Index, bigindex

classes ::: word, media, temp, noun, class,
children :::
branches ::: the Word

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


object:the Word
object:keywords
object:keyphrases
class:word
subject:English
class:media
class:temp
word class:noun
OFF class:class

--- THE WORD
The Divine's words comfort and bless, soothe and illumine, and the Divine's generous hand lifts a fold of the veil which hides the infinite knowledge.

--- QUOTES
The Fire is to be quieted and silenced says the Upanishad. Then we come nearer, to the
immediate vicinity of the Truth; an inner hearing opens, the direct voice of Truth - the Word - reaches us to lead and guide. Even so, however, we have not come to the end of our journey; the Word of revelation is not the ultimate Light. The Word too is a clothing, though a luminous clothing - hiranmayam pair am. When this last veil dissolves and disappears, when utter silence, absolute calm and quietude reign in the entire consciousness, when no other lights trouble or distract our attention, there appears the Atman in its own body ; we stand face to face with the source of all lights, the self of the Light, the light of the Self. We are that Light and we become that Light.
~ Nolini Kanta Gupta, The Approach To Mysticism

see also ::: the Light, the Silence, mantra, poetry, the Book, the Message

--- KEYWORDS AND KEYPHRASES


    singles: (under are un.php-ed singles)
    Truths Principles Powers Processes
    Necessities/necessary/NEEDS MAIN
    Realizations Main
    Accomplishments
    Standards
    Objects - NOUMENON and FAVORITES
    problems, obstacles, difficulties, mistakes, challenges, struggles
    Interests, Ideas (mostly empty), ideals (empty)
    Goals and Projects
    Verbs / Actions / Injunctions
    Wiki
    18000
    Groups:
      The Best~
      The Best thing
        God's Will
      interesting moments and experiences
      computer stuff i want to learn and make
    un.php-ed singles
      Movements
      Stages
      Proofs
      Conditions
      Preliminaries
      Essentials
      Minimums
      Requirements
      Prerequisites
      rules
        rules of human interaction (always answer the phone)
        rules of action ["the first rule of action"] syn
      Instruments
      rewards
      methods
      Sadhana
      Change
    un.php-ed groups
      the importance of
        overcoming the ego
        overcoming desire.
        effort
      next level mind
        BFP
        headstands
      vital training
      resisting the grace
      you must
      one page offering (of Savitri)
      most important
      always the best
      following the breath into dream
      the first thing
      it is easier by
      the one effective way
      the only thing that matters
      is one of the chief methods
      extremely
      the fire of transformation
      the proper course
      only one condition
      in ordinary life
      it is better
      always is the main thing
      make the most
      
  But if we desire to make the most of the opportunity that this life gives us, if we wish to respond adequately to the call we have received and to attain to the goal we have glimpsed, not merely advance a little towards it, it is essential that there should be an entire self-giving. The secret of success in Yoga is to regard it not as one of the aims to be pursued in life, but as the one and only aim, not as an important part of life, but as the whole of life.
  - Sri Aurobindo, The Synthesis of Yoga






questions, comments, take-down requests, reporting broken-links etc.
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--- OBJECT INSTANCES [0]


script

--- PRIMARY CLASS


media
temp
word

--- SEE ALSO


mantra
poetry
the_Book
the_Light
the_Message
the_Silence

--- SIMILAR TITLES [0]


06.01 - The Word of Fate
A Guide to the Words of My Perfect Teacher
the Word
The Words of My Perfect Teacher
select ::: Being, God, injunctions, media, place, powers, subjects,
favorite ::: cwsa, everyday, grade, mcw, memcards_(table), project, project_0001, Savitri_(cento), Savitri_(extended_toc), the_Temple_of_Sages, three_js, whiteboard,
temp ::: consecration, experiments, knowledge, meditation, psychometrics, remember, responsibility, temp, the_Bad, the_God_object, the_Good, the_most_important, the_Ring, the_source_of_inspirations, the_Stack, the_Tarot, the_Word, top_priority, whiteboard,

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


The Word has its seed-sounds – suggesting the eternal syllable of the Veda, AUM. ::: Sri Aurobindo - A note on the Chhandogya Upanishad *

The word expressing the idea has the same power if it is surcharged with the spiritual force; that is the rationale of the Indian use of the mantra.
   Ref: CWSA Vol. 21, Page: 941

The words supermind and supramental were first used by me, but since then people have taken up and are using the word supramental for anything above mind.
   Ref: CWSA Vol. 35, Page: 142

The word, furthermore, has been loosely used for esoteric, gnostic, theosophical types of "knowledge", not capable of verification. It has been used, too, for the whole area of psychic phenomena and occult happenings, borderland phenomena. The result of this confusion has been that in scientific laboratories the word mysticism often connotes spurious knowledge, occult lore or abnormal phenomena. The Germans use the word Mysticismus for this dubious type of knowledge and Mystik for the loftier types of experience.

The word may also mean a treatise on the subject, or a body of doctrine on it.

The word can also be translated as pleasure-born, because chhanda often means joy or pleasure, since will and innate desire are different phases of the same fundamental fact.

The word deity, in the sense of beings which are more spiritual than the human being of today, may be applied to the divine rulers of human races before the times of the demigods and heroes; or more generally to an indefinite range of nonphysical beings, spiritual or ethereal in character, including among the latter the so-called “spirits of the elements.” See also GOD; GOD(S)

The word has a particular use in the Gnostic system of Valentinus, where the pairs of aeons successively emanate, the lower from the higher.

The word genius is also applicable to the divine instructors of individuals and races; while with the Gnostics it stood for aeons or angels. Atom, in its original sense and not as denoting a particle, is equivalent to genius, for in this original sense it is equivalent to the theosophical term life-atom.

The word is also familiar in its evil side, in the expression evil genius. Human beings hover between the influence of benign and malign powers which have been personified into guardian angels and besetting demons, or good and evil stars. The good and evil genii of the individual are among the karmic conditions which, interacting with free choice, modify his ruling destiny; they are either the heavenly voice of the invisible spiritual prototype, or the lower astral person.

The word was also applied to Bacchus. It is similar to other figures associated with fish symbols, such as Jonas, Oannes, Dagon, Vishnu, etc. See also FISH; PISCES

The word has been used in theosophy to translate the Sanskrit chakra (wheel, nerve ganglion), but these chakras are better defined as forming centers in the vital-astral constitution of the organism. They are centers or foci of pranic energy, having special qualities which may be correlated to other groupings, such as the seven principles, the seven rays, etc. The seven chakras are: sacral, prostatic, epigastric (solar), cardiac, laryngeal, frontal, and cavernous.

The word Sabean itself has come down to us mainly through Greek and Latin writers, but so thoroughly imbued were the ancient Hebrews with this idea of the celestial hosts or cosmic spirits that the Bible is full of references where the context even wrongly endows the celestial hosts with the properties of the Most High God, and it has been so understood by Christian theologians; forgetting, however, that manifested deities, however high, are but the manifestations of the infinite and ineffable Mystery or parabrahman, from which all the celestial hosts flow or emanate. Thus not only ancient and modern Judaism, but Christianity itself, is filled with the thought of the ancient Sabeans.

The word has symbolic uses, as in the white stone with a new name inscribed in it, which is given to him that overcomes in Revelations; the stone that the builders rejected; stones in the Guardian Wall; etc.

The word became familiar to Greeks in the 3rd century with Ammonius Saccas and the Alexandrian Neoplatonists or Theurgists, who taught of divine emanations, whereby the entire universe as well as humans and all other beings are shown to be descendants of the highest gods. Theosophist is also applied to mystics in later times such as Eckhart, Boehme, and Paracelsus. It was adopted in 1875 by H. P. Blavatsky and others associated with her at the founding of the Theosophical Society as the name for the modern form of the archaic wisdom-religion which she promulgated. This wisdom-religion “was ever one and being the last word of possible human knowledge, was, therefore, carefully preserved. It preceded by long ages the Alexandrian Theosophists, reached the modern, and will survive every other religion and philosophy” (Key 7-8).

The word is used relatively to signify the absence of something, as the absence of physical matter in an evacuated bulb. But another form of matter is still present, for we can transmit light as well as many other forms of radiation. Thus proceeding by successive steps we come to the logical limit in the conception of the cosmic void — which nevertheless from the spiritual viewpoint is a pleroma or utter fullness. The physical vacuum of the laboratory has become confused with the scientific and mystical void of the archaic philosophy.

the Word of God.” We know of no angels, fair or foul, inhabiting or frequenting the place. According to Origen,

The word has the meaning of death and, in this

the word, queried “AE?” Russell adopted the

The Word ::: See Logos.

The Word has its seed-sounds – suggesting the eternal syllable of the Veda, AUM. ::: Sri Aurobindo - A note on the Chhandogya Upanishad *


--- QUOTES [185 / 1000 - 500 / 500] (in Dictionaries, in Quotes, in Chapters)



KEYS (10k)

  101 Sri Aurobindo
   15 The Mother
   4 Patrul Rinpoche
   4 Aleister Crowley
   3 Nolini Kanta Gupta
   3 Anonymous
   3 Alfred Korzybski
   2 Wikipedia
   2 Saint Augustine of Hippo
   2 Jordan Peterson
   2 Friedrich Nietzsche
   1 William S Burroughs
   1 Werner Heisenberg
   1 \“… we must not only cut asunder the snare of the mind and the senses
   1 Viktor E Frankl
   1 T S Eliot
   1 Tolstoi
   1 Thomas Jefferson?
   1 Sri Ramana Maharshi
   1 Sri Ramakrishna
   1 Simone de Beauvoir
   1 Seneca
   1 Samael Aun Weor
   1 Saint John of the Cross
   1 Russell Kirk
   1 Robert Anton Wilson
   1 Peter J Carroll
   1 Owen Barfield
   1 Omraam Mikhael Aivanhov
   1 Manly P Hall
   1 Louis C K
   1 Lewis Carroll
   1 Ken Wilber
   1 Kabir
   1 Jorge Luis Borges
   1 Jonathan Swift
   1 James S A Corey
   1 Isaac Newton
   1 Heraclitus
   1 Hazrat Inayat Khan
   1 Guru Nanak
   1 G Santayana
   1 George Orwell
   1 Georg C Lichtenberg
   1 Douglas Adams
   1 Dogen Zenji
   1 Def
   1 Daniel C Matt
   1 collab summer & fall 2011
   1 Cheryl Strayed
   1 Charles Webster Leadbeater
   1 Baha-ulalh
   1 Augustus De Morgan
   1 Arabian Proverb
   1 A B Purani

NEW FULL DB (2.4M)

   13 Anonymous
   8 William Shakespeare
   4 Toba Beta
   4 Paulo Coelho
   4 Martin Luther
   3 Victor Hugo
   3 Stephen King
   3 Mitch Albom
   3 Markus Zusak
   3 Edward Abbey
   2 William J Clinton
   2 W H Auden
   2 Walt Whitman
   2 Terry Pratchett
   2 Swami Vivekananda
   2 Steven Wright
   2 Rumi
   2 Robin S Sharma
   2 Robert Kiyosaki
   2 Ransom Riggs
   2 Plato
   2 Paul Wellstone
   2 Nicola Yoon
   2 Michael Finkel
   2 Matt Chandler
   2 Margaret Atwood
   2 Madeline Miller
   2 Leonardo da Vinci
   2 Kenneth E Hagin
   2 Karl Barth
   2 Joyce Meyer
   2 Johnny Hunt
   2 John Freeman
   2 Jeanette Winterson
   2 Isaac Marion
   2 Horace
   2 Homer
   2 George R R Martin
   2 George Herbert
   2 Delia Owens
   2 David Levithan
   2 Charlie N Holmberg
   2 Cat Stevens
   2 Cassandra Clare
   2 Andrew Murray
   2 Agatha Christie

