classes ::: knowledge, mental, noun,
children ::: thought (quotes)
branches ::: thought, thought experiments, thoughtforms
see also :::

Instances - Definitions - Quotes - Chapters - Wordnet - Webgen


object:thought
class:knowledge
class:mental
word class:noun
quote:A lonely thought becomes omnipotent.

Sometimes thinking is like talking to another person, but that person is also you.
~ Terry Pratchett





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OBJECT INSTANCES [4] - TOPICS - AUTHORS - BOOKS - CHAPTERS - CLASSES - SEE ALSO - SIMILAR TITLES

TOPICS
grades_of_thought
The_Lord_who_Remembers
thought_(quotes)
thoughts_and_visions_-_links-list
Tulpa

AUTH

BOOKS
18000_books_ranked
A_Treatise_on_Cosmic_Fire
Big_Mind,_Big_Heart
City_of_God
Collected_Poems
Essays_Divine_And_Human
Essays_In_Philosophy_And_Yoga
Evolution_II
Faust
Flow_-_The_Psychology_of_Optimal_Experience
Free_thought_and_Official_Propaganda
Full_Circle
General_Principles_of_Kabbalah
Heart_of_Matter
Hymn_of_the_Universe
Infinite_Library
Initiation_Into_Hermetics
Ken_Wilber_-_Thought_as_Passion
Let_Me_Explain
Letters_On_Yoga
Letters_On_Yoga_I
Letters_On_Yoga_IV
Liber_157_-_The_Tao_Teh_King
Life_without_Death
Mantras_Of_The_Mother
mcw
Mind_-_Its_Mysteries_and_Control
Modern_Man_in_Search_of_a_Soul
My_Burning_Heart
old_bookshelf
On_Interpretation
On_Thoughts_And_Aphorisms
Opening_the_Hand_of_Thought__Foundations_of_Zen_Buddhist_Practice
Plotinus_-_Complete_Works_Vol_01
Plotinus_-_Complete_Works_Vol_02
Plotinus_-_Complete_Works_Vol_03
Plotinus_-_Complete_Works_Vol_04
Poetics
Preparing_for_the_Miraculous
Process_and_Reality
Questions_And_Answers_1929-1931
Questions_And_Answers_1950-1951
Questions_And_Answers_1953
Questions_And_Answers_1954
Savitri
The_Act_of_Creation
The_Art_and_Thought_of_Heraclitus
the_Book
the_Book_of_God
The_Book_of_Light
The_Book_of_Secrets__Keys_to_Love_and_Meditation
the_Book_of_Wisdom
The_Categories
The_Diamond_Sutra
The_Divine_Milieu
The_Divinization_of_Matter__Lurianic_Kabbalah,_Physics,_and_the_Supramental_Transformation
The_Ever-Present_Origin
The_Future_of_Man
The_Heros_Journey
The_Imitation_of_Christ
The_Integral_Yoga
The_Ladder_of_Divine_Ascent
The_Life_Divine
Theosophy
The_Phenomenon_of_Man
The_Republic
The_Secret_Doctrine
The_Secret_Of_The_Veda
The_Study_and_Practice_of_Yoga
The_Synthesis_Of_Yoga
The_Wit_and_Wisdom_of_Alfred_North_Whitehead
The_Yoga_Sutras
Thought_Power
Three_Books_on_Occult_Philosophy
Toward_the_Future
Twilight_of_the_Idols
Words_Of_Long_Ago

IN CHAPTERS TITLE
02.01_-_Metaphysical_Thought_and_the_Supreme_Truth
03.07_-_Some_Thoughts_on_the_Unthinkable
07.18_-_How_to_get_rid_of_Troublesome_Thoughts
07.19_-_Bad_Thought-Formation
08.12_-_Thought_the_Creator
08.13_-_Thought_and_Imagination
1.012_-_Sublimation_-_A_Way_to_Reshuffle_Thought
1.02_-_The_Development_of_Sri_Aurobindos_Thought
1.06_-_On_Thought
1.1.5_-_Thought_and_Knowledge
1.17_-_The_Seven-Headed_Thought,_Swar_and_the_Dashagwas
1.19_-_Thought,_or_the_Intellectual_element,_and_Diction_in_Tragedy.
1.23_-_On_mad_price,_and,_in_the_same_Step,_on_unclean_and_blasphemous_thoughts.
1.26_-_On_discernment_of_thoughts,_passions_and_virtues
1929-05-19_-_Mind_and_its_workings,_thought-forms_-_Adverse_conditions_and_Yoga_-_Mental_constructions_-_Illness_and_Yoga
1951-03-12_-_Mental_forms_-_learning_difficult_subjects_-_Mental_fortress_-_thought_-_Training_the_mind_-_Helping_the_vital_being_after_death_-_ceremonies_-_Human_stupidities
1951-03-17_-_The_universe-_eternally_new,_same_-_Pralaya_Traditions_-_Light_and_thought_-_new_consciousness,_forces_-_The_expanding_universe_-_inexpressible_experiences_-_Ashram_surcharged_with_Light_-_new_force_-_vibrating_atmospheres
1954-02-10_-_Study_a_variety_of_subjects_-_Memory_-Memory_of_past_lives_-_Getting_rid_of_unpleasant_thoughts
1954-09-08_-_Hostile_forces_-_Substance_-_Concentration_-_Changing_the_centre_of_thought_-_Peace
1954-09-15_-_Parts_of_the_being_-_Thoughts_and_impulses_-_The_subconscient_-_Precise_vocabulary_-_The_Grace_and_difficulties
1954-10-06_-_What_happens_is_for_the_best_-_Blaming_oneself_-Experiences_-_The_vital_desire-soul_-Creating_a_spiritual_atmosphere_-Thought_and_Truth
1956-06-27_-_Birth,_entry_of_soul_into_body_-_Formation_of_the_supramental_world_-_Aspiration_for_progress_-_Bad_thoughts_-_Cerebral_filter_-_Progress_and_resistance
1956-09-26_-_Soul_of_desire_-_Openness,_harmony_with_Nature_-_Communion_with_divine_Presence_-_Individuality,_difficulties,_soul_of_desire_-_personal_contact_with_the_Mother_-_Inner_receptivity_-_Bad_thoughts_before_the_Mother
1956-11-07_-_Thoughts_created_by_forces_of_universal_-_Mind_Our_own_thought_hardly_exists_-_Idea,_origin_higher_than_mind_-_The_Synthesis_of_Yoga,_effect_of_reading
1956-12-19_-_Preconceived_mental_ideas_-_Process_of_creation_-_Destructive_power_of_bad_thoughts_-_To_be_perfectly_sincere
1958-03-05_-_Vibrations_and_words_-_Power_of_thought,_the_gift_of_tongues
1958-08-27_-_Meditation_and_imagination_-_From_thought_to_idea,_from_idea_to_principle
1.bsf_-_I_thought_I_was_alone_who_suffered
1.ct_-_Letting_go_of_thoughts
1.hcyc_-_6_-_Who_has_no-thought?_Who_is_not-born?_(from_The_Shodoka)
1.hcyc_-_Who_is_without_thought?_(from_The_Song_of_Enlightenment)
1.jwvg_-_Night_Thoughts
1.lb_-_Quiet_Night_Thoughts
1.lb_-_Thoughts_In_A_Tranquil_Night
1.lb_-_Thoughts_On_a_Quiet_Night_by_Li_Po
1.lb_-_Thoughts_On_A_Still_Night
1.lla_-_Word,_Thought,_Kula_and_Akula_cease_to_be_there!
1.pbs_-_Alas!_This_Is_Not_What_I_Thought_Life_Was
1.pbs_-_Fragment_-_Thoughts_Come_And_Go_In_Solitude
1.pbs_-_Fragment_-_Ye_Gentle_Visitations_Of_Calm_Thought
1.pbs_-_Methought_I_Was_A_Billow_In_The_Crowd
1.rb_-_Home_Thoughts,_from_the_Sea
1.rwe_-_Love_And_Thought
1.tr_-_When_All_Thoughts
1.wby_-_A_Thought_From_Propertius
1.wby_-_The_Results_Of_Thought
1.whitman_-_I_Thought_I_Was_Not_Alone
1.whitman_-_Long_I_Thought_That_Knowledge
1.whitman_-_On_Old_Mans_Thought_Of_School
1.whitman_-_Roaming_In_Thought
1.whitman_-_This_Moment,_Yearning_And_Thoughtful
1.whitman_-_Thought
1.whitman_-_Thoughts
1.whitman_-_Thoughts_(2)
1.ww_-_17_-_These_are_really_the_thoughts_of_all_men_in_all_ages_and_lands,_they_are_not_original_with_me
1.ww_-_After-Thought
1.ww_-_A_Night_Thought
1.ww_-_Methought_I_Saw_The_Footsteps_Of_A_Throne
1.ww_-_Sonnet-_It_is_not_to_be_thought_of
1.ww_-_Thought_Of_A_Briton_On_The_Subjugation_Of_Switzerland
2.03_-_Indra_and_the_Thought-Forces
3.01_-_THE_BIRTH_OF_THOUGHT
3.02_-_On_Thought_-_Introduction
3.03_-_On_Thought_-_II
3.04_-_On_Thought_-_III
3.05_-_The_Central_Thought
3.06_-_Thought-Forms_and_the_Human_Aura
3.5.02_-_Thoughts_and_Glimpses
4.22_-_The_supramental_Thought_and_Knowledge
4.23_-_The_supramental_Instruments_--_Thought-process
7.2.04_-_Thought_the_Paraclete

IN CHAPTERS CLASSNAME

IN CHAPTERS TEXT
00.01_-_The_Approach_to_Mysticism
00.01_-_The_Mother_on_Savitri
00.03_-_Upanishadic_Symbolism
00.05_-_A_Vedic_Conception_of_the_Poet
0.00_-_Introduction
0.01f_-_FOREWARD
0.01_-_Introduction
0.01_-_I_-__Sri_Aurobindos_personality,_his_outer_retirement_-_outside_contacts_after_1910_-_spiritual_personalities:_Vibhutis_and_Avatars_-__transformtion_of_human_personality
0.01_-_Letters_from_the_Mother_to_Her_Son
0.01_-_Life_and_Yoga
0.02_-_Letters_to_a_Sadhak
0.02_-_The_Three_Steps_of_Nature
0.03_-_III_-_The_Evening_Sittings
0.03_-_Letters_to_My_little_smile
0.03_-_The_Threefold_Life
0.04_-_Letters_to_a_Sadhak
0.04_-_The_Systems_of_Yoga
0.05_-_Letters_to_a_Child
0.05_-_The_Synthesis_of_the_Systems
0.06_-_INTRODUCTION
0.06_-_Letters_to_a_Young_Sadhak
0.08_-_Letters_to_a_Young_Captain
0.09_-_Letters_to_a_Young_Teacher
01.01_-_A_Yoga_of_the_Art_of_Life
01.01_-_Sri_Aurobindo_-_The_Age_of_Sri_Aurobindo
01.01_-_The_Symbol_Dawn
01.02_-_Sri_Aurobindo_-_Ahana_and_Other_Poems
01.02_-_The_Issue
01.03_-_Mystic_Poetry
01.03_-_Sri_Aurobindo_and_his_School
01.03_-_The_Yoga_of_the_King__The_Yoga_of_the_Souls_Release
01.03_-_Yoga_and_the_Ordinary_Life
01.04_-_The_Intuition_of_the_Age
01.04_-_The_Poetry_in_the_Making
01.04_-_The_Secret_Knowledge
01.05_-_The_Yoga_of_the_King__The_Yoga_of_the_Spirits_Freedom_and_Greatness
01.06_-_On_Communism
01.07_-_Blaise_Pascal_(1623-1662)
01.07_-_The_Bases_of_Social_Reconstruction
01.08_-_Walter_Hilton:_The_Scale_of_Perfection
0.10_-_Letters_to_a_Young_Captain
01.11_-_Aldous_Huxley:_The_Perennial_Philosophy
01.12_-_Three_Degrees_of_Social_Organisation
01.13_-_T._S._Eliot:_Four_Quartets
01.14_-_Nicholas_Roerich
0.11_-_Letters_to_a_Sadhak
0.12_-_Letters_to_a_Student
0.13_-_Letters_to_a_Student
0.14_-_Letters_to_a_Sadhak
02.01_-_Metaphysical_Thought_and_the_Supreme_Truth
02.01_-_The_World-Stair
02.01_-_The_World_War
02.02_-_The_Kingdom_of_Subtle_Matter
02.03_-_The_Glory_and_the_Fall_of_Life
02.03_-_The_Shakespearean_Word
02.04_-_The_Kingdoms_of_the_Little_Life
02.05_-_Robert_Graves
02.05_-_The_Godheads_of_the_Little_Life
02.06_-_Boris_Pasternak
02.06_-_The_Kingdoms_and_Godheads_of_the_Greater_Life
02.07_-_The_Descent_into_Night
02.08_-_Jules_Supervielle
02.08_-_The_World_of_Falsehood,_the_Mother_of_Evil_and_the_Sons_of_Darkness
02.09_-_The_Paradise_of_the_Life-Gods
02.10_-_Independence_and_its_Sanction
02.10_-_The_Kingdoms_and_Godheads_of_the_Little_Mind
02.11_-_The_Kingdoms_and_Godheads_of_the_Greater_Mind
02.12_-_The_Heavens_of_the_Ideal
02.13_-_In_the_Self_of_Mind
02.13_-_On_Social_Reconstruction
02.14_-_Appendix
02.14_-_Panacea_of_Isms
02.14_-_The_World-Soul
02.15_-_The_Kingdoms_of_the_Greater_Knowledge
03.01_-_The_Malady_of_the_Century
03.01_-_The_New_Year_Initiation
03.01_-_The_Pursuit_of_the_Unknowable
03.02_-_The_Adoration_of_the_Divine_Mother
03.02_-_The_Philosopher_as_an_Artist_and_Philosophy_as_an_Art
03.03_-_The_House_of_the_Spirit_and_the_New_Creation
03.03_-_The_Inner_Being_and_the_Outer_Being
03.04_-_The_Vision_and_the_Boon
03.05_-_The_Spiritual_Genius_of_India
03.06_-_Divine_Humanism
03.06_-_The_Pact_and_its_Sanction
03.07_-_Brahmacharya
03.07_-_Some_Thoughts_on_the_Unthinkable
03.07_-_The_Sunlit_Path
03.08_-_The_Standpoint_of_Indian_Art
03.10_-_Hamlet:_A_Crisis_of_the_Evolving_Soul
03.10_-_Sincerity
03.10_-_The_Mission_of_Buddhism
03.12_-_TagorePoet_and_Seer
03.13_-_Dynamic_Fatalism
03.15_-_Towards_the_Future
03.17_-_The_Souls_Odyssey
04.01_-_The_Birth_and_Childhood_of_the_Flame
04.01_-_The_March_of_Civilisation
04.02_-_A_Chapter_of_Human_Evolution
04.02_-_The_Growth_of_the_Flame
04.03_-_Consciousness_as_Energy
04.03_-_The_Call_to_the_Quest
04.03_-_The_Eternal_East_and_West
04.04_-_The_Quest
04.07_-_Matter_Aspires
04.09_-_Values_Higher_and_Lower
04.33_-_To_the_Heights-XXXIII
04.34_-_To_the_Heights-XXXIV
05.01_-_Man_and_the_Gods
05.01_-_The_Destined_Meeting-Place
05.02_-_Of_the_Divine_and_its_Help
05.02_-_Satyavan
05.03_-_Satyavan_and_Savitri
05.04_-_The_Immortal_Person
05.05_-_In_Quest_of_Reality
05.07_-_The_Observer_and_the_Observed
05.08_-_An_Age_of_Revolution
05.10_-_Knowledge_by_Identity
05.13_-_Darshana_and_Philosophy
05.16_-_A_Modernist_Mentality
05.23_-_The_Base_of_Sincerity
05.29_-_Vengeance_is_Mine
05.32_-_Yoga_as_Pragmatic_Power
06.01_-_The_Word_of_Fate
06.02_-_The_Way_of_Fate_and_the_Problem_of_Pain
06.03_-_Types_of_Meditation
06.08_-_The_Individual_and_the_Collective
06.19_-_Mental_Silence
06.26_-_The_Wonder_of_It_All
06.35_-_Second_Sight
07.01_-_The_Joy_of_Union;_the_Ordeal_of_the_Foreknowledge
07.02_-_The_Parable_of_the_Search_for_the_Soul
07.03_-_The_Entry_into_the_Inner_Countries
07.04_-_The_Triple_Soul-Forces
07.05_-_The_Finding_of_the_Soul
07.06_-_Nirvana_and_the_Discovery_of_the_All-Negating_Absolute
07.06_-_Record_of_World-History
07.07_-_The_Discovery_of_the_Cosmic_Spirit_and_the_Cosmic_Consciousness
07.08_-_The_Divine_Truth_Its_Name_and_Form
07.10_-_Diseases_and_Accidents
07.11_-_The_Problem_of_Evil
07.14_-_The_Divine_Suffering
07.16_-_Things_Significant_and_Insignificant
07.17_-_Why_Do_We_Forget_Things?
07.18_-_How_to_get_rid_of_Troublesome_Thoughts
07.19_-_Bad_Thought-Formation
07.20_-_Why_are_Dreams_Forgotten?
07.21_-_On_Occultism
07.22_-_Mysticism_and_Occultism
07.24_-_Meditation_and_Meditation
07.29_-_How_to_Feel_that_we_Belong_to_the_Divine
07.30_-_Sincerity_is_Victory
07.31_-_Images_of_Gods_and_Goddesses
07.33_-_The_Inner_and_the_Outer
07.37_-_The_Psychic_Being,_Some_Mysteries
07.39_-_The_Homogeneous_Being
07.40_-_Service_Human_and_Divine
07.41_-_The_Divine_Family
07.45_-_Specialisation
08.03_-_Death_in_the_Forest
08.06_-_A_Sign_and_a_Symbol
08.08_-_The_Mind_s_Bazaar
08.11_-_The_Work_Here
08.12_-_Thought_the_Creator
08.13_-_Thought_and_Imagination
08.14_-_Poetry_and_Poetic_Inspiration
08.21_-_Human_Birth
08.22_-_Regarding_the_Body
08.24_-_On_Food
08.25_-_Meat-Eating
08.27_-_Value_of_Religious_Exercises
08.30_-_Dealing_with_a_Wrong_Movement
08.33_-_Opening_to_the_Divine
08.34_-_To_Melt_into_the_Divine
08.36_-_Buddha_and_Shankara
09.01_-_Towards_the_Black_Void
09.02_-_Meditation
09.02_-_The_Journey_in_Eternal_Night_and_the_Voice_of_the_Darkness
09.04_-_The_Divine_Grace
09.06_-_How_Can_Time_Be_a_Friend?
09.10_-_The_Supramental_Vision
09.11_-_The_Supramental_Manifestation_and_World_Change
09.14_-_Education_of_Girls
09.15_-_How_to_Listen
10.01_-_A_Dream
1.001_-_The_Aim_of_Yoga
10.01_-_The_Dream_Twilight_of_the_Ideal
10.02_-_The_Gospel_of_Death_and_Vanity_of_the_Ideal
10.03_-_Life_in_and_Through_Death
10.03_-_The_Debate_of_Love_and_Death
10.04_-_Lord_of_Time
10.04_-_The_Dream_Twilight_of_the_Earthly_Real
10.05_-_Mind_and_the_Mental_World
1.007_-_Initial_Steps_in_Yoga_Practice
10.07_-_The_World_is_One
1.008_-_The_Principle_of_Self-Affirmation
10.09_-_Education_as_the_Growth_of_Consciousness
1.00a_-_Introduction
1.00b_-_DIVISION_B_-_THE_PERSONALITY_RAY_AND_FIRE_BY_FRICTION
1.00b_-_INTRODUCTION
1.00c_-_DIVISION_C_-_THE_ETHERIC_BODY_AND_PRANA
1.00c_-_INTRODUCTION
1.00d_-_DIVISION_D_-_KUNDALINI_AND_THE_SPINE
1.00d_-_Introduction
1.00e_-_DIVISION_E_-_MOTION_ON_THE_PHYSICAL_AND_ASTRAL_PLANES
1.00_-_Gospel
1.00_-_Gospel_Preface
1.00_-_INTRODUCTION
1.00_-_INTRODUCTORY_REMARKS
1.00_-_Main
1.00_-_PREFACE
1.00_-_PREFACE_-_DESCENSUS_AD_INFERNOS
1.00_-_Preliminary_Remarks
1.00_-_PROLOGUE_IN_HEAVEN
1.00_-_The_Constitution_of_the_Human_Being
1.00_-_The_way_of_what_is_to_come
10.10_-_Education_is_Organisation
1.010_-_Self-Control_-_The_Alpha_and_Omega_of_Yoga
10.11_-_Savitri
1.012_-_Sublimation_-_A_Way_to_Reshuffle_Thought
10.12_-_The_Divine_Grace_and_Love
1.013_-_Defence_Mechanisms_of_the_Mind
10.13_-_Go_Through
10.14_-_Night_and_Day
10.15_-_The_Evolution_of_Language
1.01_-_Adam_Kadmon_and_the_Evolution
1.01_-_An_Accomplished_Westerner
1.01_-_A_NOTE_ON_PROGRESS
1.01_-_Appearance_and_Reality
1.01_-_Archetypes_of_the_Collective_Unconscious
1.01_-_Asana
1.01_-_BOOK_THE_FIRST
1.01_-_Description_of_the_Castle
1.01_-_DOWN_THE_RABBIT-HOLE
1.01_-_Economy
1.01f_-_Introduction
1.01_-_Foreward
1.01_-_Fundamental_Considerations
1.01_-_Historical_Survey
1.01_-_How_is_Knowledge_Of_The_Higher_Worlds_Attained?
