classes ::: God, Names of God,
children :::
branches ::: the Unknowable

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object:the Unknowable
datecreated:2020-08-28
class:God
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
Process_and_Reality
Savitri

IN CHAPTERS TITLE
03.01_-_The_Pursuit_of_the_Unknowable

IN CHAPTERS CLASSNAME

IN CHAPTERS TEXT
0.02_-_The_Three_Steps_of_Nature
01.03_-_The_Yoga_of_the_King_-_The_Yoga_of_the_Souls_Release
01.04_-_The_Secret_Knowledge
01.05_-_The_Yoga_of_the_King_-_The_Yoga_of_the_Spirits_Freedom_and_Greatness
0_1965-05-08
0_1969-07-26
02.01_-_The_World-Stair
02.06_-_The_Kingdoms_and_Godheads_of_the_Greater_Life
02.13_-_In_the_Self_of_Mind
02.14_-_The_World-Soul
02.15_-_The_Kingdoms_of_the_Greater_Knowledge
03.01_-_The_Pursuit_of_the_Unknowable
03.03_-_The_House_of_the_Spirit_and_the_New_Creation
04.02_-_The_Growth_of_the_Flame
06.01_-_The_Word_of_Fate
07.04_-_The_Triple_Soul-Forces
07.05_-_The_Finding_of_the_Soul
07.06_-_Nirvana_and_the_Discovery_of_the_All-Negating_Absolute
07.07_-_The_Discovery_of_the_Cosmic_Spirit_and_the_Cosmic_Consciousness
09.02_-_The_Journey_in_Eternal_Night_and_the_Voice_of_the_Darkness
10.04_-_The_Dream_Twilight_of_the_Earthly_Real
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_-_MAPS_OF_MEANING_-_THREE_LEVELS_OF_ANALYSIS
1.02_-_THE_NATURE_OF_THE_GROUND
1.02_-_The_Two_Negations_1_-_The_Materialist_Denial
1.03_-_The_Sephiros
1.03_-_The_Uncreated
1.04_-_Reality_Omnipresent
1.04_-_The_Sacrifice_the_Triune_Path_and_the_Lord_of_the_Sacrifice
1.05_-_The_Creative_Principle
1.05_-_The_Destiny_of_the_Individual
1.06_-_Man_in_the_Universe
1.06_-_The_Desire_to_be
1.07_-_The_Primary_Data_of_Being
1.09_-_Concentration_-_Its_Spiritual_Uses
1.09_-_The_Absolute_Manifestation
11.01_-_The_Eternal_Day__The_Souls_Choice_and_the_Supreme_Consummation
1.10_-_The_Absolute_of_the_Being
1.1.2_-_Commentary
1.12_-_Delight_of_Existence_-_The_Solution
1.13_-_THE_HUMAN_REBOUND_OF_EVOLUTION_AND_ITS_CONSEQUENCES
1.14_-_The_Structure_and_Dynamics_of_the_Self
1.17_-_The_Divine_Soul
1.3.4.01_-_The_Beginning_and_the_End
1914_05_12p
1914_05_31p
1914_09_22p
1970_04_13
2.01_-_Indeterminates,_Cosmic_Determinations_and_the_Indeterminable
2.02_-_THE_EXPANSION_OF_LIFE
2.02_-_The_Ishavasyopanishad_with_a_commentary_in_English
2.03_-_Karmayogin__A_Commentary_on_the_Isha_Upanishad
2.1.01_-_God_The_One_Reality
2.12_-_The_Origin_of_the_Ignorance
2.14_-_The_Passive_and_the_Active_Brahman
2.15_-_Reality_and_the_Integral_Knowledge
2.1.7.07_-_On_the_Verse_and_Structure_of_the_Poem
29.03_-_In_Her_Company
3.2.04_-_Sankhya_and_Yoga
32.07_-_The_God_of_the_Scientist
3_-_Commentaries_and_Annotated_Translations
4.4.2.04_-_Ascent_and_Dissolution
BOOK_I._--_PART_I._COSMIC_EVOLUTION
BOOK_I._--_PART_III._SCIENCE_AND_THE_SECRET_DOCTRINE_CONTRASTED
BOOK_I._--_PART_II._THE_EVOLUTION_OF_SYMBOLISM_IN_ITS_APPROXIMATE_ORDER
Guru_Granth_Sahib_first_part
Talks_225-239
The_Book_of_Certitude_-_P1
The_Book_of_Certitude_-_P2
The_Divine_Names_Text_(Dionysis)
the_Eternal_Wisdom
The_Logomachy_of_Zos
The_Riddle_of_this_World
Thus_Spoke_Zarathustra_text

PRIMARY CLASS

God
Names_of_God
SIMILAR TITLES
the Unknowable

DEFINITIONS


TERMS STARTING WITH

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.
   Ref: CWSA Vol. 21-22, Page: 35



TERMS ANYWHERE

Agnostos (Greek) Unknown or unknowable in the sense of the unknowable Divine (cf Acts 17:23-8).

Ahu (Sanskrit) Ahu [probably from paro’ṃhu beyond the range of sight] Invisible, unknown, secret, mysterious; Blavatsky equates it with the Sanskrit eka (one) and Hebrew echod, that which begins an emanation-series from the Unknowable (SD 1:113).

ajneyam ::: the Unknowable.

ASCENT AND RETURN. ::: Once the being or its different parts begin to ascend to the planes above, any part of the being may do it, frontal or other. The samskāra that one cannot come back must be got rid of. One can have the experience of Nirvana at the summit of the mind or anywhere in those planes that are now superconscient to the mind; the mind spiritualised by the ascent into Self has the sense of laya, dissolution of itself, its thoughts, movements, samskāras into a superconscient Silence and Infinity which it is unable to grasp, - the Unknowable. But this would bring or lead to some form of Nirvana only if one makes Nirvana the goal, if one is tied to the mind and accepts its dissolution into the Infinite as one’s own dissolution or if one has not the capacity to reorganise experience on a higher than the mental plane. But otherwise what was superconscient becomes conscient, one begins to possess or else to be the instrument of the dynamis of the higher planes and there is a movement, not of liberation into Nirvana but of liberation and transformation. However high one goes one can always return, unless one has the will not to do so.

(b) An epistemologist who rejects an extreme or agnostic scepticism, may very properly seek to determine the limits of knowledge and to assert that genuine knowledge is, within certain prescribed limits, possible yet beyond those limits impossible. There are, of course, innumerable ways of delimiting the knowable from the unknowable -- a typical instance of the sceptical delimitation of knowledge is the Kantian distinction between the phenomenal and noumenal world. See Phenomenon; Noumenon. A similar epistemological position is involved in the doctrine of certain recent positivists and radical empiricists that the knowable coincides with the meaningful and the verifiable, the unknowable with trie meaningless and unverifiable. See Positivism, Logical; Empiricism, Radical.

being ::: 1. The state or quality of having existence. 2. The totality of all things that exist. 3. One"s basic or essential nature; self. 4. All the qualities constituting one that exists; the essence. 5. A person; human being. 6. The Divine, the Supreme; God. Being, being"s, Being"s, beings, Beings, beings", earth-being"s, earth-beings, fragment-being, non-being, non-being"s, Non-Being, Non-Being"s, world-being"s.

Sri Aurobindo: "Pure Being is the affirmation by the Unknowable of Itself as the free base of all cosmic existence.” *The Life Divine :::

   "The Absolute manifests itself in two terms, a Being and a Becoming. The Being is the fundamental reality; the Becoming is an effectual reality: it is a dynamic power and result, a creative energy and working out of the Being, a constantly persistent yet mutable form, process, outcome of its immutable formless essence.” *The Life Divine

"What is original and eternal for ever in the Divine is the Being, what is developed in consciousness, conditions, forces, forms, etc., by the Divine Power is the Becoming. The eternal Divine is the Being; the universe in Time and all that is apparent in it is a Becoming.” Letters on Yoga

"Being and Becoming, One and Many are both true and are both the same thing: Being is one, Becomings are many; but this simply means that all Becomings are one Being who places Himself variously in the phenomenal movement of His consciousness.” The Upanishads :::

   "Our whole apparent life has only a symbolic value & is good & necessary as a becoming; but all becoming has being for its goal & fulfilment & God is the only being.” *Essays Divine and Human

"Our being is a roughly constituted chaos into which we have to introduce the principle of a divine order.” The Synthesis of Yoga*


Being ::: Pure Being is the affirmation by the Unknowable of Itself as the free base of all cosmic existence.
   Ref: CWSA Vol. 21-22, Page: 33


being ::: “Pure Being is the affirmation by the Unknowable of Itself as the free base of all cosmic existence.” The Life Divine

Chronos (Greek) Time; in Orphism, Phanes (or Eros), Chaos, and Chronos constitute a triad which, emanating from the Unknowable, reproduces the worlds; essentially one, it acts on the plane of maya as three distinct things. Chronos was identified with the titan Kronos, who dethroned Ouranos and succeeded him as ruler of the world, himself being succeeded by Zeus. Kronos devours his own children, which is symbolic of time which both brings forth and destroys events.

defining experience"; this negation is "the affirmation by the Unknowable . . . of Its freedom from all cosmic existence, ::: freedom, that is to say, from all positive terms of actual existence which consciousness in the universe can formulate to itself", not denying these terms "as a real expression of Itself", but denying "Its limitation by all expression or any expression whatsoever".

‘Either to fade in the Unknowable/Or thrill with the luminous seas of the Infinite’.”

En Soph, the Unknowable. [Rf. Legge, Fore¬

He who has not lost his knowledge in the Unknowable, knows nothing. Even the world he studies so sapiently, cheats and laughs at him.When we have entered into the Unknowable, then all this other knowledge becomes valid.
   Ref: CWSA Vol. 12, Page: 143


In the book of symbology given at the beginning of The Secret Doctrine a point appears in a circle as the first differentiation in the periodical manifestations of the ever-eternal nature. From the unknowable and concealed point emerged the creative cosmic triad of Eros, Chaos, and Chronos.

  “In the Pantheon of the Egyptians it meant the ‘One-only-One,’ because they did not proceed in their popular or exoteric religion higher than the third manifestation which radiates from the Unknown and the Unknowable, the first unmanifested and the second logoi in the esoteric philosophy of every nation. The Nous of Anaxagoras was the Mahat of the Hindu Brahma, the first manifested Deity — ‘the Mind or Spirit self-potent’; this creative Principle being of course the primum mobile of everything in the Universe — its Soul and Ideation” (TG 234).

“It is this essential indeterminability of the Absolute that translates itself into our consciousness through the fundamental negating positives of our spiritual experience, the immobile immutable Self, the Nirguna Brahman, the Eternal without qualities, the pure featureless One Existence, the Impersonal, the Silence void of activities, the Non-being, the Ineffable and the Unknowable. On the other side it is the essence and source of all determinations, and this dynamic essentiality manifests to us through the fundamental affirming positives in which the Absolute equally meets us; for it is the Self that becomes all things, the Saguna Brahman, the Eternal with infinite qualities, the One who is the Many, the infinite Person who is the source and foundation of all persons and personalities, the Lord of creation, the Word, the Master of all works and action; it is that which being known all is known: these affirmatives correspond to those negatives. For it is not possible in a supramental cognition to split asunder the two sides of the One Existence,—even to speak of them as sides is excessive, for they are in each other, their co-existence or one-existence is eternal and their powers sustaining each other found the self-manifestation of the Infinite.” The Life Divine

Kalahansa or Kalahamsa (Sanskrit) Kalahaṃsa The swan in eternity; in the pre-cosmogonical aspect, Kalahansa becomes Brahman or Brahma (neuter), darkness or the unknowable; and second, the swan in time and space when by analogy Kalahansa becomes Brahma (masculine). Rather than Brahma being the Hansa-vahana (the one using the swan as vehicle), it is Brahma who is Kalahansa, while Purusha, the emanation from Brahma, as one of its aspects as a creative power, is the Hansa-vahana or swan-carrier.

Maya ::: “Maya in its original sense meant a comprehending and containing consciousness capable of embracing, measuring and limiting and therefore formative; it is that which outlines, measures out, moulds forms in the formless, psychologises and seems to make knowable the Unknowable, geometrises and seems to make measurable the limitless. Later the word came from its original sense of knowledge, skill, intelligence to acquire a pejorative sense of cunning, fraud or illusion, and it is in the figure of an enchantment or illusion that it is used by the philosophical systems.” The Life Divine

Maya ::: Sri Aurobindo: “Maya in its original sense meant a comprehending and containing consciousness capable of embracing, measuring and limiting and therefore formative; it is that which outlines, measures out, moulds forms in the formless, psychologises and seems to make knowable the Unknowable, geometrises and seems to make measurable the limitless. Later the word came from its original sense of knowledge, skill, intelligence to acquire a pejorative sense of cunning, fraud or illusion, and it is in the figure of an enchantment or illusion that it is used by the philosophical systems.” The Life Divine

maya ::: Sri Aurobindo: "Maya in its original sense meant a comprehending and containing consciousness capable of embracing, measuring and limiting and therefore formative; it is that which outlines, measures out, moulds forms in the formless, psychologises and seems to make knowable the Unknowable, geometrises and seems to make measurable the limitless. Later the word came from its original sense of knowledge, skill, intelligence to acquire a pejorative sense of cunning, fraud or illusion, and it is in the figure of an enchantment or illusion that it is used by the philosophical systems.” *The Life Divine

realized: in the realm of the unknowable and invisible, in matters where a questioner is finally

sad brahman ::: brahman as sat, pure Being, which "is the affirmation by the Unknowable of Itself as the free base of all cosmic existence", same as sat brahman.

Schleiermacher, Friedrich Ernst Daniel (1768-1834): Religion, in which Schleiermacher substitutes for a theology (regarded impossible because of the unknowableness of God) the feeling of absolute dependence, is sharply delineated from science as the product of reason in which nature may ultimately attain its unity. Schleiermacher, a romanticist, exhibits Fichtean and Schellingean influence, and transcends Kant by proclaiming an ideal realism. Nature, the totality of existence, is an organism, just as knowledge is a system. Through the unity of the real and the ideal, wisdom, residing with the Absolute as the final unity, arises and is ever striven for by man. A determinism is evident in religion where sin and grace provide two poles and sin is regarded partly avoidable, partly unreal, and in ethics where freedom is admitted only soteriologically as spontaneous acknowledgment of identity with the divine in the person of Christ. However, the right to uniqueness and individuality in which each attains his real nature, is stressed. An elaborate ethics is based on four goods: State, Society, School, and Church, to which accrue virtues and duties. An absolute good is lacking, except insofar as it lies in the complete unity of reason and nature. -- K.F.L.

**Sri Aurobindo: "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.” *The Life Divine

Sri Aurobindo: "The Unknown is not the Unknowable; it need not remain the unknown for us, unless we choose ignorance or persist in our first limitations. For to all things that are not unknowable, all things in the universe, there correspond in that universe faculties which can take cognisance of them, and in man, the microcosm, these faculties are always existent and at a certain stage capable of development. We may choose not to develop them; where they are partially developed, we may discourage and impose on them a kind of atrophy. But, fundamentally, all possible knowledge is knowledge within the power of humanity.” *The Life Divine

The Ineffable: *Sri Aurobindo: "It is this essential indeterminability of the Absolute that translates itself into our consciousness through the fundamental negating positives of our spiritual experience, the immobile immutable Self, the Nirguna Brahman, the Eternal without qualities, the pure featureless One Existence, the Impersonal, the Silence void of activities, the Non-being, the Ineffable and the Unknowable. On the other side it is the essence and source of all determinations, and this dynamic essentiality manifests to us through the fundamental affirming positives in which the Absolute equally meets us; for it is the Self that becomes all things, the Saguna Brahman, the Eternal with infinite qualities, the One who is the Many, the infinite Person who is the source and foundation of all persons and personalities, the Lord of creation, the Word, the Master of all works and action; it is that which being known all is known: these affirmatives correspond to those negatives. For it is not possible in a supramental cognition to split asunder the two sides of the One Existence, — even to speak of them as sides is excessive, for they are in each other, their co-existence or one-existence is eternal and their powers sustaining each other found the self-manifestation of the Infinite.” The Life Divine

  “The name given to the Hermetists and Alchemists of the Middle Ages, and also to the Rosicrucians. The latter, the successors of the Theurgists, regarded fire as the symbol of Deity. It was the source, not only of material atoms, but the container of the spiritual and psychic Forces energizing them. Broadly analyzed, fire is a triple principle; esoterically, a septenary, as are all the rest of the Elements. As man is composed of Spirit, Soul and Body, plus a fourfold aspect: so is Fire. As in the works of Robert Fludd (de Fluctibus) one of the famous Rosicrucians, Fire contains (1) a visible flame (Body); (2) an invisible, astral fire (Soul); and (3) Spirit. The four aspects are heat (life), light (mind), electricity (Kamic, or molecular powers) and the Synthetic Essence, beyond Spirit, or the radical cause of its existence and manifestation. For the Hermetist or Rosicrucian, when a flame is extinct on the objective plane it has only passed from the seen world unto the unseen, from the knowable into the unknowable” (TG 119-20).

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.
   Ref: CWSA Vol. 21-22, Page: 35


"The Unknowable, — not absolutely unknowable, but beyond mental knowledge, — can only be a higher degree in the intensity of being of that Something, a degree beyond the loftiest summit attainable by mental beings, and, if it were known as it must be known to itself, that discovery would not destroy entirely what is given us by our supreme possible knowledge but rather carry it to a higher fulfilment and larger truth of what it has already gained by self-vision and self-experience.” The Life Divine

“The Unknowable,—not absolutely unknowable, but beyond mental knowledge,—can only be a higher degree in the intensity of being of that Something, a degree beyond the loftiest summit attainable by mental beings, and, if it were known as it must be known to itself, that discovery would not destroy entirely what is given us by our supreme possible knowledge but rather carry it to a higher fulfilment and larger truth of what it has already gained by self-vision and self-experience.” The Life Divine

unknowable ::: “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.” The Life Divine

unknown ::: “The Unknown is not the Unknowable; it need not remain the unknown for us, unless we choose ignorance or persist in our first limitations. For to all things that are not unknowable, all things in the universe, there correspond in that universe faculties which can take cognisance of them, and in man, the microcosm, these faculties are always existent and at a certain stage capable of development. We may choose not to develop them; where they are partially developed, we may discourage and impose on them a kind of atrophy. But, fundamentally, all possible knowledge is knowledge within the power of humanity.” The Life Divine

Voodoo or Voodooism [from Fongbe dialect vodunu from vodu moral and religious life of the Fons of Dahomey] A definite system of African black magic or sorcery, including various types of necromantic practice. It reached the Americas with the African slaves brought from the West Coast, and in and around the Caribbean various degrees of the cult persist and constitute a recognized if little understood social feature in the history and life of the people. Especially significant in the original Fon religion are the principal temples in the sacred forests, with symbolic hieroglyphics on the walls, depicting the exploits of their kings, voodoo legends, etc., and explaining their belief in the unknowable god Meru (Great Master); this unmanifest god, too far removed from men for them to give to him any form, dealt with them through lesser gods and nature spirit, i.e., voodoo; the priestesses serving the temple in a secret cult with four degrees of initiation, and having passwords unknown to laymen; the cult of the snake or adder as the most primitive form of the religion. Such findings in voodoo history, however degraded in course of time and overlaid by beliefs and customs of cruder native tribes, have the basic elements of a hierarchic religion so enveloped in mystery as to indicate an origin far beyond the creative imagination of any people. Rather, here in strange temples of dark mystery, were the lingering echoes of some ancient wisdom teaching of those who were truly “as wise as serpents.” The least altered of the original system is probably the voodoo music with its solemn, insistent rhythm in the mood of prayer or an invocation. This rhythm persists, even when the ritual songs in Haiti are composed entirely of Creole words, or of a series of unintelligible sounds.



