classes ::: place,
children ::: the Game (the Worlds)
branches ::: the Worlds

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


object:the Worlds
object:worlds
datecreated:2020-08-26
class:place

--- CONCEPTION
this existed prior as "the Game (the World)" mainly so now it will more focus on things like the Abyss, the Heavens.
--- FOOTER
see also ::: places, planes


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--- OBJECT INSTANCES [0]


Heaven
the_Abyss
the_Game_(the_Worlds)

--- PRIMARY CLASS


place
place

--- SEE ALSO


--- SIMILAR TITLES [0]


02.01 - The World-Stair
02.08 - The World of Falsehood, the Mother of Evil and the Sons of Darkness
02.14 - The World-Soul
1.020 - The World and Our World
1.02.2.1 - Brahman Oneness of God and the World
1.02.4.1 - The Worlds - Surya
1.04 - GOD IN THE WORLD
2.03 - The Worlds
2.09 - The World of Points
2.1.02 - Nature The World-Manifestation
2.10 - The Vision of the World-Spirit - Time the Destroyer
2.11 - The Vision of the World-Spirit - The Double Aspect
2.21 - The Order of the Worlds
2.29 - The Worlds of Creation, Formation and Action
7.6.02 - The World Game
BOOK II. -- PART II. THE ARCHAIC SYMBOLISM OF THE WORLD-RELIGIONS
The Black Hole War - My Battle with Stephen Hawking to Make the World Safe for Quantum Mechanics
the Game (the Worlds)
The Heart Is Noble Changing the World from the Inside Out
the Traveller of the Worlds
The Wherefore of the Worlds
the World
The World as Will and Idea
The World of Tibetan Buddhism An Overview of Its Philosophy and Practice
the Worlds
You Are the Eyes of the World
select ::: Being, God, injunctions, media, place, powers, subjects,
favorite ::: cwsa, everyday, grade, mcw, memcards (table), project, project 0001, Savitri, 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 world of the Asuras is prior to the evolution, so are the worlds of the mental, vital or subtle-physical Devas — but these beings are different from each other. The great Gods belong to the Overmind plane ::: in the Supennind they are unified as aspects of the Divine, in the Overmind they appear as separate personali- ties. Any godhead can descend by emanation to the physical plane and associate himself with the evolution of a human being with whose line of manlfestion he is in affinity.

The World Of Cryton
(TWOC) A {BBS} for the {Acorn} {Archimedes}.
Telephone: +44 (1749) 670 030 (24hrs, most speeds).
(1994-11-08)

the World.]

the world from the cold,” according to the

the world.” [Rf. Gospel of Bartholomew, p. 176.]

the world served by 2 million angels; on the other

the world, and prince of the presence (or face);

The World Of Cryton ::: (TWOC) A BBS for the Acorn Archimedes.Telephone: +44 (1749) 670 030 (24hrs, most speeds). (1994-11-08)

The World Tree ::: The idea that consciousness blossomed from a single Seed into all the divergent forms of self-expression that exist. Yggdrasil is representative of this process in Norse cosmology. See also Kabbalah.

The world of the Asuras is prior to the evolution, so are the worlds of the mental, vital or subtle-physical Devas — but these beings are different from each other. The great Gods belong to the Overmind plane ::: in the Supennind they are unified as aspects of the Divine, in the Overmind they appear as separate personali- ties. Any godhead can descend by emanation to the physical plane and associate himself with the evolution of a human being with whose line of manlfestion he is in affinity.


--- QUOTES [708 / 708 - 500 / 96277] (in Dictionaries, in Quotes, in Chapters)



KEYS (10k)