1.01_-_Introduction
1.01_-_Isha_Upanishad
1.01_-_MAPS_OF_EXPERIENCE_-_OBJECT_AND_MEANING
1.01_-_MAXIMS_AND_MISSILES
1.01_-_Meeting_the_Master_-_Authors_first_meeting,_December_1918
1.01_-_Necessity_for_knowledge_of_the_whole_human_being_for_a_genuine_education.
1.01_-_NIGHT
1.01_-_On_renunciation_of_the_world
1.01_-_Our_Demand_and_Need_from_the_Gita
1.01_-_Proem
1.01_-_SAMADHI_PADA
1.01_-_Seeing
1.01_-_Soul_and_God
1.01_-_Tara_the_Divine
1.01_-_THAT_ARE_THOU
1.01_-_the_Call_to_Adventure
1.01_-_The_Castle
1.01_-_The_Cycle_of_Society
1.01_-_The_Dark_Forest._The_Hill_of_Difficulty._The_Panther,_the_Lion,_and_the_Wolf._Virgil.
1.01_-_The_First_Steps
1.01_-_The_Four_Aids
1.01_-_The_Human_Aspiration
1.01_-_The_Ideal_of_the_Karmayogin
1.01_-_The_King_of_the_Wood
1.01_-_The_Mental_Fortress
1.01_-_The_Offering
1.01_-_The_Path_of_Later_On
1.01_-_The_Rape_of_the_Lock
1.01_-_The_Science_of_Living
1.01_-_THE_STUFF_OF_THE_UNIVERSE
1.01_-_The_True_Aim_of_Life
1.01_-_The_Unexpected
1.01_-_To_Watanabe_Sukefusa
1.01_-_What_is_Magick?
1.020_-_The_World_and_Our_World
1.02.1_-_The_Inhabiting_Godhead__Life_and_Action
1.02.2.1_-_Brahman__Oneness_of_God_and_the_World
1.02.2.2_-_Self-Realisation
1.02.3.1_-_The_Lord
1.02.3.2_-_Knowledge_and_Ignorance
10.23_-_Prayers_and_Meditations_of_the_Mother
1.02.4.1_-_The_Worlds_-_Surya
1.02.4.2_-_Action_and_the_Divine_Will
10.24_-_Savitri
1.025_-_Sadhana_-_Intensifying_a_Lighted_Flame
1.028_-_Bringing_About_Whole-Souled_Dedication
1.02.9_-_Conclusion_and_Summary
1.02_-_BEFORE_THE_CITY-GATE
1.02_-_BOOK_THE_SECOND
1.02_-_Education
1.02_-_In_the_Beginning
1.02_-_Isha_Analysis
1.02_-_Karmayoga
1.02_-_MAPS_OF_MEANING_-_THREE_LEVELS_OF_ANALYSIS
1.02_-_Meditating_on_Tara
1.02_-_On_the_Service_of_the_Soul
1.02_-_ON_THE_TEACHERS_OF_VIRTUE
1.02_-_Prana
1.02_-_Pranayama,_Mantrayoga
1.02_-_Priestly_Kings
1.02_-_SADHANA_PADA
1.02_-_Self-Consecration
1.02_-_Skillful_Means
1.02_-_SOCIAL_HEREDITY_AND_PROGRESS
1.02_-_Taras_Tantra
1.02_-_The_7_Habits__An_Overview
1.02_-_The_Age_of_Individualism_and_Reason
1.02_-_The_Child_as_growing_being_and_the_childs_experience_of_encountering_the_teacher.
1.02_-_The_Concept_of_the_Collective_Unconscious
1.02_-_The_Descent._Dante's_Protest_and_Virgil's_Appeal._The_Intercession_of_the_Three_Ladies_Benedight.
1.02_-_The_Development_of_Sri_Aurobindos_Thought
1.02_-_The_Divine_Is_with_You
1.02_-_The_Divine_Teacher
1.02_-_The_Doctrine_of_the_Mystics
1.02_-_The_Eternal_Law
1.02_-_The_Great_Process
1.02_-_The_Human_Soul
1.02_-_THE_NATURE_OF_THE_GROUND
1.02_-_The_Necessity_of_Magick_for_All
1.02_-_The_Philosophy_of_Ishvara
1.02_-_The_Pit
1.02_-_THE_POOL_OF_TEARS
1.02_-_THE_PROBLEM_OF_SOCRATES
1.02_-_The_Recovery
1.02_-_The_Stages_of_Initiation
1.02_-_The_Three_European_Worlds
1.02_-_The_Two_Negations_1_-_The_Materialist_Denial
1.02_-_The_Ultimate_Path_is_Without_Difficulty
1.02_-_The_Vision_of_the_Past
1.02_-_THE_WITHIN_OF_THINGS
1.02_-_To_Zen_Monks_Kin_and_Koku
1.02_-_What_is_Psycho_therapy?
1.02_-_Where_I_Lived,_and_What_I_Lived_For
1.031_-_Intense_Aspiration
1.032_-_Our_Concept_of_God
1.035_-_The_Recitation_of_Mantra
1.036_-_The_Rise_of_Obstacles_in_Yoga_Practice
1.037_-_Preventing_the_Fall_in_Yoga
10.37_-_The_Golden_Bridge
1.038_-_Impediments_in_Concentration_and_Meditation
1.03_-_A_CAUCUS-RACE_AND_A_LONG_TALE
1.03_-_A_Parable
1.03_-_APPRENTICESHIP_AND_ENCULTURATION_-_ADOPTION_OF_A_SHARED_MAP
1.03_-_A_Sapphire_Tale
1.03_-_Bloodstream_Sermon
1.03_-_BOOK_THE_THIRD
1.03_-_Concerning_the_Archetypes,_with_Special_Reference_to_the_Anima_Concept
1.03_-_Fire_in_the_Earth
1.03_-_Hieroglypics__Life_and_Language_Necessarily_Symbolic
1.03_-_Hymns_of_Gritsamada
1.03_-_Invocation_of_Tara
1.03_-_Japa_Yoga
1.03_-_Man_-_Slave_or_Free?
1.03_-_Master_Ma_is_Unwell
1.03_-_Meeting_the_Master_-_Meeting_with_others
1.03_-_On_Children
1.03_-_On_exile_or_pilgrimage
1.03_-_PERSONALITY,_SANCTITY,_DIVINE_INCARNATION
1.03_-_Preparing_for_the_Miraculous
1.03_-_Reading
1.03_-_.REASON._IN_PHILOSOPHY
1.03_-_Self-Surrender_in_Works_-_The_Way_of_The_Gita
1.03_-_Some_Practical_Aspects
1.03_-_Spiritual_Realisation,_The_aim_of_Bhakti-Yoga
1.03_-_Sympathetic_Magic
1.03_-_Tara,_Liberator_from_the_Eight_Dangers
1.03_-_The_Coming_of_the_Subjective_Age
1.03_-_The_Desert
1.03_-_THE_EARTH_IN_ITS_EARLY_STAGES
1.03_-_The_End_of_the_Intellect
1.03_-_The_Gods,_Superior_Beings_and_Adverse_Forces
1.03_-_THE_GRAND_OPTION
1.03_-_The_House_Of_The_Lord
1.03_-_The_Human_Disciple
1.03_-_THE_ORPHAN,_THE_WIDOW,_AND_THE_MOON
1.03_-_The_Phenomenon_of_Man
1.03_-_The_Psychic_Prana
1.03_-_The_Sephiros
1.03_-_The_Spiritual_Being_of_Man
1.03_-_THE_STUDY_(The_Exorcism)
1.03_-_The_Sunlit_Path
1.03_-_The_Syzygy_-_Anima_and_Animus
1.03_-_The_Tale_of_the_Alchemist_Who_Sold_His_Soul
1.03_-_The_Two_Negations_2_-_The_Refusal_of_the_Ascetic
1.03_-_The_Uncreated
1.03_-_The_Void
1.03_-_To_Layman_Ishii
1.03_-_YIBHOOTI_PADA
1.040_-_Re-Educating_the_Mind
1.045_-_Piercing_the_Structure_of_the_Object
1.04_-_A_Leader
1.04_-_Body,_Soul_and_Spirit
1.04_-_BOOK_THE_FOURTH
1.04_-_Descent_into_Future_Hell
1.04_-_GOD_IN_THE_WORLD
1.04_-_HOW_THE_.TRUE_WORLD._ULTIMATELY_BECAME_A_FABLE
1.04_-_Hymns_of_Bharadwaja
1.04_-_KAI_VALYA_PADA
1.04_-_Magic_and_Religion
1.04_-_Nada_Yoga
1.04_-_On_blessed_and_ever-memorable_obedience
1.04_-_ON_THE_DESPISERS_OF_THE_BODY
1.04_-_Pratyahara
1.04_-_Reality_Omnipresent
1.04_-_Religion_and_Occultism
1.04_-_SOME_REFLECTIONS_ON_PROGRESS
1.04_-_Sounds
1.04_-_The_Aims_of_Psycho_therapy
1.04_-_THE_APPEARANCE_OF_ANOMALY_-_CHALLENGE_TO_THE_SHARED_MAP
1.04_-_The_Conditions_of_Esoteric_Training
1.04_-_The_Control_of_Psychic_Prana
1.04_-_The_Core_of_the_Teaching
1.04_-_The_Crossing_of_the_First_Threshold
1.04_-_The_Discovery_of_the_Nation-Soul
1.04_-_The_Divine_Mother_-_This_Is_She
1.04_-_The_Future_of_Man
1.04_-_The_Gods_of_the_Veda
1.04_-_The_Need_of_Guru
1.04_-_The_Paths
1.04_-_The_Praise
1.04_-_The_Qabalah__The_Best_Training_for_Memory
1.04_-_THE_RABBIT_SENDS_IN_A_LITTLE_BILL
1.04_-_The_Sacrifice_the_Triune_Path_and_the_Lord_of_the_Sacrifice
1.04_-_The_Silent_Mind
1.04_-_THE_STUDY_(The_Compact)
1.04_-_Wake-Up_Sermon
1.04_-_What_Arjuna_Saw_-_the_Dark_Side_of_the_Force
1.04_-_Wherefore_of_World?
1.04_-_Yoga_and_Human_Evolution
1.05_-_2010_and_1956_-_Doomsday?
1.053_-_A_Very_Important_Sadhana
1.056_-_Lack_of_Knowledge_is_the_Cause_of_Suffering
1.057_-_The_Four_Manifestations_of_Ignorance
1.05_-_Adam_Kadmon
1.05_-_ADVICE_FROM_A_CATERPILLAR
1.05_-_Bhakti_Yoga
1.05_-_BOOK_THE_FIFTH
1.05_-_CHARITY
1.05_-_Christ,_A_Symbol_of_the_Self
1.05_-_Consciousness
1.05_-_Dharana
1.05_-_Hsueh_Feng's_Grain_of_Rice
1.05_-_Hymns_of_Bharadwaja
1.05_-_Knowledge_by_Aquaintance_and_Knowledge_by_Description
1.05_-_Mental_Education
1.05_-_MORALITY_AS_THE_ENEMY_OF_NATURE
1.05_-_On_painstaking_and_true_repentance_which_constitute_the_life_of_the_holy_convicts;_and_about_the_prison.
1.05_-_Pratyahara_and_Dharana
1.05_-_Problems_of_Modern_Psycho_therapy
1.05_-_Qualifications_of_the_Aspirant_and_the_Teacher
1.05_-_Ritam
1.05_-_Solitude
1.05_-_Some_Results_of_Initiation
1.05_-_Splitting_of_the_Spirit
1.05_-_The_Activation_of_Human_Energy
1.05_-_The_Creative_Principle
1.05_-_The_Destiny_of_the_Individual
1.05_-_THE_HOSTILE_BROTHERS_-_ARCHETYPES_OF_RESPONSE_TO_THE_UNKNOWN
1.05_-_The_Magical_Control_of_the_Weather
1.05_-_The_New_Consciousness
1.05_-_THE_NEW_SPIRIT
1.05_-_The_Second_Circle__The_Wanton._Minos._The_Infernal_Hurricane._Francesca_da_Rimini.
1.05_-_The_True_Doer_of_Works
1.05_-_True_and_False_Subjectivism
1.05_-_War_And_Politics
1.05_-_Work_and_Teaching
1.05_-_Yoga_and_Hypnotism
1.06_-_Agni_and_the_Truth
1.06_-_Being_Human_and_the_Copernican_Principle
1.06_-_BOOK_THE_SIXTH
1.06_-_Confutation_Of_Other_Philosophers
1.06_-_Definition_of_Tragedy.
1.06_-_Dhyana
1.06_-_Dhyana_and_Samadhi
1.06_-_Hymns_of_Parashara
1.06_-_LIFE_AND_THE_PLANETS
1.06_-_Magicians_as_Kings
1.06_-_Man_in_the_Universe
1.06_-_MORTIFICATION,_NON-ATTACHMENT,_RIGHT_LIVELIHOOD
1.06_-_On_remembrance_of_death.
1.06_-_ON_THE_PALE_CRIMINAL
1.06_-_On_Thought
1.06_-_PIG_AND_PEPPER
1.06_-_Psychic_Education
1.06_-_Psycho_therapy_and_a_Philosophy_of_Life
1.06_-_Quieting_the_Vital
1.06_-_Raja_Yoga
1.06_-_The_Ascent_of_the_Sacrifice_2_The_Works_of_Love_-_The_Works_of_Life
1.06_-_The_Breaking_of_the_Limits
1.06_-_The_Desire_to_be
1.06_-_THE_FOUR_GREAT_ERRORS
1.06_-_The_Four_Powers_of_the_Mother
1.06_-_The_Greatness_of_the_Individual
1.06_-_The_Objective_and_Subjective_Views_of_Life
1.06_-_The_Sign_of_the_Fishes
1.06_-_The_Third_Circle__The_Gluttonous._Cerberus._The_Eternal_Rain._Ciacco._Florence.
1.06_-_The_Three_Schools_of_Magick_1
1.06_-_The_Transformation_of_Dream_Life
1.06_-_Wealth_and_Government
1.06_-_WITCHES_KITCHEN
1.075_-_Self-Control,_Study_and_Devotion_to_God
1.078_-_Kumbhaka_and_Concentration_of_Mind
1.07_-_Akasa_or_the_Ethereal_Principle
1.07_-_A_MAD_TEA-PARTY
1.07_-_A_Song_of_Longing_for_Tara,_the_Infallible
1.07_-_A_STREET
1.07_-_BOOK_THE_SEVENTH
1.07_-_Bridge_across_the_Afterlife
1.07_-_Hui_Ch'ao_Asks_about_Buddha
1.07_-_Hymn_of_Paruchchhepa
1.07_-_Incarnate_Human_Gods
1.07_-_Jnana_Yoga
1.07_-_Medicine_and_Psycho_therapy
1.07_-_Note_on_the_word_Go
1.07_-_On_Dreams
1.07_-_On_mourning_which_causes_joy.
1.07_-_On_Our_Knowledge_of_General_Principles
1.07_-_Past,_Present_and_Future
1.07_-_Raja-Yoga_in_Brief
1.07_-_Samadhi
1.07_-_Savitri
1.07_-_Sri_Aurobindo_and_The_Mother
1.07_-_Standards_of_Conduct_and_Spiritual_Freedom
1.07_-_The_Continuity_of_Consciousness
1.07_-_The_Ego_and_the_Dualities
1.07_-_The_Farther_Reaches_of_Human_Nature
1.07_-_The_Fire_of_the_New_World
1.07_-_The_Fourth_Circle__The_Avaricious_and_the_Prodigal._Plutus._Fortune_and_her_Wheel._The_Fifth_Circle__The_Irascible_and_the_Sullen._Styx.
1.07_-_THE_GREAT_EVENT_FORESHADOWED_-_THE_PLANETIZATION_OF_MANKIND
1.07_-_The_Infinity_Of_The_Universe
1.07_-_The_Literal_Qabalah_(continued)
1.07_-_The_Magic_Wand
1.07_-_The_Mantra_-_OM_-_Word_and_Wisdom
1.07_-_The_Process_of_Evolution
1.07_-_The_Prophecies_of_Nostradamus
1.07_-_The_Psychic_Center
1.07_-_The_Three_Schools_of_Magick_2
1.07_-_TRUTH
1.081_-_The_Application_of_Pratyahara
1.089_-_The_Levels_of_Concentration
1.08_-_Adhyatma_Yoga
1.08a_-_The_Ladder
1.08_-_Attendants
1.08_-_BOOK_THE_EIGHTH
1.08_-_Civilisation_and_Barbarism
1.08_-_Departmental_Kings_of_Nature
1.08_-_Independence_from_the_Physical
1.08_-_Introduction_to_Patanjalis_Yoga_Aphorisms
1.08_-_On_freedom_from_anger_and_on_meekness.
1.08_-_ON_THE_TREE_ON_THE_MOUNTAINSIDE
1.08_-_Psycho_therapy_Today
1.08_-_RELIGION_AND_TEMPERAMENT
1.08_-_SOME_REFLECTIONS_ON_THE_SPIRITUAL_REPERCUSSIONS_OF_THE_ATOM_BOMB
1.08_-_Sri_Aurobindos_Descent_into_Death
1.08_-_Stead_and_the_Spirits
1.08_-_Summary
1.08_-_The_Change_of_Vision
1.08_-_The_Depths_of_the_Divine
1.08_-_The_Four_Austerities_and_the_Four_Liberations
1.08_-_The_Gods_of_the_Veda_-_The_Secret_of_the_Veda
1.08_-_The_Historical_Significance_of_the_Fish
1.08_-_The_Methods_of_Vedantic_Knowledge
1.08_-_THE_QUEEN'S_CROQUET_GROUND
1.08_-_The_Splitting_of_the_Human_Personality_during_Spiritual_Training
1.08_-_The_Supreme_Discovery
1.08_-_The_Supreme_Will
1.08_-_The_Synthesis_of_Movement
1.08_-_The_Three_Schools_of_Magick_3
1.08_-_THINGS_THE_GERMANS_LACK
1.094_-_Understanding_the_Structure_of_Things
1.097_-_Sublimation_of_Object-Consciousness
1.098_-_The_Transformation_from_Human_to_Divine
1.09_-_A_System_of_Vedic_Psychology
1.09_-_BOOK_THE_NINTH
1.09_-_Civilisation_and_Culture
1.09_-_Concentration_-_Its_Spiritual_Uses
1.09_-_Equality_and_the_Annihilation_of_Ego
1.09_-_PROMENADE
1.09_-_Saraswati_and_Her_Consorts
1.09_-_SELF-KNOWLEDGE
1.09_-_SKIRMISHES_IN_A_WAY_WITH_THE_AGE
1.09_-_Sleep_and_Death
1.09_-_Sri_Aurobindo_and_the_Big_Bang
1.09_-_Talks
1.09_-_Taras_Ultimate_Nature
1.09_-_The_Absolute_Manifestation
1.09_-_The_Greater_Self
1.09_-_The_Guardian_of_the_Threshold
1.09_-_The_Pure_Existent
1.09_-_The_Worship_of_Trees
1.09_-_WHO_STOLE_THE_TARTS?
1.1.01_-_Certitudes
1.1.01_-_Seeking_the_Divine
11.01_-_The_Eternal_Day__The_Souls_Choice_and_the_Supreme_Consummation
1.1.02_-_Sachchidananda
11.02_-_The_Golden_Life-line
1.1.03_-_Brahman
1.1.04_-_Philosophy
1.1.05_-_The_Siddhis
1.107_-_The_Bestowal_of_a_Divine_Gift
11.07_-_The_Labours_of_the_Gods:_The_five_Purifications
11.09_-_Towards_the_Immortal_Body
1.10_-_Aesthetic_and_Ethical_Culture
1.10_-_BOOK_THE_TENTH
1.10_-_Concentration_-_Its_Practice
1.10_-_Conscious_Force
1.10_-_Fate_and_Free-Will
1.10_-_GRACE_AND_FREE_WILL
1.10_-_Harmony
1.10_-_Life_and_Death._The_Greater_Guardian_of_the_Threshold
1.10_-_On_our_Knowledge_of_Universals
1.10_-_ON_WAR_AND_WARRIORS
1.10_-_The_Absolute_of_the_Being
1.10_-_THE_FORMATION_OF_THE_NOOSPHERE
1.10_-_The_Image_of_the_Oceans_and_the_Rivers
1.10_-_The_Methods_and_the_Means
1.10_-_Theodicy_-_Nature_Makes_No_Mistakes
1.10_-_The_Revolutionary_Yogi
1.10_-_The_Scolex_School
1.10_-_The_Secret_of_the_Veda
1.10_-_The_Three_Modes_of_Nature
1.10_-_The_Yoga_of_the_Intelligent_Will
1.10_-_THINGS_I_OWE_TO_THE_ANCIENTS
1.1.1.01_-_Three_Elements_of_Poetic_Creation
11.14_-_Our_Finest_Hour
11.15_-_Sri_Aurobindo
1.11_-_BOOK_THE_ELEVENTH
1.11_-_Correspondence_and_Interviews
1.11_-_Delight_of_Existence_-_The_Problem
1.11_-_FAITH_IN_MAN
1.11_-_GOOD_AND_EVIL
1.11_-_Higher_Laws
1.11_-_Oneness
1.11_-_On_Intuitive_Knowledge
1.11_-_On_talkativeness_and_silence.
