than the intellect.) There really is no gap, except in our consciousness. Perhaps evolving means precisely to explore farther and farther reaches of consciousness within an inexhaustible Transcendent, which is not really "above" or elsewhere outside this world but everywhere here, gradually unveiling itself before our eyes. For, if the prehistorical Transcendent was once located right above the protoplasm, then above the amphibian, then the chimpanzee, and then man, this does not mean it left the world of protoplasm to recede higher and higher, in a sort of constant race to exclude itself; it is we who have left the primitive unconsciousness to live farther ahead in an omnipresent Transcendent.179
  Therefore, instead of swooning on top (or what he feels as the top), and assuming his ecstasy to be a sign of progress, the seeker must understand that it is a sign of unconsciousness and strive to uncover the actual life hidden beneath his bedazzlement: Strive to develop your inner individuality, said the Mother, and you will become able to enter those same regions fully conscious, to have the joy of communion with the highest regions without losing consciousness and returning with a zero instead of an experience. 180 And Sri Aurobindo insisted: It is in the waking state that this realization must come and endure in order to be a reality of life. . . . Experience and trance have their utility for opening the being and preparing it, but it is only when the realization is constant in the waking state that it is truly possessed.181 The goal we are seeking is a state of integral mastery, not that of spiritual escapism, and that mastery is possible only in a continuity of consciousness. When we fall into ecstasy, we lose the "someone" who could be the bridge between the powers above and the powerlessness below.

1.13 - The Divine Maya, #The Life Divine, #Sri Aurobindo, #Integral Yoga
  12:From our ascending point of view we may say that the Real is behind all that exists; it expresses itself intermediately in an Ideal which is a harmonised truth of itself; the Ideal throws out a phenomenal reality of variable conscious-being which, inevitably drawn towards its own essential Reality, tries at last to recover it entirely whether by a violent leap or normally through the Ideal which put it forth. It is this that explains the imperfect reality of human existence as seen by the Mind, the instinctive aspiration in the mental being towards a perfectibility ever beyond itself, towards the concealed harmony of the Ideal, and the supreme surge of the spirit beyond the ideal to the Transcendental. The very facts of our consciousness, its constitution and its necessity presuppose such a triple order; they negate the dual and irreconcilable antithesis of a mere Absolute to a mere relativity.
  13:Mind is not sufficient to explain existence in the universe. Infinite Consciousness must first translate itself into infinite faculty of Knowledge or, as we call it from our point of view, omniscience. But Mind is not a faculty of knowledge nor an instrument of omniscience; it is a faculty for the seeking of knowledge, for expressing as much as it can gain of it in certain forms of a relative thought and for using it towards certain capacities of action. Even when it finds, it does not possess; it only keeps a certain fund of current coin of Truth - not Truth itself - in the bank of Memory to draw upon according to its needs. For Mind is that which does not know, which tries to know and which never knows except as in a glass darkly. It is the power which interprets truth of universal existence for the practical uses of a certain order of things; it is not the power which knows and guides that existence and therefore it cannot be the power which created or manifested it.

1.13 - Under the Auspices of the Gods, #Sri Aurobindo or the Adventure of Consciousness, #Satprem, #Integral Yoga
  others the Transcendent beyond the cosmos everywhere, and others the immanent Divine everywhere; or there is affirmed the truth of the personal God, the truth of the impersonal God, the truth of Nirvana,
  the truth of Love, the truth of Force, of Beauty, of Intellect all the truths of the countless sages, sects, churches, and visionaries that have imparted the Word to us. All are divine truths, all are true and genuine experiences within themselves, but each one is still only a single ray of the total Light. Naturally, these great prophets were wise enough to recognize the truth in other divine expressions they were wiser than their churches or their followers! yet they still remained bound by an essential impairment of consciousness, which could not help dividing,
  --
  etc. Buddha expresses the Transcendent that sees only Nought; Christ expresses loving Charity and sees only Charity, and so on; but no matter how high each of these truths may be, it is still only one truth.
  The farther the overmental truth (which is already fragmented)

1.14 - The Supermind as Creator, #The Life Divine, #Sri Aurobindo, #Integral Yoga
  12:On the other hand, the unitarian consciousness or indivisible Unity cannot be that impossible entity, a thing without contents out of which all contents have issued and into which they disappear and become annihilated. It must be an original selfconcentration in which all is contained but in another manner than in this temporal and spatial manifestation. That which has thus concentrated itself, is the utterly ineffable and inconceivable Existence which the Nihilist images to his mind as the negative Void of all that we know and are but the Transcendentalist with equal reason may image to his mind as the positive but indistinguishable Reality of all that we know and are. "In the beginning," says the Vedanta, "was the one Existence without a second," but before and after the beginning, now, for ever and beyond Time is that which we cannot describe even as the One, even when we say that nothing but That is. What we can be aware of is, first, its original self-concentration which we endeavour to realise as the indivisible One; secondly, the diffusion and apparent disintegration of all that was concentrated in its unity which is the Mind's conception of the universe; and thirdly, its firm self-extension in the Truth-consciousness which contains and upholds the diffusion and prevents it from being a real disintegration, maintains unity in utmost diversity and stability in utmost mutability, insists on harmony in the appearance of an all-pervading strife and collision, keeps eternal cosmos where Mind would arrive only at a chaos eternally attempting to form itself. This is the Supermind, the Truth-consciousness, the Real-Idea which knows itself and all that it becomes.
  13:Supermind is the vast self-extension of the Brahman that contains and develops. By the Idea it develops the triune principle of existence, consciousness and bliss out of their indivisible unity. It differentiates them, but it does not divide. It establishes a Trinity, not arriving like the Mind from the three to the One, but manifesting the three out of the One - for it manifests and develops - and yet maintaining them in the unity - for it knows and contains. By the differentiation it is able to bring forward one or other of them as the effective Deity which contains the others involved or explicit in itself and this process it makes the foundation of all other differentiations. And it acts by the same operation on all the principles and possibilities which it evolves out of this all-constituent trinity. It possesses the power of development, of evolution, of making explicit, and that power carries with it the other power of involution, of envelopment, of making implicit. In a sense, the whole of creation may be said to be a movement between two involutions, Spirit in which all is involved and out of which all evolves downward to the other pole of Matter, Matter in which also all is involved and out of which all evolves upward to the other pole of Spirit.

1.14 - TURMOIL OR GENESIS?, #The Future of Man, #Pierre Teilhard de Chardin, #Christianity
  combination of two kinds of faith in the Transcendent action
  of a personal God and the innate perfectibility of a World in

1.15 - The Supramental Consciousness, #Sri Aurobindo or the Adventure of Consciousness, #Satprem, #Integral Yoga
  The mind, even the overmind of our prophets, is irreversibly bound to dualities (dualities within Unity): if God is above, He cannot be below; if this is white, it is not black. For the supramental experience, however, everything is embraced; it is always yes and no at the same time, the Mother remarked. The two poles of each thing are constantly integrated within another "dimension" ("the secret inner spaces," as the Vedic rishis called them, II.4.9). Thus, the Transcendent is not elsewhere, outside the world; it is everywhere here, at once fully within and fully without. The supramental consciousness, likewise, is fully in the world and fully outside the world; it is seated on the unshakable Rock and in the middle of the current. This is why it can truly enjoy life and be in control of life; for if we are exclusively in the current we find neither peace nor control;
  we are merely carried away like a straw. We might be able to guess what the supramental experience is by going back to the first experiences of the beginning of yoga. Indeed, we had noticed that by stepping back in our consciousness, by a slight movement of withdrawal, we entered an expanse of silence behind, as if a portion of
  --
  as it were, a mere second before things come into existence; they are not there, and yet they are all there, like a song as yet unsung. One feels extraordinarily safe and at home in this Silence (or outside it?). It is a first reflection of the Transcendent. One more step, and one would simply slide into Nirvana. Nothing exists except this Silence. But in the Supermind there is no more "threshold" to cross, no more going from one state to another, from Silence to turmoil, inside to outside,
  Divine to undivine; both states are fused together in a single experience: the Silence that is outside everything and the Becoming that flows everywhere. One does not cancel out the other; one cannot even be without the other. For if the supreme Silence could not contain the opposite of Silence, it would not be infinite. If the Silence could not be totally free and outside that which seems its opposite,
  then it would be the prisoner of its opposite. God's kingdom is of this world, and it is not of this world. The whole secret is to join the two experiences into one, the infinite into the finite, the timeless into the temporal and the Transcendent into the immanent. Then one knows Peace in action and Joy in every way.
  A still deep sea, he laughs in rolling waves:
  --
  The individual is the key to the supramental power. The supramental being has not only a transcendent and cosmic status but also an individual one: the triple hiatus of experience that divided the monist, the pantheist, and the individualist is healed. His transcendent status does not abolish the world or the individual, no more than his cosmic status deprives him of the Transcendent or of his individuality,
  or no more than his individual status severs him from the Transcendent or the universe. He has not kicked off the ladder to reach the top, but consciously traveled all the evolutionary rungs, from top to bottom there is no gap anywhere, no missing link; and because he has kept his individuality instead of exploding in a luminous no-man's-land, he can both ascend and descend the great Ladder of existence and use his individual being as a material bridge between the very top and the very bottom. His work on the earth is to establish a direct connection between the supreme Force and the individual, between the supreme Consciousness and Matter to join the two Ends, as the Mother says. He is a precipitator of the Real upon earth. This is why there is hope that all the blind determinisms that presently rule the world Death, Suffering, War can be transformed by that supreme Determinism and yield to a new, luminous evolution:
  It is a spiritual revolution we foresee and the material revolution is only its shadow and reflex.290