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   3 Soren Kierkegaard
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   3 Georg Wilhelm Friedrich Hegel
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1:As you are, so is the world. ~ Sri Ramana Maharshi,
2:A man sees in the world what he carries in his heart. ~ Johann Wolfgang von Goethe, Faust First Part,
3:Accept the world as God's theater; be thou the mask of the Actor and let Him act through thee; and take God within for thy only critic and audience. ~ Sri Aurobindo,
4:In the world of the Unity heaven and earth are one. ~ Baha-ullah,
5:Let him that would move the world first move himself. ~ Socrates,
6:Opening to oneself fully is opening to the world. ~ Chogyam Trungpa,
7:Think lightly of yourself and deeply of the world ~ Miyamoto Musashi,
8:History of the world is but the biography of great men. ~ Thomas Carlyle,
9:The world is preparing for a big change.Will you help? ~ The Mother,
10:I am not an Athenian, nor a Greek, but a citizen of the world. ~ Socrates,
11:Not how the world is, but that it is, is the mystery. ~ Ludwig Wittgenstein,
12:The world is so round, friendship may encircle it. ~ Pierre Teilhard de Chardin,
13:He who loves the world as his body may be entrusted with the empire. ~ Lao Tzu,
14:He is everywhere in the world and stands with all in His embrace. ~ Bhagavad Gita,
15:The world is impermanent. One should constantly remember death. ~ Sri Ramakrishna,
16:Numberless are the worlds wonders, but none more wonderful than man. ~ Sophocles,
17:In truth there is no difference between the word of God and the world. ~ Baha-ulalh,
18:A man sees in the world what he carries in his heart. ~ Johann Wolfgang von Goethe,
19:The world is not impermanent if one lives there after knowing God. ~ Sri Ramakrishna,
20:Whenever you do a thing, act as if all the world were watching. ~ Thomas Jefferson,
21:Where your talents and the needs of the world cross lies your calling. ~ Aristotle,
22:A fathomless zero occupied the world. ~ Sri Aurobindo, Savitri 01.01 - The Symbol Dawn,
23:Mind flowed unknowing in the sap of life ~ Sri Aurobindo, Savitri 02.01 - The World-Stair,
24:Savitri is a mantra for the transformation of the world. ~ The Mother, (to Udar Pinto) ,
25:The world being what it is, it could not be otherwise. ~ Sri Aurobindo, The Life Divine ,
26:A formless spirit became the soul of form. ~ Sri Aurobindo, Savitri 02.14 - The World-Soul,
27:All the darkness in the world cannot extinguish the light of a single candle. ~ Saint Francis,
28:A glimpse into the world proves that horror is nothing other than reality. ~ Alfred Hitchcock,
29:All, even pain, was the soul’s pleasure here; ~ Sri Aurobindo, Savitri 02.01 - The World-Stair,
30:But still the invisible Magnet drew his soul ~ Sri Aurobindo, Savitri 02.01 - The World-Stair,
31:Never bend your head. Always hold it high. Look the world straight in the eye. ~ Helen Keller,
32:A single ego is an absurdly narrow vantage point from which to view the world. ~ Aleister Crowley,
33:In looking out upon the world, we forget that the world is looking at itself. ~ Alan Wilson,
34:Love is the most powerful and still most unknown energy in the world. ~ Pierre Teilhard de Chardin,
35:Everything in the world can be endured, except continual prosperity. ~ Johann Wolfgang von Goethe,
36:The books that the world calls immoral are books that show the world its own shame. ~ Oscar Wilde,
37:The world breaks every one and afterward many are strong at the broken places. ~ Ernest Hemingway,
38:The world has seen thousands of prophets, and the world has yet to see millions ~ Swami Vivekananda,
39:Your own Self-Realization is the greatest service you can render the world. ~ Sri Ramana Maharshi,
40:The fire divine burns indivisible and ineffable and fills all the abysses of the world. ~ Iamblichus,
41:When the world wearies, and society ceases to satisfy, there is always the Garden. ~ Minnie Aumonier,
42:Let us read, and let us dance; these two amusements will never do any harm to the world. ~ Voltaire,
43:Let your standpoint become that of wisdom then the world will be found to be God. ~ Sri Ramana Maharshi,
44:When one tugs at a single thing in nature, he finds it attached to the rest of the world. ~ John Muir,
45:Even a soul submerged in sleepis hard at work and helpsmake something of the world. ~ Heraclitus,
46:In the world we live in, one fool makes many fools, but one sage only a few sages. ~ Georg C Lichtenberg,
47:It is impossible to have complete control over the world. Control your mind instead. ~ Chamtrul Rinpoche,
48:One man’s perfection still can save the world. ~ Sri Aurobindo, Savitri 07.05 - The Finding of the Soul,
49:The affairs of the world will go on forever, do not delay the practice of meditation. ~ Jetsun Milarepa,
50:The seeing have the world in common. ~ Heraclitus,
51:The fairest order in the world is a heap of random sweepings. ~ Heraclitus,
52:That the world is a divine game and beyond good and evil: in this the Vedanta and Heraclitus are my predecessors. ~ Friedrich Nietzsche,
53:Liars are the cause of all the sins and crimes in the world. ~ Epictetus,
54:The world turns aside to let any man pass who knows where he is going. ~ Epictetus,
55:This world is like the shore and the World to Come like the ocean ~ Rabbi Moshe Chaim Luzzatto, (RaMCHaL) ,
56:All the world's possibilities in manAre waiting as the tree waits in its seed: ~ Sri Aurobindo, Savitri ,
57:From a veiled God-joy the worlds were made ~ Sri Aurobindo, Savitri 02.05 - The Godheads of the Little Life,
58:The Bliss whose rapture dreamed the worlds. ~ Sri Aurobindo, Savitri 02.05 - The Godheads of the Little Life,
59:The world is a great book, of which they that never stir from home read only a page. ~ Saint Augustine of Hippo,
60:No one who does good work will ever come to a bad end, either here or in the world to come ~ The Bhagavad Gita,
61:The most dangerous worldview is the worldview of those who have not viewed the world. ~ Alexander von Humboldt,
62:Man alone suffers so excruciatingly in the world that we were compelled to invent laughter. ~ Friedrich Nietzsche,
63:Hail to Thee, Master of the world, who triumphest over all darkness. ~ The Mother, Prayers And Meditations ,
64:What if everything in the world were a misunderstanding, what if laughter were really tears? ~ Soren Kierkegaard,
65:Better keep yourself clean and bright; you are the window through which you must see the world. ~ George Bernard Shaw,
66:It is only when a man tames his own demons that he becomes the king of himself if not of the world. ~ Joseph Campbell,
67:The world is not cut off from Truth and God. ~ Sri Aurobindo, Savitri 10.04 - The Dream Twilight of the Earthly Real,
68:The sole timeless WordThat carries eternity in its lonely sound, ~ Sri Aurobindo, Savitri 02.01 - The World-Stair,
69:The trouble with the world is that the stupid are cocksure and the intelligent are full of doubt. ~ Bertrand Russell,
70:I will utter things which have been kept secret from the foundation of the world. ~ Anonymous, The Bible Matthew 13:35,
71:Instead of clearing his own heart the zealot tries to clear the world. ~ Joseph Campbell, The Hero with a Thousand Faces ,
72:It becomes itself in the world by knowing itself; it knows itself by becoming itself. ~ Sri Aurobindo, The Life Divine ,
73:Truth made the world, not a blind Nature-Force. ~ Sri Aurobindo, Savitri 07.02 - The Parable of the Search for the Soul,
74:Each through his nature He leads and the world by the lure of His wisdom. ~ Sri Aurobindo, Collected Poems 5.1.01 - Ilion,
75:God is the one stable and eternal Reality. ~ Sri Aurobindo, Isha Upanishad: Brahman Oneness of God and the World,
76:The poison of the world has stained his throat. ~ Sri Aurobindo, Savitri 06.02 - The Way of Fate and the Problem of Pain,
77:Everything in the world displeases me: but, above all, my displeasure in everything displeases me. ~ Friedrich Nietzsche,
78:Nothing but a radical change of consciousness can deliver the world from its present obscurity. ~ The Mother, On Education ,
79:To do nothing at all is the most difficult thing in the world, the most difficult and the most intellectual. ~ Oscar Wilde,
80:Within the Supreme Brahma, the worlds are being told like beads:Look upon that rosary with the eyes of wisdom. ~ Kabir,
81:The history of the world is none other than the progress of the consciousness of freedom. ~ Georg Wilhelm Friedrich Hegel,
82:People do not seem to realise that their opinion of the world is also a confession of their character. ~ Ralph Waldo Emerson,
83:The light is everywhere, the force is everywhere. And the world is so small. ~ The Mother, Words Of The Mother MCW Vol. 15.,
84:If you want union in the world, first unify the different parts of your own being. ~ The Mother, Words Of The Mother III ,
85:Imagine the world so greatly magnified that particles of light look like twenty-four-pound cannon balls. ~ Georg C Lichtenberg,
86:All I want to tell you is this. Follow both; perform your duties in the world and also cultivate love of God. ~ Sri Ramakrishna,
87:Brahman is one, not numerically, but in essence. ~ Sri Aurobindo, Isha Upanishad: Brahman Oneness of God and the World,
88:Truth shines far from the falsehoods of the world; ~ Sri Aurobindo, Savitri 10.02 - The Gospel of Death and Vanity of the Ideal,
89:young portress brightWho opens to our souls the worlds of light. ~ Sri Aurobindo, Collected Poems The Fear of Death,
90:Roam abroad in the world, and take thy fill of its enjoyments before the day shall come when thou must quit it for good. ~ Saadi,
91:A jingling silver laugh of anklet bellsTravelled the roads of a solitary heart; ~ Sri Aurobindo, Savitri 02.14 - The World-Soul,
92:Some day surelyThe world too shall be saved from death by love. ~ Sri Aurobindo, Collected Plays and Stories - II Act III,
93:This higher scheme of being is our causeAnd holds the key to our ascending fate; ~ Sri Aurobindo, Savitri 02.01 - The World-Stair,
94:A single word lets loose vast agencies;A casual act determines the world’s fate. ~ Sri Aurobindo, Savitri 06.01 - The Word of Fate,
95:Brahman self-extended in Space and Time is the universe. ~ Sri Aurobindo, Isha Upanishad: Brahman Oneness of God and the World,
96:It was to amuse himself God made the world.For He was dull alone! ~ Sri Aurobindo, Collected Plays and Stories - II Act II,
97:Men work almost always without knowing for what they have worked. ~ Sri Aurobindo, The Human Cycle The Peril of the World-State,
98:Rise with the world in thy bosom,O Word gathered into the heart of the Ineffable. ~ Sri Aurobindo, The Future Poetry the Ascent,
99:The conclusion is always the same: love is still the most powerful and still the most unknown energy of the world. ~ Teilhard de Chardin,
100:The world’s deep contrasts are but figures spunDraping the unanimity of the One. ~ Sri Aurobindo, Collected Poems Contrasts,
101:The mind can hardly conceive unity except as an abstraction, a sum or a void. ~ Sri Aurobindo, Isha Upanishad The Worlds - Surya,
102:All in thyself and thyself in all dwelling,Act in the world with thy being beyond it. ~ Sri Aurobindo, Collected Poems the Ascent,
103:A sincere heart is worth all the extraordinary powers in the world. ~ Sri Aurobindo, Letters on Yoga - I 5.4.02 - Occult Powers or Siddhis,
104:The malady of the world is that the individual cannot find his real soul. ~ Sri Aurobindo, The Life Divine 1.23 - The Double Soul in Man,
105:A dreamer is man who can find his way by moonlight, and his punishment is that he sees the dawn before the rest of the world. ~ Oscar Wilde,
106:And the Name, foundation of eternity, ~ Sri Aurobindo, Savitri The World of Falsehood,
107:Above the world the world-creators stand,In the phenomenon see its mystic source. ~ Sri Aurobindo, Savitri 01.04 - The Secret Knowledge,
108:An opulent beauty of passionate differenceThe recurring beat that moments God in Time. ~ Sri Aurobindo, Savitri 02.01 - The World-Stair,
109:Hidden in an earthly garment that survives,I am the worldless being vast and free. ~ Sri Aurobindo, Collected Poems Conscious Immortality,
110:INDIA MUST BE REBORN, BECAUSE HER REBIRTH IS DEMANDED BY THE FUTURE OF THE WORLD. ~ Sri Aurobindo, Bande Mataram - I Bhawani Mandir,
111:All the terrestrial past of the world is there summarised in man. ~ Sri Aurobindo, Essays in Philosophy and Yoga 3.7.1.06 - The Ascending Unity,
112:Kali (Iron Lords of Time)Am love, am passion; I create the world.I am the only Brahma. ~ Sri Aurobindo, Collected Poems Kama,
113:So the world, grounded in a timeless movement by the Soul which suffuses it with intelligence, becomes a living and blessed being. ~ Plotinus,
114:The spiritual life of India is the first necessity of the world’s future. ~ Sri Aurobindo, Bande Mataram - II One More for the Altar,
115:The truth is that the world appears as a passing shadow in a flood of light. Light in necessary even to see the shadow. ~ Sri Ramana Maharshi,
116:Workers of all lands unite. The philosophers have only interpreted the world in various ways; the point is to change it. ~ Karl Marx, Epitaph ,
117:A cricket’s rash and fiery single note,It marked with shrill melody night’s moonless hush ~ Sri Aurobindo, Savitri 02.14 - The World-Soul,
118:An evil environment worsened evil souls: ~ Sri Aurobindo, Savitri The World of Falsehood,
119:The Riddle of the WorldIf you can solve it, you will be immortal, but if you fail you will perish. ~ The Mother, On Education ,
120:Scattered on sealed depths, her luminous smileKindled to fire the silence of the worlds. ~ Sri Aurobindo, Savitri 01.01 - The Symbol Dawn,
121:Division ceased to be, for God was there. ~ Sri Aurobindo, Savitri The World of Falsehood,
122:Every breath of life is a breath too of death. ~ Sri Aurobindo, Essays on the Gita 2.10 - The Vision of the World-Spirit - Time the Destroyer,
123:One cannot shape the world without being reshaped in the process. Each gain of power requires its own sacrifice. ~ Phil Hine, Condensed Chaos ,
124:The English Bible is a translation, but it ranks among the finest pieces of literature in the world. ~ Sri Aurobindo, Letters on Poetry and Art ,
125:All knowledge that the world has ever received comes from the mind, the infinite library of the universe is in our own mind. ~ Swami Vivekananda,
126:Destruction is the first condition of progress. ~ Sri Aurobindo, Essays on the Gita 2.10 - The Vision of the World-Spirit - Time the Destroyer,
127:Genuine tragedies in the world are not conflicts between right and wrong. They are conflicts between two rights. ~ Georg Wilhelm Friedrich Hegel,
128:Our earth is a fragment and a residue;Her power is packed with the stuff of greater worlds ~ Sri Aurobindo, Savitri 02.01 - The World-Stair,
129:Thought was not there but a knowledge near and oneSeized on all things by a moved identity. ~ Sri Aurobindo, Savitri 02.14 - The World-Soul,
130:Even Good she makes a hook to drag to Hell. ~ Sri Aurobindo, Savitri The World of Falsehood,
131:It is possible to be one with all, yet above all. ~ Sri Aurobindo, Essays on the Gita 2.11 - The Vision of the World-Spirit - The Double Aspect,
132:The world has three layers, infra-ethical, ethical and supra-ethical. ~ Sri Aurobindo, The Life Divine Delight of Existence,
133:Until man in his heart is ready, a profound change of the world conditions cannot come. ~ Sri Aurobindo, The Human Cycle Internationalism,
134:The true knowledge is truth of existence, satyam, not mere truth of form or appearance. ~ Sri Aurobindo, Isha Upanishad The Worlds - Surya,
135:Verily, the weight of half of disbelief in the world is carried by religious people who made God detestable to His servants. ~ Abu Hamid al-Ghazali,
136:Love of the world, the mask, must change into the love of God, the Truth. ~ Sri Aurobindo, Essays on the Gita The Cloud of Unknowing and Other Works,
137:When you tear out a man's tongue, you are not proving him a liar, you're only telling the world that you fear what he might say. ~ George R R Martin,
138:Always he journeys, but nowhere arrives; He would guide the world, himself he cannot guide ... ~ Sri Aurobindo, Savitri 03.04 - The Vision and the Boon,
139:It is only when a man tames his own demons that he becomes the king of himself if not of the world. ~ Joseph Campbell, The Hero with a Thousand Faces ,
140:Science is a light within a limited room, not the sun which illumines the world. ~ Sri Aurobindo, Bande Mataram - II The Glory of God in Man,
141:The Spirit manifest as Intelligence is the basis of the world. ~ Sri Aurobindo, Essays in Philosophy and Yoga 1.13 - The Stress of the Hidden Spirit,
142:Chit is an action of Being, not of the Void. What it sees, that becomes. ~ Sri Aurobindo, Isha Upanishad: Brahman Oneness of God and the World,
143:Even oneness is a representation and exists in relation to multiplicity. ~ Sri Aurobindo, Isha Upanishad: Brahman Oneness of God and the World,
144:Offer, first, all your actions as a sacrifice to the Highest and the One in you and to the Highest and the One in the world; ~ Sri Aurobindo, (CWSA 19) ,
145:The world which we perceive is a tiny fraction of the world which we can perceive, which is a tiny fraction of the perceivable world. ~ Terence McKenna,
146:To him who looks upon the world rationally, the world in its turn presents a rational aspect. The relation is mutual. ~ Georg Wilhelm Friedrich Hegel,
147:Force and Love united and both illumined by Knowledge fulfil God in the world. ~ Sri Aurobindo, The Secret of the Veda 2 - Other Hymns to Agni,
148:A death that eats and eating is devoured,This is the brutal image of the world. ~ Sri Aurobindo, Collected Poems 5.2.02 - The Meditations of Mandavya,
149:A lamp of symbol lighting hidden truthImaged to her the world’s significance. ~ Sri Aurobindo, Savitri 07.02 - The Parable of the Search for the Soul,
150:Imagination is the Discovering Faculty, pre-eminently. It is that which penetrates into the unseen worlds around us, the worlds of Science. ~ Ada Lovelace,
151: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,
152:All the world’s possibilities in manAre waiting as the tree waits in its seed: ~ Sri Aurobindo, Savitri 07.02 - The Parable of the Search for the Soul,
153:None can reach heaven who has not passed through hell. ~ Sri Aurobindo, Savitri The World of Falsehood,
154:Happy the worlds that have not felt our fall,Where Will is one with Truth and Good with Power; ~ Sri Aurobindo, Savitri 02.12 - The Heavens of the Ideal,
155:I shall hear the silver swing of heaven’s gatesWhen God comes out to meet the soul of the world. ~ Sri Aurobindo, Savitri 07.04 - The Triple Soul-Forces,
156:Not merely peace, but fulfilment is what the heart of the world is seeking. ~ Sri Aurobindo, The Synthesis Of Yoga 2.12 - The Realisation of Sachchidananda,
157:There can be no real freedom of thought where a padlock is put upon freedom of speech. ~ Sri Aurobindo, The Human Cycle The Peril of the World-State,
158:the world is real but ourselves too small,Insufficient for the mightiness of our stage. ~ Sri Aurobindo, Savitri 02.05 - The Godheads of the Little Life,
159:To live in the world without becoming aware of the meaning of the world is like wandering about in a great library without touching the books. ~ Manly P Hall,
160:Action in the world is given us first as a means for our self-development and self-fulfilment. ~ Sri Aurobindo, The Synthesis Of Yoga 1.12 - The Divine Work,
161:But standing on Eternity’s luminous brinkI have discovered that the world was He; ~ Sri Aurobindo, Savitri 10.04 - The Dream Twilight of the Earthly Real,
162:Many have died; you also will die. The drum of death is being beaten. The world has fallen in love with a dream. Only sayings of the wise will remain. ~ Kabir,
163:The function of India is to supply the world with a perennial source of light and renovation. ~ Sri Aurobindo, Bande Mataram - II Ideals Face to Face,
164:The function of India is to supply the world with a perennial source of light and renovation. ~ Sri Aurobindo, Bande Mataram - II Ideals Face to Face,
165:Critics have found fault with all the world's scriptures, but as yet they have discovered no useful substitutes. ~ Manly P Hall, The Bible the Story of a Book,
166:Mind suffers lamed by the world’s disharmonyAnd the unloveliness of human things. ~ Sri Aurobindo, Savitri 06.02 - The Way of Fate and the Problem of Pain,
167:A great wicked joy Glad of one’s own and others’ calamity. ~ Sri Aurobindo, Savitri The World of Falsehood,
168:Individual perfection and liberation are not the whole sense of God’s intention in the world. ~ Sri Aurobindo, The Synthesis Of Yoga 0.03 - The Threefold Life,
169:In the Impersonal’s ocean without shoreThe Person in the World-Spirit anchored rode; ~ Sri Aurobindo, Savitri 02.15 - The Kingdoms of the Greater Knowledge,
170: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,
171:The world is only a partial manifestation of the Godhead, it is not itself that Divinity. ~ Sri Aurobindo, Essays on the Gita The Theory of the Vibhuti,
172:God manifests Himself in the individual partially, but He stands behind the progress of the world wholly. ~ Sri Aurobindo, Karmayogin Facts and Opinions,
173:If you pretend to be good, the world takes you very seriously. If you pretend to be bad, it doesn't. Such s the astounding stupidity of optimism. ~ Oscar Wilde,
174:Love is the affinity which links and draws together the elements of the world. Love, in fact, is the agent of universal synthesis ~ Pierre Teilhard de Chardin,
175:The world-interpreting movements of the danceMoulded idea and mood to a rhythmic swayAnd posture. ~ Sri Aurobindo, Savitri 04.02 - The Growth of the Flame,
176:The court gossips over them while they liveAnd the world gossips over them when they are dead. ~ Sri Aurobindo, Collected Plays and Stories - II Act II,
177:Drama is the poet’s vision of some part of the world-act in the life of the human soul. ~ Sri Aurobindo, The Future Poetry The Course of English Poetry - II,
178:The Absolute is not a void or negation. It is all that is here in Time and beyond Time. ~ Sri Aurobindo, Isha Upanishad: Brahman Oneness of God and the World,
179:The world is not a courtroomThere is no judge no jury no plaintiff.This is a caravan filled with eccentric beings telling wondrous stories about God. ~ Saadi,
180:Asia is the custodian of the world’s peace of mind, the physician of the maladies which Europe generates. ~ Sri Aurobindo, Bande Mataram - II The Asiatic Role,
181:Man’s consciousness of the divine within himself and the world is the supreme fact of his existence. ~ Sri Aurobindo, The Human Cycle Civilisation and Culture,
182:Change represents the constant shifting of apparent relations in an eternal Immutability. ~ Sri Aurobindo, Isha Upanishad: Brahman Oneness of God and the World,
183:A boat can be in the water, but the water ought not to be in the boat. So the aspirant may live in the world, but the world should find no place in him. ~ Sri Ramakrishna,
184:By Power, not Light, the great Gods rule the world;Power is the arm of God, the seal of Fate. ~ Sri Aurobindo, Savitri 10.04 - The Dream Twilight of the Earthly Real,
185:Each object in the universe is really the whole universe in a different frontal appearance. ~ Sri Aurobindo, Isha Upanishad: Brahman Oneness of God and the World,
186:Fate orders all and Fate I nowHave recognised as the world’s mystic WillThat loves and labours. ~ Sri Aurobindo, Collected Plays and Stories - II Act III,
187:It is finished, the dread mysterious sacrifice,Offered by God’s martyred body for the world; ~ Sri Aurobindo, Savitri 06.02 - The Way of Fate and the Problem of Pain,
188:Unsatisfied forces in her bosom move;They are partners of her greater growing fateAnd her return to immortality; ~ Sri Aurobindo, Savitri 02.01 - The World-Stair,
189:A bee-croon honey-drunk in summer islesArdent with ecstasy in a slumbrous noon,Or the far anthem of a pilgrim sea. ~ Sri Aurobindo, Savitri 02.14 - The World-Soul,
190:Thou who pervadest all the worlds below,Yet sitst above,Master of all who work and rule and know,Servant of Love! ~ Sri Aurobindo, Collected Poems God,
191:Fear of the gods arose from man’s ignorance of God and his ignorance of the laws that govern the world. ~ Sri Aurobindo, The Synthesis Of Yoga 3.03 - The Godward Emotions,
192:It is impossible to think about the welfare of the world unless the condition of women is improved. It is impossible for a bird to fly on only one wing. ~ Swami Vivekananda,
193:All Nature is full of the secret Godhead and in labour to reveal him in her. ~ Sri Aurobindo, Essays on the Gita 2.10 - The Vision of the World-Spirit - Time the Destroyer,
194:Altruism does the works of compassion more often for its own sake than for the sake of the world it helps. ~ Sri Aurobindo, The Synthesis Of Yoga 0.03 - The Threefold Life,
195:He is the Maker and the world he made,He is the vision and he is the Seer;He is himself the actor and the act, ~ Sri Aurobindo, Savitri 01.04 - The Secret Knowledge,
196:Here all experience was a single plan,The thousandfold expression of the One.All came at once into his single view; ~ Sri Aurobindo, Savitri 02.01 - The World-Stair,
197:The ninety and nine are with dreams, content, but the hope of the world made new, is the hundredth man who is grimly bent on making those dreams come true. ~ Edgar Allan Poe,
198:The tinkling pace of a long caravanIt seemed at times, or a vast forest’s hymn,The solemn reminder of a temple gong, ~ Sri Aurobindo, Savitri 02.14 - The World-Soul,
199:Man on whom the World-Unity shall seize,Widening his soul-spark to an epiphanyOf the timeless vastness of Infinity. ~ Sri Aurobindo, Collected Poems Electron,
200:Progress should mean that we are always changing the world to fit the vision, instead we are always changing the vision. ~ G K Chesterton, "The Eternal Revolution " Orthodoxy,
201:The desire of the exclusive liberation is the last desire that the soul in its expanding knowledge has to abandon. ~ Sri Aurobindo, Isha Upanishad The Worlds - Surya,
202:All ocean lived within a wandering drop. A time made body housed the illimitable. To live this mystery out our soul comes here. ~ Sri Aurobindo, Savitri 02.01 - The World-Stair,
203:Our life is a holocaust of the Supreme.The great World-Mother by her sacrificeHas made her soul the body of our state; ~ Sri Aurobindo, Savitri 02.01 - The World-Stair,
204:It is the great sun that finally removes⁣ The misty ignorance of the world,⁣ It is the quintessential butter from the churning of the milk of Dharma. ~ The Mahasiddha Shantideva,
205:The Force that builds the worlds is a conscious Force, the Existence which manifests itself in them is conscious Being. ~ Sri Aurobindo, The Life Divine 1.10 - Conscious Force,
206:But pain came first, then only joy could be.Pain ploughed the first hard ground of the world-drowse. ~ Sri Aurobindo, Savitri 06.02 - The Way of Fate and the Problem of Pain,
207:She is destined once more to new-mould the life of the world and restore the peace of the human spirit. ~ Sri Aurobindo, Bande Mataram - II Swaraj and the Coming Anarchy,
208:There is a law, a one truth of being, a guiding and fulfilling purpose of the world-existence. ~ Sri Aurobindo, Essays in Philosophy and Yoga 5.08 - Supermind and Mind of Light,
209:Becoming liberated from samsara is an inner journey. You can travel across the world and universe, and you will not find a way out. To get out, you must go in. ~ Chamtrul Rinpoche,
210:He saw a lone immense high-curved world-pileErect like a mountain-chariot of the GodsMotionless under an inscrutable sky. ~ Sri Aurobindo, Savitri 02.01 - The World-Stair,
211:renunciation of life cannot be the goal of life nor rejection of the world the object for which the world was created. ~ Sri Aurobindo, The Synthesis Of Yoga 2.05 - Renunciation,
212:It is for ananda that the world exists; for joy that the Self puts Himself into the great and serious game of life. ~ Sri Aurobindo, Karmayogin The Awakening Soul of India,
213:A person of wisdom is not one who practices Buddhism apart from worldly affairs but, rather, one who thoroughly understands the principles by which the world is governed. ~ Nichiren,
214:Belief by itself is not evidence of reality; it must base itself on some thing more valid before one can accept it. ~ Sri Aurobindo, The Life Divine 2.21 - The Order of the Worlds,
215:Electric power is everywhere present in unlimited quantities and can drive the world's machinery without the need of coal, oil, gas, or any other of the common fuels. ~ Nikola Tesla,
216:He must pass to the other shore of falsehood’s sea,He must enter the world’s dark to bring there light. ~ Sri Aurobindo, Savitri 06.02 - The Way of Fate and the Problem of Pain,
217:Out beyond ideas of wrong-doing and right-doing there is a field. I will meet you there. When the soul lies down in that grass the world is too full to talk about. ~ Jalaluddin Rumi,
218:Its highest wisdom was a brilliant guess,Its mighty structured science of the worldsA passing light on being’s surfaces. ~ Sri Aurobindo, Savitri 02.13 - In the Self of Mind,
219:The dry gnarled trees stood up like dying menStiffened into a pose of agony, ~ Sri Aurobindo, Savitri The World of Falsehood,
220:What is especially needed is great sensitivity: to look upon everything in the world as enigma....To live in the world as in an immense museum of strange things. ~ Giorgio de Chirico,
221:Being collapsed into a pointless voidThat yet was a zero parent of the worlds ~ Sri Aurobindo, Savitri The World of Falsehood,
222:How dare you talk of helping the world? God alone can do that. First you must be made free from all sense of self; then the Divine Mother will give you a task to do. ~ Sri Ramakrishna,
223:Then by a touch, a presence or a voiceThe world is turned into a temple groundAnd all discloses the unknown Beloved. ~ Sri Aurobindo, Savitri 02.12 - The Heavens of the Ideal,
224:We regard the world not as an invention of the devil or a self-delusion of the soul, but as a manifestation of the Divine. ~ Sri Aurobindo, The Synthesis Of Yoga 2.05 - Renunciation,
225:Whenever you are to do a thing, though it can never be known but to yourself, ask yourself how you would act were all the world looking at you, and act accordingly. ~ Thomas Jefferson,
226:A monstrous birth prepared its cosmic formIn Nature’s titan embryo, Ignorance. ~ Sri Aurobindo, Savitri The World of Falsehood,
227:Once in the vigil of a deathless gazeThese grades had marked her giant downward plunge,The wide and prone leap of a godhead's fall. ~ Sri Aurobindo, Savitri 02.01 - The World-Stair,
228:The Magician looks on the wicked as invalids whom one must pity and cure; the world, with its errors and vices, is to him God's hospital, and he wishes to serve in it. ~ Eliphas Levi,
229:His kindness an investment for return,His altruism is ego’s other face:He serves the world that him the world may serve. ~ Sri Aurobindo, Savitri 07.04 - The Triple Soul-Forces,
230:Immersed in voiceless internatal tranceThe beings that once wore forms on earth sat thereIn shining chambers of spiritual sleep. ~ Sri Aurobindo, Savitri 02.14 - The World-Soul,
231:Man can only exceed the law of battle by discovering the greater law of his immortality. ~ Sri Aurobindo, Essays on the Gita 2.10 - The Vision of the World-Spirit - Time the Destroyer,
232:Oneness constitutes and upholds the multiplicity, multiplicity does not constitute and uphold the oneness. ~ Sri Aurobindo, Isha Upanishad: Brahman Oneness of God and the World,
233:Destruction is always a simultaneous or alternate element which keeps pace with creation. ~ Sri Aurobindo, Essays on the Gita 2.10 - The Vision of the World-Spirit - Time the Destroyer,
234:Met the hounds of bale who hunt men’s heartsBaying across the veldts of Destiny, ~ Sri Aurobindo, Savitri The World of Falsehood,
235:The One Spirit who has mirrored some of His modes of being in the world and in the soul, is multiple in the Jiva. ~ Sri Aurobindo, The Synthesis Of Yoga 2.09 - The Release from the Ego,
236:There in the slumber of the cosmic WillHe saw the secret key of Nature’s change. ~ Sri Aurobindo, Savitri The World of Falsehood,
237:What is Consciousness? When the Lord becomes conscious of Himself, the world is created. Consciousness is the breath that gives life to all. ~ The Mother, Words Of The Mother III ,
238:An atavism of higher births is hers,Her sleep is stirred by their buried memoriesRecalling the lost spheres from which they fell. ~ Sri Aurobindo, Savitri 02.01 - The World-Stair,
239:The ego-sense is not indispensable to the world-play in which it is so active and so falsifies the truth of things. ~ Sri Aurobindo, The Synthesis Of Yoga 2.09 - The Release from the Ego,
240:As those who have lived long made one in loveNeed word nor sign for heart’s reply to heart,He met and communed without bar of speech ~ Sri Aurobindo, Savitri 02.14 - The World-Soul,
241:The boundless Nescience of the unconscious depthsCovered eternity with nothingness. ~ Sri Aurobindo, Savitri The World of Falsehood,
242:A living centre of the IllimitableWidened to equate with the world’s circumference, ~ Sri Aurobindo, Savitri The Yoga of the King,
243:In destruction felt creation’s hasty pace,Knew loss as the price of a celestial gain ~ Sri Aurobindo, Savitri The World of Falsehood,
244:I smite the Titan who bestrides the worldAnd slay the ogre in his blood-stained den.I am Durga, goddess of the proud and strong ~ Sri Aurobindo, Savitri 07.04 - The Triple Soul-Forces,
245:Knew death for a cellar of the house of life,In destruction felt creation’s hasty pace. ~ Sri Aurobindo, Savitri The World of Falsehood,
246:The divine Nature, free and perfect and blissful, must be manifested in the individual in order that it may manifest in the world. ~ Sri Aurobindo, The Synthesis Of Yoga 1.12 - The Divine Work,
247:The worlds are only frames for our experience, the senses only instruments of experience and conveniences. ~ Sri Aurobindo, The Life Divine The Two Negations,
248:A divine pity on the peaks of the world,A spirit touched by the grief of all that lives,She looked out far and saw from inner mind ~ Sri Aurobindo, Savitri 07.04 - The Triple Soul-Forces,
249:An invisible Beauty, goal of the world’s desire,A Sun of which all knowledge is a beam,A Greatness without whom no life could be. ~ Sri Aurobindo, Savitri 07.05 - The Finding of the Soul,
250:The active Brahman fulfils Itself in the world by works and man also is in the body for self-fulfilment by action. ~ Sri Aurobindo, Isha Upanishad: The Inhabiting Godhead Life and Action,
251:Q. What is the Light of Consciousness?A: It is the self-luminous Existence-Consciousness which reveals to the Seer the world of names and forms both inside and outside. ~ Sri Ramana Maharshi,
252:Soul's soarIt seemed the yearning of a lonely fluteThat roamed along the shores of memoryAnd filled the eyes with tears of longing joy. ~ Sri Aurobindo, Savitri 02.14 - The World-Soul,
253: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,
254:A certain kind of Nirvana experience is necessary even for this Yoga. That is, the world must become in a way nothing to you because, as it is constituted, it is a work of ignorance. ~ Sri Aurobindo,
255:Inwardly, the man who does not destroy his lower self-formations, cannot rise to a greater existence. ~ Sri Aurobindo, Essays on the Gita 2.10 - The Vision of the World-Spirit - Time the Destroyer,
256:Sin exaltedSeizes secure on the thrones of the world for her glorious portion,Down to the bottomless pit the good man is thrust in his virtue. ~ Sri Aurobindo, Collected Poems 5.1.01 - Ilion,
257:A mystic Form that could contain the worlds,Yet make one human breast its passionate shrine, ~ Sri Aurobindo, Savitri The Yoga of the King,
258:Ignorant and stumbling, in brief boundaries pent,He crowns himself the world’s mock suzerain,Tormenting Nature with the works of Mind. ~ Sri Aurobindo, Savitri 09.01 - Towards the Black Void,
259:Integral reality is the world’s transparency, a perceiving of the world as truth: a mutual perceiving and imparting of the truth of the world and of man and of all that transluces both. ~ Jean Gebser,
260:All birth entails a constant death or dissolution of that which becomes, in order that it may change into a new becoming. ~ Sri Aurobindo, Isha Upanishad: Brahman Oneness of God and the World,
261:Ignorant like men born blind who know not light,They could equate worst ill with highest good, ~ Sri Aurobindo, Savitri The World of Falsehood,
262:All the sacred Scriptures of the world have become corrupted, but the Ineffable or Absolute has never been corrupted, because no one has ever been able to express It in human speech. ~ Sri Ramakrishna?,
263:An attempt, a drawing half-done is the world’s life;Its lines doubt their concealed significance,Its curves join not their high intended close. ~ Sri Aurobindo, Savitri 02.01 - The World-Stair,
264:Is not the world his disguise? when that cloak is tossed back from his shoulders,Beauty looks out like a sun on the hearts of the ravished beholders. ~ Sri Aurobindo, Collected Poems 5.1.02 - Ahana,
265:None can reach heaven who has not passed through hell. This too the traveller of the worlds must dare. ~ Sri Aurobindo, Savitri The World of Falsehood,
266:All the movement and action of Rudra the Terrible is towards perfection and divine light and completeness. ~ Sri Aurobindo, Essays on the Gita 2.11 - The Vision of the World-Spirit - The Double Aspect,
267:In all forms in the world there is a force at work, unconsciously active or oppressed by inertia in its lower formulations. ~ Sri Aurobindo, Essays in Philosophy and Yoga 5.02 - Perfection of the Body,
268:There Ego was lord upon his peacock seatAnd Falsehood sat by him, his mate and queen:The world turned to them as Heaven to Truth and God. ~ Sri Aurobindo, Savitri 02.07 - The Descent into Night,
269:Christ and Buddha have come and gone, but it is Rudra who still holds the world in the hollow of his hand. ~ Sri Aurobindo, Essays on the Gita 2.10 - The Vision of the World-Spirit - Time the Destroyer,
270:Each creature labouring in his own vocationDesires another’s and deems the heavy burdenOf his own fate the world’s sole heaviness. ~ Sri Aurobindo, Collected Plays and Stories - II Act I,
271:Once the Ananda, the divine delight in all things is attained, it sets right all the distortions, all the evil of the world. ~ Sri Aurobindo, The Secret of the Veda To Bhaga Savitri,
272:The heart’s faith and will in good are founded on a perception of the one Divine immanent in all things and leading the world. ~ Sri Aurobindo, The Synthesis Of Yoga 4.14 - The Power of the Instruments,
273:The weakness of the human heart wants only fair and comforting truths or in their absence pleasant fables. ~ Sri Aurobindo, Essays on the Gita 2.10 - The Vision of the World-Spirit - Time the Destroyer,
274:At last to open thy eyes consent and see The stuff of which thou and the world are made. Inconscient in the dumb inconscient Void ~ Sri Aurobindo, Savitri 10.02 - The Gospel of Death and Vanity of the Ideal,
275:The worlds are built by its unconscious BreathAnd Matter and Mind are its figures or its powers,Our waking thoughts the output of its dreams. ~ Sri Aurobindo, Savitri 02.07 - The Descent into Night,
276:"Errors, falsehoods, stumblings!" they cry. How bright and beautiful are Thy errors, O Lord! Thy falsehoods save Truth alive; by Thy stumblings the world is perfected. ~ Sri Aurobindo, Essays Divine And Human ,
277:In the exact Inconscient’s stark conceit,In the casual error of the world’s ignoranceA plan, a hidden Intelligence is glimpsed. ~ Sri Aurobindo, Savitri 10.04 - The Dream Twilight of the Earthly Real,
278:The harmony of the world is made manifest in form and number, and the heart and soul and all the poetry of natural philosophy are embodied in the concept of mathematical beauty. ~ Sir D'Arcy Wentworth Thompson,
279:I have laboured and suffered in Matter’s nightTo bring the fire to man;But the hate of hell and human spiteAre my meed since the world began. ~ Sri Aurobindo, Collected Poems A God’s Labour,
280:Out of the sorrow and darkness of the world,Out of the depths where life and thought are tombed,Lonely mounts up to heaven the deathless Flame. ~ Sri Aurobindo, Savitri 02.12 - The Heavens of the Ideal,
281:If you belonged to the world, it would love you as its own. As it is, you do not belong to the world, but I have chosen you out of the world. That is why the world hates you. ~ Anonymous, The Bible John 15:19,
282:Its steps are paces of the soul’s returnFrom the deep adventure of material birth,A ladder of delivering ascentAnd rungs that Nature climbs to deity. ~ Sri Aurobindo, Savitri 02.01 - The World-Stair,
283:A Truth supreme has forced the world to be;It has wrapped itself in Matter as in a shroud,A shroud of Death, a shroud of Ignorance. ~ Sri Aurobindo, Savitri 10.04 - The Dream Twilight of the Earthly Real,
284:Light in the world- World in the mind- Mind in the heart- Heart in the night. Pain in the day- Strength in the pain- Light in the strength- World in the light. ~ Owen Barfield, A Meditation 1970,
285:A light was with him, an invisible hand Was laid upon the error and the pain Till it became a quivering ecstasy, ~ Sri Aurobindo, Savitri The World of Falsehood,
286:The individual soul lives here by the All-Soul and depends upon it; the All-Soul very evidently does not exist by the individual or depend upon it. ~ Sri Aurobindo, The Life Divine 2.21 - The Order of the Worlds,
287:God sports in the world as man. He incarnates Himself as man -- as in the case of Krishna, Rama, and Chaitanya. One needs spiritual practice in order to know God and recognize Divine Incarnations. ~ Sri Ramakrishna,
288:In the world, as it is, the goal of life is not to secure personal happiness, but to awaken the individual progressively towards the truth-consciousness. ~ The Mother, Words Of The Mother II 1.01 - The True Aim of Life,
289:The seed of Godhead sleeps in mortal hearts,The flower of Godhead grows on the world-tree:All shall discover God in self and things. ~ Sri Aurobindo, Savitri 06.02 - The Way of Fate and the Problem of Pain,
290:The world expresses a foreseen Truth, obeys a predetermining Will, realises an original formative self-vision,—it is the growing image of a divine creation. ~ Sri Aurobindo, The Life Divine 1.13 - The Divine Maya,
291:We must not only have the possession of a pure self-existence independent of the world-play, but possess all existence as our ow. ~ Sri Aurobindo, The Synthesis Of Yoga 2.13 - The Difficulties of the Mental Being,
292:A hunchback rider of the red Wild-Ass,A rash Intelligence leaped down lion-manedFrom the great mystic Flame that rings the worlds ~ Sri Aurobindo, Savitri 02.10 - The Kingdoms and Godheads of the Little Mind,
293:The laws of this world as it is are the laws of the Ignorance and the Divine in the world maintains them so long as there is the Ignorance. ~ Sri Aurobindo, Letters on Yoga - IV The Physical Mind and Sadhana,
294:The self and the world are in an eternal close relation and there is a connection between them, not a gulf that has to be overleaped. ~ Sri Aurobindo, The Synthesis Of Yoga 2.10 - The Realisation of the Cosmic Self,
295:I have created all, all I devour;I am Death and the dark terrible Mother of life,I am Kali black and naked in the world. ~ Sri Aurobindo, Savitri 07.06 - Nirvana and the Discovery of the All-Negating Absolute,
296:When one comes out of the world, the forces that govern the world do all they can to pull you back into their own unquiet movement. ~ Sri Aurobindo, Letters on Himself and the Ashram Departure from the Ashram,
297:For, adds Barba, those who think that metals were created at the beginning of of the world are grossly mistaken: metals 'grow' in mines. ~ Mircea Eliade, The Forge and the Crucible: The Origins and Structure of Alchemy ,
298:There is no more important rule of conduct in the world than this: attach yourself as much as you can to people who are abler than you and yet not so very different that you cannot understand them. ~ Georg C Lichtenberg,
299:No real peace can be till the heart of man deserves peace; the law of Vishnu cannot prevail till the debt to Rudra is paid. ~ Sri Aurobindo, Essays on the Gita 2.10 - The Vision of the World-Spirit - Time the Destroyer,
300:Appealing to the soul and not the eyeBeauty lived there at home in her own house,There all was beautiful by its own rightAnd needed not the splendour of a robe. ~ Sri Aurobindo, Savitri 02.14 - The World-Soul,
301:The outer change in the world is only possible if and when that inner transmutation is effected and extends itself. ~ Sri Aurobindo, Autobiographical Notes and Other Writings of Historical Interest To Motilal Roy,
302:At the beginning of each far-spread planePervading with her power the cosmic sunsShe reigns, inspirer of its multiple worksAnd thinker of the symbol of its scene. ~ Sri Aurobindo, Savitri 02.14 - The World-Soul,
303:The Spirit created the world for Ananda, enjoyment and possession of the many by the One, of the One by the many and of the many too by the many. ~ Sri Aurobindo, The Synthesis Of Yoga 4.05 - The Instruments of the Spirit,
304:The world creates itself invincibly;For its body is the body of the LordAnd in its heart stands Virat, King of Kings. ~ Sri Aurobindo, Savitri The Eternal Day,
305:A fire of passion burned in spirit-depths,A constant touch of sweetness linked all hearts,The throb of one adoration’s single blissIn a rapt ether of undying love. ~ Sri Aurobindo, Savitri 02.14 - The World-Soul,
306:God the bountiful and prodigal creator, God the helpful, strong and benignant preserver is also God the devourer and destroyer. ~ Sri Aurobindo, Essays on the Gita 2.10 - The Vision of the World-Spirit - Time the Destroyer,
307:I made the worlds my net, each joy a mesh.A Hunger amorous of its suffering prey,Life that devours, my image see in things. ~ Sri Aurobindo, Savitri 09.02 - The Journey in Eternal Night and the Voice of the Darkness,
308:A fateful prison wallWhere men condemned wake through the creeping hoursCounted by the tollings of an ominous bell. ~ Sri Aurobindo, Savitri The World of Falsehood,
309:It was a world of sorrow and of hate,Sorrow with hatred for its lonely joy,Hatred with others’ sorrow as its feast; ~ Sri Aurobindo, Savitri The World of Falsehood,
310:It was a world of sorrow and of hate,Sorrow with hatred for its lonely joy,Hatred with others’ sorrow as its feast; ~ Sri Aurobindo, Savitri The World of Falsehood,
311:Our subjective being is the basis of our objective experience, and it is not probable that only its physical objectivisations are true and the rest unreliable. ~ Sri Aurobindo, The Life Divine 2.21 - The Order of the Worlds,
312:Peace is never easy to get in the life of the world and never constant, unless one lives deep within and bears the external activities as only a surface front of our being. ~ Sri Aurobindo, Letters on Yoga - II the Divine Peace,
313:Above the birth of body and of thoughtOur spirit’s truth lives in the naked selfAnd from that height, unbound, surveys the world. ~ Sri Aurobindo, Savitri 07.06 - Nirvana and the Discovery of the All-Negating Absolute,
314:As one can go up to the top of a house by means of a ladder, a bamboo or a flight of stairs, so are there various means for approaching the Eternal and each religion in the world shows only one of such means. ~ Sri Ramakrishna,
315:The world lives in us, thinks in us, forms itself in us; but we imagine that it is we who live, think, become separately by ourselves and for ourselves. ~ Sri Aurobindo, The Life Divine 2.11 - The Boundaries of the Ignorance,
316:A Nature that denied the eternal TruthIn the vain braggart freedom of its thoughtHoped to abolish God and reign alone. ~ Sri Aurobindo, Savitri The World of Falsehood,
317:From Matter’s plinth and viewless baseTo a top as viewless, a carved sea of worldsClimbing with foam-maned waves to the SupremeAscended towards breadths immeasurable; ~ Sri Aurobindo, Savitri 02.01 - The World-Stair,
318:The beginning of Science is the examination of the truths of the world-force that underlie its apparent workings such as our senses represent them to be. ~ Sri Aurobindo, The Synthesis Of Yoga 2.03 - The Purified Understanding,
319:Broke into the cave where coiled World-Energy sleepsAnd smote the thousand-hooded serpent ForceThat blazing towered and clasped the World-Self above. ~ Sri Aurobindo, Savitri 10.04 - The Dream Twilight of the Earthly Real,
320:Should I spend some time in solitude? It is the old methods of yoga which demand silence and solitude. The yoga of tomorrow is to find the Divine in work and in relation with the world. ~ The Mother, Words Of The Mother II ,
321:A real index of intelligence is humour, you know? It requires great affection for people and the world and the act of being, a forgivingness and a bemusement. The sure sign of the fanatic is an absence of humour. ~ Terence McKenna,
322:God must be born on earth and be as manThat man being human may grow even as God.He who would save the world must be one with the world ~ Sri Aurobindo, Savitri 07.06 - Nirvana and the Discovery of the All-Negating Absolute,
323:Godheads live who care not for the worldAnd share not in the toil of Nature’s powers:Absorbed in their self-ecstasy they dwell. ~ Sri Aurobindo, Savitri The Eternal Day,
324:An ear of mind withdrawn from the outward’s rhymesDiscovered the seed-sounds of the eternal Word,The rhythm and music heard that built the worlds, ~ Sri Aurobindo, Savitri 02.11 - The Kingdoms and Godheads of the Greater Mind,
325:Creation is not a making of something out of nothing or of one thing out of another, but a self-projection of Brahman into the conditions of Space and Time ~ Sri Aurobindo, Isha Upanishad: Brahman Oneness of God and the World,
326:Opponents of the Highest they have comeOut of their world of soulless thought and powerTo serve by enmity the cosmic scheme. ~ Sri Aurobindo, Savitri The World of Falsehood,
327:Men hail in my coming the Almighty's force Or praise with thankful tears his saviour Grace. I smite the Titan who bestrides the world And slay the ogre in his blood-stained den. ~ Sri Aurobindo, Savitri 07.04 - The Triple Soul-Forces,
328:Someday, after mastering the winds, the waves, the tides and gravity, we shall harness for God the energies of love, and then, for a second time in the history of the world, man will have discovered fire. ~ Pierre Teilhard de Chardin,
329:I housed within my heart the life of things,All hearts athrob in the world I felt as mine;I shared the joy that in creation singsAnd drank its sorrow like a poignant wine. ~ Sri Aurobindo, Collected Poems Life-Unity,
330:It is easy in the world to live after the world's opinion; it is easy in solitude to live after your own; but the great man is he who in the midst of the crowd keeps with perfect sweetness the independence of solitude. ~ Bertrand Russell,
331:One on another we prey and one by another are mighty.This is the world and we have not made it; if it is evil,Blame first the gods; but for us, we must live by its laws or we perish. ~ Sri Aurobindo, Collected Poems 5.1.01 - Ilion,
332:Obstructing the gods’ open ways he makesHis own estate of the earth’s air and light;A monopolist of the world-energy,He dominates the life of common men. ~ Sri Aurobindo, Savitri 06.02 - The Way of Fate and the Problem of Pain,
333:Wisdom is greater than all terrestrial sciences and than all human knowledge. She renders a man indifferent to the joys of the world and permits him to consider with an impassive heart their precipitous and tumultous course. ~ Fa.khen-pi.u,
334:The other day I was down by the Hudson River, and I see two nuns in full habit rollerblading down the street holding hands. And I'm like, 'Oh, my God, I get it. The world is surreal and beautiful. And everything is fine'. ~ Regina Spektor,
335:A love that bore the cross of pain with joyEudaemonised the sorrow of the world,Made happy the weight of long unending Time,The secret caught of God’s felicity. ~ Sri Aurobindo, Savitri 03.02 - The Adoration of the Divine Mother,
336:Ascending out of the limiting breadths of mind,They shall discover the world’s huge designAnd step into the Truth, the Right, the Vast. ~ Sri Aurobindo, Savitri The Eternal Day,
337:Love and the need of mastery, joy and the longing for greatnessRage like a fire unquenchable burning the world and creating,Nor till humanity dies will they sink in the ashes of Nature. ~ Sri Aurobindo, Collected Poems 5.1.01 - Ilion,
338:The Inconscient could not read without man’s mindThe mystery of the world its sleep has made:Man is its key to unlock a conscious door. ~ Sri Aurobindo, Savitri The Eternal Day,
339:There are genuine mysteries in the world that mark the limits of human knowing and thinking. Wisdom is fortified, not destroyed, by understanding its limitations. Ignorance does not make a fool as surely as self-deception. ~ Mortimer J Adler,
340:In the sweep of the worlds, in the surge of the ages,Ineffable, mighty, majestic and pure,Beyond the last pinnacle seized by the thinkerHe is throned in His seats that for ever endure. ~ Sri Aurobindo, Collected Poems 3.1.02 - Who,
341:The day-bringer must walk in darkest night.He who would save the world must share its pain.If he knows not grief, how shall he find grief’s cure? ~ Sri Aurobindo, Savitri 07.06 - Nirvana and the Discovery of the All-Negating Absolute,
342:He who leads the life of a householder should devote fifteen parts of his mind to God; otherwise he will face ruin and fall into the clutches of Death. He should perform the duties of the world with only one part of his mind. ~ Sri Ramakrishna,
343:He who now stares at the world with ignorant eyesHardly from the Inconscient’s night aroused,That look at images and not at Truth,Can fill those orbs with an immortal’s sight. ~ Sri Aurobindo, Savitri 04.03 - The Call to the Quest,
344:If you want only the very greatest, none of these can enter - only Vyasa and Sophocles. Vyasa could very well claim a place beside Valmiki, Sophocles beside Aeschylus. ~ Sri Aurobindo, Letters On Poetry And Art Great Poets of the World,
345:The deathless Two-in-One,A single being in two bodies clasped,A diarchy of two united souls,Seated absorbed in deep creative joy;Their trance of bliss sustained the mobile world. ~ Sri Aurobindo, Savitri 02.14 - The World-Soul,
346:A huge inertness is the world’s defence,Even in change is treasured changelessness;Into inertia revolution sinks,In a new dress the old resumes its role; ~ Sri Aurobindo, Savitri 02.10 - The Kingdoms and Godheads of the Little Mind,
347:The Master who bends o’er His creatures,Suffers their sins and their errors and guides them screening the guidance;Each through his nature He leads and the world by the lure of His wisdom. ~ Sri Aurobindo, Collected Poems 5.1.01 - Ilion,
348:One should not expect too much from the Divine Protection for, constituted as we are and the world is, the Divine Protection has to act within limits. ~ Sri Aurobindo, Letters on Yoga - IV 1.2.12 - Vigilance,
349:Soul in the Ignorance, wake from its stupor.Flake of the world-fire, spark of Divinity,Lift up thy mind and thy heart into glory.Sun in the darkness, recover thy lustre. ~ Sri Aurobindo, Collected Poems Soul in the Ignorance,
350:Inner Change (Effect)This is the tragedy of the inner deathWhen forfeited is the divine elementAnd only a mind and body live to die. ~ Sri Aurobindo, Savitri The World of Falsehood,
351:Poured its maze of tangled charmAnd heady draught of Nature’s primitive joyAnd the fire and mystery of forbidden delightDrunk from the world-libido’s bottomless well. ~ Sri Aurobindo, Savitri 07.03 - The Entry into the Inner Countries,
352:... the more one needs God the more perfect he is. To need God is nothing to be ashamed of but is perfection itself. It is the saddest thing in the world if a human being goes through life without discovering that he needs God! ~ Soren Kierkegaard,
353:A pure Thought-Mind surveyed the cosmic act.Archangel of a white transcending realm,It saw the world from solitary heightsLuminous in a remote and empty air. ~ Sri Aurobindo, Savitri 02.10 - The Kingdoms and Godheads of the Little Mind,
354:So long as one has not become-as simple as a child, one cannot expect the divine illumination. Forget all the knowledge of the world that you have acquired and become as ignorant as a child; then you shall attain to the divine wisdom. ~ Sri Ramakrishna,
355:They tell us that suicide is the greatest piece of cowardice... that suicide is wrong; when it is quite obvious that there is nothing in the world to which every man has a more unassailable title than to his own life and person. ~ Arthur Schopenhauer,
356:When the presence of God emerges from our inmost being into our faculties, whether we walk down the street or drink a cup of soup, divine life is pouring into the world. ~ Thomas Keating, Open Mind Open Heart: The Contemplative Dimension of the Gospel,
357:He stood erect among his brute compeers,He built life new, measured the universe,Opposed his fate and wrestled with unseen Powers,Conquered and used the laws that rule the world, ~ Sri Aurobindo, Savitri 10.03 - The Debate of Love and Death,
358:He would stamp his single figure on the world,Obsess the world’s rumours with his single name.His moments centre the vast universe.He sees his little self as very God. ~ Sri Aurobindo, Savitri 06.02 - The Way of Fate and the Problem of Pain,
359:The body is the chariot and the senses are the horses of the driving and it is through the bloodstained and mire-sunk ways of the world that Sri Krishna pilots the soul of man to Vaicuntha. ~ Sri Aurobindo, Essays in Philosophy and Yoga 1.02 - Karmayoga,
360:In our present life of Nature, in our externalised surface existence, it is the world that seems to create us; but in the turn to the spiritual life it is we who must create ourselves and our world. ~ Sri Aurobindo, The Life Divine 2.28 - The Divine Life,
361:All eyes that look on me are my sole eyes;The one heart that beats within all breasts is mine.The world’s happiness flows through me like wine,Its million sorrows are my agonies. ~ Sri Aurobindo, Collected Poems The Indwelling Universal,
362:God has entrusted me with myself. No man is free who is not master of himself. A man should so live that his happiness shall depend as little as possible on external things. The world turns aside to let any man pass who knows where he is going. ~ Epictetus,
363:If we were to abandon concern for what is true, what is false, and what remains indeterminate, the world would be totally chaotic. Even those who deny the importance of truth, on the one hand, are quick to jump on anyone who is caught lying. ~ Howard Gardner,
364:Without any possessions, and locked inside a prison, an experienced meditator could still feel joyful and free. While so many people who may travel the world, and who have every luxury and freedom, are still feeling joyless and imprisoned. ~ Chamtrul Rinpoche,
365:A map of subtle signs surpassing thoughtWas hung upon a wall of inmost mind.Illumining the world's concrete imagesInto significant symbols by its gloss, ~ Sri Aurobindo, Savitri The Yoga of the King The Yoga of the Spirits Freedom and Greatness,
366:Armies of revolution crossed the time-field,The clouds’ unending march besieged the world,Tempests’ pronunciamentos claimed the skyAnd thunder drums announced the embattled gods. ~ Sri Aurobindo, Savitri 04.01 - The Birth and Childhood of the Flame,
367:He affirms the limitation implied by his devotion to the Great Work. He no longer wanders about aimlessly in the world. ... the uniting of subject and object which is the Great Work, ~ Aleister Crowley, Liber ABA Book 4,
368:The Truth-light in the cavern heartThat burns unwitnessed in the altar cryptBehind the still velamen’s secrecyCompanioning the Godhead of the shrine. ~ Sri Aurobindo, Savitri The World of Falsehood,
369:It is finished, the dread mysterious sacrifice,Offered by God’s martyred body for the world;Gethsemane and Calvary are his lot,He carries the cross on which man’s soul is nailed. ~ Sri Aurobindo, Savitri 06.02 - The Way of Fate and the Problem of Pain,
370:Nothing is wholly dead that once had lived;In dim tunnels of the world’s being and in oursThe old rejected nature still survives;The corpses of its slain thoughts raise their heads ~ Sri Aurobindo, Savitri 07.02 - The Parable of the Search for the Soul,
371:A man thinks of God, no doubt, but he has no faith in Him. Again and again he forgets God and becomes attached to the world. It is like giving the elephant a bath; afterwards he covers his body with mud and dirt again. 'The mind is a mad elephant.' ~ Sri Ramakrishna,
372:A PRINCIPLE of active Will and Knowledge superior to Mind and creatrix of the worlds is then the intermediary power and state of being between that self-possession of the One and this flux of the Many. ~ Sri Aurobindo, The Life Divine 1.14 - The Supermind as Creator,
373:The gods have inventedOnly one way for a man through the world, O my slavegirl Briseis,Valiant to be and noble and truthful and just to the humble,Only one way for a woman, to love and serve and be faithful. ~ Sri Aurobindo, Collected Poems 5.1.01 - Ilion,
374:This too must now be overpassed and left,As all must be until the Highest is gainedIn whom the world and self grow true and one:Till That is reached our journeying cannot cease. ~ Sri Aurobindo, Savitri 02.10 - The Kingdoms and Godheads of the Little Mind,
375:You do not need to leave your room. Remain sitting at your table and listen. Do not even listen, simply wait, be quiet, still and solitary. The world will freely offer itself to you to be unmasked, it has no choice, it will roll in ecstasy at your feet. ~ Franz Kafka,
376:As climbs a storeyed temple-tower to heavenBuilt by the aspiring soul of man to liveNear to his dream of the Invisible.Infinity calls to it as it dreams and climbs;Its spire touches the apex of the world; ~ Sri Aurobindo, Savitri 02.01 - The World-Stair,
377:And yet a greater destiny may be his,For the eternal Spirit is his truth.He can re-create himself and all aroundAnd fashion new the world in which he lives: ~ Sri Aurobindo, Savitri The Yoga of the King,
378:It is in our inner spiritual experiences that we shall find the proof and source of the world’s Scriptures, the law of knowledge, love and conduct, the basis and inspiration of Karmayoga. ~ Sri Aurobindo, Essays in Philosophy and Yoga 1.01 - The Ideal of the Karmayogin,
379:The world’s senseless beauty mirrors God’s delight.That rapture’s smile is secret everywhere;It flows in the wind’s breath, in the tree’s sap,Its hued magnificence blooms in leaves and flowers. ~ Sri Aurobindo, Savitri 02.04 - The Kingdoms of the Little Life,
380:Lion-ForcesIn a mist of secrecy wrapping the world-sceneThe little deities of Time’s nether actWho work remote from Heaven’s controlling eye,Plotted, unknown to the creatures whom they move. ~ Sri Aurobindo, Savitri 02.05 - The Godheads of the Little Life,
381:The thousand-hooded serpent ForceThat blazing towered and clasped the World-Self above,Joined Matter’s dumbness to the Spirit’s hushAnd filled earth’s acts with the Spirit’s silent power. ~ Sri Aurobindo, Savitri 10.04 - The Dream Twilight of the Earthly Real,
382:My heart shall throb with the world-beats of Thy love,My body become Thy engine for earth-use;In my nerves and veins Thy rapture’s streams shall move;My thoughts shall be hounds of Light for Thy power to loose. ~ Sri Aurobindo, Collected Poems 1.2.07 - Surrender,
383:O living power of the incarnate Word, All that the Spirit has dreamed thou canst create: Thou art the force by which I made the worlds, Thou art my vision and my will and voice. ~ Sri Aurobindo, Savitri The Eternal Day The Souls Choice and the Supreme Consummation,
384:Thus was the dire antagonist Energy bornWho mimes the eternal Mother’s mighty shapeAnd mocks her luminous infinityWith a grey distorted silhouette in the Night. ~ Sri Aurobindo, Savitri The World of Falsehood,
385:Even for the ordinary people, my voice sends a thrill; it awakens a hope, a love and a feeling that all is not lost. For others, it brings out the splendours that lie hidden within, and for yet others, the key to solve the mysteries of the world. ~ Mona Sarkar, The Supreme ,
386:I desired dragons with a profound desire. Of course, I in my timid body did not wish to have them in the neighborhood. But the world that contained even the imagination of Fafnir was richer and more beautiful, at whatever the cost of peril. ~ J R R Tolkien, On Fairy-Stories ,
387:Moreover, every language having a structure, by the very nature of language, reflects in its own structure that of the world as assumed by those who evolve the language. ~ Alfred Korzybski, Science and Sanity: An Introduction to Non-Aristotelian Systems and General Semantics ,
388:Hate was the black archangel of that realm;It glowed, a sombre jewel in the heartBurning the soul with its malignant rays,And wallowed in its fell abysm of might. ~ Sri Aurobindo, Savitri The World of Falsehood,
389:The new attitude will be consolidated only when the individual can gradually begin to disregard his ego. As long as our thinking is exclusively self-centered the world will remain fragmented. At best the “Thou” will become visible to the “I”; but never the whole. ~ Jean Gebser,
390:A hero ventures forth from the world of common day into a region of supernatural wonder: fabulous forces are there encountered and a decisive victory is won: The hero comes back from this mysterious adventure with the power to bestow boons on his fellow man. ~ Joseph Campbell,
391:Stifled in the Inconscient’s hollow dusk,He sounded the mystery dark and bottomlessOf the enormous and unmeaning deepsWhence struggling life in a dead universe rose. ~ Sri Aurobindo, Savitri The World of Falsehood,
392:The greatest hazard of all, losing one's self, can occur very quietly in the world, as if it were nothing at all. No other loss can occur so quietly; any other loss - an arm, a leg, five dollars, a wife, etc. - is sure to be noticed. ~ Soren Kierkegaard, The Sickness Unto Death ,
393:There Good, a faithless gardener of God,Watered with virtue the world’s upas-treeAnd, careful of the outward word and act,Engrafted his hypocrite blooms on native ill. ~ Sri Aurobindo, Savitri The World of Falsehood,
394:To share the suffering of the world I came,I draw my children’s pangs into my breast.I am the nurse of the dolour beneath the stars;I am the soul of all who wailing writheUnder the ruthless harrow of the Gods. ~ Sri Aurobindo, Savitri 07.04 - The Triple Soul-Forces,
395:Traveller on plateau and on musing ridge,As one who sees in the World-Magician’s glassA miracled imagery of soul-scapes fleeHe traversed scenes of an immortal joyAnd gazed into abysms of beauty and bliss. ~ Sri Aurobindo, Savitri 02.09 - The Paradise of the Life-Gods,
396: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,
397:The Titan’s heart is a sea of fire and force;He exults in the death of things and ruin and fall,He feeds his strength with his own and others’ pain;In the world’s pathos and passion he takes delight, ~ Sri Aurobindo, Savitri 06.02 - The Way of Fate and the Problem of Pain,
398:But the worlds are only frames for our experience, the senses only instruments of experience and conveniences. Consciousness is the great underlying fact, the universal witness for whom the world is a field, the senses instruments. ~ Sri Aurobindo, The Life Divine The Two Negations,
399:Every kind of ignorance in the world all results from not realizing that our perceptions are gambles. We believe what we see and then we believe our interpretation of it, we don't even know we are making an interpretation most of the time. We think this is reality. ~ Robert Anton Wilson,
400:In vague tremendous passages of DoomHe heard the goblin Voice that guides to slay,And faced the enchantments of the demon Sign,And traversed the ambush of the opponent Snake. ~ Sri Aurobindo, Savitri The World of Falsehood,
401:If you could take the bliss and happiness that comes from meditation, and put it into a bottle, it would be the most popular drink in the world. Of course, this is not possible. But the good news is that it is free, it is good for your health, and it is always available. ~ Chamtrul Rinpoche,
402:The truest reason why we must seek liberation is not to be delivered, individually, from the sorrow of the world, though that deliverance too will be given to us, but that we may be one with the Divine, the Supreme, the Eternal. ~ Sri Aurobindo, The Synthesis Of Yoga 1.12 - The Divine Work,
403:I have found the atoms from which he built the worlds:The first tremendous cosmic energyMissioned shall leap to slay my enemy kin,Expunge a nation or abolish a race,Death’s silence leave where there was laughter and joy. ~ Sri Aurobindo, Savitri 07.04 - The Triple Soul-Forces,
404:From a magicial point of view, it is axiomatic that we have create the world in which we exist. Looking about himself, the magician can say 'thus have I will,' or 'thus do I perceive,' or more accurately, 'thus does my Kia manifest.' ~ Peter J Carroll, Liber Null Liber LUX,
405:A new, self-employed architect scientist is the one in all the world who may accelerate realization of a high-standard survival for all, as now completely practical within the scope of available technology. ~ R Buckminster Fuller, Ideas and Integrities: A Spontaneous Autobiographical Disclosure ,
406:The supermind shall claim the world for LightAnd thrill with love of God the enamoured heartAnd place Light’s crown on Nature’s lifted headAnd found Light’s reign on her unshaking base. ~ Sri Aurobindo, Savitri The Eternal Day,
407:A dire administration’s penal codeMaking of grief and pain the common law,Decreeing universal joylessnessHad changed life into a stoic sacramentAnd torture into a daily festival. ~ Sri Aurobindo, Savitri The World of Falsehood,
408:Passed were the pillar-posts of birth and death,Passed was their little scene of symbol deeds,Passed were the heavens and hells of their long road;They had returned into the world’s deep soul.All now was gathered into pregnant rest ~ Sri Aurobindo, Savitri 02.14 - The World-Soul,
409:Cyberspace is colonising what we used to think of as the real world. I think that our grandchildren will probably regard the distinction we make between what we call the real world and what they think of as simply the world as the quaintest and most incomprehensible thing about us. ~ William Gibson,
410:I do not know what I may appear to the world, but to myself I seem to have been only like a boy playing on the sea-shore, and diverting myself in now and then finding a smoother pebble or a prettier shell than ordinary, whilst the great ocean of truth lay all undiscovered before me. ~ Isaac Newton,
411:If this were not a stade through which we passOn our road from Matter to eternal Self,To the Light that made the worlds, the Cause of things,Well might interpret our mind’s limited viewExistence as an accident in Time, ~ Sri Aurobindo, Savitri 02.05 - The Godheads of the Little Life,
412:A child playing with dolls may shed heartfelt tears when his bundle of rags and scraps becomes deathly ill and dies ... So we may come to an understanding of language as playing with dolls: in language, scraps of sound are used to make dolls and replace all the things in the world. ~ Velimir Khlebnikov,
413:God:::Thou who pervadest all the worlds below,Yet sitst above,Master of all who work and rule and know,Servant of Love!Thou who disdainest not the worm to beNor even the clod,Therefore we know by that humilityThat thou art God. ~ Sri Aurobindo, Collected Poems ,
414:When we speak of the efficient cause of the universe, we mean, obviously the active Being,-the Being active and effective everywhere; we mean, then, that universal Intelligence which appears to be the principal faculty of the World-Soul and, as it were, the general form of the universe. ~ Giordano Bruno,
415:A world that knows not its inhabiting SelfLabours to find its cause and need to be;A spirit ignorant of the world it made,Obscured by Matter, travestied by Life,Struggles to emerge, to be free, to know and reign; ~ Sri Aurobindo, Savitri 03.03 - The House of the Spirit and the New Creation,
416:He who a god for his kindred,Lives for the rest without bowels of pity or fellowship, lone-souled,Scorning the world that he rules, who untamed by the weight of an empireHolds allies as subjects, subjects as slaves and drives to the battleCare ~ Sri Aurobindo, Collected Poems 5.1.01 - Ilion,
417:In ancient times, anterior to our history, the temples of the spirit were also outwardly visible; today, because our life has become so unspiritual, they are not to be found in the world visible to external sight; yet they are present spiritually everywhere, and all who seek may find them. ~ Rudolf Steiner,
418:1Beloved, do not believe every spirit, but test the spirits to see whether they are from God. For many false prophets have gone out into the world.2By this you will know the Spirit of God: Every spirit that confesses that Jesus Christ has come in the flesh is from God ~ Anonymous, The Bible John 4:1,
419:The 'lords of the earth' are those who are doing their Will. It does not necessarily mean people with coronets and automobiles; there are plenty of such people who are the most sorrowful slaves in the world. The sole test of one's lordship is to know what one's true Will is, and to do it. ~ Aleister Crowley,
420:There is, however, one form of miracle which certainly happens, the influence of the genius. There is no known analogy in Nature. One cannot even think of a super-dog transforming the world of dogs, whereas in the history of mankind this happens with regularity and frequency. ~ Aleister Crowley, Liber ABA ,
421:Above them all she stands supporting all,The sole omnipotent Goddess ever-veiledOf whom the world is the inscrutable mask;The ages are the footfalls of her tread,Their happenings the figure of her thoughts,And all creation is her endless ac ~ Sri Aurobindo, Savitri 02.14 - The World-Soul,
422:At first was laid a strange anomalous base,A void, a cipher of some secret Whole,Where zero held infinity in its sumAnd All and Nothing were a single term,An eternal negative, a matrix Nought:Into its forms the Child is ever bornWho live ~ Sri Aurobindo, Savitri 02.01 - The World-Stair,
423:It showed the riches of the CaveWhere, by the miser traffickers of senseUnused, guarded beneath Night’s dragon paws,In folds of velvet darkness draped they sleepWhose priceless value could have saved the world. ~ Sri Aurobindo, Savitri The Yoga of the King,
424:It's very important to understand what creates samsara, also called the realm of confusion. Samsara does not arise from external circumstances. It's not tied to any particular object in the world around us. What creates samsara is how the mind habitually clings to its misperceptions of reality. ~ Mingyur Rinpoche,
425:The world is not prepared yet to understand the philosophy of Occult Sciences - let them assure themselves first of all that there are beings in an invisible world, whether 'Spirits' of the dead or Elementals; and that there are hidden powers in man, which are capable of making a God of him on earth. ~ H P Blavatsky,
426:The world is not prepared yet to understand the philosophy of Occult Sciences - let them assure themselves first of all that there are beings in an invisible world, whether 'Spirits' of the dead or Elementals; and that there are hidden powers in man, which are capable of making a God of him on earth. ~ H P Blavatsky,
427:There is always (it is probably inevitable) the path of struggle and then there is the sunlit path. And after much study and investigation, I have had a sort of spiritual ambition, if it may be called that, to bring to the world a sunlit path in order to eliminate the need for suffering and struggle... ~ The Mother,
428: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,
429:To understand any one sacred book completely it is necessary to understand all other sacred books. In spite of human prejudice to the contrary, there is but one religion and one truth and all the great faiths of the world are parts or fragments of the Anscient Wisdom. ~ Manly P Hall, The Students Monthly Letter 1973 ,
430:247. Men in the world have two lights, duty and principle; but he who has passed over to God, has done with both and replaced them by God's will. If men abuse thee for this, care not, O divine instrument, but go on thy way like the wind or the sun fostering and destroying. ~ Sri Aurobindo, Essays Divine And Human 3.1.10 - Karma,
431:A stillness absolute, incommunicable,Meets the sheer self-discovery of the soul;A wall of stillness shuts it from the world,A gulf of stillness swallows up the senseAnd makes unreal all that mind has known,All that the labouring senses stil ~ Sri Aurobindo, Savitri 03.02 - The Adoration of the Divine Mother,
432:Nothing is more difficult to conquer in all the world than intellectual pride. If battleships could be lined with it instead of armour, no shell could ever pierce it. This is easy to understand, for if a man thinks he knows it all, there is nothing left for him to know, not even what God might tell him. ~ Venerable Fulton Sheen,
433:'O strong forerunner, I have heard thy cry. One shall descend and break the iron Law, Change Nature's doom by the lone spirit's power. A limitless Mind that can contain the world, A sweet and violent heart of ardent calms Moved by the passions of the gods shall come. ~ Sri Aurobindo, Savitri 03.04 - The Vision and the Boon,
434:Like a flame that burns in silence, like a perfume that rises straight upward without wavering, my love goes to Thee; and like the child who does not reason and has no care, I trust myself to Thee that Thy Will may be done, that Thy Light may manifest, Thy Peace radiate, Thy Love cover the world. ~ The Mother, Prayers And Meditations ,
435:Offspring of the gulfs, agents of the shadowy Force,Haters of light, intolerant of peace,Aping to the thought the shining Friend and Guide,Opposing in the heart the eternal Will,They veil the occult uplifting Harmonist. ~ Sri Aurobindo, Savitri The World of Falsehood,
436:Anyone who masters these techniques fully has achieved a tremendous power over himself more valuable than health, love, fame, or riches. He has set himself free from the effects of the world; nothing can touch him unless he wills it. As it has been said, the sage who knows how can live comfortably in hell. ~ Peter J Carroll, Liber Null ,
437:Love sometimes gets tired of speaking sweetly and wants to rip to shreds all your erroneous notions of the truth that make you fight within yourself, dear one, and with others, causing the world to weep on too many fine days... The Beloved sometimes wants to do us a great favor: Hold us upside down and shake all the nonsense out. ~ Hafiz,
438:Imposing schemes of knowledge on the VastThey clamped to syllogisms of finite thoughtThe free logic of an infinite Consciousness,Grammared the hidden rhythms of Nature’s dance,Critiqued the plot of the drama of the worlds,Made figure and nu ~ Sri Aurobindo, Savitri 02.11 - The Kingdoms and Godheads of the Greater Mind,
439:In the world of my knowledge and my ignoranceWhere God is unseen and only is heard a NameAnd knowledge is trapped in the boundaries of mindAnd life is hauled in the drag-net of desireAnd Matter hides the soul from its own sight, ~ Sri Aurobindo, Savitri The Eternal Day,
440:My dear child, I carry you always in my arms, pressed close to my heart, and I have no doubt that you will become aware of it if you forget the world and concentrate on me. By turning your thoughts towards me you will feel closer and closer to me and peace will come to dwell in your heart. Love. 25 May 1934 ~ The Mother, On Education ,
441:In those days the world teemed, the people multiplied, the world bellowed like a wild bull, and the great god was aroused by the clamor. Enlil heard the clamor and he said to the gods in council, "The uproar of mankind is intolerable and sleep is no longer possible by reason of the babel." So the gods agreed to exterminate mankind. ~ Anonymous,
442:Filling the conscious mind with ideal conceptions is a characteristic of Western theosophy, but not the confrontation with the Shadow and the world of darkness. One does not become enlightened by imagining figures of light, but by making the darkness conscious. The latter procedure, however, is disagreeable and therefore not popular. ~ Carl Jung,
443:Become aware of internal, subjective, subverbal experiences, so that these experiences can be brought into the world of abstraction, of conversation, of naming, etc. with the consequence that it immediately becomes possible for a certain amount of control to be exerted over these hitherto unconscious and uncontrollable processes. ~ Abraham Maslow,
444:Alarmed for her rule and full of fear and rageShe prowls around each light that gleams through the darkCasting its ray from the spirit’s lonely tent,Hoping to enter with fierce stealthy treadAnd in the cradle slay the divine Child. ~ Sri Aurobindo, Savitri The World of Falsehood,
445:True magic therefore is the high knowledge of the more subtle powers that have not yet been acknowledged by science up to this date because the methods of scrutiny that have been applied so far do not suffice for their grasping, understanding and utilization, although the laws of magic are analogous to all official sciences of the world. ~ Franz Bardon,
446:You need an infinite stretch of time ahead of you to start to think, infinite energy to make the smallest decision. The world is getting denser. The immense number of useless projects is bewildering. Too many things have to be put in to balance up an uncertain scale. You can't disappear anymore. You die in a state of total indecision. ~ Jean Baudrillard,
447:Almost certainly God is not in time. His life does not consist of moments one following another...Ten-thirty-- and every other moment from the beginning of the world--is always Present for Him. If you like to put it this way, He has all eternity in which to listen to the split second of prayer put up by a pilot as his plane crashes in flames. ~ C S Lewis,
448:Nor does he achieve his destiny as the individual Man for the sake of the individual soul alone,—a lonely salvation is not his complete ideal,—but for the world also or rather for God in the world, for God in all as well as above all and not for God solely and separately in one. ~ Sri Aurobindo, The Human Cycle The Ideal Law of Social Development,
449:?: action, work; activity, motion; action in the world based on vijnana and expressing the union of Krisna and Kali, often conceived in terms of a fourfold mission (literary, political, social and spiritual) enjoined by a divine command; the sum of one's actions, each action being viewed as a link in a chain of cause and effect extending over many lives. ~ ,
450:Always the dark Adventurers seem to win;Nature they fill with evil’s institutes,Turn into defeats the victories of Truth,Proclaim as falsehoods the eternal laws,And load the dice of Doom with wizard lies;The world’s shrines they have occupi ~ Sri Aurobindo, Savitri The World of Falsehood,
451:Turning and turning in the widening gyre The falcon cannot hear the falconer; Things fall apart; the centre cannot hold; Mere anarchy is loosed upon the world, The blood-dimmed tide is loosed, and everywhere The ceremony of innocence is drowned; The best lack all conviction, while the worst Are full of passionate intensity. ~ William Butler Yeats,
452:The great and secret message of the experiential mystics the world over is that, with the eye of contemplation, Spirit can be seen. With the eye of contemplation, the great Within radiantly unfolds. And in all cases, the eye with which you see God is the same eye with which God sees you: the eye of contemplation. ~ Ken Wilber, Marriage of Sense and Soul p. 174,
453:Here even the highest rapture Time can giveIs a mimicry of ungrasped beatitudes,A mutilated statue of ecstasy,A wounded happiness that cannot live,A brief felicity of mind or senseThrown by the World-Power to her body-slave,Or a simulacr ~ Sri Aurobindo, Savitri The Yoga of the King,
454:Esoterically, the Hanged Man is the human spirit which is suspended from heaven by a single thread. Wisdom, not death, is the reward for this voluntary sacrifice during which the human soul, suspended above the world of illusion, and meditating upon its unreality, is rewarded by the achievement of self-realization. ~ Manly P Hall, The Secret Teachings of All Ages ,
455:Every soul is engaged in a great work-the labor of personal liberation from the state of ignorance. The world is a great prison; its bars are the Unknown. And each is a prisoner until, at last, he earns the right to tear these bars from their moldering sockets, and pass, illuminated and inspired into the darkness, which becomes lighted by that presence ~ Manly P Hall,
456:Always the dark Adventurers seem to win;Nature they fill with evil’s institutes,Turn into defeats the victories of Truth,Proclaim as falsehoods the eternal laws,And load the dice of Doom with wizard lies;The world’s shrines they have occupied, usurpe ~ Sri Aurobindo, Savitri The World of Falsehood,
457:The chief mystical text of Kabbalah, the Zohar, says that Malkhut is "the way to that great and powerful tree... 'If one does not enter through this gate, one cannot gain entry to the worlds,' the worlds of the sefirot. As we climb the Tree of Life-from the bottom to the top-we begin with Malkhut, the Mother. ~ Elizabeth Clare Prophet, Kabbalah: Key To Your Inner Power ,
458:Saint Michael the Archangel, defend us in battle, be our protection against the wickedness and snares of the devil; may God rebuke him, we humbly pray; and do thou, O Prince of the heavenly host, by the power of God, cast into hell Satan and all the evil spirits who prowl through the world seeking the ruin of souls. Amen. ~ Pope Leo XIII, Leonine Prayers Prayer to Saint Michael,
459:One by one he would conjure up the world's major electronic papers; he knew the codes of the more important ones by heart, and had no need to consult the list on the back of his pad. Switching to the display unit's short-term memory, he would hold the front page while he quickly searched the headlines and noted the items that interested him. ~ Arthur C Clarke, Sri Aurobindo, TLD 1.5-11,
461:A cry came of the world's delight to be, The grandeur and greatness of its will to live, Recall of the soul's adventure into space, A traveller through the magic centuries And being's labour in Matter's universe, Its search for the mystic meaning of its birth And joy of high spiritual response, ~ Sri Aurobindo, Savitri The Yoga of the King The Yoga of the Souls Release,
462:God & the World is my subject, ... the conditions in which the kingdom of heaven on earth can be converted from a dream into a possibility, - by the willed evolution in man of his higher nature, by a steady self-purification and a development in the light of this divine knowledge towards the fulfilment of his own supra-material, supra-intellectual nature. ~ Sri Aurobindo, Isha Upanishad ,
463:The main thing that I learned about conspiracy theory, is that conspiracy theorists believe in a conspiracy because that is more comforting. The truth of the world is that it is actually chaotic. The truth is that it is not The Iluminati, or The Jewish Banking Conspiracy, or the Gray Alien Theory. The truth is far more frightening - Nobody is in control. The world is rudderless." ~ Alan Moor,
464:A superintelligence is a hypothetical agent that possesses intelligence far surpassing that of the brightest and most gifted human minds. Superintelligence may also refer to a property of problem-solving systems (e.g., superintelligent language translators or engineering assistants) whether or not these high-level intellectual competencies are embodied in agents that act in the world. ~ Wikipedia,
465:The boy with the flute is Sri Krishna, the Lord descended into the world-play from the divine Ananda; his flute is the music of the call which seeks to transform the lower ignorant play of mortal life and bring into it and establish in its place the lila of his divine Ananda. It was the psychic being in you that heard the call and followed after it. ~ Sri Aurobindo, Letters On Yoga - III ,
466:Perhaps the world is an error of our sight,A trick repeated in each flash of sense,An unreal mind hallucinates the soulWith a stress-vision of false reality,Or a dance of Maya veils the void Unborn. ~ Sri Aurobindo, Savitri 06.02 - The Way of Fate and the Problem of Pain,
467:I almost? had some slight existential crisis, cause I was trying to figure out what does it all mean? what is the purpose of things? I came to the conclusion that if we can advance the knowledge of the world, if we can do things that expand the scope and scale of consciousness then were better able to ask the right questions and become more enlightened and thats really the only way forward ~ Elon Musk,
468:But from time to time Thy sublime light shines in a being and radiates through him over the world, and then a little wisdom, a little knowledge, a little disinterested faith, heroism and compassion penetrates men's hearts, transforms their minds and sets free a few elements from that sorrowful and implacable wheel of existence to which their blind ignorance subjects them. ~ The Mother, Prayers And Meditations ,
469:Far from it being true that man and his activity makes the world comprehensible, he is himself the most incomprehensible of all, and drives me relentlessly to the view of the accursedness of all being, a view manifested in so many painful signs in ancient and modern times. It is precisely man who drives me to the final despairing question: Why is there something? Why not nothing? ~ Friedrich Wilhelm Joseph Schelling,
470:The worlds beyond exist: they have their universal rhythm, their grand lines and formations, their self-existent laws and mighty energies, their just and luminous means of knowledge. And here on our physical existence and in our physical body they exercise their influences; here also they organise their means of manifestation and commission their messengers and their witnesses. ~ Sri Aurobindo, The Life Divine 1.03,
471:Her self was nothing, God alone was all, Yet God she knew not but only knew he was. A sacred darkness brooded now within, The world was a deep darkness great and nude. This void held more than all the teeming worlds, This blank felt more than all that Time has borne, This dark knew dumbly, immensely the Unknown. But all was formless, voiceless, infinite. ~ Sri Aurobindo, Savitri 07.05 - The Finding of the Soul,
472:Every soul is engaged in a great work-the labor of personal liberation from the state of ignorance. The world is a great prison; its bars are the Unknown. And each is a prisoner until, at last, he earns the right to tear these bars from their moldering sockets, and pass, illuminated and inspired into the darkness, which becomes lighted by that presence ~ Manly P Hall, The Lost Keys of Freemasonry: Or the Secret of Hiram Abiff ,
473:When the human race learns to read the language of symbolism, a great veil will fall from the eyes of men. They shall then know truth and, more than that, they shall realize that from the beginning truth has been in the world unrecognized, save by a small but gradually increasing number appointed by the Lords of the Dawn as ministers to the needs of human creatures struggling co regain their consciousness of divinity. ~ Manly P Hall,
474:Neither numbers nor powers nor wealth nor learning nor eloquence nor anything else will prevail, but purity, living the life, in one word, anubhuti, realisation. Let there be a dozen such lion-souls in each country, lions who have broken their own bonds, who have touched the Infinite, whose whole soul is gone to Brahman, who care neither for wealth nor power nor fame, and these will be enough to shake the world. ~ Swami Vivekananda,
475:But in the Rajayogic Samadhi there are different grades of status, - that in which the mind, though lost to outward objects, still muses, thinks, perceives in the world of thought, that in which the mind is still capable of primary thought-formations and that in which, all out-darting of the mind even within itself having ceased, the soul rises beyond thought into the silence of the Incommunicable and Ineffable. ~ Sri Aurobindo, The Synthesis Of Yoga ,
476: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,
477:When we are young, we spend much time and pains in filling our note-books with all definitions of Religion, Love, Poetry, Politics, Art, in the hope that, in the course of a few years, we shall have condensed into our encyclopaedia the net value of all the theories at which the world has yet arrived. But year after year our tables get no completeness, and at last we discover that our curve is a parabola, whose arcs will never meet. ~ Ralph Waldo Emerson,
478:He desired, 'May I be Many'. He concentrated in Tapas, by Tapas he created the world; creating, he entered into it; entering, he became the existent and the beyond-existence, he became the expressed and the unexpressed, he became knowledge and ignorance, he became the truth and the falsehood: he became the truth, even all this whatsoever that is. 'That Truth' they call him. [Taittiriya Upanishad] ~ Sri Aurobindo, The Life Divine 2.12 - The Origin of the Ignorance,