1.11_-_Powers
1.1.1_-_Text
1.11_-_The_Change_of_Power
1.11_-_The_Influence_of_the_Sexes_on_Vegetation
1.11_-_The_Kalki_Avatar
1.11_-_The_Master_of_the_Work
1.1.1_-_The_Mind_and_Other_Levels_of_Being
1.11_-_The_Reason_as_Governor_of_Life
1.11_-_The_Second_Genesis
1.11_-_The_Seven_Rivers
1.11_-_The_Three_Purushas
1.11_-_Woolly_Pomposities_of_the_Pious_Teacher
1.11_-_Works_and_Sacrifice
1.12_-_BOOK_THE_TWELFTH
1.12_-_Brute_Neighbors
1.1.2_-_Commentary
1.12_-_GARDEN
1.12_-_God_Departs
1.12_-_Independence
1.1.2_-_Intellect_and_the_Intellectual
1.12_-_On_lying.
1.12_-_Sleep_and_Dreams
1.12_-_The_Divine_Work
1.12_-_The_Herds_of_the_Dawn
1.12_-_The_Left-Hand_Path_-_The_Black_Brothers
1.12_-_The_Minotaur._The_Seventh_Circle__The_Violent._The_River_Phlegethon._The_Violent_against_their_Neighbours._The_Centaurs._Tyrants.
1.12_-_The_Office_and_Limitations_of_the_Reason
1.12_-_The_Sacred_Marriage
1.12_-_The_Sociology_of_Superman
1.12_-_The_Strength_of_Stillness
1.12_-_The_Superconscient
1.12_-_TIME_AND_ETERNITY
1.12_-_Truth_and_Knowledge
1.13_-_And_Then?
1.13_-_BOOK_THE_THIRTEENTH
1.13_-_Gnostic_Symbols_of_the_Self
1.13_-_Knowledge,_Error,_and_Probably_Opinion
1.1.3_-_Mental_Difficulties_and_the_Need_of_Quietude
1.13_-_On_despondency.
1.13_-_Reason_and_Religion
1.13_-_SALVATION,_DELIVERANCE,_ENLIGHTENMENT
1.13_-_The_Divine_Maya
1.13_-_THE_HUMAN_REBOUND_OF_EVOLUTION_AND_ITS_CONSEQUENCES
1.13_-_The_Lord_of_the_Sacrifice
1.13_-_The_Supermind_and_the_Yoga_of_Works
1.13_-_The_Wood_of_Thorns._The_Harpies._The_Violent_against_themselves._Suicides._Pier_della_Vigna._Lano_and_Jacopo_da_Sant'_Andrea.
1.13_-_Under_the_Auspices_of_the_Gods
1.14_-_Bibliography
1.14_-_FOREST_AND_CAVERN
1.14_-_IMMORTALITY_AND_SURVIVAL
1.14_-_Noise
1.14_-_On_the_clamorous,_yet_wicked_master-the_stomach.
1.14_-_The_Limits_of_Philosophical_Knowledge
1.14_-_The_Mental_Plane
1.1.4_-_The_Physical_Mind_and_Sadhana
1.14_-_The_Principle_of_Divine_Works
1.14_-_The_Secret
1.14_-_The_Stress_of_the_Hidden_Spirit
1.14_-_The_Structure_and_Dynamics_of_the_Self
1.14_-_The_Succesion_to_the_Kingdom_in_Ancient_Latium
1.14_-_The_Supermind_as_Creator
1.14_-_The_Suprarational_Beauty
1.14_-_The_Victory_Over_Death
1.14_-_TURMOIL_OR_GENESIS?
1.15_-_Conclusion
1.15_-_Index
1.15_-_MARGARETS_ROOM
1.15_-_On_incorruptible_purity_and_chastity_to_which_the_corruptible_attain_by_toil_and_sweat.
1.15_-_Prayers
1.15_-_SILENCE
1.15_-_THE_DIRECTIONS_AND_CONDITIONS_OF_THE_FUTURE
1.15_-_The_Possibility_and_Purpose_of_Avatarhood
1.15_-_The_Supramental_Consciousness
1.15_-_The_Suprarational_Good
1.15_-_The_Transformed_Being
1.15_-_The_Value_of_Philosophy
1.15_-_The_Worship_of_the_Oak
1.1.5_-_Thought_and_Knowledge
1.15_-_Truth
1.16_-_Advantages_and_Disadvantages_of_Evocational_Magic
1.16_-_Dianus_and_Diana
1.16_-_Guidoguerra,_Aldobrandi,_and_Rusticucci._Cataract_of_the_River_of_Blood.
1.16_-_Man,_A_Transitional_Being
1.16_-_On_Concentration
1.16_-_On_Self-Knowledge
1.16_-_The_Season_of_Truth
1.16_-_The_Suprarational_Ultimate_of_Life
1.16_-_The_Triple_Status_of_Supermind
1.17_-_DOES_MANKIND_MOVE_BIOLOGICALLY_UPON_ITSELF?
1.17_-_ON_THE_WAY_OF_THE_CREATOR
1.17_-_Religion_as_the_Law_of_Life
1.17_-_The_Burden_of_Royalty
1.17_-_The_Divine_Birth_and_Divine_Works
1.17_-_The_Seven-Headed_Thought,_Swar_and_the_Dashagwas
1.17_-_The_Spiritus_Familiaris_or_Serving_Spirits
1.17_-_The_Transformation
1.18_-_Asceticism
1.18_-_Evocation
1.18_-_Mind_and_Supermind
1.18_-_On_Friendship
1.18_-_On_insensibility,_that_is,_deadening_of_the_soul_and_the_death_of_the_mind_before_the_death_of_the_body.
1.18_-_The_Divine_Worker
1.18_-_The_Eighth_Circle,_Malebolge__The_Fraudulent_and_the_Malicious._The_First_Bolgia__Seducers_and_Panders._Venedico_Caccianimico._Jason._The_Second_Bolgia__Flatterers._Allessio_Interminelli._Thais.
1.18_-_THE_HEART_OF_THE_PROBLEM
1.18_-_The_Human_Fathers
1.18_-_The_Importance_of_our_Conventional_Greetings,_etc.
1.18_-_The_Infrarational_Age_of_the_Cycle
1.18_-_The_Perils_of_the_Soul
1.19_-_Life
1.19_-_On_sleep,_prayer,_and_psalm-singing_in_chapel.
1.19_-_On_Talking
1.19_-_ON_THE_PROBABLE_EXISTENCE_AHEAD_OF_US_OF_AN_ULTRA-HUMAN
1.19_-_Tabooed_Acts
1.19_-_The_Act_of_Truth
1.19_-_The_Curve_of_the_Rational_Age
1.19_-_The_Practice_of_Magical_Evocation
1.19_-_The_Victory_of_the_Fathers
1.19_-_Thought,_or_the_Intellectual_element,_and_Diction_in_Tragedy.
1.200-1.224_Talks
1.201_-_Socrates
1.2.01_-_The_Call_and_the_Capacity
12.01_-_The_Return_to_Earth
1.2.03_-_Purity
1.2.03_-_The_Interpretation_of_Scripture
1.2.05_-_Aspiration
12.05_-_Beauty
1.2.07_-_Surrender
12.07_-_The_Double_Trinity
1.2.08_-_Faith
1.20_-_CATHEDRAL
1.20_-_Equality_and_Knowledge
1.20_-_HOW_MAY_WE_CONCEIVE_AND_HOPE_THAT_HUMAN_UNANIMIZATION_WILL_BE_REALIZED_ON_EARTH?
1.20_-_On_bodily_vigil_and_how_to_use_it_to_attain_spiritual_vigil_and_how_to_practise_it.
1.20_-_On_Time
1.20_-_Tabooed_Persons
1.20_-_TANTUM_RELIGIO_POTUIT_SUADERE_MALORUM
1.20_-_The_End_of_the_Curve_of_Reason
1.20_-_The_Hound_of_Heaven
1.2.10_-_Opening
1.2.1.12_-_Spiritual_Poetry
1.21_-_FROM_THE_PRE-HUMAN_TO_THE_ULTRA-HUMAN,_THE_PHASES_OF_A_LIVING_PLANET
1.2.1_-_Mental_Development_and_Sadhana
1.21_-_On_unmanly_and_puerile_cowardice.
1.21_-_Tabooed_Things
1.21_-_The_Spiritual_Aim_and_Life
1.22_-_Ciampolo,_Friar_Gomita,_and_Michael_Zanche._The_Malabranche_quarrel.
1.22_-_EMOTIONALISM
1.22_-_ON_THE_GIFT-GIVING_VIRTUE
1.22_-_On_the_many_forms_of_vainglory.
1.22_-_Tabooed_Words
1.22_-_THE_END_OF_THE_SPECIES
1.22_-_The_Necessity_of_the_Spiritual_Transformation
1.2.2_-_The_Place_of_Study_in_Sadhana
1.23_-_Conditions_for_the_Coming_of_a_Spiritual_Age
1.23_-_Escape_from_the_Malabranche._The_Sixth_Bolgia__Hypocrites._Catalano_and_Loderingo._Caiaphas.
1.23_-_Improvising_a_Temple
1.23_-_On_mad_price,_and,_in_the_same_Step,_on_unclean_and_blasphemous_thoughts.
1.23_-_Our_Debt_to_the_Savage
1.23_-_The_Double_Soul_in_Man
1.2.3_-_The_Power_of_Expression_and_Yoga
1.240_-_1.300_Talks
1.240_-_Talks_2
1.24_-_Describes_how_vocal_prayer_may_be_practised_with_perfection_and_how_closely_allied_it_is_to_mental_prayer
1.24_-_(Epic_Poetry_continued.)_Further_points_of_agreement_with_Tragedy.
1.24_-_Matter
1.24_-_On_meekness,_simplicity,_guilelessness_which_come_not_from_nature_but_from_habit,_and_about_malice.
1.24_-_RITUAL,_SYMBOL,_SACRAMENT
1.2.4_-_Speech_and_Yoga
1.24_-_The_Advent_and_Progress_of_the_Spiritual_Age
1.24_-_The_Killing_of_the_Divine_King
1.25_-_Critical_Objections_brought_against_Poetry,_and_the_principles_on_which_they_are_to_be_answered.
1.25_-_Fascinations,_Invisibility,_Levitation,_Transmutations,_Kinks_in_Time
1.25_-_On_the_destroyer_of_the_passions,_most_sublime_humility,_which_is_rooted_in_spiritual_feeling.
1.25_-_SPIRITUAL_EXERCISES
1.25_-_Temporary_Kings
1.25_-_The_Knot_of_Matter
1.26_-_Mental_Processes_-_Two_Only_are_Possible
1.26_-_On_discernment_of_thoughts,_passions_and_virtues
1.26_-_The_Ascending_Series_of_Substance
1.27_-_CONTEMPLATION,_ACTION_AND_SOCIAL_UTILITY
1.27_-_On_holy_solitude_of_body_and_soul.
1.27_-_Structure_of_Mind_Based_on_that_of_Body
1.28_-_Need_to_Define_God,_Self,_etc.
1.28_-_On_holy_and_blessed_prayer,_mother_of_virtues,_and_on_the_attitude_of_mind_and_body_in_prayer.
1.28_-_Supermind,_Mind_and_the_Overmind_Maya
1.28_-_The_Killing_of_the_Tree-Spirit
1.29_-_Concerning_heaven_on_earth,_or_godlike_dispassion_and_perfection,_and_the_resurrection_of_the_soul_before_the_general_resurrection.
1.29_-_Geri_del_Bello._The_Tenth_Bolgia__Alchemists._Griffolino_d'_Arezzo_and_Capocchino._The_many_people_and_the_divers_wounds
1.29_-_The_Myth_of_Adonis
1.2_-_Katha_Upanishads
1.300_-_1.400_Talks
13.01_-_A_Centurys_Salutation_to_Sri_Aurobindo_The_Greatness_of_the_Great
1.3.01_-_Peace__The_Basis_of_the_Sadhana
13.02_-_A_Review_of_Sri_Aurobindos_Life
1.3.03_-_Quiet_and_Calm
1.3.04_-_Peace
13.05_-_A_Dream_Of_Surreal_Science
1.3.05_-_Silence
1.30_-_Concerning_the_linking_together_of_the_supreme_trinity_among_the_virtues.
1.30_-_Do_you_Believe_in_God?
1.31_-_Adonis_in_Cyprus
1.31_-_The_Giants,_Nimrod,_Ephialtes,_and_Antaeus._Descent_to_Cocytus.
1.3.2.01_-_I._The_Entire_Purpose_of_Yoga
1.32_-_The_Ritual_of_Adonis
1.33_-_Count_Ugolino_and_the_Archbishop_Ruggieri._The_Death_of_Count_Ugolino's_Sons.
1.33_-_The_Gardens_of_Adonis
1.33_-_The_Golden_Mean
1.3.4.01_-_The_Beginning_and_the_End
1.34_-_Fourth_Division_of_the_Ninth_Circle,_the_Judecca__Traitors_to_their_Lords_and_Benefactors._Lucifer,_Judas_Iscariot,_Brutus,_and_Cassius._The_Chasm_of_Lethe._The_Ascent.
1.34_-_The_Myth_and_Ritual_of_Attis
1.34_-_The_Tao_1
1.35_-_Attis_as_a_God_of_Vegetation
1.35_-_The_Tao_2
1.37_-_Death_-_Fear_-_Magical_Memory
1.37_-_Oriential_Religions_in_the_West
1.39_-_Prophecy
1.39_-_The_Ritual_of_Osiris
1.3_-_Mundaka_Upanishads
1.400_-_1.450_Talks
1.4.01_-_The_Divine_Grace_and_Guidance
14.01_-_To_Read_Sri_Aurobindo
14.02_-_Occult_Experiences
1.4.02_-_The_Divine_Force
1.4.03_-_The_Guru
14.05_-_The_Golden_Rule
14.06_-_Liberty,_Self-Control_and_Friendship
14.07_-_A_Review_of_Our_Ashram_Life
14.08_-_A_Parable_of_Sea-Gulls
1.40_-_Coincidence
1.40_-_The_Nature_of_Osiris
1.41_-_Are_we_Reincarnations_of_the_Ancient_Egyptians?
1.42_-_Osiris_and_the_Sun
1.439
1.43_-_Dionysus
1.44_-_Demeter_and_Persephone
1.44_-_Serious_Style_of_A.C.,_or_the_Apparent_Frivolity_of_Some_of_my_Remarks
1.450_-_1.500_Talks
1.45_-_The_Corn-Mother_and_the_Corn-Maiden_in_Northern_Europe
1.46_-_The_Corn-Mother_in_Many_Lands
1.47_-_Lityerses
1.47_-_Reincarnation
1.48_-_The_Corn-Spirit_as_an_Animal
1.49_-_Ancient_Deities_of_Vegetation_as_Animals
1.50_-_A.C._and_the_Masters;_Why_they_Chose_him,_etc.
1.50_-_Eating_the_God
1.51_-_Homeopathic_Magic_of_a_Flesh_Diet
1.51_-_How_to_Recognise_Masters,_Angels,_etc.,_and_how_they_Work
1.52_-_Family_-_Public_Enemy_No._1
1.52_-_Killing_the_Divine_Animal
1.53_-_The_Propitation_of_Wild_Animals_By_Hunters
1.54_-_On_Meanness
1.54_-_Types_of_Animal_Sacrament
1.550_-_1.600_Talks
1.55_-_Money
1.55_-_The_Transference_of_Evil
1.56_-_The_Public_Expulsion_of_Evils
1.57_-_Beings_I_have_Seen_with_my_Physical_Eye
1.57_-_Public_Scapegoats
1.58_-_Do_Angels_Ever_Cut_Themselves_Shaving?
1.58_-_Human_Scapegoats_in_Classical_Antiquity
1.59_-_Geomancy
1.59_-_Killing_the_God_in_Mexico
1.60_-_Between_Heaven_and_Earth
1.60_-_Knack
1.61_-_Power_and_Authority
1.61_-_The_Myth_of_Balder
1.62_-_The_Fire-Festivals_of_Europe
1.63_-_Fear,_a_Bad_Astral_Vision
1.63_-_The_Interpretation_of_the_Fire-Festivals
1.64_-_Magical_Power
1.64_-_The_Burning_of_Human_Beings_in_the_Fires
1.65_-_Balder_and_the_Mistletoe
1.66_-_Vampires
1.67_-_The_External_Soul_in_Folk-Custom
1.68_-_The_God-Letters
1.68_-_The_Golden_Bough
1.69_-_Farewell_to_Nemi
17.01_-_Hymn_to_Dawn
17.02_-_Hymn_to_the_Sun
1.70_-_Morality_1
17.10_-_A_Hymn
17.11_-_A_Prayer
1.72_-_Education
1.73_-_Monsters,_Niggers,_Jews,_etc.
1.74_-_Obstacles_on_the_Path
1.75_-_The_AA_and_the_Planet
1.76_-_The_Gods_-_How_and_Why_they_Overlap
1.78_-_Sore_Spots
1.79_-_Progress
18.04_-_Modern_Poems
1.81_-_Method_of_Training
1.83_-_Epistola_Ultima
19.01_-_The_Twins
19.02_-_Vigilance
19.03_-_The_Mind
1912_11_19p
1912_12_02p
1912_12_03p
1913_05_11p
1913_08_08p
1913_08_15p
1913_08_17p
1913_11_25p
1913_11_28p
1914_01_01p
1914_01_02p
1914_01_04p
1914_01_05p
1914_01_06p
1914_01_11p
1914_01_12p
1914_01_13p
1914_01_31p
1914_02_13p
1914_02_16p
1914_02_19p
1914_02_23p
1914_03_09p
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1914_03_22p
1914_03_24p
1914_03_28p
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1914_05_25p
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1914_07_01p
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1914_07_23p
1914_08_09p
1914_08_11p
1914_08_20p
1914_08_28p
1914_09_09p
1914_09_10p
1914_09_20p
1914_09_30p
1914_11_03p
1914_11_16p
1914_11_20p
1914_12_04p
1914_12_10p
1915_01_02p
1915_05_24p
1916_12_12p
1916_12_20p
1916_12_21p
1917_01_06p
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1917_03_30p
1917_04_09p
1917_04_10p
1917_09_24p
1917_10_15p
1919_09_03p
19.25_-_The_Bhikkhu
1929-04-14_-_Dangers_of_Yoga_-_Two_paths,_tapasya_and_surrender_-_Impulses,_desires_and_Yoga_-_Difficulties_-_Unification_around_the_psychic_being_-_Ambition,_undoing_of_many_Yogis_-_Powers,_misuse_and_right_use_of_-_How_to_recognise_the_Divine_Will_-_Accept_things_that_come_from_Divine_-_Vital_devotion_-_Need_of_strong_body_and_nerves_-_Inner_being,_invariable
1929-04-21_-_Visions,_seeing_and_interpretation_-_Dreams_and_dreaml_and_-_Dreamless_sleep_-_Visions_and_formulation_-_Surrender,_passive_and_of_the_will_-_Meditation_and_progress_-_Entering_the_spiritual_life,_a_plunge_into_the_Divine
1929-04-28_-_Offering,_general_and_detailed_-_Integral_Yoga_-_Remembrance_of_the_Divine_-_Reading_and_Yoga_-_Necessity,_predetermination_-_Freedom_-_Miracles_-_Aim_of_creation
1929-05-05_-_Intellect,_true_and_wrong_movement_-_Attacks_from_adverse_forces_-_Faith,_integral_and_absolute_-_Death,_not_a_necessity_-_Descent_of_Divine_Consciousness_-_Inner_progress_-_Memory_of_former_lives
1929-05-19_-_Mind_and_its_workings,_thought-forms_-_Adverse_conditions_and_Yoga_-_Mental_constructions_-_Illness_and_Yoga
1929-05-26_-_Individual,_illusion_of_separateness_-_Hostile_forces_and_the_mental_plane_-_Psychic_world,_psychic_being_-_Spiritual_and_psychic_-_Words,_understanding_speech_and_reading_-_Hostile_forces,_their_utility_-_Illusion_of_action,_true_action
1950-12-21_-_The_Mother_of_Dreams
1950-12-23_-_Concentration_and_energy
1950-12-30_-_Perfect_and_progress._Dynamic_equilibrium._True_sincerity.
1951-01-04_-_Transformation_and_reversal_of_consciousness.
1951-01-08_-_True_vision_and_understanding_of_the_world._Progress,_equilibrium._Inner_reality_-_the_psychic._Animals_and_the_psychic.
1951-01-13_-_Aim_of_life_-_effort_and_joy._Science_of_living,_becoming_conscious._Forces_and_influences.
1951-01-15_-_Sincerity_-_inner_discernment_-_inner_light._Evil_and_imbalance._Consciousness_and_instruments.
1951-01-20_-_Developing_the_mind._Misfortunes,_suffering;_developed_reason._Knowledge_and_pure_ideas.