QUOTES [17 / 17 - 126 / 126]


KEYS (10k)

   16 Sri Aurobindo
   1 Rowan Williams

NEW FULL DB (2.4M)

   16 Sri Aurobindo
   5 Osho
   4 Elizabeth Gilbert
   4 Ambrose Bierce
   3 Ta Nehisi Coates
   3 Isaac Asimov
   3 H L Mencken
   3 Friedrich Nietzsche
   2 Rumi
   2 Roger Zelazny
   2 Rebecca Solnit
   2 Mark Doty
   2 Leonard Bernstein
   2 F Scott Fitzgerald
   2 Douglas Coupland
   2 D H Lawrence
   2 Carl Sandburg
   2 Carlos Castaneda

1:The Unknown is not the Unknowable. ~ Sri Aurobindo, The Life Divine, The Two Negations, The Materialist Denial,
2:By its breath of grace our lives abide. ~ Sri Aurobindo, Savitri, The Pursuit of the Unknowable,
3:A cave of darkness guards the eternal Light. ~ Sri Aurobindo, Savitri, The Pursuit of the Unknowable,
4:The One by whom all live, who lives by none, ~ Sri Aurobindo, Savitri, The Pursuit of the Unknowable,
5:And plundered the Unknowable's vast estate.
   ~ Sri Aurobindo, Savitri, The Yoga of the King The Yoga of the Souls Release,
6:There was no second, it had no partner or peer;
Only itself was real to itself. ~ Sri Aurobindo, Savitri, The Pursuit of the Unknowable,
7:The separate self must melt or be reborn
Into a Truth beyond the mind's appeal. ~ Sri Aurobindo, Savitri, The Pursuit of the Unknowable,
8:Its absence left the greatest actions dull,
Its presence made the smallest seem divine. ~ Sri Aurobindo, Savitri, The Pursuit of the Unknowable,
9:There was no act, no movement in its Vast:
Life's question met by its silence died on her lips, ~ Sri Aurobindo, Savitri, The Pursuit of the Unknowable,
10:It met her as the uncaught inaudible Voice
That speaks for ever from the Unknowable. ~ Sri Aurobindo, Savitri, Nirvana and the Discovery of the All-Negating Absolute
11:He stood compelled to a tremendous choice.
   All he had been and all towards which he grew
   Must now be left behind or else transform
   ~ Sri Aurobindo, Savitri, The Pursuit of the Unknowable, [T5],
12:It wore the guise of an indiscernible Vast,
Or was a subtle kernel in the soul:
A distant greatness left it huge and dim,
A mystic closeness shut it sweetly in: ~ Sri Aurobindo, Savitri, The Pursuit of the Unknowable,
13:Voice of the unknowable
This void held more than all the teeming worlds,
This blank felt more than all that Time has borne,
This dark knew dumbly, immensely the Unknown. ~ Sri Aurobindo, Savitri, The Finding of the Soul,
14:The darkness of prayer is not the result of a gap between what we can know as creatures and the unknowable depths of God...It is our assimilation into the infinite's self-unveiling in the dark places of the finite world, in the wordless helplessness of the cross. ~ Rowan Williams,
15:Thought's long far-circling journey touched its close
And ineffective paused the actor Will.
The symbol modes of being helped no more,
The structures Nescience builds collapsing failed,
All glory of outline, sweetness of harmony,
Rejected like a grace of trivial notes,
Expunged from Being's silence nude, austere,
Died into a fine and blissful Nothingness.
The Demiurges lost their names and forms,
The great schemed worlds that they had planned and wrought
Passed, taken and abolished one by one.
The universe removed its coloured veil,
And at the unimaginable end
Of the huge riddle of created things
Appeared the far-seen Godhead of the whole,
His feet firm-based on Life's stupendous wings,
Omnipotent, a lonely seer of Time,
Inward, inscrutable, with diamond gaze.
Attracted by the unfathomable regard
The unsolved slow cycles to their fount returned
To rise again from that invisible sea.
All from his puissance born was now undone;
Nothing remained the cosmic Mind conceives.
Eternity prepared to fade and seemed
A hue and imposition on the Void,
Space was the fluttering of a dream that sank
Before its ending into Nothing's deeps.
The spirit that dies not and the Godhead's self
Seemed myths projected from the Unknowable;
From It all sprang, in It is called to cease.
But what That was, no thought nor sight could tell.
Only a formless Form of self was left,
A tenuous ghost of something that had been,
The last experience of a lapsing wave ~ Sri Aurobindo, Savitri, 3:1,
16:This inner Guide is often veiled at first by the very intensity of our personal effort and by the ego's preoccupation with itself and its aims. As we gain in clarity and the turmoil of egoistic effort gives place to a calmer self-knowledge, we recognise the source of the growing light within us. We recognise it retrospectively as we realise how all our obscure and conflicting movements have been determined towards an end that we only now begin to perceive, how even before our entrance into the path of the Yoga the evolution of our life has been designedly led towards its turning point. For now we begin to understand the sense of our struggles and efforts, successes and failures. At last we are able to seize the meaning of our ordeals and sufferings and can appreciate the help that was given us by all that hurt and resisted and the utility of our very falls and stumblings. We recognise this divine leading afterwards, not retrospectively but immediately, in the moulding of our thoughts by a transcendent Seer, of our will and actions by an all-embracing Power, of our emotional life by an all-attracting and all-assimilating Bliss and Love. We recognise it too in a more personal relation that from the first touched us or at the last seizes us; we feel the eternal presence of a supreme Master, Friend, Lover, Teacher. We recognise it in the essence of our being as that develops into likeness and oneness with a greater and wider existence; for we perceive that this miraculous development is not the result of our own efforts; an eternal Perfection is moulding us into its own image. One who is the Lord or Ishwara of the Yogic philosophies, the Guide in the conscious being ( caitya guru or antaryamin ), the Absolute of the thinker, the Unknowable of the Agnostic, the universal Force of the materialist, the supreme Soul and the supreme Shakti, the One who is differently named and imaged by the religions, is the Master of our Yoga.
   ~ Sri Aurobindo, The Synthesis Of Yoga, The Four Aids, 62 [T1],
17:In our world error is continually the handmaid and pathfinder of Truth; for error is really a half-truth that stumbles because of its limitations; often it is Truth that wears a disguise in order to arrive unobserved near to its goal. Well, if it could always be, as it has been in the great period we are leaving, the faithful handmaid, severe, conscientious, clean-handed, luminous within its limits, a half-truth and not a reckless and presumptuous aberration.
   A certain kind of Agnosticism is the final truth of all knowledge. For when we come to the end of whatever path, the universe appears as only a symbol or an appearance of an unknowable Reality which translates itself here into different systems of values, physical values, vital and sensational values, intellectual, ideal and spiritual values. The more That becomes real to us, the more it is seen to be always beyond defining thought and beyond formulating expression. "Mind attains not there, nor speech."3 And yet as it is possible to exaggerate, with the Illusionists, the unreality of the appearance, so it is possible to exaggerate the unknowableness of the Unknowable. When we speak of It as unknowable, we mean, really, that It escapes the grasp of our thought and speech, instruments which proceed always by the sense of difference and express by the way of definition; but if not knowable by thought, It is attainable by a supreme effort of consciousness. There is even a kind of Knowledge which is one with Identity and by which, in a sense, It can be known. Certainly, that Knowledge cannot be reproduced successfully in the terms of thought and speech, but when we have attained to it, the result is a revaluation of That in the symbols of our cosmic consciousness, not only in one but in all the ranges of symbols, which results in a revolution of our internal being and, through the internal, of our external life. Moreover, there is also a kind of Knowledge through which That does reveal itself by all these names and forms of phenomenal existence which to the ordinary intelligence only conceal It. It is this higher but not highest process of Knowledge to which we can attain by passing the limits of the materialistic formula and scrutinising Life, Mind and Supermind in the phenomena that are characteristic of them and not merely in those subordinate movements by which they link themselves to Matter.
   The Unknown is not the Unknowable; it need not remain the unknown for us, unless we choose ignorance or persist in our first limitations. For to all things that are not unknowable, all things in the universe, there correspond in that universe faculties which can take cognisance of them, and in man, the microcosm, these faculties are always existent and at a certain stage capable of development. We may choose not to develop them; where they are partially developed, we may discourage and impose on them a kind of atrophy. But, fundamentally, all possible knowledge is knowledge within the power of humanity. And since in man there is the inalienable impulse of Nature towards self-realisation, no struggle of the intellect to limit the action of our capacities within a determined area can for ever prevail. When we have proved Matter and realised its secret capacities, the very knowledge which has found its convenience in that temporary limitation, must cry to us, like the Vedic Restrainers, 'Forth now and push forward also in other fields.'
   ~ Sri Aurobindo, The Life Divine,

*** WISDOM TROVE ***

1:Theology is the effort to explain the unknowable in terms of the not worth knowing. ~ h-l-mencken, @wisdomtrove
2:A daughter of Hope and Fear, explaining to Ignorance the nature of the Unknowable. ~ ambrose-bierce, @wisdomtrove
3:We're forever teetering on the brink of the unknowable, and trying to understand what can't be understood. ~ isaac-asimov, @wisdomtrove
4:Penetrating so many secrets, we cease to believe in the unknowable. But there it sits nevertheless, calmly licking its chops ~ h-l-mencken, @wisdomtrove
5:It is this belief in a power larger than myself and other than myself which allows me to venture into the unknown and even the unknowable. ~ maya-angelou, @wisdomtrove
6:Science is the art of creating suitable illusions which the fool believes or argues against, but the wise man enjoys for their beauty or their ingenuity, without being blind to the fact that they are human veils and curtains concealing the abysmal darkness of the unknowable. ~ carl-jung, @wisdomtrove
7:There is the unknown and the unknowable which propounds all creation. This we cannot love , we can only accept it as a term of our own limitation and ratification. We can only know that from the unknown, profound desires enter in upon us, and that the fulfilling of these desires is the fulfilling of creation. ~ d-h-lawrence, @wisdomtrove

*** NEWFULLDB 2.4M ***

1:Now I am the unknown, the unknowable. ~ Maggie Stiefvater,
2:The unknowable creates the greatest controversies. ~ Mason Cooley,
3:Why "revere" the unknowable? Why not find out what it is? ~ Barbara Ehrenreich,
4:Music can name the unnameable and communicate the unknowable. ~ Leonard Bernstein,
5:By its breath of grace our lives abide. ~ Sri Aurobindo, Savitri, The Pursuit of the Unknowable,
6:Theology is the effort to explain the unknowable in terms of the not worth knowing. ~ H L Mencken,
7:A cave of darkness guards the eternal Light. ~ Sri Aurobindo, Savitri, The Pursuit of the Unknowable,
8:The One by whom all live, who lives by none, ~ Sri Aurobindo, Savitri, The Pursuit of the Unknowable,
9:Poetry is a search for syllables to shoot at the barriers of the unknown and the unknowable. ~ Carl Sandburg,
10:Religion. A daughter of Hope and Fear, explaining to Ignorance the nature of the Unknowable. ~ Ambrose Bierce,
11:The Unknown is not the Unknowable. ~ Sri Aurobindo, The Life Divine, The Two Negations, The Materialist Denial,
12:RELIGION, n. A daughter of Hope and Fear, explaining to Ignorance the nature of the Unknowable. ~ Ambrose Bierce,
13:Religion, n. A daughter of Hope and Fear, explaining to Ignorance the nature of the Unknowable. ~ Ambrose Bierce,
14:We're forever teetering on the brink of the unknowable, and trying to understand what can't be understood. ~ Isaac Asimov,
15:And plundered the Unknowable's vast estate.
   ~ Sri Aurobindo, Savitri, The Yoga of the King The Yoga of the Souls Release,
16:Something about the memory caused him to tear up, to think again about the unknowable nature of the people we love. ~ Jess Walter,
17:He understood in that moment that he was smaller than he had ever known, and the realm of the unknowable was bigger. ~ Laini Taylor,
18:Because of the unknowable, life means something. When everything is known, then everything is flat. You will be fed up, bored. ~ Osho,
19:Religion, n. A daughter of Hope and Fear, explaining to Ignorance the nature of the Unknowable. ~ Ambrose Bierce, The Devil's Dictionary,
20:I loved her for what I couldn't understand about her. Love searches for the mystery in the beloved, seeks the unknowable. ~ John Dufresne,
21:Penetrating so many secrets, we cease to believe in the unknowable. But there it sits nevertheless, calmly licking its chops ~ H L Mencken,
22:I never get used to it, the unknowable mystery of a person so suddenly, totally closed, snapped shut like a half-read novel. ~ Linda Barnes,
23:There was no second, it had no partner or peer;
Only itself was real to itself. ~ Sri Aurobindo, Savitri, The Pursuit of the Unknowable,
24:The separate self must melt or be reborn
Into a Truth beyond the mind’s appeal. ~ Sri Aurobindo, Savitri, The Pursuit of the Unknowable,
25:Life is the unknown and the unknowable, except that we are put into this world to eat, to stay alive as lone as we possibly can. ~ Richard Bach,
26:Music, because of its specific and far-reaching metaphorical powers, can name the unnamable and communicate the unknowable. ~ Leonard Bernstein,
27:We’re forever teetering on the brink of the unknowable, and trying to understand what can’t be understood. It’s what makes us men. ~ Isaac Asimov,
28:How important to set aside time each day for the unknowable. How important to reach out: it doesn't matter that I don't yet believe. ~ Sy Safransky,
29:Its absence left the greatest actions dull,
Its presence made the smallest seem divine. ~ Sri Aurobindo, Savitri, The Pursuit of the Unknowable,
30:To blaspheme the earth is now the most dreadful sin, and to rate the heart of the unknowable higher than the meaning of the earth! ~ Friedrich Nietzsche,
31:It is this belief in a power larger than myself and other than myself which allows me to venture into the unknown and even the unknowable. ~ Maya Angelou,
32:There was no act, no movement in its Vast:
Life’s question met by its silence died on her lips, ~ Sri Aurobindo, Savitri, The Pursuit of the Unknowable,
33:We really wanted to know all the unknowable things about each other and how we were the same and how we were different, if we even were, maybe nobody is. ~ Miranda July,
34:Her tragedy hadn't made her more approachable, and in fact lent her the unknowable quality of a person who had suffered more than could be expressed. ~ Jeffrey Eugenides,
35:Each of us lives only now, in this brief instant. The rest of our life has been lived already, or is impossible to see because it lies in the unknowable future. ~ Marcus Aurelius,
36:Mysticism requires the notion of the unknowable, which is revealed to some and withheld from others; this divides men into those who feel guilt and those who cash in on it. ~ Ayn Rand,
37:For us scientists, on the other wing, life is not quite so simple. Because we learn the unknown. Unlike, hah-hah, our esteemed friends the philosophers, who learn the unknowable. ~ Ken MacLeod,
38:your body, was as good as anyone’s, because your blood was as precious as jewels, and it should never be sold for magic, for spirituals inspired by the unknowable hereafter. ~ Ta Nehisi Coates,
39:Take from the church the miraculous, the supernatural, the incomprehensible, the unreasonable, the impossible, the unknowable, the absurd, and nothing but a vacuum remains. ~ Robert G Ingersoll,
40:I studied him and realized that madness is the last defence of the mind when it can't hope to reconcile itself with events; I too was standing between routine and the unknowable. ~ Derek Raymond,
41:Take from the church the miraculous, the supernatural, the incomprehensible, the unreasonable, the impossible, the unknowable, the absurd, and nothing but a vacuum remains. ~ Robert Green Ingersoll,
42:He stood compelled to a tremendous choice.
   All he had been and all towards which he grew
   Must now be left behind or else transform
   ~ Sri Aurobindo, Savitri, The Pursuit of the Unknowable, [T5],
43:The unknowable is the beauty, the meaning, the aspiration, the goal. Because of the unknowable, life means something. When everything is known, then everything is flat. You will be fed up, bored. ~ Osho,
44:He acquired the unknowable, variable depths; he could be anyone he wanted to be, and if he didn’t like who he became, he could switch again, going in, going out. And who the fuck are you? ~ Aleksandar Hemon,
45:Audley pats his arm. He wants to console him. But who can begin to do it? He si the inconsolable Master Cromwell: the unknowable, the inconstruable, the probably indefeasible Master Cromwell. ~ Hilary Mantel,
46:I view it as one of the greatest crimes to shadow the minds of the young with these gloomy superstitions, and with fears of the unknown and the unknowable to poison all their joy in life. ~ Elizabeth Cady Stanton,
47:Reason is an effort to know the unknown and intuition is the happening of the unknowable. To penetrate the unknowable is possible, but to explain it is not. The feeling is possible, the explanation is not. ~ Osho,
48:We must start from what seems a be a nullity, the unknowable, the inexpressible, the creative mystery wherein we are established. We cannot become more exact than this without introducing falsehood. ~ D H Lawrence,
49:Our civilization ... is not devaluing its awareness of the unknowable; nor is it deifying it. It is the first civilization that has severed it from religion and superstition. In order to question it. ~ Andre Malraux,
50:It wore the guise of an indiscernible Vast,
Or was a subtle kernel in the soul:
A distant greatness left it huge and dim,
A mystic closeness shut it sweetly in: ~ Sri Aurobindo, Savitri, The Pursuit of the Unknowable,
51:Campbell said, “All religions are true in that the metaphor is true.” I think this means that religions are meant to be literary maps, not literal doctrines, a signpost to the unknowable, a hymn to the inconceivable. ~ Anonymous,
52:No matter how careful you planned or did your research, the unknowable things would rise up out of the deep and overturn everything. But that was what had drawn him in, wasn't it? The depths of what we don't know? ~ Sharon Guskin,
53:Jim's father possessed such certain knowledge of the Unknowable as made for the righteousness of people in cottages without disturbing the ease of mind of those whom an unerring Providence enables to live in mansions. ~ Joseph Conrad,
54:You preserved your life because your life, your body, was as good as anyone’s, because your blood was as precious as jewels, and it should never be sold for magic, for spirituals inspired by the unknowable hereafter. ~ Ta Nehisi Coates,
55:She knew there was enormous penalty for what they had done to her - but she could not conceive of that, did not require that: she only wanted a little comfort, a bit of charity; with the awfulness, the unknowable, removed. ~ John Hawkes,
56:History can’t harm you; the “chance” of having survived the last x minutes is one hundred per cent, once you’ve done it. As the unknowable future becomes the unchangeable past, risk must collapse into certainty, one way or another. ~ Greg Egan,
57:It is natural that people should differ most, and most violently, about the unknowable . . . There is all the room in the world for divergence of opinion about something that, so far as we can realistically perceive, does not exist. ~ E Haldeman Julius,
58:Once the sin against God was the greatest sin; but God died, and these sinners died with him. To sin against the earth is now the most dreadful thing, and to esteem the entrails of the unknowable higher than the meaning of the earth. ~ Friedrich Nietzsche,
59:There are three ingredients in the good life: learning, earning, and yearning. A man should be learning as he goes; and he should be earning bread for himself and others; and he should be yearning, too: yearning to know the unknowable. ~ Christopher Morley,
60:There was so much we had done to ourselves, so much we said in our sessions that our hearts were rent with sorrow. There is so much that happens to the human heart that is in the realm of the unthinkable, the unknowable, the unbearable. (95) ~ Robert Goolrick,
61:Nothing can temper the spirit of a warrior as much as the challenge of dealing with impossible people in positions of power. Only under those conditions can warriors acquire the sobriety and serenity to withstand the pressure of the unknowable. ~ Carlos Castaneda,
62:If atheism is to be used to express the state of mind in which God is identified with the unknowable, and theology is pronounced to be a collection of meaningless words about unintelligible chimeras, then I have no doubt, and I think few people doubt. ~ Leslie Stephen,
63:All pain must be faced
and embraced as the true countenance of
your beloved