479:The Energy that creates the world can be nothing else than a Will, and Will is only consciousness applying itself to a work and a result. What is that work and result, if not a self-involution of Consciousness in form and a self-evolution out of form so as to actualise some mighty possibility in the universe which it has created? And what is its will in Man if not a will to unending Life, to unbounded Knowledge, to unfettered Power? ~ Sri Aurobindo, The Life Divine ,
480:Let him close the ears with his thumbs .... This is my most beloved Yoga. From practicing this gradually, the Yogi begins to hear mystic sounds (nadas). The first sound is like the hum of the honey-intoxicated bee (matta-bhrnga), next that of a flute (venu), then of a harp (vina); after this, by the gradual practice of Yoga, the destroyer of the darkness of the world, he hears the sounds of ringing bells (ghanta) then sounds like roar of thunder (megha). ~ Shiva-Samhita,
481:Fall in love with some activity, and do it! Nobody ever figures out what life is all about, and it doesn't matter. Explore the world. Nearly everything is really interesting if you go into it deeply enough. Work as hard and as much as you want to on the things you like to do the best. Don't think about what you want to be, but what you want to do. Keep up some kind of a minimum with other things so that society doesn't stop you from doing anything at all. ~ Richard P Feynman,
482:The Copenhagen Interpretation is sometimes called 'model agnosticism' and holds that any grid we use to organize our experience of the world is a model of the world and should not be confused with the world itself. Alfred Korzybski, the semanticist, tried to popularize this outside physics with the slogan, 'The map is not the territory.' Alan Watts, a talented exegete of Oriental philosophy, restated it more vividly as 'The menu is not the meal.' ~ Robert Anton Wilson, Cosmic Trigger ,
483:5'If you need wisdom, ask our generous God, and he will give it to you. He will not rebuke you for asking. 6'But when you ask him, be sure that your faith is in God alone. Do not waver, for a person with divided loyalty is as unsettled as a wave of the sea that is blown and tossed by the wind. 7'Such people should not expect to receive anything from the Lord. 8'Their loyalty is divided between God and the world, and they are unstable in everything they do. ~ Anonymous, The Bible James 1,
484:The salvation of the world depends only on the individual whose world it is. At least, every individual must act as if the whole future of the world, of humanity itself, depends on him. Anything less is a shirking of responsibility and is itself a dehumanizing force, for anything less encourages the individual to look upon himself as a mere actor in a drama written by anonymous agents, as less than a whole person, and that is the beginning of passivity and aimlessness. ~ Joseph Weizenbaum,
485:It was a no man’s land of evil air,A crowded neighbourhood without one home,A borderland between the world and hell.There unreality was Nature’s lord:It was a space where nothing could be true,For nothing was what it had claimed to be:A h ~ Sri Aurobindo, Letters on Yoga - I Morality and Yoga,
486:There is a philosophy that says that if something is unobservable -- unobservable in principle -- it is not part of science. If there is no way to falsify or confirm a hypothesis, it belongs to the realm of metaphysical speculation, together with astrology and spiritualism. By that standard, most of the universe has no scientific reality -- it's just a figment of our imaginations. ~ Leonard Susskind, The Black Hole War: My Battle with Stephen Hawking to Make the World Safe for Quantum Mechanics ,
487:the three-dimensional world of ordinary experience-the universe filled with galaxies, stars, planets, houses, boulders, and people-is a hologram, an image of reality coded on a distant two-dimensional surface. This new law of physics, known as the Holographic Principle, asserts that everything inside a region of space can be described by bits of information restricted to the boundary. ~ Leonard Susskind, The Black Hole War: My Battle with Stephen Hawking to Make the World Safe for Quantum Mechanics ,
488:Threefold are those supreme births of this divine force that is in the world, they are true, they are desirable; he moves there wide-overt within the Infinite and shines pure, luminous and fulfilling. . . . That which is immortal in mortals and possessed of the truth, is a god and established inwardly as an energy working out in our divine powers. . . . Become high-uplifted, O Strength, pierce all veils, manifest in us the things of the Godhead. Vamadeva - Rig Veda.2 ~ Sri Aurobindo, The Life Divine ,
489:The Master came back to the drawing-room and said: "The worldly minded practise devotions, japa, and austerity only by fits and starts. But those who know nothing else but God repeat His name with every breath. Some always repeat mentally, 'Om Rāma'.Even the followers of the path of knowledge repeat, 'Soham', 'I am He'. There are others whose tongues are always moving, repeating the name of God. One should remember and think of God constantly." ~ Sri Ramakrishna, The Gospel of Sri Ramakrishana ,
490:Many people seem to think it foolish, even superstitious, to believe that the world could still change for the better. And it is true that in winter it is sometimes so bitingly cold that one is tempted to say, 'What do I care if there is a summer; its warmth is no help to me now.' Yes, evil often seems to surpass good. But then, in spite of us, and without our permission, there comes at last an end to the bitter frosts. One morning the wind turns, and there is a thaw. And so I must still have hope. ~ Vincent van Gogh,
491:Tennyson said that if we could understand a single flower we would know who we are and what the world is. Perhaps he meant that there is no deed, however so humble, which does not implicate universal history and the infinite concatenation of causes and effects. Perhaps he meant that the visible world is implicit, in its entirety, in each manifestation, just as, in the same way, will, according to Schopenhauer, is implicit, in its entirety, in each individual. ~ Jorge Luis Borges, Labyrinths Selected Stories and Other Writings,
492:the Divine Personalities ::: But behind all these and in them he has felt a Divinity who is all these things, a Bringer of Light, a Guide and All-Knower, a Master of Force, A Giver of Bliss, Friend, Helper, Father, Mother, Playmate in the world-game, an absolute Master of his being, his souls Beloved and Lover. All relations known to human personality are there in the souls contact with the Divine; but they rise towards superhuman levels and compel him towards a divine nature. ~ Sri Aurobindo, The Synthesis Of Yoga ,
493:The Mother says, "Look at me, I am here, come back in my new body, divine, transformed and glorious. And I am the same Mother, still human. Do not worry. Do not be concerned about your own self, your progress and realisation, nor about others. I am here, look at me, gaze into me, enter into me wholly, merge into my being, lose yourself into my love, with your love. You will see all problems solved, everything done. Forget all else, forget the world. Remember me alone, be one with me, with my love." ~ Priti Dasgupta, Moments Eternal ,
494:By means of all created things, without exception, the divine assails us, penetrates us and moulds us. We imagined it as distant and inaccessible, whereas in fact we live steeped in its burning layers. In eo vivimus. As Jacob said, awakening from his dream, the world, this palpable world, which we were wont to treat with the boredom and disrespect with which we habitually regard places with no sacred association for us, is in truth a holy place, and we did not know it. Venite, adoremus. ~ Pierre Teilhard de Chardin, The Divine Milieu ,
495:All was found there the Unique has dreamed and made Tinging with ceaseless rapture and surprise And an opulent beauty of passionate difference The recurring beat that moments God in Time. Only was missing the sole timeless Word That carries eternity in its lonely sound, The Idea self-luminous key to all ideas, The integer of the Spirit's perfect sum That equates the unequal All to the equal One, The single sign interpreting every sign, The absolute index to the Absolute. ~ Sri Aurobindo, Savitri 02.01 - The World-Stair,
496: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,
497:The true occultist wants nothing but wisdom. When Solomon raised his hands to his God, Jehovah spoke from the heavens asking him what he would have, and he answered, "God give me the gift of wisdom." Jehovah asked him if there were not other things he desired, but Solomon answered, "No, only wisdom." And God told Solomon that because he had asked only for wisdom that all the other things should be added unto him and that from this day to the end of the world there would never be another king so rich, so great, or so blest. ~ Manly P Hall,
498:Just a simple choice, right now, between fear and love. The eyes of fear want you to put bigger locks on your doors, buy guns, close yourself off. The eyes of love instead see all of us as one. Here's what we can do to change the world, right now, to a better ride. Take all that money we spend on weapons and defenses each year and instead spend it feeding and clothing and educating the poor of the world, which it would pay for many times over, not one human being excluded, and we could explore space, together, both inner and outer, forever, in peace. ~ Bill Hicks,
499:When you only have sensations, perceptions, and impulses, the world is archaic. When you add the capacity for images and symbols, the world appears magical. When you add concepts, rules, and roles, the world becomes mythic. When formal-reflexive capacities emergy, the rational world comes into view. With vision-logic, the existential world stands forth. When the subtle emerges, the world becomes divine. When the causal emerges, the self becomes divine. When the nondual emerges, world and self are realized to be one Spirit. ~ Ken Wilber, Integral Psychology 119,
500:To take symbolism seriously is to accept the 'analogy of being' between different levels of reality... More than the sum of its parts, the figure is the appearing-to-us of an infinite depth that cannot be fully revealed in time. Every symbol is a kind of gestalt, in which a universal meaning can be glimpsed. Eventually, every created thing can be seen as a manifestation of its own interior essence, and the world is transformed into a radiant book to be read with eyes sensitive to spiritual light. ~ Stratford Caldecott, Beauty for Truth's Sake: On the Re-enchantment of Education ,
501:Man came silently into the world. As a matter of fact he trod so softly that, when we first catch sight of him as revealed by those indestructible stone instruments, we find him sprawling all over the old world from the Cape of Good Hope to Peking. Without doubt he already speaks and lives in groups ; he already makes fire. After all, this is surely what we ought to expect. As we know, each time a new living form rises up before us out of the depths of history, it is always complete and already legion. ~ Pierre Teilhard de Chardin, The Phenomenon Of Man The Birth of Thought,
502:"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 ,
503:And yet, and yet... Denying temporal succession, denying the self, denying the astronomical universe, are apparent desperations and secret consolations. Our destiny ... is not frightful by being unreal; it is frightful because it is irreversible and iron-clad. Time is the substance I am made of. Time is a river which sweeps me along, but I am the river; it is a tiger which destroys me, but I am the tiger; it is a fire which consumes me, but I am the fire. The world, unfortunately, is real; I, unfortunately, am Borges. ~ Jorge Luis Borges, Labyrinths Selected Stories and Other Writings,
504:enactment ::: no experience is innocent and pregiven, rather it is brought forth or enacted in part by the activity of the subject doing the experiencing thus one activity, paradigm or injunction will bring forth a particular set of experiences. experiences that are not themselves .... but rather are co-created and co-enacted by the paradigm or activity itself and accordingly one paradigm does not give the correct view of the world and therefore as if it did to negate, criticize, or exclude other experiences brought forth by other paradigms. ~ Advanced Integral, slide30 enactment,
505:God is, is the first seed of Yoga. It is Tat Sat of the Vedanta. I am, is the second seed. It is So'ham of the Upanishads. God is infinite self-existence, self-conscious force of existence, self-diffused or self-concentrated delight of existence; I too am that infinite self-existence, self-consciousness, self-force, self-delight; this is the double third seed. It is Sachchidananda of the worldwide transcendental conclusion of all human thinking. Self-knowledge is the foundation of the complete Yoga. Affirm in yourselves self-knowledge. ~ Sri Aurobindo, Essays Divine And Human ,
506:I believe faith is a human universal. We are endowed at birth with nascent capacities for faith. How these capacities are activated and grow depends to a large extent on how we are welcomed into the world and what kinds of environments we grow in. Faith is interactive and social; it requires community, language, ritual and nurture. Faith is also shaped by initiatives from beyond us and other people, initiatives of spirit or grace. How these latter initiatives are recognized and imaged, or unperceived and ignored, powerfully affects the shape of faith in our lives. ~ James W Fowler, Stages Of Faith ,
507:823. Should you think of God only at the time of meditation and remain forgetful of Him at all other times? Have you not noticed how during Durga Puja a lamp is kept constantly burning near the image? It should never be allowed to go out. If ever it is extinguished, the house-holder meets with some mishap. Similarly, after installing the Deity on the lotus of your heart, you must keep the lamp of remembering Him ever burning. While engaged in the affairs of the world, you should constantly turn your gaze inwards and see whether the lamp is burning or not. ~ Sri Ramakrishna, Sayings of Sri Ramakrishna ,
508:One alchemist announced that one grain of this powder would transmute into purest gold one hundred thousand times its own weight. But his readers did not realize that this powder is wisdom, one grain of which can transmute all the ignorance in the world. Nor did the reader properly understand that the PHILOSOPHER'S STONE IS KNOWLEDGE, the great miracle worker, or that the elixir of life was Truth, which makes all things new. It was sad that misunderstandings should exist, but wherever great truths are given to small minds, misunderstandings are inevitable. ~ Manly P Hall, (A Monthly Letter April 1937) ,
509:Your love renders you impatient and disturbed.With such sincerity you have placed your head at her feet that you are oblivious to the world.When in the eyes of your beloved riches don't count, gold and dust are as one to you.You say that she dwells in your eyes - if they be closed, she is in your mind.If she demands your life, you place it in her hand; if she places a sword upon your head, you hold it forward.When earthly love produces such confusion and demands such obedience, don't you wonder if travelers of the road of God remain engulfed in the Ocean of Reality? ~ Saadi,
510:Imaginary Bondage ::: Once you realize that all comes from within, that the world in which you live has not been projected onto you but by you, your fear comes to an end. Without this realization you identify yourself with externals, like the body, the mind, society, nation, humanity, even God or the Absolute. But these are all escapes from fear. It is only when you fully accept your responsibility for the little world in which you live and watch the process of its creation, preservation, and destruction, that you may be free from your imaginary bondage. ~ Nisargadatta, I Am That Talks with Sri Nisargadatta,
511:You could give Aristotle a tutorial. And you could thrill him to the core of his being. Aristotle was an encyclopedic polymath, an all time intellect. Yet not only can you know more than him about the world. You also can have a deeper understanding of how everything works. Such is the privilege of living after Newton, Darwin, Einstein, Planck, Watson, Crick and their colleagues. I'm not saying you're more intelligent than Aristotle, or wiser. For all I know, Aristotle's the cleverest person who ever lived. That's not the point. The point is only that science is cumulative, and we live later. ~ Richard Dawkins,
512:Only, all is directed to the one aim, directed towards God, filled with the idea of the divine, infinite, universal existence so that the outward-going, sensuous, pragmatical preoccupation of the lower knowledge with phenomena and forms is replaced by the one divine preoccupation. After attainment the same character remains. The Yogin continues to know and see God in the finite and be a channel of God-consciousness and God-action in the world; therefore the knowledge of the world and the enlarging and uplifting of all that appertains to life comes within his scope. ~ Sri Aurobindo, The Synthesis Of Yoga 517,
513:Krishna represents both the universal Godhead and the immanent Godhead, he whom one can meet within one's being and in all that constitutes the manifested world. And do you want to know why he is always represented as a child? It is because he is in constant progression. To the extent that the world is perfected, his play is also perfected - what was the play of yesterday will no longer be the play of tomorrow; his play will become more and more harmonious, benign and joyful to the extent that the world becomes capable of responding to it and enjoying it with the Divine. ~ The Mother, Words Of The Mother III 33,
514:I had forgotten what fiction was to me as a boy, forgotten what it was like in the library: fiction was an escape from the intolerable, a doorway into impossibly hospitable worlds where things had rules and could be understood; stories had been a way of learning about life without experiencing it, or perhaps of experiencing it as an eighteenth-century poisoner dealt with poisons, taking them in tiny doses, such that the poisoner could cope with ingesting things that would kill someone who was not inured to them. Sometimes fiction is a way of coping with the poison of the world in a way that lets us survive it. ~ Neil Gaiman,
515:The most merciful thing in the world, I think, is the inability of the human mind to correlate all its contents. We live on a placid island of ignorance in the midst of black seas of infinity, and it was not meant that we should voyage far. The sciences, each straining in its own direction, have hitherto harmed us little; but some day the piecing together of dissociated knowledge will open up such terrifying vistas of reality, and of our frightful position therein, that we shall either go mad from the revelation or flee from the deadly light into the peace and safety of a new dark age. ~ H P Lovecraft, The Call Of Cthulhu ,
516:This evening the Divine Presence, concrete and material, was there present amongst you. I had a form of living gold, bigger than the universe, and I was facing a huge and massive golden door which separated the world from the Divine. As I looked at the door, I knew and willed, in a single movement of consciousness, that "the time has come," and lifting with both hands a mighty golden hammer I struck one blow, one single blow on the door and the door was shattered to pieces.Then the supramental Light and Force and Consciousness rushed down upon earth in an uninterrupted flow. ~ The Mother, Words Of The Mother I ,
517:Vainly the sands of Time have been strewn with the ruins of empires,Signs that the gods had left, but in vain. For they look for a nation,One that can conquer itself having conquered the world, but they find none. ~ Sri Aurobindo, The Synthesis Of Yoga 2.05 - Renunciation,
518:sacrifice, the redeeming principle ::: The law of sacrifice is the common divine action that was thrown out into the world in its beginning as a symbol of the solidarity of the universe. It is by the attraction of this law that a divinising principle, a saving power descends to limit and correct and gradually to eliminate the errors of an egoistic and self-divided creation. This descent, this sacrifice of the Purusha, the Divine Soul, submitting itself to Force and Matter so that it may inform and illuminate them, is the seed of redemption of this world of Inconscience and Ignorance. ~ Sri Aurobindo, The Synthesis Of Yoga 106,
519:Hence, as more individuals are produced than can possibly survive, there must in every case be a struggle for existence, either one individual with another of the same species, or with the individuals of distinct species, or with the physical conditions of life. It is the doctrine of Malthus applied with manifold force to the whole animal and vegetable kingdoms; for in this case there can be no artificial increase of food, and no prudential restraint from marriage. Although some species may be now increasing, more or less rapidly, in numbers, all cannot do so, for the world would not hold them. ~ Charles Darwin, The Origin of Species ,
520:For, as I take it, Universal History, the history of what man has accomplished in this world, is at bottom the History of the great Men who have worked here. They were the leaders of men, these great ones; the modellers, patterns, and in a wide sense creators, of whatsoever the general mass of men contrived to do or attain; all things that we see standing accomplished in the world are properly the outer material result, the practical realisation and embodiment, of Thoughts that dwelt in the great Men sent into the world: the soul of the world's history, it may justly be considered, were the history of these. ~ Thomas Carlyle, 1966 p. 1,
521:The Yoga must start with an effort or at least a settled turn towards this total concentration. A constant and unfailing will of consecration of all ourselves to the Supreme is demanded of us, an offering of our whole being and our many-chambered nature to the Eternal who is the All. The effective fullness of our concentration on the one thing needful to the exclusion of all else will be the measure of our self-consecration to the One who is alone desirable. But this exclusiveness will in the end exclude nothing except the falsehood of our way of seeing the world and our will's ignorance. ~ Sri Aurobindo, The Synthesis Of Yoga ,
522:There are two kinds of black magicians: (1) those who use the demons of the astral plane for their villainy, which they invoke through necromancy and invocation; and (2) those who create their own demons and launch them against the world. The first group does the greatest harm to the world, but the second injure themselves more. The first group is composed mostly of conscious black magicians, while there are many in the second group who are totally ignorant of what they are doing. Some never learn their mistake until the demons they have created come back to the persons who sent them forth. ~ Manly P Hall, Magic: A Treatise on Esoteric Ethics ,
523:Most of what passes for legitimate entertainment is inferior or foolish and only caters to or exploits people's weaknesses. Avoid being one of the mob who indulges in such pastimes. Your life is too short and you have important things to do. Be discriminating about what images and ideas you permit into your mind. If you yourself don't choose what thoughts and images you expose yourself to, someone else will, and their motives may not be the highest. It is the easiest thing in the world to slide imperceptibly into vulgarity. But there's no need for that to happen if you determine not to waste your time and attention on mindless pap. ~ Epictetus,
524:For the Witness, if he exists, is not the individual embodied mind born in the world, but that cosmic Consciousness embracing the universe and appearing as an immanent Intelligence in all its works to which either world subsists eternally and really as Its own active existence or else from which it is born and into which it disappears by an act of knowledge or by an act of conscious power. Not organised mind, but that which, calm and eternal, broods equally in the living earth and the living human body and to which mind and senses are dis- pensable instruments, is the Witness of cosmic existence and its Lord. ~ Sri Aurobindo, The Life Divine 1.03,
525:Inside the temple Richard found a life waiting for him, all ready to be worn and lived, and inside that life, another. Each life he tried on, he slipped into and it pulled him farther in, farther away from the world he came from; one by one, existence following existence, rivers of dreams and fields of stars, a hawk with a sparrow clutched in its talons flies low above the grass, and here are tiny intricate people waiting for him to fill their heads with life, and thousands of years pass and he is engaged in strange work of great importance and sharp beauty, and he is loved, and he is honored, and then a pull, a sharp tug, and it's... ~ Neil Gaiman,
526:13. The Magic Flight:If the hero in his triumph wins the blessing of the goddess or the god and is then explicitly commissioned to return to the world with some elixir for the restoration of society, the final stage of his adventure is supported by all the powers of his supernatural patron. On the other hand, if the trophy has been attained against the opposition of its guardian, or if the hero's wish to return to the world has been resented by the gods or demons, then the last stage of the mythological round becomes a lively, often comical, pursuit. This flight may be complicated by marvels of magical obstruction and evasion. ~ Joseph Campbell,
527:The fact that we question the Tarot as to whether it be a method or a doctrine shows the limitation of our 'three dimensional mind', which is unable to rise above the world of form and contra-positions or to free itself from thesis and antithesis! Yes, the Tarot contains and expresses any doctrine to be found in our consciousness, and in this sense it has definiteness. It represents Nature in all the richness of its infinite possibilities, and there is in it as in Nature, not one but all potential meanings. And these meanings are fluent and ever-changing, so the Tarot cannot be specifically this or that, for it ever moves and yet is ever the same. ~ P D Ouspensky,
528:The guru demands one thing only: clarity and intensity of purpose, a sense of responsibility for oneself. The very reality of the world must be questioned. Who is the guru, after all? He who knows the state in which there is neither the world nor the thought of it, he is the Supreme Teacher. To find him means to reach the state in which imagination is no longer taken for reality. Please understand that the guru stands for reality, for truth, for what is. He is a realist in the highest sense of the term. He cannot and shall not come to terms with the mind and it's delusions. He comes to take you to the real; don't expect him to do anything else. ~ Sri Nisargadatta Maharaj,
529:Krishna:::At last I find a meaning of soul's birthInto this universe terrible and sweet,I who have felt the hungry heart of earthAspiring beyond heaven to Krishna's feet.I have seen the beauty of immortal eyes,And heard the passion of the Lover's flute,And known a deathless ecstasy's surpriseAnd sorrow in my heart for ever mute.Nearer and nearer now the music draws,Life shudders with a strange felicity;All Nature is a wide enamoured pauseHoping her lord to touch, to clasp, to be.For this one moment lived the ages past;The world now throbs fulfilled in me at last. ~ Sri Aurobindo, Collected Poems ,
530:Einstein's breakthrough was classic in that it sought to unify the elements of a physical analysis, and it placed the older examples and principles within a broader framework. But it was revolutionary in that, ever afterward, we have thought differently about space and time, matter and energy. Space and time-no more absolute-have become forms of intuition that cannot be divorced from perspective or consciousness, anymore than can the colors of the world or the length of a shadow. As the philosopher Ernst Cassirer commented, in relativity, the conception of constancy and absoluteness of the elements is abandoned to give permanence and necessity to the laws instead. ~ Howard Gardner,
531:Reply To A Friend ::: In stubborn stupidity, I live on alone befriended by trees and herbs. Too lazy to learn right from wrong, I laugh at myself, ignoring others. Lifting my bony shanks, I cross the stream, a sack in my hand, blessed by spring weather. Living thus, I want for nothing, at peace with all the world. Your finger points to the moon, but the finger is blind until the moon appears. What connection has moon and finger? Are they separate objects or bound? This is a question for beginners wrapped in seas of ignorance. Yet one who looks beyond metaphor knows there is no finger; there is no moon. ~ Taigu Ryokan,
532:Shakespeare said that art is a mirror held up to nature. And that's what it is. The nature is your nature, and all of these wonderful poetic images of mythology are referring to something in you. When your mind is trapped by the image out there so that you never make the reference to yourself, you have misread the image.The inner world is the world of your requirements and your energies and your structure and your possibilities that meets the outer world. And the outer world is the field of your incarnation. That's where you are. You've got to keep both going. As Novalis said, 'The seat of the soul is there where the inner and outer worlds meet. ~ Joseph Campbell, The Power of Myth ,
533:Saichō's Prayer So long as I have not attained the stage where my six faculties are pure, I will not venture out into the world. So long as I have not realized the absolute, I will not acquire any special skills or arts (e.g. medicine, divination, calligraphy, etc.) So long as I have not kept all the precepts purely, I will not participate in any lay donor's Buddhist meetings. So long as I have not attained wisdom (lit. hannya 般若), I will not participate in worldly affairs unless it be to benefit others. May any merit from my practice in the past, present and future be given not to me, but to all sentient beings so that they may attain supreme enlightenment. ~ Saichō,
534:Cosmic Consciousness ::: I have wrapped the wide world in my wider selfAnd Time and Space my spirit's seeing are.I am the god and demon, ghost and elf,I am the wind's speed and the blazing star.All Nature is the nursling of my care,I am its struggle and the eternal rest;The world's joy thrilling runs through me, I bearThe sorrow of millions in my lonely breast.I have learned a close identity with all,Yet am by nothing bound that I become;Carrying in me the universe's callI mount to my imperishable home.I pass beyond Time and life on measureless wings,Yet still am one with born and unborn things. ~ Sri Aurobindo, Collected Poems ,
535:As if from Matter's plinth and viewless base To a top as viewless, a carved sea of worlds Climbing with foam-maned waves to the Supreme Ascended towards breadths immeasurable; It hoped to soar into the Ineffable's reign: A hundred levels raised it to the Unknown. So it towered up to heights intangible And disappeared in the hushed conscious Vast As climbs a storeyed temple-tower to heaven Built by the aspiring soul of man to live Near to his dream of the Invisible. Infinity calls to it as it dreams and climbs; Its spire touches the apex of the world; Mounting into great voiceless stillnesses It marries the earth to screened eternities. ~ Sri Aurobindo, Savitri 02.01 - The World-Stair,
536:Then miracle is made the common rule, One mighty deed can change the course of things; A lonely thought becomes omnipotent. All now seems Nature's massed machinery; An endless servitude to material rule And long determination's rigid chain, Her firm and changeless habits aping Law, Her empire of unconscious deft device Annul the claim of man's free human will. He too is a machine amid machines; A piston brain pumps out the shapes of thought, A beating heart cuts out emotion's modes; An insentient energy fabricates a soul. Or the figure of the world reveals the signs Of a tied Chance repeating her old steps In circles around Matter's binding-posts. ~ Sri Aurobindo, Savitri 01.02 - The Issue,
537:For it exists already as an all-revealing and all-guiding Truth of things which watches over the world and attracts mortal man, first without the knowledge of his conscious mind, by the general march of Nature, but at last consciously by a progressive awakening and self-enlargement, to his divine ascension. The ascent to the divine Life is the human journey, the Work of works, the acceptable Sacrifice. This alone is man's real business in the world and the justification of his existence, without which he would be only an insect crawling among other ephemeral insects on a speck of surface mud and water which has managed to form itself amid the appalling immensities of the physical universe. ~ Sri Aurobindo, The Life Divine ,
538:The realm of the gods is a forgotten dimension of the world we know. And the exploration of that dimension, either willingly or unwillingly, is the whole sense of the deed of the hero. The values and distinctions that in normal life seem important disappear with the terrifying assimilation of the self into what formerly was only otherness. As in the stories of the cannibal ogresses, the fearfulness of this loss of personal individuation can be the whole burden of the transcendental experience for unqualified souls. But the hero-soul goes boldly in-and discovers the hags converted into goddesses and the dragons into the watchdogs of the gods. ~ Joseph Campbell, The Hero with a Thousand Faces 3.04 - The Crossing of the Return Threshold,
539:Laughter has the remarkable power of making an object come up close, of drawing it into a zone of crude contact where one can finger it familiarly on all sides, turn it upside down, inside out, peer at it from above and below, break open its external shell, look into its center, doubt it, take it apart, dismember it, lay it bare and expose it, examine it freely and experiment with it. Laughter demolishes fear and piety before an object, before a world, making of it an object of familiar contact and thus clearing the ground for an absolutely free investigation of it. Laughter is a vital factor in laying down that prerequisite for fearlessness without which it would be impossible to approach the world realistically. ~ Mikhail Bakhtin,
540:During this degenerate age in the outer world, there are many natural disasters due to the upsetting of the four elements. Also, demonic forces come with their many weapons to incite the fighting of wars. All of those forces have caused the world to come to ruin and led all to tremble - so terrified that their hair stands up on end. Still, the demonic forces find it necessary to come up with new types of weapons. If we were called on to confront them, there is no way we Dharma practitioners could defeat them. That is why we make supplication prayers to the three jewels, do the aspiration prayers, the offering prayers and the prayers of invocation. We are responsible for those activities. This is what I urge you to do. ~ Chatral Rinpoche,
541:Have you ever lost yourself in a kiss? I mean pure psychedelic inebriation. Not just lustful petting but transcendental metamorphosis when you became aware that the greatness of this being was breathing into you. Licking the sides and corners of your mouth, like sealing a thousand fleshy envelopes filled with the essence of your passionate being and then opened by the same mouth and delivered back to you, over and over again - the first kiss of the rest of your life. A kiss that confirms that the universe is aligned, that the worlds greatest resource is love, and maybe even that God is a woman. With or without a belief in God, all kisses are metaphors decipherable by allocations of time, circumstance, and understanding ~ Saul Williams,
542:... and you, Marcus, you have given me many things; now I shall give you this good advice. Be many people. Give up the game of being always Marcus Cocoza. You have worried too much about Marcus Cocoza, so that you have been really his slave and prisoner. You have not done anything without first considering how it would affect Marcus Cocoza's happiness and prestige. You were always much afraid that Marcus might do a stupid thing, or be bored. What would it really have mattered? All over the world people are doing stupid things ... I should like you to be easy, your little heart to be light again. You must from now, be more than one, many people, as many as you can think of ...'' ~ Karen Blixen, The Dreamers from Seven Gothic Tales (1934) ,
543:... All the works of mind and intllect must be first heightened and widened, then illumined, lifted into the domain of a higher Intelligence, afterwards translated into workings of a greater non-mental Intuition, these again transformed into the dynamic outpourings of the Overmind radiance, and those transfigured into the full light and sovereignty of the supramental Gnosis. It is this that the evolution of consciousness in the world carries prefigured but latent in its seed and in the straining tense intention of its process; nor can that process, that evolution cease till it has evolved the instruments of a perfect in place of its now imperfect manifestation of the Spirit. ~ Sri Aurobindo, The Synthesis Of Yoga The Ascent of the Sacrifice - 1,
544:One memory alone was left: the thought of his beautiful wife. This thought possessed his mind with such intensity that he did not notice his loss of memory for the rest of the world. His whole nature became obsessed by her image, and like a madman, who losing his own identity becomes the being whose image possesses him, Puranjana found him self transformed into a lovely young girl like his wife. "The young girl he had now become forgot her previous identity to such an extent that when she met with King Malayadhvaja, she fell in love with him and married him. When in the course of time the king passed away and she was left alone, lamenting his death and her bereavement, an unknown brahm in came to her and said: ~ Rishi Nityabodhananda, Ajna Chakra ,
545:For primitive man the world is full of demons and mysterious powers which he fears; the whole of Nature is animated by these forces, which are nothing but man's own inner powers projected into the outside world. Christianity and modern science have de-demonized Nature, which means that the European has consistently taken back the demonic powers out of the world into himself, and has steadily loaded his unconscious with them. Out of man himself the demonic powers rise up in revolt against the supposed spiritual constraints of Christianity. The demons begin to break out in Baroque art: the columns writhe, the furniture sprouts satyr's feet. Man is slowly transformed into a uroboros, the "tail-eater" who devours himself, from ancient times a symbol of the demon-ridden man. ~ Carl Jung,
546:The full recognition of this inner Guide, Master of the Yoga, lord, light, enjoyer and goal of all sacrifice and effort, is of the utmost importance in the path of integral perfection. It is immaterial whether he is first seen as an impersonal Wisdom, Love and Power behind all things, as an Absolute manifesting in the relative and attracting it, as one's highest Self and the highest Self of all, as a Divine Person within us and in the world, in one of his-or her-numerous forms and names or as the ideal which the mind conceives. In the end we perceive that he is all and more than all these things together. The mind's door of entry to the conception of him must necessarily vary according to the past evolution and the present nature. ~ Sri Aurobindo, The Synthesis Of Yoga 1.01 - The Four Aids,
547:Certainly we have had our Napoleons and our Hitlers, but we have also had Jesus and Buddha. We have had tyrants, but also great humanitarians. We have had corrupt politicians, but also noble rulers. Even in the most selfish of times, the world has brought forth idealists, philanthropists, great artists, musicians, and poets. If we have inherited ages of feuding and intolerance, we have also inherited the magnificence of Leonardo da Vinci and Michelangelo. For each tyrant who has profaned the pages of history, there have been thousands, even millions, of gentle people who have lived unhonored and unknown, keeping principles and living convictions under the most difficult situations. To see this good, and to know it, is to find a new courage and a new faith. ~ Manly P Hall, PRS Journal Summer 1961 p.7,
548:Maybe the evolutionary sequence really is from matter to body to mind to soul to spirit, each transcending and including, each with a greater depth and greater consciousness and wider embrace. And in the highest reaches of evolution, maybe, just maybe, an individual's consciousness does indeed touch infinity - a total embrace of the entire Kosmos - a Kosmic consciousness that is Spirit awakened to its own true nature. It is at least plausible. And tell me: is that story, sung by mystics and sages the world over, any crazier than the scientific materialism story, which is that the entire sequence is a tale told by an idiot, full of sound and fury, signifying nothing? Listen very carefully: just which of those two stories actually sounds totally insane? ~ Ken Wilber, A Brief History of Everything p. 38-39,
549:14. Rescue from Without:The hero may have to be brought back from his supernatural adventure by assistance from without. That is to say, the world may have to come and get him. For the bliss of the deep abode is not lightly abandoned in favor of the self-scattering of the wakened state. 'Who having cast off the world,' we read, 'would desire to return again? He would be only there.' And yet, in so far as one is alive, life will call. Society is jealous of those who remain away from it, and will come knocking at the door. If the hero... is unwilling, the disturber suffers an ugly shock; but on the other hand, if the summoned one is only delayed-sealed in by the beatitude of the state of perfect being (which resembles death)-an apparent rescue is effected, and the adventurer returns. ~ Joseph Campbell,
550:At her will the inscrutable Supermind leans downTo guide her force that feels but cannot know,Its breath of power controls her restless seasAnd life obeys the governing Idea.At her will, led by a luminous ImmanenceThe hazardous experimenting MindPushes its way through obscure possiblesMid chance formations of an unknowing world.Our human ignorance moves towards the TruthThat Nescience may become omniscient,Transmuted instincts shape to divine thoughts,Thoughts house infallible immortal sightAnd Nature climb towards God's identity.The Master of the worlds self-made her slaveIs the executor of her fantasies:She has canalised the seas of omnipotence;She has limited by her laws the Illimitable. ~ Sri Aurobindo, Savitri 02.03 - The Glory and the Fall of Life,
551:Why level downward to our dullest perception always, and praise that as common sense? The commonest sense is the sense of men asleep, which they express by snoring. Sometimes we are inclined to class those who are once-and-a-half witted with the half-witted, because we appreciate only a third part of their wit. Some would find fault with the morning-red, if they ever got up early enough. “They pretend,” as I hear, “that the verses of Kabir have four different senses; illusion, spirit, intellect, and the exoteric doctrine of the Vedas;” but in this part of the world it is considered a ground for complaint if a man’s writings admit of more than one interpretation. While England endeavors to cure the potato-rot, will not any endeavor to cure the brain-rot, which prevails so much more widely and fatally? ~ Henry David Thoreau,
552:Only, in all he sees God, sees the supreme reality, and his motive of work is to help mankind towards the knowledge of God and the possession of the supreme reality. He sees God through the data of science, God through the conclusions of philosophy, God through the forms of Beauty and the forms of Good, God in all the activities of life, God in the past of the world and its effects, in the present and its tendencies, in the future and its great progression. Into any or all of these he can bring his illumined vision and his liberated power of the spirit. The lower knowledge has been the step from which he has risen to the higher; the higher illumines for him the lower and makes it part of itself, even if only its lower fringe and most external radiation. ~ Sri Aurobindo, The Synthesis Of Yoga 2.25 - The Higher and the Lower Knowledge,
553:There is a way to escape the inference of superluminal speeds and spooky action at a distance. But it involves absolutedeterminism in the universe, the complete absence of free will. Suppose the world is super-deterministic, with not just inanimate nature running on behind-the-scenes clockwork, but with our behavior, including our belief that we are free to choose to do one experiment rather than another, absolutely predetermined, including the 'decision' by the experimenter to carry out one set of measurements rather than another, the difficulty disappears. There is no need for a faster-than-light signal to tell particle Awhat measurement has been carried out on particle B, because the universe, including particle A, already 'knows' what that measurement, and its outcome, will be. ~ John Stewart Bell, 1985 BBC Radio Interview ,
554:To know that you are God is another way of saying that you feel completely with this universe. You feel profoundly rooted in it and connected with it. You feel, in other words, that the whole energy, which expresses itself in the galaxies, is intimate. It is not something to which you are a stranger, but it is that with which you, whatever it is, are intimately bound up. That in your seeing, your hearing, your talking, your thinking, your moving, you express that which it is that moves the sun and other stars. And if you don't know that, if you don't feel that, well naturally you feel alien, you feel a stranger in the world. And if you feel a stranger you feel hostile, and therefore you start to bulldoze things about, to beat it up and to try to make the world submit to your will, and you become a real troublemaker. ~ Alan Watts.,
555:Sweet Mother, What exactly is the soul or psychic being? And what is meant by the evolution of the psychic being? What is its relation to the Supreme? The soul and the psychic being are not exactly the same thing, although their essence is the same. The soul is the divine spark that dwells at the centre of each being; it is identical with its Divine Origin; it is the divine in man. The psychic being is formed progressively around this divine centre, the soul, in the course of its innumerable lives in the terrestrial evolution, until the time comes when the psychic being, fully formed and wholly awakened, becomes the conscious sheath of the soul around which it is formed. And thus identified with the Divine, it becomes His perfect instrument in the world. 16 July 1960 ~ The Mother, Some Answers From The Mother 244,
556:Therefore, also, an integral liberation. Not only the freedom born of unbroken contact and identification of the individual being in all its parts with the Divine, sayujya-mukti, by which it can become free even in its separation, even in the duality; not only the salokya-mukti by which the whole conscious existence dwells in the same status of being as the Divine, in the state of Sachchidananda; but also the acquisition of the divine nature by the transformation of this lower being into the human image of the Divine, sadharmya-mukti, and the complete and final release of all, the liberation of the consciousness from the transitory mould of the ego and its unification with the One Being, universal both in the world and the individual and transcendentally one both in the world and beyond all universe. ~ Sri Aurobindo, The Synthesis Of Yoga ,
557:The heaven-hints that invade our earthly lives, The dire imaginations dreamed by Hell, Which if enacted and experienced here Our dulled capacity soon would cease to feel Or our mortal frailty could not long endure, Were set in their sublime proportions there. There lived out in their self-born atmosphere, They resumed their topless pitch and native power; Their fortifying stress upon the soul Bit deep into the ground of consciousness The passion and purity of their extremes, The absoluteness of their single cry And the sovereign sweetness or violent poetry Of their beautiful or terrible delight. All thought can know or widest sight perceive And all that thought and sight can never know, All things occult and rare, remote and strange Were near to heart's contact, felt by spirit-sense. ~ Sri Aurobindo, Savitri 02.01 - The World-Stair,
558:God doesn't easily appear in the heart of a man who feels himself to be his own master. But God can be seen the moment His grace descends. He is the Sun of Knowledge. One single ray of His has illumined the world with the light of knowledge. That is how we are able to see one another and acquire varied knowledge. One can see God only if He turns His light toward His own face.The police sergeant goes his rounds in the dark of night with a lantern in his hand. No one sees his face; but with the help of that light the sergeant sees everybody's face, and others, too, can see one another. If you want to see the sergeant, however, you must pray to him: 'Sir, please turn the light on your own face. Let me see you.' In the same way one must pray to God: 'O Lord, be gracious and turn the light of knowledge on Thyself, that I may see Thy face.' ~ Sri Ramakrishna,
559:The thunderbolt (vajra) is one of the major symbols in Buddhist iconography, signifying the spiritual power of Buddhahood (indestructible enlightenment) which shatters the illusory realities of the world. The Absolute, or Adi Buddha, is represented in the images of Tibet as Vajra-Dhara (Tibetan: Dorje-Chang) "Holder of the Adamantine Bolt....We know also that among primitive peoples warriors may speak of their weapons as thunderbolts. Sicut in coelo et in terra: the initiated warrior is an agent of the divine will; his training is not only in manual but also in spiritual skills. Magic (the supernatural power of the thunderbolt), as well as physical force and chemical poison, gives the lethal energy to his blows. A consummate master would require no physical weapon at all; the power of his magic word would suffice. ~ Joseph Campbell, The Hero with a Thousand Faces ,
560:Medieval alchemy prepared the way for the greatest intervention in the divine world that man has ever attempted: alchemy was the dawn of the scientific age, when the daemon of the scientific spirit compelled the forces of nature to serve man to an extent that had never been known before. It was from the spirit of alchemy that Goethe wrought the figure of the "superman" Faust, and this superman led Nietzsche's Zarathustra to declare that God was dead and to proclaim the will to give birth to the superman, to "create a god for yourself out of your seven devils." Here we find the true roots, the preparatory processes deep in the psyche, which unleashed the forces at work in the world today. Science and technology have indeed conquered the world, but whether the psyche has gained anything is another matter. ~ Carl Jung, "Paracelsus as a Spiritual Phenomenon" (1942) CW 13,
561:The Yoga that we seek must also be an integral action of Nature, and the whole difference between the Yogin and the natural man will be this, that the Yogin seeks to substitute in himself for the integral action of the lower Nature working in and by ego and division the integral action of the higher Nature working in and by God and unity. If indeed our aim be only an escape from the world to God, synthesis is unnecessary and a waste of time; for then our sole practical aim must be to find out one path out of the thousand that lead to God, one shortest possible of shortcuts, and not to linger exploring different paths that end in the same goal. But if our aim be a transformation of our integral being into the terms of God-existence, it is then that a synthesis becomes necessary. ~ Sri Aurobindo, The Synthesis Of Yoga The Conditions of the Synthesis,
562:Often, when I read Sri Aurobindo's works or listen to His words, I am wonderstruck: how can this eternal truth, this beauty of expression escape people? It is really strange that He is not yet recognised, at least as a supreme creator, a pure artist, a poet par excellence! So I tell myself that my judgments, my appreciations are influenced by my devotion for the Master - and everyone is not devoted. I do not think this is true. But then why are hearts not yet enchanted by His words?Who can understand Sri Aurobindo? He is as vast as the universe and his teaching is infinite... The only way to come a little close to him is to love him sincerely and give oneself unreservedly to his work. Thus, each one does his best and contributes as much as he can to that transformation of the world which Sri Aurobindo has predicted. 2 December 1964 ~ The Mother, On Education 396,
563:To study, to contemplate, to understand - by these processes we grow, we enrich, and we ennoble ourselves. If we can learn from the experiences of others we do not need to have all these miseries brought upon our own flesh. If we are able to learn from the common experience of the world we can free ourselves from the necessity of learning what every other man from the beginning of time has had to learn the hard way. Every human being has had to learn that fear, anger, greed, overambition all end in pain, misery, and in the loss of natural growth. All have had to learn that prejudice is wrong; compromise leads to corruption - which is wrong. Everyone has to learn this, yet how does it happen that after so many thousands of years each human being has to learn again. Can we learn nothing from observing the conduct of those around us? ~ Manly P Hall, Sensory Perceptions Cannot Think 1972,
564:The usual sadhanas have for aim the union with the Supreme Consciousness (Sat-chit-ananda). And those who reach there are satisfied with their own liberation and leave the world to its unhappy plight. On the contrary, Sri Aurobindo's sadhana starts where the others end. Once the union with the Supreme is realised one must bring down that realisation to the exterior world and change the conditions of life upon the earth until a total transformation is accomplished. In accordance with this aim, the sadhaks of the integral yoga do not retire from the world to lead a life of contemplation and meditation. Each one must devote at least one third of his time to a useful work. All activities are represented in the Ashram and each one chooses the work most congenial to his nature, but must do it in a spirit of service and unselfishness, keeping always in view the aim of integral transformation. ~ The Mother, Words Of The Mother I ,
565:renunciation as a means ::: Therefore renunciation must be for us merely an instrument and not an object; nor can it be the only or the chief instrument since our object is the fulfilment of the Divine in the human being, a positive aim which cannot be reached by negative means. The negative means can only be for the removal of that which stands in the way of the positive fulfilment. It must be a renunciation, a complete renunciation of all that is other than and opposed to the divine self-fulfilment and a progressive renunciation of all that is a lesser or only a partial achievement. We shall have no attachment to our life in the world; if that attachment exists, we must renounce it and renounce utterly; but neither shall we have any attachment to the escape from the world, to salvation, to the great self-annihilation; if that attachment exists, that also we must renounce and renounce it utterly. ~ Sri Aurobindo, The Synthesis Of Yoga 2.05 - Renunciation,
566:the best we can conceive as the thing to be done ::: The work itself is at first determined by the best light we can command in our ignorance. It is that which we conceive as the thing that should be done. And whether it be shaped by our sense of duty, by our feeling for our fellow-creatures, by our idea of what is for the good of others or the good of the world or by the direction of one whom we accept as a human Master, wiser than ourselves and for us the representative of that Lord of all works in whom we believe but whom we do not yet know, the principle is the same. The essential of the sacrifice of works must be there and the essential is the surrender of all desire for the fruit of our works, the renunciation of all attachment to the result for which yet we labour. For so long as we work with attachment to the result, the sacrifice is offered not to the Divine, but to our ego... ~ Sri Aurobindo, The Synthesis Of Yoga 1.09 - Equality and the Annihilation of Ego,
567:burden and advantage to an Integral Yoga; ::: ...The hope of an integral transformation forbids us to take a short cut or to make ourselves light for the race by throwing away our impedimenta. For we have set out to conquer all ourselves and the world for God; ... Our compensation is that even if the path is that even if the path is more rugged, the effort more complex and baffling arduous, yet after a certain point we gain an immense advantage. For once our minds are reasonably fixed in the central vision and our wills are on the whole converted to the single pursuit, Life becomes our helper. Intent, vigilant, integrally conscious, we can take every detail of its forms and every incident of its movements as food for the sacrificial Fire within us. Victorious in the struggle, we can compel Earth herself to be an aid towards our perfection and can enrich our realisation with the booty torn from the Powers that oppose us. ~ Sri Aurobindo, The Synthesis Of Yoga 74,
568:Gradually a separation took place among the schools of the Mysteries. The zeal of the priests to spread their doctrines in many cases apparently exceeded their intelligence. As a result, many were allowed to enter the temples before they had really prepared themselves for the wisdom they were to receive. The result was that these untutored minds, slowly gaining positions of authority, became at last incapable of maintaining the institution because they were unable to contact the spiritual powers behind the material enterprise. So the Mystery Schools vanished. The spiritual hierarchy, served through all generations by a limited number of true and devoted followers, withdrew from the world; while the colossal material organizations, having no longer any contact with the divine source, wandered in circles, daily becoming more involved in the rituals and symbols which they had lost the power of interpreting. ~ Manly P Hall, What the Ancient Wisdom Expects of Its Disciples ,
569:She sets the hard inventions of her brain In a pattern of eternal fixity: Indifferent to the cosmic dumb demand, Unconscious of too close realities, Of the unspoken thought, the voiceless heart, She leans to forge her credos and iron codes And metal structures to imprison life And mechanic models of all things that are. For the world seen she weaves a world conceived: She spins in stiff but unsubstantial lines Her gossamer word-webs of abstract thought, Her segment systems of the Infinite, Her theodicies and cosmogonic charts And myths by which she explains the inexplicable. At will she spaces in thin air of mind Like maps in the school-house of intellect hung, Forcing wide Truth into a narrow scheme, Her numberless warring strict philosophies; Out of Nature's body of phenomenon She carves with Thought's keen edge in rigid lines, Like rails for the World-Magician's power to run, ~ Sri Aurobindo, Savitri ,
570:4. Crossing the First Threshold:With the personifications of his destiny to guide and aid him, the hero goes forward in his adventure until he comes to the 'threshold guardian' at the entrance to the zone of magnified power. Such custodians bound the world in four directions-also up and down-standing for the limits of the hero's present sphere, or life horizon. Beyond them is darkness, the unknown and danger; just as beyond the parental watch is danger to the infant and beyond the protection of his society danger to the members of the tribe. The usual person is more than content, he is even proud, to remain within the indicated bounds, and popular belief gives him every reason to fear so much as the first step into the unexplored. The adventure is always and everywhere a passage beyond the veil of the known into the unknown; the powers that watch at the boundary are dangerous; to deal with them is risky; yet for anyone with competence and courage the danger fades. ~ Joseph Campbell,
571:To see, know, become and fulfil this One in our inner selves and in all our outer nature, was always the secret goal and becomes now the conscious purpose of our embodied existence. To be conscious of him in all parts of our being and equally in all that the dividing mind sees as outside our being, is the consummation of the individual consciousness. To be possessed by him and possess him in ourselves and in all things is the term of all empire and mastery. To enjoy him in all experience of passivity and activity, of peace and of power, of unity and of difference is the happiness which the Jiva, the individual soul manifested in the world, is obscurely seeking. This is the entire definition of the aim of integral Yoga; it is the rendering in personal experience of the truth which universal Nature has hidden in herself and which she travails to discover. It is the conversion of the human soul into the divine soul and of natural life into divine living. ~ Sri Aurobindo, The Synthesis Of Yoga ,
572:Jnanaprakasha:: Jnana includes both the Para and the Apara Vidya, the knowledge of Brahman in Himself and the knowledge of the world; but the Yogin, reversing the order of the worldly mind, seeks to know Brahman first and through Brahman the world. Scientific knowledge, worldly information & instruction are to him secondary objects, not as it is with the ordinary scholar & scientist, his primary aim. Nevertheless these too we must take into our scope and give room to God's full joy in the world. The methods of the Yogin are also different for he tends more and more to the use of direct vision and the faculties of the vijnana and less and less to intellectual means. The ordinary man studies the object from outside and infers its inner nature from the results of his external study. The Yogin seeks to get inside his object, know it from within & use external study only as a means of confirming his view of the outward action resulting from an already known inner nature. ~ Sri Aurobindo, Record Of Yoga - I ,
573:a sevenfold self-revelation within our consciousness: - it will mean the knowledge of the Absolute as the origin of all things; the knowledge of the Self, the Spirit, the Being and of the cosmos as the Self's becoming, the becoming of the Being, a manifestation of the Spirit; the knowledge of the world as one with us in the consciousness of our true self, thus cancelling our division from it by the separative idea and life of ego; the knowledge of our psychic entity and its immortal persistence in Time beyond death and earth-existence; the knowledge of our greater and inner existence behind the surface; the knowledge of our mind, life and body in its true relation to the self within and the superconscient spiritual and supramental being above them; the knowledge, finally, of the true harmony and true use of our thought, will and action and a change of all our nature into a conscious expression of the truth of the Spirit, the Self, the Divinity, the integral spiritual Reality. ~ Sri Aurobindo, The Life Divine ,
574:You must ask yourself, if for 10 years if you didnt avoid doing what you knew you needed to do, by your own definitions right, within the value structure that you've created to the degree that youve done that, what would you be like? Well you know there are remarkable people who come into the world from time to time and there are people who do find out over decades long periods what they could be like if they were who they were if they said... if they spoke their being forward, and theyd get stronger and stronger. you do not know the limits to that, we do not know the limits to that and so you could say well in part perhaps the reason that you're suffering unbearably can be left at your feet because you are not everything you could be and you know it. and of course thats a terrible thing to admit and its a terrible thing to consider but theres real promise in it. perhaps theres another way you could look at the world and another way you could act in the world. .. Imagine many people did that. ~ Jordan Peterson,
575:A Transcendent who is beyond all world and all Nature and yet possesses the world and its nature, who has descended with something of himself into it and is shaping it into that which as yet it is not, is the Source of our being, the Source of our works and their Master. But the seat of the Transcendent Consciousness is above in an absoluteness of divine Existence - and there too is the absolute Power, Truth, Bliss of the Eternal - of which our mentality can form no conception and of which even our greatest spiritual experience is only a diminished reflection in the spiritualised mind and heart, a faint shadow, a thin derivate. Yet proceeding from it there is a sort of golden corona of Light, Power, Bliss and Truth - a divine Truth-Consciousness as the ancient mystics called it, a Supermind, a Gnosis, with which this world of a lesser consciousness proceeding by Ignorance is in secret relation and which alone maintains it and prevents it from falling into a disintegrated chaos. ~ Sri Aurobindo, The Synthesis Of Yoga ,
576:there is a special personal tie between you and me, between all who have turned to the teaching of Sri Aurobindo and myself, - and, it is well understood, distance does not count here, you may be in France, you may be at the other end of the world or in Pondicherry, this tie is always true and living. And each time there comes a call, each time there is a need for me to know so that I may send out a force, an inspiration, a protection or any other thing, a sort of message comes to me all of a sudden and I do the needful. These communications reach me evidently at any moment, and you must have seen me more than once stop suddenly in the middle of a sentence or work; it is because something comes to me, a communication and I concentrate. With those whom I have accepted as disciples, to whom I have said Yes, there is more than a tie, there is an emanation of me. This emanation warns me whenever it is necessary and tells me what is happening. Indeed I receive intimations constantly ~ The Mother, Words Of The Mother I ,
577:Elric: We are dreamers, shapers, singers, and makers. We study the mysteries of laser and circuit, crystal and scanner, holographic demons and invocation of equations. These are the tools we employ, and we know many things.John Sheridan: Such as?Elric: The true secrets, the important things. Fourteen words to make someone fall in love with you forever. Seven words to make them go without pain. How to say good-bye to a friend who is dying. How to be poor. How to be rich. How to rediscover dreams when the world has stolen them. That is why we are going away-to preserve that knowledge.Sheridan: From what?Elric: There is a storm coming, a black and terrible storm. We would not have our knowledge lost or used to ill purpose. From this place we will launch ourselves into the stars. With luck, you will never see our kind again in your lifetime. I know you have your orders, Captain. Detain us if you wish. But I cannot tell you where we are going. I can only ask you to trust us. ~ J Michael Straczynski,
578:Gaya, the Rishi, prays to Agni, Lord of Tapas, the representative in Nature of the Divine Power that builds the worlds & works in them towards our soul's fulfilment in and beyond heaven - Agni, as játavedas, the self-existent luminosity of knowledge in this Cosmic Force - for Force is only Chitshakti, working power of the Divine Consciousness & therefore Cosmic Force is always self-luminous, all-knowing force. Agni Jatavedas then is the ray of divine knowledge in this embodied state of existence; - he is Adhrigu - the Light in our embodied being. For this reason all action offered by us to Agni as a work of divine tapas becomes in its nature a self-luminous activity guiding itself whether consciously in our minds or super-consciously, guháhitam, to the divine goal. All Tapas is self-effective and God-effective. As Adhrigu, the divine Light in our embodied being, Agni is to bring to us an illumination of knowledge in our mentality which is ojistha, most full of ojas, superabundant ... ~ Sri Aurobindo, Hymns To The Mystic Fire ,
579:7. The Meeting with the Goddess:The ultimate adventure, when all the barriers and ogres have been overcome, is commonly represented as a mystical marriage of the triumphant hero-soul with the Queen Goddess of the World. This is the crisis at the nadir, the zenith, or at the uttermost edge of the earth, at the central point of the cosmos, in the tabernacle of the temple, or within the darkness of the deepest chamber of the heart. The meeting with the goddess (who is incarnate in every woman) is the final test of the talent of the hero to win the boon of love (charity: amor fati), which is life itself enjoyed as the encasement of eternity. And when the adventurer, in this context, is not a youth but a maid, she is the one who, by her qualities, her beauty, or her yearning, is fit to become the consort of an immortal. Then the heavenly husband descends to her and conducts her to his bed-whether she will or not. And if she has shunned him, the scales fall from her eyes; if she has sought him, her desire finds its peace. ~ Joseph Campbell,
580: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,
581:Nature may reach the same result in many ways. Like a wave in the physical world, in the infinite ocean of the medium which pervades all, so in the world of organisms, in life, an impulse started proceeds onward, at times, may be, with the speed of light, at times, again, so slowly that for ages and ages it seems to stay, passing through processes of a complexity inconceivable to men, but in all its forms, in all its stages, its energy ever and ever integrally present. A single ray of light from a distant star falling upon the eye of a tyrant in bygone times may have altered the course of his life, may have changed the destiny of nations, may have transformed the surface of the globe, so intricate, so inconceivably complex are the processes in Nature. In no way can we get such an overwhelming idea of the grandeur of Nature than when we consider, that in accordance with the law of the conservation of energy, throughout the Infinite, the forces are in a perfect balance, and hence the energy of a single thought may determine the motion of a universe. ~ Nikola Tesla,
582:It is here upon earth, in the body itself, that you must acquire a complete knowledge and learn to use a full and complete power. Only when you have done that will you be free to move about with entire security in all the worlds. Only when you are incapable of having the slightest fear, when you remain unmoved, for example, in the midst of the worst nightmare, can you say, “Now I am ready to go into the vital world.” But this means the acquisition of a power and a knowledge that can come only when you are a perfect master of the impulses and desires of the vital nature. You must be absolutely free from everything that can bring in the beings of the darkness or allow them to rule over you; if you are not free, beware!No attachments, no desires, no impulses, no preferences; perfect equanimity, unchanging peace and absolute faith in the Divine protection: with that you are safe, without it you are in peril. And as long as you are not safe, it is better to do like little chickens that take shelter under the mother’s wings. ~ The Mother, Questions And Answers 1929-1931 ,
583:From the twilight of day till the twilight of evening, a leopard, in the last years of the thirteenth century, would see some wooden planks, some vertical iron bars, men and women who changed, a wall and perhaps a stone gutter filled with dry leaves. He did not know, could not know, that he longed for love and cruelty and the hot pleasure of tearing things to pieces and the wind carrying the scent of a deer, but something suffocated and rebelled within him and God spoke to him in a dream: ""You live and will die in this prison so that a man I know of may see you a certain number of times and not forget you and place your figure and symbol in a poem which has its precise place in the scheme of the universe. You suffer captivity, but you will have given a word to the poem. God, in the dream, illumined the animal's brutishness and the animal understood these reasons and accepted his destiny, but, when he awoke, there was in him only an obscure resignation, a valorous ignorance, for the machinery of the world is much too complex for the simplicity of a beast. ~ Jorge Luis Borges,
584:16. Master of Two Worlds:Freedom to pass back and forth across the world division, from the perspective of the apparitions of time to that of the causal deep and back-not contaminating the principles of the one with those of the other, yet permitting the mind to know the one by virtue of the other-is the talent of the master. The Cosmic Dancer, declares Nietzsche, does not rest heavily in a single spot, but gaily, lightly, turns and leaps from one position to another. It is possible to speak from only one point at a time, but that does not invalidate the insights of the rest. The individual, through prolonged psychological disciplines, gives up completely all attachment to his personal limitations, idiosyncrasies, hopes and fears, no longer resists the self-annihilation that is prerequisite to rebirth in the realization of truth, and so becomes ripe, at last, for the great at-one-ment. His personal ambitions being totally dissolved, he no longer tries to live but willingly relaxes to whatever may come to pass in him; he becomes, that is to say, an anonymity. ~ Joseph Campbell,
585:To know, possess and be the divine being in an animal and egoistic consciousness, to convert our twilit or obscure physical men- tality into the plenary supramental illumination, to build peace and a self-existent bliss where there is only a stress of transitory satisfactions besieged by physical pain and emotional suffering, to establish an infinite freedom in a world which presents itself as a group of mechanical necessities, to discover and realise the immortal life in a body subjected to death and constant mutation, - this is offered to us as the manifestation of God in Matter and the goal of Nature in her terrestrial evolution. To the ordinary material intellect which takes its present organisation of consciousness for the limit of its possibilities, the direct contradiction of the unrealised ideals with the realised fact is a final argument against their validity. But if we take a more deliberate view of the world's workings, that direct opposition appears rather as part of Nature's profoundest method and the seal of her completest sanction. ~ Sri Aurobindo, The Life Divine 1.01,
586:So the devotion must be accompanied by another movement, that is, gratitude. This feeling of gratitude that the Divine exists, this gratefulness, full of wonder, that truly fills your heart with a sublime delight, because the Divine exists, because there is something in the universe that is the Divine, and there is not merely the monstrosity that we see—because there is the Divine, because the Divine is there.And each time any least thing puts you in contact with this sublime reality of the Divine existence, your heart is filled with so intense and wonderful a delight, such gratefulness as is of all things the most delectable in taste.Nothing can give you a delight equal to that of gratitude. You hear a bird singing, you see a flower, you look at a child, you witness an act of generosity, you read a beautiful sentence, you stand before a sunset, it does not matter what the thing is— all on a sudden it comes upon you, a kind of emotion, but so deep, so intense, because the world manifests the Divine, because there is something behind the world which is the Divine. ~ The Mother,
587:The alchemist of today is not hidden in caves and cellars, studying alone, but as he goes on with his work, it is seen that walls are built around him, and while he is in the world, like the master of old, he is not of it. As he goes further in his work, the light of other people's advice and outside help grows weaker and weaker, until finally he stands alone in darkness, and then comes the time that he must use his own lamp, and the various experiments which he has carried on must be his guide. He must take the Elixir of Life which he has developed and with it fill the lamp of his spiritual consciousness, and holding that above his head, walk into the Great Unknown, where if he has been a good and faithful servant, he will learn of the alchemy of Divinity. Where now test tubes and bottles are his implements, then worlds and globes he will study, and as a silent watcher will learn from that Divine One, who is the Great Alchemist of all the universe, the greatest alchemy of all, the creation of life, the maintenance of form, and the building of worlds. ~ Manly P Hall, The Initiates of the Flame ,
588:To enlarge the sense-faculties without the knowledge that would give the old sense-values their right interpretation from the new standpoint might lead to serious disorders and incapacities, might unfit for practical life and for the orderly and disciplined use of the reason. Equally, an enlargement of our mental consciousness out of the experience of the egoistic dualities into an unregulated unity with some form of total consciousness might easily bring about a confusion and incapacity for the active life of humanity in the established order of the world's relativities. This, no doubt, is the root of the injunction imposed in the Gita on the man who has the knowledge not to disturb the life-basis and thought-basis of the ignorant; for, impelled by his example but unable to comprehend the principle of his action, they would lose their own system of values without arriving at a higher foundation. Such a disorder and incapacity may be accepted personally and are accepted by many great souls as a temporary passage or as the price to be paid for the entry into a wider existence. ~ Sri Aurobindo, The Life Divine ,
589:Always that same LSD story, you've all seen it. 'Young man on acid, thought he could fly, jumped out of a building. What a tragedy.' What a dick! Fuck him, he's an idiot. If he thought he could fly, why didn't he take off on the ground first? Check it out. You don't see ducks lined up to catch elevators to fly south-they fly from the ground, ya moron, quit ruining it for everybody. He's a moron, he's dead-good, we lost a moron, fuckin' celebrate. Wow, I just felt the world get lighter. We lost a moron! I don't mean to sound cold, or cruel, or vicious, but I am, so that's the way it comes out. Professional help is being sought. How about a positive LSD story? Wouldn't that be news-worthy, just the once? To base your decision on information rather than scare tactics and superstition and lies? I think it would be news-worthy. 'Today, a young man on acid realized that all matter is merely energy condensed to a slow vibration. That we are all one consciousness experiencing itself subjectively. There is no such thing as death, life is only a dream and we're the imagination of ourselves' . . . 'Here's Tom with the weather. ~ Bill Hicks,
590:15. The Crossing of the Return Threshold:The returning hero, to complete his adventure, must survive the impact of the world. Many failures attest to the difficulties of this life-affirmative threshold. The first problem of the returning hero is to accept as real, after an experience of the soul-satisfying vision of fulfillment, the passing joys and sorrows, banalities and noisy obscenities of life. Why re-enter such a world? Why attempt to make plausible, or even interesting, to men and women consumed with passion, the experience of transcendental bliss? As dreams that were momentous by night may seem simply silly in the light of day, so the poet and the prophet can discover themselves playing the idiot before a jury of sober eyes. The easy thing is to commit the whole community to the devil and retire again into the heavenly rock dwelling, close the door, and make it fast. But if some spiritual obstetrician has drawn the shimenawa across the retreat, then the work of representing eternity in time, and perceiving in time eternity, cannot be avoided" The hero returns to the world of common day and must accept it as real. ~ Joseph Campbell,
591:God reveals himself everywhere, beneath our groping efforts, as a universal milieu, only because he is the ultimate point upon which all realities converge. Each element of the world, whatever it may be, only subsists, hic et nunc, in the manner of a cone whose generatrices meet in God who draws them together-(meeting at .the term of their individual perfection and at the term of the general perfection of the world which contains them). It follows that all created things, every one of them, cannot be looked at, in their nature and action, without the same reality being found in their innermost being-like sunlight in the fragments of a broken mirror-one beneath its multiplicity, unattainable beneath its proximity, and spiritual beneath its materiality. No object can influence us by its essence without our being touched by the radiance of the focus of the universe. Our minds are incapable of grasping a reality, our hearts and hands of seizing the essentially desirable in it, without our being compelled by the very structure of things to go back to the first source of its perfections. This focus, this source, is thus everywhere. ~ Pierre Teilhard de Chardin, The Divine Milieu ,
592:The Transcendent Mother and the Higher Hemisphere "At the summit of this manifestation of which we are a part there are worlds of infinite existence, consciousness, force and bliss over which the Mother stands as the unveiled eternal Power."1 The Transcendent Mother thus stands above the Ananda plane.There are then four steps of the Divine Shakti: (1) The Transcendent Mahashakti who stands above the Ananda plane and who bears the Supreme Divine in her eternal consciousness. (2) The Mahashakti immanent in the worlds of SatChit-Ananda where all beings live and move in an ineffable completeness. (3) The Supramental Mahashakti immanent in the worlds of Supermind. (4) The Cosmic Mahashakti immanent in the lower hemisphere. Yes; that is all right. One speaks often however of all above the lower hemisphere as part of the transcendence. This is because the Supermind and Ananda are not manifested in our universe at present, but are planes above it. For us the higher hemisphere is pr [para], the Supreme Transcendence is prA(pr [paratpara]. The Sanskrit terms are here clearer than the English. ~ Sri Aurobindo, The Mother With Letters On The Mother Three Aspects of the Mother,
593:3. Meeting the Mentor:For those who have not refused the call, the first encounter of the hero journey is with a protective figure (often a little old crone or old man) who provides the adventurer with amulets against the dragon forces he is about to pass. What such a figure represents is the benign, protecting power of destiny. The fantasy is a reassurance-promise that the peace of Paradise, which was known first within the mother womb, is not to be lost; that it supports the present and stands in the future as well as in the past (is omega as well as alpha); that though omnipotence may seem to be endangered by the threshold passages and life awakenings, protective power is always and ever present within or just behind the unfamiliar features of the world. One has only to know and trust, and the ageless guardians will appear. Having responded to his own call, and continuing to follow courageously as the consequences unfold, the hero finds all the forces of the unconscious at his side. Mother Nature herself supports the mighty task. And in so far as the hero's act coincides with that for which his society is ready, he seems to ride on the great rhythm of the historical process. ~ Joseph Campbell,
594:An integral method and an integral result. First, an integral realisation of Divine Being; not only a realisation of the One in its indistinguishable unity, but also in its multitude of aspects which are also necessary to the complete knowledge of it by the relative consciousness; not only realisation of unity in the Self, but of unity in the infinite diversity of activities, worlds and creatures. Therefore, also, an integral liberation. Not only the freedom born of unbroken contact of the individual being in all its parts with the Divine, sayujyamukti, by which it becomes free even in its separation, even in the duality; not only the salokyalmukti by which the whole conscious existence dwells in the same status of being as the Divine, in the state of Sachchidananda; but also the acquisition of the divine nature by the transformation of this lower being into the human image of the divine, sadharmyamukti, and the complete and final release of all, the liberation of the consciousness from the transitory mould of the ego and its unification with the One Being, universal both in the world and the individual and transcendentally one both in the world and beyond all universe. ~ Sri Aurobindo, The Synthesis Of Yoga p.47-8,
595:all is the method of God's workings; all life is Yoga ::: Thirdly, the divine Power in us uses all life as the means of this integral Yoga. Every experience and outer contact with our world-environment, however trifling or however disastrous, is used for the work, and every inner experience, even to the most repellent suffering or the most humiliating fall, becomes a step on the path to perfection. And we recognize in ourselves with opened eyes the method of God in the world, His purpose of light in the obscure, of the might in the weak and fallen, of delight in what is grievous and miserable. We see the divine method to be the same in the lower and in the higher working; only in the one it is pursued tardily and obscurely through the subconscious in Nature, in the other it becomes swift and self-conscious and the instrument confesses the hand of the Master. All life is a Yoga of Nature seeking to manifest God within itself. Yoga marks the stage at which this effort becomes capable of self-awareness and there for right completion in the individual. It is a gathering up and concentration of the movements dispersed and loosely combined in the lower evolution. ~ Sri Aurobindo, The Synthesis Of Yoga Conditions of the Synthesis [47],
596:The Tower. Somewhere ahead, it waited for him - the nexus of Time, the nexus of Size. He began west again, his back set against the sunrise, heading toward the ocean, realizing that a great passage of his life had come and gone. 'I loved you Jake,' he said aloud. The stiffness wore out of his body and he began to walk more rapidly. By that evening he had come to the end of the land. He sat in a beach which stretched left and right forever, deserted. The waves beat endlessly against the shore, pounding and pounding. The setting sun painted the water in a wide strip of fool's gold.There the gunslinger sat, his face turned up into the fading light. He dreamed his dreams and watched as the stars came out; his purpose did not flag, nor did his heart falter; his hair, finer now and gray at the temples, blew around his head, and the sandalwood-inlaid guns of his father lay smooth and deadly against his hips, and he was lonely but did not find loneliness in any way a bad or ignoble thing. The dark came down and the world moved on. The gunslinger waited for the time of the drawing and dreamed his long dreams of the Dark Tower, to which he would someday come at dusk and approach, winding his horn, to do some unimaginable final battle. ~ Stephen King,
597:To See a World...To see a World in a Grain of SandAnd a Heaven in a Wild Flower,Hold Infinity in the palm of your handAnd Eternity in an hour.A Robin Redbreast in a CagePuts all Heaven in a Rage.A dove house fill'd with doves and pigeonsShudders Hell thro' all its regions.A Dog starv'd at his Master's GatePredicts the ruin of the State.A Horse misus'd upon the RoadCalls to Heaven for Human blood.Each outcry of the hunted HareA fiber from the Brain does tear.He who shall train the Horse to WarShall never pass the Polar Bar.The Beggar's Dog and Widow's Cat,Feed them and thou wilt grow fat.The Gnat that sings his Summer songPoison gets from Slander's tongue.The poison of the Snake and NewtIs the sweat of Envy's Foot.A truth that's told with bad intentBeats all the Lies you can invent.It is right it should be so;Man was made for Joy and Woe;And when this we rightly knowThro' the World we safely go.Every Night and every MornSome to Misery are Born.Every Morn and every NightSome are Born to sweet delight.Some are Born to sweet delight,Some are Born to Endless Night. ~ William Blake, Auguries of Innocence ,
598:Philosophy, as defined by Fichte, is the "science of sciences." Its aim was to solve the problems of the world. In the past, when all exact sciences were in their infancy, philosophy had to be purely speculative, with little or no regard to realities. But if we regard philosophy as a Mother science, divided into many branches, we find that those branches have grown so large and various, that the Mother science looks like a hen with her little ducklings paddling in a pond, far beyond her reach; she is unable to follow her growing hatchlings. In the meantime, the progress of life and science goes on, irrespective of the cackling of metaphysics. Philosophy does not fulfill her initial aim to bring the results of experimental and exact sciences together and to solve world problems. Through endless, scientific specialization scientific branches multiply, and for want of coordination the great world-problems suffer. This failure of philosophy to fulfill her boasted mission of scientific coordination is responsible for the chaos in the world of general thought. The world has no collective or organized higher ideals and aims, nor even fixed general purposes. Life is an accidental game of private or collective ambitions and greeds. ~ Alfred Korzybski, Manhood of Humanity ,
599:on cultivating equality ::: For it is certain that so great a result cannot be arrived at immediately and without any previous stages. At first we have to learn to bear the shocks of the world with the central part of our being untouched and silent, even when the surface mind, heart, life are strongly shaken; unmoved there on the bedrock of our life, we must separate the soul watching behind or immune deep within from these outer workings of our nature. Afterwards, extending this calm and steadfastness of the detached soul to its instruments, it will become slowly possible to radiate peace from the luminous centre to the darker peripheries. In this process we may take the passing help of many minor phases; a certain stoicism, a certain calm philosophy, a certain religious exaltation may help us towards some nearness to our aim, or we may call in even less strong and exalted but still useful powers of our mental nature. In the end we must either discard or transform them and arrive instead at an entire equality, a perfect self-existent peace within and even, if we can, a total unassailable, self-poised and spontaneous delight in all our members. ~ Sri Aurobindo, The Synthesis Of Yoga The Yoga of Divine Works,
600:The Apsaras are the most beautiful and romantic conception on the lesser plane of Hindu mythology. From the moment that they arose out of the waters of the milky Ocean, robed in ethereal raiment and heavenly adornment, waking melody from a million lyres, the beauty and light of them has transformed the world. They crowd in the sunbeams, they flash and gleam over heaven in the lightnings, they make the azure beauty of the sky; they are the light of sunrise and sunset and the haunting voices of forest and field. They dwell too in the life of the soul; for they are the ideal pursued by the poet through his lines, by the artist shaping his soul on his canvas, by the sculptor seeking a form in the marble; for the joy of their embrace the hero flings his life into the rushing torrent of battle; the sage, musing upon God, sees the shining of their limbs and falls from his white ideal. The delight of life, the beauty of things, the attraction of sensuous beauty, this is what the mystic and romantic side of the Hindu temperament strove to express in the Apsara. The original meaning is everywhere felt as a shining background, but most in the older allegories, especially the strange and romantic legend of Pururavas as we first have it in the Brahmanas and the Vishnoupurana. ~ Sri Aurobindo,