1951-01-25_-_Needs_and_desires._Collaboration_of_the_vital,_mind_an_accomplice._Progress_and_sincerity_-_recognising_faults._Organising_the_body_-_illness_-_new_harmony_-_physical_beauty.
1951-01-27_-_Sleep_-_desires_-_repression_-_the_subconscient._Dreams_-_the_super-conscient_-_solving_problems._Ladder_of_being_-_samadhi._Phases_of_sleep_-_silence,_true_rest._Vital_body_and_illness.
1951-02-03_-_What_is_Yoga?_for_what?_-_Aspiration,_seeking_the_Divine._-_Process_of_yoga,_renouncing_the_ego.
1951-02-08_-_Unifying_the_being_-_ideas_of_good_and_bad_-_Miracles_-_determinism_-_Supreme_Will_-_Distinguishing_the_voice_of_the_Divine
1951-02-12_-_Divine_force_-_Signs_indicating_readiness_-_Weakness_in_mind,_vital_-_concentration_-_Divine_perception,_human_notion_of_good,_bad_-_Conversion,_consecration_-_progress_-_Signs_of_entering_the_path_-_kinds_of_meditation_-_aspiration
1951-02-17_-_False_visions_-_Offering_ones_will_-_Equilibrium_-_progress_-_maturity_-_Ardent_self-giving-_perfecting_the_instrument_-_Difficulties,_a_help_in_total_realisation_-_paradoxes_-_Sincerity_-_spontaneous_meditation
1951-02-19_-_Exteriorisation-_clairvoyance,_fainting,_etc_-_Somnambulism_-_Tartini_-_childrens_dreams_-_Nightmares_-_gurus_protection_-_Mind_and_vital_roam_during_sleep
1951-02-22_-_Surrender,_offering,_consecration_-_Experiences_and_sincerity_-_Aspiration_and_desire_-_Vedic_hymns_-_Concentration_and_time
1951-02-24_-_Psychic_being_and_entity_-_dimensions_-_in_the_atom_-_Death_-_exteriorisation_-_unconsciousness_-_Past_lives_-_progress_upon_earth_-_choice_of_birth_-_Consecration_to_divine_Work_-_psychic_memories_-_Individualisation_-_progress
1951-03-01_-_Universe_and_the_Divine_-_Freedom_and_determinism_-_Grace_-_Time_and_Creation-_in_the_Supermind_-_Work_and_its_results_-_The_psychic_being_-_beauty_and_love_-_Flowers-_beauty_and_significance_-_Choice_of_reincarnating_psychic_being
1951-03-03_-_Hostile_forces_-_difficulties_-_Individuality_and_form_-_creation
1951-03-05_-_Disasters-_the_forces_of_Nature_-_Story_of_the_charity_Bazar_-_Liberation_and_law_-_Dealing_with_the_mind_and_vital-_methods
1951-03-08_-_Silencing_the_mind_-_changing_the_nature_-_Reincarnation-_choice_-_Psychic,_higher_beings_gods_incarnating_-_Incarnation_of_vital_beings_-_the_Lord_of_Falsehood_-_Hitler_-_Possession_and_madness
1951-03-12_-_Mental_forms_-_learning_difficult_subjects_-_Mental_fortress_-_thought_-_Training_the_mind_-_Helping_the_vital_being_after_death_-_ceremonies_-_Human_stupidities
1951-03-17_-_The_universe-_eternally_new,_same_-_Pralaya_Traditions_-_Light_and_thought_-_new_consciousness,_forces_-_The_expanding_universe_-_inexpressible_experiences_-_Ashram_surcharged_with_Light_-_new_force_-_vibrating_atmospheres
1951-03-19_-_Mental_worlds_and_their_beings_-_Understanding_in_silence_-_Psychic_world-_its_characteristics_-_True_experiences_and_mental_formations_-_twelve_senses
1951-03-22_-_Relativity-_time_-_Consciousness_-_psychic_Witness_-_The_twelve_senses_-_water-divining_-_Instinct_in_animals_-_story_of_Mothers_cat
1951-03-24_-_Descent_of_Divine_Love,_of_Consciousness_-_Earth-_a_symbolic_formation_-_the_Divine_Presence_-_The_psychic_being_and_other_worlds_-_Divine_Love_and_Grace_-_Becoming_consaious_of_Divine_Love_-_Finding_ones_psychic_being_-_Responsibility
1951-03-31_-_Physical_ailment_and_mental_disorder_-_Curing_an_illness_spiritually_-_Receptivity_of_the_body_-_The_subtle-physical-_illness_accidents_-_Curing_sunstroke_and_other_disorders
1951-04-05_-_Illusion_and_interest_in_action_-_The_action_of_the_divine_Grace_and_the_ego_-_Concentration,_aspiration,_will,_inner_silence_-_Value_of_a_story_or_a_language_-_Truth_-_diversity_in_the_world
1951-04-07_-_Origin_of_Evil_-_Misery-_its_cause
1951-04-14_-_Surrender_and_sacrifice_-_Idea_of_sacrifice_-_Bahaism_-_martyrdom_-_Sleep-_forgetfulness,_exteriorisation,_etc_-_Dreams_and_visions-_explanations_-_Exteriorisation-_incidents_about_cats
1951-04-17_-_Unity,_diversity_-_Protective_envelope_-_desires_-_consciousness,_true_defence_-_Perfection_of_physical_-_cinema_-_Choice,_constant_and_conscious_-_law_of_ones_being_-_the_One,_the_Multiplicity_-_Civilization-_preparing_an_instrument
1951-04-19_-_Demands_and_needs_-_human_nature_-_Abolishing_the_ego_-_Food-_tamas,_consecration_-_Changing_the_nature-_the_vital_and_the_mind_-_The_yoga_of_the_body__-_cellular_consciousness
1951-04-21_-_Sri_Aurobindos_letter_on_conditions_for_doing_yoga_-_Aspiration,_tapasya,_surrender_-_The_lower_vital_-_old_habits_-_obsession_-_Sri_Aurobindo_on_choice_and_the_double_life_-_The_old_fiasco_-_inner_realisation_and_outer_change
1951-04-23_-_The_goal_and_the_way_-_Learning_how_to_sleep_-_relaxation_-_Adverse_forces-_test_of_sincerity_-_Attitude_to_suffering_and_death
1951-04-26_-_Irrevocable_transformation_-_The_divine_Shakti_-_glad_submission_-_Rejection,_integral_-_Consecration_-_total_self-forgetfulness_-_work
1951-04-28_-_Personal_effort_-_tamas,_laziness_-_Static_and_dynamic_power_-_Stupidity_-_psychic_and_intelligence_-_Philosophies-_different_languages_-_Theories_of_Creation_-_Surrender_of_ones_being_and_ones_work
1951-05-11_-_Mahakali_and_Kali_-_Avatar_and_Vibhuti_-_Sachchidananda_behind_all_states_of_being_-_The_power_of_will_-_receiving_the_Divine_Will
1951-05-12_-_Mahalakshmi_and_beauty_in_life_-_Mahasaraswati_-_conscious_hand_-_Riches_and_poverty
1951-05-14_-_Chance_-_the_play_of_forces_-_Peace,_given_and_lost_-_Abolishing_the_ego
1953-03-18
1953-03-25
1953-04-01
1953-04-08
1953-05-06
1953-05-13
1953-05-20
1953-05-27
1953-06-17
1953-06-24
1953-07-01
1953-07-08
1953-07-15
1953-07-22
1953-07-29
1953-08-05
1953-08-12
1953-08-19
1953-08-26
1953-09-16
1953-09-23
1953-10-07
1953-10-14
1953-10-21
1953-10-28
1953-11-11
1953-11-18
1953-11-25
1953-12-09
1953-12-23
1953-12-30
1954-02-10_-_Study_a_variety_of_subjects_-_Memory_-Memory_of_past_lives_-_Getting_rid_of_unpleasant_thoughts
1954-02-17_-_Experience_expressed_in_different_ways_-_Origin_of_the_psychic_being_-_Progress_in_sports_-Everything_is_not_for_the_best
1954-03-03_-_Occultism_-_A_French_scientists_experiment
1954-03-24_-_Dreams_and_the_condition_of_the_stomach_-_Tobacco_and_alcohol_-_Nervousness_-_The_centres_and_the_Kundalini_-_Control_of_the_senses
1954-04-07_-_Communication_without_words_-_Uneven_progress_-_Words_and_the_Word
1954-04-14_-_Love_-_Can_a_person_love_another_truly?_-_Parental_love
1954-05-05_-_Faith,_trust,_confidence_-_Insincerity_and_unconsciousness
1954-05-12_-_The_Purusha_-_Surrender_-_Distinguishing_between_influences_-_Perfect_sincerity
1954-05-19_-_Affection_and_love_-_Psychic_vision_Divine_-_Love_and_receptivity_-_Get_out_of_the_ego
1954-05-26_-_Symbolic_dreams_-_Psychic_sorrow_-_Dreams,_one_is_rarely_conscious
1954-06-02_-_Learning_how_to_live_-_Work,_studies_and_sadhana_-_Waste_of_the_Energy_and_Consciousness
1954-06-16_-_Influences,_Divine_and_other_-_Adverse_forces_-_The_four_great_Asuras_-_Aspiration_arranges_circumstances_-_Wanting_only_the_Divine
1954-06-23_-_Meat-eating_-_Story_of_Mothers_vegetable_garden_-_Faithfulness_-_Conscious_sleep
1954-06-30_-_Occultism_-_Religion_and_vital_beings_-_Mothers_knowledge_of_what_happens_in_the_Ashram_-_Asking_questions_to_Mother_-_Drawing_on_Mother
1954-07-07_-_The_inner_warrior_-_Grace_and_the_Falsehood_-_Opening_from_below_-_Surrender_and_inertia_-_Exclusive_receptivity_-_Grace_and_receptivity
1954-07-14_-_The_Divine_and_the_Shakti_-_Personal_effort_-_Speaking_and_thinking_-_Doubt_-_Self-giving,_consecration_and_surrender_-_Mothers_use_of_flowers_-_Ornaments_and_protection
1954-07-28_-_Money_-_Ego_and_individuality_-_The_shadow
1954-08-04_-_Servant_and_worker_-_Justification_of_weakness_-_Play_of_the_Divine_-_Why_are_you_here_in_the_Ashram?
1954-08-11_-_Division_and_creation_-_The_gods_and_human_formations_-_People_carry_their_desires_around_them
1954-08-25_-_Ananda_aspect_of_the_Mother_-_Changing_conditions_in_the_Ashram_-_Ascetic_discipline_-_Mothers_body
1954-08-25_-_what_is_this_personality?_and_when_will_she_come?
1954-09-08_-_Hostile_forces_-_Substance_-_Concentration_-_Changing_the_centre_of_thought_-_Peace
1954-09-15_-_Parts_of_the_being_-_Thoughts_and_impulses_-_The_subconscient_-_Precise_vocabulary_-_The_Grace_and_difficulties
1954-09-22_-_The_supramental_creation_-_Rajasic_eagerness_-_Silence_from_above_-_Aspiration_and_rejection_-_Effort,_individuality_and_ego_-_Aspiration_and_desire
1954-09-29_-_The_right_spirit_-_The_Divine_comes_first_-_Finding_the_Divine_-_Mistakes_-_Rejecting_impulses_-_Making_the_consciousness_vast_-_Firm_resolution
1954-10-06_-_What_happens_is_for_the_best_-_Blaming_oneself_-Experiences_-_The_vital_desire-soul_-Creating_a_spiritual_atmosphere_-Thought_and_Truth
1954-10-20_-_Stand_back_-_Asking_questions_to_Mother_-_Seeing_images_in_meditation_-_Berlioz_-Music_-_Mothers_organ_music_-_Destiny
1954-11-03_-_Body_opening_to_the_Divine_-_Concentration_in_the_heart_-_The_army_of_the_Divine_-_The_knot_of_the_ego_-Streng_thening_ones_will
1954-11-24_-_Aspiration_mixed_with_desire_-_Willing_and_desiring_-_Children_and_desires_-_Supermind_and_the_higher_ranges_of_mind_-_Stages_in_the_supramental_manifestation
1954-12-22_-_Possession_by_hostile_forces_-_Purity_and_morality_-_Faith_in_the_final_success_-Drawing_back_from_the_path
1954-12-29_-_Difficulties_and_the_world_-_The_experience_the_psychic_being_wants_-_After_death_-Ignorance
1955-02-09_-_Desire_is_contagious_-_Primitive_form_of_love_-_the_artists_delight_-_Psychic_need,_mind_as_an_instrument_-_How_the_psychic_being_expresses_itself_-_Distinguishing_the_parts_of_ones_being_-_The_psychic_guides_-_Illness_-_Mothers_vision
1955-02-23_-_On_the_sense_of_taste,_educating_the_senses_-_Fasting_produces_a_state_of_receptivity,_drawing_energy_-_The_body_and_food
1955-03-09_-_Psychic_directly_contacted_through_the_physical_-_Transforming_egoistic_movements_-_Work_of_the_psychic_being_-_Contacting_the_psychic_and_the_Divine_-_Experiences_of_different_kinds_-_Attacks_of_adverse_forces
1955-03-23_-_Procedure_for_rejection_and_transformation_-_Learning_by_heart,_true_understanding_-_Vibrations,_movements_of_the_species_-_A_cat_and_a_Russian_peasant_woman_-_A_cat_doing_yoga
1955-04-06_-_Freuds_psychoanalysis,_the_subliminal_being_-_The_psychic_and_the_subliminal_-_True_psychology_-_Changing_the_lower_nature_-_Faith_in_different_parts_of_the_being_-_Psychic_contact_established_in_all_in_the_Ashram
1955-04-13_-_Psychoanalysts_-_The_underground_super-ego,_dreams,_sleep,_control_-_Archetypes,_Overmind_and_higher_-_Dream_of_someone_dying_-_Integral_repose,_entering_Sachchidananda_-_Organising_ones_life,_concentration,_repose
1955-05-04_-_Drawing_on_the_universal_vital_forces_-_The_inner_physical_-_Receptivity_to_different_kinds_of_forces_-_Progress_and_receptivity
1955-05-18_-_The_Problem_of_Woman_-_Men_and_women_-_The_Supreme_Mother,_the_new_creation_-_Gods_and_goddesses_-_A_story_of_Creation,_earth_-_Psychic_being_only_on_earth,_beings_everywhere_-_Going_to_other_worlds_by_occult_means
1955-05-25_-_Religion_and_reason_-_true_role_and_field_-_an_obstacle_to_or_minister_of_the_Spirit_-_developing_and_meaning_-_Learning_how_to_live,_the_elite_-_Reason_controls_and_organises_life_-_Nature_is_infrarational
1955-06-01_-_The_aesthetic_conscience_-_Beauty_and_form_-_The_roots_of_our_life_-_The_sense_of_beauty_-_Educating_the_aesthetic_sense,_taste_-_Mental_constructions_based_on_a_revelation_-_Changing_the_world_and_humanity
1955-06-15_-_Dynamic_realisation,_transformation_-_The_negative_and_positive_side_of_experience_-_The_image_of_the_dry_coconut_fruit_-_Purusha,_Prakriti,_the_Divine_Mother_-_The_Truth-Creation_-_Pralaya_-_We_are_in_a_transitional_period
1955-06-22_-_Awakening_the_Yoga-shakti_-_The_thousand-petalled_lotus-_Reading,_how_far_a_help_for_yoga_-_Simple_and_complicated_combinations_in_men
1955-06-29_-_The_true_vital_and_true_physical_-_Time_and_Space_-_The_psychics_memory_of_former_lives_-_The_psychic_organises_ones_life_-_The_psychics_knowledge_and_direction
1955-07-06_-_The_psychic_and_the_central_being_or_jivatman_-_Unity_and_multiplicity_in_the_Divine_-_Having_experiences_and_the_ego_-_Mental,_vital_and_physical_exteriorisation_-_Imagination_has_a_formative_power_-_The_function_of_the_imagination
1955-07-20_-_The_Impersonal_Divine_-_Surrender_to_the_Divine_brings_perfect_freedom_-_The_Divine_gives_Himself_-_The_principle_of_the_inner_dimensions_-_The_paths_of_aspiration_and_surrender_-_Linear_and_spherical_paths_and_realisations
1955-08-03_-_Nothing_is_impossible_in_principle_-_Psychic_contact_and_psychic_influence_-_Occult_powers,_adverse_influences;_magic_-_Magic,_occultism_and_Yogic_powers_-Hypnotism_and_its_effects
1955-10-12_-_The_problem_of_transformation_-_Evolution,_man_and_superman_-_Awakening_need_of_a_higher_good_-_Sri_Aurobindo_and_earths_history_-_Setting_foot_on_the_new_path_-_The_true_reality_of_the_universe_-_the_new_race_-_...
1955-10-19_-_The_rhythms_of_time_-_The_lotus_of_knowledge_and_perfection_-_Potential_knowledge_-_The_teguments_of_the_soul_-_Shastra_and_the_Gurus_direct_teaching_-_He_who_chooses_the_Infinite...