1.15 - The Supreme Truth-Consciousness, #The Life Divine, #Sri Aurobindo, #Integral Yoga
  6:Different potentialities are embodied, placed, related in this field of Time and Space, each with its powers and possibilities fronting other powers and possibilities, and as a result the successions of Time become in their appearance to the mind a working out of things by shock and struggle and not a spontaneous succession. In reality, there is a spontaneous working out of things from within and the external shock and struggle are only the superficial aspect of this elaboration. For the inner and inherent law of the one and whole, which is necessarily a harmony, governs the outer and processive laws of the parts or forms which appear to be in collision; and to the supramental vision this greater and profounder truth of harmony is always present. That which is an apparent discord to the mind because it considers each thing separately in itself, is an element of the general ever-present and ever-developing harmony to the Supermind because it views all things in a multiple unity. Besides, the mind sees only a given time and space and views many possibilities pell-mell as all more or less realisable in that time and space; the divine Supermind sees the whole extension of Time and Space and can embrace all the mind's possibilities and very many more not visible to the mind, but without any error, groping or confusion; for it perceives each potentiality in its proper force, essential necessity, right relation to the others and the time, place and circumstance both of its gradual and its ultimate realisation. To see things steadily and see them whole is not possible to the mind; but it is the very nature of the Transcendent Supermind.
  7:This Supermind in its conscious vision not only contains all the forms of itself which its conscious force creates, but it pervades them as an indwelling Presence and a self-revealing Light. It is present, even though concealed, in every form and force of the universe; it is that which determines sovereignly and spontaneously form, force and functioning; it limits the variations it compels; it gathers, disperses, modifies the energy which it uses; and all this is done in accord with the first laws2 that its self-knowledge has fixed in the very birth of the form, at the very starting-point of the force. It is seated within everything as the Lord in the heart of all existences, - he who turns them as on an engine by the power of his Maya;3 it is within them and embraces them as the divine Seer who variously disposed and ordained objects, each rightly according to the thing that it is, from years sempiternal.4

1.15 - The world overrun with trees; they are destroyed by the Pracetasas, #Vishnu Purana, #Vyasa, #Hinduism
  The Pracetasas said, "We are desirous to hear the Transcendental prayers, by inaudibly reciting which the pious Kaṇḍu propitiated Keśava." On which Soma repeated as follows: "'Viṣṇu is beyond the boundary of all things: he is the infinite: he is beyond that which is boundless: he is above all that is above: he exists as finite truth: he is the object of the Veda; the limit of elemental being; unappreciable by the senses; possessed of illimitable might: he is the cause of cause; the cause of the cause of cause; the cause of finite cause; and in effects, he, both as every object and agent, preserves the universe: he is Brahma the lord; Brahma all beings; Brahma the progenitor of all beings; the imperishable: he is the eternal, undecaying, unborn Brahma, incapable of increase or diminution: Puruṣottama is the everlasting, untreated, immutable Brahma. May the imperfections of my nature be annihilated through his favour.' Reciting this eulogium, the essence of divine truth, and propitiating Keśava, Kaṇḍu obtained final emancipation.
  "Who Māṛṣā was of old I will also relate to you, as the recital of her meritorious acts will be beneficial to you. She was the widow of a prince, and left childless at her husband's death: she therefore zealously worshipped Viṣṇu, who, being gratified by her adoration, appeared to her, and desired her to demand a boon; on which she revealed to him the wishes of her heart. 'I have been a widow, lord,' she exclaimed, 'even from my infancy, and my birth has been in vain: unfortunate have I been, and of little use, oh sovereign of the world. Now therefore I pray thee that in succeeding births I may have honourable husbands, and a son equal to a patriarch amongst men: may I be possessed of affluence and beauty: may I he pleasing in the sight of all: and may I be born out of the ordinary course. Grant these prayers, oh thou who art propitious to the devout.' Hṛṣikeśa, the god of gods, the supreme giver of all blessings, thus prayed to, raised her from her prostrate attitude, and said, 'In another life you shall have ten husbands of mighty prowess, and renowned for glorious acts; and you shall have a son magnanimous and valiant, distinguished by the rank of a patriarch, from whom the various races of men shall multiply, and by whose posterity the universe shall be filled. You, virtuous lady, shall be of marvellous birth, and you shall be endowed with grace and loveliness, delighting the hearts of men.' Thus having spoken, the deity disappeared, and the princess was accordingly afterwards born as Māṛṣā, who is given to you for a wife[4]."

1.16 - Man, A Transitional Being, #Sri Aurobindo or the Adventure of Consciousness, #Satprem, #Integral Yoga
  Consciousness and Force, Spirit and Matter, the Formless and a frenzy of forms He and She. Our whole existence is caught between these two poles, some of us wishing to see only the Transcendent, which is then called the supreme Positive, and dismissing Matter as a kind of temporary falsehood while the rest of us swear by Matter alone,
  likewise calling it the supreme Positive, and rejecting the Spirit as a definitive and negative falsehood, since according to human logic,

1.16 - The Triple Status of Supermind, #The Life Divine, #Sri Aurobindo, #Integral Yoga
  3:But when we thus assert this unity of Sachchidananda on the one hand and this divided mentality on the other, we posit two opposite entities one of which must be false if the other is to be held as true, one of which must be abolished if the other is to be enjoyed. Yet it is in the mind and its form of life and body that we exist on earth and, if we must abolish the consciousness of mind, life and body in order to reach the one Existence, Consciousness and Bliss, then a divine life here is impossible. We must abandon cosmic existence utterly as an illusion in order to enjoy or re-become the Transcendent. From this solution there is no escape unless there be an intermediate link between the two which can explain them to each other and establish between them such a relation as will make it possible for us to realise the one Existence, Consciousness, Delight in the mould of the mind, life and body.
  4:The intermediate link exists. We call it the Supermind or the Truth-Consciousness, because it is a principle superior to mentality and exists, acts and proceeds in the fundamental truth and unity of things and not like the mind in their appearances and phenomenal divisions. The existence of the supermind is a logical necessity arising directly from the position with which we have started. For in itself Sachchidananda must be a spaceless and timeless absolute of conscious existence that is bliss; but the world is, on the contrary, an extension in Time and Space and a movement, a working out, a development of relations and possibilities by causality - or what so appears to us - in Time and Space. The true name of this Causality is Divine Law and the essence of that Law is an inevitable self-development of the truth of the thing that is, as Idea, in the very essence of what is developed; it is a previously fixed determination of relative movements out of the stuff of infinite possibility. That which thus develops all things must be a Knowledge-Will or Conscious-Force; for all manifestation of universe is a play of the Conscious-Force which is the essential nature of existence. But the developing Knowledge-Will cannot be mental; for mind does not know, possess or govern this Law, but is governed by it, is one of its results, moves in the phenomena of the selfdevelopment and not at its root, observes as divided things the results of the development and strives in vain to arrive at their source and reality. Moreover this Knowledge-Will which develops all must be in possession of the unity of things and must out of it manifest their multiplicity; but mind is not in possession of that unity, it has only an imperfect possession of a part of the multiplicity.

