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object:the man of knowledge
class:person


the 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

see also ::: the Knowledge, the Known, the Ignorance, the Universe, the Individual, the Self





see also ::: the_Ignorance, the_Individual, the_Knowledge, the_Known, the_Self, the_Universe

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


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

TOPICS
SEE ALSO

the_Ignorance
the_Individual
the_Knowledge
the_Known
the_Self
the_Universe

AUTH

BOOKS
The_Seals_of_Wisdom

IN CHAPTERS TITLE

IN CHAPTERS CLASSNAME

IN CHAPTERS TEXT
1.02_-_Self-Consecration
1.05_-_The_Ascent_of_the_Sacrifice_-_The_Psychic_Being
1.12_-_THE_FESTIVAL_AT_PNIHTI
1.21_-_A_DAY_AT_DAKSHINESWAR
1.22_-_ON_THE_GIFT-GIVING_VIRTUE
1956-04-04_-_The_witness_soul_-_A_Gita_enthusiast_-_Propagandist_spirit,_Tolstoys_son
2.13_-_On_Psychology
26.07_-_Dhammapada
3.2.08_-_Bhakti_Yoga_and_Vaishnavism
4.15_-_Soul-Force_and_the_Fourfold_Personality
the_Eternal_Wisdom

PRIMARY CLASS

person
SIMILAR TITLES
the man of knowledge

DEFINITIONS


TERMS STARTING WITH


TERMS ANYWHERE



QUOTES [4 / 4 - 13 / 13]


KEYS (10k)

   1 Sadi: Gulistan
   1 Friedrich Nietzsche
   1 CwetawataraUpanishad. II. 9
   1 Sri Aurobindo

NEW FULL DB (2.4M)

   5 Friedrich Nietzsche

1:The man of knowledge must be able not only to love his enemies but also to hate his friends. ~ Friedrich Nietzsche
2:The man of knowledge with-out a good heart is like the bee without honey ~ Sadi: Gulistan, the Eternal Wisdom
3:Like a chariot drawn by wild horses is the mind, the man of knowledge should hold it in with an unswerving attention. ~ CwetawataraUpanishad. II. 9, the Eternal Wisdom
4: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,

*** WISDOM TROVE ***

1:There is, so I believe, in the essence of everything, something that we cannot call learning. There is, my friend, only a knowledge-that is everywhere, that is Atman, that is in me and you and in every creature, and I am beginning to believe that this knowledge has no worse enemy than the man of knowledge, than learning. ~ hermann-hesse, @wisdomtrove

*** NEWFULLDB 2.4M ***

1:The man of knowledge with-out a good heart is like the bee without honey ~ Sadi: Gulistan,
2:The man of knowledge must be able not only to love his enemies but also to hate his friends. ~ Friedrich Nietzsche,
3:The man of knowledge acquires something new everyday, and the man of Tao lets go of something new every day. ~ Laozi,
4:Like a chariot drawn by wild horses is the mind, the man of knowledge should hold it in with an unswerving attention. ~ CwetâçwataraUpanishad. II. 9,
5:The man of knowledge in our time is bowed down under a burden he never imagined he would ever have: the overproduction of truth that cannot be consumed. ~ Ernest Becker,
6:As the sun eclipses the stars by its brilliancy, so the man of knowledge will eclipse the fame of others in assemblies of the people if he proposes algebraic problems, and still more if he solves them. ~ Brahmagupta,
7:It is not enough to prove something, one has also to seduce or elevate people to it. That is why the man of knowledge should learn how to speak his wisdom: and often in such a way that it sounds like folly! ~ Friedrich Nietzsche,
8:It is not enough to prove something, one also has to seduce or elevate people to it. That is why the man of knowledge should learns how to speak his wisdom: and often in such a way that it sounds like folly! ~ Friedrich Nietzsche,
9:The Christian church in her utter folly has been recognizing a new authority. This new authority, of course, is the man of knowledge, the man of culture, and particularly the man of scientific knowledge. And the church has been at great pains to do everything she can to please this new authority. ~ D Martyn Lloyd Jones,
10:There is, so I believe, in the essence of everything, something that we cannot call learning. There is, my friend, only a knowledge-that is everywhere, that is Atman, that is in me and you and in every creature, and I am beginning to believe that this knowledge has no worse enemy than the man of knowledge, than learning. ~ Hermann Hesse,
11:Truly, I advise you: depart from me, and guard yourselves against Zarathustra! And better still: be ashamed of him! Perhaps he has deceived you.
The man of knowledge must be able not only to love his enemies, but also to hate his friends.
One pays back a teacher badly if one remain merely a scholar. And why will you not pluck at my wreath?
You venerate me; but what if your veneration should some day col- lapse? Take heed lest a statue crush you!
You say, you believe in Zarathustra? But of what account is Zarathustra! you are my believers: but of what account are all believers!
You had not yet sought yourselves: then did you find me. So do all believers; therefore all belief is of so little account.
Now do I bid you lose me and find yourselves; and only when you have all denied me, will I return to you.
Truly, with other eyes, my brothers, shall I then seek my lost ones; with another love shall I then love you.
And once again shall you have become friends to me, and children of one hope: then will I be with you for the third time, to celebrate the great noontide with you.
And it is the great noontide, when man is in the middle of his course between animal and overman, and celebrates his advance to the evening as his highest hope: for it is the advance to a new morning.
At such time will the down-goer bless himself, that he should be an over-goer; and the sun of his knowledge will be at noontide.
"Dead are all the Gods: now do we desire the overman to live." - Let this be our final will at the great noontide! -
Thus spoke Zarathustra. ~ Friedrich Nietzsche,
12: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,
13: ON THE GIFT-GIVING VIRTUE
1