601:By lie I mean : wishing not to see something that one does see; wishing not to see something as one sees it.Whether the lie takes place before witnesses or without witnesses does not matter. The most common lie is that with which one lies to oneself; lying to others is, relatively, an exception.Now this wishing-not-to-see what one does see, this wishing-not-to-see as one sees, is almost the first conclition for all who are party in any sense: of necessity, the party man becomes a liar. Gennan historiography, for example, is convinced that Rome represented des­ potism and that the Germanic tribes brought the spirit of freedom into the world. What is the difference be­ tween this conviction and a lie? May one still be sur· prised when all parties, as well as the Gennan his­ torians, instinctively employ the big words of morality, that morality almost continues to exist because the party man of every description needs it at every moment? "This is our conviction: we confess it before all the world, we live and die for it. Respect for all who have convictions!" I have heard that sort of thing even out of the mouths of anti-Semites. On the contrary, gentlemen! An anti-Semite certainly is not any more decent because he lies as a matter of principle. ~ Friedrich Nietzsche, The Anti-Christ ,
602:If we are religious-minded, perhaps we will see the gods who inhabit this world. Beings, forces, sounds, lights, and rhythms are just so many true forms of the same indefinable, but not unknowable, Essence we call God; we have spoken of God, and made temples, laws or poems to try to capture the one little pulsation filling us with sunshine, but it is free as the wind on foam-flecked shores. We may also enter the world of music, which in fact is not different from the others but a special extension of this same, great inexpressible Vibration. If once, only once, even for a few moments in a lifetime, we can hear that Music, that Joy singing above, we will know what Beethoven and Bach heard; we will know what God is because we will have heard God. We will probably not say anything grandiose; we will just know that That exists, whereupon all the suffering in the world will seem redeemed. At the extreme summit of the overmind, there only remain great waves of multi-hued light, says the Mother, the play of spiritual forces, which later translate - sometimes much later - into new ideas, social changes, or earthly events, after crossing one by one all the layers of consciousness and suffering a considerable distortion and loss of light... ~ Satprem, Sri Aurobindo Or The Adventure Of Consciousness ,
603:Our highest insights must - and should! - sound like stupidities, or possibly crimes, when they come without permission to people whose ears have no affinity for them and were not predestined for them. The distinction between the exoteric and the esoteric, once made by philosophers, was found among the Indians as well as among Greeks, Persians, and Muslims. Basically, it was found everywhere that people believed in an order of rank and not in equality and equal rights. The difference between these terms is not that the exoteric stands outside and sees, values, measures, and judges from this external position rather than from some internal one.What is more essential is that the exoteric sees things up from below - while the esoteric sees them down from above! There are heights of the soul from whose vantage point even tragedy stops having tragic effects; and who would dare to decide whether the collective sight of the world's many woes would necessarily compel and seduce us into a feeling of pity, a feeling that would only serve to double these woes?... What helps feed or nourish the higher type of man must be almost poisonous to a very different and lesser type. The virtues of a base man could indicate vices and weaknesses in a philosopher. ~ Friedrich Nietzsche, Beyond Good and Evil The Free Spirit,
604:"The human being is at home and safe in the material body; the body is his protection. There are some who are full of contempt for their bodies and think that things will be much better and easier after death without them. But in fact the body is your fortress and your shelter. While you are lodged in it the forces of the hostile world find it difficult to have a direct hold upon you.... Directly you enter any realm of this [vital] world, its beings gather round you to get out of you all you have, to draw what they can and make it a food and a prey. If you have no strong light and force radiating from within you, you move there without your body as if you had no coat to protect you against a chill and bleak atmosphere, no house to shield you, even no skin covering you, your nerves exposed and bare. There are men who say, 'How unhappy I am in this body', and think of death as an escape! But after death you have the same vital surroundings and are in danger from the same forces that are the cause of your misery in this life.... "It is here upon earth, in the body itself, that you must acquire a complete knowledge and learn to use a full and complete power. Only when you have done that will you be free to move about with entire security in all the worlds." ~ The Mother, Questions And Answers 1929-1931 (12 May 1929),
605:Part 1 - Departure1. The Call to Adventure ::: This first stage of the mythological journey-which we have designated the "call to adventure"-signifies that destiny has summoned the hero and transferred his spiritual center of grav­ ity from within the pale of his society to a zone unknown. This fateful region of both treasure and danger may be variously represented: as a distant land, a forest, a kingdom underground, beneath the waves, or above the sky, a secret island, lofty mountaintop, or profound dream state; but it is always a place of strangely fluid and polymorphous beings, unimaginable torments, superhuman deeds, and impossible delight. The hero can go forth of his own volition to accomplish the adventure, as did Theseus when he arrived in his father's city, Athens, and heard the horrible history of the Minotaur; or he may be carried or sent abroad by some benign or malignant agent, as was Odysseus, driven about the Mediterranean by the winds of the angered god, Poseidon. The adventure may begin as a mere blunder, as did that of the princess of the fairy tale; or still again, one may be only casually strolling, when some passing phenomenon catches the wandering eye and lures one away from the frequented paths of man. Examples might be multiplied, ad infinitum, from every corner of the world. ~ Joseph Campbell, The Hero with a Thousand Faces ,
606:Bhakti Yoga, the Path of Devotion; ::: The path of Devotion aims at the enjoyment of the supreme Love and Bliss and utilses normally the conception of the supreme Lord in His personality as the divine Lover and enjoyer of the universe. The world is then realised as a a play of the Lord, with our human life as its final stages, pursued through the different phases of self-concealment and self-revealation. The principle of Bhakti Yoga is to utilise all the normal relations of human life into which emotion enters and apply them no longer to transient worldly relations, but to the joy of the All-Loving, the All-Beautiful and the All-Blissful. Worship and meditation are used only for the preparation and increase the intensity of the divine relationship. And this Yoga is catholic in its use of all emotional relations, so that even enmity and opposition to God, considered as an intense, impatient and perverse form of Love, is conceived as a possible means of realisation and salvation. ... We can see how this larger application of the Yoga of Devotion may be used as to lead to the elevation of the whole range of human emotion, sensation and aesthetic perception to the divine level, its spiritualisation and the justification of the cosmic labour towards love and joy in humanity. ~ Sri Aurobindo, The Synthesis Of Yoga Introduction - The Conditions of the Synthesis,
607:Last, there is to be considered the recipient of the sacrifice and the manner of the sacrifice. The sacrifice may be offered to others or it may be offered to divine Powers; it may be offered to the cosmic All or it may be offered to the transcendent Supreme. The worship given may take any shape from the dedication of a leaf or flower, a cup of water, a handful of rice, a loaf of bread, to consecration of all that we possess and the submission of all that we are. Whoever the recipient, whatever the gift, it is the Supreme, the Eternal in things, who receives and accepts it, even if it be rejected or ignored by the immediate recipient. For the Supreme who transcends the universe, is yet here too, however veiled, in us and in the world and in its happenings; he is there as the omniscient Witness and Receiver of all our works and their secret Master. All our actions, all our efforts, even our sins and stumblings and sufferings and struggles are obscurely or consciously, known to us and seen or else unknown and in a disguise, governed in their last result by the One. All is turned towards him in his numberless forms and offered through them to the single Omnipresence. In whatever form and with whatever spirit we approach him, in that form and with that spirit he receives the sacrifice. ~ Sri Aurobindo, The Synthesis Of Yoga The Yoga of Divine Works,
608:5. Belly of the Whale:The idea that the passage of the magical threshold is a transit into a sphere of rebirth is symbolized in the worldwide womb image of the belly of the whale. The hero, instead of conquering or conciliating the power of the threshold, is swallowed into the unknown and would appear to have died. This popular motif gives emphasis to the lesson that the passage of the threshold is a form of self-annihilation. Instead of passing outward, beyond the confines of the visible world, the hero goes inward, to be born again. The disappearance corresponds to the passing of a worshipper into a temple-where he is to be quickened by the recollection of who and what he is, namely dust and ashes unless immortal. The temple interior, the belly of the whale, and the heavenly land beyond, above, and below the confines of the world, are one and the same. That is why the approaches and entrances to temples are flanked and defended by colossal gargoyles: dragons, lions, devil-slayers with drawn swords, resentful dwarfs, winged bulls. The devotee at the moment of entry into a temple undergoes a metamorphosis. Once inside he may be said to have died to time and returned to the World Womb, the World Navel, the Earthly Paradise. Allegorically, then, the passage into a temple and the hero-dive through the jaws of the whale are identical adventures, both denoting in picture language, the life-centering, life-renewing act. ~ Joseph Campbell,
609:"Listen to Erwin Schroedinger,the Nobel Prize-winning cofounder of quantum mechanics,and how can I convince you that he means this literally?Consciousness is a singular of which the plural is unknown.It is not possible that this unity of knowledge,feelings,and choice which you call your own should have sprung into being from nothingness at a given moment not so long ago;rather,this knowledge,feeling, and choice are essentially eternal and unchangeable and numerically one in all people,nay in all sensitive beings.The conditions for your existence are almost as old as rocks.For thousands of years men have striven and suffered and begotten and women have brought in pain.A hundred years ago (there's the test),another man sat on this spot;like you he gazed with awe and yearning in his heart at the dying light on the glaciers. Like you he was begotten of man and born of woman.He felt pain and brief joy as you do.Was he someone else? Was it not you yourself?WAS IT NOT YOU,YOURSELF? Are you not humanity itself? Do you not touch all things human,because you are it's only Witness? Do you not therefore love the world,and love all people,and love the Kosmos,because you are its only Self? Do you not weep when one person is hurt,do you not cry when one child goes hungry,do you not scream when one soul is tortured? You know you suffer when others suffer.You already know this! "Was it someone else? Was it not you yourself?" ~ Ken Wilber, One Taste p. 342-343,
610:If the spirit of divine love can enter, the hardness of the way diminishes, the tension is lightened, there is a sweetness and joy even in the core of difficulty and struggle. The indispensable surrender of all our will and works and activities to the Supreme is indeed only perfect and perfectly effective when it is a surrender of love. All life turned into this cult, all actions done in the love of the Divine and in the love of the world and its creatures seen and felt as the Divine manifested in many disguises become by that very fact part of an integral Yoga. It is the inner offering of the heart's adoration, the soul of it in the symbol, the spirit of it in the act, that is the very life of the sacrifice. If this offering is to be complete and universal, then a turning of all our emotions to the Divine is imperative. This is the intensest way of purification for the human heart, more powerful than any ethical or aesthetic catharsis could ever be by its half-power and superficial pressure. A psychic fire within must be lit into which all is thrown with the Divine Name upon it. In that fire all the emotions are compelled to cast off their grosser elements and those that are undivine perversions are burned away and the others discard their insufficiencies, till a spirit of largest love and a stainless divine delight arises out of the flame and smoke and frankincense. ~ Sri Aurobindo, The Synthesis Of Yoga The Ascent of the Sacrifice - 2,
611:the first necessity; ::: The first necessity is to dissolve that central faith and vision in the mind which concentrate it on its development and satisfaction and interests in the old externalised order of things. It is imperative to exchange this surface orientation for the deeper faith and vision which see only the Divine and seek only after the Divine. The next need is to compel all our lower being to pay homage to this new faith and greater vision. All our nature must make an integral surrender; it must offer itself in every part and every movement to that which seems to the unregenerated sensemind so much less real than the material world and its objects. Our whole being - soul, mind, sense, heart, will, life, body - must consecrate all its energies so entirely and in such a way that it shall become a fit vehicle for the Divine. This is no easy task; for everything in the world follows the fixed habit which is to it a law and resists a radical change. And no change can be more radical than the revolution attempted in the integral Yoga. Everything in us has constantly to be called back to the central faith and will and vision. Every thought and impulse has to be reminded in the language of the Upanishad that That is the divine Brahman and not this which men here adore. Every vital fibre has to be persuaded to accept an entire renunciation of all that hitherto represented to it its own existence. ~ Sri Aurobindo, The Synthesis Of Yoga 1.02 - Self-Consecration,
612:The necessary and needful reaction from the collective unconscious expresses itself in archetypally formed ideas. The meeting with oneself is, at first, the meeting with one's own shadow. The shadow is a tight passage, a narrow door, whose painful constriction no one is spared who goes down to the deep well. But one must learn to know oneself in order to know who one is. For what comes after the door is, surprisingly enough, a boundless expanse full of unprecedented uncertainty, with apparently no one inside and no one outside, no above and no below, no here and no there, no mine and no thine, no good and no bad. It is a world of water, where all life floats in suspension; where the realm of the sympathetic system, the soul of everything living, begins; where I am indivisibly this and that; where I experience the other in myself and the other-than-myself experiences me.No, the collective unconscious is anything but an encapsulated personal system; it is sheer objectivity, as wide as the world and open to all the world. There I am the object of every subject, in complete reversal of my ordinary consciousness, where I am always the subject that has an object. There I am utterly one with the world, so much a part of it that I forget all too easily who I really am. ""Lost in oneself"" is a good way of describing this state. But this self is the world, if only a consciousness could see it. That is why we must know who we are. ~ Carl Jung, Archetypes of the Collective Unconscious ,
613:Life clung to its seat with cords of gasping breath; Lapped was his body by a tenebrous tongue. Existence smothered travailed to survive; Hope strangled perished in his empty soul, Belief and memory abolished died And all that helps the spirit in its course. There crawled through every tense and aching nerve Leaving behind its poignant quaking trail A nameless and unutterable fear. As a sea nears a victim bound and still, The approach alarmed his mind for ever dumb Of an implacable eternity Of pain inhuman and intolerable. This he must bear, his hope of heaven estranged; He must ever exist without extinction's peace In a slow suffering Time and tortured Space, An anguished nothingness his endless state. A lifeless vacancy was now his breast, And in the place where once was luminous thought, Only remained like a pale motionless ghost An incapacity for faith and hope And the dread conviction of a vanquished soul Immortal still but with its godhead lost, Self lost and God and touch of happier worlds. But he endured, stilled the vain terror, bore The smothering coils of agony and affright; Then peace returned and the soul's sovereign gaze. To the blank horror a calm Light replied: Immutable, undying and unborn, Mighty and mute the Godhead in him woke And faced the pain and danger of the world. He mastered the tides of Nature with a look: He met with his bare spirit naked Hell. ~ Sri Aurobindo, Savitri 02.07 - The Descent into Night,
614: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,
615:need for the soul's spiritualization ::: And yet even the leading of the inmost psychic being is not found sufficient until it has succeeded in raising itself out of this mass of inferior Nature to the highest spiritual levels and the divine spark and flame descended here have rejoined themselves to their original fiery Ether. For there is there no longer a spiritual consciousness still imperfect and half lost to itself in the thick sheaths of human mind, life and body, but the full spiritual consciousness in its purity, freedom and intense wideness. There, as it is the eternal Knower that becomes the Knower in us and mover and user of all knowledge, so it is the eternal All-Blissful who is the Adored attracting to himself the eternal divine portion of his being and joy that has gone out into the play of the universe, the infinite Lover pouring himself out in the multiplicity of his own manifested selves in a happy Oneness. All Beauty in the world is there the beauty of the Beloved, and all forms of beauty have to stand under the light of that eternal Beauty and submit themselves to the sublimating and transfiguring power of the unveiled Divine Perfection. All Bliss and Joy are there of the All-Blissful, and all inferior forms of enjoyment, happiness or pleasure are subjected to the shock of the intensity of its floods or currents and either they are broken to pieces as inadequate things under its convicting stress or compelled to transmute themselves into the forms of the Divine Ananda. ~ Sri Aurobindo, The Synthesis Of Yoga The Ascent of the Sacrifice - 2,
616:The world is like a ride in an amusement park, and when you choose to go on it you think it's real because that's how powerful our minds are. The ride goes up and down, around and around, it has thrills and chills, and it's very brightly colored, and it's very loud, and it's fun for a while. Many people have been on the ride a long time, and they begin to wonder, "Hey, is this real, or is this just a ride?" And other people have remembered, and they come back to us and say, "Hey, don't worry; don't be afraid, ever, because this is just a ride." And we ... kill those people. "Shut him up! I've got a lot invested in this ride, shut him up! Look at my furrows of worry, look at my big bank account, and my family. This has to be real." It's just a ride. But we always kill the good guys who try and tell us that, you ever notice that? And let the demons run amok ... But it doesn't matter, because it's just a ride. And we can change it any time we want. It's only a choice. No effort, no work, no job, no savings of money. Just a simple choice, right now, between fear and love. The eyes of fear want you to put bigger locks on your doors, buy guns, close yourself off. The eyes of love instead see all of us as one. Here's what we can do to change the world, right now, to a better ride. Take all that money we spend on weapons and defenses each year and instead spend it feeding and clothing and educating the poor of the world, which it would pay for many times over, not one human being excluded, and we could explore space, together, both inner and outer, forever, in peace. ~ Bill Hicks,
617:In the name of Him Who created and sustains the world, the Sage Who endowed tongue with speech.He attains no honor who turns the face from the doer of His mercy.The kings of the earth prostate themselves before Him in supplication.He seizes not in haste the disobedient, nor drives away the penitent with violence. The two worlds are as a drop of water in the ocean of His knowledge.He withholds not His bounty though His servants sin; upon the surface of the earth has He spread a feast, in which both friend and foe may share.Peerless He is, and His kingdom is eternal. Upon the head of one He placed a crown another he hurled from the throne to the ground.The fire of His friend He turned into a flower garden; through the water of the Nile He sended His foes to perdition.Behind the veil He sees all, and concealed our faults with His own goodness.He is near to them that are downcast, and accepts the prayers of them that lament.He knows of the things that exist not, of secrets that are untold.He causes the moon and the sun to revolve, and spreads water upon the earth.In the heart of a stone hath He placed a jewel; from nothing had He created all that is.Who can reveal the secret of His qualities; what eye can see the limits of His beauty?The bird of thought cannot soar to the height of His presence, nor the hand of understanding reach to the skirt of His praise.Think not, O Saadi, that one can walk in the road of purity except in the footsteps of Mohammed (Peace and Blessings be Upon Him) ~ Saadi, The Bustan of Sa'di ,
618:the powers of concentration ::: By concentration on anything whatsoever we are able to know that thing, to make it deliver up its concealed secrets; we must use this power to know not things, but the one Thing-in-itself. By concentration again the whole will can be gathered up for the acquisition of that which is still ungrasped, still beyond us; this power, if it is sufficiently trained, sufficiently single-minded, sufficiently sincere, sure of itself, faithful to itself alone, absolute in faith, we can use for the acquisition of any object whatsoever; but we ought to use it not for the acquisition of the many objects which the world offers to us, but to grasp spiritually that one object worthy of pursuit which is also the one subject worthy of knowledge. By concentration of our whole being on one status of itself, we can become whatever we choose; we can become, for instance, even if we were before a mass of weaknesses and fear, a mass instead of strength and courage, or we can become all a great purity, holiness and peace or a single universal soul of Love; but we ought, it is said, to use this power to become not even these things, high as they may be in comparison with what we now are, but rather to become that which is above all things and free from all action and attributes, the pure and absolute Being. All else, all other concentration can only be valuable for preparation, for previous steps, for a gradual training of the dissolute and self-dissipating thought, will and being towards their grand and unique object. ~ Sri Aurobindo, The Synthesis Of Yoga 2.04 - Concentration,
619: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,
620:The mythological hero, setting forth from his common-day hut or castle, is lured, carried away, or else voluntarily proceeds, to the threshold of adventure. There he encounters a shadow presence that guards the passage. The hero may defeat or conciliate this power and go alive into the kingdom of the dark (brother-battle, dragon-battle; offering, charm), or be slain by the opponent and descend in death (dismemberment, crucifixion). Beyond the threshold, then, the hero journeys through a world of unfamiliar yet strangely intimate forces, some of which severely threaten him (tests), some of which give magical aid (helpers). When he arrives at the nadir of the mythological round, he undergoes a supreme ordeal and gains his reward. The triumph may be represented as the hero's sexual union with the goddess-mother of the world (sacred marriage), his recognition by the father-creator (father atonement), his own divinization (apotheosis), or again-if the powers have remained unfriendly to him-his theft of the boon he came to gain (bride-theft, fire-theft); intrinsically it is an expansion of consciousness and therewith of being (illumination, transfiguration, freedom). The final work is that of the return. If the powers have blessed the hero, he now sets forth under their protection (emissary); if not, he flees and is pursued (transformation flight, obstacle flight). At the return threshold the transcendental powers must remain behind; the hero re-emerges from the kingdom of dread (return, resurrection). The boon that he brings restores the world (elixir). ~ Joseph Campbell, The Hero with a Thousand Faces The Keys,
621:The whole history of mankind and especially the present condition of the world unite in showing that far from being merely hypothetical, the case supposed has always been actual and is actual to-day on a vaster scale than ever before. My contention is that while progress in some of the great matters of human concern has been long proceeding in accordance with the law of a rapidly increasing geometric progression, progress in the other matters of no less importance has advanced only at the rate of an arithmetical progression or at best at the rate of some geometric progression of relatively slow growth. To see it and to understand it we have to pay the small price of a little observation and a little meditation. Some technological invention is made, like that of a steam engine or a printing press, for example; or some discovery of scientific method, like that of analytical geometry or the infinitesimal calculus; or some discovery of natural law, like that of falling bodies or the Newtonian law of gravitation. What happens? What is the effect upon the progress of knowledge and invention? The effect is stimulation. Each invention leads to new inventions and each discovery to new discoveries; invention breeds invention, science begets science, the children of knowledge produce their kind in larger and larger families; the process goes on from decade to decade, from generation to generation, and the spectacle we behold is that of advancement in scientific knowledge and technological power according to the law and rate of a rapidly increasing geometric progression or logarithmic function. ~ Alfred Korzybski, Manhood of Humanity ,
622:For invincible reasons of homogeneity and coherence, the fibers of cosmogenesis require to be prolonged in ourselves far more deeply than flesh and bone. We are not being tossed about and drawn along in the vital current merely by the material surface of our being. But like a subtle fluid, space-time, having drowned our bodies, penetrates our soul. It fills it and impregnates it. It mingles with its powers, until the soul soon no longer knows how to distinguish space-time from its own thoughts. Nothing can escape this flux any longer, for those who know how to see, even though it were the summit of our being, because it can only be defined in terms of increases of consciousness. For is not the very act by which the fine point of our mind penetrates the absolute a phenomenon of emergence? In short, recognized at first in a single point of things, then inevitably having spread to the whole of the inorganic and organic volume of matter, whether we like it or not evolution is now starting to invade the psychic zones of the world.... The human discovers that, in the striking words of Julian Huxley, we are nothing else than evolution become conscious of itself. It seems to me that until it is established in this perspective, the modern mind...will always be restless. For it is on this summit and this summit alone that a resting place and illumination await us.... All evolution becomes conscious of itself deep within us.... Not only do we read the secret of its movements in our slightest acts, but to a fundamental extent we hold it in our own hands: responsible for its past and its future. ~ Pierre Teilhard de Chardin, The Phenomenon of Man ,
623:37 - Some say Krishna never lived, he is a myth. They mean on earth; for if Brindavan existed nowhere, the Bhagavat (6) could not have been written. - Sri AurobindoDoes Brindavan exist anywhere else than on earth?The whole earth and everything it contains is a kind of concentration, a condensation of something which exists in other worlds invisible to the material eye. Each thing manifested here has its principle, idea or essence somewhere in the subtler regions. This is an indispensable condition for the manifestation. And the importance of the manifestation will always depend on the origin of the thing manifested.In the world of the gods there is an ideal and harmonious Brindavan of which the earthly Brindavan is but a deformation and a caricature.Those who are developed inwardly, either in their senses or in their minds, perceive these realities which are invisible (to the ordinary man) and receive their inspiration from them.So the writer or writers of the Bhagavat were certainly in contact with a whole inner world that is well and truly real and existent, where they saw and experienced everything they have described or revealed.Whether Krishna existed or not in a human form, living on earth, is only of very secondary importance (except perhaps from an exclusively historical point of view), for Krishna is a real, living and active being; and his influence has been one of the great factors in the progress and transformation of the earth.8 June 1960(6 The story of Krishna, as related in the Bhagavat Purana.) ~ The Mother, On Thoughts And Aphorisms volume-10,
624:There is in her an overwhelming intensity, a mighty passion of force to achieve, a divine violence rushing to shatter every limit and obstacle. All her divinity leaps out in a splendour of tempestuous action; she is there for swiftness, for the immediately effective process, the rapid and direct stroke, the frontal assault that carries everything before it. Terrible is her face to the Asura, dangerous and ruthless her mood against the haters of the Divine; for she is the Warrior of the Worlds who never shrinks from the battle. Intolerant of imperfection, she deals roughly with all in man that is unwilling and she is severe to all that is obstinately ignorant and obscure; her wrath is immediate and dire against treachery and falsehood and malignity, ill-will is smitten at once by her scourge. Indifference, negligence and sloth in the divine work she cannot bear and she smites awake at once with sharp pain, if need be, the untimely slumberer and the loiterer. The impulses that are swift and straight and frank, the movements that are unreserved and absolute, the aspiration that mounts in flame are the motion of Mahakali. Her spirit is tameless, her vision and will are high and far-reaching like the flight of an eagle, her feet are rapid on the upward way and her hands are outstretched to strike and to succour. For she too is the Mother and her love is as intense as her wrath and she has a deep and passionate kindness. When she is allowed to intervene in her strength, then in one moment are broken like things without consistence the obstacles that immobilise or the enemies that assail the seeker ~ Sri Aurobindo, The Mother With Letters On The Mother Agenda Vol 9,
625:scope and aim of the works of sacrifice ::: Into the third and last category of the works of sacrifice can be gathered all that is directly proper to the Yoga of works; for here is its field of effectuation and major province. It covers the entire range of lifes more visible activities; under it fall the multiform energies of the Will-to-Life throwing itself outward to make the most of material existence. It is here that an ascetic or other-worldly spirituality feels an insurmountable denial of the Truth which it seeks after and is compelled to turn away from terrestrial existence, rejecting it as for ever the dark playground of an incurable Ignorance. Yet it is precisely these activities that are claimed for a spiritual conquest and divine transformation by the integral Yoga. Abandoned altogether by the more ascetic disciplines, accepted by others only as a field of temporary ordeal or a momentary, superficial and ambiguous play of the concealed spirit, this existence is fully embraced and welcomed by the integral seeker as a field of fulfilment, a field for divine works, a field of the total self-discovery of the concealed and indwelling Spirit. A discovery of the Divinity in oneself is his first object, but a total discovery too of the Divinity in the world behind the apparent denial offered by its scheme and figures and, last, a total discovery of the dynamism of some transcendent Eternal; for by its descent this world and self-will be empowered to break their disguising envelopes and become divine in revealing form and manifesting process as they now are secretly in their hidden essence. ~ Sri Aurobindo, The Synthesis Of Yoga The Ascent of the Sacrifice - 2,
626:Thoughts are forms and have an individual life, independent of their author: sent out from him into the world, they move in it towards the realisation of their own purpose of existence. When you think of anyone, your thought takes a form and goes out to find him; and, if your thinking is associated with some will that is behind it, the thought-form that has gone out from you makes an attempt to realise itself. Let us say, for instance, that you have a keen desire for a certain person to come and that, along with this vital impulse of desire, a strong imagination accompanies the mental form you have made; you imagine, "If he came, it would be like this or it would be like that." After a time you drop the idea altogether, and you do not know that even after you have forgotten it, your thought continues to exist. For it does still exist and is in action, independent of you, and it would need a great power to bring it back from its work. It is working in the atmosphere of the person touched by it and creates in him the desire to come. And if there is a sufficient power of will in your thought-form, if it is a well-built formation, it will arrive at its own realisation. But between the formation and the realisation there is a certain lapse of time, and if in this interval your mind has been occupied with quite other things, then when there happens this fulfilment of your forgotten thought, you may not even remember that you once harboured it; you do not know that you were the instigator of its action and the cause of what has come about. And it happens very often too that when the result does come, you have ceased to desire or care for it. ~ The Mother, Questions And Answers 1929-1931 ,
627:...that personality, like consciousness, life, soul is not a brief-lived stranger in an impersonal Eternity, but contains the very meaning of existence. This fine flower of the cosmic Energy carries in it a forecast of the aim and a hint of the very motive of the universal labour. As an occult vision opens in him, he becomes aware of worlds behind in which consciousness and personality hold an enormous place and assume a premier value; even here in the material world to this occult vision the inconscience of Matter fills with a secret pervading consciousness, its inanimation harbours a vibrant life, its mechanism is the device of an indwelling Intelligence, God and soul are everywhere. Above all stands an infinite conscious Being who is variously self-expressed in all these worlds; impersonality is only a first means of that expression. It is a field of principles and forces, an equal basis of manifestation; but these forces express themselves through beings, have conscious spirits at their head and are the emanation of a One Conscious Being who is their sorce. A multiple innumberable personality expressing that One is the very sense and central aim of the manifestation and if now personality seems to be narrow, fragmentary, restrictive, it is only because it has not opened to its source or flowered into its own divine truth and fullness packing itself with the universal and the infinite. Thus the world-creation is no more an illusion, a fortuitous mechanism, a play that need not have happened, a flux without consequence; it is an intimate dynamism of the conscious and living Eternal. ~ Sri Aurobindo, The Synthesis Of Yoga The Yoga of Divine Works,
628:The whole crux and difficulty of human life lies here. Man is this mental being, this mental consciousness working as mental force, aware in a way of the universal force and life of which he is part but, because he has not knowledge of its universality or even of the totality of his own being, unable to deal either with life in general or with his own life in a really effective and victorious movement of mastery. He seeks to know Matter in order to be master of the material environment, to know Life in order to be master of the vital existence, to know Mind in order to be master of the great obscure movement of mentality in which he is not only a jet of light of self-consciousness like the animal, but also more and more a flame of growing knowledge. Thus he seeks to know himself in order to be master of himself, to know the world in order to be master of the world. This is the urge of Existence in him, the necessity of the Consciousness he is, the impulsion of the Force that is his life, the secret will of Sachchidananda appearing as the individual in a world in which He expresses and yet seems to deny Himself. To find the conditions under which this inner impulsion is satisfied is the problem man must strive always to resolve and to that he is compelled by the very nature of his own existence and by the Deity seated within him; and until the problem is solved, the impulse satisfied, the human race cannot rest from its labour. Either man must fulfil himself by satisfying the Divine within him or he must produce out of himself a new and greater being who will be more capable of satisfying it. He must either himself become a divine humanity or give place to Superman. ~ Sri Aurobindo, The Life Divine ,
629:Contact and Union with the Divine;Seeing is of many kinds. There is a superficial seeing which only erects or receives momentarily or for some time an image of the Being seen; that brings no change, unless the inner bhakti makes it a means for change. There is also the reception of the living image of the Divine in one of his forms into oneself, - say, in the heart, - that can have an immediate effect or initiate a period of spiritual growth. There is also the seeing outside oneself in a more or less objective and subtle physical or physical way. As for milana, the abiding union is within and that can be there at all times; the outer milana or contact is not usually abiding. There are some who often or almost invariably have the contact whenever they worship, the Deity may become living to them in the picture or other image they worship, may move and act through it; others may feel him always present, outwardly, subtle-physically, abiding with them where they live or in the very room, but sometimes this is only for a period. Or they may feel the Presence with them, see it frequently in a body (but not materially except sometimes), feel its touch or embrace, converse with it constantly - that is also a kind of milana. The greatest milana is one in which one is constantly aware of the Deity abiding in oneself, in everything in the world, holding all the world in him, identical with existence and yet supremely beyond the world - but in the world too one sees, hears, feels nothing but him, so that the very senses bear witness to him alone - and this does not exclude such specific personal manifestations as those vouchsafed to Krishnaprem and his guru. The more ways there are of the union, the better. ~ Sri Aurobindo, Letters On Yoga - II ,
630:THE PSYCHOLOGY OF YOGA Initial Definitions and Descriptions Yoga has four powers and objects, purity, liberty, beatitude and perfection. Whosoever has consummated these four mightinesses in the being of the transcendental, universal, lilamaya and individual God is the complete and absolute Yogin. All manifestations of God are manifestations of the absolute Parabrahman. The Absolute Parabrahman is unknowable to us, not because It is the nothingness of all that we are, for rather whatever we are in truth or in seeming is nothing but Parabrahman, but because It is pre-existent & supra-existent to even the highest & purest methods and the most potent & illimitable instruments of which soul in the body is capable. In Parabrahman knowledge ceases to be knowledge and becomes an inexpressible identity. Become Parabrahman, if thou wilt and if That will suffer thee, but strive not to know It; for thou shalt not succeed with these instruments and in this body. In reality thou art Parabrahman already and ever wast and ever will be. To become Parabrahman in any other sense, thou must depart utterly out of world manifestation and out even of world transcendence. Why shouldst thou hunger after departure from manifestation as if the world were an evil? Has not That manifested itself in thee & in the world and art thou wiser & purer & better than the Absolute, O mind-deceived soul in the mortal? When That withdraws thee, then thy going hence is inevitable; until Its force is laid on thee, thy going is impossible, cry thy mind never so fiercely & wailingly for departure. Therefore neither desire nor shun the world, but seek the bliss & purity & freedom & greatness of God in whatsoever state or experience or environment. ~ Sri Aurobindo, Essays Divine And Human ,
631:Three passions, simple but overwhelmingly strong, have governed my life: the longing for love, the search for knowledge, and unbearable pity for the suffering of mankind. These passions, like great winds, have blown me hither and thither, in a wayward course, over a great ocean of anguish, reaching to the very verge of despair. I have sought love, first, because it brings ecstasy - ecstasy so great that I would often have sacrificed all the rest of life for a few hours of this joy. I have sought it, next, because it relieves loneliness--that terrible loneliness in which one shivering consciousness looks over the rim of the world into the cold unfathomable lifeless abyss. I have sought it finally, because in the union of love I have seen, in a mystic miniature, the prefiguring vision of the heaven that saints and poets have imagined. This is what I sought, and though it might seem too good for human life, this is what--at last--I have found. With equal passion I have sought knowledge. I have wished to understand the hearts of men. I have wished to know why the stars shine. And I have tried to apprehend the Pythagorean power by which number holds sway above the flux. A little of this, but not much, I have achieved. Love and knowledge, so far as they were possible, led upward toward the heavens. But always pity brought me back to earth. Echoes of cries of pain reverberate in my heart. Children in famine, victims tortured by oppressors, helpless old people a burden to their sons, and the whole world of loneliness, poverty, and pain make a mockery of what human life should be. I long to alleviate this evil, but I cannot, and I too suffer. This has been my life. I have found it worth living, and would gladly live it again if the chance were offered me. ~ Bertrand Russell,
632:But this is only one side of the force that works for perfection. The process of the integral Yoga has three stages, not indeed sharply distinguished or separate, but in a certain measure successive. There must be, first, the effort towards at least an initial and enabling self-transcendence and contact with the Divine; next, the reception of that which transcends, that with which we have gained communion, into ourselves for the transformation of our whole conscious being; last, the utilisation of our transformed humanity as a divine centre in the world. So long as the contact with the Divine is not in some considerable degree established, so long as there is not some measure of sustained identity, sayujya, the element of personal effort must normally predominate. But in proportion as this contact establishes itself, the sadhaka must become conscious that a force other than his own, a force transcending his egoistic endeavour and capacity, is at work in him and to this Power he learns progressively to submit himself and delivers up to it the charge of his Yoga. In the end his own will and force become one with the higher Power; he merges them in the divineWill and its transcendent and universal Force. He finds it thenceforward presiding over the necessary transformation of his mental, vital and physical being with an impartial wisdom and provident effectivity of which the eager and interested ego is not capable. It is when this identification and this self-merging are complete that the divine centre in the world is ready. Purified, liberated, plastic, illumined, it can begin to serve as a means for the direct action of a supreme Power in the larger Yoga of humanity or superhumanity, of the earth's spiritual progression or its transformation. ~ Sri Aurobindo, The Synthesis Of Yoga ,
633:IN OUR scrutiny of the seven principles of existence it was found that they are one in their essential and fundamental reality: for if even the matter of the most material universe is nothing but a status of being of Spirit made an object of sense, envisaged by the Spirit's own consciousness as the stuff of its forms, much more must the life-force that constitutes itself into form of Matter, and the mind-consciousness that throws itself out as Life, and the Supermind that develops Mind as one of its powers, be nothing but Spirit itself modified in apparent substance and in dynamism of action, not modified in real essence. All are powers of one Power of being and not other than that All-Existence, All-Consciousness, All-Will, All-Delight which is the true truth behind every appearance. And they are not only one in their reality, but also inseparable in the sevenfold variety of their action. They are the seven colours of the light of the divine consciousness, the seven rays of the Infinite, and by them the Spirit has filled in on the canvas of his self-existence conceptually extended, woven of the objective warp of Space and the subjective woof of Time, the myriad wonders of his self-creation great, simple, symmetrical in its primal laws and vast framings, infinitely curious and intricate in its variety of forms and actions and the complexities of relation and mutual effect of all upon each and each upon all. These are the seven Words of the ancient sages; by them have been created and in the light of their meaning are worked out and have to be interpreted the developed and developing harmonies of the world we know and the worlds behind of which we have only an indirect knowledge. The Light, the Sound is one; their action is sevenfold. ~ Sri Aurobindo, The Life Divine 2.07 - The Knowledge and the Ignorance,
634:What is "the heavenly archetype of the lotus"? It means the primal idea of the lotus. Each thing that is expressed physically was conceived somewhere before being realised materially. There is an entire world which is the world of the fashioners, where all conceptions are made. And this world is very high, much higher than all the worlds of the mind; and from there these formations, these creations, these types which have been conceived by the fashioners come down and are expressed in physical realisations. And there is always a great distance between the perfection of the idea and what is materialised. Very often the materialised things are like caricatures in comparison with the primal idea. This is what he calls the archetype. This takes place in worlds... not always the same ones, it depends on the things; but for many things in the physical, the primal ideas, these archetypes, were in what Sri Aurobindo calls the Overmind. But there is a still higher domain than this where the origins are still purer, and if one reaches this, attains this, one finds the absolutely pure types of what is manifested upon earth. And then it is very interesting to compare, to see to what an extent earthly creation is a frightful distortion. And moreover, it is only when one can reach these regions and see the reality of things in their essence that one can work with knowledge to transform them here; otherwise on what can we take our stand to conceive a better world, more perfect, more beautiful than the existing one? It can't be on our imagination which is itself something very poor and very material. But if one can enter that consciousness, rise right up to these higher worlds of creation, then with this in one's consciousness one can work at making material things take their real form. ~ The Mother, Questions And Answers 1955 121,
635:Response To A Logician :::I bow at the feet of my teacher Marpa. And sing this song in response to you. Listen, pay heed to what I say, forget your critique for a while. The best seeing is the way of "nonseeing" the radiance of the mind itself. The best prize is what cannot be looked for the priceless treasure of the mind itself. The most nourishing food is "noneating" the transcendent food of samadhi. The most thirst-quenching drink is "nondrinking" the nectar of heartfelt compassion. Oh, this self-realizing awareness is beyond words and description! The mind is not the world of children, nor is it that of logicians. Attaining the truth of "nonattainment," you receive the highest initiation. Perceiving the void of high and low, you reach the sublime stage. Approaching the truth of "nonmovement," you follow the supreme path. Knowing the end of birth and death, the ultimate purpose is fulfilled. Seeing the emptiness of reason, supreme logic is perfected. When you know that great and small are groundless, you have entered the highest gateway. Comprehending beyond good and evil opens the way to perfect skill. Experiencing the dissolution of duality, you embrace the highest view. Observing the truth of "nonobservation" opens the way to meditating. Comprehending beyond "ought" and "oughtn't" opens the way to perfect action. When you realize the truth of "noneffort," you are approaching the highest fruition. Ignorant are those who lack this truth: arrogant teachers inflated by learning, scholars bewitched by mere words, and yogis seduced by prejudice. For though they yearn for freedom, they find only enslavement. ~ Jetsun Milarepa,
636:19 - When I had the dividing reason, I shrank from many things; after I had lost it in sight, I hunted through the world for the ugly and the repellent, but I could no longer find them. - Sri AurobindoIs there really nothing ugly and repellent in the world? Is it our reason alone that sees things in that way?To understand truly what Sri Aurobindo means here, you must yourself have had the experience of transcending reason and establishing your consciousness in a world higher than the mental intelligence. For from up there you can see, firstly, that everything that exists in the universe is an expression of Sachchidananda (Being-Consciousness-Bliss) and therefore behind any appearance whatever, if you go deeply enough, you can perceive Sachchidananda, which is the principle of Supreme Beauty.Secondly, you see that everything in the manifested universe is relative, so much so that there is no beauty which may not appear ugly in comparison with a greater beauty, no ugliness which may not appear beautiful in comparison with a yet uglier ugliness.When you can see and feel in this way, you immediately become aware of the extreme relativity of these impressions and their unreality from the absolute point of view. However, so long as we dwell in the rational consciousness, it is, in a way, natural that everything that offends our aspiration for perfection, our will for progress, everything we seek to transcend and surmount, should seem ugly and repellent to us, since we are in search of a greater ideal and we want to rise higher.And yet it is still only a half-wisdom which is very far from the true wisdom, a wisdom that appears wise only in the midst of ignorance and unconsciousness.In the Truth everything is different, and the Divine shines in all things. 17 February 1960 ~ The Mother, On Thoughts And Aphorisms ,
637:A supreme divine Love is a creative Power and, even though it can exist in itself silent and unchangeable, yet rejoices in external form and expression and is not condemned to be a speechless and bodiless godhead. It has even been said that creation itself was an act of love or at least the building up of a field in which Divine Love could devise its symbols and fulfil itself in act of mutuality and self-giving, and, if not the initial nature of creation, this may well be its ultimate object and motive. It does not so appear now because, even if a Divine Love is there in the world upholding all this evolution of creatures, yet the stuff of life and its action is made up of an egoistic formation, a division, a struggle of life and consciousness to exist and survive in an apparently indifferent, inclement or even hostile world of inanimate and inconscient Matter. In the confusion and obscurity of this struggle all are thrown against each other with a will in each to assert its own existence first and foremost and only secondarily to assert itself in others and very partially for others; for even man's altruism remains essentially egoistic and must be so till the soul finds the secret of the divine Oneness. It is to discover that at its supreme source, to bring it from within and to radiate it out up to the extreme confines of life that is turned the effort of the Yoga. All action, all creation must be turned into a form, a symbol of the cult, the adoration, the sacrifice; it must carry something that makes it bear in it the stamp of a dedication, a reception and translation of the Divine Consciousness, a service of the Beloved, a self-giving, a surrender. This has to be done wherever possible in the outward body and form of the act; it must be done always in its inward emotion and an intentsity that shows it to be an outflow from the soul towards the Eternal. ~ Sri Aurobindo, The Synthesis Of Yoga The Ascent of the Sacrifice - 2,
638:I have already told you this several times. When you are in a particular set of circumstances and certain events take place, these events often oppose your desire or what seems best to you, and often you happen to regret this and say to yourself, "Ah! how good it would have been if it were otherwise, if it had been like this or like that", for little things and big things.... Then years pass by, events are unfolded; you progress, become more conscious, understand better, and when you look back, you notice―first with astonishment, then later with a smile―that those very circumstances which seemed to you quite disastrous or unfavourable, were exactly the best thing that could have happened to you to make you progress as you should have. And if you are the least bit wise you tell yourself, "Truly, the divine Grace is infinite."So, when this sort of thing has happened to you a number of times, you begin to understand that in spite of the blindness of man and deceptive appearances, the Grace is at work everywhere, so that at every moment it is the best possible thing that happens in the state the world is in at that moment. It is because our vision is limited or even because we are blinded by our own preferences that we cannot discern that things are like this.But when one begins to see it, one enters upon a state of wonder which nothing can describe. For behind the appearances one perceives this Grace―infinite, wonderful, all-powerful―which knows all, organises all, arranges all, and leads us, whether we like it or not, whether we know it or not, towards the supreme goal, that is, union with the Divine, the awareness of the Godhead and union with Him.Then one lives in the Action and Presence of the Grace a life full of joy, of wonder, with the feeling of a marvellous strength, and at the same time with a trust so calm, so complete, that nothing can shake it any longer. ~ The Mother, Questions And Answers 1956 8 August 1956,
639:True love has no need of reciprocation; there can be no reciprocation because there is only one Love, the Love, which has no other aim than to love. It is in the world of division that one feels the need of reciprocation - because one lives in the illusion of the multiplicity of Love; but in fact there is only One Love and it is always this sole love which, so to say, responds to itself. 19 April 1967*Indeed, there is only one Love, universal and eternal, as there is only one Consciousness, universal and eternal.All the apparent differences are colorations given by individualisation and personification. But these alterations are purely superficial. And the "nature" of Love, as of Consciousness, is unalterable. 20 April 1967*When one has found divine Love, it is the Divine that one loves in all beings. There is no longer any division. 1 May 1967*Once one has found divine Love, all other loves, which are nothing but disguises, can lose their deformities and become pure - then it is the Divine that one loves in everyone and everything. 6 May 1967*True love, that which fulfils and illumines, is not the love one receives but the love one gives.And the supreme Love is a love without any definite object - the love which loves because it cannot do other than to love. 15 May 1968*There is only one love - the Divine's Love; and without that Love there would be no creation. All exists because of that Love and it is when we try to find our own love which does not exist that we do not feel the Love, the only Love, the Divine's Love which permeates all existence. 5 March 1970*When the psychic loves it loves with the Divine Love.When you love, you love with the Divine's love diminished and distorted by your ego, but in its essence still the Divine's love.It is for the facility of the language that you say the love of this one or that one, but it is all the same one Love manifested ~ The Mother, Words Of The Mother II ,
640:See how, like lightest waves at play, the airy dancers fleet; And scarcely feels the floor the wings of those harmonious feet. Ob, are they flying shadows from their native forms set free? Or phantoms in the fairy ring that summer moonbeams see? As, by the gentle zephyr blown, some light mist flees in air, As skiffs that skim adown the tide, when silver waves are fair, So sports the docile footstep to the heave of that sweet measure, As music wafts the form aloft at its melodious pleasure, Now breaking through the woven chain of the entangled dance, From where the ranks the thickest press, a bolder pair advance, The path they leave behind them lost--wide open the path beyond, The way unfolds or closes up as by a magic wand. See now, they vanish from the gaze in wild confusion blended; All, in sweet chaos whirled again, that gentle world is ended! No!--disentangled glides the knot, the gay disorder ranges-- The only system ruling here, a grace that ever changes. For ay destroyed--for ay renewed, whirls on that fair creation; And yet one peaceful law can still pervade in each mutation. And what can to the reeling maze breathe harmony and vigor, And give an order and repose to every gliding figure? That each a ruler to himself doth but himself obey, Yet through the hurrying course still keeps his own appointed way. What, would'st thou know? It is in truth the mighty power of tune, A power that every step obeys, as tides obey the moon; That threadeth with a golden clue the intricate employment, Curbs bounding strength to tranquil grace, and tames the wild enjoyment. And comes the world's wide harmony in vain upon thine ears? The stream of music borne aloft from yonder choral spheres? And feel'st thou not the measure which eternal Nature keeps? The whirling dance forever held in yonder azure deeps? The suns that wheel in varying maze?--That music thou discernest? No! Thou canst honor that in sport which thou forgettest in earnest. ~ Friedrich Schiller,
641:Jnana Yoga, the Path of Knowledge; ::: The Path of Knowledge aims at the realisation of the unique and supreme Self. It proceeds by the method of intellectual reflection, vicara ¯, to right discrimination, viveka. It observes and distinguishes the different elements of our apparent or phenomenal being and rejecting identification with each of them arrives at their exclusion and separation in one common term as constituents of Prakriti, of phenomenal Nature, creations of Maya, the phenomenal consciousness. So it is able to arrive at its right identification with the pure and unique Self which is not mutable or perishable, not determinable by any phenomenon or combination of phenomena. From this point the path, as ordinarily followed, leads to the rejection of the phenomenal worlds from the consciousness as an illusion and the final immergence without return of the individual soul in the Supreme. But this exclusive consummation is not the sole or inevitable result of the Path of Knowledge. For, followed more largely and with a less individual aim, the method of Knowledge may lead to an active conquest of the cosmic existence for the Divine no less than to a transcendence. The point of this departure is the realisation of the supreme Self not only in one's own being but in all beings and, finally, the realisation of even the phenomenal aspects of the world as a play of the divine consciousness and not something entirely alien to its true nature. And on the basis of this realisation a yet further enlargement is possible, the conversion of all forms of knowledge, however mundane, into activities of the divine consciousness utilisable for the perception of the one and unique Object of knowledge both in itself and through the play of its forms and symbols. Such a method might well lead to the elevation of the whole range of human intellect and perception to the divine level, to its spiritualisation and to the justification of the cosmic travail of knowledge in humanity. ~ Sri Aurobindo, The Synthesis Of Yoga The Conditions of the Synthesis,
642:And therefore, all of those for whom authentic transformation has deeply unseated their souls must, I believe, wrestle with the profound moral obligation to shout form the heart-perhaps quietly and gently, with tears of reluctance; perhaps with fierce fire and angry wisdom; perhaps with slow and careful analysis; perhaps by unshakable public example-but authentically always and absolutely carries a a demand and duty: you must speak out, to the best of your ability, and shake the spiritual tree, and shine your headlights into the eyes of the complacent. You must let that radical realization rumble through your veins and rattle those around you. Alas, if you fail to do so, you are betraying your own authenticity. You are hiding your true estate. You don't want to upset others because you don't want to upset your self. You are acting in bad faith, the taste of a bad infinity. Because, you see, the alarming fact is that any realization of depth carries a terrible burden: those who are allowed to see are simultaneously saddled with the obligation to communicate that vision in no uncertain terms: that is the bargain. You were allowed to see the truth under the agreement that you would communicate it to others (that is the ultimate meaning of the bodhisattva vow). And therefore, if you have seen, you simply must speak out. Speak out with compassion, or speak out with angry wisdom, or speak out with skillful means, but speak out you must. And this is truly a terrible burden, a horrible burden, because in any case there is no room for timidity. The fact that you might be wrong is simply no excuse: You might be right in your communication, and you might be wrong, but that doesn't matter. What does matter, as Kierkegaard so rudely reminded us, is that only by investing and speaking your vision with passion, can the truth, one way or another, finally penetrate the reluctance of the world. If you are right, or if you are wrong, it is only your passion that will force either to be discovered. It is your duty to promote that discovery-either way-and therefore it is your duty to speak your truth with whatever passion and courage you can find in your heart. You must shout, in whatever way you can. ~ Ken Wilber, One Taste ,
643:The most disconcerting discovery is to find that every part of us -- intellect, will, sense-mind, nervous or desire self, the heart, the body-has each, as it were, its own complex individuality and natural formation independent of the rest; it neither agrees with itself nor with the others nor with the representative ego which is the shadow cast by some central and centralising self on our superficial ignorance. We find that we are composed not of one but many personalities and each has its own demands and differing nature. Our being is a roughly constituted chaos into which we have to introduce the principle of a divine order. Moreover, we find that inwardly too, no less than outwardly, we are not alone in the world; the sharp separateness of our ego was no more than a strong imposition and delusion; we do not exist in ourselves, we do not really live apart in an inner privacy or solitude. Our mind is a receiving, developing and modifying machine into which there is being constantly passed from moment to moment a ceaseless foreign flux, a streaming mass of disparate materials from above, from below, from outside. Much more than half our thoughts and feelings are not our own in the sense that they take form out of ourselves; of hardly anything can it be said that it is truly original to our nature. A large part comes to us from others or from the environment, whether as raw material or as manufactured imports; but still more largely they come from universal Nature here or from other worlds and planes and their beings and powers and influences; for we are overtopped and environed by other planes of consciousness, mind planes, life planes, subtle matter planes, from which our life and action here are fed, or fed on, pressed, dominated, made use offer the manifestation of their forms and forces. The difficulty of our separate salvation is immensely increased by this complexity and manifold openness and subjection to tile in-streaming energies of the universe. Of all this we have to take account, to deal with it, to know what is the secret stuff of our nature and its constituent and resultant motions and to create in it all a divine centre and a true harmony and luminous order. ~ Sri Aurobindo, The Synthesis Of Yoga 1.02,
644: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 ,
645:And for the same reason, because that which we are seeking through beauty is in the end that which we are seeking through religion, the Absolute, the Divine. The search for beauty is only in its beginning a satisfaction in the beauty of form, the beauty which appeals to the physical senses and the vital impressions, impulsions, desires. It is only in the middle a satisfaction in the beauty of the ideas seized, the emotions aroused, the perception of perfect process and harmonious combination. Behind them the soul of beauty in us desires the contact, the revelation, the uplifting delight of an absolute beauty in all things which it feels to be present, but which neither the senses and instincts by themselves can give, though they may be its channels, - for it is suprasensuous, - nor the reason and intelligence, though they too are a channel, - for it is suprarational, supra-intellectual, - but to which through all these veils the soul itself seeks to arrive. When it can get the touch of this universal, absolute beauty, this soul of beauty, this sense of its revelation in any slightest or greatest thing, the beauty of a flower, a form, the beauty and power of a character, an action, an event, a human life, an idea, a stroke of the brush or the chisel or a scintillation of the mind, the colours of a sunset or the grandeur of the tempest, it is then that the sense of beauty in us is really, powerfully, entirely satisfied. It is in truth seeking, as in religion, for the Divine, the All-Beautiful in man, in nature, in life, in thought, in art; for God is Beauty and Delight hidden in the variation of his masks and forms. When, fulfilled in our growing sense and knowledge of beauty and delight in beauty and our power for beauty, we are able to identify ourselves in soul with this Absolute and Divine in all the forms and activities of the world and shape an image of our inner and our outer life in the highest image we can perceive and embody of the All-Beautiful, then the aesthetic being in us who was born for this end, has fulfilled himself and risen to his divine consummation. To find highest beauty is to find God; to reveal, to embody, to create, as we say, highest beauty is to bring out of our souls the living image and power of God. ~ Sri Aurobindo, The Human Cycle 144,
646:In the Indian spiritual tradition, a heart's devotion to God, called Bhakti, is regarded as the easiest path to the Divine. What is Bhakti? Is it some extravagant religious sentimentalism? Is it inferior to the path of Knowledge? What is the nature of pure and complete spiritual devotion to God and how to realise it?What Is Devotion?...bhakti in its fullness is nothing but an entire self-giving. But then all meditation, all tapasya, all means of prayer or mantra must have that as its end... [SABCL, 23:799]Devotion Is a State of the Heart and SoulBhakti is not an experience, it is a state of the heart and soul. It is a state which comes when the psychic being is awake and prominent. [SABCL, 23:776]...Worship is only the first step on the path of devotion. Where external worship changes into the inner adoration, real Bhakti begins; that deepens into the intensity of divine love; that love leads to the joy of closeness in our relations with the Divine; the joy of closeness passes into the bliss of union. [SABCL, 21:525]Devotion without Gratitude Is Incomplete...there is another movement which should constantly accompany devotion. ... That kind of sense of gratitude that the Divine exists; that feeling of a marvelling thankfulness which truly fills you with a sublime joy at the fact that the Divine exists, that there is something in the universe which is the Divine, that it is not just the monstrosity we see, that there is the Divine, the Divine exists. And each time that the least thing puts you either directly or indirectly in contactwith this sublime Reality of divine existence, the heart is filled with so intense, so marvellous a joy, such a gratitude as of all things has the most delightful taste.There is nothing which gives you a joy equal to that of gratitude. One hears a bird sing, sees a lovely flower, looks at a little child, observes an act of generosity, reads a beautiful sentence, looks at the setting sun, no matter what, suddenly this comes upon you, this kind of emotion-indeed so deep, so intense-that the world manifests the Divine, that there is something behind the world which is the Divine.So I find that devotion without gratitude is quite incomplete, gratitude must come with devotion. ~ The Mother,
647:There I waited day and night for the voice of God within me, to know what He had to say to me, to learn what I had to do. In this seclusion the earliest realisation, the first lesson came to me. I remembered then that a month or more before my arrest, a call had come to me to put aside all activity, to go in seclusion and to look into myself, so that I might enter into closer communion with Him. I was weak and could not accept the call. My work was very dear to me and in the pride of my heart I thought that unless I was there, it would suffer or even fail and cease; therefore I would not leave it. It seemed to me that He spoke to me again and said, The bonds you had not the strength to break, I have broken for you, because it is not my will nor was it ever my intention that that should continue. I have had another thing for you to do and it is for that I have brought you here, to teach you what you could not learn for yourself and to train you for my work. Then He placed the Gita in my hands. His strength entered into me and I was able to do the sadhana of the Gita. I was not only to understand intellectually but to realise what Sri Krishna demanded of Arjuna and what He demands of those who aspire to do His work, to be free from repulsion and desire, to do work for Him without the demand for fruit, to renounce self-will and become a passive and faithful instrument in His hands, to have an equal heart for high and low, friend and opponent, success andfailure, yet not to do His work negligently. I realised what the Hindu religion meant. We speak often of the Hindureligion, of the Sanatan Dharma, but few of us really know what that religion is. Other religions are preponderatingly religions of faith and profession, but the Sanatan Dharma is life itself; it is a thing that has not so much to be believed as lived. This is the Dharma that for the salvation of humanity was cherished in the seclusion of this peninsula from of old. It is to give this religion that India is rising. She does not rise as other countries do, for self or when she is strong, to trample on the weak. She is rising to shed the eternal light entrusted to her over the world. India has always existed for humanity and not for herself and it is for humanity and not for herself that she must be great. ~ Sri Aurobindo, Karmayogin ,
648:34D: What are the eight limbs of knowledge (jnana ashtanga)?M: The eight limbs are those which have been already mentioned, viz., yama, niyama etc., but differently defined:(1) Yama: This is controlling the aggregate of sense-organs, realizing the defects that are present in the world consisting of the body, etc.(2) Niyama: This is maintaining a stream of mental modes that relate to the Self and rejecting the contrary modes. In other words, it means love that arises uninterruptedly for the Supreme Self.(3) Asana: That with the help of which constant meditation on Brahman is made possible with ease is asana.(4) Pranayama: Rechaka (exhalation) is removing the two unreal aspects of name and form from the objects constituting the world, the body etc., puraka (inhalation) is grasping the three real aspects, existence, consciousness and bliss, which are constant in those objects, and kumbhaka is retaining those aspects thus grasped.(5) Pratyahara: This is preventing name and form which have been removed from re-entering the mind.(6) Dharana: This is making the mind stay in the Heart, without straying outward, and realizing that one is the Self itself which is Existence-Consciousness-Bliss.(7) Dhyana: This is meditation of the form 'I am only pure consciousness'. That is, after leaving aside the body which consists of five sheaths, one enquires 'Who am I?', and as a result of that, one stays as 'I' which shines as the Self.(8) Samadhi: When the 'I-manifestation' also ceases, there is (subtle) direct experience. This is samadhi.For pranayama, etc., detailed here, the disciplines such as asana, etc., mentioned in connection with yoga are not necessary.The limbs of knowledge may be practised at all places and at all times. Of yoga and knowledge, one may follow whichever is pleasing to one, or both, according to circumstances. The great teachers say that forgetfulness is the root of all evil, and is death for those who seek release,10 so one should rest the mind in one's Self and should never forget the Self: this is the aim. If the mind is controlled, all else can be controlled. The distinction between yoga with eight limbs and knowledge with eight limbs has been set forth elaborately in the sacred texts; so only the substance of this teaching has been given here. ~ Sri Ramana Maharshi, Self-Enquiry 34,
649:There is one point in particular I would like to single out and stress, namely, the notion of evolution. It is common to assume that one of the doctrines of the perennial philosophy... is the idea of involution-evolution. That is, the manifest world was created as a "fall" or "breaking away" from the Absolute (involution), but that all things are now returning to the Absolute (via evolution). In fact, the doctrine of progressive temporal return to Source (evolution) does not appear anywhere, according to scholars as Joseph Campbell, until the axial period (i.e. a mere two thousand years ago). And even then, the idea was somewhat convoluted and backwards. The doctrine of the yugas, for example, sees the world as proceeding through various stages of development, but the direction is backward: yesterday was the Golden Age, and time ever since has been a devolutionary slide downhill, resulting in the present-day Kali-Yuga. Indeed, this notion of a historical fall from Eden was ubiquitous during the axial period; the idea that we are, at this moment, actually evolving toward Spirit was simply not conceived in any sort of influential fashion. But sometime during the modern era-it is almost impossible to pinpoint exactly-the idea of history as devolution (or a fall from God) was slowly replaced by the idea of history as evolution (or a growth towards God). We see it explicitly in Schelling (1775-1854); Hegel (1770-1831) propounded the doctrine with a genius rarely equaled; Herbert Spencer (1820-1903) made evolution a universal law, and his friend Charles Darwin (1809-1882) applied it to biology. We find it next appearing in Aurobindo (1872-1950), who gave perhaps its most accurate and profound spiritual context, and Pierre Teilhard de Chardin (1881-1955) who made it famous in the West. But here is my point: we might say that the idea of evolution as return-to-Spirit is part of the perennial philosophy, but the idea itself, in any adequate form, is no more than a few hundred years old. It might be 'ancient' as timeless, but it is certainly not ancient as "old."... This fundamental shift in the sense or form of the perennial philosophy-as represented in, say, Aurobindo, Hegel, Adi Da, Schelling, Teilhard de Chardin, Radhakrishnan, to name a few-I should like to call the "neoperennial philosophy." ~ Ken Wilber, The Eye Of Spirit ,
650:the three stages of the ascent ::: There are three stages of the ascent, -at the bottom the bodily life enslaved to the pressure of necessity and desire, in the middle the mental, the higher emotional and psychic rule that feels after greater interests, aspirations, experiences, ideas, and at the summits first a deeper psychic and spiritual state and then a supramental eternal consciousness in which all our aspirations and seekings discover their own intimate significance.In the bodily life first desire and need and then the practical good of the individual and the society are the governing consideration, the dominant force. In the mental life ideas and ideals rule, ideas that are half-lights wearing the garb of Truth, ideals formed by the mind as a result of a growing but still imperfect intuition and experience. Whenever the mental life prevails and the bodily diminishes its brute insistence, man the mental being feels pushed by the urge of mental Nature to mould in the sense of the idea or the ideal the life of the individual, and in the end even the vaguer more complex life of the society is forced to undergo this subtle process.In the spiritual life, or when a higher power than Mind has manifested and taken possession of the nature, these limited motive-forces recede, dwindle, tend to disappear. The spiritual or supramental Self, the Divine Being, the supreme and immanent Reality, must be alone the Lord within us and shape freely our final development according to the highest, widest, most integral expression possible of the law of our nature. In the end that nature acts in the perfect Truth and its spontaneous freedom; for it obeys only the luminous power of the Eternal. The individual has nothing further to gain, no desire to fulfil; he has become a portion of the impersonality or the universal personality of the Eternal. No other object than the manifestation and play of the Divine Spirit in life and the maintenance and conduct of the world in its march towards the divine goal can move him to action. Mental ideas, opinions, constructions are his no more; for his mind has fallen into silence, it is only a channel for the Light and Truth of the divine knowledge. Ideals are too narrow for the vastness of his spirit; it is the ocean of the Infinite that flows through him and moves him for ever. ~ Sri Aurobindo, The Synthesis Of Yoga 1.08 - The Supreme Will,
651:Imperial Maheshwari is seated in the wideness above the thinking mind and will and sublimates and greatens them into wisdom and largeness or floods with a splendour beyond them. For she is the mighty and wise One who opens us to supramental infinities and the cosmic vastness, to the grandeur of the supreme Light, to a treasure-house of miraculous knowledge, to the measureless movement of the Mother's eternal forces. Tranquil is she and wonderful, great and calm for ever. Nothing can move her because all wisdom is in her; nothing is hidden from her that she chooses to know; she comprehends all things and all beings and their nature and what moves them and the law of the world and its times and how all was and is and must be. A strength is in her that meets everything and masters and none can prevail in the end against her vast intangible wisdom and high tranquil power. Equal, patient, unalterable in her will she deals with men according to their nature and with things and happenings according to their Force and truth that is in them. Partiality she has none, but she follows the decrees of the Supreme and some she raises up and some she casts down or puts away into the darkness. To the wise she gives a greater and more luminous wisdom; those that have vision she admits to her counsels; on the hostile she imposes the consequence of their hostility; the ignorant and foolish she leads them according to their blindness. In each man she answers and handles the different elements of his nature according to their need and their urge and the return they call for, puts on them the required pressure or leaves them to their cherished liberty to prosper in the ways of the Ignorance or to perish. For she is above all, bound by nothing, attached to nothing in the universe. Yet she has more than any other the heart of the universal Mother. For her compassion is endless and inexhaustible; all are to her eyes her children and portions of the One, even the Asura and Rakshasa and Pisacha and those that are revolted and hostile. Even her rejections are only a postponement, even her punishments are a grace. But her compassion does not blind her wisdom or turn her action from the course decreed; for the Truth of things is her one concern, knowledge her centre of power and to build our soul and our nature into the divine Truth her mission and her labour. ~ Sri Aurobindo, The Mother With Letters On The Mother game test3,
652:the ways of the Bhakta and man of Knowledge ::: In the ordinary paths of Yoga the method used for dealing with these conflicting materials is direct and simple. One or another of the principal psychological forces in us is selected as our single means for attaining to the Divine; the rest is quieted into inertia or left to starve in its smallness. The Bhakta, seizing on the emotional forces of the being, the intense activities of the heart, abides concentrated in the love of God, gathered up as into a single one-pointed tongue of fire; he is indifferent to the activities of thought, throws behind him the importunities of the reason, cares nothing for the mind's thirst for knowledge. All the knowledge he needs is his faith and the inspirations that well up from a heart in communion with the Divine. He has no use for any will to works that is not turned to the direct worship of the Beloved or the service of the temple. The man of Knowledge, self-confined by a deliberate choice to the force and activities of discriminative thought, finds release in the mind's inward-drawn endeavour. He concentrates on the idea of the self, succeeds by a subtle inner discernment in distinguishing its silent presence amid the veiling activities of Nature, and through the perceptive idea arrives at the concrete spiritual experience. He is indifferent to the play of the emotions, deaf to the hunger-call of passion, closed to the activities of Life, -- the more blessed he, the sooner they fall away from him and leave him free, still and mute, the eternal non-doer. The body is his stumbling-block, the vital functions are his enemies; if their demands can be reduced to a minimum, that is his great good fortune. The endless difficulties that arise from the environing world are dismissed by erecting firmly against them a defence of outer physical and inner spiritual solitude; safe behind a wall of inner silence, he remains impassive and untouched by the world and by others. To be alone with oneself or alone with the Divine, to walk apart with God and his devotees, to entrench oneself in the single self-ward endeavour of the mind or Godward passion of the heart is the trend of these Yogas. The problem is solved by the excision of all but the one central difficulty which pursues the only chosen motive-force; into the midst of the dividing calls of our nature the principle of an exclusive concentration comes sovereignly to our rescue. ~ Sri Aurobindo, The Synthesis Of Yoga Self-Consecration. 76-77,
653:There is also the consecration of the thoughts to the Divine. In its inception this is the attempt to fix the mind on the object of adoration, -for naturally the restless human mind is occupied with other objects and, even when it is directed upwards, constantly drawn away by the world, -- so that in the end it habitually thinks of him and all else is only secondary and thought of only in relation to him. This is done often with the aid of a physical image or, more intimately and characteristically, of a Mantra or a divine name through which the divine being is realised. There are supposed by those who systematise, to be three stages of the seeking through the devotion of the mind, first, the constant hearing of the divine name, qualities and all that has been attached to them, secondly, the constant thinking on them or on the divine being or personality, thirdly, the settling and fixing of the mind on the object; and by this comes the full realisation. And by these, too, there comes when the accompanying feeling or the concentration is very intense, the Samadhi, the ecstatic trance in which the consciousness passes away from outer objects. But all this is really incidental; the one thing essential is the intense devotion of the thought in the mind to the object of adoration. Although it seems akin to the contemplation of the way of knowledge, it differs from that in its spirit. It is in its real nature not a still, but an ecstatic contemplation; it seeks not to pass into the being of the Divine, but to bring the Divine into ourselves and to lose ourselves in the deep ecstasy of his presence or of his possession; and its bliss is not the peace of unity, but the ecstasy of union. Here, too, there may be the separative self-consecration, which ends in the giving up of all other thought of life for the possession of this ecstasy, eternal afterwards in planes beyond, or the comprehensive consecration in which all the thoughts are full of the Divine and even in the occupations of life every thought remembers him. As in the other Yogas, so in this, one comes to see the Divine everywhere and in all and to pour out the realisation of the Divine in all ones inner activities and outward actions. But all is supported here by the primary force of the emotional union: for it is by love that the entire self-consecration and the entire possession is accomplished, and thought and action become shapes and figures of the divine love which possesses the spirit and its members. ~ Sri Aurobindo, The Synthesis Of Yoga 3.04 - The Way of Devotion,
654:reading ::: 50 Philosophy Classics: List of Books Covered: 1. Hannah Arendt - The Human Condition (1958) 2. Aristotle - Nicomachean Ethics (4th century BC) 3. AJ Ayer - Language, Truth and Logic (1936) 4. Julian Baggini - The Ego Trick (2011) 5. Jean Baudrillard - Simulacra and Simulation (1981) 6. Simone de Beauvoir - The Second Sex (1952) 7. Jeremy Bentham - Principles of Morals and Legislation (1789) 8. Henri Bergson - Creative Evolution (1911) 9. David Bohm - Wholeness and the Implicate Order (1980) 10. Noam Chomsky - Understanding Power (2002) 11. Cicero - On Duties (44 BC) 12. Confucius - Analects (5th century BC) 13. Rene Descartes - Meditations (1641) 14. Ralph Waldo Emerson - Fate (1860) 15. Epicurus - Letters (3rd century BC) 16. Michel Foucault - The Order of Things (1966) 17. Harry Frankfurt - On Bullshit (2005) 18. Sam Harris - Free Will (2012) 19. GWF Hegel - Phenomenology of Spirit (1803) 20. Martin Heidegger - Being and Time (1927) 21. Heraclitus - Fragments (6th century) 22. David Hume - An Enquiry Concerning Human Understanding (1748) 23. William James - Pragmatism (1904) 24. Daniel Kahneman - Thinking: Fast and Slow (2011) 25. Immanuel Kant - Critique of Pure Reason (1781) 26. Soren Kierkegaard - Fear and Trembling (1843) 27. Saul Kripke - Naming and Necessity (1972) 28. Thomas Kuhn - The Structure of Scientific Revolutions (1962) 29. Gottfried Wilhelm Leibniz - Theodicy (1710) 30. John Locke - An Essay Concerning Human Understanding (1690) 31. Marshall McLuhan - The Medium is the Massage (1967) 32. Niccolo Machiavelli - The Prince (1532) 33. John Stuart Mill - On Liberty (1859) 34. Michel de Montaigne - Essays (1580) 35. Iris Murdoch - The Sovereignty of Good (1970) 36. Friedrich Nietzsche - Beyond Good and Evil (1886) 37. Blaise Pascal - Pensees (1670) 38. Plato - The Republic (4th century BC) 39. Karl Popper - The Logic of Scientific Discovery (1934) 40. John Rawls - A Theory of Justice (1971) 41. Jean-Jacques Rousseau - The Social Contract (1762) 42. Bertrand Russell - The Conquest of Happiness (1920) 43. Michael Sandel - Justice (2009) 44. Jean Paul Sartre - Being and Nothingness (1943) 45. Arthur Schopenhauer - The World as Will and Representation (1818) 46. Peter Singer - The Life You Can Save (2009) 47. Baruch Spinoza - Ethics (1677) 48. Nassim Nicholas - Taleb The Black Swan (2007) 49. Ludwig Wittgenstein - Philosophical Investigations (1953) 50. Slavoj Zizek - Living In The End Times (2010) ~ Tom Butler-Bowdon, 50 Philosophy Classics ,