1.17 - Religion as the Law of Life, #The Human Cycle, #Sri Aurobindo, #Integral Yoga
  Since the infinite, the absolute and transcendent, the universal, the One is the secret summit of existence and to reach the spiritual consciousness and the Divine the ultimate goal and aim of our being and therefore of the whole development of the individual and the collectivity in all its parts and all its activities, reason cannot be the last and highest guide; culture, as it is understood ordinarily, cannot be the directing light or find out the regulating and harmonising principle of all our life and action. For reason stops short of the Divine and only compromises with the problems of life, and culture in order to attain the Transcendent and Infinite must become spiritual culture, something much more than an intellectual, aesthetic, ethical and practical training. Where then are we to find the directing light and the regulating and harmonising principle? The first answer which will suggest itself, the answer constantly given by the Asiatic mind, is that we shall find it directly and immediately in religion. And this seems a reasonable and at first sight a satisfying solution; for religion is that instinct, idea, activity, discipline in man which aims directly at the Divine, while all the rest seem to aim at it only indirectly and reach it with difficulty after much wandering and stumbling in the pursuit of the outward and imperfect appearances of things. To make all life religion and to govern all activities by the religious idea would seem to be the right way to the development of the ideal individual and ideal society and the lifting of the whole life of man into the Divine.
  A certain pre-eminence of religion, the overshadowing or at least the colouring of life, an overtopping of all the other instincts and fundamental ideas by the religious instinct and the religious idea is, we may note, not peculiar to Asiatic civilisations, but has always been more or less the normal state of the human mind and of human societies, or if not quite that, yet a notable and prominent part of their complex tendencies, except in certain comparatively brief periods of their history, in one of which we find ourselves today and are half turning indeed to emerge from it but have not yet emerged. We must suppose then that in this leading, this predominant part assigned to religion by the normal human collectivity there is some great need and truth of our natural being to which we must always after however long an infidelity return. On the other hand, we must recognise the fact that in a time of great activity, of high aspiration, of deep sowing, of rich fruit-bearing, such as the modern age with all its faults and errors has been, a time especially when humanity got rid of much that was cruel, evil, ignorant, dark, odious, not by the power of religion, but by the power of the awakened intelligence and of human idealism and sympathy, this predominance of religion has been violently attacked and rejected by that portion of humanity which was for that time the standard bearer of thought and progress, Europe after the Renascence, modern Europe.

1.17 - The Divine Soul, #The Life Divine, #Sri Aurobindo, #Integral Yoga
  12:In its relations with its supreme Self, with God, the divine soul will have this sense of the oneness of the Transcendent and universal Divine with its own being. It will enjoy that oneness of God with itself in its own individuality and with its other selves in the universality. Its relations of knowledge will be the play of the divine omniscience, for God is Knowledge, and what is ignorance with us will be there only the holding back of knowledge in the repose of conscious self-awareness so that certain forms of that self-awareness may be brought forward into activity of Light. Its relations of will will be there the play of the divine omnipotence, for God is Force, Will and Power, and what with us is weakness and incapacity will be the holding back of will in tranquil concentrated force so that certain forms of divine conscious-force may realise themselves brought forward into form of Power. Its relations of love and delight will be the play of the divine ecstasy, for God is Love and Delight, and what with us would be denial of love and delight will be the holding back of joy in the still sea of Bliss so that certain forms of divine union and enjoyment may be brought in front in an active upwelling of waves of the Bliss. So also all its becoming will be formation of the divine being in response to these activities and what is with us cessation, death, annihilation will be only rest, transition or holding back of the joyous creative Maya in the eternal being of Sachchidananda. At the same time this oneness will not preclude relations of the divine soul with God, with its supreme Self, founded on the joy of difference separating itself from unity to enjoy that unity otherwise; it will not annul the possibility of any of those exquisite forms of God-enjoyment which are the highest rapture of the God-lover in his clasp of the Divine.
  13:But what will be the conditions in which and by which this nature of the life of the divine soul will realise itself? All experience in relation proceeds through certain forces of being formulating themselves by an instrumentation to which we give the name of properties, qualities, activities, faculties. As, for instance, Mind throws itself into various forms of mind-power, such as judgment, observation, memory, sympathy, proper to its own being, so must the Truth-consciousness or Supermind effect the relations of soul with soul by forces, faculties, functionings proper to supramental being; otherwise there would be no play of differentiation. What these functionings are, we shall see when we come to consider the psychological conditions of the divine Life; at present we are only considering its metaphysical foundations, its essential nature and principles. Suffice it at present to observe that the absence or abolition of separatist egoism and of effective division in consciousness is the one essential condition of the divine Life, and therefore their presence in us is that which constitutes our mortality and our fall from the Divine. This is our "original sin", or rather let us say in a more philosophical language, the deviation from the Truth and Right of the Spirit, from its oneness, integrality and harmony that was the necessary condition for the great plunge into the Ignorance which is the soul's adventure in the world and from which was born our suffering and aspiring humanity.

1.18 - Mind and Supermind, #The Life Divine, #Sri Aurobindo, #Integral Yoga
  2:In fact, we have striven to arrive at some conception of that supreme infinite being, conscious-force and self-delight of which our world is a creation and our mentality a perverse figure; we have tried to give ourselves an idea of what this divine Maya may be, this Truth-consciousness, this Real-Idea by which the conscious force of the Transcendent and universal Existence conceives, forms and governs the universe, the order, the cosmos of its manifested delight of being. But we have not studied the connections of these four great and divine terms with the three others with which our human experience is alone familiar, - mind, life and body. We have not scrutinised this other and apparently undivine Maya which is the root of all our striving and suffering or seen how precisely it develops out of the divine reality or the divine Maya. And till we have done this, till we have woven the missing cords of connection, our world is still unexplained to us and the doubt of a possible unification between that higher existence and this lower life has still a basis. We know that our world has come forth from Sachchidananda and subsists in His being; we conceive that He dwells in it as the Enjoyer and Knower, Lord and Self; we have seen that our dual terms of sensation, mind, force, being can only be representations of His delight, His conscious force, His divine existence. But it would seem that they are actually so much the opposite of what He really and supernally is that we cannot while dwelling in the cause of these opposites, cannot while contained in the lower triple term of existence attain to the divine living. We must either exalt this lower being into that higher status or exchange body for that pure existence, life for that pure condition of conscious-force, sensation and mentality for that pure delight and knowledge which live in the truth of the spiritual reality. And must not this mean that we abandon all earthly or limited mental existence for something which is its opposite, - either for some pure state of the Spirit or else for some world of the Truth of things, if such exists, or other worlds, if such exist, of divine Bliss, divine Energy, divine Being? In that case the perfection of humanity is elsewhere than in humanity itself; the summit of its earthly evolution can only be a fine apex of dissolving mentality whence it takes the great leap either into formless being or into worlds beyond the reach of embodied Mind.
  3:But in reality all that we call undivine can only be an action of the four divine principles themselves, such action of them as was necessary to create this universe of forms. Those forms have been created not outside but in the divine existence, consciousforce and bliss, not outside but in and as a part of the working of the divine Real-Idea. There is therefore no reason to suppose that there cannot be any real play of the higher divine consciousness in a world of forms or that forms and their immediate supports, mental consciousness, energy of vital force and formal substance, must necessarily distort that which they represent. It is possible, even probable that mind, body and life are to be found in their pure forms in the divine Truth itself, are there in fact as subordinate activities of its consciousness and part of the complete instrumentation by which the supreme Force always works. Mind, life and body must then be capable of divinity; their form and working in that short period out of possibly only one cycle of the terrestrial evolution which Science reveals to us, need not represent all the potential workings of these three principles in the living body. They work as they do because they are by some means separated in consciousness from the divine Truth from which they proceed. Were this separation once abrogated by the expanding energy of the Divine in humanity, their present functioning might well be converted, would indeed naturally be converted by a supreme evolution and progression into that purer working which they have in the Truth-consciousness.

1.19 - The Victory of the Fathers, #The Secret Of The Veda, #Sri Aurobindo, #Integral Yoga
  We then come to the seven divine seers. "The seers unconquered declared the Seer (the Deva, Agni) holding him within in the homes of the human being; thence (from this embodied human being) mayst thou, O Agni, aspiring by the work (aryah.), behold by thy advancing movements these of whom thou must have the vision, the Transcendent ones (the godheads of the
  Deva)"; kavim sasasuh. kavayo adabdha, nidharayanto duryasu ayoh.; atas tvam dr.syan agna etan, pad.bhih. pasyer adbhutan arya evaih.. This is again the journey to the vision of the Godhead. "Thou, O Agni, youngest power, art the perfect guide (on that journey) to him who sings the word and offers the Soma and orders the sacrifice; bring to the illumined who accomplishes the

1.200-1.224 Talks, #Talks, #Sri Ramana Maharshi, #Hinduism
  Siva has the Transcendental and immanent aspects as represented by
  His invisible, transcendental being and the linga aspect respectively.
  --
  In the sphere of speech Pranava (the mystic sound AUM) represents the Transcendental (nirguna) and the Panchakshari (the five-syllabled mantra) represents the immanent aspect (saguna).
  Again Sri Bhagavan recounts the anecdote of Parvati testing Rama.