1:The word "He" diminishes Him. ~ Tolstoi,
2:In truth there is no difference between the word of God and the world. ~ Baha-ulalh,
3:Death is our road to immortality. ~ Sri Aurobindo, Savitri 06.01 - The Word of Fate,
4:Each dawn opens into a larger Light. ~ Sri Aurobindo, Savitri 06.01 - The Word of Fate,
5:Our sympathies become our torturers. ~ Sri Aurobindo, Savitri 06.01 - The Word of Fate,
6:The words that enlighten the soul are more precious than jewels. ~ Hazrat Inayat Khan,
7:To know is best, however hard to bear. ~ Sri Aurobindo, Savitri 06.01 - The Word of Fate,
8:Each year a mile upon the heavenly Way, ~ Sri Aurobindo, Savitri 06.01 - The Word of Fate,
9:Must fire always test the great of soul? ~ Sri Aurobindo, Savitri 06.01 - The Word of Fate,
10:The gods make use of our forgotten deeds. ~ Sri Aurobindo, Savitri 06.01 - The Word of Fate,
11:Perhaps the blindness of our will is Fate. ~ Sri Aurobindo, Savitri 06.01 - The Word of Fate,
12:Out of the darkness we still grow to light. ~ Sri Aurobindo, Savitri 06.01 - The Word of Fate,
13:I am stronger than death and greater than my fate ~ Sri Aurobindo, Savitri 06.01 - The Word of Fate,
14:When the speech condemns a free press, you are hearing the words of a tyrant. ~ Thomas Jefferson?,
15:The words printed here are concepts. You must go through the experiences. ~ Saint Augustine of Hippo,
16:Joy that throbs behindThe marvel and the mystery of pain. ~ Sri Aurobindo, Savitri 06.01 - The Word of Fate,
17:In the beginning was the Word, and the Word was with God, and the Word was God. ~ Anonymous, The Bible John 1:1,
18:For each his difficult goalHewn out of infinite possibility. ~ Sri Aurobindo, Savitri 06.01 - The Word of Fate,
19:The words of the tongue should have three gatekeepers: Is it true? Is it kind? Is it necessary? ~ Arabian Proverb,
20:The Word that ushers divine experience ~ Sri Aurobindo, Savitri 03.03 - The House of the Spirit and the New Creation,
21:Yearning: It needs to hurt in order to be worthy of the word. Otherwise it is just wanting. ~ Saint John of the Cross,
22:The Supermind using the Word is the creative Logos. ~ Sri Aurobindo, Kena and Other Upanishads The Supreme Word,
23:The Word expresses that which is self-hidden in the Silence. ~ Sri Aurobindo, The Life Divine 1.04 - Reality Omnipresent,
24:Do not merely listen to the word, and so deceive yourselves. Do what it says. ~ Anonymous, The Bible James 1:22 NIV,
25:A mighty shuddering coil of ecstasy Crept through the deep heart of the universe. ~ Sri Aurobindo, Savitri 06.01 - The Word of Fate,
26:It is the seeing mind that is the master of poetic utterance. ~ Sri Aurobindo, The Future Poetry The Word and the Spirit,
27:In him soul and Nature, equal Presences,Balance and fuse in a wide harmony. ~ Sri Aurobindo, Savitri 06.01 - The Word of Fate,
28:It is wise to listen, not to me but to the Word, and to confess that all things are one. ~ Heraclitus, On the Universe 1 fragment 1,
29:Whether it seem good or evil to men's eyes, Only for good the secret Will can work. ~ Sri Aurobindo, Savitri 06.01 - The Word of Fate,
30:Too heavy falls a Shadow on man’s heart;It dares not be too happy upon earth. ~ Sri Aurobindo, Savitri 06.01 - The Word of Fate,
31:A single word lets loose vast agencies;A casual act determines the world’s fate. ~ Sri Aurobindo, Savitri 06.01 - The Word of Fate,
32:Love dies before the lover in our breast:Our joys are perfumes in a brittle vase. ~ Sri Aurobindo, Savitri 06.01 - The Word of Fate,
33:The poet is a magician who hardly knows the secret of his own spell. ~ Sri Aurobindo, The Future Poetry The Word and the Spirit,
34:Too often here the careless Mother leavesHer chosen in the envious hands of Fate: ~ Sri Aurobindo, Savitri 06.01 - The Word of Fate,
35:I have a fundamental belief in the Bible as the Word of God, written by those who were inspired. I study the Bible daily. ~ Isaac Newton,
36:This cosmic Nature’s balance is not oursNor the mystic measure of her need and use. ~ Sri Aurobindo, Savitri 06.01 - The Word of Fate,
37:Impose not on the mortal’s tremulous breastThe dire ordeal that foreknowledge brings; ~ Sri Aurobindo, Savitri 06.01 - The Word of Fate,
38:Here dreadfully entangled love and hateMeet us blind wanderers mid the perils of Time. ~ Sri Aurobindo, Savitri 06.01 - The Word of Fate,
39:All world is expression or manifestation, creation by the Word. ~ Sri Aurobindo, The Secret of the Veda Brihaspati,
40:For nothing have we learned, but still repeatOur stark misuse of self and others’ souls. ~ Sri Aurobindo, Savitri 06.01 - The Word of Fate,
41:Our mind perhaps deceives us with its wordsAnd gives the name of doom to our own choice; ~ Sri Aurobindo, Savitri 06.01 - The Word of Fate,
42:What help is in prevision to the driven?Safe doors cry opening near, the doomed pass on. ~ Sri Aurobindo, Savitri 06.01 - The Word of Fate,
43:The soul can grow against or even by a material destiny that is adverse. ~ Sri Aurobindo, Letters on Yoga - I 06.01 - The Word of Fate,
44:Nor sought the strength extreme adversity bringsTo lives that stand erect and front the World-Power ~ Sri Aurobindo, Savitri 06.01 - The Word of Fate,
45:Any proposition containing the word "is" creates a linguistic structural confusion which will eventually give birth to serious fallacies. ~ Alfred Korzybski,
46:As the Magick Wand is the Will, the Wisdom, the Word of the Magician, so is the Magick Cup his Understanding. ~ Aleister Crowley, Liber ABA Book 4,
47:Those who shall part who have grown one being within?Death’s grip can break our bodies, not our souls; ~ Sri Aurobindo, Savitri 06.01 - The Word of Fate,
48:Sign-symbolIt is out of this Silence that the Word which creates the worlds for ever proceeds. ~ Sri Aurobindo, The Life Divine 1.04 - Reality Omnipresent,
49:The poetic word is a vehicle of the spirit, the chosen medium of the soul’s self-expression. ~ Sri Aurobindo, The Future Poetry The Word and the Spirit,
50:Only on the heart’s veiled door the word of flameIs written, the secret and tremendous Name. ~ Sri Aurobindo, Collected Poems 7.5.29 - The Universal Incarnation,
51:Statesmanship is not summed up in the words prudence and caution, it has a place for strength and courage. ~ Sri Aurobindo, Karmayogin Opinion and Comments,
52:Gods who know not griefAnd look impassive on a suffering world,Calm they gaze down on the little human scene ~ Sri Aurobindo, Savitri 06.01 - The Word of Fate,
53:It waited for the fiat of the WordThat comes through the still self from the Supreme. ~ Sri Aurobindo, Savitri 03.03 - The House of the Spirit and the New Creation,
54:Our days are links of a disastrous chain,Necessity avenges casual steps;Old cruelties come back unrecognised, ~ Sri Aurobindo, Savitri 06.01 - The Word of Fate,
55:The words is and is not, which imply the agreement or disagreement of two ideas, must exist, explicitly or implicitly, in every assertion. (354) ~ Augustus De Morgan,
56:Destiny in the rigid sense applies only to the outer being so long as it lives in the Ignorance. ~ Sri Aurobindo, Letters on Yoga - I 06.01 - The Word of Fate,
57:In those who lack faithNothing positive will growJust as from a burnt seedNo green shoot will ever sprout. ~ Patrul Rinpoche, The Words of My Perfect Teacher ,
58:Then is our life a tranquil pilgrimage,Each year a mile upon the heavenly Way,Each dawn opens into a larger Light. ~ Sri Aurobindo, Savitri 06.01 - The Word of Fate,
59:Three are the words that sum up the first state of the Yoga of devotion, faith, worship, obedience. ~ Sri Aurobindo, Essays Divine and Human Partial Systems of Yoga,
60:Three are the words that sum up the supreme state of the Yoga of devotion, love, ecstasy, surrender. ~ Sri Aurobindo, Essays Divine and Human Partial Systems of Yoga,
61:For man, below the god, above the brute,Is given the calm reason as his guide;He is not driven by an unthinking will ~ Sri Aurobindo, Savitri 06.01 - The Word of Fate,
62:Thy acts are thy helpers, all events are signs,Waking and sleep are opportunitiesGiven to thee by an immortal Power. ~ Sri Aurobindo, Savitri 06.01 - The Word of Fate,
63:The lotus-heart of loveWith all its thousand luminous buds of truth,Which quivering sleeps veiled by apparent things. ~ Sri Aurobindo, Savitri 06.01 - The Word of Fate,
64:The Mother underlined the words 'all will be well' and wrote beside them: 'This is the voice of truth, the one you must listen to.' ~ The Mother, Some Answers From The Mother ,
65:World-force outlasts world-disillusion’s shock:Dumb, she is still the Word, inert the Power. ~ Sri Aurobindo, Savitri 02.06 - The Kingdoms and Godheads of the Greater Life,
66:A future knowledge is an added pain,A torturing burden and a fruitless lightOn the enormous scene that Fate has built. ~ Sri Aurobindo, Savitri 06.01 - The Word of Fate,
67:We are creating new fate for the future even while undergoing old fate from the past in the present. ~ Sri Aurobindo, Letters on Yoga - I 06.01 - The Word of Fate,
68:None is for any on this transient globe.He whom thou lovest now, a stranger cameAnd into a far strangeness shall depart: ~ Sri Aurobindo, Savitri 06.01 - The Word of Fate,
69:The faith of total trust allows blessings to enter you.When the mind is free of doubt, whatever you wish can be achieved. ~ Patrul Rinpoche, The Words of My Perfect Teacher ,
70:Three are the words that sum up the second state of the Yoga of devotion, adoration, delight, self-giving. ~ Sri Aurobindo, Essays Divine and Human Partial Systems of Yoga,
71:Through Nature’s contraries we draw near God;Out of the darkness we still grow to light.Death is our road to immortality. ~ Sri Aurobindo, Savitri 06.01 - The Word of Fate,
72:For all who think of him with faithThe Buddha is there in front of themAnd will give empowerments and blessings. ~ Patrul Rinpoche, The Words of My Perfect Teacher ,
73:The object of life is the growth of the soul, not outward success of the hour or even of the near future. ~ Sri Aurobindo, Letters on Yoga - I 06.01 - The Word of Fate,
74:The day I acquired the habit of consciously pronouncing the words thank you, I felt I had gained possession of a magic wand capable of transforming everything. ~ Omraam Mikhael Aivanhov,
75:Our own minds are the justicers of doom.For nothing have we learned, but still repeatOur stark misuse of self and others’ souls. ~ Sri Aurobindo, Savitri 06.01 - The Word of Fate,
76:The word, the form, the charm, the glory and graceAre missioned sparks from a stupendous Fire; ~ Sri Aurobindo, Savitri 07.06 - Nirvana and the Discovery of the All-Negating Absolute,
77:We must be on our guard against giving interpretations which are hazardous or opposed to science, and so exposing the word of God to the ridicule of unbelievers. ~ Saint Augustine of Hippo,
78:The breath of divine Power blows where it lists and fills today one and tomorrow another with the word or the puissance. ~ Sri Aurobindo, The Synthesis Of Yoga 1.11 - The Master of the Work,
79:Then from the heights a greater Voice came down,The Word that touches the heart and finds the soul, ~ Sri Aurobindo, Savitri 07.06 - Nirvana and the Discovery of the All-Negating Absolute,
80:The silence of the Ineffable is a truth of divine being, but the Word which proceeds from that silence is also a truth. ~ Sri Aurobindo, The Synthesis Of Yoga 4.11 - The Perfection of Equality,
81:Time's worksThe giant’s and the Titan’s furious marchClimbs to usurp the kingdom of the godsOr skirts the demon magnitudes of Hell; ~ Sri Aurobindo, Savitri 06.01 - The Word of Fate,
82:Too hard the gods are with man’s fragile race;In their large heavens they dwell exempt from FateAnd they forget the wounded feet of man. ~ Sri Aurobindo, Savitri 06.01 - The Word of Fate,
83:Word-ArmorForward steps are made by giving up old armor because words are built into you - in the soft typewriter of the womb you do not realize the word-armor you carry. ~ William S Burroughs,
84:The word is the Guru, The Guru is the Word, For all nectar is enshrined in the world Blessed is the word which reveal the Lord's name But more is the one who knows by the Guru's grace. ~ Guru Nanak,
85:The word ἐκένωσεν (ekénōsen) is used in Philippians 2:7, [Jesus] made himself nothing ...[Phil. 2:7] (NIV) or ...[he] emptied himself...[Phil. 2:7] (NRSV), using the verb form κενόω (kenóō) to empty. ~ Def,
86:The words supermind and supramental were first used by me, but since then people have taken up and are using the word supramental for anything above mind. ~ Sri Aurobindo, Letters On Himself And The Ashram 142,
87:Our souls, upon the wheel of GodFor ever turning, they arrive and go,Married and sundered in the magic roundOf the great Dancer of the boundless dance. ~ Sri Aurobindo, Savitri 06.01 - The Word of Fate,
88:A light not born of sun or moon nor fire,A light that dwelt within and saw withinShedding an intimate visibility,Made secrecy more revealing than the word: ~ Sri Aurobindo, Savitri 07.05 - The Finding of the Soul,
89:Only when thou hast climbed above thy mindAnd liv’st in the calm vastness of the OneCan love be eternal in the eternal BlissAnd love divine replace the human tie. ~ Sri Aurobindo, Savitri 06.01 - The Word of Fate,
90:'Is,' 'is,' 'is'-the idiocy of the word haunts me. If it were abolished, human thought might begin to make sense. I don't know what anything 'is'; I only know how it seems to me at this moment. ~ Robert Anton Wilson, Nature's God ,
91:The middle path is made for thinking man.To choose his steps by reason’s vigilant light,To choose his path among the many pathsIs given him, for each his difficult goal ~ Sri Aurobindo, Savitri 06.01 - The Word of Fate,
92:There is every reason why the standards in our civilization are so low, because we have "poisoned," in a literal sense of the word, our minds with the physico-chemical effects of wrong ideas. ~ Alfred Korzybski, Manhood of Humanity ,
93:Yet you must not cling to the words of the old sages either; they, too, may not be right. Even if you believe them, you should be alert so that, in the event that something superior comes along, you may follow that. ~ Dogen Zenji,
94:But in the end he must take his station, or better still, if he can, always and from the beginning he must live in his own soul beyond the limitations of the word that he uses. ~ Sri Aurobindo, The Synthesis Of Yoga 1.01 - The Four Aids,
95:He sang the Inconscient and its secret self,Its power omnipotent knowing not what it does,All-shaping without will or thought or sense,Its blind unerring occult mystery. ~ Sri Aurobindo, Savitri 06.01 - The Word of Fate,
96:An ancient tale of woe can move us still,We keep the ache of breasts that breathe no more,We are shaken by the sight of human pain,And share the miseries that others feel. ~ Sri Aurobindo, Savitri 06.01 - The Word of Fate,
97:The great Gods use the pain of human heartsAs a sharp axe to hew their cosmic road:They squander lavishly men’s blood and tearsFor a moment’s purpose in their fateful work. ~ Sri Aurobindo, Savitri 06.01 - The Word of Fate,
98:now I listen to a greater WordBorn from the mute unseen omniscient Ray:The Voice that only Silence’ ear has heardLeaps missioned from an eternal glory of Day. ~ Sri Aurobindo, Collected Poems The Word of the Silence,
99:A bare impersonal hush is now my mind,A world of sight clear and inimitable,A volume of silence by a Godhead signed,A greatness pure of thought, virgin of will. ~ Sri Aurobindo, Collected Poems The Word of the Silence,
100:If one concentrates on a thought or a word, one has to dwell on the essential idea contained in the word with the aspiration to feel the thing which it expresses. ~ Sri Aurobindo, Letters on Yoga - II 2.3.01 - Concentration and Meditation,
101:The harp of God falls mute, its call to blissDiscouraged fails mid earth’s unhappy sounds;The strings of the siren Ecstasy cry not hereOr soon are silenced in the human heart. ~ Sri Aurobindo, Savitri 06.01 - The Word of Fate,
102:He who has made the Buddha his refugeCannot be killed by ten million demons;Through he transgress his vows or be tormented in mind,It is certain that he will go beyond rebirth. ~ Patrul Rinpoche, The Words of My Perfect Teacher ,
103:It is astonishing how much the word infinitely is misused: everything is infinitely more beautiful, infinitely better, etc. The concept must have something pleasing about it, or its misuse could not have become so general. ~ Georg C Lichtenberg,
104:As long as I talked unceasingly about the Lord,The Lord stayed away, kept at a distance.But when I silenced my mouth, sat very stillAnd fixed my mind at the doorway of the Lord,I was linked to the music of the Word,And all my talking came to an end. ~ Kabir,
105:It hears the Word to which our hearts were deaf, It sees through the blaze in which our thoughts grow blind; It drinks from the naked breasts of glorious Truth, It learns the secrets of eternity. ~ Sri Aurobindo, Savitri 10.03 - The Debate of Love and Death,
106:And as he sang the demons wept with joyForeseeing the end of their long dreadful taskAnd the defeat for which they hoped in vain,And glad release from their self-chosen doomAnd return into the One. ~ Sri Aurobindo, Savitri 06.01 - The Word of Fate,
107:The many-toned melodyTirelessly throbbing through the rapturous airCaught in the song that sways the Apsara’s limbsWhen she floats gleaming like a cloud of light,A wave of joy on heaven’s moonstone floor. ~ Sri Aurobindo, Savitri 06.01 - The Word of Fate,
108:The stars merely record a destiny that has been already formed, they are a hieroglyph, not a Force,—or if their action constitutes a force, it is a transmitting energy, not an originating Power. ~ Sri Aurobindo, Letters on Yoga - I 06.01 - The Word of Fate,
109:Correcting oneself is correcting the whole world. The sun is simply bright. It does not correct anyone. Because it shines the whole world is full of light. Transforming yourself is a means of giving light to the whole world. ~ Sri Ramana Maharshi, Living by the Words of Bhagavan 108,
110:She knew herself the Beloved of the Supreme:These Gods and Goddesses were he and she:The Mother was she of Beauty and Delight,The Word in Brahma’s vast creating clasp,The World-Puissance on almighty Shiva’s lap, ~ Sri Aurobindo, Savitri 07.05 - The Finding of the Soul,
111:A book is a physical object in a world of physical objects. It is a set of dead symbols. And then the right reader comes along, and the words-or rather the poetry behind the words, for the words themselves are mere symbols-spring to life, and we have a resurrection of the word. ~ Jorge Luis Borges,
112:Any truth, I maintain, is my own property. And I shall continue to heap quotations from Epicurus upon you, so that all persons who swear by the words of another, and put a value upon the speaker and not upon the thing spoken, may understand that the best ideas are common property. Farewell. ~ Seneca,
113:The Master of Wisdom in his first coming to birth in the supreme ether of the great Light, - many his births, seven his mouths of the Word, seven his Rays, - scatters the darknesses with his cry. Rig Veda.3 ~ Sri Aurobindo, The Life Divine 2.19 - Out of the Sevenfold Ignorance towards the Sevenfold Knowledge,
114:Then if the tempest be loud and the thunderbolt leaping incessantShatters the roof, if the lintels flame at last and each corniceShrieks with the pain of the blast, if the very pillars totter,Keep yet your faith in Zeus, hold fast to the word of ~ Sri Aurobindo, Collected Poems 5.1.01 - Ilion,
115:The word, the form, the charm, the glory and grace Are missioned sparks from a stupendous Fire; A sample from the laboratory of God Of which he holds the patent upon earth, Comes to him wrapped in golden coverings ~ Sri Aurobindo, Savitri 07.06 - Nirvana and the Discovery of the All-Negating Absolute,
116:This witness hush is the Thinker’s secret base:Hidden in silent depths the word is formed,From hidden silences the act is bornInto the voiceful mind, the labouring world;In secrecy wraps the seed the Eternal sowsSilence, the mystic birthpla ~ Sri Aurobindo, Savitri 02.13 - In the Self of Mind,
117:These Gods and Goddesses were he and she:The Mother was she of Beauty and Delight,The Word in Brahma’s vast creating clasp,The World-Puissance on almighty Shiva’s lap,—The Master and the Mother of all livesWatching the worlds their twin reg ~ Sri Aurobindo, Savitri 07.05 - The Finding of the Soul,
118:The existing scientific concepts cover always only a very limited part of reality, and the other part that has not yet been understood is infinite. Whenever we proceed from the known into the unknown we may hope to understand, but we may have to learn at the same time a new meaning of the word 'understanding'. ~ Werner Heisenberg,
119:There is much wisdom in the words of Nietzsche: "He who has a why to live for can bear almost any how." I can see in these words a motto which holds true for any psychotherapy. In the Nazi concentration camps, one could have witnessed that those who knew that there was a task waiting for them to fulfill were most apt to survive. ~ Viktor E Frankl,
120:\“… we must not only cut asunder the snare of the mind and the senses, but flee also beyond the snare of the thinker, the snare of the theologian and the church-builder, the meshes of the Word and the bondage of the Idea\” [[p. 330](/cwsa/23/renunciation ~ \“… we must not only cut asunder the snare of the mind and the senses, but flee also beyond the snare of the thinker the snare of the theologian and the church-builder,
121:I was a terrible believer in things,but I was also a terrible nonbeliever in things. I was as searching as I was skeptical. I didn't know where to put my faith,or if there was such a place,or even what the word faith meant, in all of it's complexity. Everything seemed to be possibly potent and possibly fake. ~ Cheryl Strayed, Wild: From Lost to Found on the Pacific Crest Trail ,
122:...6-But the one who receives instruction in the word must share in all good things with his instructor.7-Do not be deceived: God cannot be mocked. Whatever a man sows, he will reap in return. 8The one who sows to please his flesh, from the flesh will reap destruction; but the one who sows to please the Spirit, from the Spirit will reap eternal life.... ~ Anonymous, The Bible Galatians 6:7,
123:Apotheosis (from Greek ἀποθέωσις from ἀποθεοῦν, apotheoun to deify; in Latin deificatio making divine; also called divinization and deification) is the glorification of a subject to divine level. The term has meanings in theology, where it refers to a belief, and in art, where it refers to a genre. this seems particularily important relative to define, which seems to be attempt at the highest potential of the word. ~ Wikipedia,
124:The 'little word is has its tragedies; it marries and identifies different things with the greatest innocence; and yet no two are ever identical, and if therein lies the charm of wedding them and calling them one, therein too lies the danger. Whenever I use the word is, except in sheer tautology, I deeply misuse it; and when I discover my error, the world seems to fall asunder and the members of my family no longer know one another. (461) ~ G Santayana,
125:As humans, we waste the shit out of our words. It's sad. We use words like "awesome" and "wonderful" like they're candy. It was awesome? Really? It inspired awe? It was wonderful? Are you serious? It was full of wonder? You use the word "amazing" to describe a goddamn sandwich at Wendy's. What's going to happen on your wedding day, or when your first child is born? How will you describe it? You already wasted "amazing" on a fucking sandwich. ~ Louis C K,
126:I,40: Who calls us Thelemites will do no wrong, if he look but close into the word. For there are therein Three Grades, the Hermit, and the Lover, and the man of Earth. Do what thou wilt shall be the whole of the Law.I,41: The word of Sin is Restriction. O man! refuse not thy wife, if she will! O lover, if thou wilt, depart! There is no bond that can unite the divided but love: all else is a curse. Accursed! Accursed be it to the aeons! ~ Aleister Crowley, The Book of the Law ,
127:If the lost word is lost, if the spent word is spentIf the unheard, unspokenWord is unspoken, unheard;Still is the spoken word, the Word unheard,The Word without a word, the Word withinThe world and for the world;And the light shone in the darkness andAgainst the Word the unstilled world still whirledAbout the center of the silent Word.Oh my people, what have I done unto thee.Where shall the word be found, where shall the wordResound? Not here, there is not enough silence ~ T S Eliot,
128:There are some true and ardent aspirants who travel from place to place in search of this pass-word from a divine and perfect instructor which will open for them the doors of the eternal beatitude, and if in their earnest search one of them is so favoured as to meet such a master and receive from him the word so ardently desired which is capable of breaking all chains, he withdraws immediately from society to enter into the profound retreat of his own heart and dwells there till he has succeeded in conquering eternal peace. ~ Sri Ramakrishna,
129:"Savitri", the poem, the word of Sri Aurobindo is the cosmic Answer to the cosmic Question. And Savitri, the person, the Godhead, the Divine Woman is the Divine's response to the human aspiration.The world is a great question mark. It is a riddle, eternal and ever-recurring. Man has faced the riddle and sought to arrive at a solution since he was given a mind to seek and interrogate.What is this universe? From where has it come? Whither is it going? What is the purpose of it all? Why is man here? What is the object of his existence? ~ Nolini Kanta Gupta, Savitri ,
130:The word is derived from the Latin occultus, hidden; so that it is the study of the hidden laws of nature. Since all the great laws of nature are in fact working in the invisible world far more than in the visible, occultism involves the acceptance of a much wider view of nature than that which is ordinarily taken. The occultist, then, is a man who studies all the laws of nature that he can reach or of which he can hear, and as a result of his study he identifies himself with these laws and devotes his life to the service of evolution. ~ Charles Webster Leadbeater, [occultism is:] ,
131:Arjuna and Krishna, this human and this divine, stand together not as seers in the peaceful hermitage of meditation, but as fighter and holder of the reins in the midst of the hurtling shafts, in the chariot of battle. The Teacher of the Gita is therefore not only the God in man who unveils himself in the word of knowledge, but the God in man who moves our whole world of action, by and for whom all our humanity exists and struggles and labours, towards whom all human life travels and progresses. He is the secret Master of works and sacrifice and the Friend of the human peoples. ~ Sri Aurobindo, Essays On The Gita ,
132:It depends on what is meant by the higher buddhi - whether you use the word to mean the higher part of the intellect or the higher Mind. The higher Mind in itself on its own level knows, but when it is involved in the ordinary human intelligence and works under limitations, it often does not know - or it has the idea merely that it must be so but has not the consciousness of its separate existence. The intellect can rise above its ordinary movements and feel itself as a separate power no longer working under the limitations of the vital and physical mind and the senses. It then begins to reflect something of the action of the higher mind but without the full freedom and greater light and truth of the higher mind. ~ Sri Aurobindo, Letters On Yoga - I ,
133:It is not one's self, but the band of the spirit's inner enemies that we have to discourage, expel, slay upon the altar of the growth of the spirit; these can be ruthlessly excised, whose names are desire, wrath, inequality, greed, attachment to outward pleasures and pains, the cohort of usurping demons that are the cause of the soul's errors and sufferings. These should be regarded not as part of oneself but as intruders and perverters of our self's real and diviner nature; these have to be sacrificed in the harsher sense of the word, whatever pain in going they may throw by reflection on the consciousness of the seeker. ~ Sri Aurobindo, The Synthesis Of Yoga The Yoga of Divine Works,
134:The books I liked became a Bible from which I drew advice and support; I copied out long passages from them; I memorized new canticles and new litanies, psalms, proverbs, and prophecies, and I sanctified every incident in my life by the recital of these sacred texts. My emotions, my tears, and my hopes were no less sincere on account of that; the words and the cadences, the lines and the verses were not aids to make believe: but they rescued from silent oblivion all those intimate adventures of the spirit that I couldn't speak to anyone about; they created a kind of communion between myself and those twin souls which existed somewhere out of reach; instead of living out my small private existence, I was participating in a great spiritual epic. ~ Simone de Beauvoir,
135:The Fire is to be quieted and silenced says the Upanishad. Then we come nearer, to the immediate vicinity of the Truth; an inner hearing opens, the direct voice of Truth - the Word - reaches us to lead and guide. Even so, however, we have not come to the end of our journey; the Word of revelation is not the ultimate Light. The Word too is a clothing, though a luminous clothing - hiranmayam pair am. When this last veil dissolves and disappears, when utter silence, absolute calm and quietude reign in the entire consciousness, when no other lights trouble or distract our attention, there appears the Atman in its own body ; we stand face to face with the source of all lights, the self of the Light, the light of the Self. We are that Light and we become that Light. ~ Nolini Kanta Gupta, The Approach To Mysticism ,
136:Q: I always had the impression that Lucifer and Satan was one and the same, you know, that Lucifer fell and became Satan. Would you clarify that for me?A: There is a difference between Lucifer and Satan. The word satan comes from the word Shatan in Hebrew which means 'adversary'. Lucifer is Latin for "the bearer of light," and is the cosmic force that carries the fire. That fire is Kundalini, but when that fire becomes trapped in the ego, that fire is polarized negatively and becomes Satan, the adversary or the opposite of God. As long as that fire is trapped in desire, in ego, it is Satan, it is the devil. It is not outside of us. It is our mind. But when that force is liberated, it is the bearer of light. It is the greatest angel in the hierarchy of our own Consciousness. So it is our best friend. ~ Samael Aun Weor,
137:Seek ye first the kingdom of Heaven and its righteousness, and all other things shall be added unto you." The alchemist, therefore is assured that if he achieved the inner mystery, the fulfillment of the outer part will be inevitable. But practically every charlatan in alchemy has determined primarily to achieve the physical purpose first. His primary interest has been to make gold, or perhaps one of the other aspects of it, such as a medicine against illness. He has wanted the physical effect first but because the physical effect was not intended to be first, when he starts to study and explore the various texts, he comes upon a dilemma, HIS OWN INTERNAL RESOURCES CANNOT DISCOVER THE CORRECT INSTRUCTIONS. The words may be there but the meaning eludes him because the meaning is not part of his own present spiritual integrity. ~ Manly P Hall,
138:To know and not to know, to be conscious of complete truthfulness while telling carefully constructed lies, to hold simultaneously two opinions which cancelled out, knowing them to be contradictory and believing in both of them, to use logic against logic, to repudiate morality while laying claim to it, to believe that democracy was impossible and that the Party was the guardian of democracy, to forget whatever it was necessary to forget, then to draw it back into memory again at the moment when it was needed, and then promptly to forget it again: and above all, to apply the same process to the process itself -- that was the ultimate subtlety: consciously to induce unconsciousness, and then, once again, to become unconscious of the act of hypnosis you had just performed. Even to understand the word 'doublethink' involved the use of doublethink. ~ George Orwell, 1984 ,
139:He found the vast Thought with seven heads that is born of the Truth; he created some fourth world and became universal. . . .The Sons of Heaven, the Heroes of the Omnipotent, thinking the straight thought, giving voice to the Truth, founded the plane of illumination and conceived the first abode of the Sacrifice. . . . The Master of Wisdom cast down the stone defences and called to the Herds of Light, . . . the herds that stand in the secrecy on the bridge over the Falsehood between two worlds below and one above; desiring Light in the darkness, he brought upward the Ray-Herds and uncovered from the veil the three worlds; he shattered the city that lies hidden in ambush, and cut the three out of the Ocean, and discovered the Dawn and the Sun and the Light and the Word of Light. Rig Veda.2 ~ Sri Aurobindo, The Life Divine 2.19 - Out of the Sevenfold Ignorance towards the Sevenfold Knowledge,
140:Ordinarily, the Word from without, representative of the Divine, is needed as an aid in the work of self-unfolding; andit may be either a word from the past or the more powerful word of the living Guru. In some cases this representative wordis only taken as a sort of excuse for the inner power to awakenand manifest; it is, as it were, a concession of the omnipotent andomniscient Divine to the generality of a law that governs Nature The usual agency of this revealing is the Word, the thing heard (sruta ´ ). The Word may come to us from within; it may come to us from without. But in either case, it is only an agency for setting the hidden knowledge to work. The word within maybe the utterance of the inmost soul in us which is always opento the Divine; or it may be the word of the secret and universal Teacher who is seated in the hearts of all. ~ Sri Aurobindo, The Synthesis Of Yoga 1.01 - The Four Aids,
141:This third and unknown, this tertium quid, he names God; and by the word he means somewhat or someone who is the Supreme, the Divine, the Cause, the All, one of these things or all of them at once, the perfection or the totality of all that here is partial or imperfect, the absolute of all these myriad relativities, the Unknown by learning of whom the real secret of the known can become to him more and more intelligible. Man has tried to deny all these categories, - he has tried to deny his own real existence, he has tried to deny the real existence of the cosmos, he has tried to deny the real existence of God. But behind all these denials we see the same constant necessity of his attempt at knowledge; for he feels the need of arriving at a unity of these three terms, even if it can only be done by suppressing two of them or merging them in the other that is left. ~ Sri Aurobindo, The Life Divine ,
142:In medieval times, the learned man, the teacher was a servant of God wholly, and of God only. His freedom was sanctioned by an authority more than human...The academy was regarded almost as a part of the natural and unalterable order of things. ... They were Guardians of the Word, fulfilling a sacred function and so secure in their right. Far from repressing free discussion, this "framework of certain key assumptions of Christian doctrine" encouraged disputation of a heat and intensity almost unknown in universities nowadays. ...They were free from external interference and free from a stifling internal conformity because the whole purpose of the universities was the search after an enduring truth, besides which worldly aggrandizement was as nothing. They were free because they agreed on this one thing if, on nothing else, fear of God is the beginning of wisdom. ~ Russell Kirk, Academic Freedom: An Essay in Definition ,
143:The Vedic poets regarded their poetry as mantras, they were the vehicles of their own realisations and could become vehicles of realisation for others. Naturally, these mostly would be illuminations, not the settled and permanent realisation that is the goal of Yoga - but they could be steps on the way or at least lights on the way. Many have such illuminations, even initial realisations while meditating on verses of the Upanishads or the Gita. Anything that carries the Word, the Light in it, spoken or written, can light this fire within, open a sky, as it were, bring the effective vision of which the Word is the body. In all ages spiritual seekers have expressed their aspirations or their experiences in poetry or inspired language and it has helped themselves and others. Therefore there is nothing absurd in my assigning to such poetry a spiritual or psychic value and effectiveness to poetry of a psychic or spiritual character. ~ Sri Aurobindo, Letters On Yoga - II ,
144:But what then of that silent Self, inactive, pure, self-existent, self-enjoying, which presented itself to us as the abiding justification of the ascetic? Here also harmony and not irreconcilable opposition must be the illuminative truth. The silent and the active Brahman are not different, opposite and irreconcilable entities, the one denying, the other affirming a cosmic illusion; they are one Brahman in two aspects, positive and negative, and each is necessary to the other. It is out of this Silence that the Word which creates the worlds for ever proceeds; for the Word expresses that which is self-hidden in the Silence. It is an eternal passivity which makes possible the perfect freedom and omnipotence of an eternal divine activity in innumerable cosmic systems. For the becomings of that activity derive their energies and their illimitable potency of variation and harmony from the impartial support of the immutable Being, its consent to this infinite fecundity of its own dynamic Nature. ~ Sri Aurobindo, The Life Divine 1.04 - Reality Omnipresent,
145:Abrahadabra is a word that first publicly appeared in The Book of the Law, the central sacred text of Thelema . Its author, Aleister Crowley, described it as the Word of the Aeon, which signifieth The Great Work accomplished. This is in reference to his belief that the writing of Liber Legis (another name for The Book of the Law) heralded a new Aeon for mankind that was ruled by the godRa-Hoor-Khuit (a form of Horus). Abrahadabra is, therefore, the magical formula of this new age. It is not to be confused with the Word of the Law of the Aeon, which is Thelema, meaning Will. ... Abrahadabra is also referred to as the Word of Double Power. More specifically, it represents the uniting of the Microcosm with the Macrocosm represented by the pentagram and the hexagram, the rose and the cross, the circle and the square, the 5 and the 6 (etc.), as also called the attainment of the Knowledge and Conversation of ones Holy Guardian Angel. In Commentaries (1996), Crowley says that the word is a symbol of the establishment of the pillar or phallus of the Macrocosm...in the void of the Microcosm. ~ Wikipedia,
146:Mother, you told us one day that all that happens to us has been decided in advance. What does that mean? This is but a way of speaking. This happens because to express a thing I can't be saying all the words at the same time, can I? I am obliged to say them one after another. Otherwise, if all the words were spoken at the same time, it would make a big noise and nobody would understand anything! Well, when you try to explain the universe, you do as you would when you speak. You say one thing after another, but to tell the truth, you must say everything at one go. Now, how can that be done?... Indeed, since you repeat it to me, it is very likely that I must have said that somewhere.... I must have said the contrary also! But if you put it in this way, that everything that happens has been decided in advance, then with the consciousness of time that you have now, it is as if you said: yesterday it was decided what would happen today; and this year it is decided what will happen next year. It is in this way that the thing is translated in your consciousness - naturally, because it is thus that we see, think, understand and above all speak and express ourselves. But it is not like that. ~ The Mother, Questions And Answers 1953 ,
147:The Self, the Divine, the Supreme Reality, the All, the Transcendent, - the One in all these aspects is then the object of Yogic knowledge. Ordinary objects, the external appearances of life and matter, the psychology of out thoughts and actions, the perception of the forces of the apparent world can be part of this knowledge, but only in so far as it is part of the manifestation of the One. It becomes at once evident that the knowledge for which Yoga strives must be different from what men ordinarily understand by the word. For we mean ordinarily by knowledge an intellectual appreciation of the facts of life, mind and matter and the laws that govern them. This is a knowledge founded upon our sense-perception and upon reasoning from our sense-perceptions and it is undertaken partly for the pure satisfaction of the intellect, partly for practical efficiency and the added power which knowledge gives in managing our lives and the lives of others, in utilising for human ends the overt or secret forces of Nature and in helping or hurting, in saving and ennobling or in oppressing and destroying our fellow-men. Yoga, indeed, is commensurate with all life and can include these subjects and objects. ~ Sri Aurobindo, The Synthesis Of Yoga 2.02 - The Status of Knowledge,
148:It is also the story of a book, a book called The Hitch Hiker's Guide to the Galaxy - not an Earth book, never published on Earth, and until the terrible catastrophe occurred, never seen or heard of by any Earthman. Nevertheless, a wholly remarkable book.in fact it was probably the most remarkable book ever to come out of the great publishing houses of Ursa Minor - of which no Earthman had ever heard either. Not only is it a wholly remarkable book, it is also a highly successful one - more popular than the Celestial Home Care Omnibus, better selling than Fifty More Things to do in Zero Gravity, and more controversial than Oolon Colluphid's trilogy of philosophical blockbusters Where God Went Wrong, Some More of God's Greatest Mistakes and Who is this God Person Anyway? In many of the more relaxed civilizations on the Outer Eastern Rim of the Galaxy, the Hitch Hiker's Guide has already supplanted the great Encyclopedia Galactica as the standard repository of all knowledge and wisdom, for though it has many omissions and contains much that is apocryphal, or at least wildly inaccurate, it scores over the older, more pedestrian work in two important respects. First, it is slightly cheaper; and secondly it has the words Don't Panic inscribed in large friendly letters on its cover. ~ Douglas Adams, The Hitchhiker's Guide to the Galaxy ,
149:A certain inertia, tendency to sleep, indolence, unwillingness or inability to be strong for work or spiritual effort for long at a time, is in the nature of the human physical consciousness. When one goes down into the physical for its change (that has been the general condition here for a long time), this tends to increase. Even sometimes when the pressure of the sadhana on the physical increases or when one has to go much inside, this temporarily increases - the body either needing more rest or turning the inward movement into a tendency to sleep or be at rest. You need not, however, be anxious about that. After a time this rights itself; the physical consciousness gets the true peace and calm in the cells and feels at rest even in full work or in the most concentrated condition and this tendency of inertia goes out of the nature. Even for those who have never been in trance, it is good to repeat a mantra, a word, a prayer before going into sleep. But there must be a life in the words; I do not mean an intellectual significance, nothing of that kind, but a vibration. And its effect on the body is extraordinary: it begins to vibrate, vibrate, vibrate... and quietly you let yourself go, as though you wanted to go to sleep. The body vibrates more and more, more and more, more and more, and away you go. That is the cure for tamas. ~ The Mother, Words Of The Mother III ,
150:From above to below, the sefirot depict the drama of emanation, the transition from Ein Sof to creation. In the words of Azriel of Gerona, "They constitute the process by which all things come into being and pass away." From below to above, the sefirot constitute a ladder of ascent back to the One. The union of Tif'eret and Shekhinah gives birth to the human soul, and the mystical journey begins with the awareness of this spiritual fact of life. Shekhinah is the opening to the divine: "One who enters must enter through this gate." Once inside, the sefirot are no longer an abstract theological system; they become a map of consciousness. The mystic climbs and probes, discovering dimensions of being. Spiritual and psychological wholeness is achieved by meditating on the qualities of each sefirah, by imitating and integrating the attributes of God. "When you cleave to the sefirot, the divine holy spirit enters into you, into every sensation and every movement." But the path is not easy. Divine will can be harsh: Abraham was commanded to sacrifice Isaac in order to balance love with rigor. From the Other Side, demonic forces threaten and seduce. [The demonic is rooted in the divine]. Contemplatively and psychologically, evil must be encountered, not evaded. By knowing and withstanding the dark underside of wisdom, the spiritual seeker is refined. ~ Daniel C Matt, The Essential Kabbalah ,
151:A book like this, a problem like this, is in no hurry; we both, I just as much as my book, are friends of lento. It is not for nothing that I have been a philologist, perhaps I am a philologist still, that is to say, A TEACHER OF SLOW READING:- in the end I also write slowly. Nowadays it is not only my habit, it is also to my taste - a malicious taste, perhaps? - no longer to write anything which does not reduce to despair every sort of man who is 'in a hurry'. For philology is that venerable art which demands of its votaries one thing above all: to go aside, to take time, to become still, to become slow - it is a goldsmith's art and connoisseurship of the WORD which has nothing but delicate, cautious work to do and achieves nothing if it does not achieve it lento. But precisely for this reason it is more necessary than ever today, by precisely this means does it entice and enchant us the most, in the midst of an age of 'work', that is to say, of hurry, of indecent and perspiring haste, which wants to 'get everything done' at once, including every old or new book:- this art does not so easily get anything done, it teaches to read WELL, that is to say, to read slowly, deeply, looking cautiously before and aft, with reservations, with doors left open, with delicate eyes and fingers...My patient friends, this book desires for itself only perfect readers and philologists: LEARN to read me well! ~ Friedrich Nietzsche,
152:The scientists, all of them, have their duties no doubt, but they do not fully use their education if they do not try to broaden their sense of responsibility toward all mankind instead of closing themselves up in a narrow specialization where they find their pleasure. Neither engineers nor other scientific men have any right to prefer their own personal peace to the happiness of mankind; their place and their duty are in the front line of struggling humanity, not in the unperturbed ranks of those who keep themselves aloof from life. If they are indifferent, or discouraged because they feel or think that they know that the situation is hopeless, it may be proved that undue pessimism is as dangerous a "religion" as any other blind creed. Indeed there is very little difference in kind between the medieval fanaticism of the "holy inquisition," and modern intolerance toward new ideas. All kinds of intellect must get together, for as long as we presuppose the situation to be hopeless, the situation will indeed be hopeless. The spirit of Human Engineering does not know the word "hopeless"; for engineers know that wrong methods are alone responsible for disastrous results, and that every situation can be successfully handled by the use of proper means. The task of engineering science is not only to know but to know how. Most of the scientists and engineers do not yet realize that their united judgment would be invincible; no system or class would care to disregard it. ~ Alfred Korzybski, Manhood of Humanity ,
153:the ruthless sacrifice ::: The vulgar conception of sacrifice is an act of painful self-immolation, austere self-mortification, difficult self-effacement; this kind of sacrifice may go even as far as self-mutilation and self-torture. These things may be temporarily necessary in man's hard endeavor to exceed his natural self; if the egoism in his nature is violent and obstinate, it has to be met sometimes by an answering strong internal repression and counterbalancing violence. But the Gita discourages any excess of violence done to oneself; for the self within is really the Godhead evolving, it is Krishna, the Divine; it has not to be troubled and tortured as the Titans of the world trouble and torture it, but to be increased, fostered, cherished, luminously opened to a divine light and strength and joy and wideness. It is not one's self, but the band of the spirit's inner enemies that we have to discourage, expel, slay upon the alter of the growth of the spirit; these can be ruthlessly excised, whose names are desire, wrath, inequality, greed, attachment to outward pleasures and pains, the cohort of usurping demons that are the cause of the soul's errors and sufferings. These should be regarded not as part of oneself but as intruders and perverters of our self's real and diviner nature; these have to be sacrificed in the harsher sense of the word, whatever pain in going they may thrown by reflection on the consciousness of the seeker. ~ Sri Aurobindo, The Synthesis Of Yoga The Sacrifice,
154:... Every one knew how laborious the usual method is of attaining to arts and sciences; whereas, by his contrivance, the most ignorant person, at a reasonable charge, and with a little bodily labour, might write books in philosophy, poetry, politics, laws, mathematics, and theology, without the least assistance from genius or study." He then led me to the frame, about the sides, whereof all his pupils stood in ranks. It was twenty feet square, placed in the middle of the room. The superfices was composed of several bits of wood, about the bigness of a die, but some larger than others. They were all linked together by slender wires. These bits of wood were covered, on every square, with paper pasted on them; and on these papers were written all the words of their language, in their several moods, tenses, and declensions; but without any order. The professor then desired me "to observe; for he was going to set his engine at work." The pupils, at his command, took each of them hold of an iron handle, whereof there were forty fixed round the edges of the frame; and giving them a sudden turn, the whole disposition of the words was entirely changed. He then commanded six-and-thirty of the lads, to read the several lines softly, as they appeared upon the frame; and where they found three or four words together that might make part of a sentence, they dictated to the four remaining boys, who were scribes. This work was repeated three or four times, and at every turn, the engine was so contrived, that the words shifted into new places, as the square bits of wood moved upside down. ~ Jonathan Swift, Gullivers Travels ,
155:I have spoken of Sri Aurobindo's life as a series of radical turns that changed the movement, the mode of life, almost radically every time the turn came. The turn meant a break with the past and a moving into the future. We have a word for this phenomenon of radical and unforeseen change. You know the word, it is intervention. Intervention means, as the Mother has explained to us more than once, the entry of a higher, a greater force from another world into the already existent world. Into the familiar established mode of existence that runs on the routine of some definite rules and regulations, the Law of the present, there drops all on a sudden another mode of being and consciousness and force, a Higher Law which obliterates or changes out of recognition the familiar mode of living; it is thus that one rises from level to level, moves out into wider ranges of being, otherwise one stands still, remains for ever what he is, stagnant, like an unchanging clod or at the most a repetitive animal. The higher the destiny, the higher also the source of intervention, that is to say, more radical - more destructive yet more creative - destructive of the past, creative of the future. I have spoken of the passing away of Sri Aurobindo as a phenomenon of intervention, a great decisive event in view of the work to be done. Even so we may say that his birth too was an act of intervention, a deliberate divine intervention. The world needed it, the time was ripe and the intervention happened and that was his birth as an embodied human being - to which we offer our salutation and obeisance today. ~ Nolini Kanta Gupta,
156:"She" How shall I welcome not this light Or, wakened by it, greet with doubt This beam as palpable to sight As visible to touch? How not, Old as I am and (some say) wise, Revive beneath her summer eyes? How not have all my nights and days, My spirit ranging far and wide, By recollections of her grace Enlightened and preoccupied? Preoccupied: the Morning Star How near the Sun and yet how far! Enlightened: true, but more than true, Or why must I discover there The meaning in this taintless dew, The dancing wave, this blessed air Enchanting in its morning dress And calm as everlastingness? The flame that in the heart resides Is parcel of that central Fire Whose energy is winds and tides- Is rooted deep in the Desire That smilingly unseals its power Each summer in each springing flower. Oh Lady Nature-Proserpine, Mistress of Gender, star-crowned Queen! Ah Rose of Sharon-Mistress mine, My teacher ere I turned fourteen, When first I hallowed from afar Your Beautyship in avatar! I sense the hidden thing you say, Your subtle whisper how the Word From Alpha on to Omega Made all things-you confide my Lord Himself-all, all this potent Frame, All save the riddle of your name. Wisdom! I heard a voice that said: "What riddle? What is that to you? How! By my follower betrayed! Look up-for shame! Now tell me true: Where meet you light, with love and grace? Still unacquainted with my face?" Dear God, the erring heart must live- Through strength and weakness, calm and glow- That answer Wisdom scorns to give. Much have I learned. One problem, though, I never shall unlock: Who then, Who made Sophia feminine? ~ Owen Barfield, 1978 ,
157:Sweet Mother, You have asked the teachers "to think with ideas instead of with words".4 You have also said that later on you will ask them to think with experiences. Will you throw some light on these three ways of thinking?Our house has a very high tower; at the very top of this tower there is a bright and bare room, the last before we emerge into the open air, into the full light. Sometimes, when we are free to do so, we climb up to this bright room, and there, if we remain very quiet, one or more visitors come to call on us; some are tall, others small, some single, others in groups; all are bright and graceful. Usually, in our joy at their arrival and our haste to welcome them, we lose our tranquillity and come galloping down to rush into the great hall that forms the base of the tower and is the storeroom of words. Here, more or less excited, we select, reject, assemble, combine, disarrange, rearrange all the words in our reach, in an attempt to portray this or that visitor who has come to us. But most often, the picture we succeed in making of our visitor is more like a caricature than a portrait. And yet if we were wiser, we would remain up above, at the summit of the tower, quite calm, in joyful contemplation. Then, after a certain length of time, we would see the visitors themselves slowly, gracefully, calmly descend, without losing anything of their elegance or beauty and, as they cross the storeroom of words, clothe themselves effortlessly, automatically, with the words needed to make themselves perceptible even in the material house. This is what I call thinking with ideas. When this process is no longer mysterious to you, I shall explain what is meant by thinking with experiences. ~ The Mother, Some Answers From The Mother ,
158:Disciple: If the Asuras represent the dark side of God on the vital plane - does this dark side exist on every plane? If so, are there beings on the mental plane which correspond to the dark side? Sri Aurobindo: The Asura is really the dark side of God on the mental plane. Mind is the very field of the Asura. His characteristic is egoistic strength, which refuses the Higher Law. The Asura has got Self-control, Tapas, intelligence, only, all that is for his ego. On the vital plane the corresponding forces we call the Rakshashas which represent violent passions and impulses. There are other beings on the vital plane which we call pramatta and piśacha and these; manifest, more or less, on the physico-vital plane. Distiple: What is the corresponding being on the higher plane? Sri Aurobindo: On the higher plane there are no Asuras - there the Truth prevails. There are "Asuras" there in the Vedic sense,- "beings with divine powers". The mental Asura is only a deviation of that power. The work of the Asura has all the characteristics of mind in it. It is mind refusing to submit to the Higher Law; it is the mind in revolt. It works on the basis of ego and ignorance. Disciple: What are the forces that correspond to the dark side of God on the physical plane? Sri Aurobindo: They are what may be called the "elemental beings", or rather, obscure elemental forces - they are more "forces" than "beings". It is these that the Theosophists call the "Elementals". They are not individualised beings like the Asura and the Rakshasas, they are ignorant forces working oh the subtle physical plane. Disciple: What is the word for them in Sanskrit;? Sri Aurobindo: What are called bhūtas seem most nearly to correspond to them. Disciple: The term "Elemental" means that these work through the elements. Sri Aurobindo: There are two kinds of "elementals": one mischievous and the other innocent. What the Europeans call the gnomes come under this category. ~ A B Purani, EVENING TALKS WITH SRI AUROBINDO 15-06-1926,
159:Has any one at the end of the nineteenth century any distinct notion of what poets of a stronger age understood by the word inspiration? If not, I will describe it. If one had the smallest vestige of superstition left in one, it would hardly be possible completely to set aside the idea that one is the mere incarnation, mouthpiece, or medium of an almighty power. The idea of revelation, in the sense that something which profoundly convulses and upsets one becomes suddenly visible and audible with indescribable certainty and accuracy―describes the simple fact. One hears―one does not seek; one takes―one does not ask who gives. A thought suddenly flashes up like lightening; it comes with necessity, without faltering. I have never had any choice in the matter. There is an ecstasy so great that the immense strain of it is sometimes relaxed by a flood of tears, during which one's steps now involuntarily rush and anon involuntarily lag. There is the feeling that one is utterly out of hand, with the very distinct consciousness of an endless number of fine thrills and titillations descending to one's very toes. There is a depth of happiness in which the most painful and gloomy parts do not act as antitheses to the rest, but are produced and required as necessary shades of color in such an overflow of light. There is an instinct of rhythmic relations which embraces a whole world of forms (length, the need of a wide-embracing rhythm, is almost the measure of the force of an inspiration, a sort of counterpart to its pressure and tension). Everything happens quite involuntary, as if in a tempestuous outburst of freedom, of absoluteness, of power and divinity. The involuntary nature of the figures and similes is the most remarkable thing; everything seems to present itself as the readiest, the truest, and simplest means of expression. It actually seems, to use one of Zarathustra's own phrases, as if all things came to one, and offered themselves as similes. ~ Friedrich Nietzsche, Thus Spoke Zarathustra [trans. Thomas Common] (1999) ,
160:I know some individuals who make this their daily practice: starting at the beginning and reading a canto or half a canto every day till they reach the end and then starting at the beginning again, and in that way they have gone through the whole of Savitri many times. When this is done in groups there's really no doubt that by this going through the whole soundbody of the epic from beginning to end aloud, there must be built up a very strong force field of vibrations. It is definitely of benefit to the people who participate in it. But again I would say that the effect or benefit of this sacrifice will be richer to the extent that the reading is done with understanding and above all with soul surrender. It shouldn't become a mere ritual.Sri Aurobindo's mantric lines, repeated one after the other, will always have their power; but the power will be much greater if the mind can participate, and the will and the heart.I have also heard of some groups who select one line that seems to have a particular mantric power and then within the group they chant that line many, many times. They concentrate on that one special line, and try to take its vibrations deep into themselves. Again I am sure that this is very beneficial to those who practice it.In that way the words enter very deeply into the consciousness. There they resonate and do their work, and perhaps not just the surface meaning but the deeper meaning and the deeper vibrations may reveal their full depth to those who undertake this exercise if it is done with self-dedication, with a true aspiration to internalise the heart of the meaning, not just as a mere repetition.At another end of the spectrum of possible approaches to Savitri, we can say there would be the aesthetic approach, the approach of enjoying it for its poetic beauty. I met a gentleman a couple of months ago, who told me, "We have faith in Sri Aurobindo, but it is so difficult to understand his books. We tried with The Life Divine, we tried with The Synthesis of Yoga but we found them so difficult. ~ collab summer & fall 2011,
161:But usually the representative influence occupies a much larger place in the life of the sadhaka. If the Yoga is guided by a received written Shastra, - some Word from the past which embodies the experience of former Yogins, - it may be practised either by personal effort alone or with the aid of a Guru. The spiritual knowledge is then gained through meditation on the truths that are taught and it is made living and conscious by their realisation in the personal experience; the Yoga proceeds by the results of prescribed methods taught in a Scripture or a tradition and reinforced and illumined by the instructions of the Master. This is a narrower practice, but safe and effective within its limits, because it follows a well-beaten track to a long familiar goal.For the sadhaka of the integral Yoga it is necessary to remember that no written Shastra, however great its authority or however large its spirit, can be more than a partial expression of the eternal Knowledge. He will use, but never bind himself even by the greatest Scripture. Where the Scripture is profound, wide, catholic, it may exercise upon him an influence for the highest good and of incalculable importance. It may be associated in his experience with his awakening to crowning verities and his realisation of the highest experiences. His Yoga may be governed for a long time by one Scripture or by several successively, - if it is in the line of the great Hindu tradition, by the Gita, for example, the Upanishads, the Veda. Or it may be a good part of his development to include in its material a richly varied experience of the truths of many Scriptures and make the future opulent with all that is best in the past. But in the end he must take his station, or better still, if he can, always and from the beginning he must live in his own soul beyond the limitations of the word that he uses. The Gita itself thus declares that the Yogin in his progress must pass beyond the written Truth, - sabdabrahmativartate - beyond all that he has heard and all that he has yet to hear, - srotavyasya srutasya ca. For he is not the sadhaka of a book or of many books; he is a sadhaka of the Infinite. ~ Sri Aurobindo, The Synthesis Of Yoga 1.01 - The Four Aids,