1955-10-26_-_The_Divine_and_the_universal_Teacher_-_The_power_of_the_Word_-_The_Creative_Word,_the_mantra_-_Sound,_music_in_other_worlds_-_The_domains_of_pure_form,_colour_and_ideas
1955-11-02_-_The_first_movement_in_Yoga_-_Interiorisation,_finding_ones_soul_-_The_Vedic_Age_-_An_incident_about_Vivekananda_-_The_imaged_language_of_the_Vedas_-_The_Vedic_Rishis,_involutionary_beings_-_Involution_and_evolution
1956-01-04_-_Integral_idea_of_the_Divine_-_All_things_attracted_by_the_Divine_-_Bad_things_not_in_place_-_Integral_yoga_-_Moving_idea-force,_ideas_-_Consequences_of_manifestation_-_Work_of_Spirit_via_Nature_-_Change_consciousness,_change_world
1956-01-11_-_Desire_and_self-deception_-_Giving_all_one_is_and_has_-_Sincerity,_more_powerful_than_will_-_Joy_of_progress_Definition_of_youth
1956-01-18_-_Two_sides_of_individual_work_-_Cheerfulness_-_chosen_vessel_of_the_Divine_-_Aspiration,_consciousness,_of_plants,_of_children_-_Being_chosen_by_the_Divine_-_True_hierarchy_-_Perfect_relation_with_the_Divine_-_India_free_in_1915
1956-01-25_-_The_divine_way_of_life_-_Divine,_Overmind,_Supermind_-_Material_body__for_discovery_of_the_Divine_-_Five_psychological_perfections
1956-02-01_-_Path_of_knowledge_-_Finding_the_Divine_in_life_-_Capacity_for_contact_with_the_Divine_-_Partial_and_total_identification_with_the_Divine_-_Manifestation_and_hierarchy
1956-02-08_-_Forces_of_Nature_expressing_a_higher_Will_-_Illusion_of_separate_personality_-_One_dynamic_force_which_moves_all_things_-_Linear_and_spherical_thinking_-_Common_ideal_of_life,_microscopic
1956-02-22_-_Strong_immobility_of_an_immortal_spirit_-_Equality_of_soul_-_Is_all_an_expression_of_the_divine_Will?_-_Loosening_the_knot_of_action_-_Using_experience_as_a_cloak_to_cover_excesses_-_Sincerity,_a_rare_virtue
1956-03-14_-_Dynamic_meditation_-_Do_all_as_an_offering_to_the_Divine_-_Significance_of_23.4.56._-_If_twelve_men_of_goodwill_call_the_Divine
1956-04-04
1956-04-04_-_The_witness_soul_-_A_Gita_enthusiast_-_Propagandist_spirit,_Tolstoys_son
1956-05-02
1956-05-02_-_Threefold_union_-_Manifestation_of_the_Supramental_-_Profiting_from_the_Divine_-_Recognition_of_the_Supramental_Force_-_Ascent,_descent,_manifestation
1956-05-16_-_Needs_of_the_body,_not_true_in_themselves_-_Spiritual_and_supramental_law_-_Aestheticised_Paganism_-_Morality,_checks_true_spiritual_effort_-_Effect_of_supramental_descent_-_Half-lights_and_false_lights
1956-05-23_-_Yoga_and_religion_-_Story_of_two_clergymen_on_a_boat_-_The_Buddha_and_the_Supramental_-_Hieroglyphs_and_phonetic_alphabets_-_A_vision_of_ancient_Egypt_-_Memory_for_sounds
1956-06-06_-_Sign_or_indication_from_books_of_revelation_-_Spiritualised_mind_-_Stages_of_sadhana_-_Reversal_of_consciousness_-_Organisation_around_central_Presence_-_Boredom,_most_common_human_malady
1956-06-13_-_Effects_of_the_Supramental_action_-_Education_and_the_Supermind_-_Right_to_remain_ignorant_-_Concentration_of_mind_-_Reason,_not_supreme_capacity_-_Physical_education_and_studies_-_inner_discipline_-_True_usefulness_of_teachers
1956-06-20_-_Hearts_mystic_light,_intuition_-_Psychic_being,_contact_-_Secular_ethics_-_True_role_of_mind_-_Realise_the_Divine_by_love_-_Depression,_pleasure,_joy_-_Heart_mixture_-_To_follow_the_soul_-_Physical_process_-_remember_the_Mother
1956-06-27_-_Birth,_entry_of_soul_into_body_-_Formation_of_the_supramental_world_-_Aspiration_for_progress_-_Bad_thoughts_-_Cerebral_filter_-_Progress_and_resistance
1956-07-04_-_Aspiration_when_one_sees_a_shooting_star_-_Preparing_the_bodyn_making_it_understand_-_Getting_rid_of_pain_and_suffering_-_Psychic_light
1956-07-18_-_Unlived_dreams_-_Radha-consciousness_-_Separation_and_identification_-_Ananda_of_identity_and_Ananda_of_union_-_Sincerity,_meditation_and_prayer_-_Enemies_of_the_Divine_-_The_universe_is_progressive
1956-07-25_-_A_complete_act_of_divine_love_-_How_to_listen_-_Sports_programme_same_for_boys_and_girls_-_How_to_profit_by_stay_at_Ashram_-_To_Women_about_Their_Body
1956-08-01_-_Value_of_worship_-_Spiritual_realisation_and_the_integral_yoga_-_Symbols,_translation_of_experience_into_form_-_Sincerity,_fundamental_virtue_-_Intensity_of_aspiration,_with_anguish_or_joy_-_The_divine_Grace
1956-08-08_-_How_to_light_the_psychic_fire,_will_for_progress_-_Helping_from_a_distance,_mental_formations_-_Prayer_and_the_divine_-_Grace_Grace_at_work_everywhere
1956-08-15_-_Protection,_purification,_fear_-_Atmosphere_at_the_Ashram_on_Darshan_days_-_Darshan_messages_-_Significance_of_15-08_-_State_of_surrender_-_Divine_Grace_always_all-powerful_-_Assumption_of_Virgin_Mary_-_SA_message_of_1947-08-15
1956-08-22_-_The_heaven_of_the_liberated_mind_-_Trance_or_samadhi_-_Occult_discipline_for_leaving_consecutive_bodies_-_To_be_greater_than_ones_experience_-_Total_self-giving_to_the_Grace_-_The_truth_of_the_being_-_Unique_relation_with_the_Supreme
1956-08-29_-_To_live_spontaneously_-_Mental_formations_Absolute_sincerity_-_Balance_is_indispensable,_the_middle_path_-_When_in_difficulty,_widen_the_consciousness_-_Easiest_way_of_forgetting_oneself
1956-09-05_-_Material_life,_seeing_in_the_right_way_-_Effect_of_the_Supermind_on_the_earth_-_Emergence_of_the_Supermind_-_Falling_back_into_the_same_mistaken_ways
1956-09-14
1956-09-26_-_Soul_of_desire_-_Openness,_harmony_with_Nature_-_Communion_with_divine_Presence_-_Individuality,_difficulties,_soul_of_desire_-_personal_contact_with_the_Mother_-_Inner_receptivity_-_Bad_thoughts_before_the_Mother
1956-10-03_-_The_Mothers_different_ways_of_speaking_-_new_manifestation_-_new_element,_possibilities_-_child_prodigies_-_Laws_of_Nature,_supramental_-_Logic_of_the_unforeseen_-_Creative_writers,_hands_of_musicians_-_Prodigious_children,_men
1956-10-07
1956-10-10_-_The_supramental_race__in_a_few_centuries_-_Condition_for_new_realisation_-_Everyone_must_follow_his_own_path_-_Progress,_no_two_paths_alike
1956-10-17_-_Delight,_the_highest_state_-_Delight_and_detachment_-_To_be_calm_-_Quietude,_mental_and_vital_-_Calm_and_strength_-_Experience_and_expression_of_experience
1956-11-07_-_Thoughts_created_by_forces_of_universal_-_Mind_Our_own_thought_hardly_exists_-_Idea,_origin_higher_than_mind_-_The_Synthesis_of_Yoga,_effect_of_reading
1956-11-14_-_Conquering_the_desire_to_appear_good_-_Self-control_and_control_of_the_life_around_-_Power_of_mastery_-_Be_a_great_yogi_to_be_a_good_teacher_-_Organisation_of_the_Ashram_school_-_Elementary_discipline_of_regularity
1956-11-21_-_Knowings_and_Knowledge_-_Reason,_summit_of_mans_mental_activities_-_Willings_and_the_true_will_-_Personal_effort_-_First_step_to_have_knowledge_-_Relativity_of_medical_knowledge_-_Mental_gymnastics_make_the_mind_supple
1956-11-28_-_Desire,_ego,_animal_nature_-_Consciousness,_a_progressive_state_-_Ananda,_desireless_state_beyond_enjoyings_-_Personal_effort_that_is_mental_-_Reason,_when_to_disregard_it_-_Reason_and_reasons
1956-12-05_-_Even_and_objectless_ecstasy_-_Transform_the_animal_-_Individual_personality_and_world-personality_-_Characteristic_features_of_a_world-personality_-_Expressing_a_universal_state_of_consciousness_-_Food_and_sleep_-_Ordered_intuition
1956-12-12_-_paradoxes_-_Nothing_impossible_-_unfolding_universe,_the_Eternal_-_Attention,_concentration,_effort_-_growth_capacity_almost_unlimited_-_Why_things_are_not_the_same_-_will_and_willings_-_Suggestions,_formations_-_vital_world
1956-12-19_-_Preconceived_mental_ideas_-_Process_of_creation_-_Destructive_power_of_bad_thoughts_-_To_be_perfectly_sincere
1956-12-26_-_Defeated_victories_-_Change_of_consciousness_-_Experiences_that_indicate_the_road_to_take_-_Choice_and_preference_-_Diversity_of_the_manifestation
1957-01-02_-_Can_one_go_out_of_time_and_space?_-_Not_a_crucified_but_a_glorified_body_-_Individual_effort_and_the_new_force
1957-01-09_-_God_is_essentially_Delight_-_God_and_Nature_play_at_hide-and-seek_-__Why,_and_when,_are_you_grave?
1957-01-16_-_Seeking_something_without_knowing_it_-_Why_are_we_here?
1957-01-23_-_How_should_we_understand_pure_delight?_-_The_drop_of_honey_-_Action_of_the_Divine_Will_in_the_world
1957-01-30_-_Artistry_is_just_contrast_-_How_to_perceive_the_Divine_Guidance?
1957-02-06_-_Death,_need_of_progress_-_Changing_Natures_methods
1957-02-07_-_Individual_and_collective_meditation
1957-02-13_-_Suffering,_pain_and_pleasure_-_Illness_and_its_cure
1957-02-20_-_Limitations_of_the_body_and_individuality
1957-03-06_-_Freedom,_servitude_and_love
1957-03-08_-_A_Buddhist_story
1957-03-13_-_Our_best_friend
1957-03-20_-_Never_sit_down,_true_repose
1957-03-22_-_A_story_of_initiation,_knowledge_and_practice
1957-03-27_-_If_only_humanity_consented_to_be_spiritualised
1957-04-03_-_Different_religions_and_spirituality
1957-04-17_-_Transformation_of_the_body
1957-04-24_-_Perfection,_lower_and_higher
1957-05-08_-_Vital_excitement,_reason,_instinct
1957-05-15_-_Differentiation_of_the_sexes_-_Transformation_from_above_downwards
1957-05-29_-_Progressive_transformation
1957-06-05_-_Questions_and_silence_-_Methods_of_meditation
1957-06-12_-_Fasting_and_spiritual_progress
1957-06-19_-_Causes_of_illness_Fear_and_illness_-_Minds_working,_faith_and_illness
1957-07-03
1957-07-03_-_Collective_yoga,_vision_of_a_huge_hotel
1957-07-09_-_Incontinence_of_speech
1957-07-10_-_A_new_world_is_born_-_Overmind_creation_dissolved
1957-07-17_-_Power_of_conscious_will_over_matter
1957-07-31_-_Awakening_aspiration_in_the_body
1957-08-07_-_The_resistances,_politics_and_money_-_Aspiration_to_realise_the_supramental_life
1957-09-11_-_Vital_chemistry,_attraction_and_repulsion
1957-09-18_-_Occultism_and_supramental_life
1957-10-02_-_The_Mind_of_Light_-_Statues_of_the_Buddha_-_Burden_of_the_past
1957-10-09_-_As_many_universes_as_individuals_-_Passage_to_the_higher_hemisphere
1957-10-16_-_Story_of_successive_involutions
1957-10-30_-_Double_movement_of_evolution_-_Disappearance_of_a_species
1957-12-04_-_The_method_of_The_Life_Divine_-_Problem_of_emergence_of_a_new_species
1957-12-21
1958-01-08_-_Sri_Aurobindos_method_of_exposition_-_The_mind_as_a_public_place_-_Mental_control_-_Sri_Aurobindos_subtle_hand
1958-01-29_-_The_plan_of_the_universe_-_Self-awareness
1958-02-05_-_The_great_voyage_of_the_Supreme_-_Freedom_and_determinism
1958-02-19_-_Experience_of_the_supramental_boat_-_The_Censors_-_Absurdity_of_artificial_means
1958-02-26_-_The_moon_and_the_stars_-_Horoscopes_and_yoga
1958-03-05_-_Vibrations_and_words_-_Power_of_thought,_the_gift_of_tongues
1958-03-26_-_Mental_anxiety_and_trust_in_spiritual_power
1958-04-09_-_The_eyes_of_the_soul_-_Perceiving_the_soul
1958-05-10
1958-05-11_-_the_ship_that_said_OM
1958-05-28_-_The_Avatar
1958-06-18_-_Philosophy,_religion,_occultism,_spirituality
1958-07-06
1958-07-09_-_Faith_and_personal_effort
1958-07-16_-_Is_religion_a_necessity?
1958-07-23_-_How_to_develop_intuition_-_Concentration
1958-08-13_-_Profit_by_staying_in_the_Ashram_-_What_Sri_Aurobindo_has_come_to_tell_us_-_Finding_the_Divine
1958-08-15_-_Our_relation_with_the_Gods
1958-08-27_-_Meditation_and_imagination_-_From_thought_to_idea,_from_idea_to_principle
1958-09-03_-_How_to_discipline_the_imagination_-_Mental_formations
1958_09_12
1958-09-17_-_Power_of_formulating_experience_-_Usefulness_of_mental_development
1958_09_19
1958-09-24_-_Living_the_truth_-_Words_and_experience
1958_09_26
1958_10_03
1958-10-04
1958-10-06
1958_10_10
1958_10_17
1958_10_24
1958-10-25_-_to_go_out_of_your_body
1958-11-02
1958-11-04_-_Myths_are_True_and_Gods_exist_-_mental_formation_and_occult_faculties_-_exteriorization_-_work_in_dreams
1958_11_07
1958-11-08
1958-11-11
1958_11_14
1958-11-20
1958_11_21
1958-11-22
1958-11-27_-_Intermediaries_and_Immediacy
1958_11_28
1958-12-04
1958_12_05
1958_12_-_Floor_1,_young_girl,_we_shall_kill_the_young_princess_-_black_tent
1959-01-14
1959-01-27
1959-03-10_-_vital_dagger,_vital_mass
1959-05-28
1959-06-07
1959-06-13a
1959-07-10
1959-07-14
1959-10-06_-_Sri_Aurobindos_abode
1959-11-25
1960_01_05
1960_01_12
1960_01_20
1960_01_27
1960-01-28
1960_02_03
1960_02_10
1960_02_17
1960_02_24
1960_03_02
1960_03_09
1960_03_16
1960_03_23
1960_03_30
1960_04_06
1960_04_07?_-_28
1960_04_20
1960_04_27
1960_05_04
1960_05_11
1960_05_18
1960-05-21_-_true_purity_-_you_have_to_be_the_Divine_to_overcome_hostile_forces
1960-05-24_-_supramental_flood
1960_05_25
1960_06_03
1960-06-07
1960_06_08
1960_06_16
1960_06_22
1960_06_29
1960_07_06
1960_07_13
1960_07_19
1960-07-23_-_The_Flood_and_the_race_-_turning_back_to_guide_and_save_amongst_the_torrents_-_sadhana_vs_tamas_and_destruction_-_power_of_giving_and_offering_-_Japa,_7_lakhs,_140000_per_day,_1_crore_takes_20_years
1960-08-10_-_questions_from_center_of_Education_-_reading_Sri_Aurobindo
1960-08-20
1960_08_24
1960_08_27
1960-09-20
1960-09-24
1960-10-11
1960-10-15
1960-10-22
1960_10_24
1960-10-25
1960_11_10
1960_11_11?_-_48
1960-11-12
1960_11_12?_-_49
1960_11_13?_-_50
1960_11_14?_-_51
1960-11-15
1960-11-26
1960-12-13
1960-12-20
1960-12-31
1961-01-07
1961-01-17
1961_01_18
1961-01-22
1961-01-24
1961-01-27
1961_01_28
1961_02_02
1961-02-04
1961-02-11
1961-02-18
1961-03-04
1961_03_11_-_58
1961-03-17
1961_03_17_-_56
1961_03_17_-_57
1961-03-21
1961-03-25
1961-03-27
1961-04-07
1961-04-12
1961-04-18
1961-04-22
1961-04-25
1961_04_26_-_59
1961-04-29
1961-05-02
1961_05_04_-_60
1961-05-12
1961_05_20
1961_05_21?_-_62
1961_05_22?
1961-06-02
1961-06-06
1961-06-24
1961-06-27
1961-07-07
1961-07-15
1961-07-18
1961_07_18
1961_07_27
1961-08-02
1961-08-05
1961-09-03
1961-09-10
1961-10-02
1961-10-15
1961-10-30
1961-11-05
1961-11-06
1961-11-07
1961-11-16a
1961-12-16
1961-12-20
1961-12-23
1962-01-09
1962_01_12
1962-01-12_-_supramental_ship
1962_01_21
1962-01-27
1962-02-03
1962_02_03
1962-02-06
1962-02-13
1962-02-17
1962-02-24
1962_02_27
1962_02_28?_-_73
1962-03-13
1962-04-03
1962-05-15
1962-05-18
1962-05-24
1962_05_24
1962-05-27
1962-05-29
1962-06-02
1962-06-06
1962-06-09
1962-06-12
1962-06-20
1962-06-27
1962-06-30
1962-07-07
1962-07-11
1962-07-14
1962-07-21
1962-07-25
1962-08-04
1962-08-08
1962-08-11
1962-08-14
1962-08-25
1962-09-05
1962-09-15
1962-09-26
1962-10-06
1962_10_06
1962-10-12
1962_10_12
1962-10-27
1962-10-30
1962-11-07
1962-11-17
1962-11-20
1962-11-27
1962-12-15
1962-12-22
1963-01-12
1963-01-14
1963_01_14
1963-01-30
1963-02-15
1963-02-23
1963_03_06
1963-03-09
1963-03-13
1963-03-16
1963-03-19
1963-03-23
1963-03-27
1963-04-06
1963-04-16
1963-04-22
1963-05-03
1963-05-11
1963_05_15
1963-05-18
1963-05-25
1963-05-29
1963-06-03
1963-06-08
1963-06-15
1963-06-19
1963-06-26a
1963-06-29
1963-07-03
1963-07-06
1963-07-13
1963-07-20
1963-07-24
1963-07-27
1963-07-31
1963-08-07
1963-08-10
1963_08_10
1963_08_11?_-_94
1963-08-24
1963-08-31
1963-09-04
1963-09-07
1963-09-18
1963-09-25
1963-09-28
1963-10-05
1963-10-16
1963-10-19
1963-10-26
1963-11-04
1963_11_04
1963_11_05?_-_96
1963_11_06?_-_97
1963-11-20
1963-11-23
1963-11-27
1963-12-03
1963-12-11
1963-12-14
1963-12-31
1964-01-04
1964-01-08
1964-01-15
1964-01-29
1964-02-05
1964_02_05
1964_02_05_-_98
1964_02_06?_-_99
1964-02-13
1964-02-26
1964-03-04
1964-03-07
1964-03-18
1964_03_25
1964-04-14
1964-07-18
1964-07-22
1964-07-28
1964-07-31
1964-08-11
1964-08-14
1964-08-22
1964-08-26
1964-09-12
1964-09-16
1964_09_16
1964-09-18
1964-09-26
1964-09-30
1964-10-10
1964-10-24a
1964-10-24b
1964-10-30
1964-11-14
1964-11-21
1964-11-28
1964-12-02
1964-12-07
1965-01-12
1965_01_12
1965-02-19
1965_03_03
1965-03-06
1965-03-24
1965-04-07
1965-04-21
1965-04-23
1965-05-05
1965-05-29
1965_05_29
1965-06-02
1965-06-14
1965-06-18_-_supramental_ship
1965-06-23
1965-06-26
1965-06-30
1965-07-10
1965-07-14
1965-07-24
1965-07-28
1965-07-31
1965-08-04
1965-08-07
1965-08-14
1965-08-18
1965-08-21
1965-09-15a
1965-09-25
1965_09_25
1965-10-10
1965-10-13
1965-10-30
1965-11-03
1965-11-06
1965-11-13
1965-11-15
1965-11-20
1965-11-23
1965-11-27
1965-12-04
1965-12-07
1965_12_25
1965_12_26?
1966-01-14
1966-01-26
1966-01-31
1966-02-23
1966-03-02
1966-03-04
1966-03-09
1966-03-19
1966-03-26
1966-04-13
1966-04-16
1966-04-27
1966-04-30
1966-05-14
1966-05-18
1966-06-15
1966-06-25
1966_07_06
1966-07-09
1966-07-27
1966-08-03
1966-08-10
1966-08-17
1966-08-19
1966-08-24
1966-08-27
1966-09-07
1966-09-14
1966_09_14
1966-09-21
1966-09-28
1966-09-30
1966-10-08
1966-10-22
1966-10-29
1966-11-03
1966-11-09
1966-11-19
1966-11-23
1966-11-30
1966-12-07
1966-12-17
1966-12-20
1966-12-31
1967-01-14
1967-01-21
1967-01-25
1967-01-31
1967-02-11
1967-02-15
1967-02-18
1967-03-02
1967-03-11
1967-04-03
1967-04-12
1967-04-15
1967-04-19
1967-04-22
1967-05-03
1967-05-06
1967-05-10
1967-05-13
1967-05-20
1967-05-24
1967-05-24.1_-_Defining_the_Divine
1967-06-03
1967-06-14
1967-06-21
1967-06-24
1967-06-30
1967-07-05
1967-07-15
1967-07-19
1967-07-22
1967-07-26
1967-07-29
1967-08-02
1967-09-03
1967-09-13
1967-09-16
1967-09-20
1967-09-23
1967-09-30
1967-10-04
1967-10-11
1967-10-14
1967-10-25
1967-11-22
1967-12-06
1967-12-08
1967-12-16
1967-12-20
1967-12-27
1967-12-30
1968-01-03
1968-01-12
1968-01-17
1968-02-03
1968-02-07
1968-02-17
1968-02-20
1968-03-02
1968-04-03
1968-04-10
1968-04-13
1968-04-20
1968-05-02
1968-05-15
1968-05-18
1968-06-05
1968-06-12
1968-06-15
1968-06-18
1968-06-29
1968-07-03
1968-07-06
1968-07-17
1968-07-20
1968-07-31
1968-08-07
1968-08-28
1968-08-30
1968-09-04
1968-09-07
1968-09-11
1968-09-21
1968-09-25
1968-09-28
1968-10-09
1968-10-11
1968-10-19
1968-10-30
1968-11-06
1968-11-09
1968-11-16
1968-11-27
1968-12-04
1968-12-11
1968-12-21
1968-12-25
1968-12-28
1969-01-01
1969-01-04
1969-01-22
1969-02-05
1969-02-08
1969-02-15
1969-02-19
1969-02-22
1969-02-26
1969-03-12
1969-03-19
1969-04-09
1969-04-12
1969-04-16
1969-04-19
1969-04-26
1969-04-30
1969-05-03
1969-05-10
1969-05-17
1969-05-21
1969-05-28
1969-05-31
1969-06-25
1969-07-12
1969-07-19
1969-07-23
1969-07-26
1969-07-30
1969_08_03
1969_08_05
1969_08_07
1969_08_09
1969_08_14
1969_08_15?_-_133
1969-08-16
1969_08_19
1969_08_21
1969-08-23
1969_08_28
1969-08-30
1969_08_30_-_139
1969_08_30_-_140
1969_08_31_-_141
1969_09_01_-_142
1969-09-03
1969_09_04_-_143
1969-09-06
1969_09_07_-_145
1969-09-10
1969-09-13
1969_09_14
1969_09_17
1969_09_18
1969-09-20
1969_09_22
1969_09_23
1969-09-24
1969_09_26
1969_09_27
1969_09_29
1969_09_30
1969_09_31?_-_165
1969_10_01?_-_166
1969_10_06
1969_10_07
1969-10-08
1969_10_10
1969_10_13
1969-10-15
1969_10_15
1969_10_17
1969-10-18
1969_10_18
1969_10_19
1969_10_21
1969_10_23
1969_10_24
1969-10-25
1969_10_28
1969_10_29
1969_10_30
1969_10_31
1969-11-01
1969-11-05
1969_11_07
1969-11-08
1969_11_08?
1969-11-12
1969_11_13
1969-11-15
1969_11_15
1969_11_16
1969_11_18
1969-11-19
1969-11-22
1969_11_24
1969_11_25
1969_11_26
1969_11_27?
1969-11-29
1969_12_01
1969_12_03
1969_12_04
1969_12_05
1969_12_07
1969_12_08
1969_12_09
1969_12_11
1969-12-13
1969_12_13
1969_12_14
1969_12_15
1969-12-17
1969_12_17
1969_12_18
1969-12-20
1969_12_21
1969_12_22
1969_12_23
1969-12-24
1969_12_26
1969-12-27
1969_12_28
1969_12_29?