1.2.01 - The Call and the Capacity, #Letters On Yoga II, #Sri Aurobindo, #Integral Yoga
  (who does not seem to have shared your friend X's objection to these scholastic (?) distinctions) that Hindu spiritual thought and life acknowledged or followed after only the Transcendent and neglected the Immanent Divinity while Christianity gave due place to both Aspects; but, in matter of fact, Indian spirituality, even if it laid the final stress on the Highest beyond form and name, yet gave ample recognition and place to the
  Divine immanent in the world and the Divine immanent in the human being. Indian spirituality has, it is true, a wider and more minute knowledge behind it; it has followed hundreds of different paths, admitted every kind of approach to the Divine and has thus been able to enter into fields which are outside the less ample scope of occidental practice; but that makes no difference to the essentials, and it is the essentials alone that matter.
  --
  - first, because he has his psychic much more directly open to the Transcendent Divine. Leaving out the adjective, (for it is not many who are by nature drawn to the Transcendent, most seek more readily the Personal, the Divine immanent here, especially if they can find it in a human body), there is there no doubt an advantage. It arises simply from the strong survival in India of an atmosphere of spiritual seeking, and a long tradition of practice and experience, while in Europe the atmosphere has been lost, the tradition interrupted and both have to be rebuilt. There is an absence too of the essential doubt which so much afflicts
  The Call and the Capacity

12.01 - This Great Earth Our Mother, #Collected Works of Nolini Kanta Gupta - Vol 04, #Nolini Kanta Gupta, #Integral Yoga
   The Earth gives her material body, her substance for the incarnation and establishment of the supreme state of the Transcendent the Self or Sachchidanandahere below. And for the manifestation and expression through life and the senses she offers her secret conscious-force, the light-energy to incorporate the supreme Chit-tapas; but the Ananda of the Supreme she realises in a strange and piquant way. The delight that earth offers or embodies is of a special nature. It is the delight of taste.
   Tasting, drinking, eating are properties said to be fundamental to the body, and they are no less applicable in the case of the soul. The Gods are memorable eaters and drinkers and a whole family of Rishis has been called Atris, that is to say, 'eaters'. It is said that these physical properites are only metaphorical or symbolical; when used in respect of the spiritual principles and realities they are used as mere tokens or indices because of the deficiencies of language, language being built out of material symbols. It is not quite so, for, as I have said, earth itself is not a mere symbol but a special concentration of Sat and it includes also concentrated Chit and Ananda.
  --
   Thus to recapitulate, the Transcendent Spirit came down from above and stood behind the creationstood behind for long. And then it advanced towards the front here upon earth: life appeared, the inorganic material particles became organised cells with the first incidence of an incipient consciousness and will. With its growth and the appearance of mind there grew the psychic element, the beginning of the individual, in the higher animal for example. And the psychic element with the growth of consciousness and will and individuality in man, developed into the psychic being which moves on towards the Divine impersonation on the earth. This is Earth's divine fulfilment in and through her earthly son, man. She clothes herself more and more with the developing psychic consciousness of man meeting the Divine Consciousness finally incorporating in herself and as herself her lord, the Supreme Divine and in her individual formations his parts and portions to make the whole a divine Play.
   The rishi speaks of the young mother holding her child tight in her womb and not offering it to the father. add-column2log.sh Agenda_header Agenda_Vol_1 Agenda_works1 aplayer.sh asay_loop.sh author_sampler.sh BACKUPS bashrc-BACKUP bind_arrowkeys.sh black_wallpaper.jpg book_editting.sh center.sh changedir.sh checkcrontemp.sh cw.sh date-2-masslog.sh Desktop docprocessor.sh Documents Downloads eth96l ethnow.sh getaddress.sh getbook.sh getsource.sh history_su ifempty.sh if.sh infinite_alarm.sh infinite_sav.sh keys_authoring.sh lambda2.sh lambda.sh lesserlog.sh lesslog.sh majlog.sh map-math.sh map.sh mem_encoder.sh mem_player.sh Music new_subject.sh Pictures POS_file.sh Public quicklisp quotes_switcher.sh randomfooterwp.sh random_sentence.sh random-test.sh read.sh result2.png result.png rip_pic.sh sav_wp.sh say_loop.sh screenshot2.sh screenshot.sh sent_compressor.sh simple_az_loop.sh simple_for_loop.sh simple_for_savitri.sh simple_infinite_loop2.sh simple_infinite_loop3.sh simple_infinite_loop.sh sourcerer.sh Steam subject_grouping.sh subject_tagging_keys.sh subject_tagging_newfull.sh subject_tagging.sh T1_wp.sh temp4 temp_christ Templates temp-wordlist temp-wordlist2 terminal_colors2.sh terminal_colors.sh test15.sh test_for_loop.sh test.sh timestamp.sh Videos when.sh wikipedia-extractor.sh WORDLIST wordlist-backup-daily.sh wordlist-backup.sh wordlisteditcode.sh wordlistedit.sh wordlisteditxed.sh wp_maker.sh xdo_download_agenda_audio.sh xdo_grab_agenda.sh She does so as long as she is the inconscient Matter but as she grows conscious she starts making.

12.02 - The Stress of the Spirit, #Collected Works of Nolini Kanta Gupta - Vol 04, #Nolini Kanta Gupta, #Integral Yoga
   The whole process of creation, the final goal of the Divine Lila is the liberation of Nature, Prakriti. Prakriti is born in Bondage as inconscient Energy. Prakriti itself is a prison-house made of, wholly made of unconsciousness. The conscious Being is there involved, imprisoned and suffers and is miserable. For the gloom of unconsciousness covers it and almost swallows it up. That is the immanent Godhead in creation and is in man his soul, an emanation and representative of the Godhead. As it is commonly understood, liberation means the release of the Godhead out of the prison escaping into the Transcendent. The riddle of this creation is therefore to be solved by this process of escape of the Conscious Principle from out of the unconscious covering beyond into the pure Consciousness laya for the human being and pralaya for the creation. Actually the Upanishad gives graphically the direction to the human soul to pull himself out, out of the containing form: even as one draws the inner stem of a blade of grass out of its covering, for that which is Pure, Stainless is not here but out there.
   But we have set before us a different process. The immanent Godhead, the Conscious Being imbedded, apparently lost in matter need not withdraw or depart elsewhere to be free and to be itself. We have already said the force of its consciousness has or can have a different function and is strong enough to carry out that function. Its very presence is sufficient to infuse its own light and freedom into the environing covering and gradually dissolve its dark ignorance. Man through his soul and self can liberate his ordinary ignorant nature: he not merely liberates himself from this nature but transmutes it into an expression and emanantion of the Divine Consciousness. Even so the cosmic Godhead buried in the universe grows, evolves and slowly spreads and establishes the radiance of its consciousness in the cosmic nature, makes this also the expression and embodiment of his conscious energy. That is the liberation or rebirth of nature, not its dissolution and extinction. Not extraction, but infiltration is the process.

12.03 - The Sorrows of God, #Collected Works of Nolini Kanta Gupta - Vol 04, #Nolini Kanta Gupta, #Integral Yoga
   The Upanishadic standpoint declares that the being above is a silent witness, inactive, immobile, still. The one below is active and tastes of things both bitter and sweet, in other words, it takes part and is involved in the varied life-experiences. Certain lines of spiritual experience find that the being above is the reality, that the other is only an image, a reflection or illusion; and the image looks like a troubled image because it is, as it were, a reflection in the troubled waters of cosmic ignorance: dispel the ignorance, nothing remains but the Transcendent Witness-Being, all alone. Such is the position of myvda or illusionism. But there are other lines of experience giving a different view and a different realisation. Both the Transcendent and the immanent are form of the same Reality, with different functions, standing on different levels. Thus, as we say, the one below is not a vain image, or a mere reflection, but a descent here in the manifestation, of the reality above. This is also as real as that, the other, only it functions differently. The descent means two things, a double operation, first, the assumption of ignorance: what was light becomes obscurity, what was vast and infinite becomes small and finite, what was straight becomes crooked, what was delight becomes pain, what was one and united becomes many and disparate, what was whole becomes fragmentary. The descending being in one part or facet turns into the exact opposite of what it was originally, it is a denial of itself; secondly, in another aspect or part of itself, in its essence and profundity, it remains unaltered, intact as it were with no change whatsoever in its nature and character. That is the immanent Godhead, the emanation, the extension or projection of the Transcendent into the external material appearance. This immanent Godhead has its own function, it is the initiation of the ascent after the descent, in the vast field of an apparent total ignorance it is as it were the catalytic element introducing a reverse movement upward.
   Left to itself, Nature, the inferior inconscient Nature would admit of no change, it would only repeat the past; it would be a circular or cyclic movement, at the most it would move in a horizontal line; no upward movement would be possible. It is only when the consciousness descends, sends a shaft of light into the dark inert mass below, uses it as a churning rod, that there occurs the stirring of a new creation; a new formation begins, a new content is added and a new disposition built up. To the human consciousness that appears as calamities and catastrophes. It is truly the great sacrificial horse in the Upanishadic image that shakes its limbs and the elements roar and thunder the forward-marching galloping fiery force of a progressing Consciousness.
  --
   The higher or deeper the source of the descending or manifesting Consciousness for there are gradations or various statuses of it the wider and vaster and more radical is its effective power for redeeming and changing the ignorant common nature, and also strangely, perhaps inevitably, the more intimate and poignant its participation in the travail of that nature the participation extends not only to pain and suffering but to death also, for through death the path leads to resurrection and immortality. The Divine Himself in various forms comes down upon and into earth and pays by his pain and suffering for the sins and errors of humanity. That is the ransom he condescends to offer to the deity of ignorance, the reigning lord of the world for securing the freedom of man's soul. The divine emanations bear the burden of ignorance all the more so that the burden on others may be lightened, the pains less painful. Indeed, suffering humanity is also the suffering Godhead himself, suffering multifariously although ignorantly and unconsciously. There is an inner working of the secret godhead in order that the suffering may be gradually transmuted into something else, into the divine delight. The Godhead has taken up this task in order that the Divine may not remain Divine only in its essence and in the other, the Transcendent status, but express itself also as the Divine in an earthly form, an earthly form cleared of all dross, made luminously beautiful.
   ***