When Zarathustra had said farewell to the town to
which his heart was attached, and which was named
The Motley Cow, many who called themselves his disciples followed him and escorted him. Thus they came
to a crossroads; then Zarathustra told them that he now
wanted to walk alone, for he liked to walk alone. His
disciples gave him as a farewell present a staff with a
golden handle on which a serpent coiled around the
sun. Zarathustra was delighted with the staff and leaned
on it; then he spoke thus to his disciples:
Tell me: how did gold attain the highest value? Because it is uncommon and useless and gleaming and
gentle in its splendor; it always gives itself. Only as the
image of the highest virtue did gold attain the highest
value. Goldlike gleam the eyes of the giver. Golden
splendor makes peace between moon and sun. Uncommon is the highest virtue and useless; it is gleaming and
gentle in its splendor: a gift-giving virtue is the highest
virtue.
Verily, I have found you out, my disciples: you strive,
as I do, for the gift-giving virtue. What would you have
in common with cats and wolves? This is your thirst: to
75
become sacrifices and gifts yourselves; and that is why
you thirst to pile up all the riches in your soul. Insatiably your soul strives for treasures and gems, because
your virtue is insatiable in wanting to give. You force
all things to and into yourself that they may flow back
out of your well as the gifts of your love. Verily, such
a gift-giving love must approach all values as a robber;
but whole and holy I call this selfishness.
There is also another selfishness, an all-too-poor and
hungry one that always wants to steal-the selfishness
of the sick: sick selfishness. With the eyes of a thief it
looks at everything splendid; with the greed of hunger
it sizes up those who have much to eat; and always it
sneaks around the table of those who give. Sickness
speaks out of such craving and invisible degeneration;
the thievish greed of this selfishness speaks of a diseased
body.
Tell me, my brothers: what do we consider bad and
worst of all? Is it not degeneration?And it is degeneration that we always infer where the gift-giving soul is
lacking. Upward goes our way, from genus to overgenus. But we shudder at the degenerate sense which
says, "Everything for me." Upward flies our sense: thus
it is a parable of our body, a parable of elevation.
Parables of such elevations are the names of the virtues.
Thus the body goes through history, becoming and
fighting. And the spirit-what is that to the body? The
herald of its fights and victories, companion and echo.
All names of good and evil are parables: they do not
define, they merely hint. A fool is he who wants knowledge of them!
Watch for every hour, my brothers, in which your
spirit wants to speak in parables: there lies the origin
of your virtue. There your body is elevated and resurrected; with its rapture it delights the spirit so that it
76
turns creator and esteemer and lover and benefactor of
all things.
When your heart flows broad and full like a river, a
blessing and a danger to those living near: there is the
origin of your virtue.
When you are above praise and blame, and your will
wants to comm and all things, like a lover's will: there is
the origin of your virtue.
When you despise the agreeable and the soft bed and
cannot bed yourself far enough from the soft: there is
the origin of your virtue.
When you will with a single will and you call this
cessation of all need "necessity": there is the origin of
your virtue.
Verily, a new good and evil is she. Verily, a new deep
murmur and the voice of a new well
Power is she, this new virtue; a dominant thought is
she, and around her a wise soul: a golden sun, and
around it the serpent of knowledge.
2