655:Integral knowledge will then mean the cancelling of the sevenfold Ignorance by the discovery of what it misses and ignores, a sevenfold self-revelation within our consciousness:- it will mean the knowledge of the Absolute as the origin of all things; the knowledge of the Self, the Spirit, the Being and of the cosmos as the Self's becoming, the becoming of the Being, a manifestation of the Spirit; the knowledge of the world as one with us in the consciousness of our true self, thus cancelling our division from it by the separative idea and life of ego; the knowledge of our psychic entity and its immortal persistence in Time beyond death and earth-existence; the knowledge of our greater and inner existence behind the surface; the knowledge of our mind, life and body in its true relation to the self within and the superconscient spiritual and supramental being above them; the knowledge, finally, of the true harmony and true use of our thought, will and action and a change of all our nature into a conscious expression of the truth of the Spirit, the Self, the Divinity, the integral spiritual Reality. But this is not an intellectual knowledge which can be learned and completed in our present mould of consciousness; it must be an experience, a becoming, a change of consciousness, a change of being. This brings in the evolutionary character of the Becoming and the fact that our mental ignorance is only a stage in our evolution. The integral knowledge, then, can only come by an evolution of our being and our nature, and that would seem to signify a slow process in Time such as has accompanied the other evolutionary transformations. But as against that inference there is the fact that the evolution has now become conscious and its method and steps need not be altogether of the same character as when it was subconscious in its process. The integral knowledge, since it must result from a change of consciousness, can be gained by a process in which our will and endeavour have a part, in which they can discover and apply their own steps and method: its growth in us can proceed by a conscious self-transformation. It is necessary then to see what is likely to be the principle of this new process of evolution and what are the movements of the integral knowledge that must necessarily emerge in it,-or, in other words, what is the nature of the consciousness that must be the base of the life divine and how that life may be expected to be formed or to form itself, to materialise or, as one might say, to realise. ~ Sri Aurobindo, The Life Divine 2.15 - Reality and the Integral Knowledge,
656:they are acting all the while in the spirit of rajasic ahaṅkara, persuade themselves that God is working through them and they have no part in the action. This is because they are satisfied with the mere intellectual assent to the idea without waiting for the whole system and life to be full of it. A continual remembrance of God in others and renunciation of individual eagerness (spr.ha) are needed and a careful watching of our inner activities until God by the full light of self-knowledge, jñanadı̄pena bhasvata, dispels all further chance of self-delusion. The danger of tamogun.a is twofold, first, when the Purusha thinks, identifying himself with the tamas in him, "I am weak, sinful, miserable, ignorant, good-for-nothing, inferior to this man and inferior to that man, adhama, what will God do through me?" - as if God were limited by the temporary capacities or incapacities of his instruments and it were not true that he can make the dumb to talk and the lame to cross the hills, mūkaṁ karoti vacalaṁ paṅguṁ laṅghayate girim, - and again when the sadhak tastes the relief, the tremendous relief of a negative santi and, feeling himself delivered from all troubles and in possession of peace, turns away from life and action and becomes attached to the peace and ease of inaction. Remember always that you too are Brahman and the divine Shakti is working in you; reach out always to the realisation of God's omnipotence and his delight in the Lila. He bids Arjuna work lokasaṅgraharthaya, for keeping the world together, for he does not wish the world to sink back into Prakriti, but insists on your acting as he acts, "These worlds would be overpowered by tamas and sink into Prakriti if I did not do actions." To be attached to inaction is to give up our action not to God but to our tamasic ahaṅkara. The danger of the sattvagun.a is when the sadhak becomes attached to any one-sided conclusion of his reason, to some particular kriya or movement of the sadhana, to the joy of any particular siddhi of the yoga, perhaps the sense of purity or the possession of some particular power or the Ananda of the contact with God or the sense of freedom and hungers after it, becomes attached to that only and would have nothing else. Remember that the yoga is not for yourself; for these things, though they are part of the siddhi, are not the object of the siddhi, for you have decided at the beginning to make no claim upon God but take what he gives you freely and, as for the Ananda, the selfless soul will even forego the joy of God's presence, ... ~ Sri Aurobindo, Essays In Philosophy And Yoga ,
657:"Without conscious occult powers, is it possible to help or protect from a distance somebody in difficulty or danger? If so, what is the practical procedure?" Then a sub-question: "What can thought do?" We are not going to speak of occult processes at all; although, to tell the truth, everything that happens in the invisible world is occult, by definition. But still, practically, there are two processes which do not exclude but complete each other, but which may be used separately according to one's preference. It is obvious that thought forms a part of one of the methods, quite an important part. I have already told you several times that if one thinks clearly and powerfully, one makes a mental formation, and that every mental formation is an entity independent of its fashioner, having its own life and tending to realise itself in the mental world - I don't mean that you see your formation with your physical eyes, but it exists in the mental world, it has its own particular independent existence. If you have made a formation with a definite aim, its whole life will tend to the realisation of this aim. Therefore, if you want to help someone at a distance, you have only to formulate very clearly, very precisely and strongly the kind of help you want to give and the result you wish to obtain. That will have its effect. I cannot say that it will be all-powerful, for the mental world is full of innumerable formations of this kind and naturally they clash and contradict one another; hence the strongest and the most persistent will have the best of it. Now, what is it that gives strength and persistence to mental formations? - It is emotion and will. If you know how to add to your mental formation an emotion, affection, tenderness, love, and an intensity of will, a dynamism, it will have a much greater chance of success. That is the first method. It is within the scope of all those who know how to think, and even more of those who know how to love. But as I said, the power is limited and there is great competition in that world. Therefore, even if one has no knowledge at all but has trust in the divine Grace, if one has the faith that there is something in the world like the divine Grace, and that this something can answer a prayer, an aspiration, an invocation, then, after making one's mental formation, if one offers it to the Grace and puts one's trust in it, asks it to intervene and has the faith that it will intervene, then indeed one has a chance of success. Try, and you will surely see the result. ~ The Mother, Questions And Answers 1956 253,
658:This is true in a general way; when those born scattered over the world at great distances from one another are driven by circumstances or by an impulsion to come and gather here, it is almost always because they have met in one life or another (not all in the same life) and because their psychic being has felt that they belonged to the same family; so they have taken an inner vow to continue to act together and collaborate. That is why even though they are born far from one another, there is something which compels them to come together; it is the psychic being, the psychic consciousness that is behind. And only to the extent the psychic consciousness is strong enough to order and organise the circumstances or the life, that is, strong enough not to allow itself to be opposed by outside forces, outside life movements, can people meet.It is profoundly true in reality; there are large "families of beings" who work for the same cause, who have gathered in more or less large numbers and who come in groups as it were. It is as though at certain times there were awakenings in the psychic world, as though lots of little sleeping children were being called to wake up: "It is time, quick, quick, go down!" And they hurry down. And sometimes they do not drop at the same place, they are dispersed, yet there is something within which troubles them, pushes them; for one reason or another they are drawn close and that brings them together. But it is something deep in the being, something that is not at all on the surface; otherwise, even if people met they would not perhaps become aware of the bond. People meet and recognise each other only to the extent they become conscious of their psychic being, obey their psychic being, are guided by it; otherwise there is all that comes in to oppose it, all that veils, all that stupefies, all those obstacles to prevent you from finding yourself in your depths and being able to collaborate truly in the work. You are tossed about by the forces of Nature.There is only one solution, to find your psychic being and once it is found to cling to it desperately, to let it guide you step by step whatever be the obstacle. That is the only solution. All this I did not write but I explained it to that lady. She had put to me the question: "How did I happen to come here?" I told her that it was certainly not for reasons of the external consciousness, it was something in her inner being that had pushed her. Only the awakening was not strong enough to overcome all the rest and she returned to the ordinary life for very ordinary reasons of living. ~ The Mother, Questions And Answers 1953 ,
659:He continuously reflected on her image and attributes, day and night. His bhakti was such that he could not stop thinking of her. Eventually, he saw her everywhere and in everything. This was his path to illumination. He was often asked by people: what is the way to the supreme? His answer was sharp and definite: bhakti yoga. He said time and time again that bhakti yoga is the best sadhana for the Kali Yuga (Dark Age) of the present. His bhakti is illustrated by the following statement he made to a disciple: To my divine mother I prayed only for pure love. At her lotus feet I offered a few flowers and I prayed: Mother! here is virtue and here is vice; Take them both from me. Grant me only love, pure love for Thee. Mother! here is knowledge and here is ignorance; Take them both from me. Grant me only love, pure love for Thee. Mother! here is purity and impurity; Take them both from me. Grant me only love, pure love for Thee. Ramakrishna, like Kabir, was a practical man. He said: "So long as passions are directed towards the world and its objects, they are enemies. But when they are directed towards a deity, then they become the best of friends to man, for they take him to illumination. The desire for worldly things must be changed into longing for the supreme; the anger which you feel for fellow man must be directed towards the supreme for not manifesting himself to you . . . and so on, with all other emotions. The passions cannot be eradicated, but they can be turned into new directions." A disciple once asked him: "How can one conquer the weaknesses within us?" He answered: "When the fruit grows out of the flower, the petals drop off themselves. So when divinity in you increases, the weaknesses of human nature will vanish of their own accord." He emphasized that the aspirant should not give up his practices. "If a single dive into the sea does not bring you a pearl, do not conclude that there are no pearls in the sea. There are countless pearls hidden in the sea. So if you fail to merge with the supreme during devotional practices, do not lose heart. Go on patiently with the practices, and in time you will invoke divine grace." It does not matter what form you care to worship. He said: "Many are the names of the supreme and infinite are the forms through which he may be approached. In whatever name and form you choose to worship him, through that he will be realized by you." He indicated the importance of surrender on the path of bhakti when he said: ~ Swami Satyananda Saraswati, A Systematic Course in the Ancient Tantric Techniques of Yoga and Kriya ,
660:The preliminary movement of Rajayoga is careful self-discipline by which good habits of mind are substituted for the lawless movements that indulge the lower nervous being. By the practice of truth, by renunciation of all forms of egoistic seeking, by abstention from injury to others, by purity, by constant meditation and inclination to the divine Purusha who is the true lord of the mental kingdom, a pure, clear state of mind and heart is established. This is the first step only. Afterwards, the ordinary activities of the mind and sense must be entirely quieted in order that the soul may be free to ascend to higher states of consciousness and acquire the foundation for a perfect freedom and self-mastery. But Rajayoga does not forget that the disabilities of the ordinary mind proceed largely from its subjection to the reactions of the nervous system and the body. It adopts therefore from the Hathayogic system its devices of asana and pranayama, but reduces their multiple and elaborate forms in each case to one simplest and most directly effective process sufficient for its own immediate object. Thus it gets rid of the Hathayogic complexity and cumbrousness while it utilises the swift and powerful efficacy of its methods for the control of the body and the vital functions and for the awakening of that internal dynamism, full of a latent supernormal faculty, typified in Yogic terminology by the kundalini, the coiled and sleeping serpent of Energy within. This done, the system proceeds to the perfect quieting of the restless mind and its elevation to a higher plane through concentration of mental force by the successive stages which lead to the utmost inner concentration or ingathered state of the consciousness which is called Samadhi. By Samadhi, in which the mind acquires the capacity of withdrawing from its limited waking activities into freer and higher states of consciousness, Rajayoga serves a double purpose. It compasses a pure mental action liberated from the confusions of the outer consciousness and passes thence to the higher supra-mental planes on which the individual soul enters into its true spiritual existence. But also it acquires the capacity of that free and concentrated energising of consciousness on its object which our philosophy asserts as the primary cosmic energy and the method of divine action upon the world. By this capacity the Yogin, already possessed of the highest supracosmic knowledge and experience in the state of trance, is able in the waking state to acquire directly whatever knowledge and exercise whatever mastery may be useful or necessary to his activities in the objective world. ~ Sri Aurobindo, The Synthesis Of Yoga The Conditions of the Synthesis,
661:Workshops, churches, and palaces were full of these fatal works of art; he had even helped with a few himself. They were deeply disappointing be­ cause they aroused the desire for the highest and did not fulfill it. They lacked the most essential thing-mystery. That was what dreams and truly great works of art had in common : mystery. Goldmund continued his thought: It is mystery I love and pursue. Several times I have seen it beginning to take shape; as an artist, I would like to capture and express it. Some day, perhaps, I'll be able to. The figure of the universal mother, the great birthgiver, for example. Unlike other fi gures, her mystery does not consist of this or that detail, of a particular voluptuousness or sparseness, coarseness or delicacy, power or gracefulness. It consists of a fusion of the greatest contrasts of the world, those that cannot otherwise be combined, that have made peace only in this figure. They live in it together: birth and death, tenderness and cruelty, life and destruction. If I only imagined this fi gure, and were she merely the play of my thoughts, it would not matter about her, I could dismiss her as a mistake and forget about heR But the universal mother is not an idea of mine; I did not think her up, I saw her! She lives inside me. I've met her again and again. She appeared to me one winter night in a village when I was asked to hold a light over the bed of a peasant woman giving birth: that's when the image came to life within me. I often lose it; for long periods it re­ mains remote; but suddenly it Hashes clear again, as it did today. The image of my own mother, whom I loved most of all, has transformed itself into this new image, and lies encased within the new one like the pit in the cherry. As his present situation became clear to him, Goldmund was afraid to make a decision. It was as difficult as when he had said farewell to Narcissus and to the cloister. Once more he was on an impor­ tant road : the road to his mother. Would this mother-image one day take shape, a work of his hands, and become visible to all? Perhaps that was his goal, the hidden meaning of his life. Perhaps; he didn't know. But one thing he did know : it was good to travel toward his mother, to be drawn and called by her. He felt alive. Perhaps he'd never be able to shape her image, perhaps she'd always remain a dream, an intuition, a golden shimmer, a sacred mystery. At any rate, he had to follow her and submit his fate to her. She was his star. And now the decision was at his fingertips; everything had become clear. Art was a beautiful thing, but it was no goddess, no goal-not for him. He was not to follow art, but only the call of his mother. ~ Hermann Hesse, Narcissus and Goldmund ,
662: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,
663:The Mahashakti, the universal Mother, works out whatever is transmitted by her transcendent consciousness from the Supreme and enters into the worlds that she has made; her presence fills and supports them with the divine spirit and the divine all-sustaining force and delight without which they could not exist. That which we call Nature or Prakriti is only her most outward executive aspect; she marshals and arranges the harmony of her forces and processes, impels the operations of Nature and moves among them secret or manifest in all that can be seen or experienced or put into motion of life. Each of the worlds is nothing but one play of the Mahashakti of that system of worlds or universe, who is there as the cosmic Soul and Personality of the transcendent Mother. Each is something that she has seen in her vision, gathered into her heart of beauty and power and created in her Ananda. But there are many planes of her creation, many steps of the Divine Shakti. At the summit of this manifestation of which we are a part there are worlds of infinite existence, consciousness, force and bliss over which the Mother stands as the unveiled eternal Power. All beings there live and move in an ineffable completeness and unalterable oneness, because she carries them safe in her arms for ever. Nearer to us are the worlds of a perfect supramental creation in which the Mother is the supramental Mahashakti, a Power of divine omniscient Will and omnipotent Knowledge always apparent in its unfailing works and spontaneously perfect in every process. There all movements are the steps of the Truth; there all beings are souls and powers and bodies of the divine Light; there all experiences are seas and floods and waves of an intense and absolute Ananda. But here where we dwell are the worlds of the Ignorance, worlds of mind and life and body separated in consciousness from their source, of which this earth is a significant centre and its evolution a crucial process. This too with all its obscurity and struggle and imperfection is upheld by the Universal Mother; this too is impelled and guided to its secret aim by the Mahashakti. The Mother as the Mahashakti of this triple world of the Ignorance stands in an intermediate plane between the supramental Light, the Truth life, the Truth creation which has to be brought down here and this mounting and descending hierarchy of planes of consciousness that like a double ladder lapse into the nescience of Matter and climb back again through the flowering of life and soul and mind into the infinity of the Spirit. Determining all that shall be in this universe and in the terrestrial evolution by what she sees and feels and pours from her, she stands there... ~ Sri Aurobindo, The Mother With Letters On The Mother ,
664:If we look at this picture of the Self-Existence and its works as a unitary unlimited whole of vision, it stands together and imposes itself by its convincing totality: but to the analysis of the logical intellect it offers an abundance of difficulties, such as all attempts to erect a logical system out of a perception of an illimitable Existence must necessarily create; for any such endeavour must either effect consistency by an arbitrary sectioning of the complex truth of things or else by its comprehensiveness become logically untenable. For we see that the Indeterminable determines itself as infinite and finite, the Immutable admits a constant mutability and endless differences, the One becomes an innumerable multitude, the Impersonal creates or supports personality, is itself a Person; the Self has a nature and is yet other than its nature; Being turns into becoming and yet it is always itself and other than its becomings; the Universal individualises itself and the Individual universalises himself; Brahman is at once void of qualities and capable of infinite qualities, the Lord and Doer of works, yet a non-doer and a silent witness of the workings of Nature. If we look carefully at these workings of Nature, once we put aside the veil of familiarity and our unthinking acquiescence in the process of things as natural because so they always happen, we discover that all she does in whole or in parts is a miracle, an act of some incomprehensible magic. The being of the Self-existence and the world that has appeared in it are, each of them and both together, a suprarational mystery. There seems to us to be a reason in things because the processes of the physical finite are consistent to our view and their law determinable, but this reason in things, when closely examined, seems to stumble at every moment against the irrational or infrarational and the suprarational: the consistency, the determinability of process seems to lessen rather than increase as we pass from matter to life and from life to mentality; if the finite consents to some extent to look as if it were rational, the infinitesimal refuses to be bound by the same laws and the infinite is unseizable. As for the action of the universe and its significance, it escapes us altogether; if Self, God or Spirit there be, his dealings with the world and us are incomprehensible, offer no clue that we can follow. God and Nature and even ourselves move in a mysterious way which is only partially and at points intelligible, but as a whole escapes our comprehension. All the works of Maya look like the production of a suprarational magical Power which arranges things according to its wisdom or its phantasy, but a wisdom which is not ours and a phantasy which baffles our imagination. ~ Sri Aurobindo, The Life Divine 2.02,
665:Mother, suffering comes from ignorance and pain, but what is the nature of the suffering and pain the Divine Mother feels for her children-the Divine Mother in Savitri?It is because she participates in their nature. She has descended upon earth to participate in their nature. Because if she did not participate in their nature, she could not lead them farther. If she remained in her supreme consciousness where there is no suffering, in her supreme knowledge and consciousness, she could not have any contact with human beings. And it is for this that she is obliged to take on the human consciousness and form, it is to be able to enter into contact with them. Only, she does not forget: she has adopted their consciousness but she remains in relation with her own real, supreme consciousness. And thus, by joining the two, she can make those who are in that other consciousness progress. But if she did not adopt their consciousness, if she did not suffer with their sorrow, she could not help them. Hers is not a suffering of ignorance: it is a suffering through identity. It is because she has accepted to have the same vibrations as they, in order to be able to enter into contact with them and pull them out of the state they are in. If she did not enter into contact with them, she would not be felt at all or no one could bear her radiance.... This has been said in all kinds of forms, in all kinds of religions, and they have spoken very often of the divine Sacrifice, but from a certain point of view it is true. It is a voluntary sacrifice, but it is true: giving up a state of perfect consciousness, perfect bliss, perfect power in order to accept the state of ignorance of the outer world so as to pull it out of that ignorance. If this state were not accepted, there would be no contact with it. No relation would be possible. And this is the reason of the incarnations. Otherwise, there would be no necessity. If the divine consciousness and divine force could work directly from the place or state of their perfection, if they could work directly on matter and transform it, there would be no need to take a body like man's. It would have been enough to act from the world of Truth with the perfect consciousness and upon consciousness. In fact that acts perhaps but so slowly that when there is this effort to make the world progress, make it go forward more rapidly, well, it is necessary to take on human nature. By taking the human body, one is obliged to take on human nature, partially. Only, instead of losing one's consciousness and losing contact with the Truth, one keeps this consciousness and this Truth, and it is by joining the two that one can create exactly this kind of alchemy of transformation. But if one did not touch matter, one could do nothing for it. ~ The Mother, Question And Answers ,
666:"O Death, thou lookst on an unfinished worldAssailed by thee and of its road unsure,Peopled by imperfect minds and ignorant lives,And sayest God is not and all is vain.How shall the child already be the man?Because he is infant, shall he never grow?Because he is ignorant, shall he never learn?In a small fragile seed a great tree lurks,In a tiny gene a thinking being is shut;A little element in a little sperm,It grows and is a conqueror and a sage.Then wilt thou spew out, Death, God's mystic truth,Deny the occult spiritual miracle?Still wilt thou say there is no spirit, no God?A mute material Nature wakes and sees;She has invented speech, unveiled a will.Something there waits beyond towards which she strives,Something surrounds her into which she grows:To uncover the spirit, to change back into God,To exceed herself is her transcendent task.In God concealed the world began to be,Tardily it travels towards manifest God:Our imperfection towards perfection toils,The body is the chrysalis of a soul:The infinite holds the finite in its arms,Time travels towards revealed eternity.A miracle structure of the eternal Mage,Matter its mystery hides from its own eyes,A scripture written out in cryptic signs,An occult document of the All-Wonderful's art.All here bears witness to his secret might,In all we feel his presence and his power.A blaze of his sovereign glory is the sun,A glory is the gold and glimmering moon,A glory is his dream of purple sky.A march of his greatness are the wheeling stars.His laughter of beauty breaks out in green trees,His moments of beauty triumph in a flower;The blue sea's chant, the rivulet's wandering voiceAre murmurs falling from the Eternal's harp.This world is God fulfilled in outwardness.His ways challenge our reason and our sense;By blind brute movements of an ignorant Force,By means we slight as small, obscure or base,A greatness founded upon little things,He has built a world in the unknowing Void.His forms he has massed from infinitesimal dust;His marvels are built from insignificant things.If mind is crippled, life untaught and crude,If brutal masks are there and evil acts,They are incidents of his vast and varied plot,His great and dangerous drama's needed steps;He makes with these and all his passion-play,A play and yet no play but the deep schemeOf a transcendent Wisdom finding waysTo meet her Lord in the shadow and the Night:Above her is the vigil of the stars;Watched by a solitary InfinitudeShe embodies in dumb Matter the Divine,In symbol minds and lives the Absolute. ~ Sri Aurobindo, Savitri 10.03 - The Debate of Love and Death,
667:Worthy The Name Of Sir Knight Sir Knight of the world's oldest order, Sir Knight of the Army of God, You have crossed the strange mystical border, The ground floor of truth you have trod; You have entered the sanctum sanctorum, Which leads to the temple above, Where you come as a stone, and a Christ-chosen one, In the kingdom of Friendship and Love. II As you stand in this new realm of beauty, Where each man you meet is your friend, Think not that your promise of duty In hall, or asylum, shall end; Outside, in the great world of pleasure, Beyond, in the clamor of trade, In the battle of life and its coarse daily strife Remember the vows you have made. III Your service, majestic and solemn, Your symbols, suggestive and sweet, Your uniformed phalanx in column On gala days marching the street; Your sword and your plume and your helmet, Your 'secrets' hid from the world's sight; These things are the small, lesser parts of the all Which are needed to form the true Knight. IV The martyrs who perished rejoicing In Templary's glorious laws, Who died 'midst the fagots while voicing The glory and worth of their cause- 935 They honored the title of 'Templar' No more than the Knight of to-day Who mars not the name with one blemish of shame, But carries it clean through life's fray. To live for a cause, to endeavor To make your deeds grace it, to try And uphold its precepts forever, Is harder by far than to die. For the battle of life is unending, The enemy, Self, never tires, And the true Knight must slay that sly foe every day Ere he reaches the heights he desires. VI Sir Knight, have you pondered the meaning Of all you have heard and been told? Have you strengthened your heart for its weaning From vices and faults loved of old? Will you honor, in hours of temptation, Your promises noble and grand? Will your spirit be strong to do battle with wrong, 'And having done all, to stand?' VII Will you ever be true to a brother In actions as well as in creed? Will you stand by his side as no other Could stand in the hour of his need? Will you boldly defend him from peril, And lift him from poverty's curseWill the promise of aid which you willingly made, Reach down from your lips to your purse? VIII The world's battle field is before you! Let Wisdom walk close by your side, 936 Let Faith spread her snowy wings o'er you, Let Truth be your comrade and guide; Let Fortitude, Justice and Mercy Direct all your conduct aright, And let each word and act tell to men the proud fact, You are worthy the name of 'Sir Knight'. ~ Ella Wheeler Wilcox,
668:root of the falsification and withdrawl of divine love ::: At every moment they are moved to take egoistic advantage of the psychic and spiritual influences and can be detected using the power, joy or light these bring into us for a lower life-motive. Afterwards too, even when the seeker has opened to the Divine Love transcendental, universal or immanent, yet if he tries to pour it into life, he meets the power of obscuration and perversion of these lower Nature-forces. Always they draw away towards pitfalls, pour into that higher intensity their diminishing elements, seek to capture the descending Power for themselves and their interests and degrade it into an aggrandised mental, vital or physical instrumentation for desire and ego. Instead of a Divine Love creator of a new heaven and a new earth of Truth and Light, they would hold it here prisoner as a tremendous sanction and glorifying force of sublimation to gild the mud of the old earth and colour with its rose and sapphire the old turbid unreal skies of sentimentalising vital imagination and mental idealised chimera. If that falsification is permitted, the higher Light and Power and Bliss withdraw, there is a fall back to a lower status; or else the realisation remains tied to an insecure half-way and mixture or is covered and even submerged by an inferior exaltation that is not the true Ananda. It is for this reason that Divine Love which is at the heart of all creation and the most powerful of all redeeming and creative forces has yet been the least frontally present in earthly life, the least successfully redemptive, the least creative. Human nature has been unable to bear it in its purity for the very reason that it is the most powerful, pure, rare and intense of all the divine energies; what little could be seized has been corrupted at once into a vital pietistic ardour, a defenceless religious or ethical sentimentalism, a sensuous or even sensual erotic mysticism of the roseate coloured mind or passionately turbid life-impulse and with these simulations compensated its inability to house the Mystic Flame that could rebuild the world with its tongues of sacrifice. It is only the inmost psychic being unveiled and emerging in its full power that can lead the pilgrim sacrifice unscathed through these ambushes and pitfalls; at each moment it catches, exposes, repels the mind's and the life's falsehoods, seizes hold on the truth of the Divine Love and Ananda and separates it from the excitement of the mind's ardours and the blind enthusiasms of the misleading life-force. But all things that are true at their core in mind and life and the physical being it extricates and takes with it in the journey till they stand on the heights, new in spirit and sublime in figure. ~ Sri Aurobindo, The Synthesis Of Yoga The Ascent of the Sacrifice - 2,
669:What do we understand by the term "chance"? Chance can only be the opposite of order and harmony. There is only one true harmony and that is the supramental - the reign of Truth, the expression of the Divine Law. In the Supermind, therefore, chance has no place. But in the lower Nature the supreme Truth is obscured: hence there is an absence of that divine unity of purpose and action which alone can constitute order. Lacking this unity, the domain of lower Nature is governed by what we may call chance - that is to say, it is a field in which various conflicting forces intermix, having no single definite aim. Whatever arises out of such a rushing together of forces is a result of confusion, dissonance and falsehood - a product of chance. Chance is not merely a conception to cover our ignorance of the causes at work; it is a description of the uncertain mele ́e of the lower Nature which lacks the calm one-pointedness of the divine Truth. The world has forgotten its divine origin and become an arena of egoistic energies; but it is still possible for it to open to the Truth, call it down by its aspiration and bring about a change in the whirl of chance. What men regard as a mechanical sequence of events, owing to their own mental associations, experiences and generalisations, is really manipulated by subtle agencies each of which tries to get its own will done. The world has got so subjected to these undivine agencies that the victory of the Truth cannot be won except by fighting for it. It has no right to it: it has to gain it by disowning the falsehood and the perversion, an important part of which is the facile notion that, since all things owe their final origin to the Divine, all their immediate activities also proceed directly from it. The fact is that here in the lower Nature the Divine is veiled by a cosmic Ignorance and what takes place does not proceed directly from the divine knowledge. That everything is equally the will of God is a very convenient suggestion of the hostile influences which would have the creation stick as tightly as possible to the disorder and ugliness to which it has been reduced. So what is to be done, you ask? Well, call down the Light, open yourselves to the power of Transformation. Innumerable times the divine peace has been given to you and as often you have lost it - because something in you refuses to surrender its petty egoistic routine. If you are not always vigilant, your nature will return to its old unregenerate habits even after it has been filled with the descending Truth. It is the struggle between the old and the new that forms the crux of the Yoga; but if you are bent on being faithful to the supreme Law and Order revealed to you, the parts of your being belonging to the domain of chance will, however slowly, be converted and divinised. ~ The Mother, Questions And Answers 1929-1931 ,
670:The madman.- Have you not heard of that madman who lit a lantern in the bright morning hours, ran to the market place. and cried incessantly: "I seek God! I seek God!" -As many of those who did not believe in God were standing around just then, he provoked much laughter. Has he got lost? asked one. Did he lose his way like a child? asked another. Or is he hiding? Is he afraid of us? Has he gone on a voyage? emigrated? -Thus they yelled and laughed. The madman jumped into their midst and pierced them with his eyes. "Whither is God?" he cried; "I will tell you. We have killed him-you and I. All of us are his murderers. But how did we do this? How could we drink up the sea? Who gave us the sponge to wipe away the entire horizon? What were we doing when we unchained this earth from its sun? Whither is it moving now? Whither are we moving? Away from all suns? Are we not plunging continually? Backward, sideward. forward. in all directions? be there still any up or down? Are we not straying as through an infinite nothing? Do we not feel the breath of empty space? Has it not become colder? Is not night continually closing in on us? Do we not need to light lanterns in the morning? Do we hear nothing as yet of the noise of the gravediggers who are burying God? Do we smell nothing as yet of the divine decomposition? Gods, too. decompose. God is dead. God remains dead. And we have killed him. "How shall we comfort ourselves, the murderers of all murderers? What was holiest and mightiest of all that the world has yet owned has bled to death under our knives: who will wipe this blood off us? What water is there for us to clean ourselves? What festivals of atonement, what sacred games shall we have to invent? Is not the greatness of this deed too great for us? Must we ourselves not become gods simply to appear worthy of it? There has never been a greater deed; and whoever is born after us-for the sake of this deed he will belong to a higher history than all history hitherto." Here the madman fell silent and looked again at his listeners; and they, too, were silent and stared at him in astonishment. At last he threw his lantern on the ground, and it broke into pieces and went out. "I have come too early," he said then: "my time is not yet. This tremendous event is still on its way, still wandering; it has not yet reached the ears of men. Lightning and thunder require time; the light of the stars requires time; deeds, though done, still require time to be seen and heard. This deed is still more distant from them than the most distant stars-and yet they have done it themselves... It has been related further that on the same day the madman forced his way into several churches and there struck up his reqttiem aeternam deo. Led out and called to account, he is said always to have replied nothing but: "What after all are these churches now if they are not the tombs and sepulchers of God? ~ Friedrich Nietzsche, The Gay Science trans. Kaufmann,
671:on purifying ego and desire ::: The elimination of all egoistic activity and of its foundation, the egoistic consciousness, is clearly the key to the consummation we desire. And since in the path of works action is the knot we have first to loosen, we must endeavour to loosen it where it is centrally tied, in desire and in ego; for otherwise we shall cut only stray strands and not the heart of our bondage.These are the two knots of our subjection to this ignorant and divided Nature, desire and ego-sense. And of these two desire has its native home in the emotions and sensations and instincts and from there affects thought and volition; ego-sense lives indeed in these movements, but it casts its deep roots also in the thinking mind and its will and it is there that it becomes fully self conscious. These are the twin obscure powers of the obsessing world-wide Ignorance that we have to enlighten and eliminate. In the field of action desire takes many forms, but the most powerful of all is the vital selfs craving or seeking after the fruit of our works. The fruit we covet may be a reward of internal pleasure; it may be the accomplishment of some preferred idea or some cherished will or the satisfaction of the egoistic emotions, or else the pride of success of our highest hopes and ambitions. Or it may be an external reward, a recompense entirely material, -wealth, position, honour, victory, good fortune or any other fulfilment of vital or physical desire. But all alike are lures by which egoism holds us. Always these satisfactions delude us with the sense of mastery and the idea of freedom, while really we are harnessed and guided or ridden and whipped by some gross or subtle, some noble or ignoble, figure of the blind Desire that drives the world. Therefore the first rule of action laid down by the Gita is to do the work that should be done without any desire for the fruit, niskama karma. ... The test it lays down is an absolute equality of the mind and the heart to all results, to all reactions, to all happenings. If good fortune and ill fortune, if respect and insult, if reputation and obloquy, if victory and defeat, if pleasant event and sorrowful event leave us not only unshaken but untouched, free in the emotions, free in the nervous reactions, free in the mental view, not responding with the least disturbance or vibration in any spot of the nature, then we have the absolute liberation to which the Gita points us, but not otherwise. The tiniest reaction is a proof that the discipline is imperfect and that some part of us accepts ignorance and bondage as its law and clings still to the old nature. Our self-conquest is only partially accomplished; it is still imperfect or unreal in some stretch or part or smallest spot of the ground of our nature. And that little pebble of imperfection may throw down the whole achievement of the Yoga ~ Sri Aurobindo, The Synthesis Of Yoga The Yoga of Divine Works,
672: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,
673:Apotheosis ::: One of the most powerful and beloved of the Bodhisattvas of the Mahayana Buddhism of Tibet, China, and Japan is the Lotus Bearer, Avalokiteshvara, "The Lord Looking Down in Pity," so called because he regards with compassion all sentient creatures suffering the evils of existence. To him goes the millionfold repeated prayer of the prayer wheels and temple gongs of Tibet: Om mani padme hum, "The jewel is in the lotus." To him go perhaps more prayers per minute than to any single divinity known to man; for when, during his final life on earth as a human being, he shattered for himself the bounds of the last threshold (which moment opened to him the timelessness of the void beyond the frustrating mirage-enigmas of the named and bounded cosmos), he paused: he made a vow that before entering the void he would bring all creatures without exception to enlightenment; and since then he has permeated the whole texture of existence with the divine grace of his assisting presence, so that the least prayer addressed to him, throughout the vast spiritual empire of the Buddha, is graciously heard. Under differing forms he traverses the ten thousand worlds, and appears in the hour of need and prayer. He reveals himself in human form with two arms, in superhuman forms with four arms, or with six, or twelve, or a thousand, and he holds in one of his left hands the lotus of the world.Like the Buddha himself, this godlike being is a pattern of the divine state to which the human hero attains who has gone beyond the last terrors of ignorance. "When the envelopment of consciousness has been annihilated, then he becomes free of all fear, beyond the reach of change." This is the release potential within us all, and which anyone can attain-through herohood; for, as we read: "All things are Buddha-things"; or again (and this is the other way of making the same statement) : "All beings are without self."The world is filled and illumined by, but does not hold, the Bodhisattva ("he whose being is enlightenment"); rather, it is he who holds the world, the lotus. Pain and pleasure do not enclose him, he encloses them-and with profound repose. And since he is what all of us may be, his presence, his image, the mere naming of him, helps. "He wears a garland of eight thousand rays, in which is seen fully reflected a state of perfect beauty.The color of his body is purple gold. His palms have the mixed color of five hundred lotuses, while each finger tip has eighty-four thousand signet-marks, and each mark eighty-four thousand colors; each color has eighty-four thousand rays which are soft and mild and shine over all things that exist. With these jewel hands he draws and embraces all beings. The halo surrounding his head is studded with five hundred Buddhas, miraculously transformed, each attended by five hundred Bodhisattvas, who are attended, in turn, by numberless gods. And when he puts his feet down to the ground, the flowers of diamonds and jewels that are scattered cover everything in all directions. The color of his face is gold. While in his towering crown of gems stands a Buddha, two hundred and fifty miles high." - Amitayur-Dhyana Sutra, 19; ibid., pp. 182-183. ~ Joseph Campbell, The Hero with a Thousand Faces Liber 132 - Apotheosis,
674:"If the Divine that is all love is the source of the creation, whence have come all the evils abounding upon earth?" "All is from the Divine; but the One Consciousness, the Supreme has not created the world directly out of itself; a Power has gone out of it and has descended through many gradations of its workings and passed through many agents. There are many creators or rather 'formateurs', form-makers, who have presided over the creation of the world. They are intermediary agents and I prefer to call them 'Formateurs' and not 'Creators'; for what they have done is to give the form and turn and nature to matter. There have been many, and some have formed things harmonious and benignant and some have shaped things mischievous and evil. And some too have been distorters rather than builders, for they have interfered and spoiled what was begun well by others." - Questions and Answers 1929 - 1931 (30 June 1929) You say, "Many creators or rather 'formateurs', formmakers, have presided over the creation of the world." Who are these 'formateurs'? That depends. They have been given many names. All has been done by gradations and through individual beings of all kinds. Each state of being is inhabited by entities, individualities and personalities and each one has created a world around him or has contributed to the formation of certain beings upon earth. The last creators are those of the vital world, but there are beings of the Overmind (Sri Aurobindo calls this plane the Overmind), who have created, given forms, sent out emanations, and these emanations again had their emanations and so on. What I meant is that it is not the Divine Will that acted directly on Matter to give to the world the required form, it is by passing through layers, so to say, planes of the world, as for example, the mental plane - there are so many beings on the mental plane who are form-makers, who have taken part in the formation of some beings who have incarnated upon earth. On the vital plane also the same thing happens. For example, there is a tradition which says that the whole world of insects is the outcome of the form-makers of the vital world, and that this is why they take such absolutely diabolical shapes when they are magnified under the microscope. You saw the other day, when you were shown the microbes in water? Naturally the pictures were made to amuse, to strike the imagination, but they are based on real forms, so magnified, however, that they look like monsters. Almost the whole world of insects is a world of microscopic monsters which, had they been larger in size, would have been quite terrifying. So it is said these are entities of the vital world, beings of the vital who created that for fun and amused themselves forming all these impossible beasts which make human life altogether unpleasant. Did these intermediaries also come out of the Divine Power? Through intermediaries, yes, not directly. These beings are not in direct contact with the Divine (there are exceptions, I mean as a general rule), they are beings who are in relation with other beings, who are again in relation with others, and these with still others, and so on, in a hierarchy, up to the Supreme.(to be continued....) ~ The Mother, Question and Answers ,
675:EvilHasten towards the good, leave behind all evil thoughts, for to do good without enthusiasm is to have a mind which delights in evil.If one does an evil action, he should not persist in it, he should not delight in it. For full of suffering is the accumulation of evil.If one does a good action, he should persist in it and take delight in it. Full of happiness is the accumulation of good.As long as his evil action has not yet ripened, an evildoer may experience contentment. But when it ripens, the wrong-doer knows unhappiness.As long as his good action has not yet ripened, one who does good may experience unhappiness. But when it ripens, the good man knows happiness.Do not treat evil lightly, saying, "That will not touch me." A jar is filled drop by drop; even so the fool fills himself little by little with wickedness.Do not treat good lightly, saying, "That will not touch me." A jar is filled drop by drop; even so the sage fills himself little by little with goodness.The merchant who is carrying many precious goods and who has but few companions, avoids dangerous roads; and a man who loves his life is wary of poison. Even so should one act regarding evil.A hand that has no wound can carry poison with impunity; act likewise, for evil cannot touch the righteous man.If you offend one who is pure, innocent and defenceless, the insult will fall back on you, as if you threw dust against the wind.Some are reborn here on earth, evil-doers go to the worlds of Niraya,1 the just go to the heavenly worlds, but those who have freed themselves from all desire attain Nirvana.Neither in the skies, nor in the depths of the ocean, nor in the rocky caves, nowhere upon earth does there exist a place where a man can find refuge from his evil actions.Neither in the skies, nor in the depths of the ocean, nor in the rocky caves, nowhere upon earth does there exist a place where a man can hide from death.People have the habit of dealing lightly with thoughts that come. And the atmosphere is full of thoughts of all kinds which do not in fact belong to anybody in particular, which move perpetually from one person to another, very freely, much too freely, because there are very few people who can keep their thoughts under control.When you take up the Buddhist discipline to learn how to control your thoughts, you make very interesting discoveries. You try to observe your thoughts. Instead of letting them pass freely, sometimes even letting them enter your head and establish themselves in a quite inopportune way, you look at them, observe them and you realise with stupefaction that in the space of a few seconds there passes through the head a series of absolutely improbable thoughts that are altogether harmful....?Conversion of the aim of life from the ego to the Divine: instead of seeking one's own satisfaction, to have the service of the Divine as the aim of life.*What you must know is exactly the thing you want to do in life. The time needed to learn it does not matter at all. For those who wish to live according to Truth, there is always something to learn and some progress to make. 2 October 1969 ~ The Mother, Questions And Answers 1929-1931 ,
676:Can it be said in justification of one's past that whatever has happened in one's life had to happen?The Mother: Obviously, what has happened had to happen; it would not have been, if it had not been intended. Even the mistakes that we have committed and the adversities that fell upon us had to be, because there was some necessity in them, some utility for our lives. But in truth these things cannot be explained mentally and should not be. For all that happened was necessary, not for any mental reason, but to lead us to something beyond what the mind imagines. But is there any need to explain after all? The whole universe explains everything at every moment and a particular thing happens because the whole universe is what it is. But this does not mean that we are bound over to a blind acquiescence in Nature's inexorable law. You can accept the past as a settled fact and perceive the necessity in it, and still you can use the experience it gave you to build up the power consciously to guide and shape your present and your future.Is the time also of an occurrence arranged in the Divine Plan of things?The Mother: All depends upon the plane from which one sees and speaks. There is a plane of divine consciousness in which all is known absolutely, and the whole plan of things foreseen and predetermined. That way of seeing lives in the highest reaches of the Supramental; it is the Supreme's own vision. But when we do not possess that consciousness, it is useless to speak in terms that hold good only in that region and are not our present effective way of seeing things. For at a lower level of consciousness nothing is realised or fixed beforehand; all is in the process of making. Here there are no settled facts, there is only the play of possibilities; out of the clash of possibilities is realised the thing that has to happen. On this plane we can choose and select; we can refuse one possibility and accept another; we can follow one path, turn away from another. And that we can do, even though what is actually happening may have been foreseen and predetermined in a higher plane.The Supreme Consciousness knows everything beforehand, because everything is realised there in her eternity. But for the sake of her play and in order to carry out actually on the physical plane what is foreordained in her own supreme self, she moves here upon earth as if she did not know the whole story; she works as if it was a new and untried thread that she was weaving. It is this apparent forgetfulness of her own foreknowledge in the higher consciousness that gives to the individual in the active life of the world his sense of freedom and independence and initiative. These things in him are her pragmatic tools or devices, and it is through this machinery that the movements and issues planned and foreseen elsewhere are realised here.It may help you to understand if you take the example of an actor. An actor knows the whole part he has to play; he has in his mind the exact sequence of what is to happen on the stage. But when he is on the stage, he has to appear as if he did not know anything; he has to feel and act as if he were experiencing all these things for the first time, as if it was an entirely new world with all its chance events and surprises that was unrolling before his eyes. 28th April ~ The Mother, Questions And Answers 1929-1931 ,
677:[desire and its divine form:] Into all our endeavour upward the lower element of desire will at first naturally enter. For what the enlightened will sees as the thing to be done and pursues as the crown to be conquered, what the heart embraces as the one thing delightful, that in us which feels itself limited and opposed and, because it is limited, craves and struggles, will seek with the troubled passion of an egoistic desire. This craving life-force or desire-soul in us has to be accepted at first, but only in order that it may be transformed. Even from the very beginning it has to be taught to renounce all other desires and concentrate itself on the passion for the Divine. This capital point gained, it has to be aught to desire, not for its own separate sake, but for God in the world and for the Divine in ourselves; it has to fix itself upon no personal spiritual gain, though of all possible spiritual gains we are sure, but on the great work to be done in us and others, on the high coming manifestation which is to be the glorious fulfilment of the Divine in the world, on the Truth that has to be sought and lived and enthroned for eveR But last, most difficult for it, more difficult than to seek with the right object, it has to be taught to seek in the right manner; for it must learn to desire, not in its own egoistic way, but in the way of the Divine. It must insist no longer, as the strong separative will always insists, on its own manner of fulfilment, its own dream of possession, its own idea of the right and the desirable; it must yearn to fulfil a larger and greater Will and consent to wait upon a less interested and ignorant guidance. Thus trained, Desire, that great unquiet harasser and troubler of man and cause of every kind of stumbling, will become fit to be transformed into its divine counterpart. For desire and passion too have their divine forms; there is a pure ecstasy of the soul's seeking beyond all craving and grief, there is a Will of Ananda that sits glorified in the possession of the supreme beatitudes. When once the object of concentration has possessed and is possessed by the three master instruments, the thought, the heart and the will,-a consummation fully possible only when the desire-soul in us has submitted to the Divine Law,-the perfection of mind and life and body can be effectively fulfilled in our transmuted nature. This will be done, not for the personal satisfaction of the ego, but that the whole may constitute a fit temple for the Divine Presence, a faultless instrument for the divine work. For that work can be truly performed only when the instrument, consecrated and perfected, has grown fit for a selfless action,-and that will be when personal desire and egoism are abolished, but not the liberated individual. Even when the little ego has been abolished, the true spiritual Person can still remain and God's will and work and delight in him and the spiritual use of his perfection and fulfilment. Our works will then be divine and done divinely; our mind and life and will, devoted to the Divine, will be used to help fulfil in others and in the world that which has been first realised in ourselves,- all that we can manifest of the embodied Unity, Love, Freedom, Strength, Power, Splendour, immortal Joy which is the goal of the Spirit's terrestrial adventure. ~ Sri Aurobindo, The Synthesis Of Yoga Self-Consecration [83],
678:If this is the truth of works, the first thing the sadhaka has to do is to recoil from the egoistic forms of activity and get rid of the sense of an "I" that acts. He has to see and feel that everything happens in him by the plastic conscious or subconscious or sometimes superconscious automatism of his mental and bodily instruments moved by the forces of spiritual, mental, vital and physical Nature. There is a personality on his surface that chooses and wills, submits and struggles, tries to make good in Nature or prevail over Nature, but this personality is itself a construction of Nature and so dominated, driven, determined by her that it cannot be free. It is a formation or expression of the Self in her, - it is a self of Nature rather than a self of Self, his natural and processive, not his spiritual and permanent being, a temporary constructed personality, not the true immortal Person. It is that Person that he must become. He must succeed in being inwardly quiescent, detach himself as the observer from the outer active personality and learn the play of the cosmic forces in him by standing back from all blinding absorption in its turns and movements. Thus calm, detached, a student of himself and a witness of his nature, he realises that he is the individual soul who observes the works of Nature, accepts tranquilly her results and sanctions or withholds his sanction from the impulse to her acts. At present this soul or Purusha is little more than an acquiescent spectator, influencing perhaps the action and development of the being by the pressure of its veiled consciousness, but for the most part delegating its powers or a fragment of them to the outer personality, - in fact to Nature, for this outer self is not lord but subject to her, anı̄sa; but, once unveiled, it can make its sanction or refusal effective, become the master of the action, dictate sovereignly a change of Nature. Even if for a long time, as the result of fixed association and past storage of energy, the habitual movement takes place independent of the Purusha's assent and even if the sanctioned movement is persistently refused by Nature for want of past habit, still he will discover that in the end his assent or refusal prevails, - slowly with much resistance or quickly with a rapid accommodation of her means and tendencies she modifies herself and her workings in the direction indicated by his inner sight or volition. Thus he learns in place of mental control or egoistic will an inner spiritual control which makes him master of the Nature-forces that work in him and not their unconscious instrument or mechanic slave. Above and around him is the Shakti, the universal Mother and from her he can get all his inmost soul needs and wills if only he has a true knowledge of her ways and a true surrender to the divine Will in her. Finally, he becomes aware of that highest dynamic Self within him and within Nature which is the source of all his seeing and knowing, the source of the sanction, the source of the acceptance, the source of the rejection. This is the Lord, the Supreme, the One-in-all, Ishwara-Shakti, of whom his soul is a portion, a being of that Being and a power of that Power. The rest of our progress depends on our knowledge of the ways in which the Lord of works manifests his Will in the world and in us and executes them through the transcendent and universal Shakti. ~ Sri Aurobindo, The Synthesis Of Yoga 1.08 - The Supreme Will,
679:HOW CAN I READ SAVITRI?An open reply by Dr Alok Pandey to a fellow devoteeA GIFT OF LOVE TO THE WORLDMost of all enjoy Savitri. It is Sri Aurobindo's gift of Love to the world. Read it from the heart with love and gratitude as companions and drown in its fiery bliss. That is the true understanding rather than one that comes by a constant churning of words in the head.WHENBest would be to fix a time that works for you. One can always take out some time for the reading, even if it be late at night when one is done with all the daily works. Of course, a certain receptivity is needed. If one is too tired or the reading becomes too mechanical as a ritual routine to be somehow finished it tends to be less effective, as with anything else. Hence the advice is to read in a quiet receptive state.THE PACEAs to the pace of reading it is best to slowly build up and keep it steady. To read a page or a passage daily is better than reading many pages one day and then few lines or none for days. This brings a certain discipline in the consciousness which makes one receptive. What it means is that one should fix up that one would read a few passages or a page or two daily, and then if an odd day one is enjoying and spontaneously wants to read more then one can go by the flow.COMPLETE OR SELECTIONS?It is best to read at least once from cover to cover. But if one is not feeling inclined for that do read some of the beautiful cantos and passages whose reference one can find in various places. This helps us familiarise with the epic and the style of poetry. Later one can go for the cover to cover reading.READING ALOUD, SILENTLY, OR WRITING DOWN?One can read it silently. Loud reading is needed only if one is unable to focus with silent reading. A mantra is more potent when read subtly. I am aware that some people recommend reading it aloud which is fine if that helps one better. A certain flexibility in these things is always good and rigid rules either ways are not helpful.One can also write some of the beautiful passages with which one feels suddenly connected. It is a help in the yoga since such a writing involves the pouring in of the consciousness of Savitri through the brain and nerves and the hand.Reflecting upon some of these magnificent lines and passages while one is engaged in one\s daily activities helps to create a background state for our inner being to get absorbed in Savitri more and more.HOW DO I UNDERSTAND THE MEANING? DO I NEED A DICTIONARY?It is helpful if a brief background about the Canto is known. This helps the mind top focus and also to keep in sync with the overall scene and sense of what is being read.But it is best not to keep referring to the dictionary while reading. Let the overall sense emerge. Specifics can be done during a detailed reading later and it may not be necessary at all. Besides the sense that Sri Aurobindo has given to many words may not be accurately conveyed by the standard dictionaries. A flexibility is required to understand the subtle suggestions hinted at by the Master-poet.In this sense Savitri is in the line of Vedic poetry using images that are at once profound as well as commonplace. That is the beauty of mystic poetry. These are things actually experienced and seen by Sri Aurobindo, and ultimately it is Their Grace that alone can reveal the intrinsic sense of this supreme revelation of the Supreme. ~ Dr Alok Pandey,
680:It is thus by an integralisation of our divided being that the Divine Shakti in the Yoga will proceed to its object; for liberation, perfection, mastery are dependent on this integralisation, since the little wave on the surface cannot control its own movement, much less have any true control over the vast life around it. The Shakti, the power of the Infinite and the Eternal descends within us, works, breaks up our present psychological formations, shatters every wall, widens, liberates, presents us with always newer and greater powers of vision, ideation, perception and newer and greater life-motives, enlarges and newmodels increasingly the soul and its instruments, confronts us with every imperfection in order to convict and destroy it, opens to a greater perfection, does in a brief period the work of many lives or ages so that new births and new vistas open constantly within us. Expansive in her action, she frees the consciousness from confinement in the body; it can go out in trance or sleep or even waking and enter into worlds or other regions of this world and act there or carry back its experience. It spreads out, feeling the body only as a small part of itself, and begins to contain what before contained it; it achieves the cosmic consciousness and extends itself to be commensurate with the universe. It begins to know inwardly and directly and not merely by external observation and contact the forces at play in the world, feels their movement, distinguishes their functioning and can operate immediately upon them as the scientist operates upon physical forces, accept their action and results in our mind, life, body or reject them or modify, change, reshape, create immense new powers and movements in place of the old small functionings of the nature. We begin to perceive the working of the forces of universal Mind and to know how our thoughts are created by that working, separate from within the truth and falsehood of our perceptions, enlarge their field, extend and illumine their significance, become master of our own minds and active to shape the movements of Mind in the world around us. We begin to perceive the flow and surge of the universal life-forces, detect the origin and law of our feelings, emotions, sensations, passions, are free to accept, reject, new-create, open to wider, rise to higher planes of Life-Power. We begin to perceive too the key to the enigma of Matter, follow the interplay of Mind and Life and Consciousness upon it, discover more and more its instrumental and resultant function and detect ultimately the last secret of Matter as a form not merely of Energy but of involved and arrested or unstably fixed and restricted consciousness and begin to see too the possibility of its liberation and plasticity of response to higher Powers, its possibilities for the conscious and no longer the more than half-inconscient incarnation and self-expression of the Spirit. All this and more becomes more and more possible as the working of the Divine Shakti increases in us and, against much resistance or labour to respond of our obscure consciousness, through much struggle and movement of progress and regression and renewed progress necessitated by the work of intensive transformation of a half-inconscient into a conscious substance, moves to a greater purity, truth, height, range. All depends on the psychic awakening in us, the completeness of our response to her and our growing surrender. ~ Sri Aurobindo, The Synthesis Of Yoga The Ascent of the Sacrifice - 2,
681:We have now completed our view of the path of Knowledge and seen to what it leads. First, the end of Yoga of Knowledge is God-possession, it is to possess God and be possessed by him through consciousness, through identification, through reflection of the divine Reality. But not merely in some abstraction away from our present existence, but here also; therefore to possess the Divine in himself, the Divine in the world, the Divine within, the Divine in all things and all beings. It is to possess oneness with God and through that to possess also oneness with the universal, with the cosmos and all existences; therefore to possess the infinite diversity also in the oneness, but on the basis of oneness and not on the basis of division. It is to possess God in his personality and his impersonality; in his purity free from qualities and in his infinite qualities; in time and beyond time; in his action and in his silence; in the finite and in the infinite. It is to possess him not only in pure self, but in all self; not only in self, but in Nature; not only in spirit, but in supermind, mind, life and body; to possess him with the spirit, with the mind, with the vital and the physical consciousness; and it is again for all these to be possessed by him, so that our whole being is one with him, full of him, governed and driven by him. It is, since God is oneness, for our physical consciousness to be one with the soul and the nature of the material universe; for our life, to be one with all life; for our mind, to be one with the universal mind; for our spirit, to be identified with the universal spirit. It is to merge in him in the absolute and find him in all relations. Secondly, it is to put on the divine being and the divine nature. And since God is Sachchidananda, it is to raise our being into the divine being, our consciousness into the divine consciousness, our energy into the divine energy, our delight of existence into the divine delight of being. And it is not only to lift ourselves into this higher consciousness, but to widen into it in all our being, because it is to be found on all the planes of our existence and in all our members, so that our mental, vital, physical existence shall become full of the divine nature. Our intelligent mentality is to become a play of the divine knowledge-will, our mental soul-life a play of the divine love and delight, our vitality a play of the divine life, our physical being a mould of the divine substance. This God-action in us is to be realised by an opening of ourselves to the divine gnosis and divine Ananda and, in its fullness, by an ascent into and a permanent dwelling in the gnosis and the Ananda. For though we live physically on the material plane and in normal outwardgoing life the mind and soul are preoccupied with material existence, this externality of our being is not a binding limitation. We can raise our internal consciousness from plane to plane of the relations of Purusha with prakriti, and even become, instead of the mental being dominated by the physical soul and nature, the gnostic being or the bliss-self and assume the gnostic or the bliss nature. And by this raising of the inner life we can transform our whole outward-going existence; instead of a life dominated by matter we shall then have a life dominated by spirit with all its circumstances moulded and determined by the purity of being, the consciousness infinite even in the finite, the divine energy, the divine joy and bliss of the spirit. ~ Sri Aurobindo, The Synthesis Of Yoga The Yoga of Integral Knowledge,
682:"The beings who were always appearing and speaking to Jeanne d'Arc would, if seen by an Indian, have quite a different appearance; for when one sees, one projects the forms of one's mind.... You have the vision of one in India whom you call the Divine Mother; the Catholics say it is the Virgin Mary, and the Japanese call it Kwannon, the Goddess of Mercy; and others would give other names. It is the same force, the same power, but the images made of it are different in different faiths." Questions and Answers 1929 - 1931 (21 April 1929)And then? You are not very talkative today! Is that all? You say that "each person has his own world of dreamimagery peculiar to himself." Ibid.Each individual has his own way of expressing, thinking, speaking, feeling, understanding. It is the combination of all these ways of being that makes the individual. That is why everyone can understand only according to his own nature. As long as you are shut up in your own nature, you can know only what is in your consciousness. All depends upon the height of the nature of your consciousness. Your world is limited to what you have in your consciousness. If you have a very small consciousness, you will understand only a few things. When your consciousness is very vast, universal, only then will you understand the world. If the consciousness is limited to your little ego, all the rest will escape you.... There are people whose brain and consciousness are smaller than a walnut. You know that a walnut resembles the brain; well these people look at things and don't understand them. They can understand nothing else except what is in direct contact with their senses. For them only what they taste, what they see, hear, touch has a reality, and all the rest simply does not exist, and they accuse us of speaking fancifully! "What I cannot touch does not exist", they say. But the only answer to give them is: "It does not exist for you, but there's no reason why it shouldn't exist for others." You must not insist with these people, and you must not forget that the smaller they are the greater is the audacity in their assertions. One's cocksureness is in proportion to one's unconsciousness; the more unconscious one is, the more is one sure of oneself. The most foolish are always the most vain. Your stupidity is in proportion to your vanity. The more one knows... In fact, there is a time when one is quite convinced that one knows nothing at all. There's not a moment in the world which does not bring something new, for the world is perpetually growing. If one is conscious of that, one has always something new to learn. But one can become conscious of it only gradually. One's conviction that one knows is in direct proportion to one's ignorance and stupidity. Mother, have the scientists, then, a very small consciousness? Why? All scientists are not like that. If you meet a true scientist who has worked hard, he will tell you: "We know nothing. What we know today is nothing beside what we shall know tomorrow. This year's discoveries will be left behind next year." A real scientist knows very well that there are many more things he doesn't know than those he knows. And this is true of all branches of human activity. I have never met a scientist worthy of the name who was proud. I have never met a man of some worth who has told me: "I know everything." Those I have seen have always confessed: "In short, I know nothing." After having spoken of all that he has done, all that he has achieved, he tells you very quietly: "After all, I know nothing." ~ The Mother, Questions And Answers 1953 ,
683:There walled apart by its own innernessIn a mystical barrage of dynamic lightHe saw a lone immense high-curved world-pileErect like a mountain-chariot of the GodsMotionless under an inscrutable sky.As if from Matter's plinth and viewless baseTo a top as viewless, a carved sea of worldsClimbing with foam-maned waves to the SupremeAscended towards breadths immeasurable;It hoped to soar into the Ineffable's reign:A hundred levels raised it to the Unknown.So it towered up to heights intangibleAnd disappeared in the hushed conscious VastAs climbs a storeyed temple-tower to heavenBuilt by the aspiring soul of man to liveNear to his dream of the Invisible.Infinity calls to it as it dreams and climbs;Its spire touches the apex of the world;Mounting into great voiceless stillnessesIt marries the earth to screened eternities.Amid the many systems of the OneMade by an interpreting creative joyAlone it points us to our journey backOut of our long self-loss in Nature's deeps;Planted on earth it holds in it all realms:It is a brief compendium of the Vast.This was the single stair to being's goal.A summary of the stages of the spirit,Its copy of the cosmic hierarchiesRefashioned in our secret air of selfA subtle pattern of the universe.It is within, below, without, above.Acting upon this visible Nature's schemeIt wakens our earth-matter's heavy dozeTo think and feel and to react to joy;It models in us our diviner parts,Lifts mortal mind into a greater air,Makes yearn this life of flesh to intangible aims,Links the body's death with immortality's call:Out of the swoon of the InconscienceIt labours towards a superconscient Light.If earth were all and this were not in her,Thought could not be nor life-delight's response:Only material forms could then be her guestsDriven by an inanimate world-force.Earth by this golden superfluityBore thinking man and more than man shall bear;This higher scheme of being is our causeAnd holds the key to our ascending fate;It calls out of our dense mortalityThe conscious spirit nursed in Matter's house.The living symbol of these conscious planes,Its influences and godheads of the unseen,Its unthought logic of Reality's actsArisen from the unspoken truth in things,Have fixed our inner life's slow-scaled degrees.Its steps are paces of the soul's returnFrom the deep adventure of material birth,A ladder of delivering ascentAnd rungs that Nature climbs to deity.Once in the vigil of a deathless gazeThese grades had marked her giant downward plunge,The wide and prone leap of a godhead's fall.Our life is a holocaust of the Supreme.The great World-Mother by her sacrificeHas made her soul the body of our state;Accepting sorrow and unconsciousnessDivinity's lapse from its own splendours woveThe many-patterned ground of all we are.An idol of self is our mortality.Our earth is a fragment and a residue;Her power is packed with the stuff of greater worldsAnd steeped in their colour-lustres dimmed by her drowse;An atavism of higher births is hers,Her sleep is stirred by their buried memoriesRecalling the lost spheres from which they fell.Unsatisfied forces in her bosom move;They are partners of her greater growing fateAnd her return to immortality;They consent to share her doom of birth and death;They kindle partial gleams of the All and driveHer blind laborious spirit to composeA meagre image of the mighty Whole.The calm and luminous Intimacy within ~ Sri Aurobindo, Savitri 02.01 - The World-Stair,
684:Reading list (1972 edition)[edit]1. Homer - Iliad, Odyssey2. The Old Testament3. Aeschylus - Tragedies4. Sophocles - Tragedies5. Herodotus - Histories6. Euripides - Tragedies7. Thucydides - History of the Peloponnesian War8. Hippocrates - Medical Writings9. Aristophanes - Comedies10. Plato - Dialogues11. Aristotle - Works12. Epicurus - Letter to Herodotus; Letter to Menoecus13. Euclid - Elements14.Archimedes - Works15. Apollonius of Perga - Conic Sections16. Cicero - Works17. Lucretius - On the Nature of Things18. Virgil - Works19. Horace - Works20. Livy - History of Rome21. Ovid - Works22. Plutarch - Parallel Lives; Moralia23. Tacitus - Histories; Annals; Agricola Germania24. Nicomachus of Gerasa - Introduction to Arithmetic25. Epictetus - Discourses; Encheiridion26. Ptolemy - Almagest27. Lucian - Works28. Marcus Aurelius - Meditations29. Galen - On the Natural Faculties30. The New Testament31. Plotinus - The Enneads32. St. Augustine - On the Teacher; Confessions; City of God; On Christian Doctrine33. The Song of Roland34. The Nibelungenlied35. The Saga of Burnt Njal36. St. Thomas Aquinas - Summa Theologica37. Dante Alighieri - The Divine Comedy;The New Life; On Monarchy38. Geoffrey Chaucer - Troilus and Criseyde; The Canterbury Tales39. Leonardo da Vinci - Notebooks40. Niccolò Machiavelli - The Prince; Discourses on the First Ten Books of Livy41. Desiderius Erasmus - The Praise of Folly42. Nicolaus Copernicus - On the Revolutions of the Heavenly Spheres43. Thomas More - Utopia44. Martin Luther - Table Talk; Three Treatises45. François Rabelais - Gargantua and Pantagruel46. John Calvin - Institutes of the Christian Religion47. Michel de Montaigne - Essays48. William Gilbert - On the Loadstone and Magnetic Bodies49. Miguel de Cervantes - Don Quixote50. Edmund Spenser - Prothalamion; The Faerie Queene51. Francis Bacon - Essays; Advancement of Learning; Novum Organum, New Atlantis52. William Shakespeare - Poetry and Plays53. Galileo Galilei - Starry Messenger; Dialogues Concerning Two New Sciences54. Johannes Kepler - Epitome of Copernican Astronomy; Concerning the Harmonies of the World55. William Harvey - On the Motion of the Heart and Blood in Animals; On the Circulation of the Blood; On the Generation of Animals56. Thomas Hobbes - Leviathan57. René Descartes - Rules for the Direction of the Mind; Discourse on the Method; Geometry; Meditations on First Philosophy58. John Milton - Works59. Molière - Comedies60. Blaise Pascal - The Provincial Letters; Pensees; Scientific Treatises61. Christiaan Huygens - Treatise on Light62. Benedict de Spinoza - Ethics63. John Locke - Letter Concerning Toleration; Of Civil Government; Essay Concerning Human Understanding;Thoughts Concerning Education64. Jean Baptiste Racine - Tragedies65. Isaac Newton - Mathematical Principles of Natural Philosophy; Optics66. Gottfried Wilhelm Leibniz - Discourse on Metaphysics; New Essays Concerning Human Understanding;Monadology67.Daniel Defoe - Robinson Crusoe68. Jonathan Swift - A Tale of a Tub; Journal to Stella; Gulliver's Travels; A Modest Proposal69. William Congreve - The Way of the World70. George Berkeley - Principles of Human Knowledge71. Alexander Pope - Essay on Criticism; Rape of the Lock; Essay on Man72. Charles de Secondat, baron de Montesquieu - Persian Letters; Spirit of Laws73. Voltaire - Letters on the English; Candide; Philosophical Dictionary74. Henry Fielding - Joseph Andrews; Tom Jones75. Samuel Johnson - The Vanity of Human Wishes; Dictionary; Rasselas; The Lives of the Poets ~ Mortimer J Adler,
685:DarknessI had a dream, which was not all a dream.The bright sun was extinguish'd, and the starsDid wander darkling in the eternal space,Rayless, and pathless, and the icy earthSwung blind and blackening in the moonless air;Morn came and went-and came, and brought no day,And men forgot their passions in the dreadOf this their desolation; and all heartsWere chill'd into a selfish prayer for light:And they did live by watchfires-and the thrones,The palaces of crowned kings-the huts,The habitations of all things which dwell,Were burnt for beacons; cities were consum'd,And men were gather'd round their blazing homesTo look once more into each other's face;Happy were those who dwelt within the eyeOf the volcanos, and their mountain-torch:A fearful hope was all the world contain'd;Forests were set on fire-but hour by hourThey fell and faded-and the crackling trunksExtinguish'd with a crash-and all was black.The brows of men by the despairing lightWore an unearthly aspect, as by fitsThe flashes fell upon them; some lay downAnd hid their eyes and wept; and some did restTheir chins upon their clenched hands, and smil'd;And others hurried to and fro, and fedTheir funeral piles with fuel, and look'd upWith mad disquietude on the dull sky,The pall of a past world; and then againWith curses cast them down upon the dust,And gnash'd their teeth and howl'd: the wild birds shriek'dAnd, terrified, did flutter on the ground,And flap their useless wings; the wildest brutesCame tame and tremulous; and vipers crawl'dAnd twin'd themselves among the multitude,Hissing, but stingless-they were slain for food.And War, which for a moment was no more,Did glut himself again: a meal was boughtWith blood, and each sate sullenly apartGorging himself in gloom: no love was left;All earth was but one thought-and that was deathImmediate and inglorious; and the pangOf famine fed upon all entrails-menDied, and their bones were tombless as their flesh;The meagre by the meagre were devour'd,Even dogs assail'd their masters, all save one,And he was faithful to a corse, and keptThe birds and beasts and famish'd men at bay,Till hunger clung them, or the dropping deadLur'd their lank jaws; himself sought out no food,But with a piteous and perpetual moan,And a quick desolate cry, licking the handWhich answer'd not with a caress-he died.The crowd was famish'd by degrees; but twoOf an enormous city did survive,And they were enemies: they met besideThe dying embers of an altar-placeWhere had been heap'd a mass of holy thingsFor an unholy usage; they rak'd up,And shivering scrap'd with their cold skeleton handsThe feeble ashes, and their feeble breathBlew for a little life, and made a flameWhich was a mockery; then they lifted upTheir eyes as it grew lighter, and beheldEach other's aspects-saw, and shriek'd, and died-Even of their mutual hideousness they died,Unknowing who he was upon whose browFamine had written Fiend. The world was void,The populous and the powerful was a lump,Seasonless, herbless, treeless, manless, lifeless-A lump of death-a chaos of hard clay.The rivers, lakes and ocean all stood still,And nothing stirr'd within their silent depths;Ships sailorless lay rotting on the sea,And their masts fell down piecemeal: as they dropp'dThey slept on the abyss without a surge-The waves were dead; the tides were in their grave,The moon, their mistress, had expir'd before;The winds were wither'd in the stagnant air,And the clouds perish'd; Darkness had no needOf aid from them-She was the Universe. ~ George Gordon Byron,
686:The perfect supramental action will not follow any single principle or limited rule.It is not likely to satisfy the standard either of the individual egoist or of any organised group-mind. It will conform to the demand neither of the positive practical man of the world nor of the formal moralist nor of the patriot nor of the sentimental philanthropist nor of the idealising philosopher. It will proceed by a spontaneous outflowing from the summits in the totality of an illumined and uplifted being, will and knowledge and not by the selected, calculated and standardised action which is all that the intellectual reason or ethical will can achieve. Its sole aim will be the expression of the divine in us and the keeping together of the world and its progress towards the Manifestation that is to be. This even will not be so much an aim and purpose as a spontaneous law of the being and an intuitive determination of the action by the Light of the divine Truth and its automatic influence. It will proceed like the action of Nature from a total will and knowledge behind her, but a will and knowledge enlightened in a conscious supreme Nature and no longer obscure in this ignorant Prakriti. It will be an action not bound by the dualities but full and large in the spirit's impartial joy of existence. The happy and inspired movement of a divine Power and Wisdom guiding and impelling us will replace the perplexities and stumblings of the suffering and ignorant ego. If by some miracle of divine intervention all mankind at once could be raised to this level, we should have something on earth like the Golden Age of the traditions, Satya Yuga, the Age of Truth or true existence. For the sign of the Satya Yuga is that the Law is spontaneous and conscious in each creature and does its own works in a perfect harmony and freedom. Unity and universality, not separative division, would be the foundation of the consciousness of the race; love would be absolute; equality would be consistent with hierarchy and perfect in difference; absolute justice would be secured by the spontaneous action of the being in harmony with the truth of things and the truth of himself and others and therefore sure of true and right result; right reason, no longer mental but supramental, would be satisfied not by the observation of artificial standards but by the free automatic perception of right relations and their inevitable execution in the act. The quarrel between the individual and society or disastrous struggle between one community and another could not exist: the cosmic consciousness imbedded in embodied beings would assure a harmonious diversity in oneness. In the actual state of humanity, it is the individual who must climb to this height as a pioneer and precursor. His isolation will necessarily give a determination and a form to his outward activities that must be quite other than those of a consciously divine collective action. The inner state, the root of his acts, will be the same; but the acts themselves may well be very different from what they would be on an earth liberated from ignorance. Nevertheless his consciousness and the divine mechanism of his conduct, if such a word can be used of so free a thing, would be such as has been described, free from that subjection to vital impurity and desire and wrong impulse which we call sin, unbound by that rule of prescribed moral formulas which we call virtue, spontaneously sure and pure and perfect in a greater consciousness than the mind's, governed in all its steps by the light and truth of the Spirit. But if a collectivity or group could be formed of those who had reached the supramental perfection, there indeed some divine creation could take shape; a new earth could descend that would be a new heaven, a world of supramental light could be created here amidst the receding darkness of this terrestrial ignorance. ~ Sri Aurobindo, The Synthesis Of Yoga 1.07 - Standards of Conduct and Spiritual Freedom,
687: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 ,
688:Sweet Mother, how can we make our resolution very firm? By wanting it to be very firm! (Laughter) No, this seems like a joke... but it is absolutely true. One does not want it truly. There is always, if you... It is a lack of sincerity. If you look sincerely, you will see that you have decided that it will be like this, and then, beneath there is something which has not decided at all and is waiting for the second of hesitation in order to rush forward. If you are sincere, if you are sincere and get hold of the part which is hiding, waiting, not showing itself, which knows that there will come a second of indecision when it can rush out and make you do the thing you have decided not to do... [] But if you really want it, nothing in the world can prevent you from doing what you want. It is because one doesn't know how to will it. It is because one is divided in one's will. If you are not divided in your will, I say that nothing, nobody in the world can make you change your will. But one doesn't know how to will it. In fact one doesn't even want to. These are velleities: "Well, it is like this.... It would be good if it were like that... yes, it would be better if it were like that... yes, it would be preferable if it were like that." But this is not to will. And always there at the back, hidden somewhere in a corner of the brain, is something which is looking on and saying, "Oh, why should I want that? After all one can as well want the opposite." And to try, you see... Not like that, just wait... But one can always find a thousand excuses to do the opposite. And ah, just a tiny little wavering is enough... pftt... the thing swoops down and there it is. But if one wills, if one really knows that this is the thing, and truly wants this, and if one is oneself entirely concentrated in the will, I say that there is nothing in the world that can prevent one from doing it, from doing it or being obliged to do it. It depends on what it is. One wants. Yes, one wants, like this (gestures). One wants: "Yes, yes, it would be better if it were like that. Yes, it would be finer also, more elegant."... But, eh, eh, after all one is a weak creature, isn't that so? And then one can always put the blame upon something else: "It is the influence coming from outside, it is all kinds of circumstances." A breath has passed, you see. You don't know... something... a moment of unconsciousness... "Oh, I was not conscious." You are not conscious because you do not accept... And all this because you don't know how to will. [] To learn how to will is a very important thing. And to will truly, you must unify your being. In fact, to be a being, one must first unify oneself. If one is pulled by absolutely opposite tendencies, if one spends three-fourths of one's life without being conscious of oneself and the reasons why one does things, is one a real being? One does not exist. One is a mass of influences, movements, forces, actions, reactions, but one is not a being. One begins to become a being when one begins to have a will. And one can't have a will unless one is unified. And when you have a will, you will be able to say, say to the Divine: "I want what You want." But not before that. Because in order to want what the Divine wants, you must have a will, otherwise you can will nothing at all. You would like to. You would like it very much. You would very much like to want what the Divine wants to do. You don't possess a will to give to Him and to put at His service. Something like that, gelatinous, like jelly-fish... there... a mass of good wills - and I am considering the better side of things and forgetting the bad wills - a mass of good wills, half-conscious and fluctuating.... Ah, that's all, my children. That's enough for today. There we are. Only, put this into practice; just a little of what I have said, not all, eh, just a very little. There. ~ The Mother, Questions And Answers 1954 ,