1.2.08 - Faith, #Letters On Yoga II, #Sri Aurobindo, #Integral Yoga
  There is the Transcendent Divine and there is the Cosmic
  Divine.
  The Will of realisation is that of the Transcendent Divine.
  The Cosmic Divine is what is concerned with the actual working out of things under the present circumstances. It is the Will of that Cosmic Divine which is manifested in each circumstance, each movement of this world.
  --
  Then too we can see that even in the play of the forces and in spite of their distortions the Cosmic Will is working towards the eventual realisation of the Will of the Transcendent Divine.
  The supramental realisation is the Will of the Transcendent
  Divine which we have to work out. The circumstances under which we have to work it out are those of an inferior consciousness in which things can be distorted by our own ignorance, weaknesses and mistakes, and by the clash of conflicting forces.
  --
  Divine Will is leading us, through every circumstance, towards the final realisation. This faith will give us equanimity; it is a faith that accepts what happens not definitively but as something that has to be gone through on the way. Once equanimity is established there can be established too another kind of faith, supported by it, which can be made dynamic with something from the supramental consciousness and can overcome the present circumstances and determine what will happen and help to bring down the realisation of the Will of the Transcendent Divine.
  The faith that goes to the Cosmic Divine is limited in the power of its action by the necessities of the play.
  To get entirely free from these limitations one must reach the Transcendent Divine.
  Faith and Knowledge

1.22 - The Problem of Life, #The Life Divine, #Sri Aurobindo, #Integral Yoga
  4:This results from the very logic of things because, the mental consciousness of man not being the completely illumined consciousness entirely emerged out of the obscuration of Matter but only a progressive term in the great emergence, the line of evolutionary creation in which he has appeared cannot stop where he now is, but must go either beyond its present term in him or else beyond him if he himself has not the force to go forward. Mental idea trying to become fact of life must pass on till it becomes the whole Truth of existence delivering itself out of its successive wrappings, revealed and progressively fulfilled in light of consciousness and joyously fulfilled in power; for in and through these two terms of power and light Existence manifests itself, because existence is in its nature Consciousness and Force: but the third term in which these, its two constituents, meet, become one and are ultimately fulfilled, is satisfied Delight of self-existence. For an evolving life like ours this inevitable culmination must necessarily mean the finding of the self that was contained in the seed of its own birth and, with that selffinding, the complete working out of the potentialities deposited in the movement of Conscious-Force from which this life took its rise. The potentiality thus contained in our human existence is Sachchidananda realising Himself in a certain harmony and unification of the individual life and the universal so that mankind shall express in a common consciousness, common movement of power, common delight the Transcendent Something which has cast itself into this form of things.
  5:All life depends for its nature on the fundamental poise of its own constituting consciousness; for as the Consciousness is, so will the Force be. Where the Consciousness is infinite, one, transcendent of its acts and forms even while embracing and informing, organising and executing them, as is the consciousness of Sachchidananda, so will be the Force, infinite in its scope, one in its works, transcendent in its power and selfknowledge. Where the Consciousness is like that of material Nature, submerged, self-oblivious, driving along in the drift of its own Force without seeming to know it, even though by the very nature of the eternal relation between the two terms it really determines the drift which drives it, so will be the Force: it will be a monstrous movement of the Inert and Inconscient, unaware of what it contains, seeming mechanically to fulfil itself by a sort of inexorable accident, an inevitably happy chance, even while all the while it really obeys faultlessly the law of the Right and Truth fixed for it by the will of the supernal ConsciousBeing concealed within its movement. Where the Consciousness is divided in itself, as in Mind, limiting itself in various centres, setting each to fulfil itself without knowledge of what is in other centres and of its relation to others, aware of things and forces in their apparent division and opposition to each other but not in their real unity, such will be the Force: it will be a life like that we are and see around us; it will be a clash and intertwining of individual lives seeking each its own fulfilment without knowing its relation to others, a conflict and difficult accommodation of divided and opposing or differing forces and, in the mentality, a mixing, a shock and wrestle and insecure combination of divided and opposing or divergent ideas which cannot arrive at the knowledge of their necessity to each other or grasp their place as elements of that Unity behind which is expressing itself through them and in which their discords must cease. But where the Consciousness is in possession of both the diversity and the unity and the latter contains and governs the former, where it is aware at once of the Law, Truth and Right of the All and the Law, Truth and Right of the individual and the two become consciously harmonised in a mutual unity, where the whole nature of the consciousness is the One knowing itself as the Many and the Many knowing themselves as the One, there the Force also will be of the same nature: it will be a Life that consciously obeys the law of Unity and yet fulfils each thing in the diversity according to its proper rule and function; it will be a life in which all the individuals live at once in themselves and in each other as one conscious Being in many souls, one power of Consciousness in many minds, one joy of Force working in many lives, one reality of Delight fulfilling itself in many hearts and bodies.
  6:The first of these four positions, the source of all this progressive relation between Consciousness and Force, is their poise in the being of Sachchidananda where they are one; for there the Force is consciousness of being working itself out without ever ceasing to be consciousness and the Consciousness is similarly luminous Force of being eternally aware of itself and of its own Delight and never ceasing to be this power of utter light and self-possession. The second relation is that of material Nature; it is the poise of being in the material universe which is the great denial of Sachchidananda by Himself: for here there is the utter apparent separation of Force from Consciousness, the specious miracle of the all-governing and infallible Inconscient which is only the mask but which modern knowledge has mistaken for the real face of the cosmic Deity. The third relation is the poise of being in Mind and in the Life which we see emerging out of this denial, bewildered by it, struggling - without any possibility of cessation by submission, but also without any clear knowledge or instinct of a victorious solution - against the thousand and one problems involved in this perplexing apparition of man the half-potent conscient being out of the omnipotent Inconscience of the material universe. The fourth relation is the poise of being in Supermind: it is the fulfilled existence which will eventually solve all this complex problem created by the partial affirmation emerging out of the total denial; and it must needs solve it in the only possible way, by the complete affirmation fulfilling all that was secretly there contained in potentiality and intended in fact of evolution behind the mask of the great denial. That is the real life of the real Man towards which this partial life and partial unfulfilled manhood is striving forward with a perfect knowledge and guidance in the so-called Inconscient within us, but in our conscient parts with only a dim and struggling prevision, with fragments of realisation, with glimpses of the ideal, with flashes of revelation and inspiration in the poet and the prophet, the seer and the Transcendentalist, the mystic and the thinker, the great intellects and the great souls of humanity.
  7:From the data we have now before us we can see that the difficulties which arise from the imperfect poise of Consciousness and Force in man in his present status of mind and life are principally three. First, he is aware only of a small part of his own being: his surface mentality, his surface life, his surface physical being is all that he knows and he does not know even all of that; below is the occult surge of his subconscious and his subliminal mind, his subconscious and his subliminal life-impulses, his subconscious corporeality, all that large part of himself which he does not know and cannot govern, but which rather knows and governs him. For, existence and consciousness and force being one, we can only have some real power over so much of our existence as we are identified with by self-awareness; the rest must be governed by its own consciousness which is subliminal to our surface mind and life and body. And yet, the two being one movement and not two separate movements, the larger and more potent part of ourselves must govern and determine in the mass the smaller and less powerful; therefore we are governed by the subconscient and subliminal even in our conscious existence and in our very self-mastery and self-direction we are only instruments of what seems to us the Inconscient within us.