Here Zarathustra fell silent for a while and looked
lovingly at his disciples. Then he continued to speak
thus, and the tone of his voice had changed:
Remain faithful to the earth, my brothers, with the
power of your virtue. Let your gift-giving love and your
knowledge serve the meaning of the earth. Thus I beg
and beseech you. Do not let them fly away from earthly
things and beat with their wings against eternal walls.
Alas, there has always been so much virtue that has
flown away. Lead back to the earth the virtue that flew
away, as I do-back to the body, back to life, that it
may give the earth a meaning, a human meaning.
In a hundred ways, thus far, have spirit as well as
virtue flown away and made mistakes. Alas, all this de-
77
lusion and all these mistakes still dwell in our body:
they have there become body and will.
In a hundred ways, thus far, spirit as well as virtue
has tried and erred. Indeed, an experiment was man.
Alas, much ignorance and error have become body
within us.
Not only the reason of millennia, but their madness
too, breaks out in us. It is dangerous to be an heir. Still
we fight step by step with the giant, accident; and over
the whole of humanity there has ruled so far only nonsense-no sense.
Let your spirit and your virtue serve the sense of the
earth, my brothers; and let the value of all things be
posited newly by you. For that shall you be fighters! For
that shall you be creators!
With knowledge, the body purifies itself; making experiments with knowledge, it elevates itself; in the
lover of knowledge all instincts become holy; in the
elevated, the soul becomes gay.
Physician, help yourself: thus you help your patient
too. Let this be his best help that he may behold with
his eyes the man who heals himself.
There are a thousand paths that have never yet been
trodden-a thousand health and hidden isles of life.
Even now, man and man's earth are unexhausted and
undiscovered.
Wake and listen, you that are lonely! From the future
come winds with secret wing-beats; and good tidings
are proclaimed to delicate ears. You that are lonely today, you that are withdrawing, you shall one day be
the people: out of you, who have chosen yourselves,
there shall grow a chosen people-and out of them, the
overman. Verily, the earth shall yet become a site of
recovery. And even now a new fragrance surrounds it,
bringing salvation-and a new hope.
3
When Zarathustra had said these words he became
silent, like one who has not yet said his last word; long
he weighed his staff in his hand, doubtfully. At last he
spoke thus, and the tone of his voice had changed.
Now I go alone, my disciples. You too go now, alone.
Thus I want it. Verily, I counsel you: go away from me
and resist Zarathustra! And even better: be ashamed of
him! Perhaps he deceived you.
The man of knowledge must not only love his
enemies, he must also be able to hate his friends.
One repays a teacher badly if one always remains
nothing but a pupil. And why do you not want to pluck
at my wreath?
You revere me; but what if your reverence tumbles
one day? Beware lest a statue slay you.
You say you believe in Zarathustra? But what matters
Zarathustra? You are my believers-but what matter all
believers? You had not yet sought yourselves: and you
found me. Thus do all believers; therefore all faith
amounts to so little.
Now I bid you lose me and find yourselves; and only
when you have all denied me will I return to you.
Verily, my brothers, with different eyes shall I then
seek my lost ones; with a different love shall I then love
you.
And once again you shall become my friends and the
children of a single hope-and then shall I be with you
the third time, that I may celebrate the great noon with
you.
And that is the great noon when man stands in the
middle of his way between beast and overman and
celebrates his way to the evening as his highest hope:
for it is the way to a new morning.
79

Then will he who goes under bless himself for being
one who goes over and beyond; and the sun of his
knowledge will stand at high noon for him.
"Dead are all gods: now we want the overman to
live"-on that great noon, let this be our last will.
Thus spoke Zarathustra.