162:As Korzybski and the general semanticists have pointed out, our words, symbols, signs, thoughts and ideas are merely maps of reality, not reality itself, because "the map is not the territory." The word "water" won't satisfy your thirst. But we live in the world of maps and words as if it were the real world. Following in the footsteps of Adam, we have become totally lost in a world of purely fantasy maps and boundaries. And these illusory boundaries, with the opposites they create, have become our impassioned battles. Most of our "problems of living," then, are based on the illusion that the opposites can and should be separated and isolated from one anotheR But since all opposites are actually aspects of one underlying reality, this is like trying to totally separate the two ends of a single rubber band. All you can do is pull harder and harder-until something violently snaps. Thus we might be able to understand that, in all the mystical traditions the world over, one who sees through the illusion of the opposites is called "liberated." Because he is "freed from the pairs" of opposites, he is freed in this life from the fundamentally nonsensical problems and conflicts involved in the war of opposites. He no longer manipulates the opposites one against the other in his search for peace, but instead transcends them both. Not good vs. evil but beyond good and evil. Not life against death but a center of awareness that transcends both. The point is not to separate the opposites and make "positive progress," but rather to unify and harmonize the opposites, both positive and negative, by discovering a ground which transcends and encompasses them both. And that ground, as we will soon see, is unity consciousness itself. In the meantime, let us note, as does the Hindu scripture Bhagavad Gita, that liberation is not freedom from the negative, but freedom from the pairs altogether: Content with getting what arrives of itself Passed beyond the pairs, free from envy, Not attached to success nor failure, Even acting, he is not bound. He is to be recognized as eternally free Who neither loathes nor craves; For he that is freed from the pairs, Is easily freed from conflict. ~ Ken Wilber, No Boundary ,
163:The Absolute is beyond personality and beyond impersonality, and yet it is both the Impersonal and the supreme Person and all persons. The Absolute is beyond the distinction of unity and multiplicity, and yet it is the One and the innumerable Many in all the universes. It is beyond all limitation by quality and yet it is not limited by a qualityless void but is too all infinite qualities. It is the individual soul and all souls and more of them; it is the formless Brahman and the universe. It is the cosmic and the supracosmic spirit, the supreme Lord, the supreme Self, the supreme Purusha and supreme shakti, the Ever Unborn who is endlessly born, the Infinite who is innumerably finite, the multitudinous One, the complex Simple, the many-sided Single, the Word of the Silence Ineffable, the impersonal omnipresent Person, the Mystery, translucent in highest consciousness to its own spirit, but to a lesser consciousness veiled in its own exceeding light and impenetrable for ever. These things are to the dimensional mind irreconcilable opposites, but to the constant vision and experience of the supramental Truth-Consciousness they are so simply and inevitably the intrinsic nature of each other that even to think of them as contraries is an unimaginable violence. The walls constructed by the measuring and separating Intellect have disappeared and the Truth in its simplicity and beauty appears and reduces all to terms of its harmony and unity and light. Dimensions and distinctions remain but as figures for use, not a separative prison for the self-forgetting Spirit.2:In the ordinary Yoga of knowledge it is only necessary to recognise two planes of our consciousness, the spiritual and the materialised mental; the pure reason standing between these two views them both, cuts through the illusions of the phenomenal world, exceeds the materialised mental plane, sees the reality of the spiritual; and then the will of the individual Purusha unifying itself with this poise of knowledge rejects the lower and draws back to the supreme plane, dwells there, loses mind and body, sheds life from it and merges itself in the supreme Purusha, is delivered from individual existence. ~ Sri Aurobindo, The Synthesis of Yoga 2.01 - The Object of Knowledge,
164:So then let the Adept set this sigil upon all the Words he hath writ in the book of the Works of his Will. And let him then end all, saying: Such are the Words!2 For by this he maketh proclamation before all them that be about his Circle that these Words are true and puissant, binding what he would bind, and loosing what he would loose. Let the Adept perform this ritual right, perfect in every part thereof, once daily for one moon, then twice, at dawn and dusk, for two moons; next thrice, noon added, for three moons; afterwards, midnight making up his course, for four moons four times every day. Then let the Eleventh Moon be consecrated wholly to this Work; let him be instant in constant ardour, dismissing all but his sheer needs to eat and sleep.3 For know that the true Formula4 whose virtue sufficed the Beast in this Attainment, was thus:INVOKE OFTENSo may all men come at last to the Knowledge and Conversation of the Holy Guardian Angel: thus sayeth The Beast, and prayeth his own Angel that this Book be as a burning Lamp, and as a living Spring, for Light and Life to them that read therein.1. There is an alternative spelling, TzBA-F, where the Root, "an Host," has the value of 93. The Practicus should revise this Ritual throughout in the Light of his personal researches in the Qabalah, and make it his own peculiar property. The spelling here suggested implies that he who utters the Word affirms his allegiance to the symbols 93 and 6; that he is a warrior in the army of Will, and of the Sun. 93 is also the number of AIWAZ and 6 of The Beast.2. The consonants of LOGOS, "Word," add (Hebrew values) to 93 [reading the Sigma as Samekh = 60; reading it as Shin = 300 gives 333], and ΕΠΗ, "Words" (whence "Epic") has also that value; ΕΙ∆Ε ΤΑ ΕΠΗ might be the phrase here intended; its number is 418. This would then assert the accomplishment of the Great Work; this is the natural conclusion of the Ritual. Cf. CCXX, III, 75.3. These needs are modified during the process of Initiation both as to quantity and quality. One should not become anxious about one's phyiscal or mental health on à priori grounds, but pay attention only to indubitable symptoms of distress should such arise. ~ Aleister Crowley, Liber Samekh ,
165:The poet-seer sees differently, thinks in another way, voices himself in quite another manner than the philosopher or the prophet. The prophet announces the Truth as the Word, the Law or the command of the Eternal, he is the giver of the message; the poet shows us Truth in its power of beauty, in its symbol or image, or reveals it to us in the workings of Nature or in the workings of life, and when he has done that, his whole work is done; he need not be its explicit spokesman or its official messenger. The philosopher's business is to discriminate Truth and put its parts and aspects into intellectual relation with each other; the poet's is to seize and embody aspects of Truth in their living relations, or rather - for that is too philosophical a language - to see her features and, excited by the vision, create in the beauty of her image. No doubt, the prophet may have in him a poet who breaks out often into speech and surrounds with the vivid atmosphere of life the directness of his message; he may follow up his injunction "Take no thought for the morrow," by a revealing image of the beauty of the truth he enounces, in the life of Nature, in the figure of the lily, or link it to human life by apologue and parable. The philosopher may bring in the aid of colour and image to give some relief and hue to his dry light of reason and water his arid path of abstractions with some healing dew of poetry. But these are ornaments and not the substance of his work; and if the philosopher makes his thought substance of poetry, he ceases to be a philosophic thinker and becomes a poet-seer of Truth. Thus the more rigid metaphysicians are perhaps right in denying to Nietzsche the name of philosopher; for Nietzsche does not think, but always sees, turbidly or clearly, rightly or distortedly, but with the eye of the seer rather than with the brain of the thinker. On the other hand we may get great poetry which is full of a prophetic enthusiasm of utterance or is largely or even wholly philosophic in its matter; but this prophetic poetry gives us no direct message, only a mass of sublime inspirations of thought and image, and this philosophic poetry is poetry and lives as poetry only in so far as it departs from the method, the expression, the way of seeing proper to the philosophic mind. It must be vision pouring itself into thought-images and not thought trying to observe truth and distinguish its province and bounds and fences. ~ Sri Aurobindo, The Future Poetry ,
166:Disciple: What are the conditions of success in this yoga?Sri Aurobindo: I have often told of them. Those go through who have the central sincerity. It does not mean that the sincerity is there in all the parts of the being. In that sense no one is entirely ready. But if the central sincerity is there it is possible to establish it in all the parts of the being.The second thing necessary is a certain receptivity in the being, what we call, the "opening" up of all the planes to the Higher Power.The third thing required is the power of holding the higher Force, a certain ghanatwa - mass - that can hold the Power when it comes down.And about the thing that pushes there are two things that generally push: One is the Central Being. The other is destiny. If the Central Being wants to do something it pushes the man. Even when the man goes off the line he is pushed back again to the path. Of course, the Central Being may push through the mind or any other part of the being. Also, if the man is destined he is pushed to the path either to go through or to get broken,Disciple: There are some people who think they are destined or chosen and we see that they are not "chosen".Sri Aurobindo: Of course, plenty of people think that they are specially "chosen" and that they are the first and the "elect" and so on. All that is nothing.Disciple: Then, can you. say who is fit out of all those that have come?Sri Aurobindo: It is very difficult to say. But this can be said that everyone of those who have come in has some chance to go through if he can hold on to it.Disciple: There is also a chance of failure.Sri Aurobindo: Of course, and besides, the whole universe is a play of forces and one can't always wait till all the conditions of success have been fulfilled. One has to take risks and take his chance.Disciple: What is meant by "chance"? Does it mean that it is only one possibility out of many others, or does it mean that one would be able to succeed in yoga?Sri Aurobindo: It means only that he can succeed if he takes his chance properly. For instance, X had his chance.Disciple: Those who fall on the path or slip, do they go down in their evolution?Sri Aurobindo: That depends. Ultimately, the Yoga may be lost to him.Disciple: The Gita says: Na hi kalyānkṛt - nothing that is beneficial - comes to a bad end.Sri Aurobindo: That is from another standpoint. You must note the word is kalyān kṛt - it is an important addition. ~ Sri Aurobindo, EVENING TALKS WITH SRI AUROBINDO RECORDED BY A B PURANI (20-09-1926),
167:One can learn how to identify oneself. One must learn. It is indispensable if one wants to get out of one's ego. For so long as one is shut up in one's ego, one can't make any progress. How can it be done? There are many ways. I'll tell you one. When I was in Paris, I used to go to many places where there were gatherings of all kinds, people making all sorts of researches, spiritual (so-called spiritual), occult researches, etc. And once I was invited to meet a young lady (I believe she was Swedish) who had found a method of knowledge, exactly a method for learning. And so she explained it to us. We were three or four (her French was not very good but she was quite sure about what she was saying!); she said: "It's like this, you take an object or make a sign on a blackboard or take a drawing - that is not important - take whatever is most convenient for you. Suppose, for instance, that I draw for you... (she had a blackboard) I draw a design." She drew a kind of half-geometric design. "Now, you sit in front of the design and concentrate all your attention upon it - upon that design which is there. You concentrate, concentrate without letting anything else enter your consciousness - except that. Your eyes are fixed on the drawing and don't move at all. You are as it were hypnotised by the drawing. You look (and so she sat there, looking), you look, look, look.... I don't know, it takes more or less time, but still for one who is used to it, it goes pretty fast. You look, look, look, you become that drawing you are looking at. Nothing else exists in the world any longer except the drawing, and then, suddenly, you pass to the other side; and when you pass to the other side you enter a new consciousness, and you know." We had a good laugh, for it was amusing. But it is quite true, it is an excellent method to practise. Naturally, instead of taking a drawing or any object, you may take, for instance, an idea, a few words. You have a problem preoccupying you, you don't know the solution of the problem; well, you objectify your problem in your mind, put it in the most precise, exact, succinct terms possible, and then concentrate, make an effort; you concentrate only on the words, and if possible on the idea they represent, that is, upon your problem - you concentrate, concentrate, concentrate until nothing else exists but that. And it is true that, all of a sudden, you have the feeling of something opening, and one is on the other side. The other side of what?... It means that you have opened a door of your consciousness, and instantaneously you have the solution of your problem. It is an excellent method of learning "how" to identify oneself. ~ The Mother, Questions And Answers 1953 217,
168:the process of unification, the perfecting our one's instrumental being, the help one needs to reach the goal ::: If we truly want to progress and acquire the capacity of knowing the truth of our being, that is to say, what we are truly created for, what we can call our mission upon earth, then we must, in a very regular and constant manner, reject from us or eliminate in us whatever contradicts the truth of our existence, whatever is opposed to it. In this way, little by little, all the parts, all the elements of our being can be organised into a homogeneous whole around our psychic centre. This work of unification requires much time to be brought to some degree of perfection. Therefore, in order to accomplish it, we must arm ourselves with patience and endurance, with a determination to prolong our life as long as necessary for the success of our endeavor. As you pursue this labor of purification and unification, you must at the same time take great care to perfect the external and instrumental part of your being. When the higher truth manifests, it must find in you a mind that is supple and rich enough to be able to give the idea that seeks to express itself a form of thought which preserves its force and clarity. This thought, again, when it seeks to clothe itself in words, must find in you a sufficient power of expression so that the words reveal the thought and do not deform it. And the formula in which you embody the truth should be manifested in all your feelings, all your acts of will, all your actions, in all movements of your being. Finally, these movements themselves should, by constant effort, attain their highest perfection. ... It is therefore of capital importance to become conscious of its presence in us [the psychic being], to concentrate on this presence until it becomes a living fact for us and we can identify ourselves with it. In various times and places many methods have been prescribed for attaining this perfection and ultimately achieving this identification. Some methods are psychological, some religious, some even mechanical. In reality, everyone has to find the one which suits him best, and if one has an ardent and steadfast aspiration, a persistent and dynamic will, one is sure to meet, in one way or another - outwardly through reading and study, inwardly through concentration, meditation, revelation and experience - the help one needs to reach the goal. Only one thing is absolutely indispensable: the will to discover and to realize. This discovery and realization should be the primary preoccupation of our being, the pearl of great price which we must acquire at any cost. Whatever you do, whatever your occupations and activities, the will to find the truth of your being and to unite with it must be always living and present behind all that you do, all that you feel, all that you think. ~ The Mother, On Education ,
169:How can one awaken his Yoga-shakti?It depends on this: when one thinks that it is the most important thing in his life. That's all.Some people sit in meditation, concentrate on the base of the vertebral column and want it very much to awake, but that's not enough. It is when truly it becomes the most important thing in one's life, when all the rest seems to have lost all taste, all interest, all importance, when one feels within that one is born for this, that one is here upon earth for this, and that it is the only thing that truly counts, then that's enough.One can concentrate on the different centres; but sometimes one concentrates for so long, with so much effort, and has no result. And then one day something shakes you, you feel that you are going to lose your footing, you have to cling on to something; then you cling within yourself to the idea of union with the Divine, the idea of the divine Presence, the idea of the transformation of the consciousness, and you aspire, you want, you try to organise your feelings, movements, impulses around this. And it comes.Some people have recommended all kinds of methods; probably these were methods which had succeeded in their case; but to tell the truth, one must find one's own method, it is only after having done the thing that one knows how it should be done, not before.If one knows it beforehand, one makes a mental construction and risks greatly living in his mental construction, which is an illusion; because when the mind builds certain conditions and then they are realised, there are many chances of there being mostly pure mental construction which is not the experience itself but its image. So for all these truly spiritual experiences I think it is wiser to have them before knowing them. If one knows them, one imitates them, one doesn't have them, one imagines oneself having them; whereas if one knows nothing - how things are and how they ought to happen, what should happen and how it will come about - if one knows nothing about all this, then by keeping very still and making a kind of inner sorting out within one's being, one can suddenly have the experience, and then later knows what one has had. It is over, and one knows how it has to be done when one has done it - afterwards. Like that it is sure.One may obviously make use of his imagination, imagine the Kundalini and try to pull it upwards. But one can also tell himself tales like this. I have had so many instances of people who described their experiences to me exactly as they are described in books, knowing all the words and putting down all the details, and then I asked them just a little question like that, casually: that if they had had the experience they should have known or felt a certain thing, and as this was not in the books, they could not answer. ~ The Mother, Questions And Answers 1955 211-212,
170:Our culture, the laws of our culture, are predicated on the idea that people are conscious. People have experience; people make decisions, and can be held responsible for them. There's a free will element to it. You can debate all that philosophically, and fine, but the point is that that is how we act, and that is the idea that our legal system is predicated on. There's something deep about it, because you're subject to the law, but the law is also limited by you, which is to say that in a well-functioning, properly-grounded democratic system, you have intrinsic value. That's the source of your rights. Even if you're a murderer, we have to say the law can only go so far because there's something about you that's divine.Well, what does that mean? Partly it means that there's something about you that's conscious and capable of communicating, like you're a whole world unto yourself. You have that to contribute to everyone else, and that's valuable. You can learn new things, transform the structure of society, and invent a new way of dealing with the world. You're capable of all that. It's an intrinsic part of you, and that's associated with the idea that there's something about the logos that is necessary for the absolute chaos of the reality beyond experience to manifest itself as reality. That's an amazing idea because it gives consciousness a constitutive role in the cosmos. You can debate that, but you can't just bloody well brush it off. First of all, we are the most complicated things there are, that we know of, by a massive amount. We're so complicated that it's unbelievable. So there's a lot of cosmos out there, but there's a lot of cosmos in here, too, and which one is greater is by no means obvious, unless you use something trivial, like relative size, which really isn't a very sophisticated approach.Whatever it is that is you has this capacity to experience reality and to transform it, which is a very strange thing. You can conceptualize the future in your imagination, and then you can work and make that manifest-participate in the process of creation. That's one way of thinking about it. That's why I think Genesis 1 relates the idea that human beings are made in the image of the divine-men and women, which is interesting, because feminists are always criticizing Christianity as being inexorably patriarchal. Of course, they criticize everything like that, so it's hardly a stroke of bloody brilliance. But I think it's an absolute miracle that right at the beginning of the document it says straightforwardly, with no hesitation whatsoever, that the divine spark which we're associating with the word, that brings forth Being, is manifest in men and women equally. That's a very cool thing. You got to think, like I said, do you actually take that seriously? Well, what you got to ask is what happens if you don't take it seriously, right? Read Dostoevsky's Crime and Punishment. That's the best investigation into that tactic that's ever been produced. ~ Jordan Peterson, Biblical Series 1,
171:Sweet Mother, there's a flower you have named "The Creative Word".Yes.What does that mean?It is the word which creates.There are all kinds of old traditions, old Hindu traditions, old Chaldean traditions in which the Divine, in the form of the Creator, that is, in His aspect as Creator, pronounces a word which has the power to create. So it is this... And it is the origin of the mantra. The mantra is the spoken word which has a creative power. An invocation is made and there is an answer to the invocation; or one makes a prayer and the prayer is granted. This is the Word, the Word which, in its sound... it is not only the idea, it is in the sound that there's a power of creation. It is the origin, you see, of the mantra.In Indian mythology the creator God is Brahma, and I think that it was precisely his power which has been symbolised by this flower, "The Creative Word". And when one is in contact with it, the words spoken have a power of evocation or creation or formation or transformation; the words... sound always has a power; it has much more power than men think. It may be a good power and it may be a bad power. It creates vibrations which have an undeniable effect. It is not so much the idea as the sound; the idea too has its own power, but in its own domain - whereas the sound has a power in the material world.I think I have explained this to you once; I told you, for example, that words spoken casually, usually without any re- flection and without attaching any importance to them, can be used to do something very good. I think I spoke to you about "Bonjour", "Good Day", didn't I? When people meet and say "Bonjour", they do so mechanically and without thinking. But if you put a will into it, an aspiration to indeed wish someone a good day, well, there is a way of saying "Good Day" which is very effective, much more effective than if simply meeting someone you thought: "Ah! I hope he has a good day", without saying anything. If with this hope in your thought you say to him in a certain way, "Good Day", you make it more concrete and more effective.It's the same thing, by the way, with curses, or when one gets angry and says bad things to people. This can do them as much harm - more harm sometimes - than if you were to give them a slap. With very sensitive people it can put their stomach out of order or give them palpitation, because you put into it an evil force which has a power of destruction.It is not at all ineffective to speak. Naturally it depends a great deal on each one's inner power. People who have no strength and no consciousness can't do very much - unless they employ material means. But to the extent that you are strong, especially when you have a powerful vital, you must have a great control on what you say, otherwise you can do much harm. Without wanting to, without knowing it; through ignorance.Anything? No? Nothing?Another question?... Everything's over? ~ The Mother, Questions And Answers 1955 347-349,
172:SLEIGHT OF MIND IN ILLUMINATIONOnly those forms of illumination which lead to useful behaviour changes deserve to be known as such. When I hear the word "spirituality", I tend to reach for a loaded wand. Most professionally spiritual people are vile and untrustworthy when off duty, simply because their beliefs conflict with basic drives and only manage to distort their natural behaviour temporarily. The demons then come screaming up out of the cellar at unexpected moments.When selecting objectives for illumination, the magician should choose forms of self improvement which can be precisely specified and measured and which effect changes of behaviour in his entire existence. Invocation is the main tool in illumination, although enchantment where spells are cast upon oneselves and divination to seek objectives for illumination may also find some application.Evocation can sometimes be used with care, but there is no point in simply creating an entity that is the repository of what one wishes were true for oneself in general. This is a frequent mistake in religion. Forms of worship which create only entities in the subconscious are inferior to more wholehearted worship, which, at its best, is pure invocation. The Jesuits "Imitation of Christ" is more effective than merely praying to Jesus for example.Illumination proceeds in the same general manner as invocation, except that the magician is striving to effect specific changes to his everyday behaviour, rather than to create enhanced facilities that can be drawn upon for particular purposes. The basic technique remains the same, the required beliefs are identified and then implanted in the subconscious by ritual or other acts. Such acts force the subconscious acquisition of the beliefs they imply.Modest and realistic objectives are preferable to grandiose schemes in illumination.One modifies the behaviour and beliefs of others by beginning with only the most trivial demands. The same applies to oneselves. The magician should beware of implanting beliefs whose expression cannot be sustained by the human body or the environment. For example it is possible to implant the belief that flight can be achieved without an aircraft. However it has rarely proved possible to implant this belief deeply enough to ensure that such flights were not of exceedingly short duration. Nevertheless such feats as fire-walking and obliviousness to extreme pain are sometimes achieved by this mechanism.The sleight of mind which implants belief through ritual action is more powerful than any other weapon that humanity possesses, yet its influence is so pervasive that we seldom notice it. It makes religions, wars, cults and cultures possible. It has killed countless millions and created our personal and social realities. Those who understand how to use it on others can be messiahs or dictators, depending on their degree of personal myopia. Those who understand how to apply it to themselves have a jewel beyond price if they use it wisely; otherwise they tend to rapidly invoke their own Nemesis with it. ~ Peter J Carroll, Liber Kaos ,
173:28 August 1957Mother, Sri Aurobindo says here: "Whether the whole of humanity would be touched [by the Supramental influence] or only a part of it ready for the change would depend on what was intended or possible in the continued order of the universe."The Supramental Manifestation, SABCL, Vol. 16, p. 56What is meant by "what was intended or possible"? The two things are different. So far you have said that if humanity changes, if it wants to participate in the new birth...It is the same thing. But when you look at an object on a certain plane, you see it horizontally, and when you look at the same object from another plane, you see it vertically. (Mother shows the cover and the back of her book.) So, if one looks from above, one says "intended"; if one looks from below, one says "possible".... But it is absolutely the same thing, only the point of view is different.But in that case, it is not our incapacity or lack of will to change that makes any difference.We have already said this many a time. If you remain in a consciousness which functions mentally, even if it is the highest mind, you have the notion of an absolute determinism of cause and effect and feel that things are what they are because they are what they are and cannot be otherwise.It is only when you come out of the mental consciousness completely and enter a higher perception of things - which you may call spiritual or divine - that you suddenly find yourself in a state of perfect freedom where everything is possible.(Silence)Those who have contacted that state or lived in it, even if only for a moment, try to describe it as a feeling of an absolute Will in action, which immediately gives to the human mentality the feeling of being arbitrary. And because of that distortion there arises the idea - which I might call traditional - of a supreme and arbitrary God, which is something most unacceptable to every enlightened mind. I suppose that this experience badly expressed is at the origin of this notion. And in fact it is incorrect to express it as an absolute Will: it is very, very, very different. It is something else altogether. For, what man understands by "Will" is a decision that is taken and carried out. We are obliged to use the word "will", but in its truth the Will acting in the universe is neither a choice nor a decision that is taken. What seems to me the closest expression is "vision". Things are because they are seen. But of course "seen", not seen as we see with these eyes.(Mother touches her eyes...) All the same, it is the nearest thing.It is a vision - a vision unfolding itself.The universe becomes objective as it is progressively seen.And that is why Sri Aurobindo has said "intended or possible". It is neither one nor the other. All that can be said is a distortion.(Silence)Objectivisation - universal objectivisation - is something like a projection in space and time, like a living image of what is from all eternity. And as the image is gradually projected on the screen of time and space, it becomes objective:The Supreme contemplating His own Image. ~ The Mother, Questions And Answers 1957-1958 ,
174:The true Mantra must come from within OR it must be given by a GuruNobody can give you the true mantra. It's not something that is given; it's something that wells up from within. It must spring from within all of a sudden, spontaneously, like a profound, intense need of your being - then it has power, because it's not something that comes from outside, it's your very own cry.I saw, in my case, that my mantra has the power of immortality; whatever happens, if it is uttered, it's the Supreme that has the upper hand, it's no longer the lower law. And the words are irrelevant, they may not have any meaning - to someone else, my mantra is meaningless, but to me it's full, packed with meaning. And effective, because it's my cry, the intense aspiration of my whole being.A mantra given by a guru is only the power to realize the experience of the discoverer of the mantra. The power is automatically there, because the sound contains the experience. I saw that once in Paris, at a time when I knew nothing of India, absolutely nothing, only the usual nonsense. I didn't even know what a mantra was. I had gone to a lecture given by some fellow who was supposed to have practiced "yoga" for a year in the Himalayas and recounted his experience (none too interesting, either). All at once, in the course of his lecture, he uttered the sound OM. And I saw the entire room suddenly fill with light, a golden, vibrating light.... I was probably the only one to notice it. I said to myself, "Well!" Then I didn't give it any more thought, I forgot about the story. But as it happened, the experience recurred in two or three different countries, with different people, and every time there was the sound OM, I would suddenly see the place fill with that same light. So I understood. That sound contains the vibration of thousands and thousands of years of spiritual aspiration - there is in it the entire aspiration of men towards the Supreme. And the power is automatically there, because the experience is there.It's the same with my mantra. When I wanted to translate the end of my mantra, "Glory to You, O Lord," into Sanskrit, I asked for Nolini's help. He brought his Sanskrit translation, and when he read it to me, I immediately saw that the power was there - not because Nolini put his power into it (!), God knows he had no intention of "giving" me a mantra! But the power was there because my experience was there. We made a few adjustments and modifications, and that's the japa I do now - I do it all the time, while sleeping, while walking, while eating, while working, all the time.[[Mother later clarified: "'Glory to You, O Lord' isn't MY mantra, it's something I ADDED to it - my mantra is something else altogether, that's not it. When I say that my mantra has the power of immortality, I mean the other, the one I don't speak of! I have never given the words.... You see, at the end of my walk, a kind of enthusiasm rises, and with that enthusiasm, the 'Glory to You' came to me, but it's part of the prayer I had written in Prayers and Meditations: 'Glory to You, O Lord, all-triumphant Supreme' etc. (it's a long prayer). It came back suddenly, and as it came back spontaneously, I kept it. Moreover, when Sri Aurobindo read this prayer in Prayers and Meditations, he told me it was very strong. So I added this phrase as a kind of tail to my japa. But 'Glory to You, O Lord' isn't my spontaneous mantra - it came spontaneously, but it was something written very long ago. The two things are different."And that's how a mantra has life: when it wells up all the time, spontaneously, like the cry of your being - there is no need of effort or concentration: it's your natural cry. Then it has full power, it is alive. It must well up from within.... No guru can give you that. ~ The Mother, Agenda May 11 1963,
175:Allow the Lord to Do Everything ::: Now, when I start looking like this (Mother closes her eyes), two things are there at the same time: this smile, this joy, this laughter are there, and such peace! Such full, luminous, total peace, in which there are no more conflicts, no more contradictions. There are no more conflicts. It is one single luminous harmony - and yet everything we call error, suffering, misery, everything is there. It eliminates nothing. It is another way of seeing.(long silence) There can be no doubt that if you sincerely want to get out of it, it is not so difficult after all: you have nothing to do, you only have to allow the Lord to do everything. And He does everything. He does everything. It is so wonderful, so wonderful! He takes anything, even what we call a very ordinary intelligence and he simply teaches you to put this intelligence aside, to rest: "There, be quiet, don't stir, don't bother me, I don't need you." Then a door opens - you don't even feel that you have to open it; it is wide open, you are tkane over to the other side. All that is done by Someone else, not you. And then the other way becomes impossible. All this... oh, this tremendous labour of hte mind striving to understand, toiling and giving itself headaches!... It is absolutely useless, absolutely useless, no use at all, it merely increases the confusion. You are faced with a so-called problem: what should you say, what should you do, how should you act? There is nothing to do, nothing, you only have to say to the Lord, "There, You see, it is like that" - that's all. And then you stay very quiet. And then quite spontaneously, without thinking about it, without reflection, without calculation, nothing, nothing, without the slightest effect - you do what has to be done. That is to say, the Lord does it, it is no longer you. He does it. He arranges the circumstances, He arranges the people, He puts the words into your mouth or your pen - He does everything, everything, everything, everything; you have nothing more to do but allow yourself to live blissfully. I am more and more convinced that people do not really want it.But clearing the ground is difficult, the work of clearing the ground before hand.But you don't even need to do it! He does it for you.But they are constantly breaking in: the old consciousness, the old thoughts....Yes, they try to come in again, by habit. You only have to say, "Lord, You see, You see, You see, it is like that" - that's all. "Lord, You see, You see this, You see that, You see this fool" - and it is all over immediately. And it changes automatically, my child, without the slightest effort. Simply to be sincere, that is to say, to truly want everything to be right. You are perfectly conscious that you can do nothing about it, that you have no capacity.... But there is always something that wants to do it by itself; that's the trouble, otherwise... No, you may be full of an excellent goodwill and then you want to do it. That's what complicated everything. Or else you don't have faith, you believe that the Lord will not be able to do it and that you must do it yourself, because He does not know! (Mother laughs.) This, this kind of stupidity is very common. "How can He see things? We live in a world of Falsehood, how can He see Falsehood and see..." But He sees the thing as it is! Exactly! I am not speaking of people of no intelligence, I am speaking of people who are intelligent and try - there is a kind of conviction, like that, somewhere, even in people who know that we live in a world of Ignorance and Falsehood and that there is a Lord who is All-Truth. They say, "Precisely because He is All-Truth, He does not understand. (Mother laughs.) He does not understand our falsehood, I must deal with it myself." That is very strong, very common. Ah! we make complications for nothing. ~ The Mother,
176:Of course we do." Dresden's voice was cutting. "But you're thinking too small. Building humanity's greatest empire is like building the world's largest anthill. Insignificant. There is a civilization out there that built the protomolecule and hurled it at us over two billion years ago. They were already gods at that point. What have they become since then? With another two billion years to advance?" With a growing dread, Holden listened to Dresden speak. This speech had the air of something spoken before. Perhaps many times. And it had worked. It had convinced powerful people. It was why Protogen had stealth ships from the Earth shipyards and seemingly limitless behind-the-scenes support. "We have a terrifying amount of catching up to do, gentlemen," Dresden was saying. "But fortunately we have the tool of our enemy to use in doing it." "Catching up?" a soldier to Holden's left said. Dresden nodded at the man and smiled. "The protomolecule can alter the host organism at the molecular level; it can create genetic change on the fly. Not just DNA, but any stable replicatoR But it is only a machine. It doesn't think. It follows instructions. If we learn how to alter that programming, then we become the architects of that change." Holden interrupted. "If it was supposed to wipe out life on Earth and replace it with whatever the protomolecule's creators wanted, why turn it loose?" "Excellent question," Dresden said, holding up one finger like a college professor about to deliver a lecture. "The protomolecule doesn't come with a user's manual. In fact, we've never before been able to actually watch it carry out its program. The molecule requires significant mass before it develops enough processing power to fulfill its directives. Whatever they are." Dresden pointed at the screens covered with data around them. "We are going to watch it at work. See what it intends to do. How it goes about doing it. And, hopefully, learn how to change that program in the process." "You could do that with a vat of bacteria," Holden said. "I'm not interested in remaking bacteria," Dresden said. "You're fucking insane," Amos said, and took another step toward Dresden. Holden put a hand on the big mechanic's shoulder. "So," Holden said. "You figure out how the bug works, and then what?" "Then everything. Belters who can work outside a ship without wearing a suit. Humans capable of sleeping for hundreds of years at a time flying colony ships to the stars. No longer being bound to the millions of years of evolution inside one atmosphere of pressure at one g, slaves to oxygen and water. We decide what we want to be, and we reprogram ourselves to be that. That's what the protomolecule gives us." Dresden had stood back up as he'd delivered this speech, his face shining with the zeal of a prophet. "What we are doing is the best and only hope of humanity's survival. When we go out there, we will be facing gods." "And if we don't go out?" Fred asked. He sounded thoughtful. "They've already fired a doomsday weapon at us once," Dresden said. The room was silent for a moment. Holden felt his certainty slip. He hated everything about Dresden's argument, but he couldn't quite see his way past it. He knew in his bones that something about it was dead wrong, but he couldn't find the words. Naomi's voice startled him. "Did it convince them?" she asked. "Excuse me?" Dresden said. "The scientists. The technicians. Everyone you needed to make it happen. They actually had to do this. They had to watch the video of people dying all over Eros. They had to design those radioactive murder chambers. So unless you managed to round up every serial killer in the solar system and send them through a postgraduate program, how did you do this?" "We modified our science team to remove ethical restraints." Half a dozen clues clicked into place in Holden's head. ~ James S A Corey, Leviathan Wakes ,
177:The ancient Mesopotamians and the ancient Egyptians had some very interesting, dramatic ideas about that. For example-very briefly-there was a deity known as Marduk. Marduk was a Mesopotamian deity, and imagine this is sort of what happened. As an empire grew out of the post-ice age-15,000 years ago, 10,000 years ago-all these tribes came together. These tribes each had their own deity-their own image of the ideal. But then they started to occupy the same territory. One tribe had God A, and one tribe had God B, and one could wipe the other one out, and then it would just be God A, who wins. That's not so good, because maybe you want to trade with those people, or maybe you don't want to lose half your population in a war. So then you have to have an argument about whose God is going to take priority-which ideal is going to take priority.What seems to happen is represented in mythology as a battle of the gods in celestial space. From a practical perspective, it's more like an ongoing dialog. You believe this; I believe this. You believe that; I believe this. How are we going to meld that together? You take God A, and you take God B, and maybe what you do is extract God C from them, and you say, 'God C now has the attributes of A and B.' And then some other tribes come in, and C takes them over, too. Take Marduk, for example. He has 50 different names, at least in part, of the subordinate gods-that represented the tribes that came together to make the civilization. That's part of the process by which that abstracted ideal is abstracted. You think, 'this is important, and it works, because your tribe is alive, and so we'll take the best of both, if we can manage it, and extract out something, that's even more abstract, that covers both of us.'I'll give you a couple of Marduk's interesting features. He has eyes all the way around his head. He's elected by all the other gods to be king God. That's the first thing. That's quite cool. They elect him because they're facing a terrible threat-sort of like a flood and a monster combined. Marduk basically says that, if they elect him top God, he'll go out and stop the flood monster, and they won't all get wiped out. It's a serious threat. It's chaos itself making its comeback. All the gods agree, and Marduk is the new manifestation. He's got eyes all the way around his head, and he speaks magic words. When he fights, he fights this deity called Tiamat. We need to know that, because the word 'Tiamat' is associated with the word 'tehom.' Tehom is the chaos that God makes order out of at the beginning of time in Genesis, so it's linked very tightly to this story. Marduk, with his eyes and his capacity to speak magic words, goes out and confronts Tiamat, who's like this watery sea dragon. It's a classic Saint George story: go out and wreak havoc on the dragon. He cuts her into pieces, and he makes the world out of her pieces. That's the world that human beings live in.The Mesopotamian emperor acted out Marduk. He was allowed to be emperor insofar as he was a good Marduk. That meant that he had eyes all the way around his head, and he could speak magic; he could speak properly. We are starting to understand, at that point, the essence of leadership. Because what's leadership? It's the capacity to see what the hell's in front of your face, and maybe in every direction, and maybe the capacity to use your language properly to transform chaos into order. God only knows how long it took the Mesopotamians to figure that out. The best they could do was dramatize it, but it's staggeringly brilliant. It's by no means obvious, and this chaos is a very strange thing. This is a chaos that God wrestled with at the beginning of time.Chaos is half psychological and half real. There's no other way to really describe it. Chaos is what you encounter when you're blown into pieces and thrown into deep confusion-when your world falls apart, when your dreams die, when you're betrayed. It's the chaos that emerges, and the chaos is everything it wants, and it's too much for you. That's for sure. It pulls you down into the underworld, and that's where the dragons are. All you've got at that point is your capacity to bloody well keep your eyes open, and to speak as carefully and as clearly as you can. Maybe, if you're lucky, you'll get through it that way and come out the other side. It's taken people a very long time to figure that out, and it looks, to me, that the idea is erected on the platform of our ancient ancestors, maybe tens of millions of years ago, because we seem to represent that which disturbs us deeply using the same system that we used to represent serpentile, or other, carnivorous predators. ~ Jordan Peterson, Biblical Series 1,
178:Chapter LXXXII: Epistola Penultima: The Two Ways to RealityCara Soror,Do what thou wilt shall be the whole of the Law.How very sensible of you, though I admit somewhat exacting!You write-Will you tell me exactly why I should devote so much of my valuable time to subjects like Magick and Yoga.That is all very well. But you ask me to put it in syllogistic form. I have no doubt this can be done, though the task seems somewhat complicated. I think I will leave it to you to construct your series of syllogisms yourself from the arguments of this letter.In your main question the operative word is "valuable. Why, I ask, in my turn, should you consider your time valuable? It certainly is not valuable unless the universe has a meaning, and what is more, unless you know what that meaning is-at least roughly-it is millions to one that you will find yourself barking up the wrong tree.First of all let us consider this question of the meaning of the universe. It is its own evidence to design, and that design intelligent design. There is no question of any moral significance-"one man's meat is another man's poison" and so on. But there can be no possible doubt about the existence of some kind of intelligence, and that kind is far superior to anything of which we know as human.How then are we to explore, and finally to interpret this intelligence?It seems to me that there are two ways and only two. Imagine for a moment that you are an orphan in charge of a guardian, inconceivably learned from your point of view.Suppose therefore that you are puzzled by some problem suitable to your childish nature, your obvious and most simple way is to approach your guardian and ask him to enlighten you. It is clearly part of his function as guardian to do his best to help you. Very good, that is the first method, and close parallel with what we understand by the word Magick.We are bothered by some difficulty about one of the elements-say Fire-it is therefore natural to evoke a Salamander to instruct you on the difficult point. But you must remember that your Holy Guardian Angel is not only far more fully instructed than yourself on every point that you can conceive, but you may go so far as to say that it is definitely his work, or part of his work; remembering always that he inhabits a sphere or plane which is entirely different from anything of which you are normally aware.To attain to the Knowledge and Conversation of the Holy Guardian Angel is consequently without doubt by far the simplest way by which you can yourself approach that higher order of being.That, then, is a clearly intelligible method of procedure. We call it Magick.It is of course possible to strengthen the link between him and yourself so that in course of time you became capable of moving and, generally speaking, operating on that plane which is his natural habitat.There is however one other way, and one only, as far as I can see, of reaching this state.It is at least theoretically possible to exalt the whole of your own consciousness until it becomes as free to move on that exalted plane as it is for him. You should note, by the way, that in this case the postulation of another being is not necessary. There is no way of refuting the solipsism if you feel like that. Personally I cannot accede to its axiom. The evidence for an external universe appears to me perfectly adequate.Still there is no extra charge for thinking on those lines if you so wish.I have paid a great deal of attention in the course of my life to the method of exalting the human consciousness in this way; and it is really quite legitimate to identify my teaching with that of the Yogis.I must however point out that in the course of my instruction I have given continual warnings as to the dangers of this line of research. For one thing there is no means of checking your results in the ordinary scientific sense. It is always perfectly easy to find a subjective explanation of any phenomenon; and when one considers that the greatest of all the dangers in any line of research arise from egocentric vanity, I do not think I have exceeded my duty in anything that I have said to deter students from undertaking so dangerous a course as Yoga.It is, of course, much safer if you are in a position to pursue in the Indian Jungles, provided that your health will stand the climate and also, I must say, unless you have a really sound teacher on whom you can safely rely. But then, if we once introduce a teacher, why not go to the Fountain-head and press towards the Knowledge and conversation of the Holy Guardian Angel?In any case your Indian teacher will ultimately direct you to seek guidance from that source, so it seems to me that you have gone to a great deal of extra trouble and incurred a great deal of unnecessary danger by not leaving yourself in the first place in the hands of the Holy Guardian Angel.In any case there are the two methods which stand as alternatives. I do not know of any third one which can be of any use whatever. Logically, since you have asked me to be logical, there is certainly no third way; there is the external way of Magick, and the internal way of Yoga: there you have your alternatives, and there they cease.Love is the law, love under will.Fraternally,666 ~ Aleister Crowley, Magick Without Tears ,
179:What are these operations? They are not mere psychological self-analysis and self-observation. Such analysis, such observation are, like the process of right thought, of immense value and practically indispensable. They may even, if rightly pursued, lead to a right thought of considerable power and effectivity. Like intellectual discrimination by the process of meditative thought they will have an effect of purification; they will lead to self-knowledge of a certain kind and to the setting right of the disorders of the soul and the heart and even of the disorders of the understanding. Self-knowledge of all kinds is on the straight path to the knowledge of the real Self. The Upanishad tells us that the Self-existent has so set the doors of the soul that they turn outwards and most men look outward into the appearances of things; only the rare soul that is ripe for a calm thought and steady wisdom turns its eye inward, sees the Self and attains to immortality. To this turning of the eye inward psychological self-observation and analysis is a great and effective introduction.We can look into the inward of ourselves more easily than we can look into the inward of things external to us because there, in things outside us, we are in the first place embarrassed by the form and secondly we have no natural previous experience of that in them which is other than their physical substance. A purified or tranquillised mind may reflect or a powerful concentration may discover God in the world, the Self in Nature even before it is realised in ourselves, but this is rare and difficult. (2) And it is only in ourselves that we can observe and know the process of the Self in its becoming and follow the process by which it draws back into self-being. Therefore the ancient counsel, know thyself, will always stand as the first word that directs us towards the knowledge. Still, psychological self-knowledge is only the experience of the modes of the Self, it is not the realisation of the Self in its pure being. The status of knowledge, then, which Yoga envisages is not merely an intellectual conception or clear discrimination of the truth, nor is it an enlightened psychological experience of the modes of our being. It is a "realisation", in the full sense of the word; it is the making real to ourselves and in ourselves of the Self, the transcendent and universal Divine, and it is the subsequent impossibility of viewing the modes of being except in the light of that Self and in their true aspect as its flux of becoming under the psychical and physical conditions of our world-existence. This realisation consists of three successive movements, internal vision, complete internal experience and identity. This internal vision, dr.s.t.i, the power so highly valued by the ancient sages, the power which made a man a Rishi or Kavi and no longer a mere thinker, is a sort of light in the soul by which things unseen become as evident and real to it-to the soul and not merely to the intellect-as do things seen to the physical eye. In the physical world there are always two forms of knowledge, the direct and the indirect, pratyaks.a, of that which is present to the eyes, and paroks.a, of that which is remote from and beyond our vision. When the object is beyond our vision, we are necessarily obliged to arrive at an idea of it by inference, imagination, analogy, by hearing the descriptions of others who have seen it or by studying pictorial or other representations of it if these are available. By putting together all these aids we can indeed arrive at a more or less adequate idea or suggestive image of the object, but we do not realise the thing itself; it is not yet to us the grasped reality, but only our conceptual representation of a reality. But once we have seen it with the eyes,-for no other sense is adequate,-we possess, we realise; it is there secure in our satisfied being, part of ourselves in knowledge. Precisely the same rule holds good of psychical things and of he Self. We may hear clear and luminous teachings about the Self from philosophers or teachers or from ancient writings; we may by thought, inference, imagination, analogy or by any other available means attempt to form a mental figure or conception of it; we may hold firmly that conception in our mind and fix it by an entire and exclusive concentration;3 but we have not yet realised it, we have not seen God. It is only when after long and persistent concentration or by other means the veil of the mind is rent or swept aside, only when a flood of light breaks over the awakened mentality, jyotirmaya brahman, and conception gives place to a knowledge-vision in which the Self is as present, real, concrete as a physical object to the physical eye, that we possess in knowledge; for we have seen. After that revelation, whatever fadings of the light, whatever periods of darkness may afflict the soul, it can never irretrievably lose what it has once held. The experience is inevitably renewed and must become more frequent till it is constant; when and how soon depends on the devotion and persistence with which we insist on the path and besiege by our will or our love the hidden Deity. (2) And it is only in ourselves that we can observe and know the 2 In one respect, however, it is easier, because in external things we are not so much hampered by the sense of the limited ego as in ourselves; one obstacle to the realisation of God is therefore removed. ~ Sri Aurobindo, The Synthesis Of Yoga 2.02 - The Status of Knowledge,
180:To what gods shall the sacrifice be offered? Who shall be invoked to manifest and protect in the human being this increasing godhead?Agni first, for without him the sacrificial flame cannot burn on the altar of the soul. That flame of Agni is the seven-tongued power of the Will, a Force of God instinct with Knowledge. This conscious and forceful will is the immortal guest in our mortality, a pure priest and a divine worker, the mediator between earth and heaven. It carries what we offer to the higher Powers and brings back in return their force and light and joy into our humanity.Indra, the Puissant next, who is the power of pure Existence self-manifested as the Divine Mind. As Agni is one pole of Force instinct with knowledge that sends its current upward from earth to heaven, so Indra is the other pole of Light instinct with force which descends from heaven to earth. He comes down into our world as the Hero with the shining horses and slays darkness and division with his lightnings, pours down the life-giving heavenly waters, finds in the trace of the hound, Intuition, the lost or hidden illuminations, makes the Sun of Truth mount high in the heaven of our mentality.Surya, the Sun, is the master of that supreme Truth, - truth of being, truth of knowledge, truth of process and act and movement and functioning. He is therefore the creator or rather the manifester of all things - for creation is out-bringing, expression by the Truth and Will - and the father, fosterer, enlightener of our souls. The illuminations we seek are the herds of this Sun who comes to us in the track of the divine Dawn and releases and reveals in us night-hidden world after world up to the highest Beatitude.Of that beatitude Soma is the representative deity. The wine of his ecstasy is concealed in the growths of earth, in the waters of existence; even here in our physical being are his immortalising juices and they have to be pressed out and offered to all the gods; for in that strength these shall increase and conquer.Each of these primary deities has others associated with him who fulfil functions that arise from his own. For if the truth of Surya is to be established firmly in our mortal nature, there are previous conditions that are indispensable; a vast purity and clear wideness destructive of all sin and crooked falsehood, - and this is Varuna; a luminous power of love and comprehension leading and forming into harmony all our thoughts, acts and impulses, - this is Mitra; an immortal puissance of clear-discerning aspiration and endeavour, - this is Aryaman; a happy spontaneity of the right enjoyment of all things dispelling the evil dream of sin and error and suffering, - this is Bhaga. These four are powers of the Truth of Surya. For the whole bliss of Soma to be established perfectly in our nature a happy and enlightened and unmaimed condition of mind, vitality and body are necessary. This condition is given to us by the twin Ashwins; wedded to the daughter of Light, drinkers of honey, bringers of perfect satisfactions, healers of maim and malady they occupy our parts of knowledge and parts of action and prepare our mental, vital and physical being for an easy and victorious ascension.Indra, the Divine Mind, as the shaper of mental forms has for his assistants, his artisans, the Ribhus, human powers who by the work of sacrifice and their brilliant ascension to the high dwelling-place of the Sun have attained to immortality and help mankind to repeat their achievement. They shape by the mind Indra's horses, the chariot of the Ashwins, the weapons of the Gods, all the means of the journey and the battle. But as giver of the Light of Truth and as Vritra-slayer Indra is aided by the Maruts, who are powers of will and nervous or vital Force that have attained to the light of thought and the voice of self-expression. They are behind all thought and speech as its impellers and they battle towards the Light, Truth and Bliss of the supreme Consciousness.There are also female energies; for the Deva is both Male and Female and the gods also are either activising souls or passively executive and methodising energies. Aditi, infinite Mother of the Gods, comes first; and there are besides five powers of the Truthconsciousness, - Mahi or Bharati, the vast Word that brings us all things out of the divine source; Ila, the strong primal word of the Truth who gives us its active vision; Saraswati, its streaming current and the word of its inspiration; Sarama, the Intuition, hound of heaven who descends into the cavern of the subconscient and finds there the concealed illuminations; Dakshina, whose function is to discern rightly, dispose the action and the offering and distribute in the sacrifice to each godhead its portion. Each god, too, has his female energy. All this action and struggle and ascension is supported by Heaven our Father and Earth our Mother Parents of the Gods, who sustain respectively the purely mental and psychic and the physical consciousness. Their large and free scope is the condition of our achievement. Vayu, master of life, links them together by the mid-air, the region of vital force. And there are other deities, - Parjanya, giver of the rain of heaven; Dadhikravan, the divine war-horse, a power of Agni; the mystic Dragon of the Foundations; Trita Aptya who on the third plane of existence consummates our triple being; and more besides.The development of all these godheads is necessary to our perfection. And that perfection must be attained on all our levels, - in the wideness of earth, our physical being and consciousness; in the full force of vital speed and action and enjoyment and nervous vibration, typified as the Horse which must be brought forward to upbear our endeavour; in the perfect gladness of the heart of emotion and a brilliant heat and clarity of the mind throughout our intellectual and psychical being; in the coming of the supramental Light, the Dawn and the Sun and the shining Mother of the herds, to transform all our existence; for so comes to us the possession of the Truth, by the Truth the admirable surge of the Bliss, in the Bliss infinite Consciousness of absolute being. ~ Sri Aurobindo, Hymns to the Mystic Fire 1.02 - The Doctrine of the Mystics,