All fear must be met
and recognized as the thrill of tasting
the unknowable

All joy must be surrendered
and acknowledged as a gift with
no giver ~ Nirmala,
64:Poetry is the journal of the sea animal living on land, wanting to fly in the air. Poetry is a search for syllables to shoot at the barriers of the unknown and the unknowable. Poetry is a phantom script telling how rainbows are made and why they go away. ~ Carl Sandburg,
65:We know that nothing can temper the spirit of a warrior as much as the challenge of dealing with impossible people in positions of power. Only under those conditions can warriors acquire the sobriety and serenity to stand the pressure of the unknowable. ~ Carlos Castaneda,
66:individualism. Campbell said, “All religions are true in that the metaphor is true.” I think this means that religions are meant to be literary maps, not literal doctrines, a signpost to the unknowable, a hymn to the inconceivable. Edward Slingerland is a professor ~ Russell Brand,
67:I try to be one of the exceptional people who can live with the complexity of things, who are at peace with the unknown and the unknowable, who leave all the cages open. I tell myself: There's so much that you don't know, you can't know, you aren't ever going to know. ~ Kelly Corrigan,
68:Science is the art of creating suitable illusions which the fool believes or argues against, but the wise man enjoys for their beauty or their ingenuity, without being blind to the fact that they are human veils and curtains concealing the abysmal darkness of the unknowable ~ Carl Jung,
69:The paradox therefore reflects a higher level of intellect and, by not forcibly representing the unknowable as known, gives a more faithful picture of the real state of affairs. ~ Carl JungThe Paramahamsa accepts only what is real, rejecting that which is unreal -- the phenomenal world,
70:Intuition is possible because the unknowable is there. Science denies the existence of the divine because it says, “There is only one division: the known and the unknown. If there is any God, we will discover him through laboratory methods. If he exists, science will discover him. ~ Osho,
71:You are the unknowable. You are here just to be in this moment, in this dream. Being has nothing to do with knowledge. It’s not about understanding. You don’t need to understand. It’s not about learning. You are here to unlearn, and that’s it, until one day you realize you know nothing. ~ Miguel Ruiz,
72:There is no “truth,” for the very term requires both conformity with physically verifiable reality and adherence to the underlying belief system of the “truth-seeker.” Belief systems, by definition, place faith in the unknowable above factual verification, while facts stand independent of faith. ~ L E Modesitt Jr,
73:In our daily meditations, we pray to the Divine who fills the world, and fills our hearts, and moves us from rung-to-rung, until we arrive at where we have always been. And then we take another step so that the soul can come to encompass the vastness of the knowable as well as the unknowable. ~ Zalman Schachter Shalomi,
74:I wrote it in one sitting early the next morning. When something assembles itself that fast, it's clear it's been composing itself somewhere in the unknowable back of the mind for a long time. It wanted to be written; it was restless for the racetrack; it galloped along once I sat down at the computer. ~ Rebecca Solnit,
75:There is the unknown and the unknowable which propounds all creation. This we cannot love , we can only accept it as a term of our own limitation and ratification. We can only know that from the unknown, profound desires enter in upon us, and that the fulfilling of these desires is the fulfilling of creation. ~ D H Lawrence,
76:Data in our psychic program is often nonlinear, nonhierarchical, archaic, alive, and teeming with paradox. Simply booting up is a challenge, if not for no other reason than that most of us find acknowledging the unknowable and monitoring its intrusions upon the familiar and mundane more than a little embarrassing. ~ Tom Robbins,
77:We tend to crave a “and so it is” and “so it was” that the illusion of a single perspective brings, but one thing I have learned from being in the world is that there is no such panopticon. Panopticons are for surveillance states. It behooves us as writers and artists at this moment in history to honor the unknown and the unknowable. ~ Eleni Sikelianos,
78:If you believe that humans are animals, there can be no such thing as the history of humanity, only the lives of particular humans. If we speak of the history of the species at all, it is only to signify the unknowable sum of these lives. As with other animals, some lives are happy, others wretched. None has a meaning that lies beyond itself. ~ John N Gray,
79:The four points of the compass be logic, knowledge, wisdom and the unknown. Some do bow in that final direction. Others advance upon it. To bow before the one is to lose sight of the three. I may submit to the unknown, but never to the unknowable. The man who bows in that final direction is either a saint or a fool. I have no use for either. ~ Roger Zelazny,
80:Love Is the Treasure The temple of love is not love itself; True love is the treasure, Not the walls about it. Do not admire the decoration, But involve yourself in the essence, The perfume that invades and touches you- The beginning and the end. Discovered, this replaces all else, The apparent and the unknowable. Time and space are slaves to this presence. ~ Rumi,
81:Love Is the Treasure The temple of love is not love itself; True love is the treasure, Not the walls about it. Do not admire the decoration, But involve yourself in the essence, The perfume that invades and touches you— The beginning and the end. Discovered, this replaces all else, The apparent and the unknowable. Time and space are slaves to this presence. ~ Rumi,
82:Among the many things that made the Professor an excellent teacher was the fact that he wasn't afraid to say 'we don't know.' For the Professor, there was no shame in admitting you didn't have the answer, it was a necessary step toward the truth. It was as important to teach us about the unknown or the unknowable as it was to teach us what had already been safely proven. ~ Y ko Ogawa,
83:His vision crawled with ghost hieroglyphs, translucent lines of symbols arranging themselves against the neutral backdrop of the bunker wall. He looked at the backs of his hands, saw faint neon molecules crawling beneath the skin, ordered by the unknowable code. He raised his right hand and moved it experimentally. It left a faint, fading trail of strobed afterimages. ~ William Gibson,
84:It met her as the uncaught inaudible Voice
That speaks for ever from the Unknowable. ~ Sri Aurobindo, Savitri, Nirvana and the Discovery of the All-Negating Absolute
Voice of the unknowable
This void held more than all the teeming worlds,
This blank felt more than all that Time has borne,
This dark knew dumbly, immensely the Unknown. ~ Sri Aurobindo, Savitri, The Finding of the Soul,
85:In a universe where visible matter accounts for only 0.01 percent of creation, it would be foolish to undertake science without a sense that reality is extremely mysterious. Dark energy exists on the fringe of the unknowable, and so does a saint who exists without eating. The simplistic logic and outmoded science applied by Dawkins and company don’t remotely approach how reality works. ~ Deepak Chopra,
86:It is my sincere opinion that our precious time on earth should not be spent attempting to justify unbelievable acts of cruelty, death, and disease as a part of 'God’s Plan' or the greater good — and clinging to ancient texts that preach ill-concealed bigotry and sexism. Instead, we should find ways to make this life happy and satisfying, without regard to the unknowable nature of an afterlife. ~ David G McAfee,
87:We ought not to believe those who today, adopting a philosophical air and with a tone of superiority, prophesy the decline of culter and are content with the unknowable in a self-satisfied way. For us there is no unknowable, and in my opinion there is also non whatsoever for the natural sciences. In place of this foolish unknowable, let our watchword on the contrary be: we must know - we shall know. ~ David Hilbert,
88:Hope is an embrace of the unknown and the unknowable, an alternative to the certainty of both optimists and pessimists. Optimists think it will all be fine without our involvement; pessimists adopt the opposite position; both excuse themselves from acting. It is the belief that what we do matters even though how and when it may matter, who and what it may impact, are not things we can know beforehand. ~ Rebecca Solnit,
89:Art is not a substitute religion: it is a religion (in the true sense of the word: 'binding back', 'binding' to the unknowable, transcending reason, transcendent being). But the church is no longer adequate as a means of affording experience of the transcendental, and of making religion real - and so art has been transformed from a means into the sole provider of religion: which means religion itself. ~ Gerhard Richter,
90:Something comes out of every voyage,’ said the other man sharply. ‘Out of every bloody fruitless endeavour. All the striving after the unknowable. The unattainable, the search for Athor, the creative force, rolled into a circle. You with your quest; I with my care-ridden Emperor; Sir Thomas, sitting before the fire, his bowels burning before him. We add something. If we didn’t add something, there would be no object in it. ~ Dorothy Dunnett,
91:There’s no way we can raise a positronic brain one inch above the level of perfect materialism. “We can’t, damn it, we can’t. Not as long as we don’t understand what makes our own brains tick. Not as long as things exist that science can’t measure. What is beauty, or goodness, or art, or love, or God? We’re forever teetering on the brink of the unknowable, and trying to understand what can’t be understood. It’s what makes us men. ~ Isaac Asimov,
92:There is a broad distinction between religion and theology. The one is a natural, human experience common to all well-organized minds. The other is a system of speculations about the unseen and the unknowable, which the human mind has no power to grasp or explain, and these speculations vary with every sect, age, and type of civilization. No one knows any more of what lies beyond our sphere of action than thou and I, and we know nothing. ~ Lucretia Mott,
93:A wonderful area for speculative academic work is the unknowable. These days religious subjects are in disfavor, but there are still plenty of good topics. The nature of consciousness, the workings of the brain, the origin of aggression, the origin of language, the origin of life on earth, SETI and life on other worlds...this is all great stuff. Wonderful stuff. You can argue it interminably. But it can't be contradicted, because nobody knows the answer to any of these topics. ~ Michael Crichton,
94:Separate from the other unnamed billions who walk the earth, each of these little groups of three or five or twelve, brought together by the shuffle of chance, then welded by blood, sees in itself the whole of earth, or all that matters of it. What happens to one of the three or five or twelve will happen to them all. Whatever grief or triumph may touch any one will touch every one, as they are carried forward into the unknowable under the brilliant, terrifying sun which nourishes all. ~ Belva Plain,
95:Kugel didn't like attics, he never did. The roofing nails overhead like fangs, waiting to sink into his skull; the cardboard boxes and plastic crates and leather trunks - tombs, sarcophagi - full of ghosts and regret and longing and loss; worse yet was the implication in all this emotional hoarding that the past was preferable to the present, that what came before bests whatever comes next, so clutch it to your chests in mourning and dread as you head into the unknowable but probably lousy future. ~ Shalom Auslander,
96:Trying what?" cried Maury fiercely. "Trying to pierce the darkness of political idealism with some wild, despairing urge toward truth? Sitting day after day supine in a rigid chair and infinitely removed from life staring at the tip of a steeple through the trees, trying to separate, definitely and for all time, the knowable from the unknowable? Trying to take a piece of actuality and give it glamour from your own soul to make for that inexpressible quality it possessed in life and lost in transit to paper or canvas? ~ F Scott Fitzgerald,
97:It seems to me to be true that heavens are placed in the sky because it is the unreachable. The unreachable and therefore the unknowable always seems divine--hence, religion. People need religion because the great masses fear life and its consequences. Its responsibilities weigh heavy. Feeling a weakness in the face of great forces, men seek an alliance with omnipotence to bolster up their feeling of weakness, even though the omnipotence they rely upon is a creature of their own minds. It gives them a feeling of security. ~ Zora Neale Hurston,
98:All possible truth is practical. To ask whether our conception of chair or table corresponds to the real chair or table apart from the uses to which they may be put, is as utterly meaningless and vain as to inquire whether a musical tone is red or yellow. No other conceivable relation than this between ideas and things can exist. The unknowable is what I cannot react upon. The active part of our nature is not only an essential part of cognition itself, but it always has a voice in determining what shall be believed and what rejected. ~ G Stanley Hall,
99:There are two irreconcilable ideas of God. There′s the Unknowable Creative Principle---one believes in That. And there′s the Sum of altruism in man---naturally one believes in That...The sublime poem of the Christ life was man′s attempt to join those two irreconcilable conceptions of God. And since the Sum of human altruism was as much a part of the Unknowable Creative Principle as anything else in Nature and the Universe, a worse link might have been chosen after all! Funny---how one went through life without seeing it in that sort of way! ~ John Galsworthy,
100:One of my own stray childhood fears had been to wonder what a whale might feel like had it been born and bred in captivity, then released into the wild-into its ancestral sea-its limited world instantly blowing up when cast into the unknowable depths, seeing strange fish and tasting new waters, not even having a concept of depth, not knowing the language of any whale pods it might meet. It was my fear of a world that would expand suddenly, violently, and without rules or laws: bubbles and seaweed and storms and frightening volumes of dark blue that never end ~ Douglas Coupland,
101:One of my own stray childhood fears had been to wonder what a whale might feel like had it been born and bred in captivity, then released into the wild-into its ancestral sea-its limited world instantly blowing up when cast into the unknowable depths, seeing strange fish and tasting new waters, not even having a concept of depth, not knowing the language of any whale pods it might meet. It was my fear of a world that would expand suddenly, violently, and without rules or laws: bubbles and seaweed and storms and frightening volumes of dark blue that never end. ~ Douglas Coupland,
102:It is the natural tendency of the ignorant to believe what is not true. In order to overcome that tendency it is not sufficient to exhibit the true; it is also necessary to expose and denounce the false. To admit that the false has any standing in court, that it ought to be handled gently because millions of morons cherish it and thousands of quacks make their livings propagating it — to admit this, as the more fatuous of the reconcilers of science and religion inevitably do, is to abandon a just cause to its enemies, cravenly and without excuse. It is, of course, quite true that there is a region in which science and religion do not conflict. That is the region of the unknowable. ~ H L Mencken,
103:Devotion is diligence without assurance. Faith is a way of saying, 'Yes, I pre-accept the terms of the universe and I am voicing in advance what I am presently incapable of understanding.' There is a reason that we refer to leaps-of-faith, because the decision to consent to any notion of divinity is a mighty jump from the rational over to the unknowable, and I don't care how diligently scholars of every religion will try to sit you down with their stacks of books and prove that their faith is rational; it isn't. If they were rational, it wouldn't be - by definition - faith. Faith is belief in what you cannot see or prove or touch. Faith is walking face first and full speed into the dark. ~ Elizabeth Gilbert,
104:I grew up then, into this life of jazz, and fell immediately into the state of almost audible confusion. Life stood over me like an immoral schoolmistress, editing my thoughts. It seemed to me that there was no ultimate goal for man. Man was beginning a grotesque and bewildered fight with nature, that by the divine and magnificent accident has brought us to where we could fly in her face. We produce a Christ who can raise up the leper and presently, it's the salt of the Earth. If any one can find lesson in that, let him stand forth. Am I crazy trying to pierce the darkness of political idealism with some wild, despairing urge towards truth? Trying to separate the knowable from the unknowable? ~ F Scott Fitzgerald,
105:I beseech you, my brothers, remain faithful to the earth, and do not believe those who speak to you of otherworldly hopes! Poison-mixers are they, whether they know it or not. Despisers of life are they, decaying and poisoned themselves, of whom the earth is weary: so let them go.
Once the sin against God was the greatest sin; but God died, and these sinners died with him. To sin against the earth is now the most dreadful thing, and to esteem the entrails of the unknowable higher than the meaning of the earth...
What is the greatest experience you can have? It is the hour of the great contempt. The hour when your happiness, too, arouses your disgust, and even your reason and your virtue. ~ Friedrich Nietzsche,
106:I look into Julie's face. Not just at it, but into it. Every pore, every freckle, every faint gossamer hair. And then the layers beneath them. The flesh and bones, the blood and brain, all the way down to the unknowable energy that swirls in her core, the life force, the soul, the fiery will that makes her more than meat, coursing through every cell and binding them together in millions to form her. Who is she, this girl? What is she? She is everything. Her body contains the history of life, remembered in chemicals. Her mind contains the history of the universe, remembered in pain, in joy and sadness, hate and hope and bad habits, every thought of God, past-present-future, remembered, felt, and hoped for all at once. ~ Isaac Marion,
107:You preserved your life because your life, your body, was as good as anyone’s, because your blood was as precious as jewels, and it should never be sold for magic, for spirituals inspired by the unknowable hereafter. You do not give your precious body to the billy clubs of Birmingham sheriffs nor to the insidious gravity of the streets. Black is beautiful—which is to say that the black body is beautiful, that black hair must be guarded against the torture of processing and lye, that black skin must be guarded against bleach, that our noses and mouths must be protected against modern surgery. We are all our beautiful bodies and so must never be prostrate before barbarians, must never submit our original self, our one of one, to defiling and plunder. ~ Ta Nehisi Coates,
108:There's a reason we refer to "leaps of faith" - because the decision to consent to any notion of divinity is a mighty jump from the rational over to the unknowable, and I don't care how diligently scholars of every religion will try to sit you down with their stacks of books and prove to you through scripture that their faith is indeed rational; it isn't. If faith were rational, it wouldn't be - by definition - faith. Faith is belief in what you cannot see or prove or touch. Faith is walking face-first and full-speed into the dark. If we truly knew all the answers in advance as to the meaning of life and the nature of God and the destiny of our souls, our belief would not be a leap of faith and it would not be a courageous act of humanity; it would just be... a prudent insurance policy. ~ Elizabeth Gilbert,
109:The division between the known and the unknown is not complete. The East has a threefold division—known, unknown, unknowable. It agrees with the West that the unknown can become known, but the unknowable will always remain unknowable. There will always be mystery around human consciousness. There will be always mystery around love, friendship, meditation, consciousness. We may be able to know all that is objective. But the subjectivity, the innermost core of human consciousness, will remain always a mystery. And this has been the persistent effort of the East, to make it clear to the whole world that the unknowable should not be denied; otherwise you will take all juice out of human life. You will create robots out of human beings, you will destroy them, and they will be just machines and nothing more. ~ Osho,
110:The Unknown is not the Unknowable; it need not remain the unknown for us, unless we choose ignorance or persist in our first limitations. For to all things that are not unknowable, all things in the universe, there correspond in that universe faculties which can take cognisance of them, and in man, the microcosm, these faculties are always existant and at a certain stage capable of development. We may choose not to develop them; where they are partially developed, we may discourage and impose on them a kind of atrophy. But, fundamentally all possible knowledge is knowledge within the power of humanity. And since in man there is the inalienable impulse of Nature towards self-realisation, no struggle of the intellect to limit the action of our capacities within a determined area can for ever prevail. ~ Sri Aurobindo,
111:Like most humanoids, I am burdened with what the Buddhists call the "monkey mind"--the thoughts that swing from limb to limb, stopping only to scratch themselves, spit and howl. From the distant past to the unknowable future, my mind swings wildly through time, touching on dozens of ideas a minute, unharnessed and undisciplined. This in itself is not necessarily a problem; the problem is the emotional attachment that goes along with the thinking. Happy thoughts make me happy, but-whoop!-how quickly I swing again into obsessive worry, blowing the mood; and then it's all over again; and then my mind decides it might be a good time to start feeling sorry for itself, and loneliness follows promptly. You are, after all, what you think. Your emotions are the slaves to your thoughts, and you are the slave to your emotions. ~ Elizabeth Gilbert,
112:And the voice spoke even more deliberately: '...but remember what is under the ocean of clouds: eternity.'