Thus Spoke Zarathustra: Second Part
. . . and only when you have all denied me will
I return to you.
Verily, my brothers, with different eyes shall I
then seek my lost ones; with a different love shall
I then love you. (Zarathustra, "On the Gift-Giving Virtue." 1, p. 78)
TRANSLATOR S NOTES

1. The Child with the Mirror: Transition to Part Two with

its partly new style: "A new speech comes to me.
My spirit no longer wants to walk on worn soles."
2. Upon the Blessed Isles: The creative life versus belief
in God: "God is a conjecture." The polemic against the
opening lines of the final chorus in Goethe's Faust is taken
up again in the chapter "On Poets" (see comments, p. 81 ).
But the lines immediately following in praise of impermanence and creation are thoroughly in the spirit of Goethe.
3. On the Pitying: A return to the style of Part One and
a major statement of Nietzsche's ideas on pity, ressentiment,
and repression.
4. On Priests: Relatively mild, compared to the portrait
of the priest in The Antichrist five years later.
5. On the Virtuous: A typology of different conceptions of
virtue, with vivisectional intent. Nietzsche denounces "the
filth of the words: revenge, punishment, reward, retri bution," which he associates with Christianity; but also
that rigorism for which "virtue is the spasm under
the scourge" and those who "call it virtue when their
vices grow lazy." The pun on "I am just" is, in German:
wenn sie sagen: "ich bin gerecht," so klingt es immer
gleich wie: "ich bin gerdcht!"
6. On the Rabble: The theme of Zarathustra's nausea is
developed ad nauseam in later chapters. La Nausge-to
speak in Sartre's terms-is one of his chief trials, and its
eventual conquest is his greatest triumph. "I often grew
weary of the spirit when I found that even the rabble had
esprit" may help to account for some of Nietzsche's remarks
elsewhere. Generally he celebrates the spirit-not in opposition to the body but as mens sana in corpore sano.
7. On the Tarantulas: One of the central motifs of Nietzsche's philosophy is stated in italics: "that man be delivered
from revenge." In this chapter, the claim of human equality
is criticized as an expression of the ressentiment of the subequal.
8. On the Famous Wise Men: One cannot serve two
masters: the people and the truth. The philosophers of
the past have too often rationalized popular prejudices. But
the service of truth is a passion and martyrdom, for "spirit
is the life that itself cuts into life: with its agony it
increases its own knowledge." The song of songs on the
spirit in this chapter may seem to contradict Nietzsche's
insistence, in the chapter "On the Despisers of the Body,"
that the spirit is a mere instrument. Both themes are
central in Nietzsche's thought, and their apparent contradiction is partly due to the fact that both are stated metaphorically. For, in truth, Nietzsche denies any crude dualism of body and spirit as a popular prejudice. The life of
the spirit and the life of the body are aspects of a single
life. But up to a point the contradiction can also be resolved
metaphorically: life uses the spirit against its present form
to attain a higher perfection. Man's enhancement is
inseparable from the spirit; but Nietzsche denounces the
occasional efforts of the spirit to destroy life instead of
pruning it.
81
9. The Night Song: "Light am I; ah, that I were nightly"
io. The Dancing Song: Life and wisdom as jealous women.
ii.
The Tomb Song: "Invulnerable am I only in the heel."
12. On Self-Overcoming: The first long discussion of the
will to power marks, together with the chapters "On the
Pitying" and "On the Tarantulas," one of the high points
of Part Two. Philosophically, however, it raises many difficulties. (See my Nietzsche, 6, III.)
13.

On Those Who Are Sublime: The doctrine of self-

overcoming is here guarded against misunderstandings: far
from favoring austere heroics, Nietzsche praises humor (and
practices it: witness the whole of Zarathustra, especially
Part Four) and, no less, gracefulness and graciousness.
The three sentences near the end, beginning "And there
is nobody . . .

,"