181:[The Gods and Their Worlds] [...] According to traditions and occult schools, all these zones of realities, these planes of realities have got different names; they have been classified in a different way, but there is an essential analogy, and if you go back far enough into the traditions, you see only the words changing according to the country and the language. Even now, the experiences of Western occultists and those of Eastern occultists offer great similarities. All who set out on the discovery of these invisible worlds and make a report of what they saw, give a very similar description, whether they be from here or there; they use different words, but the experience is very similar and the handling of forces is the same. This knowledge of the occult worlds is based on the existence of subtle bodies and of subtle worlds corresponding to those bodies. They are what the psychological method calls "states of consciousness", but these states of consciousness really correspond to worlds. The occult procedure consists then in being aware of these various inner states of being or subtle bodies and in becoming sufficiently a master of them so as to be able to go out of them successively, one after another. There is indeed a whole scale of subtleties, increasing or decreasing according to the direction in which you go, and the occult procedure consists in going out of a denser body into a subtler body and so on again, up to the most ethereal regions. You go, by successive exteriorisations, into bodies or worlds more and more subtle. It is somewhat as if every time you passed into another dimension. The fourth dimension of the physicists is nothing but the scientific transcription of an occult knowledge. To give another image, one can say that the physical body is at the centre - it is the most material, the densest and also the smallest - and the inner bodies, more subtle, overflow more and more the central physical body; they pass through it, extending themselves farther and farther, like water evaporating from a porous vase and forming a kind of steam all around. And the greater the subtlety, the more the extension tends to unite with that of the universe: one ends by universalising oneself. And it is altogether a concrete process which gives an objective experience of invisible worlds and even enables one to act in these worlds. There are, then, only a very small number of people in the West who know that these gods are not merely subjective and imaginary - more or less wildly imaginary - but that they correspond to a universal truth. All these regions, all these domains are filled with beings who exist, each in its own domain, and if you are awake and conscious on a particular plane - for instance, if on going out of a more material body you awake on some higher plane, you have the same relation with the things and people of that plane as you had with the things and people of the material world. That is to say, there exists an entirely objective relation that has nothing to do with the idea you may have of these things. Naturally, the resemblance is greater and greater as you approach the physical world, the material world, and there even comes a time when the one region has a direct action upon the other. In any case, in what Sri Aurobindo calls the overmental worlds, you will find a concrete reality absolutely independent of your personal experience; you go back there and again find the same things, with the differences that have occurred during your absence. And you have relations with those beings that are identical with the relations you have with physical beings, with this difference that the relation is more plastic, supple and direct - for example, there is the capacity to change the external form, the visible form, according to the inner state you are in. But you can make an appointment with someone and be at the appointed place and find the same being again, with certain differences that have come about during your absence; it is entirely concrete with results entirely concrete. One must have at least a little of this experience in order to understand these things. Otherwise, those who are convinced that all this is mere human imagination and mental formation, who believe that these gods have such and such a form because men have thought them to be like that, and that they have certain defects and certain qualities because men have thought them to be like that - all those who say that God is made in the image of man and that he exists only in human thought, all these will not understand; to them this will appear absolutely ridiculous, madness. One must have lived a little, touched the subject a little, to know how very concrete the thing is. Naturally, children know a good deal if they have not been spoilt. There are so many children who return every night to the same place and continue to live the life they have begun there. When these faculties are not spoilt with age, you can keep them with you. At a time when I was especially interested in dreams, I could return exactly to a place and continue a work that I had begun: supervise something, for example, set something in order, a work of organisation or of discovery, of exploration. You go until you reach a certain spot, as you would go in life, then you take a rest, then you return and begin again - you begin the work at the place where you left off and you continue it. And you perceive that there are things which are quite independent of you, in the sense that changes of which you are not at all the author, have taken place automatically during your absence. But for this, you must live these experiences yourself, you must see them yourself, live them with sufficient sincerity and spontaneity in order to see that they are independent of any mental formation. For you can do the opposite also, and deepen the study of the action of mental formation upon events. This is very interesting, but it is another domain. And this study makes you very careful, very prudent, because you become aware of how far you can delude yourself. So you must study both, the dream and the occult reality, in order to see what is the essential difference between the two. The one depends upon us; the other exists in itself; entirely independent of the thought that we have of it. When you have worked in that domain, you recognise in fact that once a subject has been studied and something has been learnt mentally, it gives a special colour to the experience; the experience may be quite spontaneous and sincere, but the simple fact that the subject was known and studied lends a particular quality. Whereas if you had learnt nothing about the question, if you knew nothing at all, the transcription would be completely spontaneous and sincere when the experience came; it would be more or less adequate, but it would not be the outcome of a previous mental formation. Naturally, this occult knowledge or this experience is not very frequent in the world, because in those who do not have a developed inner life, there are veritable gaps between the external consciousness and the inmost consciousness; the linking states of being are missing and they have to be constructed. So when people enter there for the first time, they are bewildered, they have the impression they have fallen into the night, into nothingness, into non-being! I had a Danish friend, a painter, who was like that. He wanted me to teach him how to go out of the body; he used to have interesting dreams and thought that it would be worth the trouble to go there consciously. So I made him "go out" - but it was a frightful thing! When he was dreaming, a part of his mind still remained conscious, active, and a kind of link existed between this active part and his external being; then he remembered some of his dreams, but it was a very partial phenomenon. And to go out of one's body means to pass gradually through all the states of being, if one does the thing systematically. Well, already in the subtle physical, one is almost de-individualised, and when one goes farther, there remains nothing, for nothing is formed or individualised. Thus, when people are asked to meditate or told to go within, to enter into themselves, they are in agony - naturally! They have the impression that they are vanishing. And with reason: there is nothing, no consciousness! These things that appear to us quite natural and evident, are, for people who know nothing, wild imagination. If, for example, you transplant these experiences or this knowledge to the West, well, unless you have been frequenting the circles of occultists, they stare at you with open eyes. And when you have turned your back, they hasten to say, "These people are cranks!" Now to come back to the gods and conclude. It must be said that all those beings who have never had an earthly existence - gods or demons, invisible beings and powers - do not possess what the Divine has put into man: the psychic being. And this psychic being gives to man true love, charity, compassion, a deep kindness, which compensate for all his external defects. In the gods there is no fault because they live according to their own nature, spontaneously and without constraint: as gods, it is their manner of being. But if you take a higher point of view, if you have a higher vision, a vision of the whole, you see that they lack certain qualities that are exclusively human. By his capacity of love and self-giving, man can have as much power as the gods and even more, when he is not egoistic, when he has surmounted his egoism. If he fulfils the required condition, man is nearer to the Supreme than the gods are. He can be nearer. He is not so automatically, but he has the power to be so, the potentiality. If human love manifested itself without mixture, it would be all-powerful. Unfortunately, in human love there is as much love of oneself as of the one loved; it is not a love that makes you forget yourself. - 4 November 1958 ~ The Mother, Words Of The Mother III 355
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182:The Science of Living To know oneself and to control oneself AN AIMLESS life is always a miserable life. Every one of you should have an aim. But do not forget that on the quality of your aim will depend the quality of your life. Your aim should be high and wide, generous and disinterested; this will make your life precious to yourself and to others. But whatever your ideal, it cannot be perfectly realised unless you have realised perfection in yourself. To work for your perfection, the first step is to become conscious of yourself, of the different parts of your being and their respective activities. You must learn to distinguish these different parts one from another, so that you may become clearly aware of the origin of the movements that occur in you, the many impulses, reactions and conflicting wills that drive you to action. It is an assiduous study which demands much perseverance and sincerity. For man's nature, especially his mental nature, has a spontaneous tendency to give a favourable explanation for everything he thinks, feels, says and does. It is only by observing these movements with great care, by bringing them, as it were, before the tribunal of our highest ideal, with a sincere will to submit to its judgment, that we can hope to form in ourselves a discernment that never errs. For if we truly want to progress and acquire the capacity of knowing the truth of our being, that is to say, what we are truly created for, what we can call our mission upon earth, then we must, in a very regular and constant manner, reject from us or eliminate in us whatever contradicts the truth of our existence, whatever is opposed to it. In this way, little by little, all the parts, all the elements of our being can be organised into a homogeneous whole around our psychic centre. This work of unification requires much time to be brought to some degree of perfection. Therefore, in order to accomplish it, we must arm ourselves with patience and endurance, with a determination to prolong our life as long as necessary for the success of our endeavour. As you pursue this labour of purification and unification, you must at the same time take great care to perfect the external and instrumental part of your being. When the higher truth manifests, it must find in you a mind that is supple and rich enough to be able to give the idea that seeks to express itself a form of thought which preserves its force and clarity. This thought, again, when it seeks to clothe itself in words, must find in you a sufficient power of expression so that the words reveal the thought and do not deform it. And the formula in which you embody the truth should be manifested in all your feelings, all your acts of will, all your actions, in all the movements of your being. Finally, these movements themselves should, by constant effort, attain their highest perfection. All this can be realised by means of a fourfold discipline, the general outline of which is given here. The four aspects of the discipline do not exclude each other, and can be followed at the same time; indeed, this is preferable. The starting-point is what can be called the psychic discipline. We give the name "psychic" to the psychological centre of our being, the seat within us of the highest truth of our existence, that which can know this truth and set it in movement. It is therefore of capital importance to become conscious of its presence in us, to concentrate on this presence until it becomes a living fact for us and we can identify ourselves with it. In various times and places many methods have been prescribed for attaining this perception and ultimately achieving this identification. Some methods are psychological, some religious, some even mechanical. In reality, everyone has to find the one which suits him best, and if one has an ardent and steadfast aspiration, a persistent and dynamic will, one is sure to meet, in one way or another - outwardly through reading and study, inwardly through concentration, meditation, revelation and experience - the help one needs to reach the goal. Only one thing is absolutely indispensable: the will to discover and to realise. This discovery and realisation should be the primary preoccupation of our being, the pearl of great price which we must acquire at any cost. Whatever you do, whatever your occupations and activities, the will to find the truth of your being and to unite with it must be always living and present behind all that you do, all that you feel, all that you think. To complement this movement of inner discovery, it would be good not to neglect the development of the mind. For the mental instrument can equally be a great help or a great hindrance. In its natural state the human mind is always limited in its vision, narrow in its understanding, rigid in its conceptions, and a constant effort is therefore needed to widen it, to make it more supple and profound. So it is very necessary to consider everything from as many points of view as possible. Towards this end, there is an exercise which gives great suppleness and elevation to the thought. It is as follows: a clearly formulated thesis is set; against it is opposed its antithesis, formulated with the same precision. Then by careful reflection the problem must be widened or transcended until a synthesis is found which unites the two contraries in a larger, higher and more comprehensive idea. Many other exercises of the same kind can be undertaken; some have a beneficial effect on the character and so possess a double advantage: that of educating the mind and that of establishing control over the feelings and their consequences. For example, you must never allow your mind to judge things and people, for the mind is not an instrument of knowledge; it is incapable of finding knowledge, but it must be moved by knowledge. Knowledge belongs to a much higher domain than that of the human mind, far above the region of pure ideas. The mind has to be silent and attentive to receive knowledge from above and manifest it. For it is an instrument of formation, of organisation and action, and it is in these functions that it attains its full value and real usefulness. There is another practice which can be very helpful to the progress of the consciousness. Whenever there is a disagreement on any matter, such as a decision to be taken, or an action to be carried out, one must never remain closed up in one's own conception or point of view. On the contrary, one must make an effort to understand the other's point of view, to put oneself in his place and, instead of quarrelling or even fighting, find the solution which can reasonably satisfy both parties; there always is one for men of goodwill. Here we must mention the discipline of the vital. The vital being in us is the seat of impulses and desires, of enthusiasm and violence, of dynamic energy and desperate depressions, of passions and revolts. It can set everything in motion, build and realise; but it can also destroy and mar everything. Thus it may be the most difficult part to discipline in the human being. It is a long and exacting labour requiring great patience and perfect sincerity, for without sincerity you will deceive yourself from the very outset, and all endeavour for progress will be in vain. With the collaboration of the vital no realisation seems impossible, no transformation impracticable. But the difficulty lies in securing this constant collaboration. The vital is a good worker, but most often it seeks its own satisfaction. If that is refused, totally or even partially, the vital gets vexed, sulks and goes on strike. Its energy disappears more or less completely and in its place leaves disgust for people and things, discouragement or revolt, depression and dissatisfaction. At such moments it is good to remain quiet and refuse to act; for these are the times when one does stupid things and in a few moments one can destroy or spoil the progress that has been made during months of regular effort. These crises are shorter and less dangerous for those who have established a contact with their psychic being which is sufficient to keep alive in them the flame of aspiration and the consciousness of the ideal to be realised. They can, with the help of this consciousness, deal with their vital as one deals with a rebellious child, with patience and perseverance, showing it the truth and light, endeavouring to convince it and awaken in it the goodwill which has been veiled for a time. By means of such patient intervention each crisis can be turned into a new progress, into one more step towards the goal. Progress may be slow, relapses may be frequent, but if a courageous will is maintained, one is sure to triumph one day and see all difficulties melt and vanish before the radiance of the truth-consciousness. Lastly, by means of a rational and discerning physical education, we must make our body strong and supple enough to become a fit instrument in the material world for the truth-force which wants to manifest through us. In fact, the body must not rule, it must obey. By its very nature it is a docile and faithful servant. Unfortunately, it rarely has the capacity of discernment it ought to have with regard to its masters, the mind and the vital. It obeys them blindly, at the cost of its own well-being. The mind with its dogmas, its rigid and arbitrary principles, the vital with its passions, its excesses and dissipations soon destroy the natural balance of the body and create in it fatigue, exhaustion and disease. It must be freed from this tyranny and this can be done only through a constant union with the psychic centre of the being. The body has a wonderful capacity of adaptation and endurance. It is able to do so many more things than one usually imagines. If, instead of the ignorant and despotic masters that now govern it, it is ruled by the central truth of the being, you will be amazed at what it is capable of doing. Calm and quiet, strong and poised, at every minute it will be able to put forth the effort that is demanded of it, for it will have learnt to find rest in action and to recuperate, through contact with the universal forces, the energies it expends consciously and usefully. In this sound and balanced life a new harmony will manifest in the body, reflecting the harmony of the higher regions, which will give it perfect proportions and ideal beauty of form. And this harmony will be progressive, for the truth of the being is never static; it is a perpetual unfolding of a growing perfection that is more and more total and comprehensive. As soon as the body has learnt to follow this movement of progressive harmony, it will be possible for it to escape, through a continuous process of transformation, from the necessity of disintegration and destruction. Thus the irrevocable law of death will no longer have any reason to exist. When we reach this degree of perfection which is our goal, we shall perceive that the truth we seek is made up of four major aspects: Love, Knowledge, Power and Beauty. These four attributes of the Truth will express themselves spontaneously in our being. The psychic will be the vehicle of true and pure love, the mind will be the vehicle of infallible knowledge, the vital will manifest an invincible power and strength and the body will be the expression of a perfect beauty and harmony. Bulletin, November 1950 ~ The Mother, On Education ,
183:The Supreme Discovery IF WE want to progress integrally, we must build within our conscious being a strong and pure mental synthesis which can serve us as a protection against temptations from outside, as a landmark to prevent us from going astray, as a beacon to light our way across the moving ocean of life. Each individual should build up this mental synthesis according to his own tendencies and affinities and aspirations. But if we want it to be truly living and luminous, it must be centred on the idea that is the intellectual representation symbolising That which is at the centre of our being, That which is our life and our light. This idea, expressed in sublime words, has been taught in various forms by all the great Instructors in all lands and all ages. The Self of each one and the great universal Self are one. Since all that is exists from all eternity in its essence and principle, why make a distinction between the being and its origin, between ourselves and what we place at the beginning? The ancient traditions rightly said: "Our origin and ourselves, our God and ourselves are one." And this oneness should not be understood merely as a more or less close and intimate relationship of union, but as a true identity. Thus, when a man who seeks the Divine attempts to reascend by degrees towards the inaccessible, he forgets that all his knowledge and all his intuition cannot take him one step forward in this infinite; neither does he know that what he wants to attain, what he believes to be so far from him, is within him. For how could he know anything of the origin until he becomes conscious of this origin in himself? It is by understanding himself, by learning to know himself, that he can make the supreme discovery and cry out in wonder like the patriarch in the Bible, "The house of God is here and I knew it not." That is why we must express that sublime thought, creatrix of the material worlds, and make known to all the word that fills the heavens and the earth, "I am in all things and all beings."When all shall know this, the promised day of great transfigurations will be at hand. When in each atom of Matter men shall recognise the indwelling thought of God, when in each living creature they shall perceive some hint of a gesture of God, when each man can see God in his brother, then dawn will break, dispelling the darkness, the falsehood, the ignorance, the error and suffering that weigh upon all Nature. For, "all Nature suffers and laments as she awaits the revelation of the Sons of God." This indeed is the central thought epitomising all others, the thought which should be ever present to our remembrance as the sun that illumines all life. That is why I remind you of it today. For if we follow our path bearing this thought in our hearts like the rarest jewel, the most precious treasure, if we allow it to do its work of illumination and transfiguration within us, we shall know that it lives in the centre of all beings and all things, and in it we shall feel the marvellous oneness of the universe. Then we shall understand the vanity and childishness of our meagre satisfactions, our foolish quarrels, our petty passions, our blind indignations. We shall see the dissolution of our little faults, the crumbling of the last entrenchments of our limited personality and our obtuse egoism. We shall feel ourselves being swept along by this sublime current of true spirituality which will deliver us from our narrow limits and bounds. The individual Self and the universal Self are one; in every world, in every being, in every thing, in every atom is the Divine Presence, and man's mission is to manifest it. In order to do that, he must become conscious of this Divine Presence within him. Some individuals must undergo a real apprenticeship in order to achieve this: their egoistic being is too all-absorbing, too rigid, too conservative, and their struggles against it are long and painful. Others, on the contrary, who are more impersonal, more plastic, more spiritualised, come easily into contact with the inexhaustible divine source of their being.But let us not forget that they too should devote themselves daily, constantly, to a methodical effort of adaptation and transformation, so that nothing within them may ever again obscure the radiance of that pure light. But how greatly the standpoint changes once we attain this deeper consciousness! How understanding widens, how compassion grows! On this a sage has said: "I would like each one of us to come to the point where he perceives the inner God who dwells even in the vilest of human beings; instead of condemning him we would say, 'Arise, O resplendent Being, thou who art ever pure, who knowest neither birth nor death; arise, Almighty One, and manifest thy nature.'" Let us live by this beautiful utterance and we shall see everything around us transformed as if by miracle. This is the attitude of true, conscious and discerning love, the love which knows how to see behind appearances, understand in spite of words, and which, amid all obstacles, is in constant communion with the depths. What value have our impulses and our desires, our anguish and our violence, our sufferings and our struggles, all these inner vicissitudes unduly dramatised by our unruly imagination - what value do they have before this great, this sublime and divine love bending over us from the innermost depths of our being, bearing with our weaknesses, rectifying our errors, healing our wounds, bathing our whole being with its regenerating streams? For the inner Godhead never imposes herself, she neither demands nor threatens; she offers and gives herself, conceals and forgets herself in the heart of all beings and things; she never accuses, she neither judges nor curses nor condemns, but works unceasingly to perfect without constraint, to mend without reproach, to encourage without impatience, to enrich each one with all the wealth he can receive; she is the mother whose love bears fruit and nourishes, guards and protects, counsels and consoles; because she understands everything, she can endure everything, excuse and pardon everything, hope and prepare for everything; bearing everything within herself, she owns nothing that does not belong to all, and because she reigns over all, she is the servant of all; that is why all, great and small, who want to be kings with her and gods in her, become, like her, not despots but servitors among their brethren. How beautiful is this humble role of servant, the role of all who have been revealers and heralds of the God who is within all, of the Divine Love that animates all things.... And until we can follow their example and become true servants even as they, let us allow ourselves to be penetrated and transformed by this Divine Love; let us offer Him, without reserve, this marvellous instrument, our physical organism. He shall make it yield its utmost on every plane of activity. To achieve this total self-consecration, all means are good, all methods have their value. The one thing needful is to persevere in our will to attain this goal. For then everything we study, every action we perform, every human being we meet, all come to bring us an indication, a help, a light to guide us on the path. Before I close, I shall add a few pages for those who have already made apparently fruitless efforts, for those who have encountered the pitfalls on the way and seen the measure of their weakness, for those who are in danger of losing their self-confidence and courage. These pages, intended to rekindle hope in the hearts of those who suffer, were written by a spiritual worker at a time when ordeals of every kind were sweeping down on him like purifying flames. You who are weary, downcast and bruised, you who fall, who think perhaps that you are defeated, hear the voice of a friend. He knows your sorrows, he has shared them, he has suffered like you from the ills of the earth; like you he has crossed many deserts under the burden of the day, he has known thirst and hunger, solitude and abandonment, and the cruellest of all wants, the destitution of the heart. Alas! he has known too the hours of doubt, the errors, the faults, the failings, every weakness. But he tells you: Courage! Hearken to the lesson that the rising sun brings to the earth with its first rays each morning. It is a lesson of hope, a message of solace. You who weep, who suffer and tremble, who dare not expect an end to your ills, an issue to your pangs, behold: there is no night without dawn and the day is about to break when darkness is thickest; there is no mist that the sun does not dispel, no cloud that it does not gild, no tear that it will not dry one day, no storm that is not followed by its shining triumphant bow; there is no snow that it does not melt, nor winter that it does not change into radiant spring. And for you too, there is no affliction which does not bring its measure of glory, no distress which cannot be transformed into joy, nor defeat into victory, nor downfall into higher ascension, nor solitude into radiating centre of life, nor discord into harmony - sometimes it is a misunderstanding between two minds that compels two hearts to open to mutual communion; lastly, there is no infinite weakness that cannot be changed into strength. And it is even in supreme weakness that almightiness chooses to reveal itself! Listen, my little child, you who today feel so broken, so fallen perhaps, who have nothing left, nothing to cover your misery and foster your pride: never before have you been so great! How close to the summits is he who awakens in the depths, for the deeper the abyss, the more the heights reveal themselves! Do you not know this, that the most sublime forces of the vasts seek to array themselves in the most opaque veils of Matter? Oh, the sublime nuptials of sovereign love with the obscurest plasticities, of the shadow's yearning with the most royal light! If ordeal or fault has cast you down, if you have sunk into the nether depths of suffering, do not grieve - for there indeed the divine love and the supreme blessing can reach you! Because you have passed through the crucible of purifying sorrows, the glorious ascents are yours. You are in the wilderness: then listen to the voices of the silence. The clamour of flattering words and outer applause has gladdened your ears, but the voices of the silence will gladden your soul and awaken within you the echo of the depths, the chant of divine harmonies! You are walking in the depths of night: then gather the priceless treasures of the night. In bright sunshine, the ways of intelligence are lit, but in the white luminosities of the night lie the hidden paths of perfection, the secret of spiritual riches. You are being stripped of everything: that is the way towards plenitude. When you have nothing left, everything will be given to you. Because for those who are sincere and true, from the worst always comes the best. Every grain that is sown in the earth produces a thousand. Every wing-beat of sorrow can be a soaring towards glory. And when the adversary pursues man relentlessly, everything he does to destroy him only makes him greater. Hear the story of the worlds, look: the great enemy seems to triumph. He casts the beings of light into the night, and the night is filled with stars. He rages against the cosmic working, he assails the integrity of the empire of the sphere, shatters its harmony, divides and subdivides it, scatters its dust to the four winds of infinity, and lo! the dust is changed into a golden seed, fertilising the infinite and peopling it with worlds which now gravitate around their eternal centre in the larger orbit of space - so that even division creates a richer and deeper unity, and by multiplying the surfaces of the material universe, enlarges the empire that it set out to destroy. Beautiful indeed was the song of the primordial sphere cradled in the bosom of immensity, but how much more beautiful and triumphant is the symphony of the constellations, the music of the spheres, the immense choir that fills the heavens with an eternal hymn of victory! Hear again: no state was ever more precarious than that of man when he was separated on earth from his divine origin. Above him stretched the hostile borders of the usurper, and at his horizon's gates watched jailers armed with flaming swords. Then, since he could climb no more to the source of life, the source arose within him; since he could no more receive the light from above, the light shone forth at the very centre of his being; since he could commune no more with the transcendent love, that love offered itself in a holocaust and chose each terrestrial being, each human self as its dwelling-place and sanctuary. That is how, in this despised and desolate but fruitful and blessed Matter, each atom contains a divine thought, each being carries within him the Divine Inhabitant. And if no being in all the universe is as frail as man, neither is any as divine as he! In truth, in truth, in humiliation lies the cradle of glory! 28 April 1912 ~ The Mother, Words Of Long Ago The Supreme Discovery,
184:It does not matter if you do not understand it - Savitri, read it always. You will see that every time you read it, something new will be revealed to you. Each time you will get a new glimpse, each time a new experience; things which were not there, things you did not understand arise and suddenly become clear. Always an unexpected vision comes up through the words and lines. Every time you try to read and understand, you will see that something is added, something which was hidden behind is revealed clearly and vividly. I tell you the very verses you have read once before, will appear to you in a different light each time you re-read them. This is what happens invariably. Always your experience is enriched, it is a revelation at each step. But you must not read it as you read other books or newspapers. You must read with an empty head, a blank and vacant mind, without there being any other thought; you must concentrate much, remain empty, calm and open; then the words, rhythms, vibrations will penetrate directly to this white page, will put their stamp upon the brain, will explain themselves without your making any effort. Savitri alone is sufficient to make you climb to the highest peaks. If truly one knows how to meditate on Savitri, one will receive all the help one needs. For him who wishes to follow this path, it is a concrete help as though the Lord himself were taking you by the hand and leading you to the destined goal. And then, every question, however personal it may be, has its answer here, every difficulty finds its solution herein; indeed there is everything that is necessary for doing the Yoga.*He has crammed the whole universe in a single book.* It is a marvellous work, magnificent and of an incomparable perfection. You know, before writing Savitri Sri Aurobindo said to me, WIKI am impelled to launch on a new adventure; I was hesitant in the beginning, but now I am decided. Still, I do not know how far I shall succeed. I pray for help.* And you know what it was? It was - before beginning, I warn you in advance - it was His way of speaking, so full of divine humility and modesty. He never... *asserted Himself*. And the day He actually began it, He told me: WIKI have launched myself in a rudderless boat upon the vastness of the Infinite.* And once having started, He wrote page after page without intermission, as though it were a thing already complete up there and He had only to transcribe it in ink down here on these pages. In truth, the entire form of Savitri has descended "en masse" from the highest region and Sri Aurobindo with His genius only arranged the lines - in a superb and magnificent style. Sometimes entire lines were revealed and He has left them intact; He worked hard, untiringly, so that the inspiration could come from the highest possible summit. And what a work He has created! Yes, it is a true creation in itself. It is an unequalled work. Everything is there, and it is put in such a simple, such a clear form; verses perfectly harmonious, limpid and eternally true. My child, I have read so many things, but I have never come across anything which could be compared with Savitri. I have studied the best works in Greek, Latin, English and of course French literature, also in German and all the great creations of the West and the East, including the great epics; but I repeat it, I have not found anywhere anything comparable with Savitri. All these literary works seems to me empty, flat, hollow, without any deep reality - apart from a few rare exceptions, and these too represent only a small fraction of what Savitri is. What grandeur, what amplitude, what reality: it is something immortal and eternal He has created. I tell you once again there is nothing like in it the whole world. Even if one puts aside the vision of the reality, that is, the essential substance which is the heart of the inspiration, and considers only the lines in themselves, one will find them unique, of the highest classical kind. What He has created is something man cannot imagine. For, everything is there, everything. It may then be said that Savitri is a revelation, it is a meditation, it is a quest of the Infinite, the Eternal. If it is read with this aspiration for Immortality, the reading itself will serve as a guide to Immortality. To read Savitri is indeed to practice Yoga, spiritual concentration; one can find there all that is needed to realise the Divine. Each step of Yoga is noted here, including the secret of all other Yogas. Surely, if one sincerely follows what is revealed here in each line one will reach finally the transformation of the Supramental Yoga. It is truly the infallible guide who never abandons you; its support is always there for him who wants to follow the path. Each verse of Savitri is like a revealed Mantra which surpasses all that man possessed by way of knowledge, and I repeat this, the words are expressed and arranged in such a way that the sonority of the rhythm leads you to the origin of sound, which is OM. My child, yes, everything is there: mysticism, occultism, philosophy, the history of evolution, the history of man, of the gods, of creation, of Nature. How the universe was created, why, for what purpose, what destiny - all is there. You can find all the answers to all your questions there. Everything is explained, even the future of man and of the evolution, all that nobody yet knows. He has described it all in beautiful and clear words so that spiritual adventurers who wish to solve the mysteries of the world may understand it more easily. But this mystery is well hidden behind the words and lines and one must rise to the required level of true consciousness to discover it. All prophesies, all that is going to come is presented with the precise and wonderful clarity. Sri Aurobindo gives you here the key to find the Truth, to discover the Consciousness, to solve the problem of what the universe is. He has also indicated how to open the door of the Inconscience so that the light may penetrate there and transform it. He has shown the path, the way to liberate oneself from the ignorance and climb up to the superconscience; each stage, each plane of consciousness, how they can be scaled, how one can cross even the barrier of death and attain immortality. You will find the whole journey in detail, and as you go forward you can discover things altogether unknown to man. That is Savitri and much more yet. It is a real experience - reading Savitri. All the secrets that man possessed, He has revealed, - as well as all that awaits him in the future; all this is found in the depth of Savitri. But one must have the knowledge to discover it all, the experience of the planes of consciousness, the experience of the Supermind, even the experience of the conquest of Death. He has noted all the stages, marked each step in order to advance integrally in the integral Yoga. All this is His own experience, and what is most surprising is that it is my own experience also. It is my sadhana which He has worked out. Each object, each event, each realisation, all the descriptions, even the colours are exactly what I saw and the words, phrases are also exactly what I heard. And all this before having read the book. I read Savitri many times afterwards, but earlier, when He was writing He used to read it to me. Every morning I used to hear Him read Savitri. During the night He would write and in the morning read it to me. And I observed something curious, that day after day the experiences He read out to me in the morning were those I had had the previous night, word by word. Yes, all the descriptions, the colours, the pictures I had seen, the words I had heard, all, all, I heard it all, put by Him into poetry, into miraculous poetry. Yes, they were exactly my experiences of the previous night which He read out to me the following morning. And it was not just one day by chance, but for days and days together. And every time I used to compare what He said with my previous experiences and they were always the same. I repeat, it was not that I had told Him my experiences and that He had noted them down afterwards, no, He knew already what I had seen. It is my experiences He has presented at length and they were His experiences also. It is, moreover, the picture of Our joint adventure into the unknown or rather into the Supermind. These are experiences lived by Him, realities, supracosmic truths. He experienced all these as one experiences joy or sorrow, physically. He walked in the darkness of inconscience, even in the neighborhood of death, endured the sufferings of perdition, and emerged from the mud, the world-misery to breathe the sovereign plenitude and enter the supreme Ananda. He crossed all these realms, went through the consequences, suffered and endured physically what one cannot imagine. Nobody till today has suffered like Him. He accepted suffering to transform suffering into the joy of union with the Supreme. It is something unique and incomparable in the history of the world. It is something that has never happened before, He is the first to have traced the path in the Unknown, so that we may be able to walk with certitude towards the Supermind. He has made the work easy for us. Savitri is His whole Yoga of transformation, and this Yoga appears now for the first time in the earth-consciousness. And I think that man is not yet ready to receive it. It is too high and too vast for him. He cannot understand it, grasp it, for it is not by the mind that one can understand Savitri. One needs spiritual experiences in order to understand and assimilate it. The farther one advances on the path of Yoga, the more does one assimilate and the better. No, it is something which will be appreciated only in the future, it is the poetry of tomorrow of which He has spoken in The Future Poetry. It is too subtle, too refined, - it is not in the mind or through the mind, it is in meditation that Savitri is revealed. And men have the audacity to compare it with the work of Virgil or Homer and to find it inferior. They do not understand, they cannot understand. What do they know? Nothing at all. And it is useless to try to make them understand. Men will know what it is, but in a distant future. It is only the new race with a new consciousness which will be able to understand. I assure you there is nothing under the blue sky to compare with Savitri. It is the mystery of mysteries. It is a *super-epic,* it is super-literature, super-poetry, super-vision, it is a super-work even if one considers the number of lines He has written. No, these human words are not adequate to describe Savitri. Yes, one needs superlatives, hyperboles to describe it. It is a hyper-epic. No, words express nothing of what Savitri is, at least I do not find them. It is of immense value - spiritual value and all other values; it is eternal in its subject, and infinite in its appeal, miraculous in its mode and power of execution; it is a unique thing, the more you come into contact with it, the higher will you be uplifted. Ah, truly it is something! It is the most beautiful thing He has left for man, the highest possible. What is it? When will man know it? When is he going to lead a life of truth? When is he going to accept this in his life? This yet remains to be seen. My child, every day you are going to read Savitri; read properly, with the right attitude, concentrating a little before opening the pages and trying to keep the mind as empty as possible, absolutely without a thought. The direct road is through the heart. I tell you, if you try to really concentrate with this aspiration you can light the flame, the psychic flame, the flame of purification in a very short time, perhaps in a few days. What you cannot do normally, you can do with the help of Savitri. Try and you will see how very different it is, how new, if you read with this attitude, with this something at the back of your consciousness; as though it were an offering to Sri Aurobindo. You know it is charged, fully charged with consciousness; as if Savitri were a being, a real guide. I tell you, whoever, wanting to practice Yoga, tries sincerely and feels the necessity for it, will be able to climb with the help of Savitri to the highest rung of the ladder of Yoga, will be able to find the secret that Savitri represents. And this without the help of a Guru. And he will be able to practice it anywhere. For him Savitri alone will be the guide, for all that he needs he will find Savitri. If he remains very quiet when before a difficulty, or when he does not know where to turn to go forward and how to overcome obstacles, for all these hesitations and incertitudes which overwhelm us at every moment, he will have the necessary indications, and the necessary concrete help. If he remains very calm, open, if he aspires sincerely, always he will be as if lead by the hand. If he has faith, the will to give himself and essential sincerity he will reach the final goal. Indeed, Savitri is something concrete, living, it is all replete, packed with consciousness, it is the supreme knowledge above all human philosophies and religions. It is the spiritual path, it is Yoga, Tapasya, Sadhana, in its single body. Savitri has an extraordinary power, it gives out vibrations for him who can receive them, the true vibrations of each stage of consciousness. It is incomparable, it is truth in its plenitude, the Truth Sri Aurobindo brought down on the earth. My child, one must try to find the secret that Savitri represents, the prophetic message Sri Aurobindo reveals there for us. This is the work before you, it is hard but it is worth the trouble. - 5 November 1967 ~ The Mother, Sweet Mother The Mother to Mona Sarkar,
185:One little picture in this book, the Magic Locket, was drawn by 'Miss Alice Havers.' I did not state this on the title-page, since it seemed only due, to the artist of all these (to my mind) wonderful pictures, that his name should stand there alone.The descriptions, of Sunday as spent by children of the last generation, are quoted verbatim from a speech made to me by a child-friend and a letter written to me by a lady-friend.The Chapters, headed 'Fairy Sylvie' and 'Bruno's Revenge,' are a reprint, with a few alterations, of a little fairy-tale which I wrote in the year 1867, at the request of the late Mrs. Gatty, for 'Aunt Judy's Magazine,' which she was then editing.It was in 1874, I believe, that the idea first occurred to me of making it the nucleus of a longer story.As the years went on, I jotted down, at odd moments, all sorts of odd ideas, and fragments of dialogue, that occurred to me--who knows how?--with a transitory suddenness that left me no choice but either to record them then and there, or to abandon them to oblivion. Sometimes one could trace to their source these random flashes of thought--as being suggested by the book one was reading, or struck out from the 'flint' of one's own mind by the 'steel' of a friend's chance remark but they had also a way of their own, of occurring, a propos of nothing --specimens of that hopelessly illogical phenomenon, 'an effect without a cause.' Such, for example, was the last line of 'The Hunting of the Snark,' which came into my head (as I have already related in 'The Theatre' for April, 1887) quite suddenly, during a solitary walk: and such, again, have been passages which occurred in dreams, and which I cannot trace to any antecedent cause whatever. There are at least two instances of such dream-suggestions in this book--one, my Lady's remark, 'it often runs in families, just as a love for pastry does', the other, Eric Lindon's badinage about having been in domestic service.And thus it came to pass that I found myself at last in possession of a huge unwieldy mass of litterature--if the reader will kindly excuse the spelling --which only needed stringing together, upon the thread of a consecutive story, to constitute the book I hoped to write. Only! The task, at first, seemed absolutely hopeless, and gave me a far clearer idea, than I ever had before, of the meaning of the word 'chaos': and I think it must have been ten years, or more, before I had succeeded in classifying these odds-and-ends sufficiently to see what sort of a story they indicated: for the story had to grow out of the incidents, not the incidents out of the story I am telling all this, in no spirit of egoism, but because I really believe that some of my readers will be interested in these details of the 'genesis' of a book, which looks so simple and straight-forward a matter, when completed, that they might suppose it to have been written straight off, page by page, as one would write a letter, beginning at the beginning; and ending at the end.It is, no doubt, possible to write a story in that way: and, if it be not vanity to say so, I believe that I could, myself,--if I were in the unfortunate position (for I do hold it to be a real misfortune) of being obliged to produce a given amount of fiction in a given time,--that I could 'fulfil my task,' and produce my 'tale of bricks,' as other slaves have done. One thing, at any rate, I could guarantee as to the story so produced--that it should be utterly commonplace, should contain no new ideas whatever, and should be very very weary reading!This species of literature has received the very appropriate name of 'padding' which might fitly be defined as 'that which all can write and none can read.' That the present volume contains no such writing I dare not avow: sometimes, in order to bring a picture into its proper place, it has been necessary to eke out a page with two or three extra lines : but I can honestly say I have put in no more than I was absolutely compelled to do.My readers may perhaps like to amuse themselves by trying to detect, in a given passage, the one piece of 'padding' it contains. While arranging the 'slips' into pages, I found that the passage was 3 lines too short. I supplied the deficiency, not by interpolating a word here and a word there, but by writing in 3 consecutive lines. Now can my readers guess which they are?A harder puzzle if a harder be desired would be to determine, as to the Gardener's Song, in which cases (if any) the stanza was adapted to the surrounding text, and in which (if any) the text was adapted to the stanza.Perhaps the hardest thing in all literature--at least I have found it so: by no voluntary effort can I accomplish it: I have to take it as it come's is to write anything original. And perhaps the easiest is, when once an original line has been struck out, to follow it up, and to write any amount more to the same tune. I do not know if 'Alice in Wonderland' was an original story--I was, at least, no conscious imitator in writing it--but I do know that, since it came out, something like a dozen storybooks have appeared, on identically the same pattern. The path I timidly explored believing myself to be 'the first that ever burst into that silent sea'--is now a beaten high-road: all the way-side flowers have long ago been trampled into the dust: and it would be courting disaster for me to attempt that style again.Hence it is that, in 'Sylvie and Bruno,' I have striven with I know not what success to strike out yet another new path: be it bad or good, it is the best I can do. It is written, not for money, and not for fame, but in the hope of supplying, for the children whom I love, some thoughts that may suit those hours of innocent merriment which are the very life of Childhood; and also in the hope of suggesting, to them and to others, some thoughts that may prove, I would fain hope, not wholly out of harmony with the graver cadences of Life.If I have not already exhausted the patience of my readers, I would like to seize this opportunity perhaps the last I shall have of addressing so many friends at once of putting on record some ideas that have occurred to me, as to books desirable to be written--which I should much like to attempt, but may not ever have the time or power to carry through--in the hope that, if I should fail (and the years are gliding away very fast) to finish the task I have set myself, other hands may take it up.First, a Child's Bible. The only real essentials of this would be, carefully selected passages, suitable for a child's reading, and pictures. One principle of selection, which I would adopt, would be that Religion should be put before a child as a revelation of love--no need to pain and puzzle the young mind with the history of crime and punishment. (On such a principle I should, for example, omit the history of the Flood.) The supplying of the pictures would involve no great difficulty: no new ones would be needed : hundreds of excellent pictures already exist, the copyright of which has long ago expired, and which simply need photo-zincography, or some similar process, for their successful reproduction. The book should be handy in size with a pretty attractive looking cover--in a clear legible type--and, above all, with abundance of pictures, pictures, pictures!Secondly, a book of pieces selected from the Bible--not single texts, but passages of from 10 to 20 verses each--to be committed to memory. Such passages would be found useful, to repeat to one's self and to ponder over, on many occasions when reading is difficult, if not impossible: for instance, when lying awake at night--on a railway-journey --when taking a solitary walk-in old age, when eyesight is failing or wholly lost--and, best of all, when illness, while incapacitating us for reading or any other occupation, condemns us to lie awake through many weary silent hours: at such a time how keenly one may realise the truth of David's rapturous cry "O how sweet are thy words unto my throat: yea, sweeter than honey unto my mouth!"I have said 'passages,' rather than single texts, because we have no means of recalling single texts: memory needs links, and here are none: one may have a hundred texts stored in the memory, and not be able to recall, at will, more than half-a-dozen--and those by mere chance: whereas, once get hold of any portion of a chapter that has been committed to memory, and the whole can be recovered: all hangs together.Thirdly, a collection of passages, both prose and verse, from books other than the Bible. There is not perhaps much, in what is called 'un-inspired' literature (a misnomer, I hold: if Shakespeare was not inspired, one may well doubt if any man ever was), that will bear the process of being pondered over, a hundred times: still there are such passages--enough, I think, to make a goodly store for the memory.These two books of sacred, and secular, passages for memory--will serve other good purposes besides merely occupying vacant hours: they will help to keep at bay many anxious thoughts, worrying thoughts, uncharitable thoughts, unholy thoughts. Let me say this, in better words than my own, by copying a passage from that most interesting book, Robertson's Lectures on the Epistles to the Corinthians, Lecture XLIX. "If a man finds himself haunted by evil desires and unholy images, which will generally be at periodical hours, let him commit to memory passages of Scripture, or passages from the best writers in verse or prose. Let him store his mind with these, as safeguards to repeat when he lies awake in some restless night, or when despairing imaginations, or gloomy, suicidal thoughts, beset him. Let these be to him the sword, turning everywhere to keep the way of the Garden of Life from the intrusion of profaner footsteps."Fourthly, a "Shakespeare" for girls: that is, an edition in which everything, not suitable for the perusal of girls of (say) from 10 to 17, should be omitted. Few children under 10 would be likely to understand or enjoy the greatest of poets: and those, who have passed out of girlhood, may safely be left to read Shakespeare, in any edition, 'expurgated' or not, that they may prefer: but it seems a pity that so many children, in the intermediate stage, should be debarred from a great pleasure for want of an edition suitable to them. Neither Bowdler's, Chambers's, Brandram's, nor Cundell's 'Boudoir' Shakespeare, seems to me to meet the want: they are not sufficiently 'expurgated.' Bowdler's is the most extraordinary of all: looking through it, I am filled with a deep sense of wonder, considering what he has left in, that he should have cut anything out! Besides relentlessly erasing all that is unsuitable on the score of reverence or decency, I should be inclined to omit also all that seems too difficult, or not likely to interest young readers. The resulting book might be slightly fragmentary: but it would be a real treasure to all British maidens who have any taste for poetry.If it be needful to apologize to any one for the new departure I have taken in this story--by introducing, along with what will, I hope, prove to be acceptable nonsense for children, some of the graver thoughts of human life--it must be to one who has learned the Art of keeping such thoughts wholly at a distance in hours of mirth and careless ease. To him such a mixture will seem, no doubt, ill-judged and repulsive. And that such an Art exists I do not dispute: with youth, good health, and sufficient money, it seems quite possible to lead, for years together, a life of unmixed gaiety--with the exception of one solemn fact, with which we are liable to be confronted at any moment, even in the midst of the most brilliant company or the most sparkling entertainment. A man may fix his own times for admitting serious thought, for attending public worship, for prayer, for reading the Bible: all such matters he can defer to that 'convenient season', which is so apt never to occur at all: but he cannot defer, for one single moment, the necessity of attending to a message, which may come before he has finished reading this page,' this night shalt thy soul be required of thee.'The ever-present sense of this grim possibility has been, in all ages, 1 an incubus that men have striven to shake off. Few more interesting subjects of enquiry could be found, by a student of history, than the various weapons that have been used against this shadowy foe. Saddest of all must have been the thoughts of those who saw indeed an existence beyond the grave, but an existence far more terrible than annihilation--an existence as filmy, impalpable, all but invisible spectres, drifting about, through endless ages, in a world of shadows, with nothing to do, nothing to hope for, nothing to love! In the midst of the gay verses of that genial 'bon vivant' Horace, there stands one dreary word whose utter sadness goes to one's heart. It is the word 'exilium' in the well-known passageOmnes eodem cogimur, omniumVersatur urna serius ociusSors exitura et nos in aeternumExilium impositura cymbae.Yes, to him this present life--spite of all its weariness and all its sorrow--was the only life worth having: all else was 'exile'! Does it not seem almost incredible that one, holding such a creed, should ever have smiled?And many in this day, I fear, even though believing in an existence beyond the grave far more real than Horace ever dreamed of, yet regard it as a sort of 'exile' from all the joys of life, and so adopt Horace's theory, and say 'let us eat and drink, for to-morrow we die.'We go to entertainments, such as the theatre--I say 'we', for I also go to the play, whenever I get a chance of seeing a really good one and keep at arm's length, if possible, the thought that we may not return alive. Yet how do you know--dear friend, whose patience has carried you through this garrulous preface that it may not be your lot, when mirth is fastest and most furious, to feel the sharp pang, or the deadly faintness, which heralds the final crisis--to see, with vague wonder, anxious friends bending over you to hear their troubled whispers perhaps yourself to shape the question, with trembling lips, "Is it serious?", and to be told "Yes: the end is near" (and oh, how different all Life will look when those words are said!)--how do you know, I say, that all this may not happen to you, this night?And dare you, knowing this, say to yourself "Well, perhaps it is an immoral play: perhaps the situations are a little too 'risky', the dialogue a little too strong, the 'business' a little too suggestive.I don't say that conscience is quite easy: but the piece is so clever, I must see it this once! I'll begin a stricter life to-morrow." To-morrow, and to-morrow, and tomorrow!"Who sins in hope, who, sinning, says,'Sorrow for sin God's judgement stays!'Against God's Spirit he lies; quite stops Mercy with insult; dares, and drops,Like a scorch'd fly, that spins in vainUpon the axis of its pain,Then takes its doom, to limp and crawl,Blind and forgot, from fall to fall."Let me pause for a moment to say that I believe this thought, of the possibility of death--if calmly realised, and steadily faced would be one of the best possible tests as to our going to any scene of amusement being right or wrong. If the thought of sudden death acquires, for you, a special horror when imagined as happening in a theatre, then be very sure the theatre is harmful for you, however harmless it may be for others; and that you are incurring a deadly peril in going. Be sure the safest rule is that we should not dare to live in any scene in which we dare not die.But, once realise what the true object is in life--that it is not pleasure, not knowledge, not even fame itself, 'that last infirmity of noble minds'--but that it is the development of character, the rising to a higher, nobler, purer standard, the building-up of the perfect Man--and then, so long as we feel that this is going on, and will (we trust) go on for evermore, death has for us no terror; it is not a shadow, but a light; not an end, but a beginning!One other matter may perhaps seem to call for apology--that I should have treated with such entire want of sympathy the British passion for 'Sport', which no doubt has been in by-gone days, and is still, in some forms of it, an excellent school for hardihood and for coolness in moments of danger.But I am not entirely without sympathy for genuine 'Sport': I can heartily admire the courage of the man who, with severe bodily toil, and at the risk of his life, hunts down some 'man-eating' tiger: and I can heartily sympathize with him when he exults in the glorious excitement of the chase and the hand-to-hand struggle with the monster brought to bay. But I can but look with deep wonder and sorrow on the hunter who, at his ease and in safety, can find pleasure in what involves, for some defenceless creature, wild terror and a death of agony: deeper, if the hunter be one who has pledged himself to preach to men the Religion of universal Love: deepest of all, if it be one of those 'tender and delicate' beings, whose very name serves as a symbol of Love--'thy love to me was wonderful, passing the love of women'--whose mission here is surely to help and comfort all that are in pain or sorrow!'Farewell, farewell! but this I tellTo thee, thou Wedding-Guest!He prayeth well, who loveth wellBoth man and bird and beast.He prayeth best, who loveth bestAll things both great and small;For the dear God who loveth us,He made and loveth all.' ~ Lewis Carroll, Sylvie and Bruno ,