And suddenly that tranquil world, the world of such simple harmony that you discover as you rise above the clouds, took on an unfamiliar quality in my eyes. All that gentleness became a trap. In my mind's eye I saw that vast white trap laid out, right under my feet. Beneath it reigned neither the restlessness of men nor the living tumult and motion of cities, as one might have thought, but a silence that was even more absolute, a more final peace. That viscous whiteness was turning before my eyes into the boundary between the real and the unreal, between the known and the unknowable. And I was already beginning to sense that a spectacle has no meaning except when seen through a culture, a civilization, a professional craft. ~ Antoine de Saint Exup ry,
113:Like most humanoids, I am burdened with what the Buddhists call the “monkey mind”—the thoughts that swing from limb to limb, stopping only to scratch themselves, spit and howl. From the distant past to the unknowable future, my mind swings wildly through time, touching on dozens of ideas a minute, unharnessed and undisciplined. This in itself is not necessarily a problem; the problem is the emotional attachment that goes along with the thinking. Happy thoughts make me happy, but—whoop!—how quickly I swing again into obsessive worry, blowing the mood; and then it’s the remembrance of an angry moment and I start to get hot and pissed off all over again; and then my mind decides it might be a good time to start feeling sorry for itself, and loneliness follows promptly. You are, after all, what you think. Your emotions are the slaves to your thoughts, and you are the slave to your emotions. ~ Elizabeth Gilbert,
114:The Letters I Won'T Write
The letters I won't write
murmur most inaudibly
through the signs
of something like this
sometimes find the cracks
to transmit their noise. I've
no intention to write
to my father (about it all) but
it's a parallel epistle
fear and disappointment
inscribed in between
lines of a poem, say, or lines
spoken by a novel's hero
who (of course) has nothing
to do with a father. Cunning
and assiduous as I am
I can't always trap
the unknowable facts
in a cage constructed
of calculated artifice. Sooner
or later, hellish growls
of past hurts vibrate
the basis of an elaborate
indirect simulation. Not
formal constrictors - 'Dear...'
to 'Yours...' - but the gist
89
of an absolute, undocumented
list of accusations
that only insinuates
and never truly represents
the letters I can't write.
~ Ali Alizadeh,
115:It was the kind of nightmare where you realize that the missing weight of things is sitting right there on your chest, like some kind of succubus, but before you can shove it off, it gets sucked away through a mysterious process into the unknowable realm of your cells, and from there on you are defenseless, your cells already weigh a ton, while your whole body is so light it almost floats, and that’s how it goes until you can only wonder how the cells could be so unbearably heavy when the body is so nauseatingly light, and in this nauseating lightheadedness things gradually recede from you just as you too begin to gradually recede from them, in a word it is like when a person lugging a load becomes exhausted by all this lugging and suddenly looking down at his hands sees that there is nothing in them, there never was, that he had been lugging nothing—that is, when you suddenly realize that something is no longer in your possession, just as nothing ever had been. ~ L szl Krasznahorkai,
116:And meanwhile, even in spite of all my desire, I could never imagine to myself that there is no future life and no providence. Most likely there is all that, but we don't understand anything about the future life and its laws. But if it is so difficult and even completely impossible to understand it, can it be that I will have to answer for being unable to comprehend the unknowable? True, they say, and the prince, of course, along with them, that it is here that obedience is necessary, that one must obey without reasoning, out of sheer good behavior, and that I am bound to be rewarded for my meekness in the other world. We abase providence too much by ascribing our own notions to it, being vexed that we can't understand it. But, again, if it's impossible to understand it, then, I repeat, it is hard to have to answer for something it is not given to man to understand. And if so, how are they going to judge me for being unable to understand the true will and laws of providence? No, we'd better leave religion alone. ~ Fyodor Dostoyevsky,
117:Then the one called Raltariki is really a demon?" asked Tak.

"Yes—and no," said Yama, "If by 'demon' you mean a malefic, supernatural creature, possessed of great powers, life span and the ability to temporarily assume virtually any shape—then the answer is no. This is the generally accepted definition, but it is untrue in one respect."

"Oh? And what may that be?"

"It is not a supernatural creature."

"But it is all those other things?"

"Yes."

"Then I fail to see what difference it makes whether it be supernatural or not—so long as it is malefic, possesses great powers and life span and has the ability to change its shape at will."

"Ah, but it makes a great deal of difference, you see. It is the difference between the unknown and the unknowable, between science and fantasy—it is a matter of essence. The four points of the compass be logic, knowledge, wisdom and the unknown. Some do bow in that final direction. Others advance upon it. To bow before the one is to lose sight of the three. I may submit to the unknown, but never to the unknowable. ~ Roger Zelazny,
118:Child, child, have patience and belief, for life is many days, and each present hour will pass away. Son, son, you have been mad and drunken, furious and wild, filled with hatred and despair, and all the dark confusions of the soul - but so have we. You found the earth too great for your one life, you found your brain and sinew smaller than the hunger and desire that fed on them - but it has been this way with all men. You have stumbled on in darkness, you have been pulled in opposite directions, you have faltered, you have missed the way, but, child, this is the chronicle of the earth. And now, because you have known madness and despair, and because you will grow desperate again before you come to evening, we who have stormed the ramparts of the furious earth and been hurled back, we who have been maddened by the unknowable and bitter mystery of love, we who have hungered after fame and savored all of life, the tumult, pain, and frenzy, and now sit quietly by our windows watching all that henceforth never more shall touch us - we call upon you to take heart, for we can swear to you that these things pass. ~ Thomas Wolfe,
119:Best of all, of course, religion solves the problem of death, which no living individuals can solve, no matter how they would support us. Religion, then, gives the possibility of heroic victory in freedom and solves the problem of human dignity at it highest level. The two ontological motives of the human condition are both met: the need to surrender oneself in full to the the rest of nature, to become a part of it by laying down one's whole existence to some higher meaning; and the need to expand oneself as an individual heroic personality. Finally, religion alone gives hope, because it holds open the dimension of the unknown and the unknowable, the fantastic mystery of creation that the human mind cannot even begin to approach, the possibility of a multidimensionality of spheres of existence, of heavens and possible embodiments that make a mockery of earthly logic-and in doing so, it relieves the absurdity of earthly life, all the impossible limitations and frustrations of living matter. In religious terms, to "see God" is to die, because the creature is too small and finite to be able to bear the higher meanings of creation. Religion takes one's very creatureliness, one's insignificance, and makes it a condition of hope. Full transcendence of the human condition means limitless possibility unimaginable to us. ~ Ernest Becker,
120:The question that lingers is, how much was I a factor in my own survival, and how much was science, and how much miracle?
I don't have the answer to that question. Other people look to me for the answer, I know. But if I could answer it, we would have the cure for cancer, and what's more, we would fathom the true meaning of our existences. I can deliver motivation, inspiration, hope, courage, and counsel, but I can't answer the unknowable. Personally, I don't need to try. I 'm content with simply being alive to enjoy the mystery.
Good Joke:
A man is caught in a flood, and as the water rises he climbs to the roof of his house and waits to be rescued. A guy in a motorboat comes by, and he says, "Hop in, I'll save you."
"No thanks," the man on the rooftop says. "My Lord will save me."
But the floodwaters keep rising. A few minutes later, a rescue plane flies overhead and the pilot drops a line.
"No, thanks," the man on the rooftop says. "My Lord will save me."
But the floodwaters rise ever higher, and finally, they overflow the roof and the man drowns.
When he gets to heaven, he confronts God.
"My Lord, why didn't you save me?" he implores.
"You idiot," God says. "I sent a boat, I sent you a plane."
I think in a way we are all just like the guy on the rooftop. Things take place, there is a confluence of events and circumstances, and we can't always know their purpose, or even if there is one. But we can take responsibility for ourselves and be brave. ~ Lance Armstrong,
121:Thought's long far-circling journey touched its close
And ineffective paused the actor Will.
The symbol modes of being helped no more,
The structures Nescience builds collapsing failed,
All glory of outline, sweetness of harmony,
Rejected like a grace of trivial notes,
Expunged from Being's silence nude, austere,
Died into a fine and blissful Nothingness.
The Demiurges lost their names and forms,
The great schemed worlds that they had planned and wrought
Passed, taken and abolished one by one.
The universe removed its coloured veil,
And at the unimaginable end
Of the huge riddle of created things
Appeared the far-seen Godhead of the whole,
His feet firm-based on Life's stupendous wings,
Omnipotent, a lonely seer of Time,
Inward, inscrutable, with diamond gaze.
Attracted by the unfathomable regard
The unsolved slow cycles to their fount returned
To rise again from that invisible sea.
All from his puissance born was now undone;
Nothing remained the cosmic Mind conceives.
Eternity prepared to fade and seemed
A hue and imposition on the Void,
Space was the fluttering of a dream that sank
Before its ending into Nothing's deeps.
The spirit that dies not and the Godhead's self
Seemed myths projected from the Unknowable;
From It all sprang, in It is called to cease.
But what That was, no thought nor sight could tell.
Only a formless Form of self was left,
A tenuous ghost of something that had been,
The last experience of a lapsing wave ~ Sri Aurobindo, Savitri, 3:1,
122:…There is some firm place in me which knows that what happened to Wally, whatever it was, whatever it is that death is as it transliterates us, moving us out of this life into what we can’t know, is kind.
I shock myself, writing that. I know that many deaths are anything but gentle. I know people suffer terribly…I know many die abandoned, unseen, their stories unheard, their dignity violated, their human worth ignored.
I suspect that the ease of Wally’s death, the rightness of it, the loving recognition which surrounded him, all made it possible for me to see clearly, to witness what other circumstances might obscure. I know, as surely as I know anything, that he’s all right now.

And yet.

And yet he’s gone, an absence so forceful it is itself a daily hourly presence.
My experience of being with Wally… brought me to another sort of perception, but I can’t stay in that place, can’t sustain that way of seeing. The experience of knowing, somehow, that he’s all right, lifted in some kind process that turns at the heart of the world, gives way, as it must, to the plain aching fact that he’s gone.
And doubt. And the fact that we can’t understand, that it’s our condition to not know. Is that our work in the world, to learn to dwell in such not-knowing?
We need our doubt so as to not settle for easy answers. Not-knowing pushes us to struggle after meaning for ourselves…Doubt’s lesson seems to be that whatever we conclude must be provisional, open to revision, subject to correction by forces of change. Leave room, doubt says, for the unknowable, for what it will never quite be your share to see.
Stanley Kunitz says somewhere that if poetry teaches us anything, it is that we can believe two completely contradictory things at once. And so I can believe that death is utter, unbearable rupture, just as I know that death is kind. ~ Mark Doty,
123:…There is some firm place in me which knows that what happened to Wally, whatever it was, whatever it is that death is as it transliterates us, moving us out of this life into what we can’t know, is kind.
I shock myself, writing that. I know that many deaths are anything but gentle. I know people suffer terribly…I know many die abandoned, unseen, their stories unheard, their dignity violated, their human worth ignored.
I suspect that the ease of Wally’s death, the rightness of it, the loving recognition which surrounded him, all made it possible for me to see clearly, to witness what other circumstances might obscure. I know, as surely as I know anything, that he’s all right now.

And yet.

And yet he’s gone, an absence so forceful it is itself a daily hourly presence.
My experience of being with Wally… brought me to another sort of perception, but I can’t stay in that place, can’t sustain that way of seeing. The experience of knowing, somehow, that he’s all right, lifted in some kind process that turns at the heart of the world, gives way, as it must, to the plain aching fact that he’s gone.
And doubt. And the fact that we can’t understand, that it’s our condition to not know. Is that our work in the world, to learn to dwell in such not-knowing?
We need our doubt so as to not settle for easy answers. Not-knowing pushes us to struggle after meaning for ourselves…Doubt’s lesson seems to be that whatever we conclude must be provisional, open to revision, subject to correction by forces of change. Leave room, doubt says, for the unknowable, for what it will never quite be your share to see.
Stanley Kunitz says somewhere that if poetry teaches us anything, it is that we can believe two completely contradictory things at once. And so I can believe that death is utter, unbearable rupture, just as I know that death is kind. ~ Mark Doty,
124:This inner Guide is often veiled at first by the very intensity of our personal effort and by the ego's preoccupation with itself and its aims. As we gain in clarity and the turmoil of egoistic effort gives place to a calmer self-knowledge, we recognise the source of the growing light within us. We recognise it retrospectively as we realise how all our obscure and conflicting movements have been determined towards an end that we only now begin to perceive, how even before our entrance into the path of the Yoga the evolution of our life has been designedly led towards its turning point. For now we begin to understand the sense of our struggles and efforts, successes and failures. At last we are able to seize the meaning of our ordeals and sufferings and can appreciate the help that was given us by all that hurt and resisted and the utility of our very falls and stumblings. We recognise this divine leading afterwards, not retrospectively but immediately, in the moulding of our thoughts by a transcendent Seer, of our will and actions by an all-embracing Power, of our emotional life by an all-attracting and all-assimilating Bliss and Love. We recognise it too in a more personal relation that from the first touched us or at the last seizes us; we feel the eternal presence of a supreme Master, Friend, Lover, Teacher. We recognise it in the essence of our being as that develops into likeness and oneness with a greater and wider existence; for we perceive that this miraculous development is not the result of our own efforts; an eternal Perfection is moulding us into its own image. One who is the Lord or Ishwara of the Yogic philosophies, the Guide in the conscious being ( caitya guru or antaryamin ), the Absolute of the thinker, the Unknowable of the Agnostic, the universal Force of the materialist, the supreme Soul and the supreme Shakti, the One who is differently named and imaged by the religions, is the Master of our Yoga.
   ~ Sri Aurobindo, The Synthesis Of Yoga, The Four Aids, 62 [T1],
125:Margery," I blurted out in a passion of frustration. "I don't know what to make of you!"

Nor I you, Mary. Frankly, I cannot begin to comprehend the motives of a person who dedicates a large portion of her life to the contemplation of a God in whom she only marginally believes."

I felt stunned, as if she had struck me in the diaphragm. She looked down at me, trying to measure the effect of her words.

Mary, you believe in the power that the idea of God has on the human mind. You believe in the way human beings talk about the unknowable, reach for the unattainable, pattern their imperfect lives and offer their paltry best up to the beingless being that created the universe and powers its continuation. What you balk as it believing the evidence of your eyes, that God can reach out and touch a single human life in a concrete way." She smiled a sad, sad smile. "You mustn't be so cold, Mary. If you are, all you will see is a cold God, cold friends, cold love. God is not cold-never cold. God sears with heat, not ice, the heat of a thousand suns, heat that inflames but does not consume. You need warmth, Mary-you, Mary, need it. You fear it, you flirt with it, you imagine that you can stand in its rays and retain your cold intellectual attitude towards it. You imagine that you can love with your brain. Mary, oh my dear Mary, you sit in the hall and listen to me like some wild beast staring at a campfire, unable to leave, fearful of losing your freedom if you come any closer. It won't consume you; I won't capture you. Love does not do either. It only brings life. Please, Mary, don't let yourself be tied up by the bonds of cold academia."

Her words, the power of her conviction, broke over me like a great wave, inundating me, robbing me of breath, and, as they receded in the room, they pulled hard at me to folllow. I struggled to keep my footing against the wash of Margery's vision, and only when it began to lose its strength, dissipated against the silence in the room, was I seized by a sudden terror at the nearness of my escape. ~ Laurie R King,
126:In our world error is continually the handmaid and pathfinder of Truth; for error is really a half-truth that stumbles because of its limitations; often it is Truth that wears a disguise in order to arrive unobserved near to its goal. Well, if it could always be, as it has been in the great period we are leaving, the faithful handmaid, severe, conscientious, clean-handed, luminous within its limits, a half-truth and not a reckless and presumptuous aberration.
   A certain kind of Agnosticism is the final truth of all knowledge. For when we come to the end of whatever path, the universe appears as only a symbol or an appearance of an unknowable Reality which translates itself here into different systems of values, physical values, vital and sensational values, intellectual, ideal and spiritual values. The more That becomes real to us, the more it is seen to be always beyond defining thought and beyond formulating expression. "Mind attains not there, nor speech."3 And yet as it is possible to exaggerate, with the Illusionists, the unreality of the appearance, so it is possible to exaggerate the unknowableness of the Unknowable. When we speak of It as unknowable, we mean, really, that It escapes the grasp of our thought and speech, instruments which proceed always by the sense of difference and express by the way of definition; but if not knowable by thought, It is attainable by a supreme effort of consciousness. There is even a kind of Knowledge which is one with Identity and by which, in a sense, It can be known. Certainly, that Knowledge cannot be reproduced successfully in the terms of thought and speech, but when we have attained to it, the result is a revaluation of That in the symbols of our cosmic consciousness, not only in one but in all the ranges of symbols, which results in a revolution of our internal being and, through the internal, of our external life. Moreover, there is also a kind of Knowledge through which That does reveal itself by all these names and forms of phenomenal existence which to the ordinary intelligence only conceal It. It is this higher but not highest process of Knowledge to which we can attain by passing the limits of the materialistic formula and scrutinising Life, Mind and Supermind in the phenomena that are characteristic of them and not merely in those subordinate movements by which they link themselves to Matter.
   The Unknown is not the Unknowable; it need not remain the unknown for us, unless we choose ignorance or persist in our first limitations. For to all things that are not unknowable, all things in the universe, there correspond in that universe faculties which can take cognisance of them, and in man, the microcosm, these faculties are always existent and at a certain stage capable of development. We may choose not to develop them; where they are partially developed, we may discourage and impose on them a kind of atrophy. But, fundamentally, all possible knowledge is knowledge within the power of humanity. And since in man there is the inalienable impulse of Nature towards self-realisation, no struggle of the intellect to limit the action of our capacities within a determined area can for ever prevail. When we have proved Matter and realised its secret capacities, the very knowledge which has found its convenience in that temporary limitation, must cry to us, like the Vedic Restrainers, 'Forth now and push forward also in other fields.'
   ~ Sri Aurobindo, The Life Divine,

IN CHAPTERS [74/74]



   14 Integral Yoga
   2 Baha i Faith
   1 Yoga
   1 Science
   1 Psychology
   1 Philosophy
   1 Hinduism
   1 Christianity


   49 Sri Aurobindo
   6 The Mother
   6 Paul Richard
   3 Nolini Kanta Gupta
   2 Satprem
   2 Baha u llah


   18 Savitri
   9 The Life Divine
   7 The Synthesis Of Yoga
   4 Isha Upanishad
   3 The Secret Doctrine
   3 Prayers And Meditations
   2 The Book of Certitude
   2 Essays Divine And Human
   2 Collected Works of Nolini Kanta Gupta - Vol 07