represent a wonderfully concise statement

of much of his philosophy.
14. On the Land of Education: Against modern eclecticism
and lack of style. "Rather would I be a day laborer in
Hades . . :": in the Odyssey, the shade of Achilles would
rather be a day laborer on the smallest field than king of
all the dead in Hades. Zarathustra abounds in similar
allusions. "Everything deserves to perish," for example, is
an abbreviation of a dictum of Goethe's Mephistopheles.
15. On Immaculate Perception: Labored sexual imagery,
already notable in "The Dancing Song," keeps this critique
of detachment from becoming incisive. Not arid but,
judged by high standards, a mismatch of message and
metaphor. Or put positively: something of a personal document. Therefore the German references to the sun as
feminine have been retained in translation. "Loving and
perishing (Lieben und Untergehn)" do not rhyme in
German either.
16. On Scholars: Nietzsche's, not Zarathustra's, autobiography.
17. On Poets: This chapter is full of allusions to the final
chorus in Goethe's Faust, which might be translated thus:
What is destructible
Is but a parable;
82
What fails ineluctably
The undeclarable,
Here it was seen,
Here it was action;
The Eternal-Feminine
Lures to perfection.
i8. On Great Events: How successful Nietzsche's attempts
at narrative are is at least debatable. Here the story
distracts from his statement of his anti-political attitude.
But the curious mixture of the solemn and frivolous, myth,
epigram, and "bow-wow," is of course entirely intentional.
Even the similarity between the ghost's cry and the words
of the white rabbit in Alice in Wonderl and probably would
not have dismayed Nietzsche in the least.
1g. The Soothsayer: In the chapter "On the Adder's Bite"
a brief parable introduces some of Zarathustra's finest sayings; but here the parable is offered for its own sake, and
we feel closer to Rimbaud than to Proverbs. The soothsayer
reappears in Part Four.
20. On Redemption: In the conception of inverse cripples
and the remarks on revenge and punishment Zarathustra's
moral pathos reappears to some extent; but the mood of
the preceding chapter figures in his subsequent reflections,
which lead up to, but stop short of, Nietzsche's notion of
the eternal recurrence of the same events.
21. On Human Prudence: First: better to be deceived
occasionally than always to watch out for deceivers. Second:
vanity versus pride. Third: men today (1883) are too
concerned about petty evil, but great things are possible
only where great evil is harnessed.
22. The Stillest Hour: Zarathustra cannot yet get himself
to proclaim the eternal recurrence and hence he must
leave in order to "ripen."
83
~ Friedrich Nietzsche, ON THE GIFT-GIVING VIRTUE
,

IN CHAPTERS [10/10]



   5 Integral Yoga
   2 Yoga


   10 Sri Aurobindo
   2 Sri Ramakrishna


   6 The Synthesis Of Yoga
   2 The Gospel of Sri Ramakrishna


1.02 - Self-Consecration, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
  12: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.
  13:But for the Sadhaka of the integral Yoga this inner or this outer solitude can only be incidents or periods in his spiritual progress. Accepting life, he has to bear not only his own burden, but a great part of the world's burden too along with it, as a continuation of his own sufficiently heavy load. Therefore his Yoga has much more of the nature of a battle than others'; but this is not only an individual battle, it is a collective war waged over a considerable country. He has not only to conquer in himself the forces of egoistic falsehood and disorder, but to conquer them as representatives of the same adverse and inexhaustible forces in the world. Their representative character gives them a much more obstinate capacity of resistance, an almost endless right to recurrence. Often he finds that even after he has won persistently his own personal battle, he has still to win it over and over again in a seemingly interminable war, because his inner existence has already been so much enlarged that not only it contains his own being with its well-defined needs and experiences, but is in solidarity with the being of others, because in himself he contains the universe.