1969-12-31
1969_12_31
1970_01_01
1970-01-03
1970_01_03
1970_01_04
1970_01_06
1970-01-07
1970_01_07
1970_01_08
1970_01_09
1970-01-10
1970_01_10
1970_01_12
1970_01_13?
1970_01_15
1970-01-17
1970_01_17
1970_01_20
1970_01_21
1970_01_22
1970_01_23
1970_01_24
1970_01_25
1970_01_26
1970_01_27
1970_01_28
1970_01_29
1970_01_30
1970_02_01
1970_02_02
1970_02_04
1970_02_05
1970-02-07
1970_02_07
1970_02_08
1970_02_09
1970_02_10
1970-02-11
1970_02_11
1970_02_12
1970_02_13
1970_02_16
1970_02_17
1970_02_18
1970_02_19
1970_02_20
1970_02_23
1970-02-25
1970_02_25
1970_02_26
1970_02_27?
1970_03_02
1970_03_03
1970_03_05
1970_03_06?
1970_03_09
1970_03_10
1970_03_11
1970_03_12
1970_03_13
1970-03-14
1970_03_14
1970_03_15
1970_03_17
1970-03-18
1970_03_18
1970_03_19?
1970_03_21
1970_03_24
1970-03-25
1970_03_25
1970_03_27
1970_03_29
1970_03_30
1970-04-01
1970_04_01
1970_04_02
1970_04_03
1970-04-04
1970_04_04
1970_04_06
1970_04_07
1970_04_08
1970_04_09
1970_04_10
1970-04-11
1970_04_11
1970_04_12
1970_04_13
1970_04_14
1970_04_15
1970_04_17
1970-04-18
1970_04_18
1970_04_19_-_484
1970_04_20_-_485
1970_04_21_-_490
1970-04-22
1970_04_22_-_482
1970_04_22_-_493
1970_04_23_-_495
1970_04_24_-_497
1970_04_28
1970-04-29
1970_04_29
1970_04_30
1970_05_01
1970-05-02
1970_05_02
1970_05_03?
1970-05-09
1970_05_12
1970-05-13
1970_05_13?
1970_05_15
1970_05_16
1970_05_17
1970-05-20
1970_05_21
1970_05_22
1970-05-23
1970_05_23
1970_05_24
1970_05_25
1970-05-27
1970_05_28
1970-05-30
1970_06_01
1970_06_02
1970-06-03
1970_06_03
1970_06_04
1970_06_05
1970_06_06
1970_06_07
1970_06_08_-_538
1970_06_08_-_541
1970-07-01
1970-07-25
1970-07-29
1970-08-01
1970-09-02
1970-09-09
1970-10-07
1970-10-10
1970-10-21
1970-10-28
1970-10-31
1970-11-07
1970-11-25
1970-12-02
1971-01-16
1971-01-17
1971-01-27
1971-01-30
1971-03-10
1971-04-17
1971-04-28
1971-05-05
1971-05-12
1971-05-19
1971-05-26
1971-06-09
1971-07-03
1971-07-10
1971-07-17
1971-07-21
1971-07-28
1971-08-14
1971-08-25
1971-09-01
1971-09-04
1971-10-02
1971-10-20
1971-10-27
1971-10-30
1971-11-10
1971-11-13
1971-11-17
1971-11-24
1971-11-27
1971-12-11
1971_12_11
1971-12-29b
1972-01-12
1972-01-29
1972-02-02
1972-02-16
1972-02-26
1972-03-10
1972-03-24
1972-03-29a
1972-03-29b
1972-04-05
1972-04-26
1972-05-13
1972-05-17
1972-05-27
1972-05-31
1972-07-19
1972-07-26
1972-07-29
1972-08-02
1972-08-09
1972-08-30
1972-09-16
1972-11-22
1972-12-02
1972-12-20
1972-12-23
1973-01-10
1973-02-08
1973-04-14
1973-04-25
1.A_-_ANTHROPOLOGY,_THE_SOUL
1.ac_-_A_Birthday
1.ac_-_An_Oath
1.ac_-_Happy_Dust
1.ac_-_The_Garden_of_Janus
1.ac_-_The_Neophyte
1.ac_-_The_Quest
1.ac_-_The_Twins
1.ac_-_Ut
1.ala_-_I_had_supposed_that,_having_passed_away
1.ami_-_O_Cup-bearer!_Give_me_again_that_wine_of_love_for_Thee_(from_Baal-i-Jibreel)
1.ami_-_The_secret_divine_my_ecstasy_has_taught_(from_Baal-i-Jibreel)
1.ami_-_To_the_Saqi_(from_Baal-i-Jibreel)
1.anon_-_Others_have_told_me
1.anon_-_The_Poem_of_Imru-Ul-Quais
1.bni_-_Raga_Ramkali
1.bsf_-_I_thought_I_was_alone_who_suffered
1.bs_-_The_moment_I_bowed_down
1.bv_-_When_I_see_the_lark_beating
1.cllg_-_A_Dance_of_Unwavering_Devotion
1.ct_-_Letting_go_of_thoughts
1.dd_-_As_many_as_are_the_waves_of_the_sea
1.ey_-_Socrates
1f.lovecraft_-_A_Reminiscence_of_Dr._Samuel_Johnson
1f.lovecraft_-_Ashes
1f.lovecraft_-_At_the_Mountains_of_Madness
1f.lovecraft_-_Beyond_the_Wall_of_Sleep
1f.lovecraft_-_Celephais
1f.lovecraft_-_Collapsing_Cosmoses
1f.lovecraft_-_Cool_Air
1f.lovecraft_-_Deaf,_Dumb,_and_Blind
1f.lovecraft_-_Discarded_Draft_of
1f.lovecraft_-_Ex_Oblivione
1f.lovecraft_-_Facts_concerning_the_Late
1f.lovecraft_-_From_Beyond
1f.lovecraft_-_He
1f.lovecraft_-_Herbert_West-Reanimator
1f.lovecraft_-_Hypnos
1f.lovecraft_-_Ibid
1f.lovecraft_-_In_the_Vault
1f.lovecraft_-_In_the_Walls_of_Eryx
1f.lovecraft_-_Medusas_Coil
1f.lovecraft_-_Nyarlathotep
1f.lovecraft_-_Old_Bugs
1f.lovecraft_-_Out_of_the_Aeons
1f.lovecraft_-_Pickmans_Model
1f.lovecraft_-_Poetry_and_the_Gods
1f.lovecraft_-_Polaris
1f.lovecraft_-_Sweet_Ermengarde
1f.lovecraft_-_The_Alchemist
1f.lovecraft_-_The_Beast_in_the_Cave
1f.lovecraft_-_The_Book
1f.lovecraft_-_The_Call_of_Cthulhu
1f.lovecraft_-_The_Case_of_Charles_Dexter_Ward
1f.lovecraft_-_The_Challenge_from_Beyond
1f.lovecraft_-_The_Colour_out_of_Space
1f.lovecraft_-_The_Crawling_Chaos
1f.lovecraft_-_The_Curse_of_Yig
1f.lovecraft_-_The_Descendant
1f.lovecraft_-_The_Diary_of_Alonzo_Typer
1f.lovecraft_-_The_Disinterment
1f.lovecraft_-_The_Doom_That_Came_to_Sarnath
1f.lovecraft_-_The_Dream-Quest_of_Unknown_Kadath
1f.lovecraft_-_The_Dreams_in_the_Witch_House
1f.lovecraft_-_The_Dunwich_Horror
1f.lovecraft_-_The_Electric_Executioner
1f.lovecraft_-_The_Evil_Clergyman
1f.lovecraft_-_The_Festival
1f.lovecraft_-_The_Ghost-Eater
1f.lovecraft_-_The_Green_Meadow
1f.lovecraft_-_The_Haunter_of_the_Dark
1f.lovecraft_-_The_Hoard_of_the_Wizard-Beast
1f.lovecraft_-_The_Horror_at_Martins_Beach
1f.lovecraft_-_The_Horror_at_Red_Hook
1f.lovecraft_-_The_Horror_in_the_Burying-Ground
1f.lovecraft_-_The_Horror_in_the_Museum
1f.lovecraft_-_The_Hound
1f.lovecraft_-_The_Last_Test
1f.lovecraft_-_The_Loved_Dead
1f.lovecraft_-_The_Lurking_Fear
1f.lovecraft_-_The_Man_of_Stone
1f.lovecraft_-_The_Moon-Bog
1f.lovecraft_-_The_Mound
1f.lovecraft_-_The_Music_of_Erich_Zann
1f.lovecraft_-_The_Mystery_of_the_Grave-Yard
1f.lovecraft_-_The_Nameless_City
1f.lovecraft_-_The_Night_Ocean
1f.lovecraft_-_The_Other_Gods
1f.lovecraft_-_The_Picture_in_the_House
1f.lovecraft_-_The_Quest_of_Iranon
1f.lovecraft_-_The_Rats_in_the_Walls
1f.lovecraft_-_The_Secret_Cave
1f.lovecraft_-_The_Shadow_out_of_Time
1f.lovecraft_-_The_Shadow_over_Innsmouth
1f.lovecraft_-_The_Shunned_House
1f.lovecraft_-_The_Silver_Key
1f.lovecraft_-_The_Statement_of_Randolph_Carter
1f.lovecraft_-_The_Strange_High_House_in_the_Mist
1f.lovecraft_-_The_Street
1f.lovecraft_-_The_Temple
1f.lovecraft_-_The_Thing_on_the_Doorstep
1f.lovecraft_-_The_Tomb
1f.lovecraft_-_The_Trap
1f.lovecraft_-_The_Tree
1f.lovecraft_-_The_Tree_on_the_Hill
1f.lovecraft_-_The_Unnamable
1f.lovecraft_-_The_Very_Old_Folk
1f.lovecraft_-_The_Whisperer_in_Darkness
1f.lovecraft_-_The_White_Ship
1f.lovecraft_-_Through_the_Gates_of_the_Silver_Key
1f.lovecraft_-_Till_A_the_Seas
1f.lovecraft_-_Two_Black_Bottles
1f.lovecraft_-_Under_the_Pyramids
1f.lovecraft_-_Winged_Death
1.fs_-_A_Funeral_Fantasie
1.fs_-_Cassandra
1.fs_-_Elegy_On_The_Death_Of_A_Young_Man
1.fs_-_Fridolin_(The_Walk_To_The_Iron_Factory)
1.fs_-_Genius
1.fs_-_Light_And_Warmth
1.fs_-_Melancholy_--_To_Laura
1.fs_-_Parables_And_Riddles
1.fs_-_Resignation
1.fs_-_The_Artists
1.fs_-_The_Count_Of_Hapsburg
1.fs_-_The_Cranes_Of_Ibycus
1.fs_-_The_Driver
1.fs_-_The_Favor_Of_The_Moment
1.fs_-_The_Fight_With_The_Dragon
1.fs_-_The_Fortune-Favored
1.fs_-_The_Four_Ages_Of_The_World
1.fs_-_The_Greatness_Of_The_World
1.fs_-_The_Hostage
1.fs_-_The_Ideal_And_The_Actual_Life
1.fs_-_The_Ideals
1.fs_-_The_Infanticide
1.fs_-_Thekla_-_A_Spirit_Voice
1.fs_-_The_Knight_Of_Toggenburg
1.fs_-_The_Lay_Of_The_Mountain
1.fs_-_The_Meeting
1.fs_-_The_Power_Of_Song
1.fs_-_The_Triumph_Of_Love
1.fs_-_The_Veiled_Statue_At_Sais
1.fs_-_The_Walk
1.fs_-_The_Words_Of_Belief
1.fs_-_To_My_Friends
1.fua_-_All_who,_reflecting_as_reflected_see
1.fua_-_A_slaves_freedom
1.fua_-_The_Hawk
1.fua_-_The_Lover
1.fua_-_The_moths_and_the_flame
1.fua_-_The_Nightingale
1.fua_-_The_peacocks_excuse
1.hcyc_-_15_-_Some_may_slander,_some_may_abuse_(from_The_Shodoka)
1.hcyc_-_6_-_Who_has_no-thought?_Who_is_not-born?_(from_The_Shodoka)
1.hcyc_-_Who_is_without_thought?_(from_The_Song_of_Enlightenment)
1.he_-_Hakuins_Song_of_Zazen
1.he_-_The_Form_of_the_Formless_(from_Hakuins_Song_of_Zazen)
1.hs_-_Lifes_Mighty_Flood
1.hs_-_Several_Times_In_The_Last_Week
1.hs_-_Silence
1.hs_-_The_Margin_Of_A_Stream
1.hs_-_The_Secret_Draught_Of_Wine
1.hs_-_Why_Carry?
1.hs_-_Will_Beat_You_Up
1.hs_-_Your_intellect_is_just_a_hotch-potch
1.ia_-_An_Ocean_Without_Shore
1.ia_-_He_Saw_The_Lightning_In_The_East
1.ia_-_Oh-_Her_Beauty-_The_Tender_Maid!
1.ia_-_When_We_Came_Together
1.ia_-_When_we_came_together
1.is_-_Although_I_Try
1.jda_-_Raga_Gujri
1.jda_-_When_spring_came,_tender-limbed_Radha_wandered_(from_The_Gitagovinda)
1.jk_-_An_Extempore
1.jk_-_A_Thing_Of_Beauty_(Endymion)
1.jk_-_Ben_Nevis_-_A_Dialogue
1.jk_-_Calidore_-_A_Fragment
1.jk_-_Endymion_-_Book_I
1.jk_-_Endymion_-_Book_II
1.jk_-_Endymion_-_Book_III
1.jk_-_Endymion_-_Book_IV
1.jk_-_Epistle_To_John_Hamilton_Reynolds
1.jk_-_Epistle_To_My_Brother_George
1.jk_-_Extracts_From_An_Opera
1.jk_-_Fancy
1.jk_-_Fragment_Of_An_Ode_To_Maia._Written_On_May_Day_1818
1.jk_-_Hyperion,_A_Vision_-_Attempted_Reconstruction_Of_The_Poem
1.jk_-_Hyperion._Book_I
1.jk_-_Hyperion._Book_II
1.jk_-_Isabella;_Or,_The_Pot_Of_Basil_-_A_Story_From_Boccaccio
1.jk_-_I_Stood_Tip-Toe_Upon_A_Little_Hill
1.jk_-_Lamia._Part_I
1.jk_-_Lamia._Part_II
1.jk_-_Lines_On_Seeing_A_Lock_Of_Miltons_Hair
1.jk_-_Lines_To_Fanny
1.jk_-_Ode_On_A_Grecian_Urn
1.jk_-_Ode_To_Psyche
1.jk_-_On_Death
1.jk_-_On_Hearing_The_Bag-Pipe_And_Seeing_The_Stranger_Played_At_Inverary
1.jk_-_On_Receiving_A_Laurel_Crown_From_Leigh_Hunt
1.jk_-_Otho_The_Great_-_Act_I
1.jk_-_Otho_The_Great_-_Act_III
1.jk_-_Otho_The_Great_-_Act_IV
1.jk_-_Otho_The_Great_-_Act_V
1.jk_-_Sharing_Eves_Apple
1.jk_-_Sleep_And_Poetry
1.jk_-_Song._I_Had_A_Dove
1.jk_-_Song_Of_The_Indian_Maid,_From_Endymion
1.jk_-_Sonnet_-_After_Dark_Vapors_Have_Oppressd_Our_Plains
1.jk_-_Sonnet_I._To_My_Brother_George
1.jk_-_Sonnet_-_Oh!_How_I_Love,_On_A_Fair_Summers_Eve
1.jk_-_Sonnet._The_Human_Seasons
1.jk_-_Sonnet_To_Homer
1.jk_-_Sonnet_To_John_Hamilton_Reynolds
1.jk_-_Sonnet_VII._To_Solitude
1.jk_-_Sonnet_VI._To_G._A._W.
1.jk_-_Sonnet_V._To_A_Friend_Who_Sent_Me_Some_Roses
1.jk_-_Sonnet._Written_Upon_The_Top_Of_Ben_Nevis
1.jk_-_The_Cap_And_Bells;_Or,_The_Jealousies_-_A_Faery_Tale_.._Unfinished
1.jk_-_The_Eve_Of_St._Agnes
1.jk_-_To_Charles_Cowden_Clarke
1.jk_-_To_Fanny
1.jk_-_To_George_Felton_Mathew
1.jk_-_To_Hope
1.jk_-_Two_Sonnets_On_Fame
1.jk_-_What_The_Thrush_Said._Lines_From_A_Letter_To_John_Hamilton_Reynolds
1.jk_-_Woman!_When_I_Behold_Thee_Flippant,_Vain
1.jk_-_Written_In_The_Cottage_Where_Burns_Was_Born
1.jlb_-_Rosas
1.jlb_-_Shinto
1.jlb_-_The_Recoleta
1.jlb_-_When_sorrow_lays_us_low
1.jm_-_Song_to_the_Rock_Demoness
1.jm_-_The_Song_of_Perfect_Assurance_(to_the_Demons)
1.jm_-_The_Song_of_the_Twelve_Deceptions
1.jm_-_The_Song_of_View,_Practice,_and_Action
1.jr_-_A_World_with_No_Boundaries_(Ghazal_363)
1.jr_-_During_the_day_I_was_singing_with_you
1.jr_-_I_Have_Been_Tricked_By_Flying_Too_Close
1.jr_-_Inner_Wakefulness
1.jr_-_I_regard_not_the_outside_and_the_words
1.jr_-_Laila_And_The_Khalifa
1.jr_-_Last_Night_You_Left_Me_And_Slept
1.jr_-_Not_Here
1.jr_-_Rise,_Lovers
1.jr_-_The_Guest_House
1.jr_-_The_Ravings_Which_My_Enemy_Uttered_I_Heard_Within_My_Heart
1.jr_-_Who_Is_At_My_Door?
1.jt_-_Love_beyond_all_telling_(from_Self-Annihilation_and_Charity_Lead_the_Soul...)
1.jt_-_Oh,_the_futility_of_seeking_to_convey_(from_Self-Annihilation_and_Charity_Lead_the_Soul...)
1.jwvg_-_A_Legacy
1.jwvg_-_At_Midnight
1.jwvg_-_Book_Of_Proverbs
1.jwvg_-_Departure
1.jwvg_-_For_ever
1.jwvg_-_Found
1.jwvg_-_In_A_Word
1.jwvg_-_It_Is_Good
1.jwvg_-_Longing
1.jwvg_-_Night_Thoughts
1.jwvg_-_Self-Deceit
1.jwvg_-_The_Reckoning
1.jwvg_-_The_Treasure_Digger
1.jwvg_-_The_Visit
1.kbr_-_Dohas_(Couplets)_I_(with_translation)
1.kbr_-_I_Said_To_The_Wanting-Creature_Inside_Me
1.kg_-_Little_Tiger
1.kt_-_A_Song_on_the_View_of_Voidness
1.lb_-_A_Farewell_To_Secretary_Shuyun_At_The_Xietiao_Villa_In_Xuanzhou
1.lb_-_Exile's_Letter
1.lb_-_Farewell
1.lb_-_Farewell_to_Secretary_Shu-yun_at_the_Hsieh_Tiao_Villa_in_Hsuan-Chou
1.lb_-_For_Wang_Lun
1.lb_-_Hearing_A_Flute_On_A_Spring_Night_In_Luoyang
1.lb_-_Lament_for_Mr_Tai
1.lb_-_Lu_Mountain,_Kiangsi
1.lb_-_Moon_Over_Mountain_Pass
1.lb_-_Question_And_Answer_On_The_Mountain
1.lb_-_Quiet_Night_Thoughts
1.lb_-_Seeing_Off_Meng_Haoran_For_Guangling_At_Yellow_Crane_Tower
1.lb_-_Thoughts_In_A_Tranquil_Night
1.lb_-_Thoughts_On_a_Quiet_Night_by_Li_Po
1.lb_-_Thoughts_On_A_Still_Night
1.lb_-_To_Tu_Fu_from_Shantung
1.lc_-_Jabberwocky
1.lla_-_Meditate_within_eternity
1.lla_-_Word,_Thought,_Kula_and_Akula_cease_to_be_there!