0.02 - The Three Steps of Nature, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
  Do such psychological conceptions correspond to anything real and possible? All Yoga asserts them as its ultimate experience and supreme aim. They form the governing principles of our highest possible state of consciousness, our widest possible range of existence. There is, we say, a harmony of supreme faculties, corresponding roughly to the psychological faculties of revelation, inspiration and intuition, yet acting not in the intuitive reason or the divine mind, but on a still higher plane, which see Truth directly face to face, or rather live in the truth of things both universal and transcendent and are its formulation and luminous activity. And these faculties are the light of a conscious existence superseding the egoistic and itself both cosmic and transcendent, the nature of which is Bliss. These are obviously divine and, as man is at present apparently constituted, superhuman states of consciousness and activity. A trinity of transcendent existence, self-awareness and self-delight7 is, indeed, the metaphysical description of the supreme Atman, the self-formulation, to our awakened knowledge, of the Unknowable whether conceived as a pure Impersonality or as a cosmic Personality manifesting the universe. But in Yoga they are regarded also in their psychological aspects as states of subjective existence to which our waking consciousness is now alien, but which dwell in us in a superconscious plane and to which, therefore, we may always ascend.
  For, as is indicated by the name, causal body (karan.a), as opposed to the two others which are instruments (karan.a), this crowning manifestation is also the source and effective power of all that in the actual evolution has preceded it. Our mental activities are, indeed, a derivation, selection and, so long as they are divided from the truth that is secretly their source, a deformation of the divine knowledge. Our sensations and emotions have the same relation to the Bliss, our vital forces and actions to the aspect of Will or Force assumed by the divine consciousness, our physical being to the pure essence of that Bliss and

01.03 - The Yoga of the King - The Yoga of the Souls Release, #Savitri, #Sri Aurobindo, #Integral Yoga
  A power was in him from the Unknowable.
  An archivist of the symbols of the Beyond,
  --
  And plundered the Unknowable's vast estate.
  A gleaner of infinitesimal grains of Truth,

01.04 - The Secret Knowledge, #Savitri, #Sri Aurobindo, #Integral Yoga
  To repose without her in the Unknowable.
  There is a truth to know, a work to do;

01.05 - The Yoga of the King - The Yoga of the Spirits Freedom and Greatness, #Savitri, #Sri Aurobindo, #Integral Yoga
  Mind dare the study of the Unknowable,
  Life its gestation of the Golden Child.
  --
  Its forms projected from the Unknowable,
  Its eyes dreaming of the Ineffable,

0 1965-05-08, #Agenda Vol 06, #The Mother, #Integral Yoga
   Unutterably effaced, no one and null, A vanishing vestige like a violet trace, A faint record merely of a self now past, She was a point in the Unknowable.
   VII.VI.549

0 1969-07-26, #Agenda Vol 10, #The Mother, #Integral Yoga
   Mind dare the study of the Unknowable,
   Life its gestation of the Golden Child.

02.01 - The World-Stair, #Savitri, #Sri Aurobindo, #Integral Yoga
    Around him and the Unknowable above.
    All could be seen that shuns the mortal eye,
  --
    And saw a shadow of the Unknowable
    Mirrored in the Inconscient's boundless sleep,

02.06 - The Kingdoms and Godheads of the Greater Life, #Savitri, #Sri Aurobindo, #Integral Yoga
  And moved to know even the Unknowable.
  Even nescient, null, her sleep creates a world.
  --
  Messengers of Thought to the Unknowable.
  Identified in soul-vision and soul-sense,

02.13 - In the Self of Mind, #Savitri, #Sri Aurobindo, #Integral Yoga
  Was some pale front of the Unknowable;
  A shadow seemed the wide and witness Self,

02.14 - The World-Soul, #Savitri, #Sri Aurobindo, #Integral Yoga
  Who brought them forth from the Unknowable.
  Ever disguised she awaits the seeking spirit;

02.15 - The Kingdoms of the Greater Knowledge, #Savitri, #Sri Aurobindo, #Integral Yoga
  He knocked at the doors of the Unknowable.
  Thence gazing with an immeasurable outlook
  --
  Almost the Unknowable disclosed its rim.
  His self's infinities began to emerge,

03.01 - The Pursuit of the Unknowable, #Savitri, #Sri Aurobindo, #Integral Yoga
  object:03.01 - The Pursuit of the Unknowable
  class:chapter
  --
  The Pursuit of the Unknowable
  ALL IS too little that the world can give:
  --
  All knowledge ended in the Unknowable:
  The effort to rule seemed a vain pride of Will;
  --
  Seemed myths projected from the Unknowable;
  From It all sprang, in It is called to cease.

03.03 - The House of the Spirit and the New Creation, #Savitri, #Sri Aurobindo, #Integral Yoga
  Its power that makes the Unknowable near and true,
  In the temple of the ideal shrined the One:
  --
  Merged into the Unknowable's mystery,
  Leave unfulfilled the world's miraculous fate.

04.02 - The Growth of the Flame, #Savitri, #Sri Aurobindo, #Integral Yoga
  Met a great light from the Unknowable
  And dreamed of a transcendent action's sphere.

06.01 - The Word of Fate, #Savitri, #Sri Aurobindo, #Integral Yoga
  Between the Unknowable and the Unseen
  Born on the borders of two wonder-worlds,

07.05 - The Finding of the Soul, #Savitri, #Sri Aurobindo, #Integral Yoga
  Her mind knelt down before the Unknowable.
  All was abolished save her naked self

07.06 - Nirvana and the Discovery of the All-Negating Absolute, #Savitri, #Sri Aurobindo, #Integral Yoga
  To give a body to the Unknowable,
  Or for a sanction to thy heart's delight
  --
  Then shalt thou uncover the Unknowable
  And the Superconscient conscious grow on thy tops;
  --
  That speaks for ever from the Unknowable.
  It met her like an omnipresent point
  --
  She was a point in the Unknowable.
  Only some last annulment now remained,
  --
  Even as the Unknowable decreed,
  She might be nought or new-become the All,
  --
  Or else the Real was the Unknowable.
  A lonely Absolute negated all:

07.07 - The Discovery of the Cosmic Spirit and the Cosmic Consciousness, #Savitri, #Sri Aurobindo, #Integral Yoga
  Surrounded her with the Unknowable's vast.
  A voice began to speak from her own heart

09.02 - The Journey in Eternal Night and the Voice of the Darkness, #Savitri, #Sri Aurobindo, #Integral Yoga
  Born from the enigma of the Unknowable depths
  A voice of majesty and appalling scorn.

10.04 - The Dream Twilight of the Earthly Real, #Savitri, #Sri Aurobindo, #Integral Yoga
  Death's rule and Law and the Unknowable Will.
  Hasteners to action, violators of God

1.01 - The Four Aids, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
  21:This inner Guide is often veiled at first by the very intensity of our personal effort and by the ego's preoccupation with itself and its aims. As we gain in clarity and the turmoil of egoistic effort gives place to a calmer self-knowledge, we recognise the source of the growing light within us. We recognise it retrospectively as we realise how all our obscure and conflicting movements have been determined towards an end that we only now begin to perceive, how even before our entrance into the path of the Yoga the evolution of our life has been designedly led towards its turning point. For now we begin to understand the sense of our struggles and efforts, successes and failures. At last we are able to seize the meaning of our ordeals and sufferings and can appreciate the help that was given us by all that hurt and resisted and the utility of our very falls and stumblings. We recognise this divine leading afterwards, not retrospectively but immediately, in the moulding of our thoughts by a transcendent Seer, of our will and actions by an all-embracing Power, of our emotional life by an all-attracting and all-assimilating Bliss and Love. We recognise it too in a more personal relation that from the first touched us or at the last seizes us; we feel the eternal presence of a supreme Master, Friend, Lover, Teacher. We recognise it in the essence of our being as that develops into likeness and oneness with a greater and wider existence; for we perceive that this miraculous development is not the result of our own efforts; an eternal Perfection is moulding us into its own image. One who is the Lord or Ishwara of the Yogic philosophies, the Guide in the conscious being (caitya guru or antaryamin), the Absolute of the thinker, the Unknowable of the Agnostic, the universal Force of the materialist, the supreme Soul and the supreme shakti, the One who is differently named and imaged by the religions, is the Master of our Yoga.
  22:To see, know, become and fulfil this One in our inner selves and in all our outer nature, was always the secret goal and becomes now the conscious purpose of our embodied existence.

1.02.2.2 - Self-Realisation, #Isha Upanishad, #unset, #Zen
  having attained to the perception of the Unknowable behind all
  existence, is no longer attached to the Becoming and no longer

1.02.3.1 - The Lord, #Isha Upanishad, #unset, #Zen
  conception is entirely complete. Brahman itself is the Unknowable beyond all conceptions of Personality and Impersonality.
  We may call it "That" to show that we exile from our affirmation

10.23 - Prayers and Meditations of the Mother, #Collected Works of Nolini Kanta Gupta - Vol 04, #Nolini Kanta Gupta, #Integral Yoga
   Of what use would be man if he was not made to throw a bridge between That which eternally is, but is not manifested, and that which is manifested; between all the transcendences, all the splendours of the divine life and all the obscure and sorrowful ignorance of the material world? Man is the intermediary between that which has to be and that which is; he is a bridge thrown over the abyss, he is the great X in the cross, the quaternary link. His true abode, the effective seat of his consciousness, should be in the intermediate world at the joining point of the four arms of the cross, where all the infinity of the Unknowable comes to take precise form for being projected into the multitudinous manifestation. .
   How many and different are the degrees of consciousness! This word should be reserved for that which, in a being, is illumined by Thy Presence, identifies itself with Thee and participates in Thy absolute Consciousness, for that which has knowledge, which is "perfectly awakened" as says the Buddha.

1.02 - MAPS OF MEANING - THREE LEVELS OF ANALYSIS, #Maps of Meaning, #Jordan Peterson, #Psychology
  precisely as vital as the Unknowable matrix of their being. This idea still has not fully permeated our
  explicit understanding (since we attri bute the existence of things purely to their material substrate)
  --
  potent enough to drive the construction of culture, the net that constrains the Unknowable source of all
  things. The impetus for representation of the domain of the unexpected arose (and arises) as consequence of

1.02 - THE NATURE OF THE GROUND, #The Perennial Philosophy, #Aldous Huxley, #Philosophy
  The simple, absolute and immutable mysteries of divine Truth are hidden in the super-luminous darkness of that silence which revealeth in secret. For this darkness, though of deepest obscurity, is yet radiantly clear; and, though beyond touch and sight, it more than fills our unseeing minds with splendours of transcendent beauty. We long exceedingly to dwell in this translucent darkness and, through not seeing and not knowing, to see Him who is beyond both vision and knowledgeby the very fact of neither seeing Him nor knowing Him. For this is truly to see and to know and, through the abandonment of all things, to praise Him who is beyond and above all things. For this is not unlike the art of those who carve a life-like image from stone; removing from around it all that impedes clear vision of the latent form, revealing its hidden beauty solely by taking away. For it is, as I believe, more fitting to praise Him by taking away than by ascription; for we ascribe attri butes to Him, when we start from universals and come down through the intermediate to the particulars. But here we take away all things from Him going up from particulars to universals, that we may know openly the Unknowable, which is hidden in and under all things that may be known. And we behold that darkness beyond being, concealed under all natural light.
  Dionysius the Areopagite

1.02 - The Two Negations 1 - The Materialist Denial, #The Life Divine, #Sri Aurobindo, #Integral Yoga
  8:From the difference in the relations of Spirit and Matter to the Unknowable which they both represent, there arises also a difference of effectiveness in the material and the spiritual negations. The denial of the materialist although more insistent and immediately successful, more facile in its appeal to the generality of mankind, is yet less enduring, less effective finally than the absorbing and perilous refusal of the ascetic. For it carries within itself its own cure. Its most powerful element is the Agnosticism which, admitting the Unknowable behind all manifestation, extends the limits of the Unknowable until it comprehends all that is merely unknown. Its premiss is that the physical senses are our sole means of Knowledge and that Reason, therefore, even in its most extended and vigorous flights, cannot escape beyond their domain; it must deal always and solely with the facts which they provide or suggest; and the suggestions themselves must always be kept tied to their origins; we cannot go beyond, we cannot use them as a bridge leading us into a domain where more powerful and less limited faculties come into play and another kind of inquiry has to be instituted.
  9:A premiss so arbitrary pronounces on itself its own sentence of insufficiency. It can only be maintained by ignoring or explaining away all that vast field of evidence and experience which contradicts it, denying or disparaging noble and useful faculties, active consciously or obscurely or at worst latent in all human beings, and refusing to investigate supraphysical phenomena except as manifested in relation to matter and its movements and conceived as a subordinate activity of material forces. As soon as we begin to investigate the operations of mind and of supermind, in themselves and without the prejudgment that is determined from the beginning to see in them only a subordinate term of Matter, we come into contact with a mass of phenomena which escape entirely from the rigid hold, the limiting dogmatism of the materialist formula. And the moment we recognise, as our enlarging experience compels us to recognise, that there are in the universe knowable realities beyond the range of the senses and in man powers and faculties which determine rather than are determined by the material organs through which they hold themselves in touch with the world of the senses, - that outer shell of our true and complete existence, - the premiss of materialistic Agnosticism disappears. We are ready for a large statement and an ever-developing inquiry.
  --
  14:A certain kind of Agnosticism is the final truth of all knowledge. For when we come to the end of whatever path, the universe appears as only a symbol or an appearance of an unknowable Reality which translates itself here into different systems of values, physical values, vital and sensational values, intellectual, ideal and spiritual values. The more That becomes real to us, the more it is seen to be always beyond defining thought and beyond formulating expression. "Mind attains not there, nor speech."3 And yet as it is possible to exaggerate, with the Illusionists, the unreality of the appearance, so it is possible to exaggerate the Unknowableness of the Unknowable. When we speak of It as unknowable, we mean, really, that It escapes the grasp of our thought and speech, instruments which proceed always by the sense of difference and express by the way of definition; but if not knowable by thought, It is attainable by a supreme effort of consciousness. There is even a kind of Knowledge which is one with Identity and by which, in a sense, It can be known. Certainly, that Knowledge cannot be reproduced successfully in the terms of thought and speech, but when we have attained to it, the result is a revaluation of That in the symbols of our cosmic consciousness, not only in one but in all the ranges of symbols, which results in a revolution of our internal being and, through the internal, of our external life. Moreover, there is also a kind of Knowledge through which That does reveal itself by all these names and forms of phenomenal existence which to the ordinary intelligence only conceal It. It is this higher but not highest process of Knowledge to which we can attain by passing the limits of the materialistic formula and scrutinising Life, Mind and Supermind in the phenomena that are characteristic of them and not merely in those subordinate movements by which they link themselves to Matter.
  15:The Unknown is not the Unknowable;4 it need not remain the unknown for us, unless we choose ignorance or persist in our first limitations. For to all things that are not unknowable, all things in the universe, there correspond in that universe faculties which can take cognisance of them, and in man, the microcosm, these faculties are always existent and at a certain stage capable of development. We may choose not to develop them; where they are partially developed, we may discourage and impose on them a kind of atrophy. But, fundamentally, all possible knowledge is knowledge within the power of humanity. And since in man there is the inalienable impulse of Nature towards self-realisation, no struggle of the intellect to limit the action of our capacities within a determined area can for ever prevail. When we have proved Matter and realised its secret capacities, the very knowledge which has found its convenience in that temporary limitation, must cry to us, like the Vedic Restrainers, "Forth now and push forward also in other fields."5
  16:If modern Materialism were simply an unintelligent acquiescence in the material life, the advance might be indefinitely delayed. But since its very soul is the search for Knowledge, it will be unable to cry a halt; as it reaches the barriers of senseknowledge and of the reasoning from sense-knowledge, its very rush will carry it beyond and the rapidity and sureness with which it has embraced the visible universe is only an earnest of the energy and success which we may hope to see repeated in the conquest of what lies beyond, once the stride is taken that crosses the barrier. We see already that advance in its obscure beginnings.

1.03 - The Sephiros, #A Garden of Pomegranates - An Outline of the Qabalah, #Israel Regardie, #Occultism
  It is the Absolute or the Unknowable of the Agnosticism of Herbert Spencer ; the thrice-great Darkness of the
  Egyptian sacerdotal caste ; and the Chinese Tao which

1.03 - The Uncreated, #unset, #Arthur C Clarke, #Fiction
  Certainly, we may choose unity as the symbol, preminently, of the Unknowable which is behind the origin of things. Indivisible, it is without relation to Time and Space; incapable of multiplication, it is the sole number which can represent the Infinite.
  With the second term, 2, begin the minds operations; it is the first productive number, the number by which unity enters into the chain of temporal succession and into the pluralities of Space.
  --
  So we can pass by successive steps from the Unknowable to the comprehensible and from the indivisible to the visible.
  ***
  --
  We can say that something there is beyond all conditioning by origin, causality or concomitance, something absolute, infinite and eternal for which there can be no relativity either of Time or of Space. It is this precisely which, because it is alien to all the categories of mind, constitutes for us the Unknowable.
  We can say also that this Unknowable is indispensable to the very existence of all that is and that the relative only is because of the absolute, the finite because of the infinite, the ephemeral because of the eternal, without these unknowable realities being therefore the cause or the origin of the relative.