1.05 - The Ascent of the Sacrifice - The Psychic Being, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
     At the same time the Yogin who knows the Supreme is not subject to any need or compulsion in these activities; for to him they are neither a duty nor a necessary occupation for the mind nor a high amusement, nor imposed by the loftiest human purpose. He is not attached, bound and limited by any nor has he any personal motive of fame, greatness or personal satisfaction in these works; he can leave or pursue them as the Divine in him wills, but he need not otherwise abandon them in his pursuit of the higher integral knowledge. He will do these things just as the supreme Power acts and creates, for a certain spiritual joy in creation and expression or to help in the holding together and right ordering or leading of this world of God's workings. The Gita teaches that the man of knowledge shall by his way of life give to those who have not yet the spiritual consciousness, the love and habit of all works and not only of actions recognised as pious, religious or ascetic in their character; he should not draw men away from the world-action by his example. For the world must proceed in its great upward aspiring; men and nations must not be led to fall away from even an ignorant activity into a worse ignorance of inaction or to sink down into that miserable disintegration and tendency of dissolution which comes upon communities and peoples when there predominates the tamasic principle, the principle whether of obscure confusion and error or of weariness and inertia. "For I too," says the Lord in the Gita, "have no need to do works, since there is nothing I have not or must yet gain for myself; yet I do works in the world; for if I did not do works, all laws would fall into confusion, the worlds would sink towards chaos and I would be the destroyer of these peoples." The spiritual life does not need, for its purity, to destroy interest in all things except the Inexpressible or to cut at the roots of the Sciences, the Arts and Life. It may well be one of the effects of an integral spiritual knowledge and activity to lift them out of their limitations, substitute for our mind's ignorant, limited, tepid or trepidant pleasure in them a free, intense and uplifting urge of delight and supply a new source of creative spiritual power and illumination by which they can be carried more swiftly and profoundly towards their absolute light in knowledge and their yet undreamed possibilities and most dynamic energy of content and form and practice. The one thing needful must be pursued first and always, but all things else come with it as its outcome and have not so much to be added to us as recovered and reshaped in its self-light and as portions of its self-expressive force.
     This then is the true relation between divine and human knowledge; it is not a separation into disparate fields, sacred and profane, that is the heart of the difference, but the character of the consciousness behind the working. All is human knowledge that proceeds from the ordinary mental consciousness interested in the outside or upper layers of things, in process, in phenomena for their own sake or for the sake of some surface utility or mental or vital satisfaction of Desire or of the Intelligence. But the same activity of knowledge can become part of the Yoga if it proceeds from the spiritual or spiritualising consciousness which seeks and finds in all that it surveys or penetrates the presence of the timeless Eternal and the ways of manifestation of Eternal in Time. It is evident that the need of a concentration indispensable for the transition out of the Ignorance may make it necessary for the seeker to gather together his energies and focus them only on that which will help the transition and to leave aside or subordinate for the time all that is not directly turned towards the one object. He may find that this or that pursuit of human knowledge with which he was accustomed to deal by the surface power of the mind still brings him, by reason of this tendency or habit, out of the depths to the surface or down from the heights which he has climbed or is nearing, to lower levels. These activities then may have to be intermitted or put aside until secure in a higher consciousness he is able to turn its powers on all the mental fields; then, subjected to that light or taken up into it, they are turned, by the transformation of his consciousness, into a province of the spiritual and divine. All that cannot be so transformed or refuses to be part of a divine consciousness he will abandon without hesitation, but not from any preconceived prejudgment of its emptiness or its incapacity to be an element of the new inner life. There can be no fixed mental test or principle for these things; he will therefore follow no unalterable rule, but accept or repel an activity of the mind according to his feeling, insight or experience until the greater Power and Light are there to turn their unerring scrutiny on all that is below and choose or reject their material out of what the human evolution has prepared for the divine labour.

1.12 - THE FESTIVAL AT PNIHTI, #The Gospel of Sri Ramakrishna, #Sri Ramakrishna, #Hinduism
  "An ignorant person says, 'Oh, God is there-very far off.' the man of knowledge knows that God is right here, very near, in the heart; that He has assumed all forms and dwells in all hearts as their Inner Controller."
  Sunday, July 22, 1883

1.21 - A DAY AT DAKSHINESWAR, #The Gospel of Sri Ramakrishna, #Sri Ramakrishna, #Hinduism
  (To Prankrishna) But there are signs that distinguish the man of knowledge. Some people think they have Knowledge. What are the characteristics of Knowledge? A Jnni cannot injure anybody. He becomes like a child. If a steel sword touches the philosopher's stone, it is transformed into gold. Gold can never cut. It may seem from the outside that a Jnni also has anger or egotism, but in reality he has no such thing.
  The ego of a Jnni

1956-04-04 - The witness soul - A Gita enthusiast - Propagandist spirit, Tolstoys son, #Questions And Answers 1956, #The Mother, #Integral Yoga
    Perhaps Mother was referring to the following two verses of the Gita: "All existences follow their nature and what shall coercing it avail? Even the man of knowledge acts according to his own nature.... As a fire is covered over by smoke and a mirror by dust, as an embryo is wrapped by the amnion, so knowledge is enveloped by desire." (3. 33, 38)
  ***

2.13 - On Psychology, #Evening Talks With Sri Aurobindo, #unset, #Zen
   Disciple: The Gita speaks of four kinds of Bhaktas: rta distressed, jijsu seeking knowledge, arthrth one who wants to serve some purpose, and jn the man of knowledge. What is the meaning of arthrth?
   Sri Aurobindo: When you want God for serving some of your own aims.