*** NEWFULLDB 2.4M ***

1:The words can not return. ~ Horace,
2:I love the word warm. ~ Anne Sexton,
3:The message behind the words ~ Rumi,
4:I hate the word sexy. ~ Ursula Andress,
5:The word “He” diminishes Him. ~ Tolstoi,
6:What good are the words? ~ Markus Zusak,
7:When I say the word You, I mean ~ Rumi,
8:courage to say the word, ~ Lucinda Riley,
9:If? The word is when. ~ George R R Martin,
10:I hate the word 'hippy.' ~ Robert Carlyle,
11:in the words of Carl Sagan. ~ Bill Bryson,
12:He used the word gamut. ~ Ernest Hemingway,
13:I hate the word wholesome. ~ Julie Andrews,
14:including him in the words. ~ Susan Cooper,
15:I think the word is adult! ~ Graham Norton,
16:The word of God is my vow. ~ Pittacus Lore,
17:The words of truth are simple. ~ Aeschylus,
18:The words ran away with me. ~ Edna O Brien,
19:charmed the words out of ~ Victoria Clayton,
20:She kept watching the words. ~ Markus Zusak,
21:We live and breathe words ~ Cassandra Clare,
22:inverse of the word live is evil. ~ Ben Okri,
23:The Word of God never dies. ~ Robert Godfrey,
24:We live and breathe words. ~ Cassandra Clare,
25:Why is the word yes so brief? ~ Vera Pavlova,
26:Dr. Seuss invented the word nerd. ~ Anonymous,
27:Meditate on the Word in the Word. ~ John Owen,
28:COWBOYS, just like the word says. ~ John Wayne,
29:The Word Eater, by Mary Amato ~ Donalyn Miller,
30:The word is now a virus. ~ William S Burroughs,
31:The word "superstar" is an ilusion ~ Bruce Lee,
32:EVEN AS THE WORDS LEFT Didric’s ~ Taran Matharu,
33:I feel like the word shatter. ~ Margaret Atwood,
34:Pardon's the word to all. ~ William Shakespeare,
35:Widow. The word consumes itself. ~ Sylvia Plath,
36:I love the word 'resonance.' ~ William Sanderson,
37:Say something worth the words. ~ Tracy Chevalier,
38:The word is the shadow of the deed. ~ Democritus,
39:People like to hear the word 'love.' ~ Kevin Hart,
40:The word in your mouth is anarchy. ~ Henry Miller,
41:The word of Sin is Restriction ~ Aleister Crowley,
42:The word reality frightens me. ~ Arthur Eddington,
43:Worry worships the words of the enemy ~ T D Jakes,
44:dog knew what the words meant. ~ Lorena McCourtney,
45:Ever heard of the word please?" "Never. ~ P C Cast,
46:I don't understand the word 'hunk. ~ Goran Visnjic,
47:I hate the word wholesome. ~ Julie Andrews Edwards,
48:savoring the words like a cherry Life ~ Celeste Ng,
49:The words I overuse are all adverbs. ~ Sam Shepard,
50:The words of truth are always paradoxical. ~ Laozi,
51:I did nothing. The Word did it all. ~ Martin Luther,
52:I don't know, I like the word sassy. ~ Kat Dennings,
53:I'm not at ease with the word "love." ~ David Bowie,
54:The words poured down with the rain. ~ Annie Proulx,
55:The words that matter always stay. ~ David Levithan,
56:We have the words in our pockets, ~ Denise Levertov,
57:I think the word 'pregnant' is funny. ~ Tracy Morgan,
58:The word "conviction" means to expose. ~ Johnny Hunt,
59:The word friend is common, the fact is rare. ~ Plato,
60:The word is my fourth dimension. ~ Clarice Lispector,
61:The Word of God is like a lamp to guide us. ~ Origen,
62:The word “snow” enchanted them, ~ Charlie N Holmberg,
63:What power there is in the word my. ~ William Godwin,
64:Wilderness. The word itself is music. ~ Edward Abbey,
65:May God write the Word in our hearts! ~ Andrew Murray,
66:result in the words jovial and joviality. ~ Anonymous,
67:Sometimes the word dictated the melody. ~ Andrew Bird,
68:That is the word of reality - need. ~ Agatha Christie,
69:The more the words, the less the meaning, ~ Anonymous,
70:The word is the making of the world ~ Wallace Stevens,
71:The words walked right out of my mouth. ~ James Brady,
72:You can't get wet from the word 'water.' ~ Alan Watts,
73:You've got the words to change a nation ~ Emeli Sande,
74:I don't use the word 'artists' lightly. ~ Ciaran Hinds,
75:In the beginning was the word, the word ~ Dylan Thomas,
76:The paper burns, but the words fly away. ~ Rabbi Akiva,
77:The source of faith is the Word of God. ~ Phil Pringle,
78:the word enthusiasm is “the God within. ~ Wayne W Dyer,
79:The word far is too short for me to spell. ~ Toba Beta,
80:The Word ought to be exposed in the words ~ Karl Barth,
81:three-horse-power van with the words, ~ Jeffrey Archer,
82:When he left us, he stole all the words. ~ Alex George,
83:worms are the words but joy's the voice ~ e e cummings,
84:Did you write the words, or the lyrics? ~ Bruce Forsyth,
85:Hear the meaning within the word. ~ William Shakespeare,
86:The word diva has a negative connotation. ~ Glenn Close,
87:The word good has many meanings. ~ Gilbert K Chesterton,
88:the word happiness comes from to happen. ~ Jeff Bridges,
89:The word impossible is not French. ~ Napoleon Bonaparte,
90:The word of a sociopath is fluid, at best.  ~ Sara King,
91:Today, the word “sin” has lost its power ~ David Brooks,
92:While we may continue to use the words ~ Howard Gardner,
93:In the word of no master am I bound to believe. ~ Horace,
94:I put the words down and push them a bit. ~ Evelyn Waugh,
95:I write more with the words I leave out. ~ Bryant McGill,
96:Mum's the word." " To be precise, dumbs the word. ~ Herg,
97:The word is the Verb, and the Verb is God. ~ Victor Hugo,
98:The word of a cat is not to be relied upon. ~ Robin Hobb,
99:Will you carry the words of love with you? ~ Cat Stevens,
100:Become the Word in body as well as spirit. ~ Pope Francis,
101:Don't follow your feeling. Just follow the word. ~ LeCrae,
102:I don't know what the word is in Austrian. ~ Barack Obama,
103:The word must is not to be used to princes. ~ Elizabeth I,
104:THE WORD OF GOD IS THE CREATION WE BEHOLD: ~ Thomas Paine,
105:The word "rest" is not in my vocabulary. ~ Horace Greeley,
106:The words sounded like a desperate prayer. ~ Nora Sakavic,
107:Weigh the meaning and look not at the words. ~ Ben Jonson,
108:We need the word of Christ in each other. ~ Matt Chandler,
109:16 Let the word of Christ dwell in you richly, ~ Anonymous,
110:Don't say the words I wanted to hear from Ren. ~ Ai Yazawa,
111:Grasp the subject, the words will follow. ~ Cato the Elder,
112:Many people fear the words Lord and God. ~ George Harrison,
113:No scene is ever about the words being spoken. ~ Del Close,
114:One should never believe the words I speak. ~ Kenya Wright,
115:The word “buddha” means one who is awake. ~ Jack Kornfield,
116:The words for much that remains mute in me ~ Sigmund Freud,
117:The words of the songs speak for themselves. ~ Cat Stevens,
118:The words scare her. She’s scared of love. ~ Katie McGarry,
119:The word within a word, unable to speak a word ~ T S Eliot,
120:Those are the words of someone who was free. ~ Celia Aaron,
121:Who will sell the Cow, must say the word. ~ George Herbert,
122:All the words of wisdom sound the same. ~ Christopher Cross,
123:Ever notice "demon" in the word pandemonium? ~ J C McKenzie,
124:I don't like to use the word sacrifice. ~ William J Clinton,
125:If I hear the word 'perky' again, I'll puke. ~ Katie Couric,
126:I love the words, because they love me too. ~ M F Moonzajer,
127:My conscience is captive to the Word of God ~ Martin Luther,
128:My life is like a song and I think I know the words, ~ MURS,
129:The fewer the words, the better the prayer. ~ Martin Luther,
130:The only power you have is the word no. ~ Frances McDormand,
131:The word of my lord
is the sword for world. ~ Toba Beta,
132:The wordy tale, once told, were hard to tell again. ~ Homer,
133:with the words, but hearing them in ~ Gregory David Roberts,
134:A romantic, I think the word is. Latin for idiot. ~ Tom Holt,
135:He said, "The word for moonlight is moonlight. ~ Don DeLillo,
136:How every fool can play upon the word! ~ William Shakespeare,
137:I am not afraid of the word tension. ~ Martin Luther King Jr,
138:I'm a patriot in the truest sense of the word. ~ Al Sharpton,
139:my method of figuring out the words: contexts ~ John Freeman,
140:the word love has no decent definition! ~ Eric Jerome Dickey,
141:The words sounded like a mournful incantation. ~ Dan Simmons,
142:The words were low, more shape than breath. ~ Elizabeth Bear,
143:You don't need to know the word of God; ~ Leonard Ravenhill,
144:didn’t move his eyes from the word even as ~ Michael Connelly,
145:Since flesh can't stay, we pass the words along. ~ Erica Jong,
146:The hand opens to the word, opens to distance. ~ Edmond Jabes,
147:The word book acted as a transient stimulus ~ Charlotte Bront,
148:the word humanism made me want to vomit, ~ Michel Houellebecq,
149:Ever heard of the word please?"

"Never. ~ Ednah Walters,
150:I'm a Self-made Woman in Every Sense of the Word ~ Laverne Cox,
151:I Used the Word 'Negro' and I was Firmly Corrected ~ Malcolm X,
152:People say the word ‘nice’ and they mean ‘boring. ~ Laura Ruby,
153:The change of the word does not alter the matter ~ Thomas More,
154:The word book acted as a transient stimulus ~ Charlotte Bronte,
155:The word "elegance" is a bit different now. ~ Carolina Herrera,
156:The word 'suffering' is not in my vocabulary. ~ Judith Jamison,
157:Yeah, I’m bringing back the word “slattern.” Deal ~ L H Cosway,
158:Good plans almost never contain the word somehow. ~ Scott Meyer,
159:I can't forget the words you've never said. ~ Ilsa Madden Mills,
160:I searched for the words, but they’d gotten shy. ~ Ransom Riggs,
161:Jack, you're a switch in every sense of the word. ~ Jack L Pyke,
162:Men have never understood the words of the wise. ~ Paulo Coelho,
163:say the word, even now I can barely stand to ~ Elizabeth Strout,
164:The average person is allergic to the words of wisdom. ~ Lowkey,
165:The word 'cause' is an altar to an unknown god. ~ William James,
166:The word "dying" was not synonymous with "useless ~ Mitch Albom,
167:The words "how are you?" can pack a mean punch. ~ Sarah Colonna,
168:The words of history are also the words of war. ~ Peter Hessler,
169:The Word we study has to be the Word we pray. ~ Brennan Manning,
170:To despise doctrine is to despise the Word of God. ~ R C Sproul,
171:Well, I am not afraid of the word 'liberal.' ~ Cynthia McKinney,
172:Where do the words go when we have said them? ~ Margaret Atwood,
173:Words are heavy...The words were stapled to her. ~ Markus Zusak,
174:Art is skill, that is the first meaning of the word. ~ Eric Gill,
175:Grath has been a real—what’s the word? Dog. ~ Charlie N Holmberg,
176:I believe the word used wrongly distorts the world. ~ C D Wright,
177:I do like the word timeless. That's a great word. ~ Cass McCombs,
178:Just say the word and you can have me, Fiona. ~ Kristen Callihan,
179:Say the word, Cora, and I’ll kiss you breathless. ~ Aly Martinez,
180:The letters are stars. The words, constellations. ~ Isaac Marion,
181:The Word of God bares weight on all ages always. ~ Matt Chandler,
182:The words he writes to his music, they’re poetry. ~ Gayle Forman,
183:Why has the word become such an uncomfortable one? ~ Emma Watson,
184:Coffee justifies the existence of the word 'aroma'. ~ Glen Duncan,
185:For him the word 'horror' had become obsolete. ~ Richard Matheson,
186:Her silence was the blank space between the words. ~ Paulo Coelho,
187:he was left with the words going sour on his tongue. ~ V E Schwab,
188:I want to destigmatize the words mental illness. ~ Linda Hamilton,
189:Luck's the word those with poor hearts use for ka. ~ Stephen King,
190:There's something hypnotic about the word tea. ~ Dorothy L Sayers,
191:The word is a label and I don't like it at all. ~ Paula Broadwell,
192:The words of the world want to make sentences. ~ Gaston Bachelard,
193:The word spinster hid behind it a blazing freedom. ~ Lauren Groff,
194:Discipline? I don't know the meaning of the word. ~ Liam Gallagher,
195:He never falls into the trap of the word "freedom". ~ Paulo Coelho,
196:I can’t say the words. They’re so queer. ~ Frances Hodgson Burnett,
197:I'm a lapsed Catholic in the best sense of the word. ~ Denis Leary,
198:Real numbers are good if you add the word 'random'. ~ Peter Sarnak,
199:The story is not in the words; it's in the struggle. ~ Paul Auster,
200:the word algorithm was derived from al Khwarizm ~ Jack Weatherford,
201:The word Being explains nothing, but nor does God. ~ Eckhart Tolle,
202:The word faith is a noun and has no verbal form in ~ Jerry Bridges,
203:The word heretic ought to be a term of honour. ~ Charles Bradlaugh,
204:The words come at my call but who calls whom? ~ Jeanette Winterson,
205:The words you use determine the way you feel. The ~ Robin S Sharma,
206:Utah, just waiting for the word to be given by the ~ Alan Jacobson,
207:All the words are not enough to get anything said. ~ Giannis Ritsos,
208:A scar is what happens when the word is made flesh. ~ Leonard Cohen,
209:her mouthing the words, ‘That’s my Daddy.’” Ben ~ Diane Chamberlain,
210:I left, heavy with the words she refused to let me say. ~ John Hart,
211:I’m not stupid.” No, Eve thought, you redefine the word. ~ J D Robb,
212:In the beginning was the word, and it was spoken. ~ N Scott Momaday,
213:In the beginning was the word and the word was CHOICE ~ Tom Robbins,
214:I use the word nursing for want of a better. ~ Florence Nightingale,
215:Luck's the word those with poor hearts use for ka... ~ Stephen King,
216:Never start a sentence with the words 'No offense. ~ Gretchen Rubin,
217:the words carved above the cathedral of my childhood ~ Daniel Keyes,
218:@djvtwit Thanks for sharing a thread about the words of ~ The Mother,
219:His gentle breath caresses my lips as he says the word. I ~ Susan Ee,
220:I could not hear the words, but I could hear the worry. ~ John Green,
221:I'm sounding out the silence, avoiding all the words. ~ Ani DiFranco,
222:... the letters are stars. The words, constellations. ~ Isaac Marion,
223:The poem finds the word that finds the feeling. ~ Jeanette Winterson,
224:The Warrior listens to the words of certain thinkers. ~ Paulo Coelho,
225:The word ‘emotion’ stands for ‘energy in motion. ~ Robert T Kiyosaki,
226:The word 'sorry' is hardly adequate for my actions. ~ Liane Moriarty,
227:To say revelation is to say, 'the Word became flesh...' ~ Karl Barth,
228:Using the word weird implies that there is a norm. ~ Robyn Hitchcock,
229:When you know the Word of God, it will change you. ~ Kenneth E Hagin,
230:All the word's indeed a page and we must loudly tear it. ~ Adam Levin,
231:Don’t just be hearers of the Word of God. Be doers. ~ Karen Kingsbury,
232:Excuses are the words coming from the loser in you. ~ Robert Kiyosaki,
233:I find Cambridge an asylum, in every sense of the word. ~ A E Housman,
234:I have always abhorred the word racism. I never use it. ~ Jim Clyburn,
235:Know there's beauty in the words you leave out ~ Kelli Russell Agodon,
236:Sorry I painted the word 'twat' on your garage door. ~ David Shrigley,
237:submissive to their own husbands,  w that the word of God ~ Anonymous,
238:The word 'circumnavigate' is quite a beautiful word. ~ Cate Blanchett,
239:the word dyting is not synonymous with the word useless ~ Mitch Albom,
240:The words get easier the moment you stop fearing them. ~ Tahereh Mafi,
241:The words seemed to bite physically into Gatsby. ~ F Scott Fitzgerald,
242:The words slid into me, smooth as a polished knife. ~ Madeline Miller,
243:The words you've bandied are sufficient; ~ Johann Wolfgang von Goethe,
244:This is my child. I mention the word love and she barfs. ~ Lexi Blake,
245:To the ignorant, even the words of wise seem foolishness. ~ Euripides,
246:Vendetta is the word, except it isn't strong enough. ~ Sister Souljah,
247:Words can hurt, you know."
"Then call the word police. ~ NisiOisiN,
248:I don't call myself a poet, because I don't like the word. ~ Bob Dylan,
249:I sacrifice everything to the music of the words. ~ Patrick Chamoiseau,
250:It is notoriously difficult to define the word living. ~ Francis Crick,
251:I wait for him to say the words, I'm done pretending. ~ Krista Ritchie,
252:I want you to fuck me!” The words tumbled out. “Hard. ~ Laurelin Paige,
253:Music does not replace words, it gives tone to the words ~ Elie Wiesel,
254:never's the word God listens for when he needs a laugh. ~ Stephen King,
255:Out of purity and silence comes the word of power. ~ Swami Vivekananda,
256:Sono pazzo di te.” He spoke the words against my throat. ~ Mary Calmes,
257:Thats where he had the word "Goodyear" dermabrased off. ~ Jim Cornette,
258:The agitator seizes the word. The artist is seized by it. ~ Karl Kraus,
259:The thoughts we think and the words we speak creates our ~ Louise Hay,
260:the word assassin is derived from the Arabic hashashin, ~ Daniel Silva,
261:The word 'impossible' ain’t in my dictionary. ~ Jessica Maria Tuccelli,
262:the words you say to yourself affect your self-image, ~ Robin S Sharma,
263:We die in proportion to the words we fling around us. ~ Emile M Cioran,
264:When we don't have the words chocolate can speak volumes. ~ Joan Bauer,
265:Why isn’t the word “phonetically” spelled with an “f”? ~ Steven Wright,
266:Coincidences do occur, David. That’s why the word exists. ~ John Verdon,
267:Defeat? I do not recognize the meaning of the word. ~ Margaret Thatcher,
268:Define the word exist, and you'll know whether God exists. ~ Bill Gaede,
269:Hawke," he said. "That's the word you need to be saying. ~ Nalini Singh,
270:I don't love the word luxury because it feels Bougy to me. ~ Beth Ditto,
271:In the words of a best seller, ‘You’ve nothing on me. ~ Agatha Christie,
272:I prayed, but the words fell to the ground meaning nothing. ~ Jean Rhys,
273:I think I was a feminist before the word was invented. ~ Isabel Allende,
274:It is the silence between the words that makes it a story. ~ Ken Farmer,
275:never trust the words of a man who is not free. ~ Nassim Nicholas Taleb,
276:Nothing is impossible. the word itself says "i'm possible". ~ Anonymous,
277:Somewhere, someone knows the words to the songs you sing. ~ Faraaz Kazi,
278:Take care of your words and the words will take care of you. ~ Amit Ray,
279:The Infinite struck the void with the sound of the Word. ~ Marek Halter,
280:There is no fast, easy shortcut for the word abbreviation. ~ Dana Gould,
281:The word is control. That's my ultimate - to have control. ~ Nick Faldo,
282:The word 'potential' used to hang over me like a cloud. ~ Randy Johnson,
283:The word rattled in my head like rocks in an oatmeal box. ~ Janet Fitch,
284:The words 'far, far away' had always a strange charm. ~ Alfred Tennyson,
285:Today we have discovered the word that could not be said. "I ~ Ayn Rand,
286:where will the meanings be
when the words are forgotten ~ W S Merwin,
287:almost the whole city gathered to hear the word of the Lord. ~ Anonymous,
288:Ban the words "always" and never from your vocabulary ~ Karen Salmansohn,
289:DECAPITATION.
I simply love the word. Head over heels. ~ Ishbelle Bee,
290:For me, the measure of a poem is the word, not the line. ~ John Kinsella,
291:I do not find myself making any use of the word sacrifice. ~ Jane Austen,
292:Illusion is the best synonym for the word religion! ~ Mehmet Murat ildan,
293:I love working. I don't know what the word vacation means. ~ Frank Gehry,
294:It's the intent, not the word, that makes something harsh. ~ Lisa McMann,
295:Our debt was too great and the words thank you too small. ~ Ransom Riggs,
296:The quintessence of the word of God is Christ. ~ Charles Haddon Spurgeon,
297:The word gratitude is not part of the Hollywood dictionary. ~ Harry Cohn,
298:The word "noise" is derived from the Latin word nausea. ~ Michael Finkel,
299:The word “noise” is derived from the Latin word nausea. ~ Michael Finkel,
300:The words he said, too, must be human enough to bleed. ~ Cameron Conaway,
301:The words of my book nothing, the drift of it everything. ~ Walt Whitman,
302:The words were out. The truth was hanging in the air.. ~ Christie Watson,
303:The word was the ember and the forest was my life. ~ Jimmy Santiago Baca,
304:We do not see the world as it is. We see the word as we are. ~ Anais Nin,
305:What use to the sane, after all, are the words of the mad? ~ Alexis Hall,
306:When I hear the word 'culture', I reach for my checkbook. ~ Edward Abbey,
307:Why are there five syllables in the word “monosyllabic”? ~ Steven Wright,
308:You can sing the blues in church if you use the words right. ~ Son House,
309:Your confession must absolutely agree with the Word of God! ~ T B Joshua,
310:Your promise means more than the words you use to give it. ~ Ron Kaufman,
311:All the things are want are hard to find the words for. ~ Brenna Yovanoff,
312:Experience is a truer guide than the words of others. ~ Leonardo da Vinci,
313:Humans were free before the word freedom became necessary. ~ Edward Abbey,
314:Im not a mom, but I think the word mother is about wisdom. ~ Margaret Cho,
315:In contrast to my husband, I can pronounce the word nuclear. ~ Laura Bush,
316:I pulled up the covers, protecting the words from the world, ~ Kiera Cass,
317:It depends upon what the meaning of the word 'is' is. ~ William J Clinton,
318:Maybe the words that I say is just another way to pray. ~ Curtis Mayfield,
319:Repentance is the word that gives us a second chance. ~ Fred A Hartley Jr,
320:...the most intimate bond can be with the words that we write ~ Morrissey,
321:The word "down," is very musical. It just always comes. ~ Stephen Malkmus,
322:The word “future” and females is a dangerous combination. ~ Chetan Bhagat,
323:The words grace and gracious are used 169 times in the Bible. ~ Anonymous,
324:When I was born, the word for what I was did not exist. ~ Madeline Miller,
325:You have to be careful how you're using the word boycott. ~ Vernon Jordan,
326:Best productivity tool ever invented? Easy...the word "no". ~ Robin Sharma,
327:Do you understand the words that are coming out of my mouth? ~ Jackie Chan,
328:First you must have the images, then come the words. ~ Robert James Waller,
329:He spoke the words that were most difficult of all. "Love me. ~ Tessa Dare,
330:Holy Spirit will make the word to be spirit and life; this ~ Andrew Murray,
331:If I am authorized, I will remove the word impossible. ~ A P J Abdul Kalam,
332:I learned in therapy the word "No" is a complete sentence. ~ Jaycee Dugard,
333:I'm the first girl to say the word 'period' on television. ~ Courteney Cox,
334:Lord, to whom shall we go? You have the words of eternal life, ~ Anonymous,
335:Neighbor… was that the word for "whoring tramp" nowadays? ~ Gena Showalter,
336:Never use the words 'suddenly' or 'all hell broke loose.' ~ Elmore Leonard,
337:Nicole had kept the word cathartic as a kind of souvenir. ~ Laura Benedict,
338:Proclaim the Word more and argue about it less. ~ William Cameron Townsend,
339:Record contracts are just like - I'm gonna say the word, slavery. ~ Prince,
340:Suit the action to the word, the word to the action. ~ William Shakespeare,
341:The art of the word is painting + architecture + music. ~ Yevgeny Zamyatin,
342:The meanings of words are not in the words, they are in us. ~ S I Hayakawa,
343:the scornful force of his tone turned the word into a curse ~ John Knowles,
344:The word, 'cube', comes directly from the Arabic, Kaaba. ~ Lesley Hazleton,
345:The word mediates the glory, and the glory confirms the word. ~ John Piper,
346:The word of man is the most durable of all material. ~ Arthur Schopenhauer,
347:The word 'retirement' is not in my vocabulary right now. ~ Charlie Daniels,
348:The word spiritual, not the word religious, is the key. ~ Clarence Clemons,
349:The words you say never live up to the words in your head. ~ Chris Cornell,
350:Whenever I hear the word culture, I reach for my revolver ~ Hermann Goring,
351:Wilhelm Johannsen, self-consciously invented the word gene. ~ James Gleick,
352:Without the Word, there is nothing left for us but darkness. ~ John Calvin,
353:All the words I have to say have turned into stars. ~ Guillaume Apollinaire,
354:and the words were night in the night and we were shadows. ~ Elio Vittorini,
355:At the word trident, it’s as if the old Finnick surfaces. ~ Suzanne Collins,
356:Did you read the book or did you just read the words in order? ~ Gail Giles,
357:E-I-E-I-O is actually a gross misspelling of the word farm. ~ George Carlin,
358:Hearing the word is the devout receiving of the will of God. ~ William Ames,
359:How can the word love, the word life, even fit in the mouth? ~ Jandy Nelson,
360:I became an ecologist long before I had ever heard the word. ~ Chico Mendes,
361:Ignore everything a politician says before the word but. ~ Frank Mankiewicz,
362:(I’m using the word “probably” a bit too much. Probably.) ~ Haruki Murakami,
363:It is the man determines what is said, not the words. ~ Henry David Thoreau,
364:It's not the length of the word; it's how well you use it! ~ Rachel Vincent,
365:Kya wondered who started using the word cell instead of cage. ~ Delia Owens,
366:Never separate the life you lead from the words you speak. ~ Paul Wellstone,
367:Never separate the life you live from the words you speak. ~ Paul Wellstone,
368:Next to the Word of God, music deserves the highest praise. ~ Martin Luther,
369:on the first day of love
you wrapped me in the word special ~ Rupi Kaur,
370:Or had Malfoy’s use of the word “dogging” been a coincidence? ~ J K Rowling,
371:The word preached is not only to inform you but reform you; ~ Thomas Watson,
372:The words of a dead man Are modified in the guts of the living. ~ W H Auden,
373:The words of a dead man are modified in the guts of the living. ~ W H Auden,
374:all human wisdom is contained in the words 'wait and hope! ~ Alexandre Dumas,
375:But the wording. He had said, “Your firstborn child will be mine. ~ K M Shea,
376:faith begins where the will, or the Word, of God is known. ~ Kenneth E Hagin,
377:I'm not too in love with the word ambition, but I was driven. ~ Kim Basinger,
378:In the beginning was the word. And the word was "Hey, you! ~ Terry Pratchett,
379:In the words of P.J. O'Rourke, war is a great asshole magnet ~ Greg Campbell,
380:Let the words be gazetted and ridiculous henceforward. ~ Ralph Waldo Emerson,
381:No one places any trust in the words of the Americans. ~ Mahmoud Ahmadinejad,
382:Nothing is impossible, the word itself says 'I'm possible'! ~ Audrey Hepburn,
383:Run.” His voice was low, the words a harsh plea. “Please… Run. ~ Mina Carter,
384:Say what you wanna say and let the words fall out honestly. ~ Sara Bareilles,
385:she was left with the warmth of the words from books now ash. ~ Louise Penny,
386:The most life destroying word of all is the word tomorrow. ~ Robert Kiyosaki,
387:Then we spoke the words together. "For all eternity, my life. ~ Laury Falter,
388:The only way to describe what happened next is the word attack. ~ Kelly Oram,
389:The word 'no' is a very good word in a singer's repertoire. ~ Kiri Te Kanawa,
390:The words 'far, far away' had always a strange charm. ~ Alfred Lord Tennyson,
391:The words go together. Some things are created to be together. ~ Ally Condie,
392:The words of my book are nothing, the drift of it everything. ~ Walt Whitman,
393:You want the hard fuck I’ve got saved up for you? Say the words. ~ Anonymous,
394:Don't look for meaning in the words. Listen to the silences. ~ Samuel Beckett,
395:god, they say, is love. and some one's got to pass the word. ~ Richard Fari a,
396:Happy will they be who lend ear to the words of the dead. ~ Leonardo da Vinci,
397:He doesn’t have the words, so he does practical things instead. ~ Ann Aguirre,
398:If he loved me so much, couldn’t he have spelled out the word you? ~ R S Grey,
399:I hate the word celebrity. I'm not a celebrity, I'm an actor. ~ Ewan McGregor,
400:I learned the words from cognates and also from their context. ~ John Freeman,
401:I never use the word, it's loaded. What love means to me is need. ~ John Cale,
402:I never uttered the words “I’m from Idaho” until I’d left it. ~ Tara Westover,
403:In Spanish, the word esposas means both ‘wives’ and ‘handcuffs’. ~ John Lloyd,
404:I still believe in the power of the word, that words inspire. ~ Joni Mitchell,
405:It is not about reading the Word. It is about obeying the Word. ~ Joyce Meyer,
406:I want to get a tattoo of the word irony, only misspelled. ~ Anthony Jeselnik,
407:Live by the words of intelligence endured..F@&$ IT! ~ William Shakespeare,
408:Nothing someone says before the word 'but' really counts. ~ George R R Martin,
409:Obedience to the word in humility of mind never confuses. ~ John Nelson Darby,
410:She said, 'It is filled with all the words for how I want you. ~ Sarah Waters,
411:Suit the action to the word, the
Word to the action. ~ William Shakespeare,
412:The best contraceptive is the word no - repeated frequently. ~ Margaret Smith,
413:The older I get, the more beauty I see in the word renunciation. ~ Robert Bly,
414:The secrets to life are hidden behind the word cliché" Shay Carl ~ Tim FERRIS,
415:The word impossible is not in my dictionary. Napoleon Bonaparte ~ Joyce Meyer,
416:The word "paradise" came out of my mouth, without thinking. ~ Paul Fleischman,
417:The words don’t hurt, unless you think about them as you speak. ~ N K Jemisin,
418:The words of the godly are a life-giving fountain” (10:11 NLT). ~ Doug Fields,
419:the words people do not speak are louder than the ones they do. ~ Mitch Albom,
420:The words were clumsy in my mouth, like typing with hammers. ~ David Levithan,
421:We are the words; we are the music; we are the thing itself. ~ Virginia Woolf,
422:Americans use the word "dream" as often as psychoanalysts do. ~ Terry Eagleton,
423:Be doers of the word and not hearers only, deluding yourselves. ~ LeBron James,
424:Could the word ‘iron’ be the root from which ‘irony’ is derived? ~ Victor Hugo,
425:Hope is the Word which God has written on the brow of every man. ~ Victor Hugo,
426:I always distrust the word art when it is applied to acting. ~ Anthony Hopkins,
427:I can't even say the word, it's too early in the day to get upset. ~ Bon Scott,
428:In the words he’s free, on the page he can be anything. A hero. ~ Lavie Tidhar,
429:is the word we use when we can’t see the levers and pulleys. ~ Jennifer Archer,
430:I've been told that nobody sings the word 'hunger' like I do. ~ Billie Holiday,
431:I wasn't convinced a shop girl would know the word 'Oedipal. ~ Shirley Hazzard,
432:Kissing is just another way of talking except without the words. ~ Nicola Yoon,
433:Kissing is just another way of talking expect without the words. ~ Nicola Yoon,
434:No one signs up to the Word. There is no organization to join. ~ Chris Dietzel,
435:Peace? I hate the word as I hate hell and all Montagues. ~ William Shakespeare,
436:Prax stopped the word obviously just before it fell from his lips. ~ Anonymous,
437:Saying the words that come from knowledge is no sign of having it. ~ Aristotle,
438:The word nepotism comes, in fact, from nipote, Italian for nephew. ~ Ross King,
439:To raise the dead meant to recover souls from materiality by the word of Truth,
440:When you don't like something the words come more readily. ~ Clement Greenberg,
441:Words are what I have and it's the words as words that interest me. ~ Kem Nunn,
442:You can't do the will of God if you don't know the Word of God. ~ Jack Wyrtzen,
443:You can tell the nature of the man by the words he chooses. ~ Edwin Louis Cole,
444:you won’t find the word responsibility in the Scriptures. ~ William Paul Young,
445:all the words
all the poems
know
my warm, soft spots. ~ Sanober Khan,
446:darkness makes the light more profound, and the words ring true. ~ Chelle Bliss,
447:For the way in which the word is experienced is always momentous ~ Walter J Ong,
448:Humans assign words to things and pretend the words are adequate. ~ Kij Johnson,
449:I am so tired. Even the word sleep is a lure, a seduction. ~ Audrey Niffenegger,
450:I don't believe in the word 'inspiration', you just have to do it. ~ Will Alsop,
451:I don't like the word 'futurists.' I think we should be 'nowists.' ~ Joichi Ito,
452:I hate the word 'sneering', I can't help the way my face looks. ~ Jeremy Paxman,
453:I sit at my desk, and I do not know where the words are hidden! ~ Caitlin Moran,
454:Of him that speakes ill, consider the life more then the word. ~ George Herbert,
455:Peace? I hate the word — William Shakespeare, Romeo and Juliet ~ Karpov Kinrade,
456:raised dots form letters, the letters words, the words a world. ~ Anthony Doerr,
457:The listener is the midwife in the difficult birth of the word. ~ Me a Selimovi,
458:The word "fine" is the greatest abbreviation and obviously wrong. ~ Lydia Davis,
459:The word "influence" means the power to change or affect someone. ~ Johnny Hunt,
460:The word "now" is like a bomb through the window, and it ticks. ~ Arthur Miller,
461:The word “robot” is from a Czech word meaning “compulsory labor. ~ Isaac Asimov,
462:The words are easy - most of them have already been invented. ~ Terry Pratchett,
463:The words hot, lot, and got were not apart of a ladies vocabulary. ~ Rhys Bowen,
464:The words of Mercury are harsh after the songs of Apollo. ~ William Shakespeare,
465:The words of wisdom for today:
Do not read anything that sucks! ~ Toba Beta,
466:The word trill really REALLY bugs me! Like who made that up??? ~ Kim Kardashian,
467:Use beautiful to describe a sandwich, and the word means nothing. ~ Jess Walter,
468:War?' The word held too much definition for three letters. ~ Shannon A Thompson,
469:we will devote ourselves to prayer and to the ministry of the word. ~ Anonymous,
470:Word to the wise. The bigger the words, the madder the woman. ~ Juliette Harper,
471:You see how the words work? They betray your mouth and walk away. ~ Ned Vizzini,
472:You take the words in the sense which is most damaging to the argument. ~ Plato,
473:As he read he mouthed the words, the way a child reads silently. ~ Renee Carlino,
474:At the beginning was The Word.
Today I see That in great quotes. ~ Toba Beta,
475:But be doers of the word and not hearers only, deceiving yourselves. ~ Anonymous,
476:But the word of the Gospel is not as the word of an earthly prince. ~ John Jewel,
477:For the first time in my life, I said the words, “I need a drink. ~ Kent Marrero,
478:For the people of God, the Word of God leaves pleasant bruises. ~ Douglas Wilson,
479:From the Marsh Girl Tate read the words, then turned away, staring ~ Delia Owens,
480:I am an athlete in every sense of the word. Athlete, martial artist. ~ Jon Jones,
481:I can't even say the word 'titmouse' without giggling like a schoolgirl. ~ Homer,
482:I couldn’t help myself as the words tumbled out. It was a sickness. ~ Penny Reid,
483:I don't understand the word 'lose', I only understand the word 'learn' ~ Pitbull,
484:I think my poems are slightly underrated by the word accessible. ~ Billy Collins,
485:I told you had to be some kind of karmic opposite to the words I love ~ Joe Hill,
486:Next to ‘God’, ‘love’ is the word most mangled in every language. ~ Richard Bach,
487:Only the words of love kept alive are worthy of not being wasted. ~ Arlo Guthrie,
488:Our words have not the power of the words that become Vedas. ~ Swami Vivekananda,
489:Running late,” Trujillo said, his Mexican accent coloring the words. ~ R R Banks,
490:Say goodbye to yesterday...those are the words I'll never say. ~ Madonna Ciccone,
491:She is the words to every love song I’ll never be able to write. ~ Sydney Landon,
492:Sometimes saying nothing says too much, but the words won't come. ~ Alice Feeney,
493:The listener is the midwife in the difficult birth of the word. ~ Mesa Selimovic,
494:The only place Avant Garde looks good is in the words Avant Garde. ~ Ed Benguiat,
495:The only use she has for the word fun is to make the word funeral. ~ Rachel Cohn,
496:The word amateur comes from the Latin root meaning "to love. ~ Steven Pressfield,
497:The word human itself comes from the same root as humus, earth. ~ Eben Alexander,
498:The words fell out of my mouth like slivers of shattered glass. ~ Susan Meissner,
499:The words that we attach to our experience become our experience. ~ Tony Robbins,
500:When the word is heard consult the source, and beware the messenger. ~ T F Hodge,

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



100

   23 Occultism
   8 Philosophy
   8 Kabbalah
   2 Integral Theory
   2 Christianity
   1 Integral Yoga


   39 Sri Aurobindo
   20 Aleister Crowley
   15 Sri Ramakrishna
   14 The Mother
   7 Saint Teresa of Avila
   7 Jorge Luis Borges
   7 Friedrich Nietzsche
   5 Sri Ramana Maharshi
   2 Nolini Kanta Gupta
   2 Jorge Luis Borges


   29 Liber ABA
   20 Savitri
   19 The Synthesis Of Yoga
   19 The Life Divine
   18 The Gospel of Sri Ramakrishna
   16 Essays On The Gita
   13 The Secret Of The Veda
   13 Letters On Yoga I
   11 The Mothers Agenda
   10 Talks
   9 Essays Divine And Human
   8 The Bible
   8 Poetics
   7 Letters On Yoga II
   7 Isha Upanishad
   7 Hymns to the Mystic Fire
   7 General Principles of Kabbalah
   7 Essays In Philosophy And Yoga
   7 Collected Poems
   6 Words Of Long Ago
   6 Twilight of the Idols
   6 The Way of Perfection
   6 The Secret Doctrine
   6 The Problems of Philosophy
   6 Knowledge of the Higher Worlds
   6 A Garden of Pomegranates - An Outline of the Qabalah
   5 Theosophy
   5 The Blue Cliff Records
   4 The 7 Habits of Highly Effective People
   3 The Red Book Liber Novus
   3 The Interior Castle or The Mansions
   3 The Hero with a Thousand Faces
   3 The Divine Comedy
   3 Sex Ecology Spirituality
   3 Kena and Other Upanishads
   3 Dark Night of the Soul
   3 Agenda Vol 1
   2 The Zen Teaching of Bodhidharma
   2 The Lotus Sutra
   2 The Gateless Gate
   2 Talks With Sri Aurobindo
   2 Selected Fictions
   2 On Education
   2 Notes On The Way
   2 Book of Certitude
   2 Beating the Cloth Drum Letters of Zen Master Hakuin
   2 Aion


0.01_-_The_Mother_on_Savitri, #Sweet Mother - Harmonies of Light, #The Mother, #Integral Yoga
  
  It does not matter if you do not understand it - Savitri, read it always. You will see that every time you read it, something new will be revealed to you. Each time you will get a new glimpse, each time a new experience; things which were not there, things you did not understand arise and suddenly become clear. Always an unexpected vision comes up through the Words and lines. Every time you try to read and understand, you will see that something is added, something which was hidden behind is revealed clearly and vividly. I tell you the very verses you have read once before, will appear to you in a different light each time you re-read them. This is what happens invariably. Always your experience is enriched, it is a revelation at each step.
  
  But you must not read it as you read other books or newspapers. You must read with an empty head, a blank and vacant mind, without there being any other thought; you must concentrate much, remain empty, calm and open; then the Words, rhythms, vibrations will penetrate directly to this white page, will put their stamp upon the brain, will explain themselves without your making any effort.
  
  --
  
  It may then be said that Savitri is a revelation, it is a meditation, it is a quest of the Infinite, the Eternal. If it is read with this aspiration for Immortality, the reading itself will serve as a guide to Immortality. To read Savitri is indeed to practice Yoga, spiritual concentration; one can find there all that is needed to realise the Divine. Each step of Yoga is noted here, including the secret of all other Yogas. Surely, if one sincerely follows what is revealed here in each line one will reach finally the transformation of the Supramental Yoga. It is truly the infallible guide who never abandons you; its support is always there for him who wants to follow the path. Each verse of Savitri is like a revealed Mantra which surpasses all that man possessed by way of knowledge, and I repeat this, the Words are expressed and arranged in such a way that the sonority of the rhythm leads you to the origin of sound, which is OM.
  
  My child, yes, everything is there: mysticism, occultism, philosophy, the history of evolution, the history of man, of the gods, of creation, of Nature. How the universe was created, why, for what purpose, what destiny - all is there. You can find all the answers to all your questions there. Everything is explained, even the future of man and of the evolution, all that nobody yet knows. He has described it all in beautiful and clear words so that spiritual adventurers who wish to solve the mysteries of the world may understand it more easily. But this mystery is well hidden behind the Words and lines and one must rise to the required level of true consciousness to discover it. All prophesies, all that is going to come is presented with the precise and wonderful clarity. Sri Aurobindo gives you here the key to find the Truth, to discover the Consciousness, to solve the problem of what the universe is. He has also indicated how to open the door of the Inconscience so that the light may penetrate there and transform it. He has shown the path, the way to liberate oneself from the ignorance and climb up to the superconscience; each stage, each plane of consciousness, how they can be scaled, how one can cross even the barrier of death and attain immortality. You will find the whole journey in detail, and as you go forward you can discover things altogether unknown to man. That is Savitri and much more yet. It is a real experience - reading Savitri. All the secrets that man possessed, He has revealed, - as well as all that awaits him in the future; all this is found in the depth of Savitri. But one must have the knowledge to discover it all, the experience of the planes of consciousness, the experience of the Supermind, even the experience of the conquest of Death. He has noted all the stages, marked each step in order to advance integrally in the integral Yoga.
  
  All this is His own experience, and what is most surprising is that it is my own experience also. It is my sadhana which He has worked out. Each object, each event, each realisation, all the descriptions, even the colours are exactly what I saw and the Words, phrases are also exactly what I heard. And all this before having read the book. I read Savitri many times afterwards, but earlier, when He was writing He used to read it to me. Every morning I used to hear Him read Savitri. During the night He would write and in the morning read it to me. And I observed something curious, that day after day the experiences He read out to me in the morning were those I had had the previous night, word by word. Yes, all the descriptions, the colours, the pictures I had seen, the Words I had heard, all, all, I heard it all, put by Him into poetry, into miraculous poetry. Yes, they were exactly my experiences of the previous night which He read out to me the following morning. And it was not just one day by chance, but for days and days together. And every time I used to compare what He said with my previous experiences and they were always the same. I repeat, it was not that I had told Him my experiences and that He had noted them down afterwards, no, He knew already what I had seen. It is my experiences He has presented at length and they were His experiences also. It is, moreover, the picture of Our joint adventure into the unknown or rather into the Supermind.
  

0.04_-_1951-1954, #Agenda Vol 1, #The Mother, #Integral Yoga
  ***
  When we speak of transformation, the meaning of the Word is still vague to us. It gives us the impression of something that is going to happen which will set everything right. The idea more or less boils down to this: if we have difficulties, the difficulties will vanish; those who are ill will be cured of their illness; if the body has infirmities or incapacities, the infirmities or incapacities will fade away, and so forth ... But as I have said, it is very vague, it is only an impression. Now, what is quite remarkable about the body consciousness is that it is unable to know a thing with precision and in all its details except when it is just about to be realized. Thus, when the process of transformation becomes clear, when we are able to know by what sequence of movements and changes the total transformation will take place, in what order, by which path, as it were, which things will come first, which will follow - when everything is known, in all its details, it will be a sure indication that the hour of realization is near, for each time you perceive a detail accurately, it means that you are ready to carry it out.
  

0.05_-_1955, #Agenda Vol 1, #The Mother, #Integral Yoga
  
  Mother, I know now what the Word 'consecration' means. I want to consecrate myself wholly to your work, with my heart, my mind, my body and my soul. I belong to you irrevocably, unreservedly. I know that nothing else exists in the world that is worthy of being lived, except you.
  