1.23 - Epic Poetry., #Poetics, #Aristotle, #Philosophy
  Sicily took place at the same time, but did not tend to any one result, so in the sequence of events, one thing sometimes follows another, and yet no single result is thereby produced. Such is the practice, we may say, of most poets. Here again, then, as has been already observed, the Transcendent excellence of Homer is manifest. He never attempts to make the whole war of Troy the subject of his poem, though that war had a beginning and an end. It would have been too vast a theme, and not easily embraced in a single view. If, again, he had kept it within moderate limits, it must have been over-complicated by the variety of the incidents. As it is, he detaches a single portion, and admits as episodes many events from the general story of the war--such as the
  Catalogue of the ships and others--thus diversifying the poem. All other poets take a single hero, a single period, or an action single indeed, but with a multiplicity of parts. Thus did the author of the Cypria and of the Little Iliad. For this reason the Iliad and the Odyssey each furnish the subject of one tragedy, or, at most, of two; while the

1.23 - The Double Soul in Man, #The Life Divine, #Sri Aurobindo, #Integral Yoga
  2:The world being what it is, it could not be otherwise. For the world is a masked form of Sachchidananda, and the nature of the consciousness of Sachchidananda and therefore the thing in which His force must always find and achieve itself is divine Bliss, an omnipresent self-delight. Since Life is an energy of His conscious-force, the secret of all its movements must be a hidden delight inherent in all things which is at once cause, motive and object of its activities; and if by reason of egoistic division that delight is missed, if it is held back behind a veil, if it is represented as its own opposite, even as being is masked in death, consciousness figures as the inconscient and force mocks itself with the guise of incapacity, then that which lives cannot be satisfied, cannot either rest from the movement or fulfil the movement except by laying hold on this universal delight which is at once the secret total delight of its own being and the original, all-encompassing, all-informing, all-upholding delight of the Transcendent and immanent Sachchidananda. To seek for delight is therefore the fundamental impulse and sense of Life; to find and possess and fulfil it is its whole motive.
  3:But where in us is this principle of Delight? through what term of our being does it manifest and fulfil itself in the action of the cosmos as the principle of Conscious-Force manifests and uses Life for its cosmic term and the principle of Supermind manifests and uses Mind? We have distinguished a fourfold principle of divine Being creative of the universe, - Existence, Conscious-Force, Bliss and Supermind. Supermind, we have seen, is omnipresent in the material cosmos, but veiled; it is behind the actual phenomenon of things and occultly expresses itself there, but uses for effectuation its own subordinate term, Mind. The divine Conscious-Force is omnipresent in the material cosmos, but veiled, operative secretly behind the actual phenomenon of things, and it expresses itself there characteristically through its own subordinate term, Life. And, though we have not yet examined separately the principle of Matter, yet we can already see that the divine All-existence also is omnipresent in the material cosmos, but veiled, hidden behind the actual phenomenon of things, and manifests itself there initially through its own subordinate term, Substance, Form of being or Matter. Then, equally, the principle of divine Bliss must be omnipresent in the cosmos, veiled indeed and possessing itself behind the actual phenomenon of things, but still manifested in us through some subordinate principle of its own in which it is hidden and by which it must be found and achieved in the action of the universe.

1.240 - Talks 2, #Talks, #Sri Ramana Maharshi, #Hinduism
  D.: Is Vaikuntha in Paramapada, i.e., in the Transcendent Self?
  M.: Where is Paramapada or Vaikuntha unless in you?
  --
  The Gita says: param bhavam ajanantah (Bh. Gita IX - II) - that those who cannot understand the Transcendental nature (of Sri
  Krishna) are fools, deluded by ignorance.
  --
  M.: Light and sound correspond to bindu and nada in Tantrik terminology, and to the mind and life-current in the Vedantic. They are gross, subtle and transcendental. The organs can perceive the gross aspect; the other aspects are not so perceptible. The subtle can be inferred and the Transcendental is only transcendental.
  D.: Hinduism lays down reincarnation of the jiva. What happens to the jiva during the interval between the death of one body and the birth of the next one?
  --
  The thick cloud of bhakti, formed in the Transcendental sky of the
  Lords Feet, pours down a rain of Bliss (ananda) and fills the lake of mind to overflowing. Only then the jiva, always transmigrating to no useful end, has his real purpose fulfilled. (76)

1.28 - Supermind, Mind and the Overmind Maya, #The Life Divine, #Sri Aurobindo, #Integral Yoga
  1:ONE POINT remains to be cleared which we have till now left in obscurity, the process of the lapse into the Ignorance; for we have seen that nothing in the original nature of Mind, Life or Matter necessitates a fall from Knowledge. It has been shown indeed that division of consciousness is the basis of the Ignorance, a division of individual consciousness from the cosmic and the Transcendent of which yet it is an intimate part, in essence inseparable, a division of Mind from the supramental Truth of which it should be a subordinate action, of Life from the original Force of which it is one energism, of Matter from the original Existence of which it is one form of substance. But it has still to be made clear how this division came about in the Indivisible, by what peculiar self-diminishing or self-effacing action of Consciousness-Force in the Being: for since all is a movement of that Force, only by some such action obscuring its own plenary light and power can there have arisen the dynamic and effective phenomenon of the Ignorance. But this problem can be left over to be treated in a more close examination of the dual phenomenon of Knowledge-Ignorance which makes our consciousness a blend of light and darkness, a half-light between the full day of the supramental Truth and the night of the material Inconscience. All that is necessary to note at present is that it must be in its essential character an exclusive concentration on one movement and status of Conscious Being, which puts all the rest of consciousness and being behind and veils it from that one movement's now partial knowledge.
  2:Still there is one aspect of this problem which must be immediately considered; it is the gulf created between Mind as we know it and the supramental Truth-Consciousness of which we have found Mind in its origin to be a subordinate process. For this gulf is considerable and, if there are no gradations between the two levels of consciousness, a transition from one to the other, either in the descending involution of Spirit into Matter or the corresponding evolution in Matter of the concealed grades leading back to the Spirit, seems in the highest degree improbable, if not impossible. For Mind as we know it is a power of the Ignorance seeking for Truth, groping with difficulty to find it, reaching only mental constructions and representations of it in word and idea, in mind formations, sense formations, - as if bright or shadowy photographs or films of a distant Reality were all that it could achieve. Supermind, on the contrary, is in actual and natural possession of the Truth and its formations are forms of the Reality, not constructions, representations or indicative figures. No doubt, the evolving Mind in us is hampered by its encasement in the obscurity of this life and body, and the original Mind principle in the involutionary descent is a thing of greater power to which we have not fully reached, able to act with freedom in its own sphere or province, to build more revelatory constructions, more minutely inspired formations, more subtle and significant embodiments in which the light of Truth is present and palpable. But still that too is not likely to be essentially different in its characteristic action, for it too is a movement into the Ignorance, not a still unseparated portion of the Truth-Consciousness. There must be somewhere in the descending and ascending scale of Being an intermediate power and plane of consciousness, perhaps something more than that, something with an original creative force, through which the involutionary transition from Mind in the Knowledge to Mind in the Ignorance was effected and through which again the evolutionary reverse transition becomes intelligible and possible. For the involutionary transition this intervention is a logical imperative, for the evolutionary it is a practical necessity. For in the evolution there are indeed radical transitions, from indeterminate Energy to organised Matter, from inanimate Matter to Life, from a subconscious or submental to a perceptive and feeling and acting Life, from primitive animal mentality to conceptive reasoning Mind observing and governing Life and observing itself also, able to act as an independent entity and even to seek consciously for self-transcendence; but these leaps, even when considerable, are to some extent prepared by slow gradations which make them conceivable and feasible. There can be no such immense hiatus as seems to exist between supramental Truth-Consciousness and the Mind in the Ignorance.

1.300 - 1.400 Talks, #Talks, #Sri Ramana Maharshi, #Hinduism
  D.: Is Vaikuntha in Paramapada, i.e., in the Transcendent Self?
  M.: Where is Paramapada or Vaikuntha unless in you?
  --
  The Gita says: param bhavam ajanantah (Bh. Gita IX - II) - that those who cannot understand the Transcendental nature (of Sri
  Krishna) are fools, deluded by ignorance.