26.07 - Dhammapada, #Collected Works of Nolini Kanta Gupta - Vol 06, #Nolini Kanta Gupta, #Integral Yoga
   the man of knowledge drives away negligence by vigilance;
   He climbs on the tower of wisdom and griefless he looks upon the grieving

3.2.08 - Bhakti Yoga and Vaishnavism, #Letters On Yoga II, #Sri Aurobindo, #Integral Yoga
  It is not surely the Bhakta but the man of knowledge who demands experience first. He can say, How can I know without experience?, but even he goes on seeking like Tota Puri even though for thirty years, striving for the decisive realisation. It is really the man of intellect, the rationalist who says, Let God, if he exists, prove himself to me first, then I will believe, then I will make some serious and prolonged effort to explore him and see what he is like.
  All this does not mean that experience is irrelevant to sadhana I certainly cannot have said such a stupid thing. What I have said is that the love and seeking of the Divine can be and ordinarily is there before the experience comesit is an instinct, an inherent longing in the soul and it comes up as soon as certain coverings of the soul disappear or begin to disappear. The next thing I have said is that it is better to get the nature ready first (the purified heart and all that) before the experiences begin rather than the other way round and I base that on the many cases there have been of the danger of experiences before the heart and vital are ready for the true experience. Of course in many cases there is a true experience first, a touch of the Grace, but it is not something that lasts and is always there, but rather something that touches and withdraws and waits for the nature to get ready. But this is not so in every case, not even in many cases, I believe. One has to begin with the souls inherent longing, then the struggle with the nature to get the temple ready, then the unveiling of the Image, the permanent Presence in the sanctuary.