0.05_-_The_Synthesis_of_the_Systems, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
  
  This system is the way of the Tantra. Owing to certain of its developments Tantra has fallen into discredit with those who are not Tantrics; and especially owing to the developments of its left-hand path, the Vama Marga, which not content with exceeding the duality of virtue and sin and instead of replacing them by spontaneous rightness of action seemed, sometimes, to make a method of self-indulgence, a method of unrestrained social immorality. Nevertheless, in its origin, Tantra was a great and puissant system founded upon ideas which were at least partially true. Even its twofold division into the right-hand and left-hand paths, Dakshina Marga and Vama Marga, started from a certain profound perception. In the ancient symbolic sense of the Words Dakshina and Vama, it was the distinction between the way of Knowledge and the way of Ananda, - Nature in man liberating itself by right discrimination in power and practice of its own energies, elements and potentialities and Nature in man
  

0.06_-_1956, #Agenda Vol 1, #The Mother, #Integral Yoga
  
  It was because I hadn't thought of it. It hadn't even grazed my consciousness. The divine will is not at all like that, it is not a will: it is a VISION, a global vision, that sees and ... No, it does not guide (to guide suggests something outside, but nothing is outside), a creative vision, as it were; yet even then, the Word 'create' does not here have the meaning we generally attribute to it.
  

01.02_-_The_Issue, #Savitri, #The Mother, #Integral Yoga
    For even her gulfs were secrecies of light.
    At once she was the stillness and the Word,
    A continent of self-diffusing peace,

01.03_-_The_Yoga_of_the_King_The_Yoga_of_the_Souls_Release, #Savitri, #The Mother, #Integral Yoga
  In the far avenues of the Beyond.
  He heard the secret Voice, the Word that knows,
  And saw the secret face that is our own.
  --
  The superconscient realms of motionless Peace
  Where judgment ceases and the Word is mute
  And the Unconceived lies pathless and alone.

02.02_-_The_Kingdom_of_Subtle_Matter, #Savitri, #The Mother, #Integral Yoga
  Immune from our inertia of response
  It hears the Word to which our hearts are deaf,
  Adopts the seeing of immortal eyes
  --
  There liberty is perfection's guarantee:
  Although the absolute Image lacks, the Word
  Incarnate, the sheer spiritual ecstasy,

02.06_-_The_Kingdoms_and_Godheads_of_the_Greater_Life, #Savitri, #The Mother, #Integral Yoga
  World-force outlasts world-disillusion's shock:
  Dumb, she is still the Word, inert the Power.
  Here fallen, a slave of death and ignorance,
  --
  In vain we hope to read the baffling signs
  Or find the Word of the half-played charade.
  Only in that greater life a cryptic thought
  --
  Hieratic key to unknown beatitudes.
  But the Word of Life is hidden in its script,
  The chant of Life has lost its divine note.

02.11_-_The_Kingdoms_and_Godheads_of_the_Greater_Mind, #Savitri, #The Mother, #Integral Yoga
  Poured down the mystery of the eternal Ray
  Through a silence quivering with the Word of Light
  On an endless ocean of discovery.

02.13_-_In_the_Self_of_Mind, #Savitri, #The Mother, #Integral Yoga
  This witness hush is the Thinker's secret base:
  Hidden in silent depths the Word is formed,
  From hidden silences the act is born

03.03_-_The_House_of_the_Spirit_and_the_New_Creation, #Savitri, #The Mother, #Integral Yoga
  The virgin forms through which the Formless shines,
  the Word that ushers divine experience
  And the Ideas that crowd the Infinite.
  --
  Returning through the void immensities,
  It waited for the fiat of the Word
  That comes through the still self from the Supreme.

03.04_-_The_Vision_and_the_Boon, #Savitri, #The Mother, #Integral Yoga
  And intolerant flames the lone all-witnessing Eye
  Hearing the Word of Fate from Silence' heart
  In the endless moment of Eternity,
  --
  Immortally extinguished in its source,
  Vanished the splendour and was stilled the Word.
  An echo of delight that once was close,

04.02_-_The_Growth_of_the_Flame, #Savitri, #The Mother, #Integral Yoga
  Invested with a rhythm of higher spheres
  the Word was used as a hieratic means
  For the release of the imprisoned spirit

04.03_-_The_Call_to_the_Quest, #Savitri, #The Mother, #Integral Yoga
  He meets the deeper listening of his soul:
  the Word repeats itself in rhythmic strains:
  Thought, vision, feeling, sense, the body's self

06.01_-_The_Word_of_Fate, #Savitri, #The Mother, #Integral Yoga
  object:06.01 - the Word of Fate
  class:chapter
  --
  
  the Word of Fate
  IN SILENT bounds bordering the mortal's plane
  --
  
  CANTO I: the Word of Fate
  
  --
  
  CANTO I: the Word of Fate
  
  --
  
  CANTO I: the Word of Fate
  
  --
  His listening mind had marked the dubious close,
  An ominous shadow felt behind the Words,
  But calm like one who ever sits facing Fate
  --
  
  CANTO I: the Word of Fate
  
  --
  
  CANTO I: the Word of Fate
  
  --
  
  CANTO I: the Word of Fate
  
  --
  
  CANTO I: the Word of Fate
  
  --
  
  CANTO I: the Word of Fate
  
  --
  
  the Word I have spoken can never be erased,
  It is written in the record book of God.
  --
  
  CANTO I: the Word of Fate
  
  --
  
  CANTO I: the Word of Fate
  

06.02_-_The_Way_of_Fate_and_the_Problem_of_Pain, #Savitri, #The Mother, #Integral Yoga
  A SILENCE sealed the irrevocable decree,
  the Word of Fate that fell from heavenly lips
  Fixing a doom no power could ever reverse

07.01_-_The_Joy_of_Union;_the_Ordeal_of_the_Foreknowledge, #Savitri, #The Mother, #Integral Yoga
  
  Unappeased by the Wordless offering of her days,
  Lifting to them her sorrow like frankincense,

07.05_-_The_Finding_of_the_Soul, #Savitri, #The Mother, #Integral Yoga
  Shedding an intimate visibility
  Made secrecy more revealing than the Word:
  Our sight and sense are a fallible gaze and touch
  --
  The Mother was she of Beauty and Delight,
  the Word in Brahma's vast creating clasp,
  The World-Puissance on almighty Shiva's lap, -

07.06_-_Nirvana_and_the_Discovery_of_the_All-Negating_Absolute, #Savitri, #The Mother, #Integral Yoga
  Then from the heights a greater Voice came down,
  the Word that touches the heart and finds the soul,
  The voice of Light after the voice of Night:
  --
  She saw the Powers that stare from the Abyss
  And the Wordless Light that liberates the soul.
  
  --
  
  the Word, the form, the charm, the glory and grace
  Are missioned sparks from a stupendous Fire;

07.07_-_The_Discovery_of_the_Cosmic_Spirit_and_the_Cosmic_Consciousness, #Savitri, #The Mother, #Integral Yoga
  Her acts followed the old unaltered round,
  She spoke the Words that she was wont to speak
  And did the things that she had always done.
  --
  
  There was no will behind the Word and act,
  No thought formed in her brain to guide the speech:

08.03_-_Death_in_the_Forest, #Savitri, #The Mother, #Integral Yoga
  Rejecting with calm disdain Nature's delight,
  the Wordless meaning of its deep regard
  Voicing the unreality of things

09.01_-_Towards_the_Black_Void, #Savitri, #The Mother, #Integral Yoga
  A sorrowful irony curved the dreadful lips
  That speak the Word of doom. Eternal Night
  In the dire beauty of an immortal face

10.03_-_The_Debate_of_Love_and_Death, #Savitri, #The Mother, #Integral Yoga
  
  It hears the Word to which our hearts were deaf,
  It sees through the blaze in which our thoughts grew blind;

10.04_-_The_Dream_Twilight_of_the_Earthly_Real, #Savitri, #The Mother, #Integral Yoga
  The calm Nirvana of his dream of self:
  the Word in silence ends, in Nought the name.
  
  --
  Make Knowledge a catch of the snare of Ignorance
  And the Word a dart to slay my living soul?
  Offer, O King, thy boons to tired spirits
  --
  Thought there has revelation's sun-bright eyes;
  the Word, a mighty and inspiring Voice,
  Enters Truth's inmost cabin of privacy
  --
  Above the stretch and blaze of cosmic Sight,
  Above the silence of the Wordless Thought,
  Formless creator of immortal forms,
  --
  
  Thus changed she waited for the Word to speak.
  

1.00_-_Gospel, #The Gospel of Sri Ramakrishna, #Sri Ramakrishna, #Hinduism
  
  Born in an orthodox brhmin family, Sri Ramakrishna knew the formalities of worship, its rites and rituals. The innumerable gods and goddesses of the Hindu religion are the human aspects of the indescribable and incomprehensible Spirit, as conceived by the finite human mind. They understand and appreciate human love and emotion, help men to realize their secular and spiritual ideals, and ultimately enable men to attain liberation from the miseries of phenomenal life. The Source of light, intelligence, wisdom, and strength is the One alone from whom comes the fulfilment of desire. Yet, as long as a man is bound by his human limitations, he cannot but worship God through human forms. He must use human symbols. Therefore Hinduism asks the devotees to look on God as the ideal father, the ideal mother, the ideal husband, the ideal son, or the ideal friend. But the name ultimately leads to the Nameless, the form to the Formless, the Word to the Silence, the emotion to the serene realization of Peace in Existence-Knowledge-Bliss Absolute. The gods gradually merge in the one God. But until that realization is achieved, the devotee cannot dissociate human factors from his worship.
  
  --
  
  Suddenly my glance fell on the sword that was kept in the Mother's temple. I determined to put an end to my life. When I jumped up like a madman and seized it, suddenly the blessed Mother revealed Herself. The buildings with their different parts, the temple, and everything else vanished from my sight, leaving no trace whatsoever, and in their stead I saw a limitless, infinite, effulgent Ocean of Consciousness. As far as the eye could see, the shining billows were madly rushing at me from all sides with a terrific noise, to swallow me up! I was panting for breath. I was caught in the rush and collapsed, unconscious. What was happening in the outside world I did not know; but within me there was a steady flow of undiluted bliss, altogether new, and I felt the presence of the Divine Mother." On his lips when he regained consciousness of the world was the Word "Mother".
  
  --
  
  When he meditated on Hanuman his movements and his way of life began to resemble those of a monkey. His eyes became restless. He lived on fruits and roots. With his cloth tied around his waist, a portion of it hanging in the form of a tail, he jumped from place to place instead of walking. And after a short while he was blessed with a vision of Sit, the divine consort of Rm, who entered his body and disappeared there with the Words, "I bequeath to you my smile."
  
  --
  
  Sri Ramakrishna set himself to the task of practising the disciplines of Tantra; and at the bidding of the Divine Mother Herself he accepted the Brhmani as his guru. He performed profound and delicate ceremonies in the Panchavati and under the bel-tree at the northern extremity of the temple compound. He practised all the disciplines of the sixty-four principal Tantra books, and it took him never more than three days to achieve the result promised in any one of them. After the observance of a few preliminary rites, he would be overwhelmed with a strange divine fervour and would go into Samdhi, where his mind would dwell in exaltation. Evil ceased to exist for him. the Word "carnal"
  
  --
  
  Balarm had never before heard God spoken of in such forceful words; every one of the Words seemed true to him. Under the Master's influence he outgrew the conventions of the Vaishnava worship and became one of the most beloved of the disciples. It was at his home that the Master slept whenever he spent a night in Calcutta.
  
  --
  
  Walking in the public square, he would strike his head against the iron railings to know whether they were real. It took him a number of days to recover his normal self. He had a foretaste of the great experiences yet to come and realized that the Words of the Vednta were true.
  
  --
  
  the Words were tender and touching. Like a mother he caressed Narendra and Rkhl, gently stroking their faces. He said in a half whisper to M., "Had this body been allowed to last a little longer, many more souls would have been illumined." He paused a moment and then said: "But Mother has ordained otherwise. She will take me away lest, finding me guileless and foolish, people should take advantage of me and persuade me to bestow on them the rare gifts of spirituality." A few minutes later he touched his chest and said: "Here are two beings. One is She and the other is Her devotee. It is the latter who broke his arm, and it is he again who is now ill. Do you understand me?" After a pause he added: "Alas! To whom shall I tell all this? Who will understand me?" "Pain", he consoled them again, "is unavoidable as long as there is a body. The Lord takes on the body for the sake of His devotees."
  
  --
  
  The Holy Mother was weeping in her room, not for her husband, but because she felt that Mother Kli had left her. As she was about to put off the marks of a Hindu widow, in a moment of revelation she heard the Words of faith "I have only passed from one room to another."
  

1.00_-_Gospel_Preface, #The Gospel of Sri Ramakrishna, #Sri Ramakrishna, #Hinduism
  
  The reader will find mentioned in this work many visions and experiences that fall outside the ken of physical science and even psychology. With the development of modern knowledge the border line between the natural and the supernatural is ever shifting its position. Genuine mystical experiences are not as suspect now as they were half a century ago. the Words of Sri Ramakrishna have already exerted a tremendous influence in the land of his birth. Savants of Europe have found in his words the ring of universal truth.
  
  --
  
  There was an urge in M. to abandon the household life and become a Sannysin. When he communicated this idea to the Master, he forbade him saying," Mother has told me that you have to do a little of Her work you will have to teach Bhagavata, the Word of God to humanity. The Mother keeps a Bhagavata Pandit with a bondage in the world!"
  
  --
  
  An appropriate allusion indeed! Bhagavata, the great scripture that has given the Word of Sri Krishna to mankind, was composed by the Sage Vysa under similar circumstances. When caught up in a mood of depression like that of M, Vysa was advised by the sage Nrada that he would gain peace of mind only qn composing a work exclusively devoted to the depiction of the Lord's glorious attributes and His teachings on Knowledge and Devotion, and the result was that the world got from Vysa the invaluable gift of the Bhagavata Purana depicting the life and teachings of Sri Krishna.
  
  --
  
  He was one of the earliest of the disciples to visit Kamarpukur, the birthplace of the Master, in the latter's lifetime itself; for he wished to practise contemplation on the Master's early life in its true original setting. His experience there is described as follows by Swami Nityatmananda: "By the grace of the Master, he saw the entire Kamarpukur as a holy place bathed in an effulgent Light. Trees and creepers, beasts and birds and men all were made of effulgence. So he prostrated to all on the road. He saw a torn cat, which appeared to him luminous with the Light of Consciousness. Immediately he fell to the ground and saluted it" (M The Apostle and the Evangelist by Swami Nityatmananda vol. I. P. 40.) He had similar experience in Dakshineswar also. At the instance of the Master he also visited Puri, and in the Words of Swami Nityatmananda, "with indomitable courage, M. embraced the image of Jagannath out of season."
  
  --
  
  As time went on and the number of devotees increased, the staircase room and terrace of the 3rd floor of the Morton Institution became a veritable Naimisaranya of modern times, resounding during all hours of the day, and sometimes of night, too, with the Word of God coming from the Rishi-like face of M. addressed to the eager God-seekers sitting around. To the devotees who helped him in preparing the text of the Gospel, he would dictate the conversations of the Master in a meditative mood, referring now and then to his diary. At times in the stillness of midnight he would awaken a nearby devotee and tell him: "Let us listen to the Words of the Master in the depths of the night as he explains the truth of the Pranava." ( Vednta Kesari XIX P. 142.) Swami Raghavananda, an intimate devotee of M., writes as follows about these devotional sittings: "In the sweet and warm months of April and May, sitting under the canopy of heaven on the roof-garden of 50 Amherst Street, surrounded by shrubs and plants, himself sitting in their midst like a Rishi of old, the stars and planets in their courses beckoning us to things infinite and sublime, he would speak to us of the mysteries of God and His love and of the yearning that would rise in the human heart to solve the Eternal Riddle, as exemplified in the life of his Master. The mind, melting under the influence of his soft sweet words of light, would almost transcend the frontiers of limited existence and dare to peep into the infinite. He himself would take the influence of the setting and say,'What a blessed privilege it is to sit in such a setting (pointing to the starry heavens), in the company of the devotees discoursing on God and His love!' These unforgettable scenes will long remain imprinted on the minds of his hearers." (Prabuddha Bharata Vol XXXVII P 497.)
  

1.00_-_Main, #Book of Certitude, #Baha u llah, #Baha i
  
  O ye peoples of the world! Know assuredly that My commandments are the lamps of My loving providence among My servants, and the keys of My mercy for My creatures. Thus hath it been sent down from the heaven of the Will of your Lord, the Lord of Revelation. Were any man to taste the sweetness of the Words which the lips of the All-Merciful have willed to utter, he would, though the treasures of the earth be in his possession, renounce them one and all, that he might vindicate the truth of even one of His commandments, shining above the Dayspring of His bountiful care and loving-kindness.
  
  --
  
  We have commanded you to pray and fast from the beginning of maturity; this is ordained by God, your Lord and the Lord of your forefathers. He hath exempted from this those who are weak from illness or age, as a bounty from His Presence, and He is the Forgiving, the Generous. God hath granted you leave to prostrate yourselves on any surface that is clean, for We have removed in this regard the limitation that had been laid down in the Book; God, indeed, hath knowledge of that whereof ye know naught. Let him that findeth no water for ablution repeat five times the Words "In the Name of God, the Most Pure, the Most Pure", and then proceed to his devotions. Such is the command of the Lord of all worlds. In regions where the days and nights grow long, let times of prayer be gauged by clocks and other instruments that mark the passage of the hours. He, verily, is the Expounder, the Wise.
  
  --
  
  O peoples of the earth! God, the Eternal Truth, is My witness that streams of fresh and soft-flowing waters have gushed from the rocks through the sweetness of the Words uttered by your Lord, the Unconstrained; and still ye slumber. Cast away that which ye possess, and, on the wings of detachment, soar beyond all created things. Thus biddeth you the Lord of creation, the movement of Whose Pen hath revolutionized the soul of mankind.
  
  --
  
  We have not entered any school, nor read any of your dissertations. Incline your ears to the Words of this unlettered One, wherewith He summoneth you unto God, the Ever-Abiding. Better is this for you than all the treasures of the earth, could ye but comprehend it.
  
  --
  
  Such are the Words with which My Forerunner hath extolled My Being, could ye but understand. Whoso reflecteth upon these verses, and realizeth what hidden pearls have been enshrined within them, will, by the righteousness of God, perceive the fragrance of the All-Merciful wafting from the direction of this Prison and will, with his whole heart, hasten unto Him with such ardent longing that the hosts of earth and heaven would be powerless to deter him. Say: This is a Revelation around which every proof and testimony doth circle. Thus hath it been sent down by your Lord, the God of Mercy, if ye be of them that judge aright. Say: This is the very soul of all Scriptures which hath been breathed into the Pen of the Most High, causing all created beings to be dumbfounded, save only those who have been enraptured by the gentle breezes of My loving-kindness and the sweet savours of My bounties which have pervaded the whole of creation.
  
  --
  
  Beware lest any name debar you from Him Who is the Possessor of all names, or any word shut you out from this Remembrance of God, this Source of Wisdom amongst you. Turn unto God and seek His protection, O concourse of divines, and make not of yourselves a veil between Me and My creatures. Thus doth your Lord admonish you, and command you to be just, lest your works should come to naught and ye yourselves be oblivious of your plight. Shall he who denieth this Cause be able to vindicate the truth of any cause throughout creation? Nay, by Him Who is the Fashioner of the universe! Yet the people are wrapped in a palpable veil. Say: Through this Cause the day-star of testimony hath dawned, and the luminary of proof hath shed its radiance upon all that dwell on earth. Fear God, O men of insight, and be not of those who disbelieve in Me. Take heed lest the Word "Prophet" withhold you from this Most Great Announcement, or any reference to "Vicegerency" debar you from the sovereignty of Him Who is the Vicegerent of God, which overshadoweth all the worlds. Every name hath been created by His Word, and every cause is dependent on His irresistible, His mighty and wondrous Cause. Say: This is the Day of God, the Day on which naught shall be mentioned save His own Self, the omnipotent Protector of all worlds. This is the Cause that hath made all your superstitions and idols to tremble.
  
  --
  
  O Pen of the Most High! Move Thou upon the Tablet at the bidding of Thy Lord, the Creator of the Heavens, and tell of the time when He Who is the Dayspring of Divine Unity purposed to direct His steps towards the School of Transcendent Oneness; haply the pure in heart may gain thereby a glimpse, be it as small as a needle's eye, of the mysteries of Thy Lord, the Almighty, the Omniscient, that lie concealed behind the veils. Say: We, indeed, set foot within the School of inner meaning and explanation when all created things were unaware. We saw the Words sent down by Him Who is the All-Merciful, and We accepted the verses of God, the Help in Peril, the Self-Subsisting, which He+F1 presented unto Us, and hearkened unto that which He had solemnly affirmed in the Tablet. This we assuredly did behold. And We assented to His wish through Our behest, for truly We are potent to command.
  

1.00_-_The_Constitution_of_the_Human_Being, #Theosophy, #Rudolf Steiner, #Theosophy
   p. 13
   should not for the time being read anything into this fact, but merely take it as it presents itself. It makes it evident that man has three sides to his nature. This and nothing else will for the present be indicated here by the three words body, soul, and spirit. He who connects any preconceived meanings, or even hypotheses, with these three words will necessarily misunderstand the following explanations. By body is here meant that by which the things in the environment of a man reveal themselves to him, as in the example just cited, the flowers of the meadow. By the Word soul is signified that by which he links the things to his own being, through which he experiences pleasure and displeasure, desire and aversion, joy and sorrow. By spirit is meant that which becomes manifest in him when, as Goethe expressed it, he looks at things as "a so-to-speak divine being." In this sense the human being consists of body, soul, and spirit.
  

1.00_-_The_way_of_what_is_to_come, #The Red Book Liber Novus, #C. G. Jung, #Psychology
  
    [John said: And the Word was made flesh, and dwelt among us (and we beheld his glory; the glory as of the only begotten of the Father), full of grace and truth. (John 1:14)]
  
  --
  
    My speech is imperfect. Not because I want to shine with words, but out of the impossibility of finding those words, I speak in images. With nothing else can I express the Words from the depths.
  

1.01_-_Description_of_the_Castle, #The Interior Castle or The Mansions, #Saint Teresa of Avila, #Christianity
  
  9.: As far as I can understand, the gate by which to enter this castle is prayer and meditation. I do not allude more to mental than to vocal prayer, for if it is prayer at all, the mind must take part in it. If a person neither considers to Whom he is addressing himself, what he asks, nor what he is who ventures to speak to God, although his lips may utter many words, I do not call it prayer.12' Sometimes, indeed, one may pray devoutly without making all these considerations through having practised them at other times. The custom of speaking to God Almighty as freely as with a slave-caring nothing whether the Words are suitable or not, but simply saying the first thing that comes to mind from being learnt by rote by frequent repetition-cannot be called prayer: God grant that no Christian may address Him in this manner. I trust His Majesty will prevent any of you, sisters, from doing so. Our habit in this Order of conversing about spiritual matters is a good preservative against such evil ways.
  

1.01_-_Economy, #Walden, and On The Duty Of Civil Disobedience, #Henry David Thoreau, #Philosophy
  
  When we consider what, to use the Words of the catechism, is the chief end of man, and what are the true necessaries and means of life, it appears as if men had deliberately chosen the common mode of living because they preferred it to any other. Yet they honestly think there is no choice left. But alert and healthy natures remember that the sun rose clear. It is never too late to give up our prejudices. No way of thinking or doing, however ancient, can be trusted without proof. What everybody echoes or in silence passes by as true to-day may turn out to be falsehood to-morrow, mere smoke of opinion, which some had trusted for a cloud that would sprinkle fertilizing rain on their fields. What old people say you cannot do you try and find that you can. Old deeds for old people, and new deeds for new. Old people did not know enough once, perchance, to fetch fresh fuel to keep the fire a-going; new people put a little dry wood under a pot, and are whirled round the globe with the speed of birds, in a way to kill old people, as the phrase is. Age is no better, hardly so well, qualified for an instructor as youth, for it has not profited so much as it has lost.
  
  --
  
  By the Words, _necessary of life_, I mean whatever, of all that man obtains by his own exertions, has been from the first, or from long use has become, so important to human life that few, if any, whether from savageness, or poverty, or philosophy, ever attempt to do without it.
  

1.01_-_Foreward, #Hymns to the Mystic Fire, #Sri Aurobindo, #Integral Yoga
  for the rest they dropped Sayana overboard and went on to
  make their own etymological explanation of the Words, or build
  up their own conjectural meanings of the Vedic verses and give
  --
  
  For it is a fact that the tradition of a secret meaning and a mystic wisdom couched in the Riks of the ancient Veda was as old as the Veda itself. The Vedic Rishis believed that their Mantras were inspired from higher hidden planes of consciousness and contained this secret knowledge. the Words of the Veda could only be known in their true meaning by one who was himself a seer or mystic; from others the verses withheld their hidden knowledge. In one of Vamadeva's hymns in the fourth Mandala (IV.3.16) the Rishi describes himself as one illumined expressing through his thought and speech words of guidance, "secret words" - nin.ya vacamsi - "seer-wisdoms that utter their inner meaning to the seer" - kavyani kavaye nivacana. The Rishi Dirghatamas speaks of the Riks, the Mantras of the Veda, as existing "in a supreme ether, imperishable and immutable in which all the gods are seated", and he adds "one who knows not That what shall he do with the Rik?" (I.164.39) He further alludes to four planes from which the speech issues, three of them hidden in the secrecy while the fourth is human, and from there comes the ordinary word; but the Word and thought of the Veda belongs to the higher planes (I.164.45).
  
  Elsewhere in the Riks the Vedic Word is described (X.71) as that which is supreme and the topmost height of speech, the best and the most faultless. It is something that is hidden in secrecy and from there comes out and is manifested. It has entered into the truth-seers, the Rishis, and it is found by following the track of their speech. But all cannot enter into its secret meaning. Those who do not know the inner sense are as men who seeing see not, hearing hear not, only to one here and there the Word desiring him like a beautifully robed wife to a husband lays open her body. Others unable to drink steadily of the milk of the Word, the Vedic cow, move with it as with one that gives no milk, to him the Word is a tree without flowers or fruits. This is quite clear and precise; it results from it beyond doubt that even then while the Rig Veda was being written the Riks were regarded as having a secret sense which was not open to all. There was an occult and spiritual knowledge in the sacred hymns and by this knowledge alone, it is said, one can know the truth and rise to a higher existence. This belief was not a later tradition but held, probably, by all and evidently by some of the greatest Rishis such as Dirghatamas and Vamadeva.
  
  --
  
  But where is this body of esoteric meaning in the Veda? It is only discoverable if we give a constant and straightforward meaning to the Words and formulas employed by the Rishis, especially to the key-words which bear as keystones the whole structure of their doctrine. One such word is the great word, Ritam, Truth; Truth was the central object of the seeking of the mystics, a spiritual or inner Truth, a truth of ourselves, a truth of things, a truth of the world and of the gods, a truth behind all we are and all that things are. In the ritualistic interpretation this master word of the Vedic knowledge has been interpreted in all kinds of senses according to the convenience or fancy of the interpreter, "truth", "sacrifice", "water", "one who has gone", even "food", not to speak of a number of other meanings; if we do that, there can be no certitude in our dealings with the Veda. But let us consistently give it the same master sense and a strange but clear result emerges. If we apply the same treatment to other standing terms of the Veda, if we give them their ordinary, natural and straightforward meaning and give it constantly and consistently, not monkeying about with their sense or turning them into purely ritualistic expressions, if we allow to certain important words, such as sravas, kratu, the psychological meaning of which they are capable and which they undoubtedly bear in certain passages as when the Veda describes Agni as kratur hr.di, then this result becomes all the more clear, extended, pervasive. If in addition we follow the indications which abound, sometimes the explicit statement of the Rishis about the inner sense of their symbols, interpret in the same sense the significant legends and figures on which they constantly return, the conquest over Vritra and the battle with the Vritras, his powers, the recovery of the Sun, the Waters, the Cows, from the Panis or other Dasyus, the whole Rig Veda reveals itself as a body of doctrine and practice, esoteric, occult, spiritual, such as might have been given by the mystics in any ancient country but which actually survives for us only in theVeda. It is there deliberately hidden by a veil, but the veil is not so thick as we first imagine; we have only to use our eyes and the veil vanishes; the body of the Word, the Truth stands out before us.
  
  --
  
  He is not thinking of the Nature-Power presiding over the outer element of fire or of the fire of the ceremonial sacrifice. Or he speaks of Saraswati as one who impels the Words of Truth and awakes to right thinkings or as one opulent with the thought: Saraswati awakes to consciousness or makes us conscious of the "Great Ocean and illumines all our thoughts." It is surely not the River Goddess whom he is thus hymning but the Power, theRiver if you will, of inspiration, the Word of the Truth, bringing its light into our thoughts, building up in us that Truth, an inner knowledge. The Gods constantly stand out in their psychological functions; the sacrifice is the outer symbol of an inner work, an inner interchange between the gods and men, - man givingwhat he has, the gods giving in return the horses of power, the herds of light, the heroes of Strength to be his retinue, winning for him victory in his battle with the hosts of Darkness, Vritras, Dasyus, Panis. When the Rishi says, "Let us become conscious whether by the War-Horse or by the Word of a Strength beyond men", his words have either a mystic significance or they have no coherent meaning at all. In the portions translated in this book we have many mystic verses and whole hymns which, however mystic, tear the veil off the outer sacrificial images covering the real sense of the Veda. "Thought", says the Rishi, "has nourished for us human things in the Immortals, in the Great Heavens; it is the milch-cow which milks of itself the wealth of many forms" - the many kinds of wealth, cows, horses and the rest for which the sacrificer prays; evidently this is no material wealth, it is something which Thought, the Thought embodied in the Mantra, can give and it is the result of the same Thought that nourishes our human things in the Immortals, in the Great Heavens. A process of divinisation, and of a bringing down of great and luminous riches, treasures won from the Gods by the inner work of sacrifice, is hinted at in terms necessarily covert but still for one who knows how to read these secret words, nin.ya vacamsi, sufficiently expressive, kavaye nivacana. Again, Night and Dawn the eternal sisters are like "joyful weaving women weaving the weft of our perfected works into the form of a sacrifice."
  
  --
  several different meanings, but not easy to render in an English
  translation and very often impossible. Thus the Word for cow,
  go, meant also light or a ray of light; this appears in the names of
  --
  some passages can be consistently applied everywhere yielding
  a coherent sense. the Word ghr.ta means ghee or clarified butter
  and this was one of the chief elements of the sacrificial rite; but
  --
  of light doubles with that of clarified butter in the symbolism
  of the sacrifice. The thought or the Word expressing the thought
  is compared to pure clarified butter, expressions like dhiyam
  --
  the primitive poet might well believe that rain was the perspiration of Indra's horses.
  2 This is Sayana's rendering of the passage and rises directly from the Words.
  
  --
  esoteric meaning. Apart from the Truth, Ritam, we have to take
  always in the sense of "thought" the Word dh which constantly
  recurs in the hymns. This is the natural meaning of dh which
  --
  But in our search we have to take it consistently in its ordinary
  and natural significance and see what is the result. the Word
  ketu means very ordinarily "ray" but it also bears the meaning of intellect, judgment or an intellectual perception. If we
  --
  are the intuitions of knowledge as the rays of the Sun of Truth
  and Light. the Word kratu means ordinarily work or sacrifice
  but it also means intelligence, power or resolution and especially
  --
  rendering of the Veda. Agni is a seer-will, kavi-kratu, he is the
  "will in the heart", kratu hr.di. Finally the Word sravas which
  is constantly in use in the Veda means fame, it is also taken by
  --
  way the soul's ascent. We have to invoke the Gods by the inner
  sacrifice, and by the Word call them into us, - that is the specific
  power of the Mantra, - to offer to them the gifts of the sacrifice
  --
  This is a literary and not a strictly literal translation. But a
  fidelity to the meaning, the sense of the Words and the structure
  of the thought, has been preserved: in fact the method has been to
  --
  power; one has to invent phrases like the "herds of the light" or
  "the shining herds" or to use devices such as writing the Word
  horse with a capital H to indicate that it is a symbolic horse

1.01_-_Historical_Survey, #A Garden of Pomegranates - An Outline of the Qabalah, #Israel Regardie, #Occultism
  
  the Word " Qabalah " is derived from a Hebrew root
  Vap (QBL) meaning "to receive". The legend is that this philosophy is a knowledge of things first taught by the

1.01_-_How_is_Knowledge_Of_The_Higher_Worlds_Attained?, #Knowledge of the Higher Worlds, #Rudolf Steiner, #Theosophy
  
  One of the first of these rules can be expressed somewhat in the following words of our language: Provide for yourself moments of inner tranquility, and in these moments learn to distinguish between the essential and the non-essential. It is said advisedly: "expressed in the Words of our language." Originally all rules and teachings of spiritual science were expressed in a symbolical sign-language, some understanding of which must be acquired before its whole meaning and scope can be realized. This understanding is dependent on the first steps toward higher knowledge, and these steps result from the exact
   p. 20
  --
   p. 26
   the path to higher knowledge, he is able-before the Word has found its way to his inner self-to take from it the sting which gives it the power to wound or vex. Take another example. We easily become impatient when we are kept waiting, but-if we tread the path to higher knowledge-we so steep ourselves in our moments of calm with the feeling of the uselessness of impatience that henceforth, on every occasion of impatience, this feeling is immediately present within us. The impatience that was about to make itself felt vanishes, and an interval which would otherwise have been wasted in expressions of impatience will be filled by useful observations, which can be made while waiting.
  

1.01_-_'Imitation'_the_common_principle_of_the_Arts_of_Poetry., #Poetics, #Aristotle, #Philosophy
  
  There is another art which imitates by means of language alone, and that either in prose or verse--which, verse, again, may either combine different metres or consist of but one kind--but this has hitherto been without a name. For there is no common term we could apply to the mimes of Sophron and Xenarchus and the Socratic dialogues on the one hand; and, on the other, to poetic imitations in iambic, elegiac, or any similar metre. People do, indeed, add the Word 'maker' or 'poet' to the name of the metre, and speak of elegiac poets, or epic (that is, hexameter) poets, as if it were not the imitation that makes the poet, but the verse that entitles them all indiscriminately to the name. Even when a treatise on medicine or natural science is brought out in verse, the name of poet is by custom given to the author; and yet Homer and Empedocles have nothing in common but the metre, so that it would be right to call the one poet, the other physicist rather than poet. On the same principle, even if a writer in his poetic imitation were to combine all metres, as Chaeremon did in his Centaur, which is a medley composed of metres of all kinds, we should bring him too under the general term poet. So much then for these distinctions.
  

1.01_-_Isha_Upanishad, #Isha Upanishad, #Sri Aurobindo, #Integral Yoga
  
  2 Kurvanneva. The stress of the Word eva gives the force, "doing works indeed, and not refraining from them".
  
  --
  6 Apas, as it is accentuated in the version of the White Yajurveda, can mean only
  "waters". If this accentuation is disregarded, we may take it as the singular apas, work, action. Shankara, however, renders it by the plural, works. The difficulty only arises because the true Vedic sense of the Word had been forgotten and it came to be taken as referring to the fourth of the five elemental states of Matter, the liquid. Such a reference would be entirely irrelevant to the context. But the Waters, otherwise called the seven streams or the seven fostering Cows, are the Vedic symbol for the seven cosmic principles and their activities, three inferior, the physical, vital and mental, four superior, the divine
  Truth, the divine Bliss, the divine Will and Consciousness, and the divine Being. On this conception also is founded the ancient idea of the seven worlds in each of which the seven principles are separately active by their various harmonies. This is, obviously, the right significance of the Word in the Upanishad.
  
  7 the Words sarvani bhutani, literally, "all things that have become", are opposed to
  Atman, self-existent and immutable being. The phrase means ordinarily "all creatures", but its literal sense is evidently insisted on in the expression bhutani abhut "became the
  --
  
  14 the Word vidhema is used of the ordering of the sacrifice, the disposal of the offerings to the God and, generally, of the sacrifice or worship itself. The Vedic namas, internal and external obeisance, is the symbol of submission to the divine Being in ourselves and in the world. Here the offering is that of completest submission and the self-surrender of all the faculties of the lower egoistic human nature to the divine Will-force, Agni, so that, free from internal opposition, it may lead the soul of man through the truth towards a felicity full of the spiritual riches, raye. That state of beatitude is intended, self-content in the principle of pure Love and Joy, which the Vedic initiates regarded as the source of the divine existence in the universe and the foundation of the divine life in the human being. It is the deformation of this principle by egoism which appears as desire and the lust of possession in the lower worlds.
  

1.01_-_Our_Demand_and_Need_from_the_Gita, #Essays On The Gita, #Sri Aurobindo, #Integral Yoga
  
  In the Gita there is very little that is merely local or temporal and its spirit is so large, profound and universal that even this little can easily be universalised without the sense of the teaching suffering any diminution or violation; rather by giving an ampler scope to it than belonged to the country and epoch, the teaching gains in depth, truth and power. Often indeed the Gita itself suggests the wider scope that can in this way be given to an idea in itself local or limited. Thus it dwells on the ancient Indian system and idea of sacrifice as an interchange between gods and men, - a system and idea which have long been practically obsolete in India itself and are no longer real to the general human mind; but we find here a sense so entirely subtle, figurative and symbolic given to the Word "sacrifice" and the conception of the gods is so little local or mythological, so entirely cosmic and philosophical that we can easily accept both as expressive of a practical fact of psychology and general law of Nature and so apply them to the modern conceptions of interchange between life and life and of ethical sacrifice and self-giving as to widen and deepen these and cast over them a more spiritual aspect and the light of a profounder and more far-reaching Truth. Equally the idea of action according to the Shastra, the fourfold order of society, the allusion to the relative position of the four orders or the comparative spiritual disabilities of Shudras and women seem at first sight local and temporal, and, if they are too much pressed in their literal sense, narrow so much at least of the teaching, deprive it of its universality and spiritual depth and limit its validity for mankind at large. But if we look behind to the spirit and sense and not at the local name and temporal institution, we see that here too the sense is deep and true and the spirit philosophical, spiritual and universal. By Shastra we perceive that the Gita means the law imposed on itself by humanity as a substitute for the purely egoistic action of the natural unregenerate man and a control on his tendency to seek in the satisfaction of his desire the standard and aim of his life. We see too that the fourfold order of society is merely the concrete form of a spiritual truth which is itself independent of the form; it rests on the conception of right works as a rightly ordered
  

1.01_-_Soul_and_God, #The Red Book Liber Novus, #C. G. Jung, #Psychology
  My friends, do you guess to what solitude we ascend?
  I must learn that the dregs of my thought, my dreams, are the speech of my soul. I must carry them in my heart, and go back and forth over them in my mind, like the Words of the person dearest to me. Dreams are the guiding words of the soul. Why should I henceforth not love my dreams and not make their riddling images into objects of my daily consideration? You think that the dream is foolish and ungainly. What is beautiful? What is ungainly? What is clever? What is foolish? The spirit of this times is your measure, but the spirit of the depths surpasses it at both ends. Only the small spirit of this time knows the difference between large and small. But this difference is invalid, like the spirit which recognizes it. fol. ii(r) / ii(v) The spirit of the depths even taught me to consider my action and my decision as dependent on dreams. Dreams pave the way for life, and they determine you without you understanding their language. 53 One would like to learn this language, but who can
  

1.01_-_The_Four_Aids, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
  3:Nothing can be taught to the mind which is not already concealed as potential knowledge in the unfolding soul of the creature. So also all perfection of which the outer man is capable, is only a realising of the eternal perfection of the Spirit within him. We know the Divine and become the Divine, because we are That already in our secret nature. All teaching is a revealing, all becoming is an unfolding. Self-attainment is the secret; self-knowledge and an increasing consciousness are the means and the process.
  4:The usual agency of this revealing is the Word, the thing heard (sruta). the Word may come to us from within; it may come to us from without. But in either case, it is only an agency for setting the hidden knowledge to work. the Word within may be the utterance of the inmost soul in us which is always open to the Divine or it may be the Word of the secret and universal Teacher who is seated in the hearts of all. There are rare cases in which none other is needed, for all the rest of the Yoga is an unfolding under that constant touch and guidance; the lotus of the knowledge discloses itself from within by the power of irradiating effulgence which proceeds from the Dweller in the lotus of the heart. Great indeed, but few are those to whom self-knowledge from within is thus sufficient and who do not need to pass under the dominant influence of a written book or a living teacher.
  5:Ordinarily, the Word from without, representative of the Divine, is needed as an aid ill the work of self-unfolding; and it may be either a word from the past or the more powerful word of the living Guru. In some cases this representative word is only taken as a sort of excuse for the inner power to awaken and manifest; it is, as it were, a concession of the omnipotent and omniscient Divine to the generality of a law that governs Nature. Thus it is said in the Upanishads of Krishna, son of Devaki, that he received a word of the Rishi Ghora and had the knowledge. So Ramakrishna, having attained by his own internal effort the central illumination, accepted several teachers in the different paths of Yoga, but always showed in the manner and swiftness of his realisation that this acceptance was a concession to the general rule by which effective knowledge must be received as by a disciple from a Guru.
  6:But usually the representative influence occupies a much larger place in the life of the Sadhaka. If the Yoga is guided by a received written Shastra, -- some Word from the past which embodies the experience of former Yogins, -- it may be practised either by personal effort alone or with the aid of a Guru. The spiritual knowledge is then gained through meditation on the truths that are taught and it is made living and conscious by their realisation in the personal experience; the Yoga proceeds by the results of prescribed methods taught in a Scripture or a tradition and reinforced and illumined by the instructions of the Master. This is a narrower practice, but safe and effective within its limits, because it follows a well-beaten track to a long familiar goal.

1.01_-_The_Lord_of_hosts, #Sefer Yetzirah The Book of Creation In Theory and Practice, #Anonymous, #Various
  SECTION 2.
  The decade 6 out of nothing is analogous to that of the ten fingers (and toes) of the human body, five parallel to five, and in the centre of which is the covenant with the only One, by the Word of the tongue and the rite of Abraham.
  