13.01 - A Centurys Salutation to Sri Aurobindo The Greatness of the Great, #Collected Works of Nolini Kanta Gupta - Vol 05, #Nolini Kanta Gupta, #Integral Yoga
   Sri Aurobindo from his very birth was such an impersonal personalityand, in the very highest sense. He had never the consciousness of a particular individual person: all reference to a personal frame of his was deleted from the texture of his nature and character. There was some reference to the family frame in a very moderate way, almost casually: the stress was much more on the next higher frame, the national. In its time the national frame was very strong and played a great part; and yet even there it was not an end in itself, the frame of humanity always loomed large behind. In fact it was that that gave a greater and truer value and significance to the national frame. The national is but a ladder to humanity, it is a unit in the human collectivity. It serves as a channel for international and global welfare, but there is yet a still larger frame, the frame of the spirit, the Transcendent consciousness. Indeed it was this that lay at the bottom of Sri Aurobindo's consciousness as the bedrock of his being which gave the whole tone and temper of his life, its meaning and purpose. Even when not overt and patent this noumenal personality was always there insistent from behind; it gave a peculiar rhythm and stress, newness and freshness and a profound element of purposefulness to the whole life, even to the activities of the earlier and narrower frames. For it was like viewing everything through the eyes of infinity and eternity, the eye wide extended in heaven as the Vedic Rishi says, the third eye.
   In other words, the yogi, the Divine, the Impersonal man in Sri Aurobindo was the real person always there from the very birth. Thus we see him starting life exactly with the thing where every one ends. In his inner being he had not to pass through the gradations that lead an ordinary person gradually towards the widening ranges of consciousness and existence. In all the stations of his life, in every sphere and status Sri Aurobindo was doing his duties, that is, his workkartavyam karmaselflessly, which means with no sense of self, or perhaps we should say, with supreme Selfhoodness; for such is the character, the very nature of the born yogi, the Godman. The duties done for and within a frame of life tend always to overflow, as it were, the boundaries and do not always strictly follow the norm of the limited frame. For example, even while in the family life, in the midst of relatives and close friends he was never moved by mere attachment or worldly ties, he was impelled to do what he had to in the circumstances, unattached, free, under another command. Again, when he chose the larger field of national life, here too, he was not limited to that frame, his patriotism was not chauvinism or a return to the parochialism of the past; his patriotism was broad-based upon the sense of human solidarity and even the broad-based humanity was not broad enough for the consciousness in him; for humanity does not mean mere humanitarianism, charity, benevolence, or service to mankind. True humanity can be or is to be reached by pushing it still farther into the Divinity where men are not merely brothers or even portions of the Divine but one with Him, the self-same being and personality.
  --
   In Sri Aurobindo particularly the impersonalisation is in reality a re-personalisation. Impersonalisation need not mean de-personalisation, that is to say, a complete negation and annihilation of all personality: impersonalisation really means the negation of the ego or rather the replacement of the ego by the true person, the ego being only a deformation or degradation. The basic ego-sense lies in the individual; but it has its formations in the collectivity also at all the different degrees and levels of consciousness. We have spoken of the mounting frames of reference, and accordingly there is a family ego, a national ego and even there is a humanity ego. The collective ego is as strong as the individual ego. It is only in the Transcendent consciousness, the consciousness of the Divine who is the one true Person, that the inferior egos are eliminated or sublimated and can find their true person.
   Thus the true process of impersonalisation is re-personalisation; in other words, to be conscious of, to grow into and become the true reality of the being behind the ego formation. I t means divinisation of the person. The individual divinises himself into the individual Divine and then around him, first of all, in his inner consciousness, the frame or field changes also into a divine structure. Thus even the family for such a consciousness changes not only its connotation but even its denotation. We may in this connection remember Christ's words with regard to his true family. The nation too assumes its Divine reality, a transcendent personality appears as an expression of the Divine afflatus, each one a particular mode of fulfilling the cosmic purpose. Humanity too undergoes a sea-change and its personality attains a glorious stature in the sahasra-shirsha Purusha as hymned by the Vedic Rishi.

13.05 - A Dream Of Surreal Science, #Collected Works of Nolini Kanta Gupta - Vol 05, #Nolini Kanta Gupta, #Integral Yoga
   They were terribly radical, iconoclasts. Cut away, they said, this world, this humanity, this nature. Go beyond into the Transcendent. First enter and establish yourself there. That is the Supreme God, that is the own home of Truth. Cling to that unshakable status, thereafter only you can know of other things, then only you will know what to reject, what to accept, otherwise you will live in a glimmering mid-world of half-truths.
   the Transcendental can be reached only in the Transcendental way, not by pursuing the normal track, continuing the habitual line of gradual growth and development. The measures the tensor and vector, to use again a jargon, a mathematical oneof the mental consciousness do not apply there. There is a cut, a gap, a hiatus between Here and There; one has to take a leap to cross over. Nature herself has adopted that procedure. She has risen from stage to stage through successive leaps, per salturn. Man has to do the same but consciously. He has to jump over and land on the other side with the head foremost and down, in other words, there is to be a reversal of consciousness; you stand on your head: you do not move clock-wise but perhaps anti-clockwise. You see things with another eye, the third eyewide extended in heaven, as the Vedic Rishi says you look from above down. Things take a different shape and value. The world is constructed in another way.
   However, the Transcendent is also here within you. But to reach there too, the procedure is the same to jump over and stand on your head. How to do? Something of that acrobatics is taught by what is called in India Yoga.
   Collected Poems, Sri Aurobindo Birth Centenary Library, Vol. 5, p. 145.

1.3.2.01 - I. The Entire Purpose of Yoga, #Essays Divine And Human, #Sri Aurobindo, #Integral Yoga
  He is also Absolute and Supreme Personality playing in the universe and as the universe; in the universe He appears to be its Soul & Lord, as the universe He appears to be the motion or process of the Will of the Lord and to become all the subjective and objective results of the motion. All the states of the Brahman, the Transcendent, the continent, the universal, the individual are informed & sustained by the divine Personality. He is both the Existent & the state of existence. We call the state of existence the Impersonal Brahman, the Existent the
  Personal Brahman. There is no difference between them except to the play of our consciousness; for every impersonal state depends upon a manifest or secret Personality and can reveal the Personality which it holds and veils and every Personality attaches to itself and can plunge itself into an impersonal existence. This they can do because Personality & Impersonality are merely different states of self-consciousness in one Absolute

1.3.4.01 - The Beginning and the End, #Essays Divine And Human, #Sri Aurobindo, #Integral Yoga
  If there were nothing to be transcended, the Transcendent would be incomplete in its own conception.
  What is the value of the Formless unless it has stooped to

1.400 - 1.450 Talks, #Talks, #Sri Ramana Maharshi, #Hinduism
  M.: Light and sound correspond to bindu and nada in Tantrik terminology, and to the mind and life-current in the Vedantic. They are gross, subtle and transcendental. The organs can perceive the gross aspect; the other aspects are not so perceptible. The subtle can be inferred and the Transcendental is only transcendental.
  D.: Hinduism lays down reincarnation of the jiva. What happens to the jiva during the interval between the death of one body and the birth of the next one?
  --
  The thick cloud of bhakti, formed in the Transcendental sky of the
  Lord's Feet, pours down a rain of Bliss (ananda) and fills the lake of mind to overflowing. Only then the jiva, always transmigrating to no useful end, has his real purpose fulfilled. (76)

1.439, #Talks, #Sri Ramana Maharshi, #Hinduism
  three aspects, namely (1) the Transcendental (2) the immanent and
  (3) the cosmic. Is Realisation to be in any one of these or in all of
  them? Coming to the Transcendental from the cosmic, the Vedanta
  discards the names and forms as being maya. But I cannot readily

15.01 - The Mother, Human and Divine, #Collected Works of Nolini Kanta Gupta - Vol 05, #Nolini Kanta Gupta, #Integral Yoga
   And yet she is the mother in being the Divine. She is divine not in the sense that she is afar and aloof, cold and indifferent like the Transcendent Brahman. Indeed, the Divine Mother is more motherly than the human mother can be. The human mother is only a faint echo, a far-off shadow, at times a travesty of the true Mother in the archetypal world.
   The Divine Mother even in being transcendent leans down to our human dimensions, becomes one of us, is within us as our own self and with us as comrade and guide. She takes us by the hand, and if we only allow it, teaches us how to transcend the little humanity we are made of and grow into her own nature and substance through the miracle of her loveif our love responds to it adequately.