4.15 - Soul-Force and the Fourfold Personality, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
  The other turn is towards work and service. This was in the old order the Dharma or soul-type of the Sudra and the Sudra in that order was considered as not one of the twice-born, but an inferior type. A more recent consideration of the values of existence lays stress on the dignity of labour and sees in its toil the bed-rock of the relations between man and man. There is a truth in both attitudes. For this force in the material world is at once in its necessity the foundation of material existence or rather that on which it moves, the feet of the creator Brahma in the old parable, and in its primal state not uplifted by knowledge, mutuality or strength, a thing which reposes on instinct, desire and inertia. The well-developed Sudra soul-type has the instinct often and the capacity of labour and service; but toil as opposed to easy or natural action is a thing imposed on the natural man which he bears because without it he cannot assure his existence or get his desires and he has to force himself or be forced by others or circumstances to spend himself in work. The natural Sudra works not from a sense of the dignity of labour or from the enthusiasm of service, -- though that comes by the cultivation of his Dharma, --not as the man of knowledge for the joy or gain of knowledge, not from a sense of honour, nor as the born craftsman or artist for love of his work or ardour for the beauty of its technique, nor from an ordered sense of mutuality or large utility, but for the maintenance of his existence and gratification of his primal wants, and when these are satisfied, he indulges, if left to himself, his natural indolence, the indolence which is normal to the tamasic quality in all of us, but comes out most clearly in the uncompelled primitive man, the savage. The unregenerated Sudra is born therefore for service rather than for free labour and his temperament is prone to an inert ignorance, a gross unthinking self-indulgence of the instincts, a servility, an unrefiective obedience and mechanical discharge of duty varied by indolence, evasion, spasmodic revolt, an instinctive and uninformed life. The ancients held that all men are born in their lower nature as Sudras and only regenerated by ethical and spiritual culture, but in their highest inner self are Brahmanas capable of the full spirit and godhead, a theory which is not far perhaps from the psychological truth of our nature.
  And yet when the soul develops, it is in this Swabhava and Dharma of work and service that there are found some of the most necessary and beautiful elements of our greatest perfection and the key to much of the secret of the highest spiritual evolution. For the soul powers that belong to the full development of this force in us are of the greatest importance, -- the power of service to others, the will to make our life a thing of work and use to God and man, to obey and follow and accept whatever great influence and needful discipline, the love which consecrates service, a love which asks for no return, but spends itself for the satisfaction of that which we love, the power to bring down this love and service into the physical field and the desire to give our body and life as well as our soul and mind and will and capacity to God and man, and, as a result, the power of complete self-surrender, atma-samarpana, which transferred to the spiritual life becomes one of the greatest and most revealing keys to freedom and perfection. In these things lies the perfection of this Dharma and the nobility of this Swabhava. Man could not be perfect and complete if he had not this element of nature in him to raise to its divine power.
  None of these four types of personality can be complete even in its own field if it does not bring into it something of the other qualities. the man of knowledge cannot serve Truth with freedom and perfection, if he has not intellectual and moral courage, will, audacity, the strength to open and conquer new kingdoms, otherwise he becomes a slave of the limited intellect or a servant or at most a ritual priest of only an established knowledge,720 -- cannot use his knowledge to the best advantage unless he has the adaptive skill to work out its truths for the practice of life, otherwise he lives only in the idea, -- cannot make the entire consecration of his knowledge unless he has the spirit of service to humanity, to the Godhead in man and the Master of his being. The man of power must illumine and uplift and govern his force and strength by knowledge, light of reason or religion or the spirit, otherwise he becomes the mere forceful Asura, -- must have the skill which will help him best to use and administer and regulate his strength and make it creative and fruitful and adapted to his relations with others, otherwise it becomes a mere drive of force across the field of life, a storm that passes and devastates more than it constructs, -- must be capable too of obedience and make the use of his strength a service to God and the world, otherwise he becomes a selfish dominator, tyrant, brutal compeller of men's souls and bodies. The man of productive mind and work must have an open inquiring mind and ideas and knowledge, otherwise he moves in the routine of his functions without expansive growth, must have courage and enterprise, must bring a spirit of service into his getting and production, in order that he may not only get but give, not only amass and enjoy his own life, but consciously help the fruitfulness and fullness of the surrounding life by which he profits. The man of labour and service becomes a helpless drudge and slave of society if he does not bring knowledge and honour and aspiration and skill into his work, since only so can he rise by an opening mind and will and understanding usefulness to the higher dharmas. But the greater perfection of man comes when he enlarges himself to include all these powers, even though one of them may lead the others, and opens his nature more and more into the rounded fullness and universal capacity of the fourfold spirit. Man is not cut out into an exclusive type of one of these dharmas, but all these powers are in him at work at first in an ill-formed confusion, but he gives shape to one or another in birth after birth, progresses from one to the other even in the same life and goes on towards the total development of his inner existence. Our life itself is at once an inquiry after truth and knowledge, a struggle and battle of our will with ourselves and surrounding forces, a constant production, adaptation, application of skill to the material of life and a sacrifice and service.
  These things are the ordinary aspects of the soul while it is working out its force in nature, but when we get nearer to our inner selves, then we get too a glimpse and experience of something which was involved in these forms and can disengage itself and stand behind and drive them, as if a general Presence or Power brought to bear on the particular working of this living and thinking machine. This is the force of the soul itself presiding over and filling the powers of its nature. The difference is that the first way is personal in its stamp, limited and determined in its action and mould, dependent on the instrumentation, but here there emerges something impersonal in the personal form, independent and self-sufficient even in the use of the instrumentation, indeterminable though determining both itself and things, something which acts with a much greater power upon the world and uses particular power only as one means of communication and impact on man and circumstance. The Yoga of self-perfection brings out this soul-force and gives it its largest scope, takes up all the fourfold powers and throws them into the free circle of an integral and harmonious spiritual dynamis. The godhead, the soul-power of knowledge rises to the highest degree of which the individual nature can be the supporting basis. A free mind of light develops which is open to every kind of revelation, inspiration, intuition, idea, discrimination, thinking synthesis; an enlightened life of the mind grasps at all knowledge with a delight of finding and reception and holding, a spiritual enthusiasm, passion, or ecstasy; a power of light full of spiritual force, illumination and purity of working manifests its empire, brahma-tejas, brahma-varcas; a bottomless steadiness and illimitable calm upholds all the illumination, movement, action as on some rock of ages, equal, unperturbed, unmoved, acyuta.

the Eternal Wisdom, #unset, #Arthur C Clarke, #Fiction
  9) the man of knowledge with-out a good heart is like the bee without honey ~ Sadi: Gulistan
  10) The knowledge one does not practise is a poison. ~ Hitopadesha
  --
  8) Like a chariot drawn by wild horses is the mind, the man of knowledge should hold it in with an unswerving attention. ~ CwetawataraUpanishad. II. 9
  9)Each time that the mobile and inconstant mind goes outward, it should be controlled, brought back into oneself and made obedient. ~ Bhagavad Gita VI. 26,

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