  --
  
  1) The spirit of the living God, praised and glorified be the name of Him who lives to all eternity. The articulate word of creative power, the spirit and the Word are what we call the holy spirit is
  

1.01_-_The_Science_of_Living, #On Education, #The Mother, #Integral Yoga
  preserves its force and clarity. This thought, again, when it seeks to clothe itself in words, must find in you a
  sufficient power of expression so that the Words reveal the thought and do not deform it. And the formula in which
  you embody the truth should be manifested in all your feelings, all your acts of will, all your actions, in all the

1.01_-_To_Watanabe_Sukefusa, #Beating the Cloth Drum Letters of Zen Master Hakuin, #Hakuin Ekaku, #Zen
  
  If you should feel that the Words I have written here are reasonable, then take this letter and preserve it in a safe place. If you mend your ways, regretting your misdeeds and fearing their consequences, then this letter, inadequate as it is, will be an auspicious jewel of great worth- although even a jewel of incalculable price cannot dispel the delusion in a person's mind. No one can predict when another person with your bad habits will appear; it may even be your own son. If you preserve this letter and show it to him, it may influence him to cease his evil ways, even to do good deeds as well.
  
  --
  
  One day during a conversation he said, "You know, at first the Words 'cloth drum' seemed strange to me. But now, after having read and reread the letter with great care, I have come to understand what a welcome and valuable work it is." Seeing the joy beam from his face as he spoke, I was filled with joy as well.
  

1.02.2.1_-_Brahman_Oneness_of_God_and_the_World, #Isha Upanishad, #Sri Aurobindo, #Integral Yoga
  Divine Wisdom and is absorbed in the experiences of the separative Ego. It is in the more
  ancient sense that the Word Maya is used in the Upanishads, where, indeed, it occurs
  but rarely.
  --
  5 Therefore physical substance is called in the Upanishads Annam, Food. In its origin,
  however, the Word meant simply being or substance.
  6 Not the abstract mental idea, but the supramental Real-Idea, the Consciousness,

1.02.4.1_-_The_Worlds_-_Surya, #Isha Upanishad, #Sri Aurobindo, #Integral Yoga
  pure self-delight. At the same time our consciousness is capable
  of separating these three by the Idea and the Word and even of
  creating for itself in its divided or limited movements the sense

1.02_-_Isha_Analysis, #Isha Upanishad, #Sri Aurobindo, #Integral Yoga
  
  Every verse in the Isha Upanishad reposes on a number of ideas implicit in the text but nowhere set forth explicitly; the reasoning also that supports its conclusions is suggested by the Words, not expressly conveyed to the intelligence. The reader, or rather the hearer, was supposed to proceed from light to light, confirming his intuitions and verifying by his experience, not submitting the ideas to the judgment of the logical reason.
  

1.02_-_Karmayoga, #Essays In Philosophy And Yoga, #Sri Aurobindo, #Integral Yoga
  
  Moreover the Word Vedanta is usually identified with the strict Monism and the peculiar theory of Maya established by the lofty and ascetic intellect of Shankara. But it is the Upanishads themselves and not Shankara's writings, the text and not the commentary, that are the authoritative Scripture of the
  Vedantin. Shankara's, great and temporarily satisfying as it was, is still only one synthesis and interpretation of the Upanishads.

1.02_-_Of_certain_spiritual_imperfections_which_beginners_have_with_respect_to_the_habit_of_pride., #Dark Night of the Soul, #Saint John of the Cross, #Christianity
  
  7. Together with great tranquillity and humbleness, these souls have a deep desire to be taught by anyone who can bring them profit; they are the complete opposite of those of whom we have spoken above, who would fain be always teaching, and who, when others seem to be teaching them, take the Words from their mouths as if they knew them already. These souls, on the other hand, being far from desiring to be the masters of any, are very ready to travel and set out on another road than that which they are actually following, if they be so commanded, because they never think that they are right in anything whatsoever. They rejoice when others are praised; they grieve only because they serve not God like them.
  

1.02_-_Skillful_Means, #The Lotus Sutra, #Anonymous, #Various
  Only I and the buddhas of the ten directions know this.
  O riputra! You should know that the Words
  Of the buddhas are never inconsistent.
  --
  Their palms pressed together,
  To the Words of the Buddha.
  I entreat you to illuminate and explain it
  --
  What is the reason for this? Because after the parinirva of the Buddha it is hard to nd people who preserve, recite, and understand the meaning of the sutras like this. But if they should meet other buddhas they will immediately understand this teaching.
  O riputra! You should wholeheartedly accept and preserve the Words of the Buddha. the Words of the Buddha Tathgatas are never false. There are no other vehicles, only the single buddha vehicle.
  Thereupon the Bhagavat, wanting to elaborate the meaning of this further, uttered these verses:
  --
  Should now rid itself of confusion.
  the Words of the buddhas are not inconsistent.
  There is only the single vehicle;
  --
  This I named: Turning the Wheel of the Dharma,
  And immediately the Word nirvana appeared in it
  And the different designations for Arhat (Buddha),

1.02_-_The_7_Habits_An_Overview, #The 7 Habits of Highly Effective People, #Stephen Covey, #unset
  
  It's obviously not a quick fix. But I assure you, you will feel benefits and see immediate payoffs that will be encouraging. In the Words of Thomas Paine, "That which we obtain too easily, we esteem too lightly. It is dearness only which gives everything its value. Heaven knows how to put a proper price on its goods."
  

1.02_-_The_Descent._Dante's_Protest_and_Virgil's_Appeal._The_Intercession_of_the_Three_Ladies_Benedight., #The Divine Comedy, #Dante Alighieri, #Christianity
  And courteous thou, who hast obeyed so soon
  the Words of truth which she addressed to thee!
  Thou hast my heart so with desire disposed

1.02_-_The_Divine_Teacher, #Essays On The Gita, #Sri Aurobindo, #Integral Yoga
  Upanishad, in the twin figures of Nara and Narayana, the seers who do tapasya together for the knowledge. But in all three it is the idea of the divine knowledge in which, as the Gita says, all action culminates that is in view; here it is instead the action which leads to that knowledge and in which the divine Knower figures himself. Arjuna and Krishna, this human and this divine, stand together not as seers in the peaceful hermitage of meditation, but as fighter and holder of the reins in the clamorous field, in the midst of the hurtling shafts, in the chariot of battle. The
  Teacher of the Gita is therefore not only the God in man who unveils himself in the Word of knowledge, but the God in man who moves our whole world of action, by and for whom all our humanity exists and struggles and labours, towards whom all human life travels and progresses. He is the secret Master of works and sacrifice and the Friend of the human peoples.
  

1.02_-_The_Doctrine_of_the_Mystics, #Hymns to the Mystic Fire, #Sri Aurobindo, #Integral Yoga
  
  There are also female energies; for the Deva is both Male and Female and the gods also are either activising souls or passively executive and methodising energies. Aditi, infinite Mother of the Gods, comes first; and there are besides five powers of the Truthconsciousness, - Mahi or Bharati, the vast Word that brings us all things out of the divine source; Ila, the strong primal word of the Truth who gives us its active vision; Saraswati, its streaming current and the Word of its inspiration; Sarama, the Intuition, hound of heaven who descends into the cavern of the subconscient and finds there the concealed illuminations; Dakshina, whose function is to discern rightly, dispose the action and the offering and distribute in the sacrifice to each godhead its portion. Each god, too, has his female energy.
  
  --
  
  Brahmanaspati is the Creator; by the Word, by his cry he creates - that is to say he expresses, he brings out all existence and conscious knowledge and movement of life and eventual forms from the darkness of the Inconscient. Rudra, the Violent and Merciful, the Mighty One, presides over the struggle of life to affirm itself; he is the armed, wrathful and beneficent Power of God who lifts forcibly the creation upward, smites all that opposes, scourges all that errs and resists, heals all that is wounded and suffers and complains and submits. Vishnu of the vast pervading motion holds in his triple stride all these worlds; it is he that makes a wide room for the action of Indra in our limited mortality; it is by him and with him that we rise into his highest seats where we find waiting for us the Friend, the Beloved, the Beatific Godhead.
  
  --
  
  That ascension has already been effected by the Ancients, the human forefathers, and the spirits of these great Ancestors still assist their offspring; for the new dawns repeat the old and lean forward in light to join the dawns of the future. Kanwa, Kutsa, Atri, Kakshiwan, Gotama, Shunahshepa have become types of certain spiritual victories which tend to be constantly repeated in the experience of humanity. The seven sages, the Angirasas, are waiting still and always, ready to chant the Word, to rend the cavern, to find the lost herds, to recover the hidden Sun. Thus the soul is a battlefield full of helpers and hurters, friends and enemies. All this lives, teems, is personal, is conscious, is active.
  
  We create for ourselves by the sacrifice and by the Word shining seers, heroes to fight for us, children of our works. The Rishis and the Gods find for us our luminous herds; the Ribhus fashion by the mind the chariots of the gods and their horses and their shining weapons. Our life is a horse that neighing and galloping bears us onward and upward; its forces are swift-hoofed steeds, the liberated powers of the mind are wide-winging birds; this mental being or this soul is the upsoaring Swan or the Falcon that breaks out from a hundred iron walls and wrests from the jealous guardians of felicity the wine of the Soma. Every shining godward Thought that arises from the secret abysses of the heart is a priest and a creator and chants a divine hymn of luminous realisation and puissant fulfilment. We seek for the shining gold of the Truth; we lust after a heavenly treasure.
  

1.02_-_The_Pit, #A Garden of Pomegranates - An Outline of the Qabalah, #Israel Regardie, #Occultism
  Qabalists assert that Reason is a weapon inadequate to the
  Search for Reality since its nature is essentially self-contradictory. Hume and Kant both saw this; but the one became a sceptic in the widest sense of the term, and with the other, the conclusion hid itself behind a verbose transcendentalism. Spencer, too, saw it, but tried to gloss it over and to bury it beneath the ponderousness of his erudition. The Qabalah, in the Words of one of its most zealous advocates, settles the dispute by laying a finger on the weak point; " Also reason is a lie; for there is a factor infinite and unknown; and all their words are skew-wise."
  The Universe cannot be explained by reason; its nature is obviously irrational. As remarked by Prof. Henri
  --
  
  Incidentally, one of the greatest difficulties experienced by the philosopher-s-a difficulty almost insurmountable by the student; one which continually tends to increase rather than diminish with the advance in knowledge-is this: it is practically impossible to gain any clear intellectual comprehension of the meaning of philosophical terms employed. Every thinker has his own private conception of, and meaning for, even such common and universally used terms as " soul" and " mind"; and in the vast majority of cases he does not so much as suspect that other writers may employ the same term under a different connotation. Even technical writers, those who sometimes take the trouble of defining their terms before using them, are too often at variance with each other. The diversity is very great, as stated above, in the case of the Word
  " soul". We find one writer predicating of the soul that it is a, b, and c, while his fellow-students protest vehemently that it is nothing of the sort, but d, e, andf. However, let us suppose for a moment that by some miracle we obtain a clear idea of the meaning of the Word. The trouble has merely begun. For there immediately arises the question of the relation of one term to the others.
  

1.02_-_The_Stages_of_Initiation, #Knowledge of the Higher Worlds, #Rudolf Steiner, #Theosophy
   p. 47
   times to the most contradictory views and, at the same time, bring entirely to silence all assent, and more especially, all adverse criticism. The point is that in so doing, not only all purely intellectual judgment be silenced, but also all feelings of displeasure, denial, or even assent. The student must at all times be particularly watchful lest such feelings, even when not on the surface, should still lurk in the innermost recess of the soul. He must listen, for example, to the statements of people who are, in some respects, far beneath him, and yet while doing so suppress every feeling of greater knowledge or superiority. It is useful for everyone to listen in this way to children, for even the wisest can learn incalculably much from children. The student can thus train himself to listen to the Words of others quite selflessly, completely shutting down his own person and his opinions and way of feeling. When he practices listening without criticism, even when a completely contradictory opinion is advanced, when the most hopeless mistake is committed before him, he then learns, little by little, to blend himself with the being of another and become identified with it. Then he hears through the Words into
   p. 48
  --
   p. 49
   from the lips of a true spiritual teacher has been experienced by him in this manner. But this does not mean that it is unimportant for us to acquaint ourselves with the writings of spiritual science before we can ourselves hear such inwardly instilled speech. On the contrary, the reading of such writings and the listening to the teachings of spiritual science are themselves means of attaining personal knowledge. Every sentence of spiritual science we hear is of a nature to direct the mind to the point which must be reached before the soul can experience real progress. To the practice of all that has here been indicated must be added the ardent study of what the spiritual researchers impart to the world. In all esoteric training such study belongs to the preparatory period, and all other methods will prove ineffective if due receptivity for the teachings of the spiritual researcher is lacking. For since these instructions are culled from the living inner word, from the living inwardly instilled speech, they are themselves gifted with spiritual life. They are not mere words; they are living powers. And while you follow the Words of one who knows, while you read a book that springs from real inner
   p. 50
  --
   p. 52
   will probably not succeed at first, but little by little, with genuine and patient practice, these feelings ensue. Only, this exercise must be practiced over and over again. At first the feelings are only present as long as the observation lasts. Later on they continue, and then they grow to something which remains living in the soul. The student has then but to reflect, and both feelings will always arise, even without the contemplation of an external object. Out of these feelings and the thoughts that are bound up with them, the organs of clairvoyance are formed. If the plant should then be included in this observation, it will be noticed that the feeling flowing from it lies between the feelings derived from the stone and the animal, in both quality and degree. The organs thus formed are spiritual eyes. The students gradually learns, by their means, to see something like soul and spirit colors. The spiritual world with its lines and figures remains dark as long as he has only attained what has been described as preparation; through enlightenment this world becomes light. Here it must also be noted that the Words "dark" and "light," as well as the other expressions used, only approximately describe what is meant.
  
  --
   p. 56
   should become known, in order to prevent error causing great harm. No harm can come to anyone following the way here described, so long as he does not force matters. Only, one thing should be noted: no student should spend more time and strength upon these exercises than he can spare with due regard to his station in life and to his duties; nor should he change anything, for the time being, in the external conditions of his life through taking this path. Without patience no genuine results can be attained. After doing an exercise for a few minutes, the student must be able to stop and continue quietly his daily work, and no thought of these exercises should mingle with the day's work. No one is of use as an esoteric student or will ever attain results of real value who has not learned to wait in the highest and best sense of the Word.
  
  --
  
  But if, after completing the fire-trial, he should wish to continue the path, a certain writing-system generally adopted in esoteric training must now be revealed to him. The actual teachings manifest themselves in this writing, because the hidden (occult) qualities of things cannot be directly expressed in the Words of ordinary writing. The pupils of the initiates translate the teachings into ordinary language as best they can. The occult script reveals itself to the soul when the latter has attained spiritual perception, for it is traced in the spiritual world and remains there for all time. It cannot be learned as an artificial writing is learned and read. The candidate grows into clairvoyant knowledge in an appropriate way, and during this growth a new strength is developed in his soul, as a new faculty, through which he feels himself impelled to decipher the occurrences and the beings of the spiritual world
   p. 83
  --
   p. 91
   the most dangerous enemies on the way to knowledge of the higher worlds lurk in such fantastical reveries and superstitions. Yet no one need to believe that the student loses all sense of poetry in life, all power of enthusiasm because the Words: You must be rid of all prejudice, are written over the portal leading to the second trial of initiation, and because over the portal at the entrance to the first trial he read: Without normal common sense all thine efforts are in vain.
  
  --
   p. 92
   the ability to come quickly to terms with himself, for he must here find his higher self in the truest sense of the Word. He must rapidly decide in all things to listen to the inspiration of the spirit. There is no time for doubt or hesitation. Every moment of hesitation would prove that he was still unfit. Whatever prevents him from listening to the voice of the spirit must be courageously overcome. It is a question of showing presence of mind in this situation, and the training at this stage is concerned with the perfect development of this quality. All the accustomed inducements to act or even to think now cease. In order not to remain inactive he must not lose himself, for only within himself can he find the one central point of vantage where he can gain a firm hold. No one on reading this, without further acquaintance with these matters, should feel an antipathy for this principle of being thrown back on oneself, for success in this trial brings with it a moment of supreme happiness.
  
  --
   p. 94
   he has learned. These expressions, however, "oath" and "betray", are inappropriate and actually misleading. There is no question of an oath in the ordinary sense of the Word, but rather of an experience that comes at this stage of development. The candidate learns how to apply the higher knowledge, how to place it at the service of humanity. He then begins really and truly to understand the world. It is not so much a question of withholding the higher truths, but far more of serving them in the right way and with the necessary tact. The silence he is to keep refers to something quite different. He acquires this fine quality with regard to things he had previously spoken, and especially with regard to the manner in which they were spoken. He would be a poor initiate who did not place all the higher knowledge he had acquired at the service of humanity, as well and as far as this is possible. The only obstacle to giving information in these matters is the lack of understanding on the part of the recipients. It is true, of course, that the higher knowledge does not lend itself to promiscuous talk; but no one having reached the stage of development described above is actually forbidden
   p. 95

1.02_-_The_Ultimate_Path_is_Without_Difficulty, #The Blue Cliff Records, #Yuanwu Keqin, #Zen
  save themselves completely. When you get here, how will you
  ask for more instruction? To say the Word "Buddha" is trailing
  mud and dripping water; to say the Word "Ch'an" is a face full
  of shame. Superior people who have studied for a long time do
  --
  
  The speech is to the point, the Words are to the point.
  **When the fish swims through, the stream is muddied.
  --
  Then immediately following this, he says, "The speech is to
  the point, the Words are to the point." He raises one corner, but
  
  --
  picking and choosing." People these days don't understand the
  Ancient's meaning, and only chew on the Words and gnaw on
  the phrases; when will they ever be done? If you are an adept

1.03_-_A_Parable, #The Lotus Sutra, #Anonymous, #Various
  A Parable
  Thereupon riputra stood up ecstatic and joyful, pressed his palms together and, gazing at the Buddha, the Bhagavat, said: Now, hearing the Words of this Dharma from the Bhagavat, my heart is full of joy for I have experienced something unprecedented. What is the reason for this? In the past when
  I heard this Dharma from the Buddha and saw the bodhisattvas receive their predictions, I was not included. I grieved because I thought I had been deprived of the immeasurable wisdom and insight of the Tathgata.
  --
  Then riputra, wanting to elaborate this meaning, spoke again in verse:
  When I heard the Words of this Dharma,
  Experiencing something unprecedented,
  --
  I have not lost the Mahayana.
  the Words of the buddhas are extremely rare
  And are capable of ridding sentient beings
  --
  As these both day and night.
  Now I have heard the Words of the Buddha,
  Explaining to sentient beings

1.03_-_Bloodstream_Sermon, #The Zen Teaching of Bodhidharma, #Bodhidharma, #Buddhism
  nature. And this nature is the mind. And the mind is the buddha.
  And the buddha is the path. And the path is zen.36 But the Word
  zen is one that remains a puzzle to both mortals and sages. Seeing

1.03_-_Hymns_of_Gritsamada, #Hymns to the Mystic Fire, #Sri Aurobindo, #Integral Yoga
  
    2. O Fire, thine are the call and the offering, thine the purification and the order of the sacrifice, thine the lustration; thou art the fire-bringer for the seeker of the Truth. The annunciation is thine, thou becomest the pilgrim-rite:1 thou art the priest of the Word and the master of the house in our home.
  
    3. O Fire, thou art Indra the Bull of all that are and thou art wide-moving2 Vishnu, one to be worshipped with obeisance. O Master of the Word, thou art Brahma, the finder of the Riches: O Fire who sustainest each and all, closely thou companionest the Goddess of the many thoughts.3
      1 Or, thou art the priest of the pilgrim-rite:
  --
  
    11. O Divine Fire, thou art Aditi, the indivisible Mother to the giver of the sacrifice; thou art Bharati, voice of the offering, and thou growest by the Word. Thou art Ila of the hundred winters wise to discern; O Master of the Treasure, thou art Saraswati who slays the python adversary.
  
  --
  
    5. Let Fire be the priest of your call, let his presence be around every pilgrim-rite; this is he whom men crown with the Word and the offering. He shall play in his growing fires wearing his tiara of golden light; like heaven with its stars he shall give us knowledge of our steps along both the continentworlds.
  
  --
  
    7. O Fire, give us the vast possessions, the thousandfold riches; open to inspiration like gates the plenitude; make Earth and Heaven turned to the Beyond by the Word. The Dawns have broken into splendour as if there shone the brilliant world of the Sun.
      6 Or, like a thing of delight in his shining beauty,
  --
  
    10. O Fire, let us conquer a hero-strength by the War-Horse, or let us awake to knowledge beyond men by the Word;7 let our light shine out in the Five Nations high and inviolable like the world of the Sun.
  
    11. Awake, O forceful Fire, one to be voiced by our lauds; for thou art he in whom the luminous seers come to perfect birth and speed on their way. O Fire, thou art the sacrifice and to thee the Horses of swiftness come there where thou shinest with light in the eternal son and in thy own home.
      7 Or, wake in ourselves a strength of heroes beyond men's scope by the power of the War-Horse or by the Word;
  
  --
  
    3. When a man has firmly established this Fire, he echoes the Words of knowledge and comes to16 That: for he embraces all seer-wisdoms as the rim surrounds a wheel.
  
  --
  
    3. We would wait with our Words on thy joy in the Word; O Treasure-giver, we would wait on the seeker of the Treasure. Let us serve thee, all whose desire is thy service.
      19 Or, for then it is complete, we have moved (on the way). Or, let us take full joy of the laud and the sacrifice; for we have given.

1.03_-_Questions_and_Answers, #Book of Certitude, #Baha u llah, #Baha i
  
  15. QUESTION: Concerning the remembrance of God in the Mashriqu'l-Adhkar "at the hour of dawn". ANSWER: Although the Words "at the hour of dawn" are used in the Book of God, it is acceptable to God at the earliest dawn of day, between dawn and sunrise, or even up to two hours after sunrise.
  
  --
  
  51. QUESTION: With reference to ablutions, it hath been revealed, "Let him that findeth no water for ablution repeat five times the Words 'In the Name of God, the Most Pure, the Most Pure'": is it permissible to recite this verse in times of bitter cold, or if the hands or face be wounded?
  
  --
  
  ANSWER: The intention is all that hath been sent down from the Heaven of Divine Utterance. The prime requisite is the eagerness and love of sanctified souls to read the Word of God. To read one verse, or even one word, in a spirit of joy and radiance, is preferable to the perusal of many Books.
  

1.03_-_Self-Surrender_in_Works_-_The_Way_of_The_Gita, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
  The greatest gospel of spiritual works ever yet given to the race, the most perfect system of Karmayoga known to man in the past, is to be found in the Bhagavad Gita. In that famous episode of the
  Mahabharata the great basic lines of Karmayoga are laid down for all time with an incomparable mastery and the infallible eye of an assured experience. It is true that the path alone, as the ancients saw it, is worked out fully: the perfect fulfilment, the highest secret1 is hinted rather than developed; it is kept back as an unexpressed part of a supreme mystery. There are obvious reasons for this reticence; for the fulfilment is in any case a matter for experience and no teaching can express it. It cannot be described in a way that can really be understood by a mind that has not the effulgent transmuting experience. And for the soul that has passed the shining portals and stands in the blaze of the inner light, all mental and verbal description is as poor as it is superfluous, inadequate and an impertinence. All divine consummations have perforce to be figured by us in the inapt and deceptive terms of a language which was made to fit the normal experience of mental man; so expressed, they can be rightly understood only by those who already know, and, knowing, are able to give these poor external terms a changed, inner and transfigured sense. As the Vedic Rishis insisted in the beginning, the Words of the supreme wisdom are expressive only to those who are already of the wise. The Gita at its cryptic close may seem by its silence to stop short of that solution for which we are seeking; it pauses at the borders of the highest spiritual mind and does not cross them into the splendours of the supramental
  1

1.03_-_The_Desert, #The Red Book Liber Novus, #C. G. Jung, #Psychology
  
  But if you say that it is, then it is. Notice what the ancients said in images: the Word is a creative act. The ancients said: in the beginning was the Word. 76 Consider this and think upon it.
  
  the Words that oscillate between nonsense and supreme meaning are the oldest and truest.
  
  --
  
  73. Black Book 2 continues: "I hear the Words: 'An anchorite in his own desert.' The monks in the
  Syrian desert occur to me" (P.33).
  --
  
  76. John 1:1: "In the beginning was the Word, and the Word was with God, and the Word was God."
  

1.03_-_The_Human_Disciple, #Essays On The Gita, #Sri Aurobindo, #Integral Yoga
  
  The rest of Arjuna's questions and utterances proceed from the same temperament and character. When he is told that once the soul-state is assured there need be no apparent change in the action, he must act always by the law of his nature, even if the act itself seem faulty and deficient compared with that of another law than his own, he is troubled. The nature! but what of this sense of sin in the action with which he is preoccupied? is it not this very nature which drives men as if by force and even against their better will into sin and guilt? His practical intelligence is baffled by Krishna's assertion that it was he who in ancient times revealed to Vivasvan this Yoga, since lost, which he is now again revealing to Arjuna, and by his demand for an explanation he provokes the famous and oft-quoted statement of Avatarhood and its mundane purpose. He is again perplexed by the Words in which Krishna continues to reconcile action and renunciation of action and asks once again for a decisive statement of that which is the best and highest, not this "mingled" word. When he realises fully the nature of the Yoga which he is bidden to embrace, his pragmatic nature accustomed to act from mental will and preference and desire is appalled by its difficulty and he asks what is the end of the soul which attempts and fails, whether it does not lose both this life of human activity and thought and emotion which it has left behind and the Brahmic consciousness to which it aspires and falling from both perish like a dissolving cloud?
  When his doubts and perplexities are resolved and he knows that it is the Divine which must be his law, he aims again and always at such clear and decisive knowledge as will guide him practically to this source and this rule of his future action. How

1.03_-_The_Sephiros, #A Garden of Pomegranates - An Outline of the Qabalah, #Israel Regardie, #Occultism
  Ideation ". With the Buddhists of China, this is Kwan
  Shi Yin ; Vishnu and Ishvara with the Hindus. Chokmah is the Word, the Greek Logos, and the Memrah of the Tar- gum. The Sepher Yetsirah names it " The Illuminating
  Intelligence " ; its planet is Uranus - although tradi- tionally the Sphere of the Zodiac is allocated thereto.

1.03_-_To_Layman_Ishii, #Beating the Cloth Drum Letters of Zen Master Hakuin, #Hakuin Ekaku, #Zen
  
  "Zen Master Tao-wu responded to a monk with the Words, 'I won't say living. I won't say dead.'
  'Why is that?' asked the monk. 'I won't say. I won't say,' replied Tao-wu. p Tao-wu did not refuse to speak because he was reluctant to teach the monk. He was trying to protect him. Anything he had tried to teach him would only have harmed him. In fact, there is no way a teacher can teach the Buddhapatriarchs' marvelous, untransmittable Dharma to others. If a priest tells you he has liberated students by teaching them the Dharma, you can be sure of two things: he has not penetrated the source, and he is not a genuine Zen teacher. But for you what is essential is not whether he is genuine or not. What is essential is to pledge that you will never have anything to do with false teachers like him. Zen practice must be true and authentic, and it must be practiced under a true and authentic teacher. Could you call Zen sages like Bodhidharma, Hui-neng, Huang-po, Hsueh-feng, and Tao-wu dead otters?
  --
  "The exchanges that took place when teachers and students faced each other in the past did not necessarily dispense with words, but when the students asked questions, they were generally for the purpose of seeking instruction, receiving appraisal of an opinion, probing the other's insight, resolving a troubling problem, or making a personal assertion.q They were nothing like the half-baked encounters carried out by the pseudo-Zennists of today, with teachers who can't tell the difference between fine and coarse, between rock and precious jade, wading in from the outset, doing what they can to free up the cicada's wings, r spewing out great quantities of the worst imaginable filth and lacquering their students' faces with the stuff."
  Boku said, "But there are students who reach satori by studying the Words and teachings of the
  Buddha-patriarchs, and there are students who achieve great and final cessation by following a teacher's advice. By comparing them to inhabitants of Uttarakuru, people addicted to worldly wisdom and skillful words, to lump them with the dried buds and dead seeds of the Two Vehicles-wouldn't that mean they have no hope of ever attaining the Buddha's Dharma? s Surely there should be some expedient means within the Dharma that could be used to help them?"
  --
  
   thoroughly both in the activities of everyday life and amid the tranquillity of zazen: In the realm of active life is the mind different from the way it is during meditation? Do they hesitate or have any trouble in penetrating the various meanings of the Words of the Buddha-patriarchs? Someone who has thoroughly grasped the marrow of the Buddha-patriarchs could not possibly fail to understand their words and sayings.'aa
  "Therefore to patricians engaged in boring into the secret depths, I say: 'Those of you who have already achieved kensh should place yourselves in the hands of a genuine teacher, and follow and seek occasional advice from seasoned monks with deep experience as you continue the day-to-day refining of your attainment, concentrating yourself single-mindedly on exhausting the secret mysteries and penetrating completely through the bottomless source. Those who have not yet achieved kensh should be grappling with one of those meaningless koans. You might concentrate on Lin-chi's "person who is standing right here listening to me preach."bb Bore into him at all times, whether you are in a quiet place doing zazen or actively engaged in the activities of everyday life. Grasp the person who is engaged in this nonstop seeking. Where is he? What is the mind that at this very moment seeks him?
  --
  
   a the Word chambers (hj), normally the quarters of a head priest, also alludes to the room where the great Layman Vimalakirti taught. An annotation states that the room may have been Ishii's teahouse. b Chij khai, the second of three kinds of "leakage" posited by Tung-shan Liang-chieh, in which the student, while trying to rid himself of delusory thoughts, still remains within the realm of dualism
  (The Eye of Men and Gods, ch. 3). c That is, a shippei, or black-lacquered bamboo stick. d A false makeshift seal carved from melon rind.
  --
  
   replied Tao-wu. On their way back to the temple, Chien-yuan said, "If you don't say it right this minute, I'm going to hit you." "Hit me if you like," said Tao-wu. "I won't say living, I won't say dead." Chien-yuan hit him. When they were back at the temple, Tao-wu told Chien-yuan that the temple supervisor would give him a beating if he found out what he had done, and suggested that he go away for a while. Chien-yuan left and studied under Master Shih-shuang, attaining a realization upon hearing him repeat the Words, "I won't say, I won't say" (Records of the Lamp, ch. 15. Also
  Blue Cliff Record, Case 55). q These are some of the eighteen types of questions Zen students are said to ask their teachers. This is a formulation by Fen-yang (947-1024) in The Eye of Men and Gods. r Free up the cicada's wings . Although a similar expression is used in the Book of Latter Han to describe a lord showing great partiality to a favorite, here it refers to the statement made earlier about a teacher ruining a student's chances by stepping in to help the student prematurely. s Two of eight difficult places or situations (hachinan) in which it is difficult for people to encounter a Buddha, hear him preach the Dharma, and attain liberation: Uttarakuru, the continent to the north of
  --
  1. The following story appears in Records of the Lamp: "Asked by a monk, 'How should a monk comport himself throughout the twenty-four hours?' Ts'ao-shan replied, 'As if passing through a region filled with poisonous insects (ku), not letting a single drop of water pass his lips.'"
  Understanding of this dialogue requires an explanation of the meanings attached to the Word ku
  (translated "poisonous insects"). In Tso-chuan (Tso's Narrative), the oldest of the Chinese narrative histories, we read: "Chao-meng asked, 'What is the meaning of the Word ku?' The physician answered, 'It refers to anything that causes excess, agitation, delusion, or trouble. The ideograph ku represents a jar filled with insects. The grub that insinuates its way into grain stock is also a destructive ku insect. In the Book of Changes, women who seduce men and the wind that topples trees in the mountains are also described as ku.'" the Word also occurs in the records of the Sung master Hsu-t'ang: "There was a custom in the Fu-chien District prevalent since the T'ang dynasty of throwing various insects such as venomous snakes, lizards, and spiders together, waiting until only one of them remained alive, and then mixing its venom and blood into a potion to ward off evil spirits or to kill people by casting a magic spell on them" (Dictionary of Zen Sayings, 121). In the Yuan dynasty medical treatise I-fang tai ch'eng lun: "It is said that people living in the mountain fastnesses of Min-kuang put three kinds of poisonous insects into a container and bury it in the ground on the fifth day of the fifth month. They allow the insects to devour each other until only one remains, called a ku.
  
  --
  
  At the Words, Hsuan-tse attained great enlightenment (Records of the Lamp, ch. 17).
  

1.04_-_Body,_Soul_and_Spirit, #Theosophy, #Rudolf Steiner, #Theosophy
  
  being, one requires the awakened "spiritual eye." Without this, one can accept its existence as a fact on logical grounds; but one can see it with the spiritual eye as one sees a color with the physical eye. One should not take offense at the expression "ether-body." "Ether" here designates something different from the hypothetical ether of the physicist. One should regard the thing simply as a name for what is described here. And just as the physical body of man is constructed in conformity with its set task, so is it also in conformity with the ether-body of man. One can understand it also only when one observes it in relation to the thinking spirit. The ether-body of man differs from that of plants and animals through being organized so as to serve the requirements of the thinking spirit. Just as man belongs to the mineral world through his physical body, he belongs through his ether-body to the life-world. After death the physical body dissolves into the mineral world, the ether-body into the life-world. (In theosophical literature the human ether-body is called "Linga sharira.") By the Word "body" is designated what in any way gives a
  
  --
  
  being "shape" or "form." the Word used in this sense must not be confused with the Word body when used to designate physically sensible bodies. Used in this sense the term body can also be applied to forms which soul and spirit may assume.
  
  --
  
  itself, so the spiritual world builds, with its spiritual materials and spiritual forces, a spirit-body in which the I can live and through intuitions perceive the spiritual. (It is evident that the expression spirit-body contains a contradiction, according to the literal meaning of the Word. It is only to be used in order to direct attention to what, in the spiritual regions, corresponds to the body of man in the physical.)
  

1.04_-_Of_other_imperfections_which_these_beginners_are_apt_to_have_with_respect_to_the_third_sin,_which_is_luxury., #Dark Night of the Soul , #unset, #Buddhism
  31 [The agnusdei was a wax medal with a representation of the lamb stamped upon it, often blessed by the Pope; at the time of the Saint such medals were greatly sought after, as we know from various references in St. Teresa's letters.]
  32 [the Word nmina, translated 'token,' and normally meaning list, or 'roll,' refers to a relic on which were written the names of saints. In modern Spanish it can denote a medal or amulet used superstitiously.]
  33 [No doubt a branch of palm, olive or rosemary, blessed in church on Palm Sunday, like the English palm crosses of to-day. 'Palm Sunday' is in Spanish Domingo de ramos: 'Branch Sunday.']

1.04_-_Reality_Omnipresent, #The Life Divine, #Sri Aurobindo, #Integral Yoga
  3:In the light of this conception we can perceive the possibility of a divine life for man in the world which will at once justify Science by disclosing a living sense and intelligible aim for the cosmic and the terrestrial evolution and realise by the transfiguration of the human soul into the divine the great ideal dream of all high religions.
  4:But what then of that silent Self, inactive, pure, self-existent, self-enjoying, which presented itself to us as the abiding justification of the ascetic? Here also harmony and not irreconcilable opposition must be the illuminative truth. The silent and the active Brahman are not different, opposite and irreconcilable entities, the one denying, the other affirming a cosmic illusion; they are one Brahman in two aspects, positive and negative, and each is necessary to the other. It is out of this Silence that the Word which creates the worlds for ever proceeds; for the Word expresses that which is self-hidden in the Silence. It is an eternal passivity which makes possible the perfect freedom and omnipotence of an eternal divine activity in innumerable cosmic systems. For the becomings of that activity derive their energies and their illimitable potency of variation and harmony from the impartial support of the immutable Being, its consent to this infinite fecundity of its own dynamic Nature.
  5:Man, too, becomes perfect only when he has found within himself that absolute calm and passivity of the Brahman and supports by it with the same divine tolerance and the same divine bliss a free and inexhaustible activity. Those who have thus possessed the Calm within can perceive always welling out from its silence the perennial supply of the energies that work in the universe. It is not, therefore, the truth of the Silence to say that it is in its nature a rejection of the cosmic activity. The apparent incompatibility of the two states is an error of the limited Mind which, accustomed to trenchant oppositions of affirmation and denial and passing suddenly from one pole to the other, is unable to conceive of a comprehensive consciousness vast and strong enough to include both in a simultaneous embrace. The Silence does not reject the world; it sustains it. Or rather it supports with an equal impartiality the activity and the withdrawal from the activity and approves also the reconciliation by which the soul remains free and still even while it lends itself to all action.
  --
  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.

1.04_-_Te_Shan_Carrying_His_Bundle, #The Blue Cliff Records, #Yuanwu Keqin, #Zen
  
  Three times I added the Word "check." Do all of you under
  stand? Sometimes I take a blade of grass and use it as the
  --
  
  *the Words are still in our ears. Gone.
  

1.04_-_The_Crossing_of_the_First_Threshold, #The Hero with a Thousand Faces, #Joseph Campbell, #Mythology
  either alive or in death, into a new zone of experience. In the
  language of the pigmies of the Andaman Islands, the Word
  4

1.04_-_The_First_Circle,_Limbo_Virtuous_Pagans_and_the_Unbaptized._The_Four_Poets,_Homer,_Horace,_Ovid,_and_Lucan._The_Noble_Castle_of_Philosophy., #The Divine Comedy, #Dante Alighieri, #Christianity
  Because so drives me onward the long theme,
  That many times the Word comes short of fact.
  The sixfold company in two divides;

1.04_-_Wake-Up_Sermon, #The Zen Teaching of Bodhidharma, #Bodhidharma, #Buddhism
  season. It's only because of the delusion of differences that we have
  the Words mortality and buddha hood. When a snake becomes a
  dragon, it doesn't change its scales. And when a mortal becomes a

1.05_-_Definition_of_the_Ludicrous,_and_a_brief_sketch_of_the_rise_of_Comedy., #Poetics, #Aristotle, #Philosophy
  
  Comedy is, as we have said, an imitation of characters of a lower type, not, however, in the full sense of the Word bad, the Ludicrous being merely a subdivision of the ugly. It consists in some defect or ugliness which is not painful or destructive. To take an obvious example, the comic mask is ugly and distorted, but does not imply pain.
  

1.05_-_Hymns_of_Bharadwaja, #Hymns to the Mystic Fire, #Sri Aurobindo, #Integral Yoga
  
    10. O Fire, O Son of Force, may we offer to thy greatness that which is great, worshipping thee with the obeisance and the fuel and the offering, the altar and the Word and the utterance. For we would work and strive in thy happy right thinking, O Fire.
  
  --
  
    2. Men who see aspire to thee with the Word and the sacrifice. To thee comes the all-seeing Horse that crosses the mid-world, the Horse that no wolf tears.
  
  --
  
    6. This friendly Light is like a singer of the Word and clothes himself with the Rays, he rhapsodises with his flame. This is the shining One who journeys by night and by day to the Gods, the shining Immortal who journeys through the day to the Gods.
  
  --
  
    8. O Fire, thou journeyest happily to the treasures by paths where the wolf rends not, and carriest us beyond all evils. These high things thou givest to the luminous wise; thou lavishest the bliss on him who voices thee with the Word. May we revel in the rapture, strong with the strength of the Heroes, living a hundred winters.
  
  --
  
    5. Found for those who from age to age speak the Word that is new, the Word that is a discovery of knowledge, O Fire, their glorious treasure; but cut him in twain who is a voice of evil, cast him low by thy force of light like a tree with the thunderbolt, imperishable6 king.
      6 Or, ageless
  --
    2. O Fire, kindled by man's fires, priest of the call who comest with thy light, priest of the many flame-armies, hearken to the anthem our thoughts strain out pure to the godhead like pure clarified butter,10 even as Mamata chanted to him her paean.
      9 the Word Suvrikti corresponds to the Katharsis of the Greek mystics - the clearance, riddance or rejection of all perilous and impure stuff from the consciousness. It is Agni Pavaka, the purifying Fire who brings to us this riddance or purification, "Suvrikti".
      10 Here we have the clue to the symbol of the "clarified butter" in the sacrifice; like the others it is used in its double meaning, "clarified butter" or, as we may say, "the light-offering".
  --
  
    3. In thee the understanding is full of riches and it desires the gods, the divine births, that the Word may be spoken and the sacrifice done, when the singer, the sage, wisest of the Angirases chants his honey-rhythm in the rite.
  
  --
  
    4. O Son of Force, the mortal who has reached to the intensity of thee by the Word and the utterance and the altar and the sacrifice, draws to him sufficiency of every kind of wealth, O divine Fire, and walks on the way with his riches.
  
  --
  SUKTA 15
  1. Thou must crown with the Word the guest who wakes from sleep with the dawn, Master of all these peoples. He is pure from his very birth and surely he comes to us from heaven in his time; long too, a child from the womb, he feeds on all that is unfallen.
  
  --
  
  7. I chant the Fire that is kindled with the Word for fuel, the
  Fire that is pure and makes pure; Fire that is steadfast for
  --
  En hotA sE(s bEhEq 10
  10. Come, O Fire, for the advent; voiced by the Word, come for
  the gift of the oblation: sit, the priest of our invocation, on
  --
  30. O God who knowest all births that are, guard us from sin
  and from him that worketh calamity; O Seer of the Word,
  protect us.
  --
  36. O wide-seeing Fire, God who knowest all births that are,
  bring us the Word with its issue, the Word whose light shines
  in Heaven.

1.05_-_Knowledge_by_Aquaintance_and_Knowledge_by_Description, #The Problems of Philosophy, #Bertrand Russell, #Philosophy
  
  When we, who did not know Bismarck, make a judgement about him, the description in our minds will probably be some more or less vague mass of historical knowledge--far more, in most cases, than is required to identify him. But, for the sake of illustration, let us assume that we think of him as 'the first Chancellor of the German Empire'. Here all the Words are abstract except 'German'. the Word 'German' will, again, have different meanings for different people. To some it will recall travels in Germany, to some the look of Germany on the map, and so on.
  
  --
  
  We shall not at this stage attempt to answer all the objections which may be urged against this fundamental principle. For the present, we shall merely point out that, in some way or other, it must be possible to meet these objections, for it is scarcely conceivable that we can make a judgement or entertain a supposition without knowing what it is that we are judging or supposing about. We must attach _some_ meaning to the Words we use, if we are to speak significantly and not utter mere noise; and the meaning we attach to our words must be something with which we are acquainted. Thus when, for example, we make a statement about Julius Caesar, it is plain that Julius Caesar himself is not before our minds, since we are not acquainted with him. We have in mind some description of Julius Caesar: 'the man who was assassinated on the
  Ides of March', 'the founder of the Roman Empire', or, perhaps, merely

1.05_-_MORALITY_AS_THE_ENEMY_OF_NATURE, #Twilight of the Idols, #Friedrich Nietzsche, #Philosophy
  been understood hitherto--as it was finally formulated by Schopenhauer
  in the Words "The Denial of the Will to Life," is the instinct of
  degeneration itself, which converts itself into an imperative: it says:

1.05_-_Some_Results_of_Initiation, #Knowledge of the Higher Worlds, #Rudolf Steiner, #Theosophy
   p. 164
   body". the Word ether here is merely used to suggest the fineness of the body in question, and need not in any way be connected with the hypothetical ether of physics.)
  