1.04 - Reality Omnipresent, #The Life Divine, #Sri Aurobindo, #Integral Yoga
  9:Pure Being is the affirmation by the Unknowable of Itself as the free base of all cosmic existence. We give the name of Non-Being to a contrary affirmation of Its freedom from all cosmic existence, - freedom, that is to say, from all positive terms of actual existence which consciousness in the universe can formulate to itself, even from the most abstract, even from the most transcendent. It does not deny them as a real expression of Itself, but It denies Its limitation by all expression or any expression whatsoever. The Non-Being permits the Being, even as the Silence permits the Activity. By this simultaneous negation and affirmation, not mutually destructive, but complementary to each other like all contraries, the simultaneous awareness of conscious Self-being as a reality and the Unknowable beyond as the same Reality becomes realisable to the awakened human soul. Thus was it possible for the Buddha to attain the state of Nirvana and yet act puissantly in the world, impersonal in his inner consciousness, in his action the most powerful personality that we know of as having lived and produced results upon earth.
  10:When we ponder on these things, we begin to perceive how feeble in their self-assertive violence and how confusing in their misleading distinctness are the words that we use. We begin also to perceive that the limitations we impose on the Brahman arise from a narrowness of experience in the individual mind which concentrates itself on one aspect of the Unknowable and proceeds forthwith to deny or disparage all the rest. We tend always to translate too rigidly what we can conceive or know of the Absolute into the terms of our own particular relativity. We affirm the One and Identical by passionately discriminating and asserting the egoism of our own opinions and partial experiences against the opinions and partial experiences of others. It is wiser to wait, to learn, to grow, and, since we are obliged for the sake of our self-perfection to speak of these things which no human speech can express, to search for the widest, the most flexible, the most catholic affirmation possible and found on it the largest and most comprehensive harmony.
  11:We recognise, then, that it is possible for the consciousness in the individual to enter into a state in which relative existence appears to be dissolved and even Self seems to be an inadequate conception. It is possible to pass into a Silence beyond the Silence. But this is not the whole of our ultimate experience, nor the single and all-excluding truth. For we find that this Nirvana, this self-extinction, while it gives an absolute peace and freedom to the soul within is yet consistent in practice with a desireless but effective action without. This possibility of an entire motionless impersonality and void Calm within doing outwardly the works of the eternal verities, Love, Truth and Righteousness, was perhaps the real gist of the Buddha's teaching, - this superiority to ego and to the chain of personal workings and to the identification with mutable form and idea, not the petty ideal of an escape from the trouble and suffering of the physical birth. In any case, as the perfect man would combine in himself the silence and the activity, so also would the completely conscious soul reach back to the absolute freedom of the Non-Being without therefore losing its hold on Existence and the universe. It would thus reproduce in itself perpetually the eternal miracle of the divine Existence, in the universe, yet always beyond it and even, as it were, beyond itself. The opposite experience could only be a concentration of mentality in the individual upon Non-existence with the result of an oblivion and personal withdrawal from a cosmic activity still and always proceeding in the consciousness of the Eternal Being.
  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.
  14:For we cannot suppose that the sole Entity is compelled by something outside or other than Itself, since no such thing exists. Nor can we suppose that It submits unwillingly to something partial within Itself which is hostile to its whole Being, denied by It and yet too strong for It; for this would be only to erect in other language the same contradiction of an All and something other than the All. Even if we say that the universe exists merely because the Self in its absolute impartiality tolerates all things alike, viewing with indifference all actualities and all possibilities, yet is there something that wills the manifestation and supports it, and this cannot be something other than the All. Brahman is indivisible in all things and whatever is willed in the world has been ultimately willed by the Brahman. It is only our relative consciousness, alarmed or baffled by the phenomena of evil, ignorance and pain in the cosmos, that seeks to deliver the Brahman from responsibility for Itself and its workings by erecting some opposite principle, Maya or Mara, conscious Devil or self-existent principle of evil. There is one Lord and Self and the many are only His representations and becomings.

1.04 - The Sacrifice the Triune Path and the Lord of the Sacrifice, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
  There is another basic realisation, the most extreme of all, that yet comes sometimes as the first decisive opening or an early turn of the Yoga. It is the awakening to an ineffable high transcendent Unknowable above myself and above this world in which I seem to move, a timeless and spaceless condition or entity which is at once, in some way compelling and convincing to an essential consciousness in me, the one thing that is to it overwhelmingly real. This experience is usually accompanied by an equally compelling sense either of the dreamlike or shadowy illusoriness of all things here or else of their temporary, derivative and only half-real character. For a time at least all around me may seem to be a moving of cinematographic shadow forms or surface figures and my own action may appear as a fluid formulation from some Source ungrasped as yet and perhaps unseizable above or outside me. To remain in this consciousness, to carry out this initiation or follow out this first suggestion of the character of things would be to proceed towards the goal of dissolution of self and world in the Unknowable,Moksha, Nirvana. But this is not the only line of issue; it is possible, on the contrary, for me to wait till through the silence of this timeless unfilled liberation I begin to enter into relations with that yet ungrasped Source of myself and my actions; 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. At first this experience imposes on the mind and then on all our being an absolute, a fathomless, almost an abysmal peace and silence. 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 in that silence or through it descends upon him from a greater concealed transcendent Existence. For this Transcendent, this Absolute is not a mere peace of signless emptiness; it has its own infinite contents and riches of which ours are debased and diminished values. If there were not that Source of all things, there could be no universe; all powers, all works and activities would be an illusion, all creation and manifestation would be impossible.
  These are the three fundamental realisations, so fundamental that to the Yogin of the way of Knowledge they seem ultimate, sufficient in themselves, destined to overtop and replace all others. And yet for the integral seeker, whether accorded to him at an early stage suddenly and easily by a miraculous grace or achieved with difficulty after a long progress and endeavour, they are neither the sole truth nor the full and only clues to the integral truth of the Eternal, but rather the unfilled beginning, the vast foundation of a greater divine Knowledge. Other realisations there are that are imperatively needed and must be explored to the full limit of their possibilities; and if some of them appear to a first sight to cover only Divine Aspects that are instrumental to the activity of existence but not inherent in its essence, yet, when followed to their end through that activity to its everlasting Source, it is found that they lead to a disclosure of the Divine without which our knowledge of the Truth behind things would be left bare and incomplete. These seeming Instrumentals are the key to a secret without which the Fundamentals themselves would not unveil all their mystery. All the revelatory aspects of the Divine must be caught in the wide net of the integral Yoga.

1.05 - The Creative Principle, #unset, #Arthur C Clarke, #Fiction
  By their mutual ignorance the various theories of the beginning of things only reveal their fundamental ignorance of the causes of existence. And one may class among these theories even those speculations which under the philosophic name of Agnosticism avow their ignorance and affirm it expressly as their point of departure. For if they do not pose the question of the wherefore of the worlds, it is because in reality they hold it to be solved. Under their Agnosticism their lurks, tacitly and ill-disguised, the postulate of an unknown First Principle. Some, even, perceive clearly that it is impossible to escape from the necessity of this postulate and affirm under the name of the Unknowable such a First Principle. But even those which confine themselves to the assertion of the empirical fact of evolution, those in whose view the universe is nothing but a perpetual motion without cause or finality, will be found always ready to assert that this motion reposes on the existence of an eternal force or an eternal substance. For many physicists nowadays the notion of ether as an absolute substratum of all phenomena takes the place of a creative Deity.
  And, on the other hand, is not this formula of a creative God, which is the conclusion of the majority of the other theories, itself the most supremely agnostic of all formulas? Does it not unconsciously disguise in its appeal to the miracle, the mystery of the primal act, the very ignorance that the partisans of the Unknowable avow? Does not the affirmation of an eternal Being, creator of things, amount in fact to the statement of a principle of uncreated force or substance from which things must have arisen?
  No doubt, in one of these points of view we find the elements of a psychological explanation of the world conceived as the result of a free act of will, of thought; in the other, on the contrary, are resumed all the data of a mechanical conception assuring the fact of evolution on the concrete base of a substantial realism, But, however contradictory all these theories may be in their form, they agree, in substance, in postulating as first fact an essential principle of existence, an absolute cause, personal or impersonal, a thing that is the mother of beings or a being that is the former of things.
  --
  Theology, when, in order to explain the beginning of things, it makes appeal to one of these, though it be the first of all, only pushes farther back the problem of the genesis. For this problem consists precisely in the inquiry how anything or anyone capable of movement or of will could arise from the immobility of the Non-Being or from the immutability of the Unknowable Being.
  Whatever be, indeed, the conceivable reality whose pre-existence is postulated, the very fact that it is connected with the manifested world makes it also enter into order of relativity whose first cause we seek. For the very idea of a creator contains under a form more concrete and familiar to the mind the whole enigma that has to be solved. It personifies the enigma, but it is only in appearance that it renders it less impenetrable.

1.05 - The Destiny of the Individual, #The Life Divine, #Sri Aurobindo, #Integral Yoga
  3:An Unknowable which appears to us in many states and attributes of being, in many forms of consciousness, in many activities of energy, this is what Mind can ultimately say about the existence which we ourselves are and which we see in all that is presented to our thought and senses. It is in and through those states, those forms, those activities that we have to approach and know the Unknowable. But if in our haste to arrive at a Unity that our mind can seize and hold, if in our insistence to confine the Infinite in our embrace we identify the Reality with any one definable state of being however pure and eternal, with any particular attri bute however general and comprehensive, with any fixed formulation of consciousness however vast in its scope, with any energy or activity however boundless its application, and if we exclude all the rest, then our thoughts sin against Its unknowableness and arrive not at a true unity but at a division of the Indivisible.
  4:So strongly was this truth perceived in the ancient times that the Vedantic Seers, even after they had arrived at the crowning idea, the convincing experience of Sachchidananda as the highest positive expression of the Reality to our consciousness, erected in their speculations or went on in their perceptions to an Asat, a Non-Being beyond, which is not the ultimate existence, the pure consciousness, the infinite bliss of which all our experiences are the expression or the deformation. If at all an existence, a consciousness, a bliss, it is beyond the highest and purest positive form of these things that here we can possess and other therefore than what here we know by these names. Buddhism, somewhat arbitrarily declared by the theologians to be an un-Vedic doctrine because it rejected the authority of the Scriptures, yet goes back to this essentially Vedantic conception. Only, the positive and synthetic teaching of the Upanishads beheld Sat and Asat not as opposites destructive of each other, but as the last antinomy through which we look up to the Unknowable. And in the transactions of our positive consciousness, even Unity has to make its account with Multiplicity; for the Many also are Brahman. It is by Vidya, the Knowledge of the Oneness, that we know God; without it Avidya, the relative and multiple consciousness, is a night of darkness and a disorder of Ignorance. Yet if we exclude the field of that Ignorance, if we get rid of Avidya as if it were a thing non-existent and unreal, then Knowledge itself becomes a sort of obscurity and a source of imperfection. We become as men blinded by a light so that we can no longer see the field which that light illumines.
  5:Such is the teaching, calm, wise and clear, of our most ancient sages. They had the patience and the strength to find and to know; they had also the clarity and humility to admit the limitation of our knowledge. They perceived the borders where it has to pass into something beyond itself. It was a later impatience of heart and mind, vehement attraction to an ultimate bliss or high masterfulness of pure experience and trenchant intelligence which sought the One to deny the Many and because it had received the breath of the heights scorned or recoiled from the secret of the depths. But the steady eye of the ancient wisdom perceived that to know God really, it must know Him everywhere equally and without distinction, considering and valuing but not mastered by the oppositions through which He shines.

1.06 - Man in the Universe, #The Life Divine, #Sri Aurobindo, #Integral Yoga
  5:The universe and the individual are the two essential appearances into which the Unknowable descends and through which it has to be approached; for other intermediate collectivities are born only of their interaction. This descent of the supreme Reality is in its nature a self-concealing; and in the descent there are successive levels, in the concealing successive veils. Necessarily, the revelation takes the form of an ascent; and necessarily also the ascent and the revelation are both progressive. For each successive level in the descent of the Divine is to man a stage in an ascension; each veil that hides the unknown God becomes for the God-lover and God-seeker an instrument of His unveiling. Out of the rhythmic slumber of material Nature unconscious of the Soul and the Idea that maintain the ordered activities of her energy even in her dumb and mighty material trance, the world struggles into the more quick, varied and disordered rhythm of Life labouring on the verges of self-consciousness. Out of Life it struggles upward into Mind in which the unit becomes awake to itself and its world, and in that awakening the universe gains the leverage it required for its supreme work, it gains self-conscious individuality. But Mind takes up the work to continue, not to complete it. It is a labourer of acute but limited intelligence who takes the confused materials offered by Life and, having improved, adapted, varied, classified according to its power, hands them over to the supreme Artist of our divine manhood. That Artist dwells in supermind; for supermind is superman. Therefore our world has yet to climb beyond Mind to a higher principle, a higher status, a higher dynamism in which universe and individual become aware of and possess that which they both are and therefore stand explained to each other, in harmony with each other, unified.
  6:The disorders of life and mind cease by discerning the secret of a more perfect order than the physical. Matter below life and mind contains in itself the balance between a perfect poise of tranquillity and the action of an immeasurable energy, but does not possess that which it contains. Its peace wears the dull mask of an obscure inertia, a sleep of unconsciousness or rather of a drugged and imprisoned consciousness. Driven by a force which is its real self but whose sense it cannot yet seize nor share, it has not the awakened joy of its own harmonious energies.
  --
  19:On the other hand, we have hazarded the suggestion that since all is one Reality, this inferior negation also, this other contradiction or non-existence of Sachchidananda is none other than Sachchidananda itself. It is capable of being conceived by the intellect, perceived in the vision, even received through the sensations as verily that which it seems to deny, and such would it always be to our conscious experience if things were not falsified by some great fundamental error, some possessing and compelling Ignorance, Maya or Avidya. In this sense a solution might be sought, not perhaps a satisfying metaphysical solution for the logical mind, - for we are standing on the border-line of the Unknowable, the ineffable and straining our eyes beyond, - but a sufficient basis in experience for the practice of the divine life.
  20:To do this we must dare to go below the clear surfaces of things on which the mind loves to dwell, to tempt the vast and obscure, to penetrate the unfathomable depths of consciousness and identify ourselves with states of being that are not our own. Human language is a poor help in such a search, but at least we may find in it some symbols and figures, return with some just expressible hints which will help the light of the soul and throw upon the mind some reflection of the ineffable design.

1.06 - The Desire to be, #unset, #Arthur C Clarke, #Fiction
  At each moment something that was not becomes; from what appears to us as non-existence rises some new mode of existence and from the inexhaustible mystery issues the indefinite succession of Time, and therefore the possibility of eternal progress. But whatever be the number of the progressive manifestations of the Unknowable, in relation to manifested being the manifested will always remain infinite.
  The fact of manifestation has, then, this characterising feature that it renders distinct and multiple, discernable to us, what was lost in indivisable and indissoluble unity.
  --
  For though all in the universe is tendency and finality, its individual affirmations are multiple and contradictory and each of them finds itself incessantly thwarted and in collision with all the rest. Thus from their conflict unforeseen results are born, realisations alien to the desire of the being. For this reason it would be puerile to explain all the effects of Nature by conscious and preconceived movement of will. Things are neither fortuitous nor intentional. And if their end responds to any predetermination, it can be only to that which is identical with the absolute liberty of the Unknowable.
  Desire creates what it knows not; the being is not what it wish to be, but what it has been made by the spontaneities of the universe within it and without, conformable to its own or contrary to them. Thus, wishing to be sole, he loses himself in a multitude; striving towards duration he fixes himself in the impermanent; seeking to taste exclusively the joy of being, he enters into the great struggle and creates a world of suffering. This universe to which he is attached by his desire, discovers itself to him as a formidable assemblage of alien forces which he believes, to be blind and of elements which he takes for hostile, not knowing that in them as in him there inhabits one and the same principle,a single soul, the soul of desire.

1.07 - The Primary Data of Being, #unset, #Arthur C Clarke, #Fiction
  Two of these terms, the Immutable and the Indivisible, represent in a negative form the Unknowables of the Absolute, and their opposites, the divisible and the mutable, represent in a positive form the very essence of the relative.
  Joined in pairs, each negative to a positive, the mutable to the indivisible, the immutable to the divisible, they form productive couples which are the parent roots of all our categories. For the character of mutable indivisibility which belongs to Time, belongs also to Quality, to pure Force, to Mind, as opposed to the character of divisible Immobility which belongs to Space, to Quantity, to Matter properly so called.

1.09 - Concentration - Its Spiritual Uses, #Raja-Yoga, #Swami Vivkenanda, #unset
  A good deal of explanation is necessary here. We have to understand what Chitta is, and what the Vrittis are. I have eyes. Eyes do not see. Take away the brain centre which is in the head, the eyes will still be there, the retinae complete, as also the pictures of objects on them, and yet the eyes will not see. So the eyes are only a secondary instrument, not the organ of vision. The organ of vision is in a nerve centre of the brain. The two eyes will not be sufficient. Sometimes a man is asleep with his eyes open. The light is there and the picture is there, but a third thing is necessary the mind must be joined to the organ. The eye is the external instrument; we need also the brain centre and the agency of the mind. Carriages roll down a street, and you do not hear them. Why? Because your mind has not attached itself to the organ of hearing. First, there is the instrument, then there is the organ, and third, the mind attached to these two. The mind takes the impression farther in, and presents it to the determinative faculty Buddhi which reacts. Along with this reaction flashes the idea of egoism. Then this mixture of action and reaction is presented to the Purusha, the real Soul, who perceives an object in this mixture. The organs (Indriyas), together with the mind (Manas), the determinative faculty (Buddhi), and egoism (Ahamkra), form the group called the Antahkarana (the internal instrument). They are but various processes in the mind-stuff, called Chitta. The waves of thought in the Chitta are called Vrittis (literally "whirlpool") . What is thought? Thought is a force, as is gravitation or repulsion. From the infinite storehouse of force in nature, the instrument called Chitta takes hold of some, absorbs it and sends it out as thought. Force is supplied to us through food, and out of that food the body obtains the power of motion etc. Others, the finer forces, it throws out in what we call thought. So we see that the mind is not intelligent; yet it appears to be intelligent. Why? Because the intelligent soul is behind it. You are the only sentient being; mind is only the instrument through which you catch the external world. Take this book; as a book it does not exist outside, what exists outside is unknown and unknowable. the Unknowable furnishes the suggestion that gives a blow to the mind, and the mind gives out the reaction in the form of a book, in the same manner as when a stone is thrown into the water, the water is thrown against it in the form of waves. The real universe is the occasion of the reaction of the mind. A book form, or an elephant form, or a man form, is not outside; all that we know is our mental reaction from the outer suggestion. "Matter is the permanent possibility of sensations," said John Stuart Mill. It is only the suggestion that is outside. Take an oyster for example. You know how pearls are made. A parasite gets inside the shell and causes irritation, and the oyster throws a sort of enamelling round it, and this makes the pearl. The universe of experience is our own enamel, so to say, and the real universe is the parasite serving as nucleus. The ordinary man will never understand it, because when he tries to do so, he throws out an enamel, and sees only his own enamel. Now we understand what is meant by these Vrittis. The real man is behind the mind; the mind is the instrument his hands; it is his intelligence that is percolating through the mind. It is only when you stand behind the mind that it becomes intelligent. When man gives it up, it falls to pieces and is nothing. Thus you understand what is meant by Chitta. It is the mind-stuff, and Vrittis are the waves and ripples rising in it when external causes impinge on it. These Vrittis are our universe.
  The bottom of a lake we cannot see, because its surface is covered with ripples. It is only possible for us to catch a glimpse of the bottom, when the ripples have subsided, and the water is calm. If the water is muddy or is agitated all the time, the bottom will not be seen. If it is clear, and there are no waves, we shall see the bottom. The bottom of the lake is our own true Self; the lake is the Chitta and the waves the Vrittis. Again, the mind is in three states, one of which is darkness, called Tamas, found in brutes and idiots; it only acts to injure. No other idea comes into that state of mind. Then there is the active state of mind, Rajas, whose chief motives are power and enjoyment. "I will be powerful and rule others." Then there is the state called Sattva, serenity, calmness, in which the waves cease, and the water of the mind-lake becomes clear. It is not inactive, but rather intensely active. It is the greatest manifestation of power to be calm. It is easy to be active. Let the reins go, and the horses will run away with you. Anyone can do that, but he who can stop the plunging horses is the strong man. Which requires the greater strength, letting go or restraining? The calm man is not the man who is dull. You must not mistake Sattva for dullness or laziness. The calm man is the one who has control over the mind waves. Activity is the manifestation of inferior strength, calmness, of the superior.