689:STAGE TWO: THE CHONYID The Chonyid is the period of the appearance of the peaceful and wrathful deities-that is to say, the subtle realm, the Sambhogakaya. When the Clear Light of the causal realm is resisted and contracted against, then that Reality is transformed into the primordial seed forms of the peaceful deities (ishtadevas of the subtle sphere), and these in turn, if resisted and denied, are transformed into the wrathful deities. The peaceful deities appear first: through seven successive substages, there appear various forms of the tathagatas, dakinis, and vidyadharas, all accompanied by the most dazzlingly brilliant colors and aweinspiring suprahuman sounds. One after another, the divine visions, lights, and subtle luminous sounds cascade through awareness. They are presented, given, to the individual openly, freely, fully, and completely: visions of God in almost painful intensity and brilliance. How the individual handles these divine visions and sounds (nada) is of the utmost significance, because each divine scenario is accompanied by a much less intense vision, by a region of relative dullness and blunted illuminations. These concomitant dull and blunted visions represent the first glimmerings of the world of samsara, of the six realms of egoic grasping, of the dim world of duality and fragmentation and primitive forms of low-level unity. According to the Thotrol. most individuals simply recoil in the face of these divine illuminations- they contract into less intense and more manageable forms of experience. Fleeing divine illumination, they glide towards the fragmented-and thus less intense-realm of duality and multiplicity. But it's not just that they recoil against divinity-it is that they are attracted to the lower realms, drawn to them, and find satisfaction in them. The Thotrol says they are actually "attracted to the impure lights." As we have put it, these lower realms are substitute gratifications. The individual thinks that they are just what he wants, these lower realms of denseness. But just because these realms are indeed dimmer and less intense, they eventually prove to be worlds without bliss, without illumination, shot through with pain and suffering. How ironic: as a substitute for God, individuals create and latch onto Hell, known as samsara, maya, dismay. In Christian theology it is said that the flames of Hell are God's love (Agape) denied. Thus the message is repeated over and over again in the Chonyid stage: abide in the lights of the Five Wisdoms and subtle tathagatas, look not at the duller lights of samsara. of the six realms, of safe illusions and egoic dullness. As but one example: Thereupon, because of the power of bad karma, the glorious blue light of the Wisdom of the Dharmadhatu will produce in thee fear and terror, and thou wilt wish to flee from it. Thou wilt begat a fondness for the dull white light of the devas [one of the lower realms]. At this stage, thou must not be awed by the divine blue light which will appear shining, dazzling, and glorious; and be not startled by it. That is the light of the Tathagata called the Light of the Wisdom of the Dharmadhatu. Be not fond of the dull white light of the devas. Be not attached to it; be not weak. If thou be attached to it, thou wilt wander into the abodes of the devas and be drawn into the whirl of the Six Lokas. The point is this: ''If thou are frightened by the pure radiances of Wisdom and attracted by the impure lights of the Six Lokas [lower realms], then thou wilt assume a body in any of the Six Lokas and suffer samsaric miseries; and thou wilt never be emancipated from the Ocean of Samsara, wherein thou wilt be whirled round and round and made to taste the sufferings thereof." But here is what is happening: in effect, we are seeing the primal and original form of the Atman project in its negative and contracting aspects. In this second stage (the Chonyid), there is already some sort of boundary in awareness, there is already some sort of subject-object duality superimposed upon the original Wholeness and Oneness of the Chikhai Dharmakaya. So now there is boundary-and wherever there is boundary, there is the Atman project. ~ Ken Wilber, The Atman Project 129,
690:Although a devout student of the Bible, Paracelsus instinctively adopted the broad patterns of essential learning, as these had been clarified by Pythagoras of Samos and Plato of Athens. Being by nature a mystic as well as a scientist, he also revealed a deep regard for the Neoplatonic philosophy as expounded by Plotinus, Iamblichus, and Proclus. Neo­platonism is therefore an invaluable aid to the interpretation of the Paracelsian doctrine. Paracelsus held that true knowledge is attained in two ways, or rather that the pursuit of knowledge is advanced by a two-fold method, the elements of which are completely interdependent. In our present terminology, we can say that these two parts of method are intuition and experience. To Paracelsus, these could never be divided from each other. The purpose of intuition is to reveal certain basic ideas which must then be tested and proven by experience. Experience, in turn, not only justifies intuition, but contributes certain additional knowledge by which the impulse to further growth is strengthened and developed. Paracelsus regarded the separation of intuition and experience to be a disaster, leading inevitably to greater error and further disaster. Intuition without experience allows the mind to fall into an abyss of speculation without adequate censorship by practical means. Experience without intuition could never be fruitful because fruitfulness comes not merely from the doing of things, but from the overtones which stimulate creative thought. Further, experience is meaningless unless there is within man the power capable of evaluating happenings and occurrences. The absence of this evaluating factor allows the individual to pass through many kinds of experiences, either misinterpreting them or not inter­ preting them at all. So Paracelsus attempted to explain intuition and how man is able to apprehend that which is not obvious or apparent. Is it possible to prove beyond doubt that the human being is capable of an inward realization of truths or facts without the assistance of the so-called rational faculty? According to Paracelsus, intuition was possible because of the existence in nature of a mysterious substance or essence-a universal life force. He gave this many names, but for our purposes, the simplest term will be appropriate. He compared it to light, further reasoning that there are two kinds of light: a visible radiance, which he called brightness, and an invisible radiance, which he called darkness. There is no essential difference between light and darkness. There is a dark light, which appears luminous to the soul but cannot be sensed by the body. There is a visible radiance which seems bright to the senses, but may appear dark to the soul. We must recognize that Paracelsus considered light as pertaining to the nature of being, the total existence from which all separate existences arise. Light not only contains the energy needed to support visible creatures, and the whole broad expanse of creation, but the invisible part of light supports the secret powers and functions of man, particularly intuition. Intuition, therefore, relates to the capacity of the individual to become attuned to the hidden side of life. By light, then, Paracelsus implies much more than the radiance that comes from the sun, a lantern, or a candle. To him, light is the perfect symbol, emblem, or figure of total well-being. Light is the cause of health. Invisible light, no less real if unseen, is the cause of wisdom. As the light of the body gives strength and energy, sustaining growth and development, so the light of the soul bestows understanding, the light of the mind makes wisdom possible, and the light of the spirit confers truth. Therefore, truth, wisdom, understanding, and health are all manifesta­ tions or revelations ot one virtue or power. What health is to the body, morality is to the emotions, virtue to the soul, wisdom to the mind, and reality to the spirit. This total content of living values is contained in every ray of visible light. This ray is only a manifestation upon one level or plane of the total mystery of life. Therefore, when we look at a thing, we either see its objective, physical form, or we apprehend its inner light Everything that lives, lives in light; everything that has an existence, radiates light. All things derive their life from light, and this light, in its root, is life itself. This, indeed, is the light that lighteth every man who cometh into the world. ~ Manly P Hall, Paracelsus ,
691:To arrive then at this settled divine status must be the object of our concentration. The first step in concentration must be always to accustom the discursive mind to a settled unwavering pursuit of a single course of connected thought on a single subject and this it must do undistracted by all lures and alien calls on its attention. Such concentration is common enough in our ordinary life, but it becomes more difficult when we have to do it inwardly without any outward object or action on which to keep the mind; yet this inward concentration is what the seeker of knowledge must effect. Nor must it be merely the consecutive thought of the intellectual thinker, whose only object is to conceive and intellectually link together his conceptions. It is not, except perhaps at first, a process of reasoning that is wanted so much as a dwelling so far as possible on the fruitful essence of the idea which by the insistence of the soul's will upon it must yield up all the facets of its truth. Thus if it be the divine Love that is the subject of concentration, it is on the essence of the idea of God as Love that the mind should concentrate in such a way that the various manifestation of the divine Love should arise luminously, not only to the thought, but in the heart and being and vision of the Sadhaka. The thought may come first and the experience afterwards, but equally the experience may come first and the knowledge arise out of the experience. Afterwards the thing attained has to be dwelt on and more and more held till it becomes a constant experience and finally the Dharma or law of the being. This is the process of concentrated meditation; but a more strenuous method is the fixing of the whole mind in concentration on the essence of the idea only, so as to reach not the thought-knowledge or the psychological experience of the subject, but the very essence of the thing behind the idea. In this process thought ceases and passes into the absorbed or ecstatic contemplation of the object or by a merging into it m an inner Samadhi. If this be the process followed, then subsequently the state into which we rise must still be called down to take possession of the lower being, to shed its light, power and bliss on our ordinary consciousness. For otherwise we may possess it, as many do, in the elevated condition or in the inward Samadhi, but we shall lose our hold of it when we awake or descend into the contacts of the world; and this truncated possession is not the aim of an integral Yoga. A third process is neither at first to concentrate in a strenuous meditation on the one subject nor in a strenuous contemplation of the one object of thought-vision, but first to still the mind altogether. This may be done by various ways; one is to stand back from the mental action altogether not participating in but simply watching it until, tired of its unsanctioned leaping and running, it falls into an increasing and finally an absolute quiet. Another is to reject the thought-suggestions, to cast them away from the mind whenever they come and firmly hold to the peace of the being which really and always exists behind the trouble and riot of the mind. When this secret peace is unveiled, a great calm settles on the being and there comes usually with it the perception and experience of the all-pervading silent Brahman, everything else at first seeming to be mere form and eidolon. On the basis of this calm everything else may be built up in the knowledge and experience no longer of the external phenomena of things but of the deeper truth of the divine manifestation. Ordinarily, once this state is obtained, strenuous concentration will be found no longer necessary. A free concentration of will using thought merely for suggestion and the giving of light to the lower members will take its place. This Will will then insist on the physical being, the vital existence, the heart and the mind remoulding themselves in the forms of the Divine which reveal themselves out of the silent Brahman. By swifter or slower degrees according to the previous preparation and purification of the members, they will be obliged with more or less struggle to obey the law of the will and its thought-suggestion, so that eventually the knowledge of the Divine takes possession of our consciousness on all its planes and the image of the Divine is formed in our human existence even as it was done by the old Vedic Sadhakas. For the integral Yoga this is the most direct and powerful discipline. ~ Sri Aurobindo, The Synthesis Of Yoga The Yoga of Integral Knowledge,
692: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,
693:A God's LabourI have gathered my dreams in a silver air Between the gold and the blueAnd wrapped them softly and left them there, My jewelled dreams of you.I had hoped to build a rainbow bridge Marrying the soil to the skyAnd sow in this dancing planet midge The moods of infinity.But too bright were our heavens, too far away, Too frail their ethereal stuff;Too splendid and sudden our light could not stay; The roots were not deep enough.He who would bring the heavens here Must descend himself into clayAnd the burden of earthly nature bear And tread the dolorous way.Coercing my godhead I have come down Here on the sordid earth,Ignorant, labouring, human grown Twixt the gates of death and birth.I have been digging deep and long Mid a horror of filth and mireA bed for the golden river's song, A home for the deathless fire.I have laboured and suffered in Matter's night To bring the fire to man;But the hate of hell and human spite Are my meed since the world began.For man's mind is the dupe of his animal self; Hoping its lusts to win,He harbours within him a grisly Elf Enamoured of sorrow and sin.The grey Elf shudders from heaven's flame And from all things glad and pure;Only by pleasure and passion and pain His drama can endure.All around is darkness and strife; For the lamps that men call sunsAre but halfway gleams on this stumbling life Cast by the Undying Ones.Man lights his little torches of hope That lead to a failing edge;A fragment of Truth is his widest scope, An inn his pilgrimage.The Truth of truths men fear and deny, The Light of lights they refuse;To ignorant gods they lift their cry Or a demon altar choose.All that was found must again be sought, Each enemy slain revives,Each battle for ever is fought and refought Through vistas of fruitless lives.My gaping wounds are a thousand and one And the Titan kings assail,But I dare not rest till my task is done And wrought the eternal will.How they mock and sneer, both devils and men! "Thy hope is Chimera's headPainting the sky with its fiery stain; Thou shalt fall and thy work lie dead."Who art thou that babblest of heavenly ease And joy and golden roomTo us who are waifs on inconscient seas And bound to life's iron doom?"This earth is ours, a field of Night For our petty flickering fires.How shall it brook the sacred Light Or suffer a god's desires?"Come, let us slay him and end his course! Then shall our hearts have releaseFrom the burden and call of his glory and force And the curb of his wide white peace."But the god is there in my mortal breast Who wrestles with error and fateAnd tramples a road through mire and waste For the nameless Immaculate.A voice cried, "Go where none have gone! Dig deeper, deeper yetTill thou reach the grim foundation stone And knock at the keyless gate."I saw that a falsehood was planted deep At the very root of thingsWhere the grey Sphinx guards God's riddle sleep On the Dragon's outspread wings.I left the surface gauds of mind And life's unsatisfied seasAnd plunged through the body's alleys blind To the nether mysteries.I have delved through the dumb Earth's dreadful heart And heard her black mass' bell.I have seen the source whence her agonies part And the inner reason of hell.Above me the dragon murmurs moan And the goblin voices flit;I have pierced the Void where Thought was born, I have walked in the bottomless pit.On a desperate stair my feet have trod Armoured with boundless peace,Bringing the fires of the splendour of God Into the human abyss.He who I am was with me still; All veils are breaking now.I have heard His voice and borne His will On my vast untroubled brow.The gulf twixt the depths and the heights is bridged And the golden waters pourDown the sapphire mountain rainbow-ridged And glimmer from shore to shore.Heaven's fire is lit in the breast of the earth And the undying suns here burn;Through a wonder cleft in the bounds of birth The incarnate spirits yearnLike flames to the kingdoms of Truth and Bliss: Down a gold-red stairway wendThe radiant children of Paradise Clarioning darkness' end.A little more and the new life's doors Shall be carved in silver lightWith its aureate roof and mosaic floors In a great world bare and bright.I shall leave my dreams in their argent air, For in a raiment of gold and blueThere shall move on the earth embodied and fair The living truth of you. ~ Sri Aurobindo, Collected Poems A God's Labour,
694:AUGOEIDES: The magicians most important invocation is that of his Genius, Daemon, True Will, or Augoeides. This operation is traditionally known as attaining the Knowledge and Conversation of the Holy Guardian Angel. It is sometimes known as the Magnum Opus or Great Work. The Augoeides may be defined as the most perfect vehicle of Kia on the plane of duality. As the avatar of Kia on earth, the Augoeides represents the true will, the raison detre of the magician, his purpose in existing. The discovery of ones true will or real nature may be difficult and fraught with danger, since a false identification leads to obsession and madness. The operation of obtaining the knowledge and conversation is usually a lengthy one. The magician is attempting a progressive metamorphosis, a complete overhaul of his entire existence. Yet he has to seek the blueprint for his reborn self as he goes along. Life is less the meaningless accident it seems. Kia has incarnated in these particular conditions of duality for some purpose. The inertia of previous existences propels Kia into new forms of manifestation. Each incarnation represents a task, or a puzzle to be solved, on the way to some greater form of completion. The key to this puzzle is in the phenomena of the plane of duality in which we find ourselves. We are, as it were, trapped in a labyrinth or maze. The only thing to do is move about and keep a close watch on the way the walls turn. In a completely chaotic universe such as this one, there are no accidents. Everything is signifcant. Move a single grain of sand on a distant shore and the entire future history of the world will eventually be changed. A person doing his true will is assisted by the momentum of the universe and seems possessed of amazing good luck. In beginning the great work of obtaining the knowledge and conversation, the magician vows to interpret every manifestation of existence as a direct message from the infinite Chaos to himself personally. To do this is to enter the magical world view in its totality. He takes complete responsibility for his present incarnation and must consider every experience, thing, or piece of information which assails him from any source, as a reflection of the way he is conducting his existence. The idea that things happen to one that may or may not be related to the way one acts is an illusion created by our shallow awareness. Keeping a close eye on the walls of the labyrinth, the conditions of his existence, the magician may then begin his invocation. The genius is not something added to oneself. Rather it is a stripping away of excess to reveal the god within. Directly on awakening, preferably at dawn, the initiate goes to the place of invocation. Figuring to himself as he goes that being born anew each day brings with it the chance of greater rebirth, first he banishes the temple of his mind by ritual or by some magical trance. Then he unveils some token or symbol or sigil which represents to him the Holy Guardian Angel. This symbol he will likely have to change during the great work as the inspiration begins to move him. Next he invokes an image of the Angel into his minds eye. It may be considered as a luminous duplicate of ones own form standing in front of or behind one, or simply as a ball of brilliant light above ones head. Then he formulates his aspirations in what manner he will, humbling himself in prayer or exalting himself in loud proclamation as his need be. The best form of this invocation is spoken spontaneously from the heart, and if halting at first, will prove itself in time. He is aiming to establish a set of ideas and images which correspond to the nature of his genius, and at the same time receive inspiration from that source. As the magician begins to manifest more of his true will, the Augoeides will reveal images, names, and spiritual principles by which it can be drawn into greater manifestation. Having communicated with the invoked form, the magician should draw it into himself and go forth to live in the way he hath willed. The ritual may be concluded with an aspiration to the wisdom of silence by a brief concentration on the sigil of the Augoeides, but never by banishing. Periodically more elaborate forms of ritual, using more powerful forms of gnosis, may be employed. At the end of the day, there should be an accounting and fresh resolution made. Though every day be a catalog of failure, there should be no sense of sin or guilt. Magic is the raising of the whole individual in perfect balance to the power of Infinity, and such feelings are symptomatic of imbalance. If any unnecessary or imbalanced scraps of ego become identified with the genius by mistake, then disaster awaits. The life force flows directly into these complexes and bloats them into grotesque monsters variously known as the demon Choronzon. Some magicians attempting to go too fast with this invocation have failed to banish this demon, and have gone spectacularly insane as a result. ~ Peter J Carroll, Liber Null ,
695:In the lower planes can't one say what will happen at a particular moment? That depends. On certain planes there are consciousnesses that form, that make formations and try to send them down to earth and manifest them. These are planes where the great forces are at play, forces struggling with each other to organise things in one way or another. On these planes all the possibilities are there, all the possibilities that present themselves but have not yet come to a decision as to which will come down.... Suppose a plane full of the imaginations of people who want certain things to be realised upon earth - they invent a novel, narrate stories, produce all kinds of phenomena; it amuses them very much. It is a plane of form-makers and they are there imagining all kinds of circumstances and events; they play with the forces; they are like the authors of a drama and they prepare everything there and see what is going to happen. All these formations are facing each other; and it is those which are the strongest, the most successful or the most persistent or those that have the advantage of a favourable set of circumstances which dominate. They meet and out of the conflict yet another thing results: you lose one thing and take up another, you make a new combination; and then all of a sudden, you find, pluff! it is coming down. Now, if it comes down with a sufficient force, it sets moving the earth atmosphere and things combine; as for instance, when with your fist you thump the saw-dust, you know surely what happens, don't you? You lift your hand, give a formidable blow: all the dust gets organised around your fist. Well, it is like that. These formations come down into matter with that force, and everything organises itself automatically, mechanically as around the striking fist. And there's your wished object about to be realised, sometimes with small deformations because of the resistance, but it will be realised finally, even as the person narrating the story up above wanted it more or less to be realised. If then you are for some reason or other in the secret of the person who has constructed the story and if you follow the way in which he creates his path to reach down to the earth and if you see how a blow with the fist acts on earthly matter, then you are able to tell what is going to happen, because you have seen it in the world above, and as it takes some time to make the whole journey, you see in advance. And the higher you rise, the more you foresee in advance what is going to happen. And if you pass far beyond, go still farther, then everything is possible. It is an unfolding that follows a wide road which is for you unknowable; for all will be unfolded in the universe, but in what order and in what way? There are decisions that are taken up there which escape our ordinary consciousness, and so it is very difficult to foresee. But there also, if you enter consciously and if you can be present up there... How shall I explain that to you? All is there, absolute, static, eternal: but all that will be unfolded in the material world, naturally more or less one thing after another; for in the static existence all can be there, but in the becoming all becomes in time, that is, one thing after another. Well, what path will the unfolding follow? Up there is the domain of absolute freedom.... Who says that a sufficiently sincere aspiration, a sufficiently intense prayer is not capable of changing the path of the unfolding? This means that all is possible. Now, one must have a sufficient aspiration and a prayer that's sufficiently intense. But that has been given to human nature. It is one of the marvellous gifts of grace given to human nature; only, one does not know how to make use of it. This comes to saying that in spite of the most absolute determinisms in the horizontal line, if one knows how to cross all these horizontal lines and reach the highest Point of consciousness, one is able to make things change, things apparently absolutely determined. So you may call it by any name you like, but it is a kind of combination of an absolute determinism with an absolute freedom. You may pull yourself out of it in any way you like, but it is like that. I forgot to say in that book (perhaps I did not forget but just felt that it was useless to say it) that all these theories are only theories, that is, mental conceptions which are merely more or less imaged representations of the reality; but it is not the reality at all. When you say "determinism" and when you say "freedom", you say only words and all that is only a very incomplete, very approximate and very weak description of what is in reality within you, around you and everywhere; and to be able to begin to understand what the universe is, you must come out of your mental formulas, otherwise you will never understand anything. To tell the truth, if you live only a moment, just a tiny moment, of this absolutely sincere aspiration or this sufficiently intense prayer, you will know more things than by meditating for hours. ~ The Mother, Questions And Answers 1953 ,
696:It is natural from the point of view of the Yoga to divide into two categories the activities of the human mind in its pursuit of knowledge. There is the supreme supra-intellectual knowledge which concentrates itself on the discovery of the One and Infinite in its transcendence or tries to penetrate by intuition, contemplation, direct inner contact into the ultimate truths behind the appearances of Nature; there is the lower science which diffuses itself in an outward knowledge of phenomena, the disguises of the One and Infinite as it appears to us in or through the more exterior forms of the world-manifestation around us. These two, an upper and a lower hemisphere, in the form of them constructed or conceived by men within the mind's ignorant limits, have even there separated themselves, as they developed, with some sharpness.... Philosophy, sometimes spiritual or at least intuitive, sometimes abstract and intellectual, sometimes intellectualising spiritual experience or supporting with a logical apparatus the discoveries of the spirit, has claimed always to take the fixation of ultimate Truth as its province. But even when it did not separate itself on rarefied metaphysical heights from the knowledge that belongs to the practical world and the pursuit of ephemeral objects, intellectual Philosophy by its habit of abstraction has seldom been a power for life. It has been sometimes powerful for high speculation, pursuing mental Truth for its own sake without any ulterior utility or object, sometimes for a subtle gymnastic of the mind in a mistily bright cloud-land of words and ideas, but it has walked or acrobatised far from the more tangible realities of existence. Ancient Philosophy in Europe was more dynamic, but only for the few; in India in its more spiritualised forms, it strongly influenced but without transforming the life of the race.... Religion did not attempt, like Philosophy, to live alone on the heights; its aim was rather to take hold of man's parts of life even more than his parts of mind and draw them Godwards; it professed to build a bridge between spiritual Truth and the vital and material human existence; it strove to subordinate and reconcile the lower to the higher, make life serviceable to God, Earth obedient to Heaven. It has to be admitted that too often this necessary effort had the opposite result of making Heaven a sanction for Earth's desires; for, continually, the religious idea has been turned into an excuse for the worship and service of the human ego. Religion, leaving constantly its little shining core of spiritual experience, has lost itself in the obscure mass of its ever extending ambiguous compromises with life: in attempting to satisfy the thinking mind, it more often succeeded in oppressing or fettering it with a mass of theological dogmas; while seeking to net the human heart, it fell itself into pits of pietistic emotionalism and sensationalism; in the act of annexing the vital nature of man to dominate it, it grew itself vitiated and fell a prey to all the fanaticism, homicidal fury, savage or harsh turn for oppression, pullulating falsehood, obstinate attachment to ignorance to which that vital nature is prone; its desire to draw the physical in man towards God betrayed it into chaining itself to ecclesiastic mechanism, hollow ceremony and lifeless ritual. The corruption of the best produced the worst by that strange chemistry of the power of life which generates evil out of good even as it can also generate good out of evil. At the same time in a vain effort at self-defence against this downward gravitation, Religion was driven to cut existence into two by a division of knowledge, works, art, life itself into two opposite categories, the spiritual and the worldly, religious and mundane, sacred and profane; but this defensive distinction itself became conventional and artificial and aggravated rather than healed the disease.... On their side Science and Art and the knowledge of Life, although at first they served or lived in the shadow of Religion, ended by emancipating themselves, became estranged or hostile, or have even recoiled with indifference, contempt or scepticism from what seem to them the cold, barren and distant or unsubstantial and illusory heights of unreality to which metaphysical Philosophy and Religion aspire. For a time the divorce has been as complete as the one-sided intolerance of the human mind could make it and threatened even to end in a complete extinction of all attempt at a higher or a more spiritual knowledge. Yet even in the earthward life a higher knowledge is indeed the one thing that is throughout needful, and without it the lower sciences and pursuits, however fruitful, however rich, free, miraculous in the abundance of their results, become easily a sacrifice offered without due order and to false gods; corrupting, hardening in the end the heart of man, limiting his mind's horizons, they confine in a stony material imprisonment or lead to a final baffling incertitude and disillusionment. A sterile agnosticism awaits us above the brilliant phosphorescence of a half-knowledge that is still the Ignorance. ~ Sri Aurobindo, The Synthesis Of Yoga The Ascent of the Sacrifice - 1,
697:[the sevenfold ignorance and the integral knowledge:] We are ignorant of the Absolute which is the source of all being and becoming; we take partial facts of being, temporal relations of the becoming for the whole truth of existence,-that is the first, the original ignorance. We are ignorant of the spaceless, timeless, immobile and immutable Self; we take the constant mobility and mutation of the cosmic becoming in Time and Space for the whole truth of existence, -that is the second, the cosmic ignorance. We are ignorant of our universal self, the cosmic existence, the cosmic consciousness, our infinite unity with all being and becoming; we take our limited egoistic mentality, vitality, corporeality for our true self and regard everything other than that as not-self,-that is the third, the egoistic ignorance. We are ignorant of our eternal becoming in Time; we take this little life in a small span of Time, in a petty field of Space, for our beginning, our middle and our end,-that is the fourth, the temporal ignorance. Even within this brief temporal becoming we are ignorant of our large and complex being, of that in us which is superconscient, subconscient, intraconscient, circumconscient to our surface becoming; we take that surface becoming with its small selection of overtly mentalised experiences for our whole existence,-that is the fifth, the psychological ignorance. We are ignorant of the true constitution of our becoming; we take the mind or life or body or any two of these or all three for our true principle or the whole account of what we are, losing sight of that which constitutes them and determines by its occult presence and is meant to determine sovereignly by its emergence their operations,-that is the sixth, the constitutional ignorance. As a result of all these ignorances, we miss the true knowledge, government and enjoyment of our life in the world; we are ignorant in our thought, will, sensations, actions, return wrong or imperfect responses at every point to the questionings of the world, wander in a maze of errors and desires, strivings and failures, pain and pleasure, sin and stumbling, follow a crooked road, grope blindly for a changing goal,-that is the seventh, the practical ignorance. Our conception of the Ignorance will necessarily determine our conception of the Knowledge and determine, therefore, since our life is the Ignorance at once denying and seeking after the Knowledge, the goal of human effort and the aim of the cosmic endeavour. Integral knowledge will then mean the cancelling of the sevenfold Ignorance by the discovery of what it misses and ignores, a sevenfold self-revelation within our consciousness:- it will mean [1] the knowledge of the Absolute as the origin of all things; [2] the knowledge of the Self, the Spirit, the Being and of the cosmos as the Self's becoming, the becoming of the Being, a manifestation of the Spirit; [3] the knowledge of the world as one with us in the consciousness of our true self, thus cancelling our division from it by the separative idea and life of ego; [4] the knowledge of our psychic entity and its immortal persistence in Time beyond death and earth-existence; [5] the knowledge of our greater and inner existence behind the surface; [6] the knowledge of our mind, life and body in its true relation to the self within and the superconscient spiritual and supramental being above them; [7] the knowledge, finally, of the true harmony and true use of our thought, will and action and a change of all our nature into a conscious expression of the truth of the Spirit, the Self, the Divinity, the integral spiritual Reality. But this is not an intellectual knowledge which can be learned and completed in our present mould of consciousness; it must be an experience, a becoming, a change of consciousness, a change of being. This brings in the evolutionary character of the Becoming and the fact that our mental ignorance is only a stage in our evolution. The integral knowledge, then, can only come by an evolution of our being and our nature, and that would seem to signify a slow process in Time such as has accompanied the other evolutionary transformations. But as against that inference there is the fact that the evolution has now become conscious and its method and steps need not be altogether of the same character as when it was subconscious in its process. The integral knowledge, since it must result from a change of consciousness, can be gained by a process in which our will and endeavour have a part, in which they can discover and apply their own steps and method: its growth in us can proceed by a conscious self-transformation. It is necessary then to see what is likely to be the principle of this new process of evolution and what are the movements of the integral knowledge that must necessarily emerge in it,-or, in other words, what is the nature of the consciousness that must be the base of the life divine and how that life may be expected to be formed or to form itself, to materialise or, as one might say, to realise. ~ Sri Aurobindo, The Life Divine pg 680-683,
698: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,
699:Education THE EDUCATION of a human being should begin at birth and continue throughout his life. Indeed, if we want this education to have its maximum result, it should begin even before birth; in this case it is the mother herself who proceeds with this education by means of a twofold action: first, upon herself for her own improvement, and secondly, upon the child whom she is forming physically. For it is certain that the nature of the child to be born depends very much upon the mother who forms it, upon her aspiration and will as well as upon the material surroundings in which she lives. To see that her thoughts are always beautiful and pure, her feelings always noble and fine, her material surroundings as harmonious as possible and full of a great simplicity - this is the part of education which should apply to the mother herself. And if she has in addition a conscious and definite will to form the child according to the highest ideal she can conceive, then the very best conditions will be realised so that the child can come into the world with his utmost potentialities. How many difficult efforts and useless complications would be avoided in this way! Education to be complete must have five principal aspects corresponding to the five principal activities of the human being: the physical, the vital, the mental, the psychic and the spiritual. Usually, these phases of education follow chronologically the growth of the individual; this, however, does not mean that one of them should replace another, but that all must continue, completing one another until the end of his life. We propose to study these five aspects of education one by one and also their interrelationships. But before we enter into the details of the subject, I wish to make a recommendation to parents. Most parents, for various reasons, give very little thought to the true education which should be imparted to children. When they have brought a child into the world, provided him with food, satisfied his various material needs and looked after his health more or less carefully, they think they have fully discharged their duty. Later on, they will send him to school and hand over to the teachers the responsibility for his education. There are other parents who know that their children must be educated and who try to do what they can. But very few, even among those who are most serious and sincere, know that the first thing to do, in order to be able to educate a child, is to educate oneself, to become conscious and master of oneself so that one never sets a bad example to one's child. For it is above all through example that education becomes effective. To speak good words and to give wise advice to a child has very little effect if one does not oneself give him an example of what one teaches. Sincerity, honesty, straightforwardness, courage, disinterestedness, unselfishness, patience, endurance, perseverance, peace, calm, self-control are all things that are taught infinitely better by example than by beautiful speeches. Parents, have a high ideal and always act in accordance with it and you will see that little by little your child will reflect this ideal in himself and spontaneously manifest the qualities you would like to see expressed in his nature. Quite naturally a child has respect and admiration for his parents; unless they are quite unworthy, they will always appear to their child as demigods whom he will try to imitate as best he can. With very few exceptions, parents are not aware of the disastrous influence that their own defects, impulses, weaknesses and lack of self-control have on their children. If you wish to be respected by a child, have respect for yourself and be worthy of respect at every moment. Never be authoritarian, despotic, impatient or ill-tempered. When your child asks you a question, do not give him a stupid or silly answer under the pretext that he cannot understand you. You can always make yourself understood if you take enough trouble; and in spite of the popular saying that it is not always good to tell the truth, I affirm that it is always good to tell the truth, but that the art consists in telling it in such a way as to make it accessible to the mind of the hearer. In early life, until he is twelve or fourteen, the child's mind is hardly open to abstract notions and general ideas. And yet you can train it to understand these things by using concrete images, symbols or parables. Up to quite an advanced age and for some who mentally always remain children, a narrative, a story, a tale well told teach much more than any number of theoretical explanations. Another pitfall to avoid: do not scold your child without good reason and only when it is quite indispensable. A child who is too often scolded gets hardened to rebuke and no longer attaches much importance to words or severity of tone. And above all, take good care never to scold him for a fault which you yourself commit. Children are very keen and clear-sighted observers; they soon find out your weaknesses and note them without pity. When a child has done something wrong, see that he confesses it to you spontaneously and frankly; and when he has confessed, with kindness and affection make him understand what was wrong in his movement so that he will not repeat it, but never scold him; a fault confessed must always be forgiven. You should not allow any fear to come between you and your child; fear is a pernicious means of education: it invariably gives birth to deceit and lying. Only a discerning affection that is firm yet gentle and an adequate practical knowledge will create the bonds of trust that are indispensable for you to be able to educate your child effectively. And do not forget that you have to control yourself constantly in order to be equal to your task and truly fulfil the duty which you owe your child by the mere fact of having brought him into the world. Bulletin, February 1951 ~ The Mother, On Education ,
700:The Two Paths Of Yoga ::: 14 April 1929 - What are the dangers of Yoga? Is it especially dangerous to the people of the West? Someone has said that Yoga may be suitable for the East, but it has the effect of unbalancing the Western mind. Yoga is not more dangerous to the people of the West than to those of the East. Everything depends upon the spirit with which you approach it. Yoga does become dangerous if you want it for your own sake, to serve a personal end. It is not dangerous, on the contrary, it is safety and security itself, if you go to it with a sense of its sacredness, always remembering that the aim is to find the Divine. Dangers and difficulties come in when people take up Yoga not for the sake of the Divine, but because they want to acquire power and under the guise of Yoga seek to satisfy some ambition. if you cannot get rid of ambition, do not touch the thing. It is fire that burns. There are two paths of Yoga, one of tapasya (discipline), and the other of surrender. The path of tapasya is arduous. Here you rely solely upon yourself, you proceed by your own strength. You ascend and achieve according to the measure of your force. There is always the danger of falling down. And once you fall, you lie broken in the abyss and there is hardly a remedy. The other path, the path of surrender, is safe and sure. It is here, however, that the Western people find their difficulty. They have been taught to fear and avoid all that threatens their personal independence. They have imbibed with their mothers' milk the sense of individuality. And surrender means giving up all that. In other words, you may follow, as Ramakrishna says, either the path of the baby monkey or that of the baby cat. The baby monkey holds to its mother in order to be carried about and it must hold firm, otherwise if it loses its grip, it falls. On the other hand, the baby cat does not hold to its mother, but is held by the mother and has no fear nor responsibility; it has nothing to do but to let the mother hold it and cry ma ma. If you take up this path of surrender fully and sincerely, there is no more danger or serious difficulty. The question is to be sincere. If you are not sincere, do not begin Yoga. If you were dealing in human affairs, then you could resort to deception; but in dealing with the Divine there is no possibility of deception anywhere. You can go on the Path safely when you are candid and open to the core and when your only end is to realise and attain the Divine and to be moved by the Divine. There is another danger; it is in connection with the sex impulses. Yoga in its process of purification will lay bare and throw up all hidden impulses and desires in you. And you must learn not to hide things nor leave them aside, you have to face them and conquer and remould them. The first effect of Yoga, however, is to take away the mental control, and the hungers that lie dormant are suddenly set free, they rush up and invade the being. So long as this mental control has not been replaced by the Divine control, there is a period of transition when your sincerity and surrender will be put to the test. The strength of such impulses as those of sex lies usually in the fact that people take too much notice of them; they protest too vehemently and endeavour to control them by coercion, hold them within and sit upon them. But the more you think of a thing and say, "I don't want it, I don't want it", the more you are bound to it. What you should do is to keep the thing away from you, to dissociate from it, take as little notice of it as possible and, even if you happen to think of it, remain indifferent and unconcerned. The impulses and desires that come up by the pressure of Yoga should be faced in a spirit of detachment and serenity, as something foreign to yourself or belonging to the outside world. They should be offered to the Divine, so that the Divine may take them up and transmute them. If you have once opened yourself to the Divine, if the power of the Divine has once come down into you and yet you try to keep to the old forces, you prepare troubles and difficulties and dangers for yourself. You must be vigilant and see that you do not use the Divine as a cloak for the satisfaction of your desires. There are many self-appointed Masters, who do nothing but that. And then when you are off the straight path and when you have a little knowledge and not much power, it happens that you are seized by beings or entities of a certain type, you become blind instruments in their hands and are devoured by them in the end. Wherever there is pretence, there is danger; you cannot deceive God. Do you come to God saying, "I want union with you" and in your heart meaning "I want powers and enjoyments"? Beware! You are heading straight towards the brink of the precipice. And yet it is so easy to avoid all catastrophe. Become like a child, give yourself up to the Mother, let her carry you, and there is no more danger for you. This does not mean that you have not to face other kinds of difficulties or that you have not to fight and conquer any obstacles at all. Surrender does not ensure a smooth and unruffled and continuous progression. The reason is that your being is not yet one, nor your surrender absolute and complete. Only a part of you surrenders; and today it is one part and the next day it is another. The whole purpose of the Yoga is to gather all the divergent parts together and forge them into an undivided unity. Till then you cannot hope to be without difficulties - difficulties, for example, like doubt or depression or hesitation. The whole world is full of the poison. You take it in with every breath. If you exchange a few words with an undesirable man or even if such a man merely passes by you, you may catch the contagion from him. It is sufficient for you to come near a place where there is plague in order to be infected with its poison; you need not know at all that it is there. You can lose in a few minutes what it has taken you months to gain. So long as you belong to humanity and so long as you lead the ordinary life, it does not matter much if you mix with the people of the world; but if you want the divine life, you will have to be exceedingly careful about your company and your environment. ~ The Mother, Questions And Answers 1929-1931 ,
701:Depression, unless one has a strong will, suggests, "This is not worth while, one may have to wait a lifetime." As for enthusiasm, it expects to see the vital transformed overnight: "I am not going to have any difficulty henceforth, I am going to advance rapidly on the path of yoga, I am going to gain the divine consciousness without any difficulty." There are some other difficulties.... One needs a little time, much perseverance. So the vital, after a few hours - perhaps a few days, perhaps a few months - says to itself: "We haven't gone very far with our enthusiasm, has anything been really done? Doesn't this movement leave us just where we were, perhaps worse than we were, a little troubled, a little disturbed? Things are no longer what they were, they are not yet what they ought to be. It is very tiresome, what I am doing." And then, if one pushes a little more, here's this gentleman saying, "Ah, no! I have had enough of it, leave me alone. I don't want to move, I shall stay in my corner, I won't trouble you, but don't bother me!" And so one has not gone very much farther than before. This is one of the big obstacles which must be carefully avoided. As soon as there is the least sign of discontentment, of annoyance, the vital must be spoken to in this way, "My friend, you are going to keep calm, you are going to do what you are asked to do, otherwise you will have to deal with me." And to the other, the enthusiast who says, "Everything must be done now, immediately", your reply is, "Calm yourself a little, your energy is excellent, but it must not be spent in five minutes. We shall need it for a long time, keep it carefully and, as it is wanted, I shall call upon your goodwill. You will show that you are full of goodwill, you will obey, you won't grumble, you will not protest, you will not revolt, you will say 'yes, yes', you will make a little sacrifice when asked, you will say 'yes' wholeheartedly." So we get started on the path. But the road is very long. Many things happen on the way. Suddenly one thinks one has overcome an obstacle; I say "thinks", because though one has overcome it, it is not totally overcome. I am going to take a very obvious instance, of a very simple observation. Someone has found that his vital is uncontrollable and uncontrolled, that it gets furious for nothing and about nothing. He starts working to teach it not to get carried away, not to flare up, to remain calm and bear the shocks of life without reacting violently. If one does this cheerfully, it goes quite quickly. (Note this well, it is very important: when you have to deal with your vital take care to remain cheerful, otherwise you will get into trouble.) One remains cheerful, that is, when one sees the fury rise, one begins to laugh. Instead of being depressed and saying, "Ah! In spite of all my effort it is beginning all over again", one begins to laugh and says, "Well, well! One hasn't yet seen the end of it. Look now, aren't you ridiculous, you know quite well that you are being ridiculous! Is it worthwhile getting angry?" One gives it this lesson cheerfully. And really, after a while it doesn't get angry again, it is quiet - and one relaxes one's attention. One thinks the difficulty has been overcome, one thinks a result has at last been reached: "My vital does not trouble me any longer, it does not get angry now, everything is going fine." And the next day, one loses one's temper. It is then one must be careful, it is then one must not say, "Here we are, it's no use, I shall never achieve anything, all my efforts are futile; all this is an illusion, it is impossible." On the contrary, one must say, "I wasn't vigilant enough." One must wait long, very long, before one can say, "Ah! It is done and finished." Sometimes one must wait for years, many years.... I am not saying this to discourage you, but to give you patience and perseverance - for there is a moment when you do arrive. And note that the vital is a small part of your being - a very important part, we have said that it is the dynamism, the realising energy, it is very important; but it is only a small part. And the mind!... which goes wandering, which must be pulled back by all the strings to be kept quiet! You think this can be done overnight? And your body?... You have a weakness, a difficulty, sometimes a small chronic illness, nothing much, but still it is a nuisance, isn't it? You want to get rid of it. You make efforts, you concentrate; you work upon it, establish harmony, and you think it is finished, and then.... Take, for instance, people who have the habit of coughing; they can't control themselves or almost can't. It is not serious but it is bothersome, and there seems to be no reason why it should ever stop. Well, one tells oneself, "I am going to control this." One makes an effort - a yogic effort, not a material one - one brings down consciousness, force, and stops the cough. And one thinks, "The body has forgotten how to cough." And it is a great thing when the body has forgotten, truly one can say, "I am cured." But unfortunately it is not always true, for this goes down into the subconscient and, one day, when the balance of forces is not so well established, when the strength is not the same, it begins again. And one laments, "I believed that it was over! I had succeeded and told myself, 'It is true that spiritual power has an action upon the body, it is true that something can be done', and there! it is not true. And yet it was a small thing, and I who want to conquer immortality! How will I succeed?... For years I have been free from this small thing and here it is beginning anew!" It is then that you must be careful. You must arm yourself with an endless patience and endurance. You do a thing once, ten times, a hundred times, a thousand times if necessary, but you do it till it gets done. And not done only here and there, but everywhere and everywhere at the same time. This is the great problem one sets oneself. That is why, to those who come to tell me very light-heartedly, "I want to do yoga", I reply, "Think it over, one may do the yoga for a number of years without noticing the least result. But if you want to do it, you must persist and persist with such a will that you should be ready to do it for ten lifetimes, a hundred lifetimes if necessary, in order to succeed." I do not say it will be like that, but the attitude must be like that. Nothing must discourage you; for there are all the difficulties of ignorance of the different states of being, to which are added the endless malice and the unbounded cunning of the hostile forces in the world.... They are there, do you know why? They have been.... ~ The Mother, Questions And Answers 1950-1951 ,
702:Mother, when one imagines something, does it not exist?When you imagine something, it means that you make a mental formation which may be close to the truth or far from the truth - it also depends upon the quality of your formation. You make a mental formation and there are people who have such a power of formation that they succeed in making what they imagine real. There are not many of these but there are some. They imagine something and their formation is so well made and so powerful that it succeeds in being realised. These are creators; there are not many of them but there are some. If one thinks of someone who doesn't exist or who is dead?Ah! What do you mean? What have you just said? Someone who doesn't exist or someone who is dead? These are two absolutely different things. I mean someone who is dead.Someone who is dead! If this person has remained in the mental domain, you can find him immediately. Naturally if he is no longer in the mental domain, if he is in the psychic domain, to think of him is not enough. You must know how to go into the psychic domain to find him. But if he has remained in the mental domain and you think of him, you can find him immediately, and not only that, but you can have a mental contact with him and a kind of mental vision of his existence. The mind has a capacity of vision of its own and it is not the same vision as with these eyes, but it is a vision, it is a perception in forms. But this is not imagination. It has nothing to do with imagination. Imagination, for instance, is when you begin to picture to yourself an ideal being to whom you apply all your conceptions, and when you tell yourself, "Why, it should be like this, like that, its form should be like this, its thought like that, its character like that," when you see all the details and build up the being. Now, writers do this all the time because when they write a novel, they imagine. There are those who take things from life but there are those who are imaginative, creators; they create a character, a personage and then put him in their book later. This is to imagine. To imagine, for example, a whole concurrence of circumstances, a set of events, this is what I call telling a story to oneself. But it can be put down on paper, and then one becomes a novelist. There are very different kinds of writers. Some imagine everything, some gather all sorts of observations from life and construct their book with them. There are a hundred ways of writing a book. But indeed some writers imagine everything from beginning to end. It all comes out of their head and they construct even their whole story without any support in things physically observed. This truly is imagination. But as I say, if they are very powerful and have a considerable capacity for creation, it is possible that one day or other there will be a physical human being who realises their creation. This too is true. What do you suppose imagination is, eh? Have you never imagined anything, you? And what happens? All that one imagines.You mean that you imagine something and it happens like that, eh? Or it is in a dream... What is the function, the use of the imagination?If one knows how to use it, as I said, one can create for oneself his own inner and outer life; one can build his own existence with his imagination, if one knows how to use it and has a power. In fact it is an elementary way of creating, of forming things in the world. I have always felt that if one didn't have the capacity of imagination he would not make any progress. Your imagination always goes ahead of your life. When you think of yourself, usually you imagine what you want to be, don't you, and this goes ahead, then you follow, then it continues to go ahead and you follow. Imagination opens for you the path of realisation. People who are not imaginative - it is very difficult to make them move; they see just what is there before their nose, they feel just what they are moment by moment and they cannot go forward because they are clamped by the immediate thing. It depends a good deal on what one calls imagination. However... Men of science must be having imagination!A lot. Otherwise they would never discover anything. In fact, what is called imagination is a capacity to project oneself outside realised things and towards things realisable, and then to draw them by the projection. One can obviously have progressive and regressive imaginations. There are people who always imagine all the catastrophes possible, and unfortunately they also have the power of making them come. It's like the antennae going into a world that's not yet realised, catching something there and drawing it here. Then naturally it is an addition to the earth atmosphere and these things tend towards manifestation. It is an instrument which can be disciplined, can be used at will; one can discipline it, direct it, orientate it. It is one of the faculties one can develop in himself and render serviceable, that is, use it for definite purposes. Sweet Mother, can one imagine the Divine and have the contact?Certainly if you succeed in imagining the Divine you have the contact, and you can have the contact with what you imagine, in any case. In fact it is absolutely impossible to imagine something which doesn't exist somewhere. You cannot imagine anything at all which doesn't exist somewhere. It is possible that it doesn't exist on the earth, it is possible that it's elsewhere, but it is impossible for you to imagine something which is not already contained in principle in the universe; otherwise it could not occur. Then, Sweet Mother, this means that in the created universe nothing new is added?In the created universe? Yes. The universe is progressive; we said that constantly things manifest, more and more. But for your imagination to be able to go and seek beyond the manifestation something which will be manifested, well, it may happen, in fact it does - I was going to tell you that it is in this way that some beings can cause considerable progress to be made in the world, because they have the capacity of imagining something that's not yet manifested. But there are not many. One must first be capable of going beyond the manifested universe to be able to imagine something which is not there. There are already many things which can be imagined. What is our terrestrial world in the universe? A very small thing. Simply to have the capacity of imagining something which does not exist in the terrestrial manifestation is already very difficult, very difficult. For how many billions of years hasn't it existed, this little earth? And there have been no two identical things. That's much. It is very difficult to go out from the earth atmosphere with one's mind; one can, but it is very difficult. And then if one wants to go out, not only from the earth atmosphere but from the universal life! To be able simply to enter into contact with the life of the earth in its totality from the formation of the earth until now, what can this mean? And then to go beyond this and enter into contact with universal life from its beginnings up to now... and then again to be able to bring something new into the universe, one must go still farther beyond. Not easy! That's all? (To the child) Convinced? ~ The Mother, Questions And Answers 1955 ,
703:Chapter 18 - Trapped in a Dream(A guy is playing a pinball machine, seemingly the same guy who rode with him in the back of the boat car. This part is played by Richard Linklater, aka, the director.)Hey, man.Hey.Weren't you in a boat car? You know, the guy, the guy with the hat? He gave me a ride in his car, or boat thing, and you were in the back seat with me?I mean, I'm not saying that you don't know what you're talking about, but I don't know what you're talking about.No, you see, you guys let me off at this really specific spot that you gave him directions to let me off at, I get out, and end up getting hit by a car, but then, I just woke up because I was dreaming, and later than that, I found out that I was still dreaming, dreaming that I'd woken up.Oh yeah, those are called false awakenings. I used to have those all the time.Yeah, but I'm still in it now. I, I can't get out of it. It's been going on forever, I keep waking up, but, but I'm just waking up into another dream. I'm starting to get creeped out, too. Like I'm talking to dead people. This woman on TV's telling me about how death is this dreamtime that exists outside of life. I mean, (desperate sigh) I'm starting to think that I'm dead.I'm gonna tell you about a dream I once had. I know that's, when someone says that, then usually you're in for a very boring next few minutes, and you might be, but it sounds like, you know, what else are you going to do, right? Anyway, I read this essay by Philip K. Dick.What, you read it in your dream?No, no. I read it before the dream. It was the preamble to the dream. It was about that book, um Flow My Tears the Policeman Said. You know that one?Uh, yeah yeah, he won an award for that one.Right, right. That's the one he wrote really fast. It just like flowed right out of him. He felt he was sort of channeling it, or something. But anyway, about four years after it was published, he was at this party, and he met this woman who had the same name as the woman character in the book. And she had a boyfriend with the same name as the boyfriend character in the book, and she was having an affair with this guy, the chief of police, and he had the same name as the chief of police in his book. So she's telling him all of this stuff from her life, and everything she's saying is right out of his book. So that's totally freaking him out, but, what can he do?And then shortly after that, he was going to mail a letter, and he saw this kind of, um, you know, dangerous, shady looking guy standing by his car, but instead of avoiding him, which he says he would have usually done, he just walked right up to him and said, "Can I help you?" And the guy said, "Yeah. I, I ran out of gas." So he pulls out his wallet, and he hands him some money, which he says he never would have done, and then he gets home and thinks, wait a second, this guy, you know, he can't get to a gas station, he's out of gas. So he gets back in his car, he goes and finds the guy, takes him to the gas station, and as he's pulling up at the gas station, he realizes, "Hey, this is in my book too. This exact station, this exact guy. Everything."So this whole episode is kind of creepy, right? And he's telling his priest about it, you know, describing how he wrote this book, and then four years later all these things happened to him. And as he's telling it to him, the priest says, "That's the Book of Acts. You're describing the Book of Acts." And he's like, "I've never read the Book of Acts." So he, you know, goes home and reads the Book of Acts, and it's like uncanny. Even the characters' names are the same as in the Bible. And the Book of Acts takes place in 50 A.D., when it was written, supposedly. So Philip K. Dick had this theory that time was an illusion and that we were all actually in 50 A.D., and the reason he had written this book was that he had somehow momentarily punctured through this illusion, this veil of time, and what he had seen there was what was going on in the Book of Acts.And he was really into Gnosticism, and this idea that this demiurge, or demon, had created this illusion of time to make us forget that Christ was about to return, and the kingdom of God was about to arrive. And that we're all in 50 A.D., and there's someone trying to make us forget that God is imminent. And that's what time is. That's what all of history is. It's just this kind of continuous, you know, daydream, or distraction.And so I read that, and I was like, well that's weird. And than that night I had a dream and there was this guy in the dream who was supposed to be a psychic. But I was skeptical. I was like, you know, he's not really a psychic, you know I'm thinking to myself. And then suddenly I start floating, like levitating, up to the ceiling. And as I almost go through the roof, I'm like, "Okay, Mr. Psychic. I believe you. You're a psychic. Put me down please." And I float down, and as my feet touch the ground, the psychic turns into this woman in a green dress. And this woman is Lady Gregory.Now Lady Gregory was Yeats' patron, this, you know, Irish person. And though I'd never seen her image, I was just sure that this was the face of Lady Gregory. So we're walking along, and Lady Gregory turns to me and says, "Let me explain to you the nature of the universe. Now Philip K. Dick is right about time, but he's wrong that it's 50 A.D. Actually, there's only one instant, and it's right now, and it's eternity. And it's an instant in which God is posing a question, and that question is basically, 'Do you want to, you know, be one with eternity? Do you want to be in heaven?' And we're all saying, 'No thank you. Not just yet.' And so time is actually just this constant saying 'No' to God's invitation. I mean that's what time is. I mean, and it's no more 50 A.D. than it's two thousand and one. And there's just this one instant, and that's what we're always in."And then she tells me that actually this is the narrative of everyone's life. That, you know, behind the phenomenal difference, there is but one story, and that's the story of moving from the "no" to the "yes." All of life is like, "No thank you. No thank you. No thank you." then ultimately it's, "Yes, I give in. Yes, I accept. Yes, I embrace." I mean, that's the journey. I mean, everyone gets to the "yes" in the end, right?Right.So we continue walking, and my dog runs over to me. And so I'm petting him, really happy to see him, you know, he's been dead for years. So I'm petting him and I realize there's this kind of gross oozing stuff coming out of his stomach. And I look over at Lady Gregory, and she sort of coughs. She's like [cough] [cough] "Oh, excuse me." And there's vomit, like dribbling down her chin, and it smells really bad. And I think, "Well, wait a second, that's not just the smell of vomit," which is, doesn't smell very good, "that's the smell of like dead person vomit." You know, so it's like doubly foul. And then I realize I'm actually in the land of the dead, and everyone around me is dead. My dog had been dead for over ten years, Lady Gregory had been dead a lot longer than that. When I finally woke up, I was like, whoa, that wasn't a dream, that was a visitation to this real place, the land of the dead.So what happened? I mean how did you finally get out of it?Oh man. It was just like one of those like life altering experiences. I mean I could never really look at the world the same way again, after that.Yeah, but I mean like how did you, how did you finally get out of the dream? See, that's my problem. I'm like trapped. I keep, I keep thinking that I'm waking up, but I'm still in a dream. It seems like it's going on forever. I can't get out of it, and I want to wake up for real. How do you really wake up?I don't know, I don't know. I'm not very good at that anymore. But, um, if that's what you're thinking, I mean you, you probably should. I mean, you know if you can wake up, you should, because you know someday, you know, you won't be able to. So just, um ... But it's easy. You know. Just, just wake up. ~ Waking Life,
704:Can a Yogi attain to a state of consciousness in which he can know all things, answer all questions, relating even to abstruse scientific problems, such as, for example, the theory of relativity?Theoretically and in principle it is not impossible for a Yogi to know everything; all depends upon the Yogi. But there is knowledge and knowledge. The Yogi does not know in the way of the mind. He does not know everything in the sense that he has access to all possible information or because he contains all the facts of the universe in his mind or because his consciousness is a sort of miraculous encyclopaedia. He knows by his capacity for a containing or dynamic identity with things and persons and forces. Or he knows because he lives in a plane of consciousness or is in contact with a consciousness in which there is the truth and the knowledge. If you are in the true consciousness, the knowledge you have will also be of the truth. Then, too, you can know directly, by being one with what you know. If a problem is put before you, if you are asked what is to be done in a particular matter, you can then, by looking with enough attention and concentration, receive spontaneously the required knowledge and the true answer. It is not by any careful application of theory that you reach the knowledge or by working it out through a mental process. The scientific mind needs these methods to come to its conclusions. But the Yogi's knowledge is direct and immediate; it is not deductive. If an engineer has to find out the exact position for the building of an arch, the line of its curve and the size of its opening, he does it by calculation, collating and deducing from his information and data. But a Yogi needs none of these things; he looks, has the vision of the thing, sees that it is to be done in this way and not in another, and this seeing is his knowledge. Although it may be true in a general way and in a certain sense that a Yogi can know all things and can answer all questions from his own field of vision and consciousness, yet it does not follow that there are no questions whatever of any kind to which he would not or could not answer. A Yogi who has the direct knowledge, the knowledge of the true truth of things, would not care or perhaps would find it difficult to answer questions that belong entirely to the domain of human mental constructions. It may be, he could not or would not wish to solve problems and difficulties you might put to him which touch only the illusion of things and their appearances. The working of his knowledge is not in the mind. If you put him some silly mental query of that character, he probably would not answer. The very common conception that you can put any ignorant question to him as to some super-schoolmaster or demand from him any kind of information past, present or future and that he is bound to answer, is a foolish idea. It is as inept as the expectation from the spiritual man of feats and miracles that would satisfy the vulgar external mind and leave it gaping with wonder. Moreover, the term "Yogi" is very vague and wide. There are many types of Yogis, many lines or ranges of spiritual or occult endeavour and different heights of achievement, there are some whose powers do not extend beyond the mental level; there are others who have gone beyond it. Everything depends on the field or nature of their effort, the height to which they have arrived, the consciousness with which they have contact or into which they enter. Do not scientists go sometimes beyond the mental plane? It is said that Einstein found his theory of relativity not through any process of reasoning, but through some kind of sudden inspiration. Has that inspiration anything to do with the Supermind?The scientist who gets an inspiration revealing to him a new truth, receives it from the intuitive mind. The knowledge comes as a direct perception in the higher mental plane illumined by some other light still farther above. But all that has nothing to do with the action of Supermind and this higher mental level is far removed from the supramental plane. Men are too easily inclined to believe that they have climbed into regions quite divine when they have only gone above the average level. There are many stages between the ordinary human mind and the Supermind, many grades and many intervening planes. If an ordinary man were to get into direct contact even with one of these intermediate planes, he would be dazzled and blinded, would be crushed under the weight of the sense of immensity or would lose his balance; and yet it is not the Supermind. Behind the common idea that a Yogi can know all things and answer all questions is the actual fact that there is a plane in the mind where the memory of everything is stored and remains always in existence. All mental movements that belong to the life of the earth are memorised and registered in this plane. Those who are capable of going there and care to take the trouble, can read in it and learn anything they choose. But this region must not be mistaken for the supramental levels. And yet to reach even there you must be able to silence the movements of the material or physical mind; you must be able to leave aside all your sensations and put a stop to your ordinary mental movements, whatever they are; you must get out of the vital; you must become free from the slavery of the body. Then only you can enter into that region and see. But if you are sufficiently interested to make this effort, you can arrive there and read what is written in the earth's memory. Thus, if you go deep into silence, you can reach a level of consciousness on which it is not impossible for you to receive answers to all your questions. And if there is one who is consciously open to the plenary truth of the supermind, in constant contact with it, he can certainly answer any question that is worth an answer from the supramental Light. The queries put must come from some sense of the truth and reality behind things. There are many questions and much debated problems that are cobwebs woven of mere mental abstractions or move on the illusory surface of things. These do not pertain to real knowledge; they are a deformation of knowledge, their very substance is of the ignorance. Certainly the supramental knowledge may give an answer, its own answer, to the problems set by the mind's ignorance; but it is likely that it would not be at all satisfactory or perhaps even intelligible to those who ask from the mental level. You must not expect the supramental to work in the way of the mind or demand that the knowledge in truth should be capable of being pieced together with the half-knowledge in ignorance. The scheme of the mind is one thing, but Supermind is quite another and it would no longer be supramental if it adapted itself to the exigencies of the mental scheme. The two are incommensurable and cannot be put together. When the consciousness has attained to supramental joys, does it no longer take interest in the things of the mind?The supramental does not take interest in mental things in the same way as the mind. It takes its own interest in all the movements of the universe, but it is from a different point of view and with a different vision. The world presents to it an entirely different appearance; there is a reversal of outlook and everything is seen from there as other than what it seems to the mind and often even the opposite. Things have another meaning; their aspect, their motion and process, everything about them, are watched with other eyes. Everything here is followed by the supermind; the mind movements and not less the vital, the material movements, all the play of the universe have for it a very deep interest, but of another kind. It is about the same difference as that between the interest taken in a puppet-play by one who holds the strings and knows what the puppets are to do and the will that moves them and that they can do only what it moves them to do, and the interest taken by another who observes the play but sees only what is happening from moment to moment and knows nothing else. The one who follows the play and is outside its secret has a stronger, an eager and passionate interest in what will happen and he gives an excited attention to its unforeseen or dramatic events; the other, who holds the strings and moves the show, is unmoved and tranquil. There is a certain intensity of interest which comes from ignorance and is bound up with illusion, and that must disappear when you are out of the ignorance. The interest that human beings take in things founds itself on the illusion; if that were removed, they would have no interest at all in the play; they would find it dry and dull. That is why all this ignorance, all this illusion has lasted so long; it is because men like it, because they cling to it and its peculiar kind of appeal that it endures. ~ The Mother, Questions And Answers 1929-1931 93?
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705:The whole question. The whole question? And now, do you understand?... Not quite? I told you that you did not understand because it was muddled up; in one question three different ideas were included. So naturally it created a confusion. But taken separately they are what I explained to you just now, most probably; that is to say, one has this altogether ignorant and obliterated consciousness and is convinced that he is the cause and effect, the origin and result of himself, separate from all others, separate with a limited power to act upon others and a little greater capacity to be set in movement by others or to react to others' influence. That is how people think usually, something like that, isn't that so? How do you feel, you? What effect do you have upon yourself? And you? And you?... You have never thought about it? You have never looked into yourself to see what effect you exercise upon yourself? Never thought over it? No? How do you feel? Nobody will tell me? Come, you tell me that. Never tried to understand how you feel? Yes? No? How strange! Never sought to understand how, for example, decisions take place in you? From where do they come? What makes you decide one thing rather than another? And what is the relation between a decision of yours and your action? And to what extent do you have the freedom of choice between one thing and another? And how far do you feel you are able to, you are free to do this or that or that other or nothing at all?... You have pondered over that? Yes? Is there any one among the students who has thought over it? No? Nobody put the question to himself? You? You?... Even if one thinks over it, perhaps one is not able to answer! One cannot explain? No. It is difficult to explain? Even this simple little thing, to see where in your consciousness the wills that come from outside meet your will (which you call yours, which comes from within), at what place the two join together and to what extent the one from outside acts upon that from within and the one from within acts upon that from outside? You have never tried to find this out? It has never seemed to you unbearable that a will from outside should have an action upon your will? No? I do not know. Oh! I am putting very difficult problems! But, my children, I was preoccupied with that when I was a child of five!... So I thought you must have been preoccupied with it since a long time. In oneself, there are contradictory wills. Yes, many. That is one of the very first discoveries. There is one part which wants things this way; and then at another moment, another way, and a third time, one wants still another thing! Besides, there is even this: something that wants and another which says no. So? But it is exactly that which has to be found if you wish in the least to organise yourself. Why not project yourself upon a screen, as in the cinema, and then look at yourself moving on it? How interesting it is! This is the first step. You project yourself on the screen and then observe and see all that is moving there and how it moves and what happens. You make a little diagram, it becomes so interesting then. And then, after a while, when you are quite accustomed to seeing, you can go one step further and take a decision. Or even a still greater step: you organise - arrange, take up all that, put each thing in its place, organise in such a way that you begin to have a straight movement with an inner meaning. And then you become conscious of your direction and are able to say: "Very well, it will be thus; my life will develop in that way, because that is the logic of my being. Now, I have arranged all that within me, each thing has been put in its place, and so naturally a central orientation is forming. I am following this orientation. One step more and I know what will happen to me for I myself am deciding it...." I do not know, I am telling you this; to me it seemed terribly interesting, the most interesting thing in the world. There was nothing, no other thing that interested me more than that. This happened to me.... I was five or six or seven years old (at seven the thing became quite serious) and I had a father who loved the circus, and he came and told me: "Come with me, I am going to the circus on Sunday." I said: "No, I am doing something much more interesting than going to the circus!" Or again, young friends invited me to attend a meeting where we were to play together, enjoy together: "No, I enjoy here much more...." And it was quite sincere. It was not a pose: for me, it was like this, it was true. There was nothing in the world more enjoyable than that. And I am so convinced that anybody who does it in that way, with the same freshness and sincerity, will obtain most interesting results.... To put all that on a screen in front of yourself and look at what is happening. And the first step is to know all that is happening and then you must not try to shut your eyes when something does not appear pleasant to you! You must keep them wide open and put each thing in that way before the screen. Then you make quite an interesting discovery. And then the next step is to start telling yourself: "Since all that is happening within me, why should I not put this thing in this way and then that thing in that way and then this other in this way and thus wouldn't I be doing something logical that has a meaning? Why should I not remove that thing which stands obstructing the way, these conflicting wills? Why? And what does that represent in the being? Why is it there? If it were put there, would it not help instead of harming me?" And so on. And little by little, little by little, you see clearer and then you see why you are made like that, what is the thing you have got to do - that for which you are born. And then, quite naturally, since all is organised for this thing to happen, the path becomes straight and you can say beforehand: "It is in this way that it will happen." And when things come from outside to try and upset all that, you are able to say: "No, I accept this, for it helps; I reject that, for that harms." And then, after a few years, you curb yourself as you curb a horse: you do whatever you like, in the way you like and you go wherever you like. It seems to me this is worth the trouble. I believe it is the most interesting thing. ...You must have a great deal of sincerity, a little courage and perseverance and then a sort of mental curiosity, you understand, curious, seeking to know, interested, wanting to learn. To love to learn: that, one must have in one's nature. To find it impossible to stand before something grey, all hazy, in which nothing is seen clearly and which gives you quite an unpleasant feeling, for you do not know where you begin and where you end, what is yours and what is not yours and what is settled and what is not settled - what is this pulp-like thing you call yourself in which things get intermingled and act upon one another without even your being aware of it? You ask yourself: "But why have I done this?" You know nothing about it. "And why have I felt that?" You don't know that, either. And then, you are thrown into a world outside that is only fog and you are thrown into a world inside that is also for you another kind of fog, still more impenetrable, in which you live, like a cork thrown upon the waters and the waves carry it away or cast it into the air, and it drops and rolls on. That is quite an unpleasant state. I do not know, but to me it appears unpleasant. To see clearly, to see one's way, where one is going, why one is going there, how one is to go there and what one is going to do and what is the kind of relation with others... But that is a problem so wonderfully interesting - it is interesting - and you can always discover things every minute! One's work is never finished. There is a time, there is a certain state of consciousness when you have the feeling that you are in that condition with all the weight of the world lying heavy upon you and besides you are going in blinkers and do not know where you are going, but there is something which is pushing you. And that is truly a very unpleasant condition. And there is another moment when one draws oneself up and is able to see what is there above, and one becomes it; then one looks at the world as though from the top of a very very high mountain and one sees all that is happening below; then one can choose one's way and follow it. That is a more pleasant condition. This then is truly the truth, you are upon earth for that, surely. All individual beings and all the little concentrations of consciousness were created to do this work. It is the very reason for existence: to be able to become fully conscious of a certain sum of vibrations representing an individual being and put order there and find one's way and follow it. And so, as men do not know it and do not do it, life comes and gives them a blow here: "Oh! that hurts", then a blow there: "Ah! that's hurting me." And the thing goes on like that and all the time it is like that. And all the time they are getting pain somewhere. They suffer, they cry, they groan. But it is simply due to that reason, there is no other: it is that they have not done that little work. If, when they were quite young, there had been someone to teach them to do the work and they had done it without losing time, they could have gone through life gloriously and instead of suffering they would have been all-powerful masters of their destiny. This is not to say that necessarily all things would become pleasant. It is not at all that. But your reaction towards things becomes the true reaction and instead of suffering, you learn; instead of being miserable, you go forward and progress. After all, I believe it is for this that you are here - so that there is someone who can tell you: "There, well, try that. It is worth trying." ~ The Mother, Questions And Answers 1953 199,
706:[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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707: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,
708: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,