1.lovecraft_-_An_Epistle_To_Rheinhart_Kleiner,_Esq.,_Poet-Laureate,_And_Author_Of_Another_Endless_Day
1.lovecraft_-_Astrophobos
1.lovecraft_-_Ex_Oblivione
1.lovecraft_-_Fact_And_Fancy
1.lovecraft_-_Fungi_From_Yuggoth
1.lovecraft_-_Laeta-_A_Lament
1.lovecraft_-_Lines_On_General_Robert_Edward_Lee
1.lovecraft_-_Little_Tiger
1.lovecraft_-_Psychopompos-_A_Tale_in_Rhyme
1.lovecraft_-_Revelation
1.lovecraft_-_The_Ancient_Track
1.lovecraft_-_The_Bride_Of_The_Sea
1.lovecraft_-_The_Garden
1.lovecraft_-_The_Peace_Advocate
1.lovecraft_-_The_Poe-ets_Nightmare
1.lovecraft_-_The_Teutons_Battle-Song
1.lovecraft_-_To_Edward_John_Moreton_Drax_Plunkelt,
1.lovecraft_-_Waste_Paper-_A_Poem_Of_Profound_Insignificance
1.mah_-_If_They_Only_Knew
1.mbn_-_From_the_beginning,_before_the_world_ever_was_(from_Before_the_World_Ever_Was)
1.mb_-_None_is_travelling
1.mdl_-_Inside_the_hidden_nexus_(from_Jacobs_Journey)
1.ml_-_Realisation_of_Dreams_and_Mind
1.mm_-_Three_Golden_Apples_from_the_Hesperian_grove_(from_Atalanta_Fugiens)
1.ms_-_Toki-no-Ge_(Satori_Poem)
1.nmdv_-_He_is_the_One_in_many
1.nmdv_-_The_drum_with_no_drumhead_beats
1.nrpa_-_The_Viewm_Concisely_Put
1.okym_-_4_-_Now_the_New_Year_reviving_old_Desires
1.pbs_-_Adonais_-_An_elegy_on_the_Death_of_John_Keats
1.pbs_-_Alas!_This_Is_Not_What_I_Thought_Life_Was
1.pbs_-_Alastor_-_or,_the_Spirit_of_Solitude
1.pbs_-_A_Summer_Evening_Churchyard_-_Lechlade,_Gloucestershire
1.pbs_-_A_Vision_Of_The_Sea
1.pbs_-_Charles_The_First
1.pbs_-_Epipsychidion
1.pbs_-_Epipsychidion_(Excerpt)
1.pbs_-_Evening._To_Harriet
1.pbs_-_Fiordispina
1.pbs_-_Fragment_-_Great_Spirit
1.pbs_-_Fragment_-_"Igniculus_Desiderii"
1.pbs_-_Fragment_Of_A_Satire_On_Satire
1.pbs_-_Fragment_Of_A_Sonnet_-_To_Harriet
1.pbs_-_Fragments_Of_An_Unfinished_Drama
1.pbs_-_Fragments_Supposed_To_Be_Parts_Of_Otho
1.pbs_-_Fragment_-_Supposed_To_Be_An_Epithalamium_Of_Francis_Ravaillac_And_Charlotte_Corday
1.pbs_-_Fragments_Written_For_Hellas
1.pbs_-_Fragment_-_Thoughts_Come_And_Go_In_Solitude
1.pbs_-_Fragment_-_Wedded_Souls
1.pbs_-_Fragment_-_Ye_Gentle_Visitations_Of_Calm_Thought
1.pbs_-_From_The_Arabic_-_An_Imitation
1.pbs_-_From_the_Arabic,_an_Imitation
1.pbs_-_From_The_Greek_Of_Moschus_-_Pan_Loved_His_Neighbour_Echo
1.pbs_-_From_The_Original_Draft_Of_The_Poem_To_William_Shelley
1.pbs_-_Ginevra
1.pbs_-_Good-Night
1.pbs_-_Hellas_-_A_Lyrical_Drama
1.pbs_-_HERE_I_sit_with_my_paper
1.pbs_-_Hymn_to_Intellectual_Beauty
1.pbs_-_Hymn_To_Mercury
1.pbs_-_I_Arise_from_Dreams_of_Thee
1.pbs_-_Julian_and_Maddalo_-_A_Conversation
1.pbs_-_Letter_To_Maria_Gisborne
1.pbs_-_Lines_Written_Among_The_Euganean_Hills
1.pbs_-_Lines_Written_in_the_Bay_of_Lerici
1.pbs_-_Love-_Hope,_Desire,_And_Fear
1.pbs_-_Marenghi
1.pbs_-_Matilda_Gathering_Flowers
1.pbs_-_Methought_I_Was_A_Billow_In_The_Crowd
1.pbs_-_Mont_Blanc_-_Lines_Written_In_The_Vale_of_Chamouni
1.pbs_-_Music(2)
1.pbs_-_Mutability
1.pbs_-_Ode_To_Liberty
1.pbs_-_Ode_To_Naples
1.pbs_-_Ode_to_the_West_Wind
1.pbs_-_On_Leaving_London_For_Wales
1.pbs_-_On_The_Dark_Height_of_Jura
1.pbs_-_On_The_Medusa_Of_Leonardo_da_Vinci_In_The_Florentine_Gallery
1.pbs_-_Orpheus
1.pbs_-_O_Thou_Immortal_Deity
1.pbs_-_Peter_Bell_The_Third
1.pbs_-_Prince_Athanase
1.pbs_-_Prometheus_Unbound
1.pbs_-_Queen_Mab_-_Part_I.
1.pbs_-_Queen_Mab_-_Part_II.
1.pbs_-_Queen_Mab_-_Part_IV.
1.pbs_-_Queen_Mab_-_Part_VI.
1.pbs_-_Queen_Mab_-_Part_Vi_(Excerpts)
1.pbs_-_Queen_Mab_-_Part_VII.
1.pbs_-_Queen_Mab_-_Part_VIII.
1.pbs_-_Rosalind_and_Helen_-_a_Modern_Eclogue
1.pbs_-_Scenes_From_The_Faust_Of_Goethe
1.pbs_-_Song_For_Tasso
1.pbs_-_Song._Sorrow
1.pbs_-_Sonnet_-_From_The_Italian_Of_Cavalcanti
1.pbs_-_Sonnet_-_From_The_Italian_Of_Dante
1.pbs_-_Sonnet_To_Byron
1.pbs_-_Sonnet_--_Ye_Hasten_To_The_Grave!
1.pbs_-_The_Aziola
1.pbs_-_The_Boat_On_The_Serchio
1.pbs_-_The_Cenci_-_A_Tragedy_In_Five_Acts
1.pbs_-_The_Cyclops
1.pbs_-_The_Daemon_Of_The_World
1.pbs_-_The_Devils_Walk._A_Ballad
1.pbs_-_The_First_Canzone_Of_The_Convito
1.pbs_-_The_Indian_Serenade
1.pbs_-_The_Mask_Of_Anarchy
1.pbs_-_The_Pine_Forest_Of_The_Cascine_Near_Pisa
1.pbs_-_The_Question
1.pbs_-_The_Retrospect_-_CWM_Elan,_1812
1.pbs_-_The_Revolt_Of_Islam_-_Canto_I-XII
1.pbs_-_The_Triumph_Of_Life
1.pbs_-_The_Viewless_And_Invisible_Consequence
1.pbs_-_The_Witch_Of_Atlas
1.pbs_-_To_A_Skylark
1.pbs_-_To_Coleridge
1.pbs_-_To_Edward_Williams
1.pbs_-_To_Harriet_--_It_Is_Not_Blasphemy_To_Hope_That_Heaven
1.pbs_-_To_Jane_-_The_Recollection
1.pbs_-_To--_Music,_when_soft_voices_die
1.pbs_-_To--_Oh!_there_are_spirits_of_the_air
1.pbs_-_To_Sophia_(Miss_Stacey)
1.pbs_-_To_The_Lord_Chancellor
1.pbs_-_To_The_Mind_Of_Man
1.pbs_-_To_The_Queen_Of_My_Heart
1.pbs_-_With_A_Guitar,_To_Jane
1.pbs_-_Zephyrus_The_Awakener
1.pc_-_Staying_at_Bamboo_Lodge
1.poe_-_Al_Aaraaf-_Part_1
1.poe_-_Al_Aaraaf-_Part_2
1.poe_-_Annabel_Lee
1.poe_-_Dreams
1.poe_-_Eureka_-_A_Prose_Poem
1.poe_-_For_Annie
1.poe_-_Imitation
1.poe_-_Impromptu_-_To_Kate_Carol
1.poe_-_In_Youth_I_have_Known_One
1.poe_-_Israfel
1.poe_-_Serenade
1.poe_-_Sonnet-_To_Zante
1.poe_-_Spirits_Of_The_Dead
1.poe_-_Tamerlane
1.poe_-_The_Bells
1.poe_-_The_Conversation_Of_Eiros_And_Charmion
1.poe_-_The_Haunted_Palace
1.poe_-_The_Power_Of_Words_Oinos.
1.poe_-_The_Raven
1.poe_-_To_--_(3)
1.poe_-_Ulalume
1.raa_-_A_Holy_Tabernacle_in_the_Heart_(from_Life_of_the_Future_World)
1.raa_-_Circles_3_(from_Life_of_the_Future_World)
1.rajh_-_God_Pursues_Me_Everywhere
1.rajh_-_The_Word_Most_Precious
1.rb_-_Abt_Vogler
1.rb_-_A_Grammarian's_Funeral_Shortly_After_The_Revival_Of_Learning
1.rb_-_Aix_In_Provence
1.rb_-_Andrea_del_Sarto
1.rb_-_A_Womans_Last_Word
1.rb_-_Bishop_Blougram's_Apology
1.rb_-_Bishop_Orders_His_Tomb_at_Saint_Praxed's_Church,_Rome,_The
1.rb_-_By_The_Fire-Side
1.rb_-_Caliban_upon_Setebos_or,_Natural_Theology_in_the_Island
1.rb_-_Childe_Roland_To_The_Dark_Tower_Came
1.rb_-_Cleon
1.rb_-_Fra_Lippo_Lippi
1.rb_-_Home_Thoughts,_from_the_Sea
1.rb_-_In_A_Gondola
1.rb_-_Introduction:_Pippa_Passes
1.rb_-_Mesmerism
1.rb_-_My_Last_Duchess
1.rb_-_Now!
1.rb_-_O_Lyric_Love
1.rb_-_Paracelsus_-_Part_III_-_Paracelsus
1.rb_-_Paracelsus_-_Part_II_-_Paracelsus_Attains
1.rb_-_Paracelsus_-_Part_I_-_Paracelsus_Aspires
1.rb_-_Paracelsus_-_Part_IV_-_Paracelsus_Aspires
1.rb_-_Paracelsus_-_Part_V_-_Paracelsus_Attains
1.rb_-_Parting_At_Morning
1.rb_-_Pauline,_A_Fragment_of_a_Question
1.rb_-_Pippa_Passes_-_Part_II_-_Noon
1.rb_-_Pippa_Passes_-_Part_I_-_Morning
1.rb_-_Porphyrias_Lover
1.rb_-_Rabbi_Ben_Ezra
1.rb_-_Rhyme_for_a_Child_Viewing_a_Naked_Venus_in_a_Painting_of_'The_Judgement_of_Paris'
1.rb_-_Sordello_-_Book_the_Fifth
1.rb_-_Sordello_-_Book_the_First
1.rb_-_Sordello_-_Book_the_Fourth
1.rb_-_Sordello_-_Book_the_Second
1.rb_-_Sordello_-_Book_the_Sixth
1.rb_-_Sordello_-_Book_the_Third
1.rb_-_The_Flight_Of_The_Duchess
1.rb_-_The_Glove
1.rb_-_The_Guardian-Angel
1.rb_-_The_Italian_In_England
1.rb_-_The_Laboratory-Ancien_Rgime
1.rb_-_The_Last_Ride_Together
1.rb_-_The_Lost_Mistress
1.rb_-_The_Pied_Piper_Of_Hamelin
1.rb_-_Times_Revenges
1.rb_-_Two_In_The_Campagna
1.rmr_-_Childhood
1.rmr_-_Elegy_I
1.rmr_-_The_Apple_Orchard
1.rmr_-_Woman_in_Love
1.rt_-_A_Dream
1.rt_-_At_The_Last_Watch
1.rt_-_Closed_Path
1.rt_-_Fireflies
1.rt_-_Gitanjali
1.rt_-_I
1.rt_-_I_Cast_My_Net_Into_The_Sea
1.rt_-_In_The_Dusky_Path_Of_A_Dream
1.rt_-_Lovers_Gifts_LVIII_-_Things_Throng_And_Laugh
1.rt_-_Lovers_Gifts_LXX_-_Take_Back_Your_Coins
1.rt_-_Lovers_Gifts_XLIII_-_Dying,_You_Have_Left_Behind
1.rt_-_Maran-Milan_(Death-Wedding)
1.rt_-_Prisoner
1.rt_-_Purity
1.rt_-_She
1.rt_-_Stray_Birds_11-_20
1.rt_-_The_Gardener_XLVI_-_You_Left_Me
1.rt_-_The_Gift
1.rt_-_The_Hero
1.rt_-_The_Hero(2)
1.rt_-_The_Homecoming
1.rt_-_Where_The_Mind_Is_Without_Fear
1.rwe_-_Alphonso_Of_Castile
1.rwe_-_Astrae
1.rwe_-_Beauty
1.rwe_-_Dmonic_Love
1.rwe_-_Each_And_All
1.rwe_-_Freedom
1.rwe_-_From_the_Persian_of_Hafiz_II
1.rwe_-_Gnothi_Seauton
1.rwe_-_Good-bye
1.rwe_-_Initial_Love
1.rwe_-_In_Memoriam
1.rwe_-_Love_And_Thought
1.rwe_-_May-Day
1.rwe_-_Merlin_I
1.rwe_-_Merlin_II
1.rwe_-_Monadnoc
1.rwe_-_Musketaquid
1.rwe_-_My_Garden
1.rwe_-_Nemesis
1.rwe_-_Ode_-_Inscribed_to_W.H._Channing
1.rwe_-_Ode_To_Beauty
1.rwe_-_Quatrains
1.rwe_-_Rubies
1.rwe_-_Solution
1.rwe_-_Song_of_Nature
1.rwe_-_The_Adirondacs
1.rwe_-_The_Apology
1.rwe_-_The_Bell
1.rwe_-_The_Days_Ration
1.rwe_-_The_Problem
1.rwe_-_The_Rhodora_-_On_Being_Asked,_Whence_Is_The_Flower?
1.rwe_-_The_World-Soul
1.rwe_-_Threnody
1.rwe_-_To_Rhea
1.rwe_-_Two_Rivers
1.rwe_-_Una
1.rwe_-_Voluntaries
1.rwe_-_Wakdeubsankeit
1.rwe_-_Woodnotes
1.sig_-_Ecstasy
1.sig_-_I_look_for_you_early
1.snk_-_Nirvana_Shatakam
1.srd_-_Shes_found_him,_she_has,_but_Radha_disbelieves
1.srh_-_The_Royal_Song_of_Saraha_(Dohakosa)
1.srm_-_The_Marital_Garland_of_Letters
1.ss_-_This_bodys_lifetime_is_like_a_bubbles
1.st_-_Doesnt_anyone_see
1.tc_-_After_Liu_Chai-Sangs_Poem
1.tc_-_Autumn_chrysanthemums_have_beautiful_color
1.tm_-_Song_for_Nobody
1.tm_-_The_Sowing_of_Meanings
1.tr_-_Descend_from_your_head_into_your_heart
1.tr_-_Slopes_Of_Mount_Kugami
1.tr_-_When_All_Thoughts
1.wb_-_Reader!_of_books!_of_heaven
1.wb_-_Trembling_I_sit_day_and_night
1.wby_-_A_Bronze_Head
1.wby_-_Adams_Curse
1.wby_-_A_Dialogue_Of_Self_And_Soul
1.wby_-_A_Dramatic_Poem
1.wby_-_A_Friends_Illness
1.wby_-_All_Souls_Night
1.wby_-_A_Man_Young_And_Old_-_Complete
1.wby_-_A_Man_Young_And_Old_-_I._First_Love
1.wby_-_Among_School_Children
1.wby_-_Anashuya_And_Vijaya
1.wby_-_An_Image_From_A_Past_Life
1.wby_-_A_Prayer_For_My_Daughter
1.wby_-_A_Prayer_For_My_Son
1.wby_-_A_Prayer_For_Old_Age
1.wby_-_A_Song
1.wby_-_A_Stick_Of_Incense
1.wby_-_A_Thought_From_Propertius
1.wby_-_A_Woman_Homer_Sung
1.wby_-_A_Woman_Young_And_Old
1.wby_-_Baile_And_Aillinn
1.wby_-_Blood_And_The_Moon
1.wby_-_Colonel_Martin
1.wby_-_Consolation
1.wby_-_Coole_Park_1929
1.wby_-_Demon_And_Beast
1.wby_-_Do_Not_Love_Too_Long
1.wby_-_Easter_1916
1.wby_-_Friends
1.wby_-_Her_Vision_In_The_Wood
1.wby_-_In_Memory_Of_Major_Robert_Gregory
1.wby_-_King_And_No_King
1.wby_-_Long-Legged_Fly
1.wby_-_Meditations_In_Time_Of_Civil_War
1.wby_-_Meru
1.wby_-_Michael_Robartes_And_The_Dancer
1.wby_-_Nineteen_Hundred_And_Nineteen
1.wby_-_Old_Memory
1.wby_-_On_A_Political_Prisoner
1.wby_-_On_Woman
1.wby_-_Owen_Aherne_And_His_Dancers
1.wby_-_Paudeen
1.wby_-_Politics
1.wby_-_Reconciliation
1.wby_-_Shepherd_And_Goatherd
1.wby_-_Solomon_And_The_Witch
1.wby_-_Solomon_To_Sheba
1.wby_-_Spilt_Milk
1.wby_-_Supernatural_Songs
1.wby_-_The_Arrow
1.wby_-_The_Circus_Animals_Desertion
1.wby_-_The_Cold_Heaven
1.wby_-_The_Death_of_Cuchulain
1.wby_-_The_Double_Vision_Of_Michael_Robartes
1.wby_-_The_Fool_By_The_Roadside
1.wby_-_The_Gift_Of_Harun_Al-Rashid
1.wby_-_The_Gyres
1.wby_-_The_Host_Of_The_Air
1.wby_-_The_Hour_Before_Dawn
1.wby_-_The_Lovers_Song
1.wby_-_The_Man_And_The_Echo
1.wby_-_The_Municipal_Gallery_Revisited
1.wby_-_The_Old_Age_Of_Queen_Maeve
1.wby_-_The_People
1.wby_-_The_Phases_Of_The_Moon
1.wby_-_The_Poet_Pleads_With_The_Elemental_Powers
1.wby_-_The_Results_Of_Thought
1.wby_-_The_Rose_Of_Battle
1.wby_-_The_Sad_Shepherd
1.wby_-_The_Seven_Sages
1.wby_-_The_Shadowy_Waters_-_Introduction
1.wby_-_The_Shadowy_Waters_-_The_Shadowy_Waters
1.wby_-_The_Spirit_Medium
1.wby_-_The_Three_Beggars
1.wby_-_The_Three_Bushes
1.wby_-_The_Three_Hermits
1.wby_-_The_Tower
1.wby_-_The_Two_Kings
1.wby_-_The_Two_Trees
1.wby_-_The_Wanderings_Of_Oisin_-_Book_I
1.wby_-_The_Wanderings_Of_Oisin_-_Book_II
1.wby_-_The_Wanderings_Of_Oisin_-_Book_III
1.wby_-_The_Winding_Stair
1.wby_-_Those_Dancing_Days_Are_Gone
1.wby_-_Three_Songs_To_The_One_Burden
1.wby_-_To_A_Shade
1.wby_-_To_A_Wealthy_Man_Who_Promised_A_Second_Subscription_To_The_Dublin_Municipal_Gallery_If_It_Were_Prove
1.wby_-_To_A_Young_Girl
1.wby_-_To_Ireland_In_The_Coming_Times
1.wby_-_Tom_The_Lunatic
1.wby_-_Towards_Break_Of_Day
1.wby_-_Two_Songs_From_A_Play
1.wby_-_Two_Songs_Of_A_Fool
1.wby_-_Two_Songs_Rewritten_For_The_Tunes_Sake
1.wby_-_Under_Ben_Bulben
1.wby_-_Under_Saturn
1.wby_-_Upon_A_Dying_Lady
1.wby_-_Upon_A_House_Shaken_By_The_Land_Agitation
1.wby_-_Vacillation
1.wby_-_What_Then?
1.wby_-_Words
1.whitman_-_Are_You_The_New_Person,_Drawn_Toward_Me?
1.whitman_-_As_A_Strong_Bird_On_Pinious_Free
1.whitman_-_Ashes_Of_Soldiers
1.whitman_-_As_I_Ebbd_With_the_Ocean_of_Life
1.whitman_-_As_If_A_Phantom_Caressd_Me
1.whitman_-_As_I_Sat_Alone_By_Blue_Ontarios_Shores
1.whitman_-_Brother_Of_All,_With_Generous_Hand
1.whitman_-_By_The_Bivouacs_Fitful_Flame
1.whitman_-_Carol_Of_Occupations
1.whitman_-_Chanting_The_Square_Deific
1.whitman_-_Crossing_Brooklyn_Ferry
1.whitman_-_Drum-Taps
1.whitman_-_Eidolons
1.whitman_-_Elemental_Drifts
1.whitman_-_Excelsior
1.whitman_-_Faces
1.whitman_-_Fast_Anchord,_Eternal,_O_Love
1.whitman_-_From_My_Last_Years
1.whitman_-_Germs
1.whitman_-_God
1.whitman_-_Here_The_Frailest_Leaves_Of_Me
1.whitman_-_How_Solemn_As_One_By_One
1.whitman_-_In_Cabind_Ships_At_Sea
1.whitman_-_I_Thought_I_Was_Not_Alone
1.whitman_-_Long_I_Thought_That_Knowledge
1.whitman_-_Manhattan_Streets_I_Saunterd,_Pondering
1.whitman_-_Me_Imperturbe
1.whitman_-_Myself_And_Mine
1.whitman_-_Night_On_The_Prairies
1.whitman_-_O_Bitter_Sprig!_Confession_Sprig!