1.09 - The Absolute Manifestation, #unset, #Arthur C Clarke, #Fiction
  At each moment there is thus accomplished in the consciousness of the individual being the same wonderful mystery of perfect reciprocity, of incessant participation which identifies in one conscious individuality the whole sum of mutually interested relativities of consciousness, internal persons, of which each human personality is composed. The result is an absolute ego, and this absolute is the same in the consciousness of the individual and in the consciousness of the Unknowable Existence.
  We can postulate, then, in the Unknowable the entire perfection of that of which the manifestation born of the egoistic desire to be for oneself will be only an obscure deformation.
  If this desire to be were to cease in the world, nothing else would cease except the fixity of individual manifestation and, consequently, of the forms of Matter; all relative movements would absorb themselves together into that which we have conceived as absolute movement.

11.01 - The Eternal Day The Souls Choice and the Supreme Consummation, #Savitri, #Sri Aurobindo, #Integral Yoga
  Silence gave back to the Unknowable
  All it had given. Still was her listening thought.

1.10 - The Absolute of the Being, #unset, #Arthur C Clarke, #Fiction
  If we take care to remember that the idea of the Absolute cannot be anything more for us than an intellectual image, a more or less abstract symbol of the Unknowable, there may be some profit for the mind in the attempt to discover in itself those multiple aspects and different points of view by whose aid it can conceive what it calls the Absolute.
  We have defined this Unknowable as the point of identity of all contraries and resolution of all antinomies; it has appeared to us under two different aspects, being and non-being, absolute repose and absolute movement and we have been obliged to consider as if they were alternative, although they cannot in truth be so, its phases of infinite expansion and infinite concentration. In truth, the term infinite seems to apply better to the former than to the latter of these two representations; for the word wakes in us the idea of expansion rather than of concentration; we find it difficult not to introduce into it the notion of Space. The mind would indeed be quite ready to oppose the concept of unity to that of infinity, although from the point of view of the Absolute they are identical. For while we are unable to draw any intellectual image from this idea of unity, akin to that of the absolute concentration, any more than from the idea of the absolute repose and total absorption of being into non-being, the notion of infinity, on the contrary, being associated with that of the absolute manifestation and the absolute movement, offers itself to the mind as rich in such images. It would seem, indeed, as if the mind found in it something of which it can become conscious in itself. It applies more easily to this positive Absolute the characteristics of its own manifested existence.
  It is this facility which permits, for example, some Indian schemes to distinguish three modes of being in the supreme manifestation, three divine worlds, those of pure existence, of the beings infinite conscious energy and of the beatitudes of its infinite consciousness. These three worlds or degrees of the absolute activity are for the intellectual thought only abstract symbols by which the mind attempts to translate the absolute Reality at the very limit indeed of its relative categories, but still by their aid. Yet the attempt has its utility, for if it cannot procure for the mind any direct vision of the Unknowable, it has at least this result that it gives it certain indirect perceptions of That by permitting it to descend in its own depths to its principles.
  ***

1.1.2 - Commentary, #Kena and Other Upanishads, #Sri Aurobindo, #Integral Yoga
  think not of the Unknowable but of its highest manifestation
  in consciousness; and this we have described as the outlook
  --
  Its answer to the problem is that That is precisely the Unknowable1 of which no relations can be affirmed2 and about
  which therefore our intellect must for ever be silent. The injunction to know the utterly Unknowable would be without
  --
  I know the Unknowable, that that can be put into the forms
  through which I must arrive at the Self and Lord; but at the
  --
  of ourselves and the gods, by the Unknowable who is yet not
  utterly unknowable to us, by the transcendence of the mortal
  --
  all that here we experience in partial figures. the Unknowable
  is beyond our grasp because though it is the same Reality, yet

1.12 - Delight of Existence - The Solution, #The Life Divine, #Sri Aurobindo, #Integral Yoga
  2:As we look at these three aspects of essential Being, one in reality, triune to our mental view, separable only in appearance, in the phenomena of the divided consciousness, we are able to put in their right place the divergent formulae of the old philosophies so that they unite and become one, ceasing from their agelong controversy. For if we regard world-existence only in its appearances and only in its relation to pure, infinite, indivisible, immutable Existence, we are entitled to regard it, describe it and realise it as Maya. Maya in its original sense meant a comprehending and containing consciousness capable of embracing, measuring and limiting and therefore formative; it is that which outlines, measures out, moulds forms in the formless, psychologises and seems to make knowable the Unknowable, geometrises and seems to make measurable the limitless. Later the word came from its original sense of knowledge, skill, intelligence to acquire a pejorative sense of cunning, fraud or illusion, and it is in the figure of an enchantment or illusion that it is used by the philosophical systems.
  3:World is Maya. World is not unreal in the sense that it has no sort of existence; for even if it were only a dream of the Self, still it would exist in It as a dream, real to It in the present even while ultimately unreal. Nor ought we to say that world is unreal in the sense that it has no kind of eternal existence; for although particular worlds and particular forms may or do dissolve physically and return mentally from the consciousness of manifestation into the non-manifestation, yet Form in itself, World in itself are eternal. From the non-manifestation they return inevitably into manifestation; they have an eternal recurrence if not an eternal persistence, an eternal immutability in sum and foundation along with an eternal mutability in aspect and apparition. Nor have we any surety that there ever was or ever will be a period in Time when no form of universe, no play of being is represented to itself in the eternal Conscious-Being, but only an intuitive perception that the world that we know can and does appear from That and return into It perpetually.

1.13 - THE HUMAN REBOUND OF EVOLUTION AND ITS CONSEQUENCES, #The Future of Man, #Pierre Teilhard de Chardin, #Christianity
  the border-line of the Unknowable, all the accumulated knowledge of twenty-
  five centuries has done no more than feed the argument, without advancing us

1.14 - The Structure and Dynamics of the Self, #Aion, #Carl Jung, #Psychology
  an unfolding of the Unknowable inchoate state, or chaos. This is
  the prima materia, the arcanum, the primary substance, which

1.17 - The Divine Soul, #The Life Divine, #Sri Aurobindo, #Integral Yoga
  4:Its consciousness would not be shut out from any part of the infinite truth, nor limited by any poise or status that it might assume in its relations with others, nor condemned to any loss of self-knowledge by its acceptance of a purely phenomenal individuality and the play of practical differentiation. It would in its self-experience live eternally in the presence of the Absolute. To us the Absolute is only an intellectual conception of indefinable existence. The intellect tells us simply that there is a Brahman higher than the highest,2 an Unknowable that knows itself in other fashion than that of our knowledge; but the intellect cannot bring us into its presence. The divine soul living in the Truth of things would, on the contrary, always have the conscious sense of itself as a manifestation of the Absolute. Its immutable existence it would be aware of as the original "self-form"3 of that Transcendent, - Sachchidananda; its play of conscious being it would be aware of as manifestation of That in forms of Sachchidananda. In its every state or act of knowledge it would be aware of the Unknowable cognising itself by a form of variable self-knowledge; in its every state or act of power, will or force aware of the Transcendence possessing itself by a form of conscious power of being and knowledge; in its every state or act of delight, joy or love aware of the Transcendence embracing itself by a form of conscious self-enjoyment. This presence of the Absolute would not be with it as an experience occasionally glimpsed or finally arrived at and held with difficulty or as an addition, acquisition or culmination superimposed on its ordinary state of being: it would be the very foundation of its being both in the unity and the differentiation; it would be present to it in all its knowing, willing, doing, enjoying; it would be absent neither from its timeless self nor from any moment of Time, neither from its spaceless being nor from any determination of its extended existence, neither from its unconditioned purity beyond all cause and circumstance nor from any relation of circumstance, condition and causality. This constant presence of the Absolute would be the basis of its infinite freedom and delight, ensure its security in the play and provide the root and sap and essence of its divine being.
  5:Moreover such a divine soul would live simultaneously in the two terms of the eternal existence of Sachchidananda, the two inseparable poles of the self-unfolding of the Absolute which we call the One and the Many. All being does really so live; but to our divided self-awareness there is an incompatibility, a gulf between the two driving us towards a choice, to dwell either in the multiplicity exiled from the direct and entire consciousness of the One or in the unity repellent of the consciousness of the Many. But the divine soul would not be enslaved to this divorce and duality. It would be aware in itself at once of the infinite self-concentration and the infinite self-extension and diffusion. It would be aware simultaneously of the One in its unitarian consciousness holding the innumerable multiplicity in itself as if potential, unexpressed and therefore to our mental experience of that state non-existent, and of the One in its extended consciousness holding the multiplicity thrown out and active as the play of its own conscious being, will and delight. It would equally be aware of the Many ever drawing down to themselves the One that is the eternal source and reality of their existence and of the Many ever mounting up attracted to the One that is the eternal culmination and blissful justification of all their play of difference. This vast view of things is the mould of the Truth-Consciousness, the foundation of the large Truth and Right hymned by the Vedic seers; this unity of all these terms of opposition is the real Adwaita, the supreme comprehending word of the knowledge of the Unknowable.
  6:The divine soul will be aware of all variation of being, consciousness, will and delight as the outflowing, the extension, the diffusion of that self-concentrated Unity developing itself, not into difference and division, but into another, an extended form of infinite oneness. It will itself always be concentrated in oneness in the essence of its being, always manifested in variation in the extension of its being. All that takes form in itself will be the manifested potentialities of the One, the Word or Name vibrating out of the nameless Silence, the Form realising the formless essence, the active Will or Power proceeding out of the tranquil Force, the ray of self-cognition gleaming out from the sun of timeless self-awareness, the wave of becoming rising up into shape of self-conscious existence out of the eternally selfconscious Being, the joy and love welling for ever out of the eternal still Delight. It will be the Absolute biune in its selfunfolding, and each relativity in it will be absolute to itself because aware of itself as the Absolute manifested but without that ignorance which excludes other relativities as alien to its being or less complete than itself.

1.3.4.01 - The Beginning and the End, #Essays Divine And Human, #Sri Aurobindo, #Integral Yoga
  From what background have all these numberless forms started out, if not from the termless profundities of the Incommensurable? He who has not lost his knowledge in the Unknowable, knows nothing. Even the world he studies so sapiently, cheats and laughs at him.
  144
  --
  When we have entered into the Unknowable, then all this other knowledge becomes valid. When we have sacrificed all forms into the Formless, then all forms become at once negligible and infinitely precious.
  For the rest, that is true of all things. What we have not renounced, has no worth. Sacrifice is the great revealer of values.

1914 05 12p, #Prayers And Meditations, #The Mother, #Integral Yoga
   Thou art the sovereign Master of all, Thou art the Inaccessible, the Unknowable, the eternal and sublime Reality.
   O marvellous Unity, I disappear in Thee.

1914 05 31p, #Prayers And Meditations, #The Mother, #Integral Yoga
   O my sweet Master, my heart is a flaming chapel, and Thou art seated there permanently like the sublimest of idols; so it is that Thy form appears to me, clothed in magnificence, in the midst of the flames consuming my heart for Thee, and at the same time, in my head, I see Thee, know Thee as the Inconceivable, the Unknowable, the Formless; and in this double perception, this double knowledge, lies the plenitude of contentment.
   ***

1914 09 22p, #Prayers And Meditations, #The Mother, #Integral Yoga
   O Lord, Thou who art on the threshold of the Unknowable, I greet Thee!
   And is it not Thou greeting Thy own self in the Unthinkable Essence of Being, in its immeasurable depths, and even in its most external realisations? For the Being is Thyself, whatever its mode of existence, and the Unthinkable Eternal is also Thyself in Thy essence. And this integral consciousness Thou hast made ours, so that we may be Thyself, not only in fact but consciously and effectively. And thus all is an interchange of salutations full of love and joyous adoration, in an ardent aspiration of our Mother towards Thee and an infinite and powerful response from Thee to our Mother, and finally from the totality of Thyself to all that is not yet manifested, to all the Unknowable which we shall know more and more, better and better, but which will ever remain the Unknowable.
   In the absolute silence all is, now and eternally; in the universal manifestation all will be in a perpetual becoming.

1970 04 13, #On Thoughts And Aphorisms, #The Mother, #Integral Yoga
   473The Lord of Love has said, They who follow after the Unknowable and Indefinable, follow after Me and I accept them. He has justified by His word the Illusionist and the Agnostic. Why then, O devotee, dost thou rail at him whom thy Master has accepted?
   To the Divine Vision, all sincere human aspirations are acceptable, whatever diversity or even apparent contradiction there may be in their forms.

2.01 - Indeterminates, Cosmic Determinations and the Indeterminable, #The Life Divine, #Sri Aurobindo, #Integral Yoga
  At the same time indeterminability is also a necessary element in our conception of the Absolute and in our spiritual experience: this is the other side of the supramental regard on being and on things. The Absolute is not limitable or definable by any one determination or by any sum of determinations; on the other side, it is not bound down to an indeterminable vacancy of pure existence. On the contrary, it is the source of all determinations: its indeterminability is the natural, the necessary condition both of its infinity of being and its infinity of power of being; it can be infinitely all things because it is no thing in particular and exceeds any definable totality. It is this essential indeterminability of the Absolute that translates itself into our consciousness through the fundamental negating positives of our spiritual experience, the immobile immutable Self, the Nirguna Brahman, the Eternal without qualities, the pure featureless One Existence, the Impersonal, the Silence void of activities, the Nonbeing, the Ineffable and the Unknowable. On the other side it is the essence and source of all determinations, and this dynamic essentiality manifests to us through the fundamental affirming positives in which the Absolute equally meets us; for it is the Self that becomes all things, the Saguna Brahman, the Eternal with infinite qualities, the One who is the Many, the infinite Person who is the source and foundation of all persons and personalities, the Lord of creation, the Word, the Master of all works and action; it is that which being known all is known: these affirmatives correspond to those negatives. For it is not possible in a supramental cognition to split asunder the two sides of the One Existence, - even to speak of them as sides is excessive, for they are in each other, their coexistence or oneexistence is eternal and their powers sustaining each other found the self-manifestation of the Infinite.
  But neither is the separate cognition of them entirely an illusion or a complete error of the Ignorance; this too has its validity for spiritual experience. For these primary aspects of the Absolute are fundamental spiritual determinates or indeterminates answering at this spiritual end or beginning to the general determinates or generic indeterminates of the material end or inconscient beginning of the descending and ascending Manifestation. Those that seem to us negative carry in them the freedom of the Infinite from limitation by its own determinations; their realisation disengages the spirit within, liberates us and enables us to participate in this supremacy: thus, when once we pass into or through the experience of immutable self, we are no longer bound and limited in the inner status of our being by the determinations and creations of Nature. On the other, the dynamic side, this original freedom enables the Consciousness to create a world of determinations without being bound by it: it enables it also to withdraw from what it has created and re-create in a higher truth-formula. It is on this freedom that is based the spirit's power of infinite variation of the truthpossibilities of existence and also its capacity to create, without tying itself to its workings, any and every form of Necessity or system of order: the individual being too by experience of these negating absolutes can participate in that dynamic liberty, can pass from one order of self-formulation to a higher order.

2.02 - The Ishavasyopanishad with a commentary in English, #Isha Upanishad, #unset, #Zen
  obviously not the Unknowable Parabrahman, for of the Unknowable we cannot speak in terms of place, time or difference,
  but the Brahman knowable by Yoga, the luminous shadow of the
  --
  Et, the Unknowable
  that he is neither ktA nor aktA, He is n
  --
  apparent paradoxes attending his twofold aspect as the Unknowable Parabrahman and the Master of the Universe, as the
  Self within the Universe and the Self within your body. That
  --
  To realise God in the Universe & in yourself, is true Pantheism and it is the necessary step for approaching the Unknowable,
  but to mistake the Universe for God, is a mistaken & inverted
  --
  luminous shadow of the Unknowable of which we can only
  speak in negatives. That has not a body or form, form being

2.03 - Karmayogin A Commentary on the Isha Upanishad, #Isha Upanishad, #unset, #Zen
  after we have left the body except by union with the actionless Sacchidananda or laya in the Unknowable Brahman, where
  Jnana and Bhakti also are swallowed up in unfathomable being.
  Even of the Unknowable Parabrahman too it cannot be said that
  It is actionless; It is neither ktA nor aktA. It is neti, neti, not
  --
  laya, absorption into the Unknowable, can be accomplished at
  his will; but he does not will it.

2.1.01 - God The One Reality, #Essays Divine And Human, #Sri Aurobindo, #Integral Yoga
  The beginning of Wisdom is to renounce the attempt to know the Unknowable.
  Nevertheless vast shadows of the Unknowable are reflected in Knowledge & to these infinities we give names, the Absolute, the Relative, Being, Non-Being, Consciousness, Force,
  Bliss, God, Self, the Personal, the Impersonal, Krishna, Shiva,

2.12 - The Origin of the Ignorance, #The Life Divine, #Sri Aurobindo, #Integral Yoga
  It is also to be noted that the statement would not be wholly true, since it is possible for the Jivatman to enter into unity with the active nature of the One and not only into a static essential oneness. Or we may escape the difficulty by saying that beyond or above existence and its problems there is the Unknowable which is beyond or above our experience, and that the action of
  Maya has already begun in the Unknowable before the world began and therefore is itself unknowable and inexplicable in its cause and its origin. This would be a sort of idealistic as opposed to a materialistic Agnosticism. But all Agnosticism is subject to this objection that it may be nothing but our refusal to know, a too ready embracing of an apparent and present restriction or constriction of consciousness, a sense of impotence which may be permitted to the immediate limitations of the mind but not to the Jivatman who is one with the Supreme. The Supreme must surely know himself and the cause of ignorance, and therefore the Jivatman has no ground to despair of any knowledge or deny his capacity of knowing the integral Supreme and the original cause of his own present ignorance.
   the Unknowable, if it is at all, may be a supreme state of
  --
  Upanishad, which being known all is known. the Unknowable
  - not absolutely unknowable, but beyond mental knowledge

2.14 - The Passive and the Active Brahman, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
  When the Sadhaka has followed the discipline of withdrawal from the various identifications of the self with the ego, the mind, the life, the body, he has arrived at realisation by knowledge of a pure, still, self-aware existence, one, undivided, peaceful, inactive, undisturbed by the action of the world. The only relation that this Self seems to have with the world is that of a disinterested Witness not at all involved in or affected or even touched by any of its activities. If this state of consciousness is pushed farther one becomes aware of a self even more remote from world-existence; all that is in the world is in a sense in that Self and yet at the same time extraneous to its consciousness, non-existent in its existence, existing only in a sort of unreal mind, -- a dream therefore, an illusion. This aloof and transcendent Real Existence may be realised as an utter Self of one's own being; or the very idea of a self and of one's own being may be swallowed up in it, so that it is only for the mind an Unknowable That, Unknowable to the mental consciousness and without any possible kind of actual connection or commerce with world-existence. It can even be realised by the mental being as a Nihil, Non-Existence or Void, but a Void of all that is in the world, a Non-Existence of all that is in the world and yet the only Reality. To proceed farther towards that Transcendence by concentration of one's own being upon it is to lose mental existence and world-existence altogether and cast oneself into the Unknowable.
  The integral Yoga of knowledge demands instead a divine return upon world-existence and its first step must be to realise the Self as the All, sarvam bharma. First, concentrating on the Self-existent, we have to realise all of which the mind and senses are aware as a figure of things existing in this pure Self that we now are to our own consciousness. This vision of the pure Self translates itself to the mind-sense and the mind-perception as an infinite Reality in which all exists merely as name and form, not precisely unreal, not a hallucination or a dream, but still only a creation of the consciousness, perceptual and subtly sensible rather than substantial. In this poise of the consciousness all seems to be, if not a dream, yet very much like a representation or puppet-show taking place in the calm, motionless, peaceful, indifferent Self. Our own phenomenal existence is part of this conceptual movement, a mechanical form of mind and body among other forms, ourselves a name of being among other names, automatically mobile in this Self with its all-encompassing, still self-awareness. The active consciousness of the world is not present in this state to our realisation, because thought has been stilled in us and therefore our own consciousness is perfectly still and inactive, -- whatever we do, seems to be purely mechanical, not attended with any conscious origination by our active will and knowledge. Or if thought occurs, that also happens mechanically like the rest, like the movement of our body, moved by the unseen springs of Nature as in the plant and element and not by any active will of our self-existence. For this Self is the immobile and does not originate or take part in the action which it allows. This Self is the All in the sense only of being the infinite One who is immutably and contains all names and forms.