18.05 - Ashram Poets, #Collected Works of Nolini Kanta Gupta - Vol 05, #Nolini Kanta Gupta, #Integral Yoga
   To transfigure Nature, to establish the Transcendent
   Here on the bosom of material Earth,

1914 05 19p, #Prayers And Meditations, #The Mother, #Integral Yoga
   This mental being which throughout my individual existence had the power to set all my faculties working: deep devotion for Thee, infinite compassion for men, ardent aspiration for knowledge, effort for self-perfectionseems to have fallen into a deep sleep and no longer sets anything at all in movement. All the individual faculties slumber and the consciousness is not yet fully awake in the Transcendent states; that is, its wakefulness in them is intermittent and in between there is sleep. Something in this being aspires for solitude and absolute silence for a little while, so as to come out of this unsatisfactory transition; and something else knows that it is Thy will that this instrument be consecrated to the service of all, even if this must apparently be harmful to its self-perfecting.
   Something in this being tells Thee, O Lord:

1916 01 15p, #Prayers And Meditations, #The Mother, #Integral Yoga
   O thou whom I may call my God, Thou who art the personal form of the Transcendent Eternal, the Cause, Source and Reality of my individual being, Thou who hast through the centuries and millenniums slowly and subtly kneaded this Matter, so that one day it could become consciously identified with Thee, and be nothing but Thee; O Thou who hast appeared to me in all Thy divine splendourthis individual being in all its complexity offers itself to Thee in an act of supreme adoration; it aspires in its entirety to be identified with Thee, to be Thyself, eternally Thou, merged for ever in Thy Reality. But is it ready for that? Is Thy work fully accomplished? Is there in it no longer any shadow, ignorance, or limitation? Canst Thou at last definitively take possession of it and, in the sublimest, most integral transformation free it forever from the world of Ignorance and make it live in the world of Truth?
   Or rather Thou art myself divested of all error and limitation. Have I become integrally this true self in all the atoms of my being? Wilt Thou bring about an overwhelming transformation, or will it still be a slow action in which cell after cell must be wrested from its darkness and its limits?

1936 08 21p, #Prayers And Meditations, #The Mother, #Integral Yoga
   In some of the Mothers Prayers which are addressed to divin Matre I find the words: avec notre divine Mre. How can the Mother and divin Matre have a divine Mre? It is as if the Mother was not the divine Mre and there was some other Mother and the divin Matre was not the Transcendent and had also a divine Mre! Or is it that all these are addressed to something impersonal?
   The Prayers are mostly written in an identification with the earth-consciousness. It is Mother in the lower nature addressing the Mother in the higher nature, the Mother herself carrying on the Sadhana of the earth-consciousness for the transformation, praying to herself above from whom the forces of transformation come. This continues till the identification of the earth-consciousness and the higher consciousness is effected. The word notre is general, I believe, referring to all born into the earth-consciousness it does not mean the Mother of the Divin Matre and myself. It is the Divine who is always referred to as Divin Matre and Seigneur. There is the Mother who is carrying on the Sadhana and the Divine Mother, both being one but in different poises, and both turn to the Seigneur or Divine Master. This kind of prayer from the Divine to the Divine you will find also in the Ramayana and the Mahabharata.

1951-05-07 - A Hierarchy - Transcendent, universal, individual Divine - The Supreme Shakti and Creation - Inadequacy of words, language, #Questions And Answers 1950-1951, #The Mother, #Integral Yoga
   What is the Transcendent Mother?
   Dont you know that there are three principles: the Transcendent, the universal and the individual or personal? No? the Transcendent which is above creation, at the origin of creation; the universal which is the creation, and the individual which is self-explanatory. There is a transcendent Divine, a universal Divine and an individual Divine. That is, one may put oneself in contact with the divine Consciousness within oneself, in the universe and, beyond all forms, in the Transcendent. So these three aspects are also the three aspects of the divine Mother: transcendent, universal and individual. Do you know the flower I have called Transformation?1 Yes. You know it has four petals. Well, these four petals are arranged like a cross: one at the top which represents the Transcendent; two on each side, the universal; and one at the bottom, the individual.
   The petal at the top is divided into two.
   Exactly, the Transcendent is one and two (or dual) at the same time. This flower is almost perfect in its form. This was the original meaning of the cross also, but that was not as perfect as the flower, for it was one, two, and three. It was not so good the flower is perfect.
   The divine Mother is the divine Shakti, that is, the creative Force. She is identified with the cosmos. How can she have a transcendent aspect?
  --
   In the Supreme. It is a little difficult to speak of within and without when one is outside all forms! If you like, say that she is a movement of the Supreme (if that makes you understand better) or an action of the Supreme or a state of the Supreme, a mode You may say what you like, what most gives you an understanding of the thing. You see, the human mind likes to cut things into little bits. I am going to tell you a little story meant for children. The Supreme, having decided to create a universe, took a certain inner attitude which corresponded with the inner manifestation (unexpressed) of the divine Mother, the supreme Shakti. At the same time, he did this with the intention of its being the mode of creation of the universe he wanted to create, the creative power of the universe. Hence, first of all, he had to conceive the possibility of the divine Mother in order that this divine Mother could conceive the possibility of the universe. You are following? I tell you once again that it is not quite like that, but after all, it is meant for childish minds. So, we may very well say that there is a transcendent Divine Mother, that is, independent of her creation. She may have been conceived, formed (whatever you like) for the creation, with the purpose of creation, but she had to exist before the creation to be able to create, else how could she have created? That is the Transcendent aspect, and note that this transcendent aspect is permanent. We speak as though things had unfolded in time at a date which could be fixed: the first of January 0000, for the beginning of the world, but it is not quite like that! There is constantly a transcendent, constantly a universal, constantly an individual, and the Transcendent, universal and individual are co-existent. That is, if you enter into a certain state of consciousness, you can at any moment be in contact with the Transcendent Shakti, and you can also, with another movement, be in contact with the universal Shakti, and be in contact with the individual Shakti, and all this simultaneously that does not unfold itself in time, it is we who move in time as we speak, otherwise we cannot express ourselves. We may experience it but we can express it only by saying one word after another. (Unfortunately, one cannot say all the words at the same time; if one could say them all at the same time, that would be a little more like the truth.)
   Finally, all that is said, all that has been said, all that will be said, is always only an extremely clumsy and limited way of expressing something which may be lived but which cannot be described. And there is a moment, when one lives the thing, in which one sees that the same thing can be expressed almost with the same exactness or the same truth in religious language, mystical language, philosophic language and materialistic language and that from the point of view of the lived truth, it makes very little difference. It is only when one is in the mental consciousness that one thing seems true to you and another does not seem true; but all these are only ways of expression. The experience carries in itself its absolute, but words cannot describe itone may choose one language or another to express oneself, and with just a very little precaution, one can always say something approaching the Truth in all instances.

1955-11-09 - Personal effort, egoistic mind - Man is like a public square - Natures work - Ego needed for formation of individual - Adverse forces needed to make man sincere - Determinisms of different planes, miracles, #Questions And Answers 1955, #The Mother, #Integral Yoga
  If at the time of some event or circumstancetake for instance, to simplify things, of a dangerif at that time instead of trying to struggle in the domain where one is, one can traverse in a great soaring all the domains which are rungs in the consciousness, and go to the supreme region, what Sri Aurobindo calls the Transcendent, if one can enter into contact with this Transcendent, in a state of perfect surrender, it is He who will act and change everything, in all circumstancesto the extent that this will be what people call miracles, because they do not understand how it can happen.
  The sole secret is to know how to climb up right to the top.

1956-03-28 - The starting-point of spiritual experience - The boundless finite - The Timeless and Time - Mental explanation not enough - Changing knowledge into experience - Sat-Chit-Tapas-Ananda, #Questions And Answers 1956, #The Mother, #Integral Yoga
    Realisation of the Immanent Divine, the Cosmic Divine and the Transcendent Divine or Nirvana.
  ***

1956-06-06 - Sign or indication from books of revelation - Spiritualised mind - Stages of sadhana - Reversal of consciousness - Organisation around central Presence - Boredom, most common human malady, #Questions And Answers 1956, #The Mother, #Integral Yoga
  Ah! what are we going to find for you? (Mother opens the Letters.) These are answers to people who want scholarly knowledge. You want to know in Indian terminology what the Transcendental Mother is? People always ask scholarly questions there is no life in them, it goes on only in the head.
  Wait, I am going to try with this (Mother takes The Synthesis of Yoga), well see if by any chance we can find something. (Mother concentrates and opens the book.) Ah! this answers very well:

WORDNET














IN WEBGEN [10000/13]

Wikipedia - Category:Members of the Transcendental Club
Wikipedia - Maharishi Mahesh Yogi -- Indian guru who reintroduced the Transcendental Meditation technique (1918-2008)
Wikipedia - The Transcendentalist
Wikipedia - The Transcendent Philosophy of the Four Journeys of the Intellect
https://www.goodreads.com/book/show/37877866-the-transcendental-circuit
https://www.goodreads.com/book/show/437435.The_Transcendental_Murder
https://www.goodreads.com/book/show/601260.The_Transcendental_Temptation
https://religion.wikia.org/wiki/The_Transcendental_Temptation:_A_Critique_of_Religion_and_the_Paranormal
Integral World - Quantum Theory and the Transcendent, David Lane
https://thoughtsandvisions-searle88.blogspot.com/2015/12/the-transcendent-absolute-and-phenomena.html
https://torment.fandom.com/wiki/The_Transcendent_One
The Transcendental Temptation
The Transcendent Philosophy of the Four Journeys of the Intellect



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