*** NEWFULLDB 2.4M ***

1:Remake the world. ~ Jandy Nelson,
2:Do Not Love the World ~ Anonymous,
3:The world is a zoo ~ Edward Albee,
4:watch the world go by ~ Anonymous,
5:nerds rule the world. ~ Penny Reid,
6:Make the world better. ~ Lucy Stone,
7:The end of the world. ~ Lenore Look,
8:The world is on fire. ~ John McCain,
9:To change the world ~ Dave Matthews,
10:Twitter is the world. ~ Jack Dorsey,
11:Dreams shape the world ~ Neil Gaiman,
12:I shook up the world. ~ Muhammad Ali,
13:Retreating from the world ~ Guo Jun,
14:Why is the world round? ~ Lee Majors,
15:Wood between the Worlds, ~ C S Lewis,
16:America is not the world. ~ Morrissey,
17:And to the rest of the world ~ Eminem,
18:god bless the world ~ James Lee Burke,
19:Oxytocin rocks the world. ~ Robin Lim,
20:The world is before you ~ James Joyce,
21:The world is bleeding. ~ Tahereh Mafi,
22:The World Is Not Enough ~ Ian Fleming,
23:The world is screaming. ~ Rick Yancey,
24:Don't try to change the world. ~ Mooji,
25:the end of the world. ~ Jami Davenport,
26:The world fascinates me. ~ Andy Warhol,
27:The world is as you are. ~ David Lynch,
28:The world keeps turnin' ~ Trevor Hall,
29:The world was FUBAR now. ~ Rick Yancey,
30:The world was waking up. ~ Mira Bartok,
31:I am king of the world! ~ James Cameron,
32:I will murder the world. ~ Marlon James,
33:The world is a deaf machine ~ Shaun Tan,
34:The world is my oyster. ~ Ani DiFranco,
35:The world is what it is. ~ Paul Russell,
36:The world needs heroes. ~ Marissa Meyer,
37:The world runs on luck. ~ Kevin Systrom,
38:Birding to Change the World, ~ Anonymous,
39:End of the world delight ~ Kurt Vonnegut,
40:I'm King Of The World!!! ~ James Cameron,
41:Justice for All in the World ~ Confucius,
42:The world is no nursery. ~ Sigmund Freud,
43:The world lies all before us. ~ Ron Rash,
44:The world needs an enema. ~ Mason Cooley,
45:The world needs its monsters. ~ Erin Bow,
46:Time for the world to end. ~ Rick Yancey,
47:Hello! The world is a mess! ~ Cleve Jones,
48:I live in the world I create, ~ K Webster,
49:I walk the world in wonder. ~ Oscar Wilde,
50:Music will save the world. ~ Pablo Casals,
51:Peace and quiet govern the world. ~ Laozi,
52:The world is as it should be. ~ Omar Epps,
53:The world is fed by greed. ~ Dick Gregory,
54:The world is nothing but a moment. ~ Rumi,
55:The world is quiet here. ~ Daniel Handler,
56:Tis not to see the world ~ Matthew Arnold,
57:All the world loves a clown. ~ Cole Porter,
58:everyone else in the world ~ Iris Johansen,
59:If I ruled the world Imagine that... ~ Nas,
60:I'm trying to change the world. ~ Kid Cudi,
61:Music can't change the world. ~ Bob Geldof,
62:My work is loving the world. ~ Mary Oliver,
63:others and the world, ~ Frederick C Beiser,
64:She was the world breathing. ~ Nina George,
65:There is the world, remade. ~ Jandy Nelson,
66:The world is alive with words ~ Amy Harmon,
67:The world is made of Circles ~ Peter Senge,
68:the world is my idea ~ Arthur Schopenhauer,
69:The world is not as it seems, ~ A G Riddle,
70:The world is to the young. ~ Joseph Conrad,
71:Thou shalt remake the world ~ Jandy Nelson,
72:You are the world, Letha.. ~ Richelle Mead,
73:And then the world exploded. ~ Stephen King,
74:Bookworms will rule the world! ~ E S Carter,
75:God sent me to piss the world off! ~ Eminem,
76:GREATEST SALESMAN IN THE WORLD ~ Og Mandino,
77:I am a soul in the world: in ~ Amiri Baraka,
78:Ideas control the world. ~ James A Garfield,
79:I don't see the world as you see it. ~ MURS,
80:I feel peace with the world. ~ Alice Walker,
81:Let optimists rule the world. ~ Lauryn Hill,
82:the “I rule the world” attitude ~ Ker Dukey,
83:The world is run by C students ~ Al McGuire,
84:The world wants to be deceived. ~ Petronius,
85:the world. When the men ~ Lauraine Snelling,
86:The world will not fall apart. ~ Keri Smith,
87:The world will not wait for us. ~ Bob Hawke,
88:Thou shalt remake the world. ~ Jandy Nelson,
89:We see the world as we are. ~ Bryant McGill,
90:Where the world ends ~ William Butler Yeats,
91:You are so part of the world ~ Jane Roberts,
92:All the world's indeed a stage ~ Neil Peart,
93:Be where the world is going. ~ Beth Comstock,
94:Death makes the world kin. ~ Neal Shusterman,
95:Enthusiasm moves the world. ~ Arthur Balfour,
96:Fear first made gods in the world. ~ Statius,
97:how the world operates. ~ Jared Yates Sexton,
98:I think the world has moved on. ~ Kofi Annan,
99:Jesus loves the world, as do I. ~ Tyson Fury,
100:Misery is the River of the World ~ Tom Waits,
101:Now is our time to change the world ~ Common,
102:The world is a place of marvels ~ Jack Vance,
103:The world is its own magic. ~ Shunryu Suzuki,
104:The world's a nightmare. ~ Maggie Stiefvater,
105:Waiting on the World to Change. ~ John Mayer,
106:What is the world coming to? ~ Ozzy Osbourne,
107:When the world wants too much ~ Shania Twain,
108:Who runs the world? Girls. ~ Beyonce Knowles,
109:All isn't well with the world. ~ Ray Bradbury,
110:All the world's a stage ~ William Shakespeare,
111:All the world's not a stage. ~ Theodor Adorno,
112:Children can change the world. ~ Jane Goodall,
113:Fraud makes the world go round. ~ John Updike,
114:Hands make the world each day. ~ Pablo Neruda,
115:I am in love with the world. ~ Maurice Sendak,
116:It's a new day in the World After. ~ Susan Ee,
117:I walk in the world to love it. ~ Mary Oliver,
118:Money makes the world go round. ~ John Kander,
119:One person can change the world. ~ Rosa Parks,
120:Ordinary won't change the world. ~ Lewis Pugh,
121:The world breaks everyone. ~ Ernest Hemingway,
122:The world would be better off ~ Peter Maurin,
123:too many damn quotes in the world ~ Anonymous,
124:You are the light of the world. ~ Bill Hybels,
125:14“You are the light of the world. ~ Anonymous,
126:A bus cuts the world in half... ~ Jodi Picoult,
127:All the world's a stage. ~ William Shakespeare,
128:any other. The world had been ~ Robert Masello,
129:any street in the world without ~ Daniel Silva,
130:ARTISTS OF THE WORLD, UNITE! ~ Olen Steinhauer,
131:As we are - the world is. ~ Jiddu Krishnamurti,
132:Beauty will save the world ~ Fyodor Dostoevsky,
133:Fierce as the world-destroying fire; ~ V lm ki,
134:I am the best wrestler in the world. ~ CM Punk,
135:If there is to be peace in the world, ~ Laozi,
136:It’s just me against the world. ~ Tupac Shakur,
137:Let's see you find the world now. ~ Vasko Popa,
138:making the world a better place ~ Wayne W Dyer,
139:Numberless are the world's wonders ~ Sophocles,
140:Save the one, save the world, ~ Heather Morris,
141:Smile and the world smiles back. ~ Andr Aciman,
142:Software is eating the world ~ Marc Andreessen,
143:So we survive, it is the world. ~ Parke Godwin,
144:The 'C' students run the world. ~ Harry Truman,
145:The decision to feed the world ~ Adrienne Rich,
146:The world is always in movement. ~ V S Naipaul,
147:The world is full of bullshitters, ~ Aceyalone,
148:The world is what you think it is ~ Serge King,
149:the world plays rough with fools, ~ Sarah Lark,
150:Thoughts rule the world. ~ Ralph Waldo Emerson,
151:Treat the world like a head. ~ Karl Pilkington,
152:Whose world is this? The world is yours. ~ Nas,
153:All I owe the world is my art. ~ Sherman Alexie,
154:Awe is the best drug in the world ~ Jason Silva,
155:Beauty will save the world ~ Fyodor Dostoyevsky,
156:BElieve THEre is GOOD IN THE WORLD! ~ Anonymous,
157:book, Writing to Change the World, ~ Bren Brown,
158:Create the world you want to see. ~ Mark Deklin,
159:God loves the world through us. ~ Mother Teresa,
160:Hardship makes the world obscure. ~ Don DeLillo,
161:I create the world that I live in. ~ Wayne Dyer,
162:I do like the world quite a lot. ~ Shannon Hale,
163:I never have sought the world; ~ Samuel Johnson,
164:I want to make the world better. ~ Gordon Getty,
165:Ka works and the world moves on. ~ Stephen King,
166:Kindness is scarce in the world ~ Alan Brennert,
167:No one fixes the world alone. ~ Maureen Johnson,
168:Our trade opens to all the world. ~ Ezra Stiles,
169:Putting the World to Rights ~ Margaret Thatcher,
170:The world has gotten so interwoven. ~ Hans Blix,
171:The world is an unjust place. ~ Madeline Miller,
172:The world is known by the senses ~ Rupert Spira,
173:The world is still in deleveraging. ~ Ray Dalio,
174:The world is your playground. ~ Nicole Williams,
175:The world meets nobody half way. ~ Charles Lamb,
176:The world speaks many languages, ~ Paulo Coelho,
177:the world won't end with friends ~ Rick Riordan,
178:They that love beyond the world ~ William Penn,
179:We see the world as we are. ~ Swami Vivekananda,
180:We will K‘Vruck the world. ~ Karen Marie Moning,
181:woke up screaming fuck the world ~ Tupac Shakur,
182:Your voice can change the world. ~ Barack Obama,
183:All the world's a stage... ~ William Shakespeare,
184:Appearance rules the world. ~ Friedrich Schiller,
185:Beauty will save the world. ~ Fyodor Dostoyevsky,
186:Beauty would save the world. ~ Fyodor Dostoevsky,
187:beyond the end of the world ~ Alessandro Baricco,
188:Change the world is maybe Obama's job. ~ Jack Ma,
189:Daydreaming subverts the world. ~ Raoul Vaneigem,
190:Good luck with the world. ~ William Peter Blatty,
191:Heroes only enjoy the world. ~ Swami Vivekananda,
192:I am the worlds laziest writer. ~ Oscar Peterson,
193:I Can't win the World Cup alone ~ AB de Villiers,
194:If I could tell the world just one thing ~ Jewel,
195:I'm King Of The World!!! ~ James Francis Cameron,
196:I paint with my back to the world ~ Agnes Martin,
197:Ka works, and the world moves on. ~ Stephen King,
198:No critic ever changed the world. ~ Robin Sharma,
199:Prosperity knits a man to the world. ~ C S Lewis,
200:Some people are worth the world ~ Rita Stradling,
201:The 'C' students run the world. ~ Harry S Truman,
202:There is a world inside the world. ~ Don DeLillo,
203:There's a lot of hate in the world. ~ Elton John,
204:The world belongs to those who let go. ~ Lao Tzu,
205:The world doesn't owe you shit ~ Gary Vaynerchuk,
206:The world is a clock winding down. ~ Rick Yancey,
207:The world is God's language to us. ~ Simone Weil,
208:The world is won by those who let it go. ~ Laozi,
209:The world must be peopled! ~ William Shakespeare,
210:The world needs ditch diggers, too. ~ Ted Knight,
211:The world needs less destruction. ~ Bob Odenkirk,
212:The world was healing itself. ~ Anthony Horowitz,
213:The world was hers for the reading ~ Betty Smith,
214:The world would become better off ~ Peter Maurin,
215:To the world, you are America. ~ Charlton Heston,
216:we find only the world we look for. ~ Kevin Dann,
217:Be a scientist, save the world. ~ Richard Smalley,
218:Colour is the skin of the world. ~ Sonia Delaunay,
219:God is the collective ego of the world ~ Rajneesh,
220:I am a citizen of the world. ~ Diogenes of Sinope,
221:I am just another dot in the world ~ Yayoi Kusama,
222:I'd give you the world if you asked. ~ Maya Banks,
223:Imagination rules the world. ~ Napoleon Bonaparte,
224:I still hear the world spinning. ~ Kamila Shamsie,
225:I've Got the World on a String. ~ Louis Armstrong,
226:I want the world to see my body. ~ Marilyn Monroe,
227:I was fourteen: the world was pain. ~ Zadie Smith,
228:Let us fight to free the world! ~ Charlie Chaplin,
229:Syllables govern the world. ~ George Bernard Shaw,
230:The seeing have the world in common. ~ Heraclitus,
231:The World and Life are one. ~ Ludwig Wittgenstein,
232:The world belongs to the articulate. ~ Edwin Land,
233:The world can wait. I can't. ~ Karen Marie Moning,
234:The world is a lie...not you and me. ~ Libba Bray,
235:The world is full of dead optimists. ~ Libba Bray,
236:The world is full of dumb paperwork. ~ Nice Peter,
237:The world is governed by opinion. ~ Thomas Hobbes,
238:The world is not thy friend ~ William Shakespeare,
239:The world was hers for the reading. ~ Betty Smith,
240:Unruly geeks change the world ~ Alexandra Robbins,
241:We, the world, want our soul back. ~ Jacob Nordby,
242:We walk alone in the world. ~ Ralph Waldo Emerson,
243:You need to get out in the world. ~ Aleatha Romig,
244:All the particles of the World are in Love ~ Rumi,
245:All the world loves a lover. ~ Ralph Waldo Emerson,
246:As the world leads we follow. ~ Seneca the Younger,
247:As you are, so is the world. ~ Sri Ramana Maharshi,
248:Float with me in the world of ether. ~ David Lynch,
249:I am the freest author in the world. ~ J K Rowling,
250:I am the luckiest man in the world. ~ Chuck Pagano,
251:I love the world that is my room. ~ Jennifer Niven,
252:Imagination encircles the world. ~ Albert Einstein,
253:I'm eclipsed by my role in the world ~ Amber Kizer,
254:I'm ever curious about the world. ~ David Baldacci,
255:I'm the best. I'm the best in the world. ~ CM Punk,
256:Look the world straight in the eye. ~ Helen Keller,
257:Music can change the world. ~ Ludwig van Beethoven,
258:Opinion is the queen of the world. ~ Blaise Pascal,
259:People are the world's strangest creature. ~ CLAMP,
260:Shy don’t set the world on fire, ~ Emily Carpenter,
261:Shy don’t set the world on fire. ~ Emily Carpenter,
262:The nerds are running the world now. ~ Joe Piscopo,
263:Therefore, since the world has still ~ A E Housman,
264:There is much evil in the world. ~ Agatha Christie,
265:The world as he sees it is Hell. ~ Katsura Hoshino,
266:The world exists for the sake of kindness. ~ Rashi,
267:The world is begging for you to lead. ~ Seth Godin,
268:The world is not with us enough. ~ Denise Levertov,
269:The world isn't what you think it is. ~ Aden Young,
270:The world is one big data problem. ~ Andrew McAfee,
271:The world is still very bigoted. ~ Katherine Heigl,
272:The world is woman's book. ~ Jean Jacques Rousseau,
273:The world laughs in flowers. ~ Henry David Thoreau,
274:The world laughs in flowers. ~ Ralph Waldo Emerson,
275:The world loves to be deceived. ~ Sebastian Franck,
276:The world, right now, is only us. ~ David Levithan,
277:The world sucks, people are not true ~ Kurt Cobain,
278:The world will always need a drink ~ Gillian Flynn,
279:Today the world is a big jungle. ~ Roberto Cavalli,
280:To love the world is to be afflicted. ~ Yunus Emre,
281:To save one is to save the world, ~ Heather Morris,
282:To save one is to save the world. ~ Heather Morris,
283:We create the world and ourselves; ~ Ming Dao Deng,
284:We want the world and we want it... ~ Jim Morrison,
285:When the world stops, time stops. ~ Frederick Lenz,
286:while the world worlds up at us.”   I ~ Amy Hempel,
287:Who ever said the world was fair ~ Cassandra Clare,
288:You change the world by being yourself. ~ Yoko Ono,
289:Zig when the world expects you to zag. ~ Anonymous,
290:After all, the world is still great. ~ Irving Stone,
291:Be alert. The world needs more lerts. ~ Woody Allen,
292:Beauty will save the world ~ Aleksandr Solzhenitsyn,
293:enter the world of things as they are ~ Neil Gaiman,
294:Every place is the center of the world. ~ Black Elk,
295:Everything man needs is in the world. ~ Idries Shah,
296:Express your ideas with the world ~ Mitchel Resnick,
297:Fear in the world first created the gods. ~ Statius,
298:For my mother, the best in the world ~ Sarah Hilary,
299:I believe engineers will save the world. ~ Jay Leno,
300:Imagination governs the world. ~ Napoleon Bonaparte,
301:Imagination governs the world. ~ Napol on Bonaparte,
302:In loving ourselves, we love the world. ~ Mark Nepo,
303:I was born to murder the world. ~ Daniel von Bargen,
304:Making the world safe for hypocrisy. ~ Thomas Wolfe,
305:Moms are the true heroes of the world. I ~ J R Rain,
306:Money is the best lotion in the world. ~ Chris Rock,
307:Nourish the world with your words, yo. ~ Ariel Gore,
308:Pain or damage don't end the world. ~ Al Swearengen,
309:Peace in ourselves, peace in the world. ~ Nhat Hanh,
310:Shake the hand that shook the world. ~ Stephen King,
311:Take a look at the world and laugh ~ Janusz Korczak,
312:The end of the world will be legal. ~ Thomas Merton,
313:There's not enough WTF in the world. ~ Claudia Gray,
314:The truth of the world is exhausting. ~ Don DeLillo,
315:The world divides into facts. ~ Ludwig Wittgenstein,
316:The world exists to set us free. ~ T K V Desikachar,
317:The world grew cheap, as worlds must. ~ Henry Adams,
318:The world, in truth, is a wedding. ~ Erving Goffman,
319:The world invited me many places. ~ Leon Wieseltier,
320:The world is a den of crazies. ~ Tommaso Campanella,
321:The world is an enormous injustice. ~ Jules Romains,
322:The world is a penal institution. ~ Taylor Caldwell,
323:The World is a Treasure Map. ~ Roger James Hamilton,
324:The world is full of talented people. ~ Sue Grafton,
325:The world is in motion, as it seems. ~ Utada Hikaru,
326:The world is not outside you. ~ Sri Ramana Maharshi,
327:The world isn't logical, it's a song. ~ David Byrne,
328:The world is on fire; time is a bomb. ~ Jeet Thayil,
329:The world is passing away. ~ Saint Francis de Sales,
330:The world is won by those who let it go. ~ Ram Dass,
331:The world's fat is badly divided. ~ Martha Gellhorn,
332:The world will always want a drink. ~ Gillian Flynn,
333:The world wishes to be deceived. ~ Sebastian Franck,
334:The worst pain in the world is shame. ~ Fiona Apple,
335:When I awake, the world is still gone. ~ Alex Adams,
336:Who ever said the world was fair? ~ Cassandra Clare,
337:Why change the world? Change worlds! ~ Henry Miller,
338:With you-to the end of the world! ~ Rudyard Kipling,
339:Believe there is good in the world. ~ Gautama Buddha,
340:Be nice. (The world is a small town.) ~ Austin Kleon,
341:Either you make a mark on the world, ~ Paulo Coelho,
342:endure and accept the world as it is. ~ Ryan Holiday,
343:He crashed quietly through the world. ~ Meg Wolitzer,
344:He'll burn the world for her ~ Jennifer L Armentrout,
345:History is the study of the world's crime ~ Voltaire,
346:I don't really like the world 'muse.' ~ Craig McDean,
347:I don't want the world, I want you ~ Cassandra Clare,
348:I have no great message to the world. ~ Orson Welles,
349:I was the world in which I walked. ~ Wallace Stevens,
350:Jealousy dislikes the world to know it. ~ Lord Byron,
351:look at the world with quiet eyes. ~ Sharon Salzberg,
352:Love is the world, pain is the world. ~ Olivia Laing,
353:More yoga in the world is what we need. ~ Diane Lane,
354:Most people are on the world, not in it. ~ John Muir,
355:Rise above oneself and grasp the world. ~ Archimedes,
356:Stability is not the way of the world. ~ Paul Singer,
357:The artist is the world's scapegoat. ~ Jacob Epstein,
358:The End for Which God Created the World ~ John Piper,
359:the end of the world begins with rain ~ Jandy Nelson,
360:There’s nothing permanent in the world, ~ Junot D az,
361:The world begins with every kiss. ~ Joan Fontcuberta,
362:The world begins with what we believe. ~ Byron Katie,
363:The world belongs to the discontented. ~ Oscar Wilde,
364:The world has far too much morality. ~ Steven Pinker,
365:The world is a drama, staged in a dream ~ Guru Nanak,
366:The world is always ending for someone ~ Neil Gaiman,
367:The world is born when two people kiss ~ Octavio Paz,
368:The world is coming to an end in 1950. ~ Henry Adams,
369:The world is made of sugar and dirt. ~ Alfred Doblin,
370:The world is my representation ~ Arthur Schopenhauer,
371:The world made no exception for lovers. ~ Idra Novey,
372:The world needs all types of minds. ~ Temple Grandin,
373:The world news might not be therapeutic. ~ Ken Kesey,
374:The world rests on principles. ~ Henry David Thoreau,
375:The world's verdict is conclusive. ~ Saint Augustine,
376:the world. They died in the 1980s. ~ Mark T Sullivan,
377:The world today doesn't please me. ~ Brigitte Bardot,
378:The world was almost too much. ~ Ellen Marie Wiseman,
379:TOGETHER WE’LL SURPRISE THE WORLD! ~ Gary Shteyngart,
380:To move the world we must move ourselves. ~ Socrates,
381:To those who will see, the world waits. ~ Libba Bray,
382:Well, the world can go fuck itself. ~ Steven Erikson,
383:We must protect and share the world. ~ Bryant McGill,
384:We’ve got all the time in the world. ~ Kendra Elliot,
385:Without love, what was the world? ~ Richard Flanagan,
386:You can’t own what belongs to the world. ~ T J Klune,
387:Any place you love is the world to you. ~ Oscar Wilde,
388:As we serve our jobs we serve the world. ~ Henry Ford,
389:Change yourself, you change the world? ~ James Sallis,
390:Conquer your mind and conquer the world. ~ Guru Nanak,
391:Every hundred feet the world changes ~ Roberto Bolano,
392:Every hundred feet the world changes ~ Roberto Bola o,
393:For how tiny the world, ~ Mirza Asadullah Khan Ghalib,
394:For our house is our corner of the world. ~ Anonymous,
395:He saw the world through gray water. ~ John Steinbeck,
396:How do we make the world work? ~ R Buckminster Fuller,
397:I do not live in the world of sobriety. ~ Oliver Reed,
398:I don't need liquor to color the world ~ Jill Barnett,
399:I don't see the world unless I see it in ink. ~ Jewel,
400:I don't want the world. I want you. ~ Cassandra Clare,
401:I don’t want the world. I want you. ~ Cassandra Clare,
402:I'd stop the world from spinning for you ~ Sylvia Day,
403:I look upon all the world as my parish. ~ John Wesley,
404:I've seen the world and I'm tired now ~ Emma Donoghue,
405:Just knowing that the world is round ~ Dave Matthews,
406:Laugh and the world laughs with you! ~ Grant Morrison,
407:Let us confess it: evil strides the world. ~ Voltaire,
408:Life and love with the worlds worst dog ~ John Grogan,
409:limited. Imagination encircles the world. ~ Anonymous,
410:Logic has made me hated in the world. ~ Peter Abelard,
411:Not I but the world says it: All is one. ~ Heraclitus,
412:Of course, one person can be the world. ~ Ally Condie,
413:Only pissed-off people change the world. ~ Tom Peters,
414:Say things to the world that are true. ~ Pablo Casals,
415:See the world with new eyes every day. ~ Dewitt Jones,
416:Something awful has taken over the world. ~ Anonymous,
417:the end of the world as they knew it. ~ Kathryn Lasky,
418:The most beautiful highway in the world ~ Dave Pelzer,
419:There are problems in the world today. ~ John R Allen,
420:There are too many books in the world. ~ Ian McDonald,
421:The shot heard round the world. ~ Ralph Waldo Emerson,
422:The word is the making of the world ~ Wallace Stevens,
423:The world contains a lot of dead people. ~ John Green,
424:The world, dear Agnes, is a strange affair. ~ Moliere,
425:The world, dear Agnes, is a strange affair. ~ Moli re,
426:The world is always ending for someone. ~ Neil Gaiman,
427:The world is finite, harmonious, and good. ~ Plotinus,
428:The world is my representation. ~ Arthur Schopenhauer,
429:The world is not a wish granting factory ~ John Green,
430:The world is not a wish-granting factory ~ John Green,
431:The world is not for cowardly peoples. ~ Adolf Hitler,
432:The world is sphere, has no East or West. ~ Ai Weiwei,
433:The world is the body and Delhi its life. ~ Anonymous,
434:The world is the house of the strong. ~ Denis Diderot,
435:The world is the same everywhere. ~ Berthold Auerbach,
436:The world needs a wash and a week's rest. ~ W H Auden,
437:The world rests upon the poor . . . . ~ Joseph Conrad,
438:The world's always been run by women. ~ Rush Limbaugh,
439:Through books she could see the world. ~ Cynthia Hand,
440:With our thoughts we make the world. ~ Gautama Buddha,
441:Write even when the world is chaotic. ~ Cory Doctorow,
442:You are free. The world is yours. got take it. ~ Brom,
443:You change the world by changing yourself. ~ Yoko Ono,
444:Add your splash of color to the world. ~ Connor Franta,
445:All the oxygen of the world was in them. ~ Anne Sexton,
446:A man's country is the world. ~ William Lloyd Garrison,
447:And then, at last, the world breathed in. ~ V E Schwab,
448:Apparently, the world was perfect in 1958. ~ Sara Zarr,
449:As the world is weary of me so am I of it. ~ John Knox,
450:Build what you want to see in the world. ~ Jack Dorsey,
451:Dear Lord, what a madhouse the world is! ~ Leo Tolstoy,
452:Do not Blame the world. Find a solution. ~ Sri Chinmoy,
453:Friends create the world anew each day. ~ Helen Keller,
454:He came like he meant to drown the world. ~ Emma Holly,
455:How many airports are there in the world? ~ Jimmy Carr,
456:I change the world, the world changes me. ~ Libba Bray,
457:If all the world and love were young, ~ Walter Raleigh,
458:If Iran cheats, the world will know it. ~ Barack Obama,
459:If the world was perfect, it wouldn't be. ~ Yogi Berra,
460:I had A Lover’s Quarrel With The World. ~ Robert Frost,
461:I have fans all around the world. ~ Leslie Easterbrook,
462:I have the world's worst pregnancies. ~ Kelly Clarkson,
463:I love, and the world is mine! ~ Florence Earle Coates,
464:I'm the slowest driver in the world. ~ Anthony Hopkins,
465:In the world of mules there are no rules. ~ Ogden Nash,
466:It's love that makes the world go round. ~ W S Gilbert,
467:I've seen the world and I'm tired now. ~ Emma Donoghue,
468:I was born to be champion of the world ~ Roberto Duran,
469:I will meet the world's demands and win! ~ Bob Proctor,
470:Let the world slide, let the world go; ~ John Heywood,
471:Love is the world's river of life ~ Henry Ward Beecher,
472:Magic is the cheat codes for the world. ~ Warren Ellis,
473:Mount and begone. The world awaits you. ~ Mervyn Peake,
474:My main concern is with the world order ~ George Soros,
475:One man and God can change the world, ~ MaryLu Tyndall,
476:Spread the sickness, infect the world. ~ David Draiman,
477:The only joy in the world is to begin. ~ Cesare Pavese,
478:There're all kinds of magic in the world. ~ Alex Flinn,
479:the romantic waste places of the world. ~ Jon Krakauer,
480:The soul of man is the mirror of the world. ~ Leibnitz,
481:The trouble with the world is me. ~ Walter M Miller Jr,
482:The world can only change from within. ~ Eckhart Tolle,
483:The world did not deserve such a river. ~ Markus Zusak,
484:The world eats good men for breakfast. ~ Mark Lawrence,
485:The world is always ending, for someone. ~ Neil Gaiman,
486:The world is a wheel always turning. ~ Anzia Yezierska,
487:The world is black and then, showtime! ~ Gillian Flynn,
488:The world is chock-full of monsters. ~ Rafael Yglesias,
489:The world is full of abandoned meanings. ~ Don DeLillo,
490:The world is full of precious garbage. ~ Ryan Boudinot,
491:The world is full of unused corners. ~ Brenna Yovanoff,
492:The world is in your hands, now use it. ~ Phil Collins,
493:The world is not a wish garanting factory ~ John Green,
494:The world is not a wish granting factory. ~ John Green,
495:The world is not a wish-granting factory. ~ John Green,
496:The world is nothing but a big gimmick. ~ Jimi Hendrix,
497:The world is nothing but a moment. ~ Jalaluddin Rumi ❂,
498:The world is teeming; anything can happen. ~ John Cage,
499:The world is too full of information. ~ Peter Eisenman,
500:The world is vast and meant for wandering. ~ Nick Burd,

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



50

   63 Occultism
   62 Yoga
   36 Philosophy
   28 Integral Yoga
   19 Kabbalah
   12 Christianity
   11 Hinduism
   3 Buddhism
   2 Integral Theory


  122 Sri Aurobindo
   58 Aleister Crowley
   31 Swami Vivekananda
   30 Swami Krishnananda
   22 Aldous Huxley
   21 Sri Ramakrishna
   19 Satprem
   16 Saint Teresa of Avila
   14 The Mother
   11 Friedrich Nietzsche
   10 Saint Augustine of Hippo
   10 Carl Jung
   8 Jorge Luis Borges
   6 Sri Ramana Maharshi
   5 Thubten Chodron
   5 Patanjali
   3 Swami Sivananda Saraswati
   3 Lewis Carroll
   3 Bokar Rinpoche
   2 Nolini Kanta Gupta
   2 Jorge Luis Borges
   2 Jean Gebser
   2 Italo Calvino
   2 H. P. Lovecraft


   60 The Synthesis Of Yoga
   55 The Life Divine
   48 Savitri
   45 Magick Without Tears
   30 The Study and Practice of Yoga
   29 Essays On The Gita
   24 The Gospel of Sri Ramakrishna
   24 Collected Poems
   23 The Divine Comedy
   23 Liber ABA
   22 The Perennial Philosophy
   21 Letters On Yoga I
   21 Essays In Philosophy And Yoga
   19 Sri Aurobindo or the Adventure of Consciousness
   19 Essays Divine And Human
   18 General Principles of Kabbalah
   15 The Way of Perfection
   15 Bhakti-Yoga
   14 Isha Upanishad
   13 Words Of Long Ago
   13 The Secret Of The Veda
   13 Letters On Yoga II
   11 Words Of The Mother II
   11 Theosophy
   11 The Mothers Agenda
   11 The Confessions of Saint Augustine
   11 Talks
   11 Raja-Yoga
   10 Twilight of the Idols
   10 Knowledge of the Higher Worlds
   10 Aion
   8 The Hero with a Thousand Faces
   8 Letters On Yoga III
   8 Kena and Other Upanishads
   7 Walden
   7 The Interior Castle or The Mansions
   7 The Integral Yoga
   7 The Bible
   7 Hymns to the Mystic Fire
   7 A Garden of Pomegranates - An Outline of the Qabalah
   6 Words Of The Mother III
   6 The Secret Doctrine
   6 The Problems of Philosophy
   6 The Blue Cliff Records
   6 Agenda Vol 1
   5 The Red Book Liber Novus
   5 The Mother With Letters On The Mother
   5 Patanjali Yoga Sutras
   5 How to Free Your Mind - Tara the Liberator
   4 Sefer Yetzirah The Book of Creation In Theory and Practice
   3 The Lotus Sutra
   3 Tara - The Feminine Divine
   3 Sex Ecology Spirituality
   3 Alice in Wonderland
   2 Thus Spoke Zarathustra
   2 The Ever-Present Origin
   2 The Castle of Crossed Destinies
   2 The 7 Habits of Highly Effective People
   2 Talks With Sri Aurobindo
   2 Selected Fictions
   2 On Education
   2 Liber Null
   2 God Exists
   2 Dark Night of the Soul
   2 Beating the Cloth Drum Letters of Zen Master Hakuin


00.01_-_The_Mother_on_Savitri, #Sweet Mother - Harmonies of Light, #The Mother, #Integral Yoga
  
  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.
  
  --
  
  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.
  

0.01_-_Introduction, #Agenda Vol 1, #The Mother, #Integral Yoga
  This AGENDA ... One day, another species among men will pore over this fabulous document as over the tumultuous drama that must have surrounded the birth of the first man among the hostile hordes of a great, delirious Paleozoic. A first man is the dangerous contradiction of a certain simian logic, a threat to the established order that so genteelly ran about amid the high, indefeasible ferns - and to begin with, it does not even know that it is a man. It wonders, indeed, what it is. Even to itself it is strange, distressing. It does not even know how to climb trees any longer in its usual way
  - and it is terribly disturbing for all those who still climb trees in the old, millennial way. Perhaps it is even a heresy. Unless it is some cerebral disorder? A first man in his little clearing had to have a great deal of courage. Even this little clearing was no longer so sure. A first man is a perpetual question. What am I, then, in the midst of all that? And where is my law? What is the law? And what if there were no more laws? ... It is terrifying. Mathematics - out of order. Astronomy and biology, too, are beginning to respond to mysterious influences. A tiny point huddled in the center of the World's great clearing. But what is all this, what if I were 'mad'? And then, claws all around, a lot of claws against this uncommon creature. A first man ... is very much alone. He is quite unbearable for the pre-human 'reason.' And the surrounding tribes growled like red monkies in the twilight of Guiana.
  
  One day, we were like this first man in the great, stridulant night of the Oyapock. Our heart was beating with the rediscovery of a very ancient mystery - suddenly, it was absolutely new to be a man amidst the diorite cascades and the pretty red and black coral snakes slithering beneath the leaves. It was even more extraordinary to be a man than our old confirmed tribes, with their infallible equations and imprescriptible biologies, could ever have dreamed. It was an absolutely uncertain 'quantum' that delightfully eluded whatever one thought of it, including perhaps what even the scholars thought of it. It flowed otherwise, it felt otherwise. It lived in a kind of flawless continuity with the sap of the giant balata trees, the cry of the macaws and the scintillating water of a little fountain. It 'understood' in a very different way. To understand was to be in everything. Just a quiver, and one was in the skin of a little iguana in distress. The skin of the World was very vast.
  
  To be a man after rediscovering a million years was mysteriously like being something still other than man, a strange, unfinished possibility that could also be all kinds of other things. It was not in the dictionary, it was fluid and boundless - it had become a man through habit, but in truth, it was formidably virgin, as if all the old laws belonged to laggard barbarians. Then other moons began whirring through the skies to the cry of macaws at sunset, another rhythm was born that was strangely in tune with the rhythm of all, making one single flow of the World, and there we went, lightly, as if the body had never had any weight other than that of our human thought; and the stars were so near, even the giant airplanes roaring overhead seemed vain artifices beneath smiling galaxies. A man was the overwhelming Possible. He was even the great discoverer of the Possible.
  
  --
  This fabulous discovery is the whole story of the AGENDA. What is the passage? How is the path to the new species hewed open? ... Then suddenly, there, on the other side of this old millennial habit - a habit, nothing more than a habit! - of being like a man endowed with time and space and disease: an entire geometry, perfectly implacable and 'scientific' and medical; on the other side ... none of that at all! An illusion, a fantastic medical and scientific and genetic illusion:
   death does not exist, time does not exist, disease does not exist, nor do 'scar' and 'far' - another way of being IN A BODY. For so many millions of years we have lived in a habit and put our own thoughts of the World and of Matter into equations. No more laws! Matter is FREE. It can create a little lizard, a chipmunk or a parrot - but it has created enough parrots. Now it is SOMETHING
  ELSE ... if we want it.
  --
  
  Day after day, for seventeen years, She sat with us to tell us of her impossible odyssey. Ah, how well we now understand why She needed such an 'outlaw' and an incorrigible heretic like us to comprehend a little bit of her impossible odyssey into 'nothing.' And how well we now understand her infinite patience with us, despite all our revolts, which ultimately were only the revolts of the old species against itself. The final revolt. 'It is not a revolt against the British government which any one can easily do. It is, in fact, a revolt against the whole universal Nature!' Sri Aurobindo had proclaimed fifty years earlier. She listened to our grievances, we went away and we returned. We wanted no more of it and we wanted still more. It was infernal and sublime, impossible and the sole possibility in this old, asphyxiating world. It was the only place one could go to in this barbedwired, mechanized world, where Cincinnati is just as crowded and polluted as Hong Kong. The new species is the last free place in the general Prison. It is the last hope for the earth. How we listened to her little faltering voice that seemed to return from afar, afar, after having crossed spaces and seas of the mind to let its little drops of pure, crystalline words fall upon us, words that make you see. We listened to the future, we touched the other thing. It was incomprehensible and yet filled with another comprehension. It eluded us on all sides, and yet it was dazzlingly obvious. The 'other species' was really radically other, and yet it was vibrating within, absolutely recognizable, as if it were THAT we had been seeking from age to age, THAT we had been invoking through all our illuminations, one after another, in Thebes as in Eleusis as everywhere we have toiled and grieved in the skin of a man. It was for THAT we were here, for that supreme Possible in the skin of a man at last. And then her voice grew more and more frail, her breath began gasping as though She had to traverse greater and greater distances to meet us. She was so alone to beat against the walls of the old prison. Many claws were out all around. Oh, we would so quickly have cut ourself free from all this fiasco to fly away with Her into the World's future. She was so tiny, stooped over, as if crushed beneath the 'spiritual' burden that all the old surrounding species kept heaping upon her. They didn't believe, no. For them, She was ninety-five years old + so many days. Can someone become a new species all alone? They even grumbled at Her: they had had enough of this unbearable Ray that was bringing their sordid affairs into the daylight. The Ashram was slowly closing over Her. The old world wanted to make a new, golden little Church, nice and quiet. No, no one wanted TO
  BECOME. To worship was so much easier. And then they bury you, solemnly, and the matter is settled - the case is closed: now, no one need bother any more except to print some photographic haloes for the pilgrims to this brisk little business. But they are mistaken. The real business will take place without them, the new species will fly up in their faces - it is already flying in the face of the earth, despite all its isms in black and white; it is exploding through all the pores of this battered old earth, which has had enough of shams - whether illusory little heavens or barbarous little machines.
  --
  
  This AGENDA is not even a path: it is a light little vibration that seizes you at any turning - and then, there it is, you are IN IT. 'Another world in the World,' She said. One has to catch the light little vibration, one has to flow with it, in a nothing that is like the only something in the midst of this great debacle. At the beginning of things, when still nothing was FIXED, when there was not yet this habit of the pelican or the kangaroo or the chimpanzee or the XXth century biologist, there was a little pulsation that beat and beat - a delightful dizziness, a joy in the World's great adventure; a little never-imprisoned spark that has kept on beating from species to species, but as if it were always eluding us, as if it were always over there, over there - as if it were something to become,
   something to be played forever as the one great game of the World; a who-knows-what that left this sprig of a pensive man in the middle of a clearing; a little 'something' that beats, beats, that keeps on breathing beneath every skin that has ever been put on it - like our deepest breath, our lightest air, our air of nothing - and it keeps on going, it keeps on going. We must catch the light little breath, the little pulsation of nothing. Then suddenly, on the threshold of our clearing of concrete, our head starts spinning incurably, our eyes blink into something else, and all is different, and all seems surcharged with meaning and with life, as though we had never lived until that very minute.
  
  Then we have caught the tail of the Great Possible, we are upon the wayless way, radically in the new, and we flow with the little lizard, the pelican, the big man, we flow everywhere in a world that has lost its old separating skin and its little baggage of habits. We begin seeing otherwise, feeling otherwise. We have opened the gate into an inconceivable clearing. Just a light little vibration that carries you away. Then we begin to understand how it CAN CHANGE, what the mechanism is - a light little mechanism and so miraculous that it looks like nothing. We begin feeling the wonder of a pure little cell, and that a sparkling of joy would be enough to turn the World inside out. We were living in a little thinking fishbowl, we were dying in an old, bottled habit. And then suddenly, all is different. The Earth is free! Who wants freedom?
  It begins in a cell.

0.01_-_Life_and_Yoga, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
  
  HERE are two necessities of Nature's workings which seem always to intervene in the greater forms of human activity, whether these belong to our ordinary fields of movement or seek those exceptional spheres and fulfilments which appear to us high and divine. Every such form tends towards a harmonised complexity and totality which again breaks apart into various channels of special effort and tendency, only to unite once more in a larger and more puissant synthesis. Secondly, development into forms is an imperative rule of effective manifestation; yet all truth and practice too strictly formulated becomes old and loses much, if not all, of its virtue; it must be constantly renovated by fresh streams of the spirit revivifying the dead or dying vehicle and changing it, if it is to acquire a new life. To be perpetually reborn is the condition of a material immortality. We are in an age, full of the throes of travail, when all forms of thought and activity that have in themselves any strong power of utility or any secret virtue of persistence are being subjected to a supreme test and given their opportunity of rebirth. the World today presents the aspect of a huge cauldron of Medea in which all things are being cast, shredded into pieces, experimented on, combined and recombined either to perish and provide the scattered material of new forms or to emerge rejuvenated and changed for a fresh term of existence. Indian Yoga, in its essence a special action or formulation of certain great powers of Nature, itself specialised, divided and variously formulated, is potentially one of these dynamic elements of the future life of humanity. The child of immemorial ages, preserved by its vitality and truth into our modern times, it is now emerging from the secret schools and ascetic retreats in which it had taken refuge and is seeking its place in the future sum of living human powers and utilities. But it has first to rediscover itself, bring to the surface
  
  --
  Yoga, as Swami Vivekananda has said, may be regarded as a means of compressing one's evolution into a single life or a few years or even a few months of bodily existence. A given system of Yoga, then, can be no more than a selection or a compression, into narrower but more energetic forms of intensity, of the general methods which are already being used loosely, largely, in a leisurely movement, with a profuser apparent waste of material and energy but with a more complete combination by the great
  Mother in her vast upward labour. It is this view of Yoga that can alone form the basis for a sound and rational synthesis of Yogic methods. For then Yoga ceases to appear something mystic and abnormal which has no relation to the ordinary processes of the World-Energy or the purpose she keeps in view in her two great movements of subjective and objective selffulfilment; it reveals itself rather as an intense and exceptional use of powers that she has already manifested or is progressively
  
  --
  Yogin tends to draw away from the common existence and lose his hold upon it; he tends to purchase wealth of spirit by an impoverishment of his human activities, the inner freedom by an outer death. If he gains God, he loses life, or if he turns his efforts outward to conquer life, he is in danger of losing
  God. Therefore we see in India that a sharp incompatibility has been created between life in the World and spiritual growth and perfection, and although the tradition and ideal of a victorious harmony between the inner attraction and the outer demand remains, it is little or else very imperfectly exemplified. In fact, when a man turns his vision and energy inward and enters on the path of Yoga, he is popularly supposed to be lost inevitably to the great stream of our collective existence and the secular effort of humanity. So strongly has the idea prevailed, so much has it been emphasised by prevalent philosophies and religions that to escape from life is now commonly considered as not only the necessary condition, but the general object of Yoga. No synthesis of Yoga can be satisfying which does not, in its aim, reunite God and Nature in a liberated and perfected human life or, in its method, not only permit but favour the harmony of our inner and outer activities and experiences in the divine consummation of both. For man is precisely that term and symbol of a higher Existence descended into the material world in which it is possible for the lower to transfigure itself and put on the nature of the higher and the higher to reveal itself in the forms of the lower. To avoid the life which is given him for the realisation of that possibility, can never be either the indispensable condition or the whole and ultimate object of his supreme endeavour or of his most powerful means of self-fulfilment. It can only be a temporary necessity under certain conditions or a specialised extreme effort imposed on the individual so as to prepare a greater general possibility for the race. The true and full object and utility of Yoga can only be accomplished when the conscious
  Yoga in man becomes, like the subconscious Yoga in Nature, outwardly conterminous with life itself and we can once more, looking out both on the path and the achievement, say in a more perfect and luminous sense: "All life is Yoga."

0.02_-_Topographical_Note, #Agenda Vol 1, #The Mother, #Integral Yoga
  French disciples, on the second floor of the main Ashram building, on some pretext of work or other. She listened to our queries, spoke to us at length of yoga, occultism, her past experiences in
  Algeria and in France or of her current experiences; and gradually, She opened the mind of the rebellious and materialistic Westerner that we were and made us understand the laws of the Worlds, the play of forces, the working of past lives - especially this latter, which was an important factor in the difficulties with which we were struggling at that time and which periodically made us abscond.
  

0.03_-_The_Threefold_Life, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
  
  In each of these forms Nature acts both individually and collectively; for the Eternal affirms Himself equally in the single form and in the group-existence, whether family, clan and nation or groupings dependent on less physical principles or the supreme group of all, our collective humanity. Man also may seek his own individual good from any or all of these spheres of activity, or identify himself in them with the collectivity and live for it, or, rising to a truer perception of this complex universe, harmonise the individual realisation with the collective aim. For as it is the right relation of the soul with the Supreme, while it is in the universe, neither to assert egoistically its separate being nor to blot itself out in the Indefinable, but to realise its unity with the Divine and the World and unite them in the individual, so the right relation of the individual with the collectivity is neither to pursue egoistically his own material or mental progress or spiritual salvation without regard to his fellows, nor for the sake of the community to suppress or maim his proper development, but to sum up in himself all its best and completest possibilities and pour them out by thought, action and all other means on his surroundings so that the whole race may approach nearer to the attainment of its supreme personalities.
  
  --
  
  The mental life concentrates on the aesthetic, the ethical and the intellectual activities. Essential mentality is idealistic and a seeker after perfection. The subtle self, the brilliant Atman,1 is ever a dreamer. A dream of perfect beauty, perfect conduct, perfect Truth, whether seeking new forms of the Eternal or revitalising the old, is the very soul of pure mentality. But it knows not how to deal with the resistance of Matter. There it is hampered and inefficient, works by bungling experiments and has either to withdraw from the struggle or submit to the grey actuality. Or else, by studying the material life and accepting the conditions of the contest, it may succeed, but only in imposing temporarily some artificial system which infinite Nature either rends and casts aside or disfigures out of recognition or by withdrawing her assent leaves as the corpse of a dead ideal. Few and far between have been those realisations of the dreamer in Man which the World has gladly accepted, looks back to with a fond memory and seeks, in its elements, to cherish.
  
  --
  
  This mixing with life may, however, be pursued for the sake of the individual mind and with an entire indifference to the forms of the material existence or the uplifting of the race. This indifference is seen at its highest in the Epicurean discipline and is not entirely absent from the Stoic; and even altruism does the works of compassion more often for its own sake than for the sake of the World it helps. But this too is a limited fulfilment. The progressive mind is seen at its noblest when it strives to elevate the whole race to its own level whether by sowing broadcast the image of its own thought and fulfilment or by changing the material life of the race into fresh forms, religious, intellectual, social or political, intended to represent more nearly that ideal of truth, beauty, justice, righteousness with which the man's own soul is illumined. Failure in such a field matters little; for the mere attempt is dynamic and creative. The struggle of Mind to elevate life is the promise and condition of the conquest of life by that which is higher even than Mind.
  
  --
  
  That highest thing, the spiritual existence, is concerned with what is eternal but not therefore entirely aloof from the transient. For the spiritual man the mind's dream of perfect beauty is realised in an eternal love, beauty and delight that has no dependence and is equal behind all objective appearances; its dream of perfect Truth in the supreme, self-existent, self-apparent and eternal Verity which never varies, but explains and is the secret of all variations and the goal of all progress; its dream of perfect action in the omnipotent and self-guiding Law that is inherent for ever in all things and translates itself here in the rhythm of the Worlds. What is fugitive vision or constant effort of creation in the brilliant Self is an eternally existing Reality in the Self that knows2 and is the Lord.
  