1.06_-_Agni_and_the_Truth, #The Secret Of The Veda, #Sri Aurobindo, #Integral Yoga
  
  In this passage we have a series of terms plainly bearing or obviously capable of a psychological sense and giving their colour to the whole context. Sayana, however, insists on a purely ritual interpretation and it is interesting to see how he arrives at it. In the first phrase we have the Word kavi meaning a seer and, even if we take kratu to mean work of the sacrifice, we shall have as a result, "Agni, the priest whose work or rite is that of the seer", a turn which at once gives a symbolic character to the sacrifice and is in itself sufficient to serve as the seed of a deeper understanding of the Veda. Sayana feels that he has to turn the difficulty at any cost and therefore he gets rid of the sense of seer for kavi and gives it another and unusual significance. He then explains that Agni is satya, true, because he brings about the true fruit of the sacrifice. Sravas Sayana renders "fame", Agni has an exceedingly various renown. It would have been surely better to take the Word in the sense of wealth so as to avoid the incoherency of this last rendering. We shall then have this result for the fifth verse, "Agni the priest, active in the ritual, who is true (in its fruit) - for his is the most varied wealth, - let him come, a god with the gods."
  
  --
  
  Let us now follow instead the opposite principle and give their full psychological value to the Words of the inspired text.
  
  Kratu means in Sanskrit work or action and especially work in the sense of the sacrifice; but it means also power or strength
  (the Greek kratos) effective of action. Psychologically this power effective of action is the will. the Word may also mean mind or intellect and Sayana admits thought or knowledge as a possible sense for kratu. Sravas means literally hearing and from this primary significance is derived its secondary sense, "fame". But, psychologically, the idea of hearing leads up in Sanskrit to another sense which we find in sravan.a, sruti, sruta, - revealed knowledge, the knowledge which comes by inspiration. Dr.s.t.i and sruti, sight and hearing, revelation and inspiration are the two chief powers of that supra-mental faculty which belongs to the old Vedic idea of the Truth, the Ritam. the Word sravas is not recognised by the lexicographers in this sense, but it is accepted in the sense of a hymn, - the inspired word of the
  Veda. This indicates clearly that at one time it conveyed the idea of inspiration or of something inspired, whether word or knowledge. This significance, then, we are entitled to give it, provisionally at least, in the present passage; for the other sense of fame is entirely incoherent and meaningless in the context.
  
  Again the Word namas is also capable of a psychological sense; for it means literally "bending down" and is applied to the act of adoring submission to the deity rendered physically by the prostration of the body. When therefore the Rishi speaks of "bearing obeisance to Agni by the thought" we can hardly doubt that he gives to namas the psychological sense of the inward prostration, the act of submission or surrender to the deity.
  
  --
  
  This is the obvious sense of the Word kavikratuh., he whose active will or power of effectivity is that of the seer, - works, that is to say, with the knowledge which comes by the truth-consciousness and in which there is no misapplication or error. The epithets that follow confirm this interpretation. Agni is satya, true in his being; perfect possession of his own truth and the essential truth of things gives him the power to apply it perfectly in all act and movement of force. He has both the satyam and the r.tam. Moreover, he is citrasravastamah.; from the Ritam there proceeds a fullness of richly luminous and varied inspirations which give the capacity for doing the perfect work. For all these are epithets of Agni as the hotr., the priest of the sacrifice, he who performs the offering. Therefore it is the power of Agni to apply the Truth in the work (karma or apas) symbolised by the sacrifice, that makes him the object of human invocation.
  

1.06_-_Definition_of_Tragedy., #Poetics, #Aristotle, #Philosophy
  Tragedy. Next, Song and Diction, for these are the medium of imitation.
  By 'Diction' I mean the mere metrical arrangement of the Words: as for
  'Song,' it is a term whose sense every one understands.

1.06_-_Of_imperfections_with_respect_to_spiritual_gluttony., #Dark Night of the Soul, #Saint John of the Cross, #Christianity
  46[Lit, 'the other boldnesses are.']
  47[Lit., 'they strive to obtain this, as they say, by the strength of their arms.' The phrase is, of course, understood in the Spanish to be metaphorical, as the Words 'as they say' clearly indicate.]
  48[Lit., 'who are not influenced, neither act by reason, but from pleasure.']

1.06_-_Psychic_Education, #On Education, #The Mother, #Integral Yoga
  "Before you act, concentrate in the will that your action may help or at least in no way hinder your march forward towards the great discovery.
  "When you speak, before the Words come out of your mouth, concentrate just long enough to check your words and allow only those that are absolutely necessary to pass, only those that are not in any way harmful to your progress on the path of the great discovery.
  "To sum up, never forget the purpose and goal of your life. The will for the great discovery should be always there above you, above what you do and what you are, like a huge bird of light dominating all the movements of your being."1.

1.06_-_The_Literal_Qabalah, #A Garden of Pomegranates - An Outline of the Qabalah, #Israel Regardie, #Occultism
  
  For example, the Word CTO Nachosch, a " Serpent ", adds to 358 : w 300 + n 8 + 2 50 = 358. Also rpB
  Messiah adds to 358 ! n 8 + ' 10 + w 300 + a 40 =
  --
  Worship (far more than mere Phallieism) in all countries of all ages which ever has been the problem to archaeologists.
  the Word Naga, too, or Naja is discovered, so I am informed, on some of the cuneiform tablets in the ancient Temples of
  Egypt where Osiris, the Sun-God was hailed when arising from the primordial deep. The Neophyte, during his initiation, when he was Osirified and plunged into a deep trance enduring for three days, was crowned with glory when the sun's rays would illumine the cross to which he had been secured, and given a head-dress marked by a
  --
  
  We thus see the specific analogy between the Words
  " Serpent " and " Messiah " which the Qabalah has been able to reveal.
  --
  
  This can be proved in another manner, by analysing each letter of the Word separately, q F is 3 Mars, with its implicit connotation of Strength and Brute Energy, y O is Priapus, the Greek God of sexual fecundity and fruit- fulness. n H is V Aries, in which <$ Mars is exalted. Its
  Tarot attribution was the Emperor wherein was found con- cealed the symbol of Sulphur, or the Hindu Gunam of
  --
  
  the Word of Power AGLA, so frequently em- ployed in the rituals of the Practical Qabalah, is composed of the first letters of the four words \hn nbirb -roa nm
  - Atoh Gibor LeOlahm, Adonai ; which we can translate
  --
  
  The well-known word Amen is composed of the first letters of the Words jKSa qbo \nw, "Lord, Faith- ful King ", which open the Hebrew prayer called the
  Schemah.
  --
  
  An interesting example is supplied by a Qabalist with whom the writer is somewhat acquainted. the Word ri'B'D Messiah, when treated by the above-mentioned mode of permutation, gives us the Word pD'a Bishak.
  The M is substituted for B, the Sh for a Y (or I), the Y for
  --
   pe *3 itself yields the number 412, as follows : p 100
  +V 300 + ' 10+3 2=412. the Words DV+S nifiNT*
  Yeheshua Elohim, translated by Yeheshua (or Jesus) is God, also have the same numerical value, 412.
  --
  In the course of the practise of Meditation and Practical
  Qabalah, it is conceived that a man so regenerates and purifies himself, that he opens himself to the Holy Spirit, which completely revitalizes him, exemplifying in him a living testimony of the Word made Flesh.
  

1.06_-_The_Transformation_of_Dream_Life, #Knowledge of the Higher Worlds, #Rudolf Steiner, #Theosophy
  
  Yet no true mystic will ever make his experiences in dreams the basis of any authoritative account of the higher world. Such dreams must be merely considered as providing the first hint of a higher development. Very soon and as a further result, the student's dreams will no longer remain beyond the reach of intellectual guidance as heretofore, but on the contrary, will be mentally controlled and supervised like the impressions and conceptions of waking consciousness. The difference between dream and waking consciousness grows ever smaller. The dreamer remains awake in the fullest sense of the Word during his dream life; that is, he is aware of his mastery and control over his own vivid mental activity.
  

1.06_-_Yun_Men's_Every_Day_is_a_Good_Day, #The Blue Cliff Records, #Yuanwu Keqin, #Zen
  words "before the fifteenth day" already cut off the thousand
  distinctions; the Words "after the fifteenth day" also cut off the
  thousand distinctions. The fact is that Yun Men did not say
  --
  reveals it to let people see; "He throws away one, picks up
  seven." You must avoid turning to the Words for your subsis
  tence. Why? What moisture is there in unleavened bread?
  People often fall back into conceptual consciousness. You
  must obtain your understanding before the Words arise; then
  the great function will become manifest and you will naturally

1.07_-_Hui_Ch'ao_Asks_about_Buddha, #The Blue Cliff Records, #Yuanwu Keqin, #Zen
  ing up a single straight path.
  People of later times just went to the Words to make up
  interpretations. Some say, "Hui Ch'ao is himself Buddha; that
  --
  with teeth like sword trees and a mouth like a blood bowl, who
  knows outside the Words what they refer to; then you will have
  a small portion of realization. If one by one they make intellec
  --
  family is like this; one word falls and you see and immediately
  directly penetrate. But if you ponder over the Words, to the end
  you will search without finding.
  --
  who cannot leap through fail and fall back.; Fools who gnaw on
  the Words are like scooping out the evening pond water looking
  for fish; how little they realize that the fish have already turned

1.07_-_Hymn_of_Paruchchhepa, #Hymns to the Mystic Fire, #Sri Aurobindo, #Integral Yoga
  7. When in his twofold strength, bards with illumination upon
  them, the Bhrigu-flame-seers have made obeisance and spoken to him the Word, when they have churned him out by
  their worship, - the Flame-Seers, the Fire becomes master

1.07_-_On_Our_Knowledge_of_General_Principles, #The Problems of Philosophy, #Bertrand Russell, #Philosophy
  
  On the other hand, even that part of our knowledge which is _logically_ independent of experience (in the sense that experience cannot prove it) is yet elicited and caused by experience. It is on occasion of particular experiences that we become aware of the general laws which their connexions exemplify. It would certainly be absurd to suppose that there are innate principles in the sense that babies are born with a knowledge of everything which men know and which cannot be deduced from what is experienced. For this reason, the Word 'innate' would not now be employed to describe our knowledge of logical principles. The phrase
  '_a priori_' is less objectionable, and is more usual in modern writers.

1.07_-_Samadhi, #Liber ABA, #Aleister Crowley, #Philosophy
  3:In the first place, what is the meaning of the term? Etymologically, "Sam" is the Greek {in Greek alphabet: sigma-upsilon-nu-} the English prefix "syn-" meaning "together with." "Adhi" means "Lord," and a reasonable translation of the whole word would be "Union with God," the exact term used by Christian mystics to describe their attainment.
  4:Now there is great confusion, because the Buddhists use the Word Samadhi to mean something entirely different, the mere faculty of attention. Thus, with them, to think of a cat is to "make Samadhi" on that cat. They use the Word Jhana to describe mystic states. This is excessively misleading, for as we saw in the last section, Dhyana is a preliminary of Samadhi, and of course Jhana is merely the wretched plebeian Pali corruption of it. footnote: The vulgarism and provincialism of the Buddhist cannon is infinitely repulsive to all nice minds; and the attempt to use the terms of an ego-centric philosophy to explain the details of a psychology whose principal doctrine is the denial of the ego, was the work of a mischievous idiot. Let us unhesitatingly reject these abominations, these nastinesses of the beggars dressed in rags that they have snatched from corpses, and follow the etymological signification of the Word as given above!
  5:There are many kinds of Samadhi. footnote: Apparently. That is, the obvious results are different. Possibly the cause is only one, refracted through diverse media. "Some authors consider Atmadarshana, the Universe as a single phenomenon without conditions, to be the first real Samadhi." If we accept this, we must relegate many less exalted states to the class of Dhyana. Patanjali enumerates a number of these states: to perform these on different things gives different magical powers; or so he says. These need not be debated here. Any one who wants magic powers can get them in dozens of different ways.
  --
  10:These Dhyanic conditions contradict those of normal thought; but in Samadhi they are very much more marked than in Dhyana. And while in the latter it seems like a simple union of two things, in the former it appears as if all things rushed together and united. One might say that in Dhyana there was still this quality latent, that the One existing was opposed to the Many non-existing; in Samadhi the Many and the One are united in a union of Existence with non-Existence. This definition is not made from reflection, but from memory.
  11:Further, it is easy to master the "trick" or "knack" of Dhyana. After a while one can get into that state without preliminary practice; and, looking at it from this point, one seems able to reconcile the two meanings of the Word which we debated in the last section. From below Dhyana seems like a trance, an experience so tremendous that one cannot think of anything bigger, while from above it seems merely a state of mind as natural as any other. Frater P., before he had Samadhi, wrote of Dhyana: "Perhaps as a result of the intense control a nervous storm breaks: this we call Dhyana. Samadhi is but an expansion of this, so far as I can see."
  12:Five years later he would not take this view. He would say perhaps that Dhyana was "a flowing of the mind in one unbroken current from the ego to the non-ego without consciousness of either, accompanied by a crescent wonder and bliss." He can understand how that is the natural result of Dhyana, but he cannot call Dhyana in the same way the precursor of Samadhi. Perhaps he does not really know the conditions which induce Samadhi. He can produce Dhyana at will in the course of a few minutes' work; and it often happens with apparent spontaneity: with Samadhi this is unfortunately not the case. He probably can get it at will, but could not say exactly how, or tell how long it might take him; and he could not be "sure" of getting it at all.
  --
  23:But in all this one feels inclined to suggest that it will be better and more convincing if the meditation is directed to an object which in itself is apparently unimportant. One does not want the mind to be excited in any way, even by adoration. See the three meditative methods in Liber HHH (Equinox VI.). footnote: These are the complements of the three methods of Enthusiasm (A.'.A.'. instruction not yet issued up to March 1912.) At the same time, one would not like to deny positively that it is very much "easier" to take some idea towards which the mind would naturally flow.
  24:The Hindus assert that the nature of the object determines the Samadhi; that is, the nature of those lower Samadhis which confer so-called "magic powers." For example, there are the Yogapravritti. Meditating on the tip of the nose, one obtains what may be called the "ideal smell"; that is, a smell which is not any particular smell, but is the archetypal smell, of which all actual smells are modifications. It is "the smell which is "not" a smell." This is the only reasonable description; for the experience being contrary to reason, it is only reasonable that the Words describing it should be contrary to reason too. footnote: Hence the Athanasian Creed. Compare the precise parallel in the Zohar: "The Head which is above all heads; the Head which is "not" a Head.'
  25:Similarly, concentration on the tip of the tongue gives the "ideal taste"; on the dorsum of the tongue, "ideal contact." "Every atom of the body comes into contact with every atom in the Universe all at once," is the description Bhikku Ananda Metteya gives of it. The root of the tongue gives the "ideal sound"; and the pharynx the "ideal sight." footnote: Similarly Patanjali tells us that by making Samyama on the strength of an elephant or a tiger, the student acquires that strength. Conquer "the nerve Udana," and you can walk on the water; "Samana," and you begin to flash with light; the "elements" fire, air, earth, and water, and you can do whatever in natural life they prevent you from doing. For instance, by conquering earth, one could take a short cut to Australia; or by conquering water, one can live at the bottom of the Ganges. They say there is a holy man at Benares who does this, coming up only once a year to comfort and instruct his disciples. But nobody need believe this unless he wants to; and you are even advised to conquer that desire should it arise. It will be interesting when science really determines the variables and constants of these equations.

1.07_-_The_Continuity_of_Consciousness, #Knowledge of the Higher Worlds, #Rudolf Steiner, #Theosophy
   p. 203
   first, dreams are only regarded as a particular manifestation of sleep-life, and thus only two states are generally spoken of, namely, sleeping and waking. For spiritual science, however, dreams have an independent significance apart from the other two conditions. In the foregoing chapter a description was given of the alteration ensuing in the dream-life of the person undertaking the ascent to higher knowledge. His dreams lose their meaningless, irregular and disconnected character and form themselves more and more into a world of law and order. With continued development, not only does this new world born out of the dream world come to be in no way inferior to outer physical reality as regards its inner truth, but facts reveal themselves in it representing a higher reality in the fullest sense of the Word. Secrets and riddles lie concealed everywhere in the physical world. In the latter, the effects are seen of certain higher facts, but no one can penetrate to the causes whose perception is confined merely to his senses. These causes are partly revealed to the student in the condition described above and developed out of dream life, a condition, however, in which he by no means remains
   p. 204
  --
   p. 206
   must always bear in mind that such descriptions of supersensible worlds must, to a large extent, be in the nature of simile and symbol. the Words of ordinary language are only partially adopted in the course of esoteric training; for the rest, the student learns another symbolical language, as a natural outcome of his ascent to higher worlds. The knowledge of this language is acquired during esoteric training itself, but that does not preclude the possibility of learning something concerning the higher worlds even fro such ordinary descriptions as those here given.
  
  --
   p. 209
   in these things around him but cannot understand with the ordinary intellect, these are the things concerning which the experiences during sleep give him information. During every-day life man reflects on his environment; his mind tries to conceive and understand the connection existing between things; he seeks to grasp in thought and idea what his senses perceive. It is to these ideas and concepts that the experiences during sleep refer. Obscure, shadowy concepts become sonorous and living in a way comparable only to the tones and the Words of the physical world. It seems to the student ever more and more as though the solution of the riddles over which he ponders is whispered to him in tones and words out of a higher world. And he is able to connect with ordinary life whatever comes to him from a higher world. What was formerly only accessible to his thought now becomes actual experience, just as living and substantial as an experience in this physical world can be. The things and beings of this physical world are by no means only what they appear to be for physical perception. They are the expression and effluence of a spiritual world.
  

1.07_-_The_Farther_Reaches_of_Human_Nature, #Sex Ecology Spirituality, #Ken Wilber, #Philosophy
  Thus, each of these spiritual or transpersonal endeavors (which we will carefully examine) claims that there exist higher domains of awareness, embrace, love, identity, reality, self, and truth. But these claims are not dogmatic; they are not believed in merely because an authority proclaimed them, or because sociocentric tradition hands them down, or because salvation depends upon being a "true believer." Rather, the claims about these higher domains are a conclusion based on hundreds of years of experimental introspection and communal verification. False claims are rejected on the basis of consensual evidence, and further evidence is used to adjust and fine-tune the experimental conclusions.
  These spiritual endeavors, in other words, are scientific in any meaningful sense of the Word, and the systematic presentations of these endeavors follow precisely those of any reconstructive science.
  
  --
  In this regard, another common objection is that mystical or contemplative experiences, because they cannot be put into plain language, or into any language for that matter, are therefore not epistemologically grounded, are not "real knowledge." But this simply bypasses the problem of what linguistically situated knowledge means in the first place. Saussure, as I mentioned earlier, maintained that all linguistic signs have two components, the signifier and the signified, often represented as S/S. The signifier is the written or spoken symbol or sound, the material component of the sign (such as the physical ink forms written on this page, or the physical air vibrations as you speak). The signified is what comes to your mind when you see or hear the signifier.
  Thus, I physically write the Word dog on this page-that is the signifier. You read the Word, and you understand that I mean something like a furry animal with four legs that goes wuff-wuff-that is the signified, that is what comes to your mind. A sign is a combination of these two components, and these two components are, of course, the Right-Hand dimension of the sign (the physical exterior) and the Left-Hand dimension of the sign (the interior awareness or meaning).
  And both of those are distinguished from the actual referent, or whatever it is that the sign is "pointing" to, whether interior or exterior. Thus, the signifier is the Word dog, the referent is the real dog, and the signified is what comes to your mind when you read or hear the signifier dog. Saussure's genius was to point out that the signified is not merely or simply the same as the referent, because "what comes to mind" depends on a whole host of factors other than the real dog, and this is what makes linguistic reality so fascinating.
  Saussure's point-and this is what actually ignited the whole movement of structuralism-is that the sign cannot be understood as an isolated entity, because in and by itself the sign is meaningless (which is why different words can represent the same thing in different languages, and why "meaning" is never a simple matter of a word pointing to a thing, because how could different words represent the same thing?). Rather, signs must be understood as part of a holarchy of differences integrated into meaningful structures. Both the signifiers and the signifieds exist as holons, or whole/parts in a chain of whole/parts, and, as Saussure made clear, it is their relational standing that confers meaning on each (language is a meaningful system of meaningless elements: as always, the regime or structure of the superholon confers meaning on the subholons, meaning which the subholons do not and cannot possess on their own).
  In other words, the signifiers and the signifieds exist as a structure of contexts within contexts within contexts, and meaning itself is context-bound. Meaning is found not in the Word but in the context: the bark of a dog is not the same as the bark of a tree, and the difference is not in the Word, because the Word bark is the same in both phrases-it is the relational context that determines its meaning: the entire structure of language is involved in the meaning of each and every term-this was Saussure's great insight.
  And this, as usual, contributed to a split between Right- and Left-Hand theorists. The Right-Hand theorists, or the pure structuralists, wanted to study only the exterior structure of the system of signifiers in language and in culture (an approach which in turn gave way to the poststructuralists, who wanted to free the signifier from any grounding at all-as in Foucault's archaeology or Derrida's grammatology-and see it as free-floating or sliding, and anchored only by power or prejudice: meaning is indeed context-dependent, but contexts are boundless, and thus meaning is arbitrarily imposed by power or prejudice-the so-called "poststructural revolution" of "free-floating signifiers").
  --
  But both the hermeneutical Left-Hand path and the structuralist Right-Hand path agreed that signs can only be understood contextually (whether in the context of shared cultural practices that provide the foreknowledge or background or context for common interpretation, or in the context of shared nonindividual linguistic structures. I argued in chapter 4 that both of these approaches are equally important-they represent the interior and the exterior of the linguistic holon-and indeed even Foucault came to this understanding).12
  All of which relates to mysticism in this way: the Word dog has a shared meaning to you and to me because that sign exists in a shared linguistic structure and a shared cultural background of social and interpretive practices. But what if you had never seen a real dog? What then?
  I could of course describe one to you, but the Word will be meaningless unless there are some points of shared experience that will allow you to "call up" in your mind the same signified that I mean with the signifier "dog." (Substitute the Word Buddha-nature for dog and you can see the importance of this line of thought for mystical experience, which we will explore in a minute.) The hermeneuticists are quite right in that regard: the same linguistic structures that you and I share are not enough, in themselves, to give you the proper signified. You and I have to share a common lived experience in order to assume identical signification.
  Further, the actual experience of seeing a dog is not itself a merely linguistic experience. The signifier, the Word dog, is not the actual dog, not the actual referent. Obviously, the total experience of the real dog cannot itself be put into words, put into signifiers. But the fact that the real dog can't be fully captured in words does not mean that the real dog doesn't exist or isn't real. It means only that the signifier has sense only if you and I have had a similar experience, a common shared lifeworld experience, and then I will know what you mean when you say, "That dog scared me."
  In short, no direct experience can be fully captured in words.13 Sex can't be put into words; you've either had the experience or you haven't, and no amount of poetry will take its place. Sunsets, eating cake, listening to Bach, riding a bike, getting drunk and throwing up-believe me, none of those are captured in words.
  --
  Thus, if we are going to level that charge at mysticism, then we must level it at dogginess and sunsetness and every other experience that happens to come our way. (This is really the cheapest of the cheap shots fired at mysticism.)
  Conversely, words do just fine as signifiers for experience, whether mundane or spiritual, if we both, you and I, have had similar experiences in a context of shared background practices. Zen masters talk about Emptiness all the time! And they know exactly what they mean by the Words, and the Words are perfectly adequate to convey what they mean, if you have had the experience (for what they mean can only be disclosed in the shared praxis of zazen, or meditation practice).
  Go one step further. If I say to a conop child, "It is as if I were elsewhere," the child might nod her head as if she actually understood all the meanings of that statement. The conop child already possesses the shared linguistic structure (and grammar) to decipher the Words. But, as we have seen, since the conop child cannot fully grasp the implications of as-if statements, she doesn't really understand what is signified by my statement. Once the higher structure of formop emerges, however, this will usher the child into a worldspace where "as-if" is not just a signifier but a signified that has an existing referent in that formop worldspace: not just a word, but a direct understanding that more or less spontaneously jumps to mind whenever we hear or see the Word, and which refers to a genuinely existing entity in the rational worldspace.
  In other words, all signs exist in a continuum of developmental referents and developmental signifieds. The referent of a sign is not just lying around in "the" world waiting for any and all to simply look at it; the referent exists only in a worldspace that is itself only disclosed in the process of development, and the signified exists only in the interior perception of those who have developed to that worldspace (which structures the background interpretive meaning that allows the signified to emerge). No amount of experience by the conop child will ever show her the meaning of an "as-if" dog, because the as-if dog does not exist anywhere in the conop worldspace; it exists only in the formop worldspace, and thus it is a referent that demands a developmental signified to even be perceived in the first place.
  To take it a point at a time: the signifiers of signs (such as the Words on this page) are always physical, they are always material components, in which no meaning resides at all (Saussure's point); and because the signifiers arephysical, even my dog can see them (and, of course, sees no meaning in them; or rather, sees them from a sensorimotor level, as something to eat, perhaps). That is because the actual referent of a sign exists only in a worldspace (sensorimotor, magical, mythical, mental, etc.) that is itself disclosed only at a particular level of depth (preop, conop, formop, etc.). And in the same way, the corresponding signified of the sign exists only in the interior perception of those who have developed the requisite depth. (All of this occurs in a context of cultural and social practices, or an intersubjective community of the same-depthed.)14
  Both the conop child and my dog can see the physical words "as-if"; neither of them can understand the phrase.
  The empirical markings are meaningless. The child and the dog do not possess the developmental signified, and thus they cannot see the actual referent.
  Several examples of referents and worldspaces: rocks exist in the sensorimotor worldspace; animistic clouds exist in the magic worldspace; Santa Claus exists in the mythic worldspace; the square root of a negative one exists in the rational worldspace; archetypes exist in the subtle worldspace, and so on-not as pregiven objects, but as the product of all four quadrants. And thus, in order to understand the referents represented by those signifiers (from "rocks" to "archetypes") one must possess the requisite depth through one's own interior development (so that those signifiers can evoke the appropriate signified: when you read "the square root of a negative one," you know what that means, what that signifies, but only if you have developed to formop). Just so, the Words Buddha-nature and Godhead and Spirit and Dharmakaya are signifiers whose referents exist only in the transpersonal or spiritual worldspace, and they therefore require, for their understanding, a developmental signified, an appropriately developed interior or Left-Hand dimension corresponding with the exterior word, or else they remain only words, like the unseen dog, this unseen Spirit. And without the developmental signified, words will capture neither the dog nor the Spirit.
  And note: I can run around until I find a dog and show you the dog, because we both exist in the sensorimotor worldspace and there is no developmental reason why you can't spot a dog. Or, in the other example, there is no reason you can't understand an as-if dog, whose referent exists in the rational worldspace. We already share that worldspace. We have already transformed to that level of depth: an entire and shared world of referents are therefore lying around for us to apprehend (because we have already created the worldspace or the opening in which they can manifest).
  --
  And likewise, on the New Age front, a flurry of "new paradigms" could then step in and redress the ugliness of the old paradigm.
  But paradigms are first and foremost injunctions, actual practices (all of which have nondiscursive components that never are entered in the theories they support)-they are methods for disclosing new data in an addressed domain, and the paradigms work because they are true in any meaningful sense of the Word. Science makes real progress, as Kuhn said, because successive paradigms cumulatively disclose more and more interesting data. Even Foucault acknowledged that the natural sciences, even if they had started as structures of power, had separated from power (it was the pseudosciences of biopower that remained shot through with power masquerading as knowledge).
  Neither the New Agers nor the "new paradigmers" had anything resembling a new paradigm, because all they offered was more talk-talk. They had no new techniques, no new methodologies, no new exemplars, no new injunctions-and therefore no new data. All they possessed, through a misreading of Kuhn, was a pseudo-attempt to trump normal science and replace it with their ideologically favorite reading of the Kosmos.

1.07_-_The_Literal_Qabalah_(continued), #A Garden of Pomegranates - An Outline of the Qabalah, #Israel Regardie, #Occultism
  
  It will be very interesting for the reader to note, in con- nection with the Middle Pillar, the Words used in Exodus with regard to Aaron's wand or the rod of Almond. The words are tpsn ntob Matoh haShaked. By Gematria the numerical value of these two words is ascertained to be 463. From our Chapter Four, 400 is seen to be Tav 1 the thirty-second Path leading from Malkus to
  Yesod. 60 is the Path of Samech D leading from Yesod to Tipharas. 3 is the thirteenth Path, Gimel, which joins Tipharas directly to the Crown. The whole idea of the wand of Aaron the High Priest, implies the shaft con- necting the Sephiros on the Middle Pillar- a straight road from the Kingdom to the Crown.

1.08_-_The_Depths_of_the_Divine, #Sex Ecology Spirituality, #Ken Wilber, #Philosophy
  We left off with the emergence of the centaur, which is, so to speak, on the border between the personal and the transpersonal. If the first three general domains were those of matter, life, and mind, the next general domain (that of the psychic and subtle) is the domain of the soul, as I will use the term. And the first rule of the soul is: it is transpersonal.
  the Word transpersonal is somewhat awkward and confuses many people. But the point is simply, as Emerson put it, "The soul knows no persons." He explains (and note: Emerson throughout these quotes uses the masculine, as was the custom of the time; were he alive today he would use feminine and masculine, for the whole point of his notion of the Over-Soul was that it was neither male nor female, which is why it could anchor a true liberation from any and all restrictive roles: "The soul knows no persons"):
  :::Persons are supplementary to the primary teaching of the soul. In youth we are mad for persons. Childhood and youth see all the world in them. But the larger experience of man discovers the identical nature [the same self or soul] appearing through them all. In all conversation between two persons tacit reference is made, as to a third party, to a common nature. That third party or common nature is not social; it is impersonal; is God.1

1.08_-_The_Ladder, #A Garden of Pomegranates - An Outline of the Qabalah, #Israel Regardie, #Occultism
  
  Such is the conception of the Practical Qabalah. Briefly, to resume its purpose, the Qabalists claim that Magick is useful to produce Trance - in the real sense of the Word, a
  " passing beyond " - and Ecstasy, because it provides an excellent training for the mind, and the development of the

1.08_-_The_Plot_must_be_a_Unity., #Poetics, #Aristotle, #Philosophy
  Unity of plot does not, as some persons think, consist in the Unity of the hero. For infinitely various are the incidents in one man's life which cannot be reduced to unity; and so, too, there are many actions of one man out of which we cannot make one action. Hence, the error, as it appears, of all poets who have composed a Heracleid, a Theseid, or other poems of the kind. They imagine that as Heracles was one man, the story of Heracles must also be a unity. But Homer, as in all else he is of surpassing merit, here too--whether from art or natural genius--seems to have happily discerned the truth. In composing the Odyssey he did not include all the adventures of Odysseus--such as his wound on Parnassus, or his feigned madness at the mustering of the host--incidents between which there was no necessary or probable connection: but he made the
  Odyssey, and likewise the Iliad, to centre round an action that in our sense of the Word is one. As therefore, in the other imitative arts, the imitation is one when the object imitated is one, so the plot, being an imitation of an action, must imitate one action and that a whole, the structural union of the parts being such that, if any one of them is displaced or removed, the whole will be disjointed and disturbed. For a thing whose presence or absence makes no visible difference, is not an organic part of the whole.
  

1.08_-_The_Supreme_Will, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
  5:For, even after he is free, the sadhaka will be in the world and to be in the world is to remain in works. But to remain in works without desire is to act for the good of the world in general or for the kind or the race or for some new creation to be evolved on the earth or some work imposed by the Divine Will within him. And this must be done either in the framework provided by the environment or the grouping in which he is born or placed or else in one which is chosen or created for him by a divine direction. Therefore in our perfection there must be nothing left in the mental being which conflicts with or prevents our sympathy and free self-identification with the kind, the group or whatever collective expression of the Divine he is meant to lead, help or serve. But in the end it must become a free selfidentification through identity with the Divine and not a mental bond or moral tie of union or a vital association dominated by any kind of personal, social, national, communal or credal egoism. If any social law is obeyed, it will not be from physical necessity or from the sense of personal or general interest or for expediency or because of the pressure of the environment or from any sense of duty, but solely for the sake of the Lord of works and because it is felt or known to be the Divine Will that the social law or rule or relation as it stands can still be kept as a figure of the inner life and the minds of men must not be disturbed by its infringement. If, on the other hand, the social law, rule or relation is disregarded, that too will not be for the indulgence of desire, personal will or personal opinion, but because a greater rule is felt that expresses the law of the Spirit or because it is known that there must be in the march of the divine All-Will a movement towards the changing, exceeding or abolition of existing laws and forms for the sake of a freer larger life necessary to the world's progress.
  6:There is still left the moral law or the ideal and these, even to many who think themselves free, appear for ever sacred and intangible. But the sadhaka, his gaze turned always to the heights, will abandon them to Him whom all ideals seek imperfectly and fragmentarily to express; all moral qualities are only a poor and rigid travesty of his spontaneous and illimitable perfection. The bondage to sin and evil passes away with the passing of nervous desire; for it belongs to the quality of vital passion, impulsion or drive of propensity in us (rajogun.a) and is extinguished with the transformation of that mode of Nature. But neither must the aspirant remain subject to the gilded or golden chain of a conventional or a habitual or a mentally ordered or even a high or clear sattwic virtue. That will be replaced by something profounder and more essential than the minor inadequate thing that men call virtue. The original sense of the Word was manhood and this is a much larger and deeper thing than the moral mind and its structures. The culmination of Karmayoga is a yet higher and deeper state that may perhaps be called "soulhood", - for the soul is greater than the man; a free soulhood spontaneously welling out in works of a supreme Truth and Love will replace human virtue. But this supreme Truth cannot be forced to inhabit the petty edifices of the practical reason or even confined in the more dignified constructions of the larger ideative reason that imposes its representations as if they were pure truth on the limited human intelligence. This supreme Love will not necessarily be consistent, much less will it be synonymous, with the partial and feeble, ignorant and emotion-ridden movements of human attraction, sympathy and pity. The petty law cannot bind the vaster movement; the mind's partial attainment cannot dictate its terms to the soul's supreme fulfilment.
  7:At first, the higher Love and Truth will fulfil its movement in the sadhaka according to the essential law or way of his own nature. For that is the special aspect of the divine Nature, the particular power of the supreme Shakti, out of which his soul has emerged into the Play, not limited indeed by the forms of this law or way, for the soul is infinite. But still its stuff of nature bears that stamp, evolves fluently along those lines or turns around the spiral curves of that dominating influence. He will manifest the divine Truth-movement according to the temperament of the sage or the lion-like fighter or the lover and enjoyer or the worker and servant or in any combination of essential attributes (gunas) that may constitute the form given to his being by its own inner urge. It is this self-nature playing freely in his acts which men will see in him and not a conduct cut, chalked out, artificially regulated, by any lesser rule or by any law from outside.

1.08_-_THINGS_THE_GERMANS_LACK, #Twilight of the Idols, #Friedrich Nietzsche, #Philosophy
  
  [2] the Word _Kultur-Staat_ "culture-state" has become a standard
  expression in the German language, and is applied to the leading

1.08_-_Wherein_is_expounded_the_first_line_of_the_first_stanza,_and_a_beginning_is_made_of_the_explanation_of_this_dark_night, #Dark Night of the Soul, #Saint John of the Cross, #Christianity
  59[Lit., 'say.']
  60[pltica: the Word is frequently used in Spanish to denote an informal sermon or address.]
  61[Lit., 'low'; the same word recurs below and is similarly translated .]

1.09_-_Saraswati_and_Her_Consorts, #The Secret Of The Veda, #Sri Aurobindo, #Integral Yoga
  
  In many of the other gods the balance of the internal sense and the external figure is carefully preserved. The veil sometimes becomes transparent or its corners are lifted even for the ordinary hearer of the Word; but it is never entirely removed.
  
  --
  
  But Saraswati will submit to no such treatment. She is, plainly and clearly, the goddess of the Word, the goddess of a divine
  Inspiration.
  --
  
  We may note that the Word Pegasus, if we transliterate it into the original Aryan phonetics, becomes Pajasa and is obviously connected with the Sanskrit pajas, which meant originally force,
  1
  --
  "May Bharati come speeding to our sacrifice and Ila hither awakening our consciousness (or, knowledge or perceptions) in human wise, and Saraswati, - three goddesses sit on this blissful seat, doing well the Work."
  It is clear and will become yet clearer that these three goddesses have closely connected functions akin to the inspirational power of Saraswati. Saraswati is the Word, the inspiration, as
  I suggest, that comes from the Ritam, the Truth-consciousness.
  --
  Saraswati comes to our rescue against the last absurd supposition, but it negatives equally the naturalistic interpretation. This characterisation of Mahi, Saraswati's companion in the sacrifice, the sister of the goddess of inspiration, entirely identified with her in the later mythology, is one proof among a hundred others that light in the Veda is a symbol of knowledge, of spiritual illumination. Surya is the Lord of the supreme Sight, the vast
  Light, br.haj jyotih., or, as it is sometimes called, the true Light, r.tam jyotih.. And the connection between the Words r.tam and br.hat is constant in the Veda.
  
  --
  
  Mahi is full of the rays of this Surya; she carries in her this illumination. Moreover she is sunr.ta, she is the Word of a blissful Truth, even as it has been said of Saraswati that she is the impeller of happy truths, codayitr sunr.tanam. Finally, she is viraps, large or breaking out into abundance, a word which recalls to us that the Truth is also a Largeness, r.tam br.hat. And in another hymn, (I.22.10), she is described as varutr dhis.an.a, a widely covering or embracing Thought-power. Mahi, then, is the luminous vastness of the Truth, she represents the Largeness, br.hat, of the superconscient in us containing in itself the Truth, r.tam. She is, therefore, for the sacrificer like a branch covered with ripe fruit.
  
  Ila is also the Word of the truth; her name has become identical in a later confusion with the idea of speech. As Saraswati is an awakener of the consciousness to right thinkings or right states of mind, cetant sumatnam, so also Ila comes to the sacrifice awakening the consciousness to knowledge, cetayant.
  
  --
  
  Her name means she who seeks and attains and it contains the same association of ideas as the Words Ritam and Rishi. Ila may therefore well be the vision of the seer which attains the truth.
  
  --
  97
   bring to birth for man the Bliss, Mayas. I have already insisted on the constant relation, as conceived by the Vedic seers, between the Truth and the Bliss or Ananda. It is by the dawning of the true or infinite consciousness in man that he arrives out of this evil dream of pain and suffering, this divided creation into the Bliss, the happy state variously described in Veda by the Words bhadram, mayas (love and bliss), svasti (the good state of existence, right being) and by others less technically used such as varyam, rayih., rayah.. For the Vedic Rishi Truth is the passage and the antechamber, the Bliss of the divine existence is the goal, or else Truth is the foundation, Bliss the supreme result.
  

1.09_-_SKIRMISHES_IN_A_WAY_WITH_THE_AGE, #Twilight of the Idols, #Friedrich Nietzsche, #Philosophy
  from tyranny, on the very threshold of the danger of thraldom. This
  is psychologically true if, by the Word "Tyrants" we mean inexorable
  and terrible instincts which challenge the _maximum_ amount of
  --
  earth, the aristocratic communities like those of Rome and Venice,
  understood freedom precisely as I understand the Word: as something
  that one has and that one has _not,_ as something that one _will_ have
  --
  is scorned, loathed and repudiated: everybody is in mortal fear of a
  new slavery, wherever the Word "authority" is so much as whispered.
  The decadence of the valuing instinct, both in our politicians and in

1.1.02_-_Sachchidananda, #Letters On Yoga I, #Sri Aurobindo, #Integral Yoga
  Letters on Yoga - I
   were no impact of forces and no reactions, the consciousness would still be there, but static and inactive. But again this activity of consciousness might not be limited to an interpretation or a passive reaction to forces; it might also, if it chose, be the creator or determinant of its reactions - as for instance to a blow on the body or the vital it might refuse the natural reactions of pain or anger and remain still and immobile or it might return an unusual reaction of love or pleasure. Also this consciousness might not be only a recipient and seer of forces, but a creator or putter out of forces - it might be not only a knower, but an energy, a dynamis. In this view, your definition becomes totally inadequate. Farther, the Word personality is misleading; for what we usually know as personality is itself only a formation of consciousness. Behind it we are aware of a Person or Purusha who puts forward the mutable surface formation we call personality and who may even have many personalities at a time or different personalities at different times. This Purusha would be then a being and consciousness, would be not a result or an activity, but a constant reality, an intrinsic power of awareness and action inherent in the being, - as the being is self-existent, so the consciousness self-existent in the being, the Purusha. This is the realisation we have of it in Yogic experience, eternal reality of consciousness inherent in the eternal reality of existence, as in the concept and experience of Sachchidananda.
  
  --
  *
  Good heavens! what a magnificent muddle [in the correspondent's response to the preceding letter]! The Jivatman is on the supramental plane and the Jiva is the psychic? It is the consciousness with a clear individual "I" that disposes variously the centralising stress on one part or another of the being and yet the quality of this "I" is determined by the part with which it identifies itself - therefore it must be a pure conscious I? All that has no basis whatever and does not hang together. I never said that the Jivatman belongs to the supramental plane or is situated there. the Word Jiva in its ordinary sense is the living creature, but in its philosophic sense it is often used as a short way of speaking of the Jivatman, the individual being. Neither can it be said that the psychic being is the Jiva. Nor is it the fact that it is the consciousness with a clear individual "I" that disposes variously the centralising stress on one part or another of the being. Consciousness has no need of a clear individual
  "I" to dispose the stress, - it can do that of itself; wherever the stress is put the "I" attaches itself to that, so that one thinks of oneself as a mental being or physical being or whatever it may be. The consciousness in me can be utterly free of any sense of an individual "I" and yet dispose its stress in this way or the other way - it may go down into the physical and work there in the physical nature keeping all the rest behind or above for the time or it may go up into the overhead level and stand above mind, life and body seeing them as instrumental lower forms of itself; or it may not see them at all but rather immerge

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