2.15 - Reality and the Integral Knowledge, #The Life Divine, #Sri Aurobindo, #Integral Yoga
  There is that unmanifest Unknowable; there is this manifest knowable, partly manifest to our ignorance, manifest entirely to the divine Knowledge which holds it in its own infinity. If it is true that neither our ignorance nor our utmost and widest mental knowledge can give us a hold of the Unknowable, still it is also true that, whether through our knowledge or through our ignorance, That variously manifests itself; for it cannot be manifesting something other than itself, since nothing else can exist: in this variety of manifestation there is that Oneness and through the diversity we can touch the Oneness. But even so, even accepting this coexistence, it is still possible to pass a final verdict and sentence of condemnation on the Becoming and decide on the necessity of a renunciation of it and a return into the absolute Being. This verdict can be based on the distinction between the real reality of the Absolute and the partial and misleading reality of the relative universe.
  For we have in this unfolding of knowledge the two terms of the One and the Many, as we have the two terms of the finite and the infinite, of that which becomes and of that which does not become but for ever is, of that which takes form and of that which does not take form, of Spirit and Matter, of the supreme Superconscient and the nethermost Inconscience; in this dualism, and to get away from it, it is open to us to define Knowledge as the possession of one term and the possession of the other as Ignorance. The ultimate of our life would then be a drawing away from the lower reality of the Becoming to the greater reality of the Being, a leap from the Ignorance to the Knowledge and a rejection of the Ignorance, a departure from the many into the One, from the finite into the infinite, from form into the formless, from the life of the material universe into the Spirit, from the hold of the inconscient upon us into the superconscient Existence. In this solution there is supposed to be a fixed opposition, an ultimate irreconcilability in each case between the two terms of our being. Or else, if both are a means of the manifestation of the Brahman, the lower is a false or imperfect clue, a means that must fail, a system of values that cannot ultimately satisfy us. Dissatisfied with the confusions of the multiplicity, disdainful of even the highest light and power and joy that it can reveal, we must drive beyond to the absolute one-pointedness and one-standingness in which all self-variation ceases. Unable by the claim of the Infinite upon us to dwell for ever in the bonds of the finite or to find there satisfaction and largeness and peace, we have to break all the bonds of individual and universal Nature, destroy all values, symbols, images, selfdefinitions, limitations of the illimitable and lose all littleness and division in the Self that is for ever satisfied with its own infinity. Disgusted with forms, disillusioned of their false and transient attractions, wearied and discouraged by their fleeting impermanence and vain round of recurrence, we must escape from the cycles of Nature into the formlessness and featurelessness of permanent Being. Ashamed of Matter and its grossness, impatient of the purposeless stir and trouble of Life, tired out by the goalless running of Mind or convinced of the vanity of all its aims and objects, we have to release ourselves into the eternal repose and purity of the Spirit. The Inconscient is a sleep or a prison, the conscient a round of strivings without ultimate issue or the wanderings of a dream: we must wake into the superconscious where all darkness of night and half-lights cease in the self-luminous bliss of the Eternal. The Eternal is our refuge; all the rest are false values, the Ignorance and its mazes, a self-bewilderment of the soul in phenomenal Nature.

2.1.7.07 - On the Verse and Structure of the Poem, #Letters On Poetry And Art, #Sri Aurobindo, #Integral Yoga
  I am not quite sure of the sections (titles) yet the fourth section is obviously a continuation of the Ascent to Godhead it is the realisation of Godhead with which it will ascend after that the Unknowable Brahman, then the Purushottama and finally the Mother.
  19 May 1937

29.03 - In Her Company, #Collected Works of Nolini Kanta Gupta - Vol 07, #Nolini Kanta Gupta, #Integral Yoga
   It was a great mystery, and a great, as I said, a great phenomenon, this free interchange between the physical world, the physical life and the other heavenly or otherworldly worlds. There was a mixture, a co-mingling, and at times a fusion of these two different dissimilar realms. And it was a very concrete, a very living phenomenon. It is not however as mere isolated instances that the phenomenon occurs: this phenomenon of interaction between two distinct and dissimilar worlds. These higher or otherworldly powers exist not merely for their own sake, for their own delight or growth, they have also a place in the universal play, in the play of earthly evolution: that is to say, they are there in their own realms and come nearer to the earth to extend their help in its forward march. They help individual beings also bestowing their powers and capacities and their inspiration. The word "inspiration" itself means a breath, an influence from elsewhere, from another sphere. It means that which is not confined to the known and the present but something new, something unfamiliar, from somewhere else touches our old life's sphere. Sri Aurobindo has given some instances how, here, people who were very commonplace and ordinary in their intelligence and capacity developed in a strange uncanny way other qualities and accomplishments they could not think of or dream of. This was possible only because of this help, this inspiration or prompting from elsewhere. We have had people in our midst who received or receive still this help in creating their music, poetry and art. I may cite here a remarkable instance. There was a professor here, an Englishman, Professor of Philosophy, but of a special kind of Philosophy, mathematical logic - mathematics and logic married together, two of the driest subjects to students: teachers or students among you will kindly excuse me for this compliment I am paying to their subject. This professor, dry as dust,miraculous to say, flowered into a very fine poet. He wrote poetry of an extreme sensitiveness, exquisite in form and feeling. You must have heard of him, some must have read him, I speak of Arjava. A really fine poet he became, no trace of mathematics at all was there - unless it is the magic of the mathematics of the Infinity, of the Unknowable.
   I was speaking of the influence of other forces upon human beings and the power they exercise upon external circumstances. These phenomena happen automatically, we have no control over them. But this too can be acquired. These supra-normal faculties can be brought under control. One can come in conscious contact with such forces and influences and know them and even guide their action. Sri Aurobindo has spoken of this mystery and I think I have referred to it in my Reminiscences. Sri Aurobindo himself used to do automatic writing, as perhaps many of you,the older ones particularly, know it. I will explain. Sri Aurobindo used to allow these other-worldly forces and invisible beings to enter into his physical personality, in the same way as the Mother used to do with regard to her music allowing other persons to enter into her fingers and play through them their music. Here also Sri Aurobindo used to do the same and similar things consciously. I have seen it myself, and many others. He used to hold the pen or pencil between his fingers, ready to write on a piece of paper, placed in front; he used to leave his fingers absolutely passive without any will in himself to write they were: almost like an inert object. After a time the pen or pencil used to move by it self and begin to write, write sometimes even speeches, give instructions or information, answer questions also.

3.2.04 - Sankhya and Yoga, #Letters On Yoga II, #Sri Aurobindo, #Integral Yoga
  Divine union [was the aim of Yoga in Patanjalis day], yes but for the ascetic schools it was union with the featureless Brahman, the Unknowable beyond existence or, if with the Ishwara, still it was the Ishwara in a supracosmic consciousness. From that point of view Patanjalis aphorism1 is sound enough. When he says Yoga, he means the process of Yoga, the object which has to be kept in view in the process for by the cessation of cittavtti one gets into samdhi and samdhi is the only way of uniting solely and completely with the Brahman beyond existence.
  ***

32.07 - The God of the Scientist, #Collected Works of Nolini Kanta Gupta - Vol 07, #Nolini Kanta Gupta, #Integral Yoga
   We do not know how many have given due regard to this remarkable fact that the rational mind of modern times, inspired by the spirit of science which has turned towards spirituality for whatever reason, is often attracted to the pure Vedanta or the Buddhistic philosophy of India. The chief reason for this appears to me to be this that the truth and the essence of religion are looked upon as anthropomorphic by the scientist. The scientist can hardly accept this position. For, the very speciality of the scientific procedure is to keep aside the human factor from human knowledge. A particular knowledge bears the stamp of the knower, but science aims at knowledge independent of its knower. Now the scientific attitude from its summit declares, I do not know the unknown and the Unknowable that is beyond. This learned ignorance which is called agnosticism, and is, in a little altered form, known as scepticism - that is the legitimate consummation of scientific rationalism. But when one looks upon this unknown and unknowable with religious reverence, one says, "Therefrom speech returns baffled along with the mind." This is verily the Brahman, beyond speech and mind; and its other name is then Nihil.. Mind can understand mind or its absence or disintegration. It is extremely difficult for it to comprehend anything that is apart from these two extreme terms. It is not so difficult for the rational mind to accept the spiritual doctrine of 'not this, not this'; but the other aspects of spirituality - the truth about divine Forms and Incarnations, about Purushottama, the supreme Being, even the transmigration of the soul, - all these are senseless enigmas to reason-bound mind. The triune principle of Existence, Consciousness and Bliss of the Vedanta is such a general, neutral and indefinite principle that it seems to be intuited and felt by the pure intellect when it climbs up to its acme. In other words, at the highest level of the brain, as it were, there takes place the first revelation of spirituality, a glow and reflection amounting to the perception of a formless infinite, whose true nature is separately or simultaneously an existence, consciousness and bliss or a non-Being pregnant with all the essence of Being.
   The scientific intellect has thus reached a certain theism and the poet and the artist also have reached similar levels through different ways of approach. The aesthetic taste of the artist, the sense of intense delight in the beauty of the cosmic creation is not born of the intellect but is allied to it, and falls within the category of the mind - it is a thing that belongs to this side of the boundary of consciousness, which we have to cross to attain to the true spiritual world. The twilight consciousness is, as it were, on the border-line; it belongs in its rhythm, gesture, gait and expression still to this shore-land rather than the other, howsoever may the artist aspire for the shore beyond. No doubt, I speak of the creations of artists in general. There are rare artists whose creation embodies genuine spiritual experience and realisation. But that is a different matter - it concerns the purely spiritual art. Ordinary works of art do not belong to that category and derive their inspiration from a different source. With regard to philosophy something similar might be said. Most of the Indian philosophies, such as the philosophies of Shankara, Ramanuja, the sage Kapila and Patanjali are but intellectual expressions of different spiritual visions and realisations. If it be so, then is it not possible for science also to become a vehicle or expression of spiritual realisations? This may not have materialised up till now; generally or to a large degree perhaps an attempt of the kind was made in the line that is known as occultism, and which was called alchemy by the ancients, but the effort ended in a spurious system of rites and ceremonies. No doubt this knowledge, even at its best, falls short of the Higher Knowledge, Para Vidya; still there was a time when the Inferior Knowledge, Apara Vidya, was accepted as a stepping-stone to the Higher. "Exceeding death by Avidya (Ignorance) one has to enjoy immortality through Vidya (Knowledge)" - "Avidyaya mrtyum tirtva vidyaya amrtam asnute."

4.4.2.04 - Ascent and Dissolution, #Letters On Yoga III, #Sri Aurobindo, #Integral Yoga
   unable to grasp, - the Unknowable. But this would bring or lead to some form of Nirvana only if one makes Nirvana the goal, if one is tied to the mind and accepts its dissolution into the
  Infinite as one's own dissolution or if one has not the capacity to reorganise experience on a higher than the mental plane.

BOOK I. -- PART I. COSMIC EVOLUTION, #The Secret Doctrine, #H P Blavatsky, #Theosophy
  is called the Divine Breath, and is regarded as the breathing of the Unknowable Deity -- the One
  Existence -- which breathes out a thought, as it were, which becomes the Kosmos. (See "Isis
  --
  conditioned. In the occult teachings, the Unknown and the Unknowable MOVER, or the SelfExisting, is the absolute divine Essence. And thus being Absolute Consciousness, and Absolute
  Motion -- to the limited senses of those who describe this indescribable -- it is unconsciousness and

BOOK I. -- PART III. SCIENCE AND THE SECRET DOCTRINE CONTRASTED, #The Secret Doctrine, #H P Blavatsky, #Theosophy
  two FACETS of the Unknowable UNITY, their apparently contrasted aspects depending, (a) on the
  various degrees of differentiation of the latter, and (b) on the grades of consciousness attained by man
  --
  ophy, that, at the hour of the Pralaya, the two aspects of the Unknowable deity, "the Swan in darkness"
  -- Prakriti and Purusha, nature or matter in all its forms and Spirit -- "no longer subsist but are
  --
  negative is lost in the Unknowable absoluteness of SAT -- "Be-ness."* Whether this agrees with the
  philosophy of Mr. Keely, we cannot tell, nor does it really much matter. Nevertheless, his ideas about

BOOK I. -- PART II. THE EVOLUTION OF SYMBOLISM IN ITS APPROXIMATE ORDER, #The Secret Doctrine, #H P Blavatsky, #Theosophy
  matter, and Chronos (time), are the three co-operating principles, emanating from the Unknowable
  and concealed point, which produce the work of "Creation." And they are the Hindu Purusha

Guru Granth Sahib first part, #unset, #Arthur C Clarke, #Fiction
  He is Allah, the Unknowable, the Inaccessible, All-powerful and Merciful Creator.
  All the world comes and goes-only the Merciful Lord is permanent. ||6||

Talks 225-239, #unset, #Arthur C Clarke, #Fiction
  D.: the Unknowable can be attained only by the grace of the Unknowable.
  M.: He helps the attainment. That is the Grace.

The Book of Certitude - P1, #The Book of Certitude, #Baha u llah, #Baha i
  Great God! When the stream of utterance reached this stage, We beheld, and lo! the sweet savours of God were being wafted from the dayspring of Revelation, and the morning breeze was blowing out of the Sheba of the Eternal. Its tidings rejoiced anew the heart, and imparted immeasurable gladness to the soul. It made all things new, and brought unnumbered and inestimable gifts from the Unknowable Friend. The robe of human praise can never hope to match Its noble stature, and Its shining figure the mantle of utterance can never fit. Without word It unfoldeth the inner mysteries, and without speech It revealeth the secrets of the divine sayings. It teacheth lamentation and moaning to the nightingales warbling upon the bough of remoteness and bereavement, instructeth them in the art of love's ways, and showeth them the secret of heart-surrender. To the flowers of the Ridván of heavenly reunion It revealeth the endearments of the impassioned lover, and unveileth the charm of the fair. Upon the anemones of the garden of love It bestoweth the mysteries of truth, and within the breasts of lovers It entrusteth the symbols of the innermost subtleties. At this hour, so liberal is the outpouring of Its grace that the holy Spirit itself is envious! It hath imparted to the drop the waves of the sea, and endowed the mote with the splendour of the sun. So great are the overflowings of Its bounty that the foulest beetle hath sought the perfume of the musk, and the bat the light of the sun. It hath quickened the dead with the breath of life, and caused them to speed out of the sepulchres of their mortal bodies. It hath established the ignorant upon the seats of learning, and elevated the oppressor to the throne of justice. [Ridván] The Kitáb-i-Aqdas; Prayers and Meditations, p. 6; Gleanings From The Writings Of Bahá'u'lláh, p. 31; The Revelation of Bahá'u'lláh, vol. 1, 2, 3, 4
  60

The Book of Certitude - P2, #The Book of Certitude, #Baha u llah, #Baha i
  To every discerning and illumined heart it is evident that God, the Unknowable Essence, the divine Being, is immensely exalted beyond every human attribute, such as corporeal existence, ascent and descent, egress and regress. Far be it from His glory that human tongue should adequately recount His praise, or that human heart comprehend His fathomless mystery. He is and hath ever been veiled in the ancient eternity of His Essence, and will remain in His Reality everlastingly hidden from the sight of men. "No vision taketh in Him, but He taketh in all vision; He is the Subtile, the All-Perceiving." 1 No tie of direct intercourse can possibly bind Him to His creatures. He standeth exalted beyond and above all separation and union, all proximity and remoteness. No sign can indicate His presence or His absence; inasmuch as by a word of His command all that are in heaven and on earth have come to exist, and by His wish, which is the Primal Will itself, all have stepped out of utter nothingness into the realm of being, the world of the visible. 1. Qur'án 6:103.
  ["To every discerning and illumined heart..."] Gleanings from the Writings of Bahá'u'lláh, XIX; The Revelation of Bahá'u'lláh vol. 1 p. 1, p. 46, p. 175

The Divine Names Text (Dionysis), #The Divine Names, #unset, #Zen
  First then, this must be said, that It is mainstay of the self-existent Peace, both the general and the particular; and that It mingles all things with each other within their unconfused union, as beseems |114 which, united indivisibly, and at the same time they severally continuously unmingled stand, as regards their own proper kind, not muddled through their mingling with the opposite, nor blunting any of their unifying distinctness and purity. Let us then contemplate a certain One and simple nature of the peaceful Union, unifying all things to Itself, and to themselves, and to each other; and preserving all things in an unconfused grasp of all, both unmingled and mingled together; by reason of which the divine Minds, being united,, are united to their own conceptions, and to the things conceived; and again they ascend to the Unknowable contact of things fixed above mind; by reason of which, souls, by uniting their manifold reasonings, and collecting them together to an One intellectual Purity, advance in a manner proper to themselves, by method and order, through the immaterial and indivisible conception, to the union above conception; by reason of which, the one and indissoluble connection of all is established, within its Divine Harmony, and is harmonized by complete concord and agreement and fellowship, being united without confusion, and held together without division. For the fulness of the perfect Peace passes through to all existing things, as beseems the most simple, and unmingled presence of Its unifying power, making all One. and binding the extremes through the intermediate to the extremes, which are yoked together in an one connatural friendship; and bestowing the enjoyment of Itself, even to the furthest extremities of the whole, |115 and making all things of one family, by the unities, the identities, the unions, the conjunctions of the Divine Peace, standing of course indivisibly, and showing all in one, and passing through all, and not stepping out of Its own identity. For It advances to all, and imparts Itself to all, in a manner appropriate to them, and there overflows an abundance of peaceful fertility; and It remains, through excess of union, super-united, entire, to and throughout Its whole self.
    SECTION III.

the Eternal Wisdom, #unset, #Arthur C Clarke, #Fiction
  Arya : A Philosophical ReviewVol. 01 - 15th October 1914The Eternal Wisdom the Unknowable Divine
  1914 Thu 15 October

The Logomachy of Zos, #unset, #Arthur C Clarke, #Fiction
  know little; yet the Unknowable within us is vaster and hence more
  potent of possibility.

The Riddle of this World, #unknown, #Unknown, #unset
  speak of it as the Unknowable; the only difference is that the Vedantin
  says it is unknowable by the mind and inexpressible by speech, but still

Thus Spoke Zarathustra text, #Thus Spoke Zarathustra, #Friedrich Nietzsche, #Philosophy
  to esteem the entrails of the Unknowable higher than
  the meaning of the earth.

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