  But if it is often difficult for the mental life to accommodate itself to the dully resistant material activity, how much more difficult must it seem for the spiritual existence to live on in a world that appears full not of the Truth but of every lie and illusion, not of Love and Beauty but of an encompassing discord and ugliness, not of the Law of Truth but of victorious selfishness and sin? Therefore the spiritual life tends easily in the saint and
  Sannyasin to withdraw from the material existence and reject it either wholly and physically or in the spirit. It sees this world as the kingdom of evil or of ignorance and the eternal and divine either in a far-off heaven or beyond where there is no world and no life. It separates itself inwardly, if not also physically, from the World's impurities; it asserts the spiritual reality in a spotless isolation. This withdrawal renders an invaluable service to the material life itself by forcing it to regard and even to bow down to something that is the direct negation of its own petty ideals, sordid cares and egoistic self-content.
  
  But the work in the World of so supreme a power as spiritual force cannot be thus limited. The spiritual life also can return upon the material and use it as a means of its own greater
  2
  --
  
  But the spiritual life, like the mental, may thus make use of this outward existence for the benefit of the individual with a perfect indifference to any collective uplifting of the merely symbolic world which it uses. Since the Eternal is for ever the same in all things and all things the same to the Eternal, since the exact mode of action and the result are of no importance compared with the working out in oneself of the one great realisation, this spiritual indifference accepts no matter what environment, no matter what action, dispassionately, prepared to retire as soon as its own supreme end is realised. It is so that many have understood the ideal of the Gita. Or else the inner love and bliss may pour itself out on the World in good deeds, in service, in compassion, the inner Truth in the giving of knowledge, without therefore attempting the transformation of a world which must by its inalienable nature remain a battlefield of the dualities, of sin and virtue, of truth and error, of joy and suffering.
  
  But if Progress also is one of the chief terms of worldexistence and a progressive manifestation of the Divine the true sense of Nature, this limitation also is invalid. It is possible for the spiritual life in the World, and it is its real mission, to change the material life into its own image, the image of the
  Divine. Therefore, besides the great solitaries who have sought and attained their self-liberation, we have the great spiritual teachers who have also liberated others and, supreme of all, the great dynamic souls who, feeling themselves stronger in the might of the Spirit than all the forces of the material life banded together, have thrown themselves upon the World, grappled with it in a loving wrestle and striven to compel its consent to its own transfiguration. Ordinarily, the effort is concentrated on a mental and moral change in humanity, but it may extend itself
  
  --
  29
   world cannot be doubted. It secured in India a society which lent itself to the preservation and the worship of spirituality, a country apart in which as in a fortress the highest spiritual ideal could maintain itself in its most absolute purity unoverpowered by the siege of the forces around it. But it was a compromise, not an absolute victory. The material life lost the divine impulse to growth, the spiritual preserved by isolation its height and purity, but sacrificed its full power and serviceableness to the World. Therefore, in the divine Providence the country of the
  Yogins and the Sannyasins has been forced into a strict and imperative contact with the very element it had rejected, the element of the progressive Mind, so that it might recover what was now wanting to it.
  
  We have to recognise once more that the individual exists not in himself alone but in the collectivity and that individual perfection and liberation are not the whole sense of God's intention in the World. The free use of our liberty includes also the liberation of others and of mankind; the perfect utility of our perfection is, having realised in ourselves the divine symbol, to reproduce, multiply and ultimately universalise it in others.
  

0.04_-_1951-1954, #Agenda Vol 1, #The Mother, #Integral Yoga
  
  I saw, felt, perceived that despite all appearances to the contrary, the World is on the way towards the true, towards the day when governmental powers will belong to those who have the true power, the power of Truth.5
  
  --
  
  It can further be said that whatever happens in the World is the result of divine will, but also that this will has to be expressed and manifested in a world that contradicts or deforms it; these are two attitudes having, respectively, the practical effect of either submitting with peace and joy to whatever happens or, on the contrary, ceaselessly fighting for the triumph of what should be. To live the truth one must know how to rise above both attitudes and combine them.
  
  --
  ***
  To acquire a total and perfect awareness of the World as it is in all its details, one must first have no more personal reactions in regard to any of these details, nor even any spiritual preference as to what they ought to be. In other words, a total acceptance with a perfect neutrality and indifference is the indispensable condition for a knowledge through integral identification. If one detail, no matter how small, escapes this neutrality, this detail also escapes identification. The absence of personal reactions, whatever their end, even the most exalted, is thus a basic necessity for total knowledge.
  
  --
  
  At times, finding the World unready to receive Her, She contemplates withdrawing. But how cruel a loss this would be!
  It is true that at present, her presence is more rhetorical than factual, since so far She has had no chance to manifest. Yet even so, She is a powerful instrument in the Work, for of all the
  --
  
  the World is recreated from minute to minute. If you knew how - I mean if you could change your nature - you could recreate a new world this very minute!
  I didn't say She HAD gone. I said She was CONTEMPLATING it ... at times, now and then.
  --
  
  There were repercussions the World over. But I don't believe that a single one of you noticed it ... you cannot even tell me when it happened, can you?
  When did it happen?
  --
  
  Oh! ... But you see, from an occult standpoint, it is a selection. From an external standpoint you could say that there are people in the World who are far superior to you (and I would not disagree!), but from an occult standpoint, it is a selection. There are ... It can be said that without a doubt the
   majority of young people here have come because it was promised them that they would be present at the Hour of Realization - but they just don't remember it! (Mother laughs) I have already said several times that when you come down on earth, you fall on your head, which leaves you a little dazed! (laughter) It's a pity, but after all, you don't have to remain dazed all your lives, do you?
  --
  As soon as I found out - and no one told me, I found out through an experience - as soon as I found out that there was a discovery to be made within myself, well, it became THE MOST
  IMPORTANT thing in the World. It took precedence over everything else!
  And when, as I told you, I chanced upon a book or an individual that could give me just a little clue and tell me, 'Here. If you do such and such, you will find your path' - well I charged into it like a cyclone ... and nothing could have stopped me.
  --
  
  Well, I am only telling you all this because I thought someone might ask me about it, but otherwise ... I don't have that kind of relationship with Her. You see, if you consider this body, this poor body, it is very innocent: it in no way tries to draw attention to itself nor to attract forces nor to do anything at all except its work - as best it can. And that's how it stands: its importance is proportionate to its usefulness ... and to the significance the World attributes to it - since its action is for the World.
  

0.04_-_The_Systems_of_Yoga, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
  
  For it is calculated on the amount of vital or dynamic force necessary to drive the physical engine during the normal span of human life and to perform more or less adequately the various workings demanded of it by the individual life inhabiting this frame and the World-environment by which it is conditioned.
  
  --
  
  The results of Hathayoga are thus striking to the eye and impose easily on the vulgar or physical mind. And yet at the end we may ask what we have gained at the end of all this stupendous labour. The object of physical Nature, the preservation of the mere physical life, its highest perfection, even in a certain sense the capacity of a greater enjoyment of physical living have been carried out on an abnormal scale. But the weakness of Hathayoga is that its laborious and difficult processes make so great a demand on the time and energy and impose so complete a severance from the ordinary life of men that the utilisation of its results for the life of the World becomes either impracticable or is extraordinarily restricted. If in return for this loss we gain another life in another world within, the mental, the dynamic, these results could have been acquired through other systems, through Rajayoga, through Tantra, by much less laborious methods and held on much less exacting terms. On the other hand the physical results, increased vitality, prolonged youth, health, longevity are of small avail if they must be held by us as misers of ourselves, apart from the common life, for their own sake, not utilised, not thrown into the common sum of the World's activities. Hathayoga attains large results, but at an exorbitant price and to very little purpose.
  
  --
  37
   its object which our philosophy asserts as the primary cosmic energy and the method of divine action upon the World. By this capacity the Yogin, already possessed of the highest supracosmic knowledge and experience in the state of trance, is able in the waking state to acquire directly whatever knowledge and exercise whatever mastery may be useful or necessary to his activities in the objective world. For the ancient system of
  Rajayoga aimed not only at Swarajya, self-rule or subjective empire, the entire control by the subjective consciousness of all the states and activities proper to its own domain, but included
  --
  
  But this exclusive consummation is not the sole or inevitable result of the Path of Knowledge. For, followed more largely and with a less individual aim, the method of Knowledge may lead to an active conquest of the cosmic existence for the Divine no less than to a transcendence. The point of this departure is the realisation of the supreme Self not only in one's own being but in all beings and, finally, the realisation of even the phenomenal aspects of the World as a play of the divine consciousness and not something entirely alien to its true nature. And on the basis of this realisation a yet further enlargement is possible, the conversion of all forms of knowledge, however mundane, into activities of the divine consciousness utilisable for the perception of the one and unique Object of knowledge both in itself and through the play of its forms and symbols. Such a method might well lead to the elevation of the whole range of human intellect
  
  --
  The Path of Devotion aims at the enjoyment of the supreme
  Love and Bliss and utilises normally the conception of the supreme Lord in His personality as the divine Lover and enjoyer of the universe. the World is then realised as a play of the
  Lord, with our human life as its final stage, pursued through the different phases of self-concealment and self-revelation. The principle of Bhakti Yoga is to utilise all the normal relations of human life into which emotion enters and apply them no longer to transient worldly relations, but to the joy of the All-Loving, the All-Beautiful and the All-Blissful. Worship and meditation are used only for the preparation and increase of intensity of the divine relationship. And this Yoga is catholic in its use of all emotional relations, so that even enmity and opposition to God, considered as an intense, impatient and perverse form of Love, is conceived as a possible means of realisation and salvation.

0.05_-_1955, #Agenda Vol 1, #The Mother, #Integral Yoga
  When I am not immediately engrossed in work, I have to confront a thousand little temptations and daily difficulties that come from my contact with other beings and a life that does indeed remain in life. Here, even more, there is the feeling of an impossible struggle, and all these 'little' difficulties seem to gnaw away at me; scarcely has one hole been filled when another opens up, or the same one reappears, and there is never any real victory - one has constantly to begin everything again. Finally, it seems to me that I really live only one hour a day, during the evening 'distribution' at the playground.17 It is scarcely a life and scarcely a sadhana!
  Consequently, I understand much better now why in the traditional yogas one 'settled' all these difficulties once and for all by escaping from the World, without bothering to transform a life that seems so untransformable.
  
  --
  Moreover, during the several weeks when I went through this latest 'crisis' in the Ashram, it seemed to me, sweet Mother, that a physical link was being built between you and me. Am I wrong? At times, I had the feeling that you were no longer merely 'Mother' in Spirit, but rather my
  Mother, as if you had really brought me into the World physically and there was nothing foreign anymore in our relationship. My words are awkward, but you will know how to see the Truth behind them, even if this Truth is still obscure to me.
  
  --
  
  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
  Prakriti and turn them towards the Divine. But the normal action of Nature in us is an integral movement in which the full complexity of all our elements is affected by and affects all our environments. The whole of life is the Yoga of Nature. The
  Yoga that we seek must also be an integral action of Nature, and the whole difference between the Yogin and the natural man will be this, that the Yogin seeks to substitute in himself for the integral action of the lower Nature working in and by ego and division the integral action of the higher Nature working in and by God and unity. If indeed our aim be only an escape from the World to God, synthesis is unnecessary and a waste of time; for then our sole practical aim must be to find out one path out of the thousand that lead to God, one shortest possible of short cuts, and not to linger exploring different paths that end in the same goal. But if our aim be a transformation of our integral being into the terms of God-existence, it is then that a synthesis becomes necessary.
  
  --
  
  Thirdly, the divine Power in us uses all life as the means of this integral Yoga. Every experience and outer contact with our world-environment, however trifling or however disastrous, is used for the work, and every inner experience, even to the most repellent suffering or the most humiliating fall, becomes a step on the path to perfection. And we recognise in ourselves with opened eyes the method of God in the World, His purpose of light in the obscure, of might in the weak and fallen, of delight in what is grievous and miserable. We see the divine method to be the same in the lower and in the higher working; only in the one it is pursued tardily and obscurely through the subconscious in
  Nature, in the other it becomes swift and self-conscious and the instrument confesses the hand of the Master. All life is a Yoga of Nature seeking to manifest God within itself. Yoga marks the stage at which this effort becomes capable of self-awareness and therefore of right completion in the individual. It is a gathering up and concentration of the movements dispersed and loosely combined in the lower evolution.
  --
  Therefore, also, an integral liberation. Not only the freedom born of unbroken contact and identification of the individual being in all its parts with the Divine, sayujya-mukti, by which it can become free2 even in its separation, even in the duality; not only the salokya-mukti by which the whole conscious existence dwells in the same status of being as the Divine, in the state of
  Sachchidananda; but also the acquisition of the divine nature by the transformation of this lower being into the human image of the Divine, sadharmya-mukti, and the complete and final release of all, the liberation of the consciousness from the transitory mould of the ego and its unification with the One Being, universal both in the World and the individual and transcendentally one both in the World and beyond all universe.
  
  By this integral realisation and liberation, the perfect harmony of the results of Knowledge, Love and Works. For there is attained the complete release from ego and identification in being with the One in all and beyond all. But since the attaining consciousness is not limited by its attainment, we win also the unity in Beatitude and the harmonised diversity in Love, so that all relations of the play remain possible to us even while we retain on the heights of our being the eternal oneness with the
  Beloved. And by a similar wideness, being capable of a freedom in spirit that embraces life and does not depend upon withdrawal from life, we are able to become without egoism, bondage or reaction the channel in our mind and body for a divine action poured out freely upon the World.
  
  --
  49
   functioning of the complex instrument we are in our outer parts, is the condition of an integral liberty. Its result is an integral beatitude, in which there becomes possible at once the Ananda of all that is in the World seen as symbols of the Divine and the Ananda of that which is not-world. And it prepares the integral perfection of our humanity as a type of the Divine in the conditions of the human manifestation, a perfection founded on a certain free universality of being, of love and joy, of play of knowledge and of play of will in power and will in unegoistic action. This integrality also can be attained by the integral Yoga.
  
  --
  The Yoga of Divine Works
   spiritual existence would thus be the crown alike of our individual and of our common effort. Such a consummation being no other than the kingdom of heaven within reproduced in the kingdom of heaven without, would be also the true fulfilment of the great dream cherished in different terms by the World's religions.
  

0.06_-_1956, #Agenda Vol 1, #The Mother, #Integral Yoga
  
  Artistic creation relies upon that which is most unique in man, most singular with respect to others, and it is through this singular uniqueness that the artist achieves his metamorphosis, his recreation of the World; it is through this that he seeks to commune with others, himself and the World.
  
  --
  Pondicherry
  Mother, I need to unburden myself of all that is wringing my heart, and if the Divine exists somewhere, it is to him that I would like to express my profound disgust. For all this is profoundly scandalous, absurd and revolting. I know that the external world is absurd and that men live in it vainly; but the World of the Ashram is no less absurd, no less vain. 'Someone' is making fun of us,
  'someone' is deceiving us - for if truly there is some witness to this tragi-comedy and if this whole world is his 'game,' it is a cruel game and he is a cheater, for he has all the cards in his hand and he pretends to make us play a game in which we are inevitably the losers - a game we cannot play, for we are helpless miserable, without strength, without light.
  --
  
  Leave the Ashram? - But the rest of the World is just as absurd. It is man who is absurd, and god
  - if he exists - is a pure disgrace. Mother, I am SCANDALIZED, and I feel within me the rebellion and despair of all men who surely have not deserved all this.
  --
  (During the common meditationon Wednesday the 29th February 1956)
  This evening the Divine Presence, concrete and material, was there present amongst you. I had a form of living gold, bigger than the universe, and I was facing a huge and massive golden door which separated the World from the Divine.
  
  --
  
  Then I felt a dual movement enter into me, almost a physical movement that followed the rhythm of my breathing, as though every time I breathed in, I was receiving something, and every time I breathed out, I was offering myself. And this dual movement of receiving and offering seemed to grow within me, as though it were the very movement of the World, the breathing of the World that receives and gives itself. And I perceived that, at a certain moment, this rhythm could stop, the circle close again, the two breaths join in a luminous immobility. Then vaguely, I discerned - as though from far away, behind a veil - a kind of pure, brilliant white light, and saw that it was you at the heart of the World. And then I felt how marvelous it was to be able to give myself. I seemed to have grasped the secret of duality, for the joy of offering, for the joy of love.
  
  --
  Sweet Mother, you said, 'The Supramental has come down on earth.' What does this mean, exactly? You also said, 'The things that were promised are fulfilled.' What are these things?
  Oh, really! How ignorant! It has been promised for such a very long time, it has been said for such a very long time - not only here in the Ashram, but ever since the beginning of the earth. There have been all kinds of predictions, by all kinds of prophets. It has been said, 'There will be a new heaven and a new earth, a new race shall be born, the World shall be transformed ...' Prophets have spoken of this in every tradition.
  
  --
  
  My Lord, through me thou hast challenged the World and all the adverse forces have risen in protest.34
  But Thy Grace is winning the victory.
  --
  
  34In fact, following the 'Supramental Manifestation' of February 29, 1956, all of Mother's physical difficulties increased, as though all the obscurities in the physical consciousness were surging forth beneath the pressure of the new light. The same observation applies to the disciples who were around Mother and undoubtedly to the World as a whole.
  
  A strange "mysterious acceleration' was beginning to take hold of the World.
  

0.06_-_INTRODUCTION, #Dark Night of the Soul, #Saint John of the Cross, #Christianity
  security in the Dark Nightdue, among other reasons, to its being freed 'not only
  from itself, but likewise from its other enemies, which are the World and the devil.'12
  This contemplation is not only dark, but also secret (Chapter xvii), and in

0.07_-_1957, #Agenda Vol 1, #The Mother, #Integral Yoga
  
  It is not a crucified but a glorified body that will save the World.
  
  --
  
  So what is to be done? I intend asking your permission to leave as soon as the book is finished (I am determined to finish it, for it will rid me of the past it represents). I expect nothing from the World, except a bit of external space, in the absence of another space.
  
  --
  
  Each one has the right to reunite with his supreme Origin whatever his place in the World order
  - that is the gift the Divine has given to matter, and this is your true destiny. And it is a special gift given to the earth; it does not exist in the other worlds. At the same time, each one has a particular role in the manifestation, which is determined by the Supreme, but this same role can exist on different levels depending upon the degree of evolution of 'that' which is within you. If 'that' within you is still very young, your realization may be absolute and you may effectively be able to reunite with the Supreme, but the field of realization in the World will be limited, very small. Along the vertical plane, you may be able to touch the Supreme directly, in spite of your smallness, but on the horizontal plane, the extent of your realization will be infinitesimal. We could take the example of Maheshwari, the Mother of Might and All-Wisdom. This aspect of the Mother will assume different forms depending upon the degree of evolution of 'that' within you: it might be a mere little group leader, a queen, an empress. She will be in the group leader as well as in the empress, but the field of realization will obviously be different.
  
  --
  
  When seen from the supreme consciousness, the unfolding of all the destinies and all the possibilities of destiny is something infinitely interesting. For example, there are beings accused of megalomania because they have vast projects and great designs which do not always fit in with the World's present possibilities. Most often, it is a simple lack of judgment on their part, a lack of knowledge. They have indeed entered into communication with a higher truth, something that probably corresponds to a future phase of their destiny (which is why they are so convinced), but through lack of judgment, they do not see that the time for this truth has not yet come, that the circumstances are not yet ready, or that the conditions in which they were born prevent them from carrying out what they feel to be true. There is a gap between the vision of a truth and its present possibilities for realization. But these great dreams must not be killed, for it would mean killing something of your own future. Above all, we must refuse, energetically reject, this hideous morality of the Philistine which says that 'nothing ever changes,' this flat and vulgar common sense a la
  Sancho Panza. Simply, one must know how to wait and to nurture one's dreams for a long time.
  --
  And off she went along all kinds of paths, but all so complicated, so bizarre! The daughter was following along behind her very attentively, you see, so as not to lose sight of her. But just as they should have come to the place where the daughter's room was supposed to be, suddenly the manageress (let us call her the manageress), both the manageress and her key ... vanished! And the sense of this vanishing was so acute that ... at the same time, everything vanished!
  So ... to help you understand this enigma, let me tell you that the mother is physical Nature as she is, and the daughter is the new creation. The manageress is the World's organizing mental consciousness as Nature has developed it thus far, that is, the most advanced organizing sense to have manifested in the present state of material Nature. This is the key to the vision.
  
  --
  
  In truth, the only thing in the World that interests you, directly or indirectly, is YOURSELF.
  
  --
  
  But besides all this, there is a special personal bond of affection between you and me, between all who have turned towards Sri Aurobindo's teaching and me - and of course, distance does not count; you may be in France, at the other end of the World, or in Pondicherry, but this bond remains just as real and as living. Each time there is a call, each time I need to know something to send out a force, an inspiration, a protection or whatever else, a sort of message suddenly comes to me, and I do what is needed. Obviously, these communications come to me at any moment whatsoever, and you may have seen me more than once suddenly stop in the middle of a sentence or some work: it means something, some communication is coming, so I concentrate.
  
  --
  
  And once you enter into this consciousness where all things are seen with a single look, the infinite multitude of the Divine's relationships with men, you realize how wonderful everything is, in every detail. You can also look at the history of mankind and see how much the Divine has evolved depending upon what men have understood, desired, hoped for or dreamed; how he was materialistic with the materialist, and how each day he grows, draws nearer, becomes more luminous, as the human consciousness widens. Everyone is free to choose. The perfection of this endless variety of relationships between man and God throughout the history of the World is an unutterable wonder. Yet all this together is but a second in the total manifestation of the Divine.
  
  --
  Pondicherry, December 13, 1957
  Sweet Mother, this is what is rising from my soul: I feel in me something unemployed, something seeking to express itself in life. I want to be like a knight, your knight, and go off in search of a treasure that I could bring back to you. the World has lost all sense of the wonderful, all beauty of
  Adventure, this quest known to the knights of the Middle Ages. It is this that calls so relentlessly within me, this need for a quest in the World and for a beautiful Adventure which at the same time would be an adventure of the soul. How I wish that the two things, inner and outer, be JOINED, that the joy of action, of the open road and the quest help the soul's blossoming, that they be like a prayer of the soul expressed in life. The knights of the Middle Ages knew this. Perhaps it is all childish and absurd in the midst of this 20th century, but this is what I feel, this that is summoning me to leave - not anything base, not anything mediocre, only a need for something in me to be fulfilled. If only I could bring you back a beautiful treasure!
  
  --
  
  Now, I recently had a very striking experience: a discrepancy occurred between my physical consciousness and the consciousness of the World. In some instances decisions made in the Light and the Truth produced unexpected results, upheavals in the consciousness of others that were neither foreseen nor desired, and I did not understand. No matter how hard I tried, I could not understand - and I emphasize this word 'understand.' At last, I had to leave my highest consciousness and pull myself down into the physical consciousness to find out what was happening. And there, in my head, I saw what appeared to be a little cell bursting, and suddenly I understood: the recording had been defective. The physical consciousness had neglected to register certain of your lower reactions. It could not have been through preference or through personal will
  (these things were eliminated from my consciousness long, long ago). But I saw that this most material consciousness was already completely permeated with the transforming supramental truth,
   and it could no longer follow the rhythm of normal life. It was much more attuned to the true consciousness than to the World! I couldn't possibly blame it for lagging behind; on the contrary, it was in front, too far ahead! There was a discrepancy between the rhythm of the transformation of my being and the World's own rhythm. The supramental action on the World is slow, it does not act directly - it acts by infiltration, by traversing the successive layers, and the results are slow to come about. So I had to pull myself violently down in order to wait for the others.
  
  --
  
  In the World, an overall vision of what is to be done.
  
  --
  
  47Pretentaine: name of the boat on which Satprem wanted to sail around the World alone.
  

01.01_-_The_One_Thing_Needful, #The Integral Yoga, #Sri Aurobindo, #Integral Yoga
  
  The realisation of the Divine is the one thing needful and the rest is desirable only in so far as it helps or leads towards that or when it is realised, extends and manifests the realisation. Manifestation and organisation of the whole life for the divine work, - first, the sadhana personal and collective necessary for the realisation and a common life of God-realised men, secondly, for help to the World to move towards that, and to live in the Light - is the whole meaning and purpose of my Yoga. But the realisation is the first need and it is that round which all the rest moves, for apart from it all the rest would have no meaning.
  

01.01_-_The_Symbol_Dawn, #Savitri, #Sri Aurobindo, #Integral Yoga
  The abysm of the unbodied Infinite;
  A fathomless zero occupied the World.
  A power of fallen boundless self awake
  --
  One lucent corner windowing hidden things
  Forced the World's blind immensity to sight.
  The darkness failed and slipped like a falling cloak
  --
  And, scattered on sealed depths, her luminous smile
  Kindled to fire the silence of the Worlds.
  All grew a consecration and a rite.
  --
  A few have caught flame and risen to greater life.
  Too unlike the World she came to help and save,
  Her greatness weighed upon its ignorant breast
  --
  Apart, living within, all lives she bore;
  Aloof, she carried in herself the World:
  Her dread was one with the great cosmic dread,

01.02_-_The_Issue, #Savitri, #Sri Aurobindo, #Integral Yoga
    She must plead her case upon extinction's verge,
    In the World's death-cave uphold life's helpless claim
    And vindicate her right to be and love.
  --
    A combatant in silent dreadful lists,
    the World unknowing, for the World she stood:
    No helper had she save the Strength within;
  --
    Or set a signature of weak assent
    To the brute balance of the World's exchange.
    A force in her that toiled since earth was made,
  --
    An insentient energy fabricates a soul.
    Or the figure of the World reveals the signs
    Of a tied Chance repeating her old steps

01.03_-_The_Yoga_of_the_King_The_Yoga_of_the_Souls_Release, #Savitri, #Sri Aurobindo, #Integral Yoga
  His life is oceaned by that superlife.
  He has drunk from the breasts of the Mother of the Worlds;
  A topless Supernature fills his frame:
  --
  His dreamed magnificence of things to be.
  A crown of the architecture of the Worlds,
  A mystery of married Earth and Heaven
  --
  Re-echoed in the vault of other minds;
  the World's thought-streams travelled into his ken;
  His inner self grew near to others' selves
  --
  In the unceasing drama carried by Time
  On its long listening flood that bears the World's
  Insoluble doubt on a pilgrimage without goal,
  --
  And murmurings of desire that cannot die:
  A cry came of the World's delight to be,
  The grandeur and greatness of its will to live,
  --
  The boundless with the boundless there consorts;
  While there, one can be wider than the World;
  While there, one is one's own infinity.
  --
  Was lodged now in a mute omnipotent peace.
  A leisure in the labour of the Worlds,
  A pause in the joy and anguish of the search
  --
  The grooves that turn their dumb ellipse in space
  Ploughed by the seeking of the World's desire,
  The long regurgitations of Time's flood,
  --
  And the refusal of Inertia's mass
  And the grey front of the World's Ignorance
  And nescient Matter and the huge error of life.
  --
  A happier cosmic working could begin
  And fashion the World-shape in him anew,
  God found in Nature, Nature fulfilled in God.
  --
  Of the spirit's dance with Matter as its mask
  The balance of the World's design grew clear,
  Its symmetry of self-arranged effects
  --
  Was seen emerging as from fathomless seas
  The trail of the Ideas that made the World,
  And, sown in the black earth of Nature's trance,
  --
  In folds of velvet darkness draped they sleep
  Whose priceless value could have saved the World.
  A darkness carrying morning in its breast
  --
  A grand reversal of the Night and Day;
  All the World's values changed heightening life's aim;
  A wiser word, a larger thought came in
  --
  Life kept no more a dull and meaningless shape.
  In the struggle and upheaval of the World
  He saw the labour of a godhead's birth.
  --
  And cosmos the soul's opportunity.
  the World was a conception and a birth
  Of Spirit in Matter into living forms,
  --
  His grasp surprised her mightiest energies' springs;
  He spoke with the unknown Guardians of the Worlds,
  Forms he descried our mortal eyes see not.

01.03_-_Yoga_and_the_Ordinary_Life, #The Integral Yoga, #Sri Aurobindo, #Integral Yoga
  
  There are many ways of opening to this Divine consciousness or entering into it. My way which I show to others is by a constant practice to go inward into oneself, to open by aspiration to the Divine and once one is conscious of it and its action to give oneself to It entirely. This self-giving means not to ask for anything but the constant contact or union with the Divine Consciousness, to aspire for its peace, power, light and felicity, but to ask nothing else and in life and action to be its instrument only for whatever work it gives one to do in the World. If one can once open and feel the Divine Force, the
  Power of the Spirit working in the mind and heart and body, the rest is a matter of remaining faithful to It, calling for it always, allowing it to do its work when it comes and rejecting every other and inferior Force that belongs to the lower consciousness and the lower nature.

01.04_-_Motives_for_Seeking_the_Divine, #The Integral Yoga, #Sri Aurobindo, #Integral Yoga
  Obviously to seek the Divine only for what one can get out of
  Him is not the proper attitude; but if it were absolutely forbidden to seek Him for these things, most people in the World would not turn towards Him at all. I suppose therefore it is allowed so that they may make a beginning - if they have faith, they may get what they ask for and think it a good thing to go on and then one day they may suddenly stumble upon the idea that this is after all not quite the one thing to do and that there are better ways and a better spirit in which one can approach the
  Divine. If they do not get what they want and still come to the

01.04_-_The_Secret_Knowledge, #Savitri, #Sri Aurobindo, #Integral Yoga
  It is our glory of the flame of God,
  Our golden fountain of the World's delight,
  An immortality cowled in the cape of death,
  --
  Communicates its image to our sight,
  Identifying the World's mind with ours.
  Our range is fixed within the crowded arc
  --
  Come maned with light from undiscovered worlds,
  Hear, while the World toils on with its deep blind heart,
  The galloping hooves of the unforeseen event,
  --
  And leave their mark on the trampled breast of Life.
  Above the World the World-creators stand,
  In the phenomenon see its mystic source.
  --
  Their station of inviolable might
  Moveless upholds the World's enormous task,
  Its ignorance is by their knowledge lit,
  --
  Acquiescing in the gradual steps of Time,
  Careless they seem of the grief that stings the World's heart,
  Careless of the pain that rends its body and life;
  --
  He makes no haste to untie the cosmic knot
  Or the World's torn jarring heart to reconcile.
  In Time he waits for the Eternal's hour.
  --
  This long far seeking for joy ever near,
  In the grandiose dream of which the World is made,
  In this gold dome on a black dragon base,
  --
  Ever he repeats in them his ceaseless births.
  He is the Maker and the World he made,
  He is the vision and he is the Seer;
  --
  The Two who are one are the might and right in things.
  His soul, silent, supports the World and her,
  His acts are her commandment's registers.
  --
  His deeds obey her heart's unspoken demands:
  Passive, he bears the impacts of the World
  As if her touches shaping his soul and life:
  --
  To freedom and the Eternal's mastery
  And immortality's stand above the World,
  She moves her seeming puppet of an hour.
  --
  On a commissioned keel his merchant hull
  Serves the World's commerce in the riches of Time
  Severing the foam of a great land-locked sea
  --
  He has crossed the limit of mortal thought and hope,
  He has reached the World's end and stares beyond;
  The eyes of mortal body plunge their gaze
  --
  He looks out on the magic waves of Time
  Where mind like a moon illumines the World's dark.
  There is limned ever retreating from the eyes,
  --
  That the eyes of the Timeless might look out from Time
  And the World manifest the unveiled Divine.
  For this he left his white infinity

01.05_-_The_Yoga_of_the_King_The_Yoga_of_the_Spirits_Freedom_and_Greatness, #Savitri, #Sri Aurobindo, #Integral Yoga
    The symbol powers of number and of form,
    And the secret code of the history of the World
    And Nature's correspondence with the soul
  --
    The Eternal's promise to his labouring Force
    Inducing the World-passion to begin,
    The cry of birth into mortality
    And the opening verse of the tragedy of Time.
    Out of the depths the World's buried secret rose;
    He read the original ukase kept back
  --
    A brief felicity of mind or sense
    Thrown by the World-Power to her body-slave,
    Or a simulacrum of enforced delight
  --
    He can re-create himself and all around
    And fashion new the World in which he lives:
    He, ignorant, is the Knower beyond Time,
  --
    A living centre of the Illimitable
    Widened to equate with the World's circumference,
    He turned to his immense spiritual fate.
  --
    All the deep cosmic murmur falling still,
    He lives in the hush before the World was born,
    His soul left naked to the timeless One.
  --
    An indecipherable Omnipotence,
    A mystic Form that could contain the Worlds,
    Yet make one human breast its passionate shrine,
  --
    Vast barriers crashed around the huge escape.
    Immutably coeval with the World,
    Circle and end of every hope and toil
  --
    Whose alien will touches our human life,
    Imitating the World-Magician's ways
    She invents for her self-bound free-will its grooves
  --
    A long road of shimmering discoveries.
    the Worlds of a marvellous Unknown were near,
    Behind her an ineffable Presence stood:
  --
    Quivered in a penumbra of screened Light,
    A court of the mystical traffic of the Worlds,
    A balcony and miraculous facade.
  --
    Was hung upon a wall of inmost mind.
    Illumining the World's concrete images
    Into significant symbols by its gloss,

02.01_-_The_World-Stair, #Savitri, #Sri Aurobindo, #Integral Yoga
  object:02.01 - the World-Stair
  class:chapter
  --
    A million moods, a myriad energies,
    the World-shapes that are fancies of its Truth
    And the formulas of the freedom of its Force.
  --
      Infinity calls to it as it dreams and climbs;
    Its spire touches the apex of the World;
    Mounting into great voiceless stillnesses
  --
    His vast design accepts a puny start.
    An attempt, a drawing half-done is the World's life;
    Its lines doubt their concealed significance,
  --
    He travelled in his mute and single strength
    Bearing the burden of the World's desire.
    A formless Stillness called, a nameless Light.

02.02_-_The_Kingdom_of_Subtle_Matter, #Savitri, #Sri Aurobindo, #Integral Yoga
  A mind that must recover a knowledge lost
  Held in stone grip by the World's inconscience,
  And wearing still these countless knots of Law

02.03_-_The_Glory_and_the_Fall_of_Life, #Savitri, #Sri Aurobindo, #Integral Yoga
  The Eternal's quiet holds the cosmic act:
  The protean images of the World-Force
  Have drawn the strength to be, the will to last
  --
  And Nature climb towards God's identity.
  The Master of the Worlds self-made her slave
  Is the executor of her fantasies:
  --
  Hidden in the cape of our mortality.
  the Worlds, the forms her goddess fancy makes
  Have lost their origin on unseen heights:
  --
  Appealed to Love's immaculate sweetnesses,
  Calling his honeyed touch to thrill the Worlds,
  His blissful hands to seize on Nature's limbs,
  --
  They kindled heaven with the glory of their limbs
  Flung like a divine largess to the World.
  A spell to force the heart to stark delight,
  --
  The strong compulsion of their will to joy
  Poured smiling streams of happiness through the World.
  There reigned a breath of high immune content,
  --
  And where he stood were entrances of Night.
  Hardly, too close beset by the World's care,
  Can the dense mould in which we have been made
  --
  Life's glory and swiftness ran in the beauty of beasts,
  Man dared and thought and met with his soul the World.
  But while the magic breath was on its way,

02.04_-_The_Kingdoms_of_the_Little_Life, #Savitri, #Sri Aurobindo, #Integral Yoga
  Lurks still in the dumb roots of death and birth,
  the World's senseless beauty mirrors God's delight.
  That rapture's smile is secret everywhere;
  --
  Or slothed inert in sunshine and soft air:
  It sought the engrossing contacts of the World,
  But only to feed the surface sense with bliss.
  --
  With things and creatures that could help and hurt:
  the World's values hung upon their little self.
  Isolated, cramped in the vast unknown,
  --
  Against the siege of the huge universe:
  They preyed upon the World and were its prey,
  But never dreamed to conquer and be free.
  Obeying the World-Power's hints and firm taboos
  A scanty part they drew from her rich store;
  --
  He gathered them round him as if minor Powers
  To make a common front against the World,
  Or, weak and sole on an indifferent earth,
  --
  Dim, uncast yet into spiritual form,
  Obscure inhabitant of the World's blind core,
  An unborn godhead's will, a mute Desire.
  --
  Here seemed the brilliant crown of Nature's work,
  And tiny egos took the World as means
  To sate awhile dwarf lusts and brief desires,

02.05_-_The_Godheads_of_the_Little_Life, #Savitri, #Sri Aurobindo, #Integral Yoga
  Teemed in their dusky unnoted thousands there.
  In a mist of secrecy wrapping the World-scene
  The little deities of Time's nether act
  --
  This earth is not alone our teacher and nurse;
  The powers of all the Worlds have entrance here.
  In their own fields they follow the wheel of law
  --
  Still consciousness was hidden in Nature's womb,
  Unfelt was the Bliss whose rapture dreamed the Worlds.
  Being was an inert substance driven by Force.
  --
  A subtler breath quickened dead Matter's forms;
  the World's set rhythm changed to a conscious cry;
  A serpent Power twinned the insensible Force.
  --
  Amazed at the works wrought in her mystic sleep,
  She looked upon the World that she had made:
  Wondering now seized the great automaton;
  --
  Thus is creation's labour justified;
  This is the World's result, Nature's last poise!
  And if this were all and nothing more were meant,
  --
  On our road from Matter to eternal Self,
  To the Light that made the Worlds, the Cause of things,
  Well might interpret our mind's limited view
  --
  Is still unknown or only a shadowy guess.
  Or the World is real but ourselves too small,
  Insufficient for the mightiness of our stage.
  --
  Then all assumes a new and marvellous face:
  the World quivers with a God-light at its core,
  In Time's deep heart high purposes move and live,
  --
  A mighty Supernature waits on Time.
  the World is other than we now think and see,
  Our lives a deeper mystery than we have dreamed;
  --
  Our strength derives from an omnipotent Force,
  And since from a veiled God-joy the Worlds were made
  And since eternal Beauty asks for form

02.06_-_The_Integral_Yoga_and_Other_Yogas, #The Integral Yoga, #Sri Aurobindo, #Integral Yoga
  Divine seated in the heart with the Divine supporting it there
  - this psychic being takes charge of the sadhana and turns the whole being to the Truth and the Divine, with results in the mind, the vital, the physical consciousness which I need not go into here, - that is a first transformation. We realise it next as the one Self, Brahman, Divine, first above the body, life, mind and not only within the heart supporting them - above and free and unattached as the static Self but also extended in wideness through the World as the silent Self in all and dynamic too as the active Divine Being and Power, Ishwara-Shakti, containing the World and pervading it as well as transcending it, manifesting all cosmic aspects. But, what is most important for us, is that it manifests as a transcending Light, Knowledge,
  Power, Purity, Peace, Ananda of which we become aware above and which descends into the being and progressively replaces the ordinary consciousness by its own movements - that is the second transformation. We realise also the consciousness itself as moving upward, ascending through many planes physical, vital, mental, overmental to the supramental and Ananda planes.

02.06_-_The_Kingdoms_and_Godheads_of_the_Greater_Life, #Savitri, #Sri Aurobindo, #Integral Yoga
  Her mighty heart forbids her to desist.
  As long as the World lasts her failure lives
  Astonishing and foiling Reason's gaze,
  --
  She claims life as her natural domain,
  Assumes the World's throne or dons the papal robe:
  Her worshippers proclaim her sacred right.
  --
  In Art and life they catch the All-Beautiful's ray
  And make the World their radiant treasure house:
  Even common figures are with marvel robed;
  --
  Gave figures to the spirit's imponderables,
  the World's impacts without channels registered
  And turned into the body's concrete thrill
  --
  They were figures crowding an unfinished sum.
  None truly knew himself or knew the World
  Or the Reality living there enshrined:
  --
  He saw a half-blind chained divinity
  Bewildered by the World in which he moved,
  Yet conscious of some light prompting his soul.
  --
  We meet a deep unseen Reality
  Far truer than the World's face of present truth:
  We are chased by a self we cannot now recall
  --
  One day he shall lift his beauty's dreadful veil,
  Impose delight on the World's beating heart
  And bare his secret body of light and bliss."
  --
  Extinction is denied, its sole escape.
  An error of the gods has made the World.
  Or indifferent the Eternal watches Time.

02.07_-_The_Descent_into_Night, #Savitri, #Sri Aurobindo, #Integral Yoga
    And the ripples of its being are our lives.
    the Worlds are built by its unconscious Breath
    And Matter and Mind are its figures or its powers,
  --
    The veil was rent that covers Nature's depths:
    He saw the fount of the World's lasting pain
    And the mouth of the black pit of Ignorance;
  --
    A Death figuring as the dark seed of life,
    Seemed to engender and to slay the World.
    Then from the sombre mystery of the gulfs
  --
    Its power could deform divinest things.
    A wind of sorrow breathed upon the World;
    All thought with falsehood was besieged, all act
  --
    A peril haunted now the common air;
    the World grew full of menacing Energies,
    And wherever turned for help or hope his eyes,
  --
    A crowded neighbourhood without one home,
    A borderland between the World and hell.
    There unreality was Nature's lord:
  --
    Truth into falsity grew and death ruled life.
    A Power that laughed at the mischiefs of the World,
    An irony that joined the World's contraries
    And flung them into each other's arms to strive,
  --
    And Falsehood sat by him, his mate and queen:
    the World turned to them as Heaven to Truth and God.
    Injustice justified by firm decrees
  --
    Of the merchant ego's interest and desire.
    Thus was a balance kept, the World could live.
    A zealot fervour pushed their ruthless cults,
  --
    And cherished in their place sensation's thrills;
    the World was probed for jets of sense-appeal.
    Here cold material intellect was the judge
  --
    And using blood and torture as a seal,
    Darkness proclaimed her slogans to the World.
    A servile blinkered silence hushed the mind
  --
    Mighty and mute the Godhead in him woke
    And faced the pain and danger of the World.
    He mastered the tides of Nature with a look:

02.08_-_The_World_of_Falsehood,_the_Mother_of_Evil_and_the_Sons_of_Darkness, #Savitri, #Sri Aurobindo, #Integral Yoga
  object:02.08 - the World of Falsehood, the Mother of Evil and the Sons of Darkness
  class:chapter
  --
  Being collapsed into a pointless void
  That yet was a zero parent of the Worlds;
  Inconscience swallowing up the cosmic Mind
  --
  There Good, a faithless gardener of God,
  Watered with virtue the World's upas-tree
  And, careful of the outward word and act,
  --
  Even Good she makes a hook to drag to Hell.
  For her the World runs to its agony.
  Often the pilgrim on the Eternal's road
  --
  Wherever the Gods act, they intervene.
  A yoke is laid upon the World's dim heart;
  Masked are its beats from the supernal Bliss,
  --
  And load the dice of Doom with wizard lies;
  the World's shrines they have occupied, usurped its thrones.
  In scorn of the dwindling chances of the Gods
  --
  While twixt the incense and the muttered prayer
  All the fierce bale with which the World is racked
  Is mixed in the foaming chalice of man's heart
  --
  None can reach heaven who has not passed through hell.
  This too the traveller of the Worlds must dare.
  A warrior in the dateless duel's strife,
  --
  Where Being slept unconscious of its thoughts
  And built the World not knowing what it built.
  There waiting its hour the future lay unknown,
  --
  The wisdom embodied mind could not reveal,
  Inconscience chased from the World's voiceless breast;
  Transfigured were the fixed schemes of reasoning Thought.

02.09_-_The_Paradise_of_the_Life-Gods, #Savitri, #Sri Aurobindo, #Integral Yoga
  Traveller on plateau and on musing ridge,
  As one who sees in the World-Magician's glass
  A miracled imagery of soul-scapes flee
  --
  His body glimmered like a skiey shell;
  His gates to the World were swept with seas of light.
  His earth, dowered with celestial competence,

02.10_-_The_Kingdoms_and_Godheads_of_the_Little_Mind, #Savitri, #Sri Aurobindo, #Integral Yoga
  As all must be until the Highest is gained
  In whom the World and self grow true and one:
  Till That is reached our journeying cannot cease.
  --
  Above was an ardent white tranquillity.
  A musing spirit looked out on the Worlds
  And like a brilliant clambering of skies
  --
  Out of its rays our mind's full orb was born.
  Appointed by the Spirit of the Worlds
  To mediate with the unknowing depths,
  --
  To labour and to dream and new-create,
  To feel beauty's touch and know the World and self:
  The Golden Child began to think and see.
  --
  And hid the Deity in creed and guess
  That the World-Ignorance might grow slowly wise.
  This was the imbroglio made by sovereign Mind
  --
  A slave of a fixed mass of absolute rules,
  It sees as Law the habits of the World,
  It sees as Truth the habits of the mind.
  --
  To the dangerous joy of wideness and of height.
  the World's slow impressions on its labouring mind,
  Tardy imprints almost indelible,
  --
  Part of the huge routine of the universe.
  A smile from the Preserver of the Worlds
  Sent down of old this guardian Mind to earth
  --
  A million species follow one mute Law.
  A huge inertness is the World's defence,
  Even in change is treasured changelessness;
  --
  A rash Intelligence leaped down lion-maned
  From the great mystic Flame that rings the Worlds
  And with its dire edge eats at being's heart.
  --
  Ignorant of all but her own seeking mind
  To save the World from Ignorance she came.
  A sovereign worker through the centuries
  --
  And mechanic models of all things that are.
  For the World seen she weaves a world conceived:
  She spins in stiff but unsubstantial lines
  --
  She carves with Thought's keen edge in rigid lines,
  Like rails for the World-Magician's power to run,
  Her sciences precise and absolute.
  --
  A suicidal rash expenditure
  Creating the World by a mystery of self-loss
  Has poured its scattered works on empty Space;
  --
  Thus vindicated, crowned, the grand new Thought
  Explained the World and mastered all its laws,
  Touched the dumb roots, woke veiled tremendous powers;
  --
  Till all her knowledge seemed an ignorance.
  Once more the World was made a wonder-web,
  A magic's process in a magical space,
  --
  Master of Nature who once her bondslave worked,
  the World's disorder hardening into Law, -
  If Life's dire heart arose not in revolt,
  --
  A bounded prospect took for the far goal.
  the World she has made is an interim report
  Of a traveller towards the half-found truth in things
  --
  A fire shall come out of the infinitudes,
  A greater Gnosis shall regard the World
  Crossing out of some far omniscience
  --
  Archangel of a white transcending realm,
  It saw the World from solitary heights
  Luminous in a remote and empty air.

02.11_-_The_Kingdoms_and_Godheads_of_the_Greater_Mind, #Savitri, #Sri Aurobindo, #Integral Yoga
  A term was set for every eager Power
  Restraining its will to monopolise the World,
  A groove of bronze prescribed for force and act
  --
  Grammared the hidden rhythms of Nature's dance,
  Critiqued the plot of the drama of the Worlds,
  Made figure and number a key to all that is:
  --
  Bowed self-revealed in their confessional.
  For the birth and death of the Worlds they fixed a date,
  The diameter of infinity was drawn,
  --
  By knowing too much they missed the whole to be known:
  The fathomless heart of the World was left unguessed
  And the Transcendent kept its secrecy.
  --
  Intercessors with a luminous Unseen,
  They capt in the long passage to the World
  The imperatives of the creator Self
  --
  Discovered the seed-sounds of the eternal Word,
  The rhythm and music heard that built the Worlds,
  And seized in things the bodiless Will to be.

02.12_-_The_Heavens_of_the_Ideal, #Savitri, #Sri Aurobindo, #Integral Yoga
  Then by a touch, a presence or a voice
  the World is turned into a temple ground
  And all discloses the unknown Beloved.
  --
  Aspired to reach the Being's absolutes.
  Out of the sorrow and darkness of the World,
  Out of the depths where life and thought are tombed,
  --
  Portions and pale reflections are our share.
  Happy the Worlds that have not felt our fall,
  Where Will is one with Truth and Good with Power;
  --
  But none in the other would his body lose
  To find his soul in the World's single Soul,
  A multiplied rapture of infinity.

02.13_-_In_the_Self_of_Mind, #Savitri, #Sri Aurobindo, #Integral Yoga
  Omnipotent, immobile and aloof,
  In the World which sprang from it, it took no part:
  It gave no heed to the paeans of victory,
  --
  Spectator of a drama self-conceived,
  He looked on the World and watched its motive thoughts
  With the burden of luminous prophecy in their eyes,
  --
  A stage for the comedy of Ignorance.
  the World seemed a long aeonic failure's scene:
  All sterile grew, no base was left secure.
  --
  Its highest wisdom was a brilliant guess,
  Its mighty structured science of the Worlds
  A passing light on being's surfaces.
  --
  Who gathers to her bosom her children's lives,
  Her clasp that takes the World into her arms
  In the fathomless rapture of the Infinite,

02.14_-_The_World-Soul, #Savitri, #Sri Aurobindo, #Integral Yoga
  object:02.14 - the World-Soul
  class:chapter
  --
  Through many layers of formless voiceless self
  To reach the last profound of the World's heart,
  And from that heart there surged a wordless call
  --
  Pointing at him from some near hidden depth,
  As if a message from the World's deep soul,
  An intimation of a lurking joy
  --
  And close glad hands could seize his fugitive feet
  And the World change with the beauty of a smile.
  Into a wonderful bodiless realm he came,
  --
  An hour eternal in the heart of Time.
  The silent Soul of all the World was there:
  A Being lived, a Presence and a Power,
  --
  Passed were the heavens and hells of their long road;
  They had returned into the World's deep soul.
  All now was gathered into pregnant rest:
  --
  In the formless force and the still fixity
  And brooding passion of the World of Soul.
  All that is made and once again unmade,
  --
  Until their work in cosmic Time is done.
  Here was the fashioning chamber of the Worlds.
  An interval was left twixt act and act,
  --
  And cradles of heavenly rapture and repose.
  In a slumber of the voices of the World
  He of the eternal moment grew aware;
  --
  The sole omnipotent Goddess ever-veiled
  Of whom the World is the inscrutable mask;
  The ages are the footfalls of her tread,

02.15_-_The_Kingdoms_of_the_Greater_Knowledge, #Savitri, #Sri Aurobindo, #Integral Yoga
  He stood in a realm of boundless silences
  Awaiting the Voice that spoke and built the Worlds.
  A light was round him wide and absolute,
  --
  All it became that figures the absolute,
  A high vast peak whence Spirit could see the Worlds,
  Calm's wide epiphany, wisdom's mute home,
  --
  He passed to its fields of puissance and of calm
  And saw the Powers that stand above the World,
  Traversed the realms of the supreme Idea
  --
  The multiple measures of the upbuilding force,
  The lines of the World-Geometer's technique,
  The enchantments that uphold the cosmic web
  --
  Near the high verges of eternity,
  And mounted the gold ridge of the World-dream
  Between the slayer and the saviour fires;
  --
  In the Impersonal's ocean without shore
  The Person in the World-Spirit anchored rode;
  It thrilled with the mighty marchings of World-Force,

03.01_-_The_Evolution_of_Consciousness, #The Integral Yoga, #Sri Aurobindo, #Integral Yoga
  
  The ascent of the human soul to the supreme Spirit is that soul's highest aim and necessity, for that is the supreme reality; but there can be too the descent of the Spirit and its powers into the World and that would justify the existence of the material world also, give a meaning, a divine purpose to the creation and solve its riddle. East and West could be reconciled in the pursuit of the highest and largest ideal, Spirit embrace Matter and Matter find its own true reality and the hidden Reality in all things in the Spirit.
  

03.01_-_The_Pursuit_of_the_Unknowable, #Savitri, #Sri Aurobindo, #Integral Yoga
  The Pursuit of the Unknowable
  ALL IS too little that the World can give:
  Its power and knowledge are the gifts of Time
  --
  The Glory lacked of which they are dim signs.
  the World lived on made empty of its Cause,
  Like love when the beloved's face is gone.
  --
  A silence settled on his striving heart;
  Absolved from the voices of the World's desire,
  He turned to the Ineffable's timeless call.
  --
  His spirit faced the adventure of the Inane.
  Abandoned by the Worlds of Form he strove.
  A fruitful world-wide Ignorance foundered here;
  --
  Life's question met by its silence died on her lips,
  the World's effort ceased convicted of ignorance
  Finding no sanction of supernal Light:

03.02_-_The_Adoration_of_the_Divine_Mother, #Savitri, #Sri Aurobindo, #Integral Yoga
  Meets the sheer self-discovery of the soul;
  A wall of stillness shuts it from the World,
  A gulf of stillness swallows up the sense
  --
  Something thou cam'st to do from the Unknown,
  But nothing is finished and the World goes on
  Because only half God's cosmic work is done.
  --
  And in the ray reveal the parent sun:
  It can make the World a vessel of Spirit's force,
  It can fashion in the clay God's perfect shape.
  --
  A love that bore the cross of pain with joy
  Eudaemonised the sorrow of the World,
  Made happy the weight of long unending Time,
  --
  For one was there supreme behind the God.
  A Mother Might brooded upon the World;
  A Consciousness revealed its marvellous front
  --
  No longer could the titan Opposites,
  Antagonist poles of the World's artifice,
  Impose the illusion of their twofold screen
  --
  A moment sees, the ages toil to express.
  So flashing out of the Timeless leaped the Worlds;
  An eternal instant is the cause of the years.

03.02_-_The_Gradations_of_Consciousness_The_Gradation_of_Planes, #The Integral Yoga, #Sri Aurobindo, #Integral Yoga
  The same planes are situated in the consciousness of general
  Nature. It is when we enter or contact these other planes that we come into connection with the Worlds above the physical.
  

03.03_-_The_House_of_the_Spirit_and_the_New_Creation, #Savitri, #Sri Aurobindo, #Integral Yoga
  Which knows the Truth ungrasped behind our thoughts
  And guards the World with its all-seeing gaze.
  In the unapproachable stillness of his soul,
  --
  It was dissolved and now no more could be,
  The one Consciousness that made the World was seen;
  All now was luminosity and force.
  --
  His life was a flow of the universal life.
  He stood fulfilled on the World's highest line
  Awaiting the ascent beyond the World,
  Awaiting the descent the World to save.
  A Splendour and a Symbol wrapped the earth,
  --
  A Soul without borders unconvinced of Time,
  He felt the extinction of the World's long pain,
  He became the unborn Self that never dies,
  --
  All things were brought back to their formless seed,
  the World was silent for a cyclic hour.
  Although the afflicted Nature he had left
  --
  Labours to find its cause and need to be;
  A spirit ignorant of the World it made,
  Obscured by Matter, travestied by Life,
  --
  Merged into the Unknowable's mystery,
  Leave unfulfilled the World's miraculous fate.
  As yet thought only some high spirit's dream
  --
  It lived still sunk in its own tenebrous seas,
  Upholding the World's inconscient unity
  Hidden in Matter's insentient multitude.
  --
  Consenting to the slow deliberate Power
  Which tolerates the World's error and its grief,
  Consenting to the cosmic long delay,
  --
  It persevered through life's huge emptiness
  Amid the blank denials of the World.
  It sent its voiceless prayer to the Unknown;

03.04_-_The_Vision_and_the_Boon, #Savitri, #Sri Aurobindo, #Integral Yoga
  In thy single vast achievement reign apart
  Helping the World with thy great lonely days.
  I ask thee not to merge thy heart of flame
  --
  Turned from the fruitless motion of the years,
  Deserting the fierce labour of the Worlds,
  Aloof from beings, lost in the Alone.
  --
  Always he journeys, but nowhere arrives;
  He would guide the World, himself he cannot guide;
  He would save his soul, his life he cannot save.
  --
  To make his thought and will a magic door
  For knowledge to enter the darkness of the World
  And love to rule a realm of strife and hate.
  --
  By an unbelieving brain and credulous heart,
  He leaves the World to end where it began:
  His work unfinished he claims a heavenly prize.
  --
  An ill-served high conception doubtfully done,
  the World's life falters on not seeing its goal, -
  A zigzag towards unknown dangerous ground
  --
  Retreating into an immense Unknown;
  There is no end to the World's stupendous march,
  There is no rest for the embodied soul.
  --
  
  The massive barrier-breakers of the World
  And wrestlers with destiny in her lists of will,
  --
  As if Time dare not open its heart to God.
  O radiant fountain of the World's delight
  World-free and unattainable above,
  --
  Change Nature's doom by the lone spirit's power.
  A limitless Mind that can contain the World,
  A sweet and violent heart of ardent calms

04.01_-_The_Birth_and_Childhood_of_the_Flame, #Savitri, #Sri Aurobindo, #Integral Yoga
  Armies of revolution crossed the time-field,
  The clouds' unending march besieged the World,
  Tempests' pronunciamentos claimed the sky
  --
  Whose secret touch upon our mortal lives
  Keeps ever new the thrill that made the World,
  Remoulds an ancient sweetness to new shapes

04.02_-_The_Growth_of_the_Flame, #Savitri, #Sri Aurobindo, #Integral Yoga
  Linking the human with the cosmic cry;
  the World-interpreting movements of the dance
  Moulded idea and mood to a rhythmic sway
  --
  And organised the motions of the stars,
  Mapped out the visible fashioning of the World,
  Questioned the process of his thoughts or made
  --
  A happiness too high for heart and sense
  Locked in the World and yearning for release
  She felt in her; waiting as yet for form,
  --
  They felt a godhead and obeyed a call,
  Answered to her lead and did her work in the World;
  Their lives, their natures moved compelled by hers
  --
  Faith drew them and the joy to feel themselves hers;
  They lived in her, they saw the World with her eyes.
  Some turned to her against their nature's bent;

04.03_-_The_Call_to_the_Quest, #Savitri, #Sri Aurobindo, #Integral Yoga
  Can fit his acts to a transcendent scheme.
  He who now stares at the World with ignorant eyes
  Hardly from the Inconscient's night aroused,
  --
  New-found through an arch of clear discovery,
  This intimation of the World's delight,
  This wonder of the divine Artist's make
  --
  Under that moon-gold forehead's dreaming breadth
  Were seas of love and thought that held the World;
  Marvelling at life and earth they saw truths far.

04.04_-_The_Quest, #Savitri, #Sri Aurobindo, #Integral Yoga
  
  the World-ways opened before Savitri.
  At first a strangeness of new brilliant scenes
  --
  She met with Nature and with human forms
  And listened to the voices of the World;
  Driven from within she followed her long road,
  --
  
  Out of the World's immense unhuman past
  Tract-memories and ageless remnants came,
  --
  All time-made difference they overcame;
  the World was fibred with their own heart-strings;
  Close drawn to the heart that beats in every breast,
  They reached the one self in all through boundless love.
  Attuned to Silence and to the World-rhyme,
  They loosened the knot of the imprisoning mind;
  --
  And by its influence found the ways of calm.
  The Infants of the monarchy of the Worlds,
  The heroic leaders of a coming time,
  --
  Some silent watched the universal dance,
  Or helped the World by world-indifference.
  Some watched no more merged in a lonely Self,

05.01_-_The_Destined_Meeting-Place, #Savitri, #Sri Aurobindo, #Integral Yoga
  Besieged the ear, a sad and limitless call
  As of a soul retiring from the World.
  
  --
  Had chosen for her brief felicitous hour;
  Here in this solitude far from the World
  Her part she began in the World's joy and strife.
  

05.02_-_Satyavan, #Savitri, #Sri Aurobindo, #Integral Yoga
  Held up in a large mirror-air of dream,
  Broke forth in flame to recreate the World,
  And in that flame to new things she was born.

05.03_-_Satyavan_and_Savitri, #Savitri, #Sri Aurobindo, #Integral Yoga
  But could not clasp the body of my God
  Or hold between my hands the World-Mother s feet.
  
  --
  But thou hast come and all will surely change:
  I shall feel the World-Mother in thy golden limbs
  And hear her wisdom in thy sacred voice.
  --
  
  I looked upon the World and missed the Self,
  And when I found the Self, I lost the World,
  
  --
  The bridge between the appearance and the Truth,
  The mystic aim for which the World was made,
  The human sense of Immortality.
  --
  He shut her into himself in a circle of bliss
  And shut the World into himself and her.
  
  --
  And let her penetrate his very soul
  As is a world by the World's spirit filled,
  As the mortal wakes into Eternity,
  --
  Each now was a part of the other's unity,
  the World was but their twin self-finding's scene
  Or their own wedded being's vaster frame.
  --
  Took place again on earth in human forms:
  In a new act of the drama of the World
  The united Two began a greater age.

06.01_-_The_Word_of_Fate, #Savitri, #Sri Aurobindo, #Integral Yoga
  It sees beyond terrestrial common things
  And communes with the Powers that build the Worlds,
  Till through the shining gates and mystic streets
  --
  
  'Cry woe, cry woe,' the World's lost voices wail,
  Yet conquers the eternal Good at last."
  --
  Nor sought the strength extreme adversity brings
  To lives that stand erect and front the World-Power:
  Her heart appealed against the impartial judge,
  --
  Grows faint and breathes his pain in ignorant words,
  So now she arraigned the World's impassive will:
  
  --
  
  This is one poignant misery in the World,
  And grief has other lassoes for our life.
  --
  A single word lets loose vast agencies;
  A casual act determines the World's fate.
  
  --
  More sweet and true than this of mortal make
  That takes all joy as the World's native gift
  And to all gives joy as the World's natural right.
  
  --
  A tranquil breadth of sky windless and still
  Watching the World like a mind of unplumbed thought,
  A silent space musing and luminous
  --
  I am stronger than death and greater than my fate;
  My love shall outlast the World, doom falls from me
  Helpless against my immortality.

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