1.whitman_-_One_Hour_To_Madness_And_Joy
1.whitman_-_On_Old_Mans_Thought_Of_School
1.whitman_-_Or_From_That_Sea_Of_Time
1.whitman_-_Out_From_Behind_His_Mask
1.whitman_-_Passage_To_India
1.whitman_-_Poems_Of_Joys
1.whitman_-_Prayer_Of_Columbus
1.whitman_-_Primeval_My_Love_For_The_Woman_I_Love
1.whitman_-_Roaming_In_Thought
1.whitman_-_Salut_Au_Monde
1.whitman_-_Sing_Of_The_Banner_At_Day-Break
1.whitman_-_So_Long
1.whitman_-_Song_At_Sunset
1.whitman_-_Song_of_Myself
1.whitman_-_Song_Of_Myself-_XIX
1.whitman_-_Song_Of_Myself-_XLII
1.whitman_-_Song_Of_Myself-_XVI
1.whitman_-_Song_Of_Myself-_XVII
1.whitman_-_Song_Of_Myself-_XXII
1.whitman_-_Song_Of_Myself-_XXXIII
1.whitman_-_Song_Of_Myself-_XXXV
1.whitman_-_Song_Of_The_Broad-Axe
1.whitman_-_Song_Of_The_Open_Road
1.whitman_-_Song_Of_The_Redwood-Tree
1.whitman_-_Song_Of_The_Universal
1.whitman_-_Spontaneous_Me
1.whitman_-_Starting_From_Paumanok
1.whitman_-_The_Centerarians_Story
1.whitman_-_The_City_Dead-House
1.whitman_-_The_Death_And_Burial_Of_McDonald_Clarke-_A_Parody
1.whitman_-_The_Mystic_Trumpeter
1.whitman_-_There_Was_A_Child_Went_Forth
1.whitman_-_These,_I,_Singing_In_Spring
1.whitman_-_The_Singer_In_The_Prison
1.whitman_-_The_Sleepers
1.whitman_-_The_Wound_Dresser
1.whitman_-_This_Compost
1.whitman_-_This_Moment,_Yearning_And_Thoughtful
1.whitman_-_Thought
1.whitman_-_Thoughts
1.whitman_-_Thoughts_(2)
1.whitman_-_To_One_Shortly_To_Die
1.whitman_-_To_Think_Of_Time
1.whitman_-_Unnamed_Lands
1.whitman_-_Wandering_At_Morn
1.whitman_-_When_I_Heard_At_The_Close_Of_The_Day
1.whitman_-_When_Lilacs_Last_in_the_Dooryard_Bloomd
1.whitman_-_Who_Learns_My_Lesson_Complete?
1.ww_-_0-_The_White_Doe_Of_Rylstone,_Or,_The_Fate_Of_The_Nortons_-_Dedication
1.ww_-_17_-_These_are_really_the_thoughts_of_all_men_in_all_ages_and_lands,_they_are_not_original_with_me
1.ww_-_1-_The_White_Doe_Of_Rylstone,_Or,_The_Fate_Of_The_Nortons
1.ww_-_2-_The_White_Doe_Of_Rylstone,_Or,_The_Fate_Of_The_Nortons
1.ww_-_3-_The_White_Doe_Of_Rylstone,_Or,_The_Fate_Of_The_Nortons
1.ww_-_4-_The_White_Doe_Of_Rylstone,_Or,_The_Fate_Of_The_Nortons
1.ww_-_5-_The_White_Doe_Of_Rylstone,_Or,_The_Fate_Of_The_Nortons
1.ww_-_6-_The_White_Doe_Of_Rylstone,_Or,_The_Fate_Of_The_Nortons
1.ww_-_7-_The_White_Doe_Of_Rylstone,_Or,_The_Fate_Of_The_Nortons
1.ww_-_A_Character
1.ww_-_Address_To_My_Infant_Daughter
1.ww_-_Address_To_The_Scholars_Of_The_Village_School_Of_---
1.ww_-_A_Farewell
1.ww_-_After-Thought
1.ww_-_Alas!_What_Boots_The_Long_Laborious_Quest
1.ww_-_Alice_Fell,_Or_Poverty
1.ww_-_A_Narrow_Girdle_Of_Rough_Stones_And_Crags,
1.ww_-_Anecdote_For_Fathers
1.ww_-_An_Evening_Walk
1.ww_-_A_Night_Thought
1.ww_-_Animal_Tranquility_And_Decay
1.ww_-_A_Poet!_He_Hath_Put_His_Heart_To_School
1.ww_-_Artegal_And_Elidure
1.ww_-_A_Sketch
1.ww_-_A_Whirl-Blast_From_Behind_The_Hill
1.ww_-_Behold_Vale!_I_Said,_When_I_Shall_Con
1.ww_-_Book_Eighth-_Retrospect--Love_Of_Nature_Leading_To_Love_Of_Man
1.ww_-_Book_Eleventh-_France_[concluded]
1.ww_-_Book_Fifth-Books
1.ww_-_Book_First_[Introduction-Childhood_and_School_Time]
1.ww_-_Book_Fourteenth_[conclusion]
1.ww_-_Book_Fourth_[Summer_Vacation]
1.ww_-_Book_Ninth_[Residence_in_France]
1.ww_-_Book_Second_[School-Time_Continued]
1.ww_-_Book_Seventh_[Residence_in_London]
1.ww_-_Book_Sixth_[Cambridge_and_the_Alps]
1.ww_-_Book_Tenth_{Residence_in_France_continued]
1.ww_-_Book_Third_[Residence_at_Cambridge]
1.ww_-_Book_Thirteenth_[Imagination_And_Taste,_How_Impaired_And_Restored_Concluded]
1.ww_-_Book_Twelfth_[Imagination_And_Taste,_How_Impaired_And_Restored_]
1.ww_-_British_Freedom
1.ww_-_By_The_Seaside
1.ww_-_By_The_Side_Of_The_Grave_Some_Years_After
1.ww_-_Call_Not_The_Royal_Swede_Unfortunate
1.ww_-_Characteristics_Of_A_Child_Three_Years_Old
1.ww_-_Character_Of_The_Happy_Warrior
1.ww_-_Composed_At_The_Same_Time_And_On_The_Same_Occasion
1.ww_-_Composed_In_The_Valley_Near_Dover,_On_The_Day_Of_Landing
1.ww_-_Composed_on_The_Eve_Of_The_Marriage_Of_A_Friend_In_The_Vale_Of_Grasmere
1.ww_-_Composed_While_The_Author_Was_Engaged_In_Writing_A_Tract_Occasioned_By_The_Convention_Of_Cintra
1.ww_-_Daffodils
1.ww_-_Dion_[See_Plutarch]
1.ww_-_Elegiac_Stanzas_In_Memory_Of_My_Brother,_John_Commander_Of_The_E._I._Companys_Ship_The_Earl_Of_Aber
1.ww_-_Ellen_Irwin_Or_The_Braes_Of_Kirtle
1.ww_-_Epitaphs_Translated_From_Chiabrera
1.ww_-_Feelings_of_A_French_Royalist,_On_The_Disinterment_Of_The_Remains_Of_The_Duke_DEnghien
1.ww_-_Fidelity
1.ww_-_For_The_Spot_Where_The_Hermitage_Stood_On_St._Herbert's_Island,_Derwentwater.
1.ww_-_From_The_Cuckoo_And_The_Nightingale
1.ww_-_Guilt_And_Sorrow,_Or,_Incidents_Upon_Salisbury_Plain
1.ww_-_Hart-Leap_Well
1.ww_-_How_Sweet_It_Is,_When_Mother_Fancy_Rocks
1.ww_-_I_Grieved_For_Buonaparte
1.ww_-_Indignation_Of_A_High-Minded_Spaniard
1.ww_-_Influence_of_Natural_Objects
1.ww_-_Inside_of_King's_College_Chapel,_Cambridge
1.ww_-_It_Is_a_Beauteous_Evening
1.ww_-_It_Is_No_Spirit_Who_From_Heaven_Hath_Flown
1.ww_-_It_was_an_April_morning-_fresh_and_clear
1.ww_-_Lament_Of_Mary_Queen_Of_Scots
1.ww_-_Laodamia
1.ww_-_Lines_Composed_a_Few_Miles_above_Tintern_Abbey
1.ww_-_Lines_Left_Upon_The_Seat_Of_A_Yew-Tree,
1.ww_-_Lines_Written_As_A_School_Exercise_At_Hawkshead,_Anno_Aetatis_14
1.ww_-_Lines_Written_In_Early_Spring
1.ww_-_Lines_Written_On_A_Blank_Leaf_In_A_Copy_Of_The_Authors_Poem_The_Excursion,
1.ww_-_Lucy_Gray_[or_Solitude]
1.ww_-_Maternal_Grief
1.ww_-_Matthew
1.ww_-_Memorials_Of_A_Tour_In_Scotland
1.ww_-_Memorials_Of_A_Tour_In_Scotland-_1803
1.ww_-_Memorials_Of_A_Tour_In_Scotland-_1803_X._Rob_Roys_Grave
1.ww_-_Methought_I_Saw_The_Footsteps_Of_A_Throne
1.ww_-_Michael-_A_Pastoral_Poem
1.ww_-_Most_Sweet_it_is
1.ww_-_Ode_on_Intimations_of_Immortality
1.ww_-_Ode_to_Duty
1.ww_-_On_A_Celebrated_Event_In_Ancient_History
1.ww_-_On_The_Final_Submission_Of_The_Tyrolese
1.ww_-_Personal_Talk
1.ww_-_Remembrance_Of_Collins
1.ww_-_Repentance
1.ww_-_Resolution_And_Independence
1.ww_-_Ruth
1.ww_-_She_Was_A_Phantom_Of_Delight
1.ww_-_Simon_Lee-_The_Old_Huntsman
1.ww_-_Song_at_the_Feast_of_Brougham_Castle
1.ww_-_Sonnet-_It_is_not_to_be_thought_of
1.ww_-_Stanzas
1.ww_-_Stanzas_Written_In_My_Pocket_Copy_Of_Thomsons_Castle_Of_Indolence
1.ww_-_Star-Gazers
1.ww_-_Stepping_Westward
1.ww_-_Strange_Fits_of_Passion_Have_I_Known
1.ww_-_Surprised_By_Joy
1.ww_-_The_Affliction_Of_Margaret
1.ww_-_The_Birth_Of_Love
1.ww_-_The_Brothers
1.ww_-_The_Complaint_Of_A_Forsaken_Indian_Woman
1.ww_-_The_Danish_Boy
1.ww_-_The_Excursion-_II-_Book_First-_The_Wanderer
1.ww_-_The_Excursion-_IV-_Book_Third-_Despondency
1.ww_-_The_Excursion-_IX-_Book_Eighth-_The_Parsonage
1.ww_-_The_Excursion-_V-_Book_Fouth-_Despondency_Corrected
1.ww_-_The_Excursion-_VII-_Book_Sixth-_The_Churchyard_Among_the_Mountains
1.ww_-_The_Excursion-_X-_Book_Ninth-_Discourse_of_the_Wanderer,_and_an_Evening_Visit_to_the_Lake
1.ww_-_The_Farmer_Of_Tilsbury_Vale
1.ww_-_The_French_Revolution_as_it_appeared_to_Enthusiasts
1.ww_-_The_Happy_Warrior
1.ww_-_The_Horn_Of_Egremont_Castle
1.ww_-_The_Idiot_Boy
1.ww_-_The_King_Of_Sweden
1.ww_-_The_Kitten_And_Falling_Leaves
1.ww_-_The_Last_Of_The_Flock
1.ww_-_The_Longest_Day
1.ww_-_The_Mother's_Return
1.ww_-_The_Old_Cumberland_Beggar
1.ww_-_The_Pet-Lamb
1.ww_-_The_Prelude,_Book_1-_Childhood_And_School-Time
1.ww_-_The_Prioresss_Tale_[from_Chaucer]
1.ww_-_The_Recluse_-_Book_First
1.ww_-_The_Sailor's_Mother
1.ww_-_The_Seven_Sisters
1.ww_-_The_Shepherd,_Looking_Eastward,_Softly_Said
1.ww_-_The_Sparrow's_Nest
1.ww_-_The_Stars_Are_Mansions_Built_By_Nature's_Hand
1.ww_-_The_Thorn
1.ww_-_The_Trosachs
1.ww_-_The_Two_April_Mornings
1.ww_-_The_Virgin
1.ww_-_The_Waggoner_-_Canto_First
1.ww_-_The_Waggoner_-_Canto_Fourth
1.ww_-_The_Waggoner_-_Canto_Second
1.ww_-_The_Waggoner_-_Canto_Third
1.ww_-_The_Waterfall_And_The_Eglantine
1.ww_-_The_Wishing_Gate_Destroyed
1.ww_-_Those_Words_Were_Uttered_As_In_Pensive_Mood
1.ww_-_Thought_Of_A_Briton_On_The_Subjugation_Of_Switzerland
1.ww_-_Three_Years_She_Grew_in_Sun_and_Shower
1.ww_-_To_A_Distant_Friend
1.ww_-_To_a_Highland_Girl_(At_Inversneyde,_upon_Loch_Lomond)
1.ww_-_To_A_Young_Lady_Who_Had_Been_Reproached_For_Taking_Long_Walks_In_The_Country
1.ww_-_To_Dora
1.ww_-_To_H._C.
1.ww_-_To_Lady_Beaumont
1.ww_-_To_M.H.
1.ww_-_To_Sir_George_Howland_Beaumont,_Bart_From_the_South-West_Coast_Or_Cumberland_1811
1.ww_-_To_Sleep
1.ww_-_To_The_Daisy
1.ww_-_To_The_Daisy_(2)
1.ww_-_To_The_Daisy_(Fourth_Poem)
1.ww_-_To_The_Daisy_(Third_Poem)
1.ww_-_To_The_Same_Flower_(Second_Poem)
1.ww_-_To_The_Same_(John_Dyer)
1.ww_-_To_The_Small_Celandine
1.ww_-_To_The_Supreme_Being_From_The_Italian_Of_Michael_Angelo
1.ww_-_Tribute_To_The_Memory_Of_The_Same_Dog
1.ww_-_Troilus_And_Cresida
1.ww_-_Vaudracour_And_Julia
1.ww_-_When_I_Have_Borne_In_Memory
1.ww_-_When_To_The_Attractions_Of_The_Busy_World
1.ww_-_Yarrow_Revisited
1.ww_-_Yarrow_Visited
1.yby_-_In_Praise_of_God_(from_Avoda)
20.01_-_Charyapada_-_Old_Bengali_Mystic_Poems
20.04_-_Act_II:_The_Play_on_Earth
2.00_-_BIBLIOGRAPHY
2.01_-_Habit_1__Be_Proactive
2.01_-_Indeterminates,_Cosmic_Determinations_and_the_Indeterminable
2.01_-_Isha_Upanishad__All_that_is_world_in_the_Universe
2.01_-_Mandala_One
2.01_-_MASTER_AND_DISCIPLE
2.01_-_On_Books
2.01_-_On_the_Concept_of_the_Archetype
2.01_-_THE_ADVENT_OF_LIFE
2.01_-_The_Attributes_of_Omega_Point_-_a_Transcendent_God
2.01_-_The_Object_of_Knowledge
2.01_-_The_Picture
2.01_-_The_Preparatory_Renunciation
2.01_-_The_Road_of_Trials
2.01_-_The_Therapeutic_value_of_Abreaction
2.01_-_The_Yoga_and_Its_Objects
2.01_-_War.
2.02_-_Atomic_Motions
2.02_-_Brahman,_Purusha,_Ishwara_-_Maya,_Prakriti,_Shakti
2.02_-_Habit_2__Begin_with_the_End_in_Mind
2.02_-_Indra,_Giver_of_Light
2.02_-_Meeting_With_the_Goddess
2.02_-_On_Letters
2.02_-_THE_EXPANSION_OF_LIFE
2.02_-_The_Ishavasyopanishad_with_a_commentary_in_English
2.02_-_The_Monstrance
2.02_-_The_Mother_Archetype
2.02_-_THE_SCINTILLA
2.02_-_The_Status_of_Knowledge
2.02_-_The_Synthesis_of_Devotion_and_Knowledge
2.02_-_UPON_THE_BLESSED_ISLES
2.03_-_Atomic_Forms_And_Their_Combinations
2.03_-_DEMETER
2.03_-_Indra_and_the_Thought-Forces
2.03_-_Karmayogin__A_Commentary_on_the_Isha_Upanishad
2.03_-_On_Medicine
2.03_-_ON_THE_PITYING
2.03_-_The_Christian_Phenomenon_and_Faith_in_the_Incarnation
2.03_-_THE_ENIGMA_OF_BOLOGNA
2.03_-_The_Eternal_and_the_Individual
2.03_-_The_Purified_Understanding
2.03_-_The_Pyx
2.03_-_The_Supreme_Divine
2.03_-_VISIT_TO_VIDYASAGAR
2.04_-_Absence_Of_Secondary_Qualities
2.04_-_ADVICE_TO_HOUSEHOLDERS
2.04_-_Agni,_the_Illumined_Will
2.04_-_Concentration
2.04_-_On_Art
2.04_-_ON_PRIESTS
2.04_-_The_Living_Church_and_Christ-Omega
2.04_-_The_Scourge,_the_Dagger_and_the_Chain
2.05_-_Apotheosis
2.05_-_Aspects_of_Sadhana
2.05_-_Habit_3__Put_First_Things_First
2.05_-_Infinite_Worlds
2.05_-_On_Poetry
2.05_-_Renunciation
2.05_-_The_Cosmic_Illusion;_Mind,_Dream_and_Hallucination
2.05_-_The_Divine_Truth_and_Way
2.05_-_THE_MASTER_AND_KESHAB
2.05_-_The_Religion_of_Tomorrow
2.05_-_The_Tale_of_the_Vampires_Kingdom
2.05_-_Universal_Love_and_how_it_leads_to_Self-Surrender
2.06_-_On_Beauty
2.06_-_Reality_and_the_Cosmic_Illusion
2.06_-_The_Higher_Knowledge_and_the_Higher_Love_are_one_to_the_true_Lover
2.06_-_THE_MASTER_WITH_THE_BRAHMO_DEVOTEES
2.06_-_The_Synthesis_of_the_Disciplines_of_Knowledge
2.06_-_The_Wand
2.06_-_Two_Tales_of_Seeking_and_Losing
2.06_-_Union_with_the_Divine_Consciousness_and_Will
2.06_-_Works_Devotion_and_Knowledge
2.07_-_I_Also_Try_to_Tell_My_Tale
2.07_-_On_Congress_and_Politics
2.07_-_ON_THE_TARANTULAS
2.07_-_The_Cup
2.07_-_The_Knowledge_and_the_Ignorance
2.07_-_THE_MASTER_AND_VIJAY_GOSWAMI
2.07_-_The_Mother__Relations_with_Others
2.07_-_The_Release_from_Subjection_to_the_Body
2.07_-_The_Supreme_Word_of_the_Gita
2.08_-_ALICE_IN_WONDERLAND
2.08_-_God_in_Power_of_Becoming
2.08_-_Memory,_Self-Consciousness_and_the_Ignorance
2.08_-_On_Non-Violence
2.08_-_THE_MASTERS_BIRTHDAY_CELEBRATION_AT_DAKSHINESWAR
2.08_-_The_Release_from_the_Heart_and_the_Mind
2.08_-_The_Sword
2.09_-_ADVICE_TO_THE_BRAHMOS
2.09_-_Meditation
2.09_-_Memory,_Ego_and_Self-Experience
2.09_-_On_Sadhana
2.09_-_The_Pantacle
2.09_-_The_Release_from_the_Ego
2.0_-_Reincarnation_and_Karma
2.0_-_THE_ANTICHRIST
2.1.01_-_God_The_One_Reality
2.1.01_-_The_Central_Process_of_the_Sadhana
21.01_-_The_Mother_The_Nature_of_Her_Work
2.1.01_-_The_Parts_of_the_Being
2.1.02_-_Classification_of_the_Parts_of_the_Being
2.1.02_-_Combining_Work,_Meditation_and_Bhakti
2.1.02_-_Love_and_Death
2.1.03_-_Man_and_Superman
21.03_-_The_Double_Ladder
2.10_-_Knowledge_by_Identity_and_Separative_Knowledge
2.10_-_THE_DANCING_SONG
2.10_-_The_Lamp
2.10_-_THE_MASTER_WITH_THE_BRAHMO_DEVOTEES_(II)
2.10_-_The_Primordial_Kings__Their_Shattering
2.10_-_The_Realisation_of_the_Cosmic_Self
2.10_-_The_Vision_of_the_World-Spirit_-_Time_the_Destroyer
2.1.1.04_-_Reading,_Yogic_Force_and_the_Development_of_Style
2.11_-_On_Education
2.11_-_The_Boundaries_of_the_Ignorance
2.11_-_The_Modes_of_the_Self
2.1.1_-_The_Nature_of_the_Vital
2.11_-_The_Shattering_And_Fall_of_The_Primordial_Kings
2.11_-_The_Vision_of_the_World-Spirit_-_The_Double_Aspect
2.11_-_WITH_THE_DEVOTEES_AT_DAKSHINEWAR
2.12_-_On_Miracles
2.12_-_THE_FESTIVAL_AT_PNIHTI
2.12_-_The_Origin_of_the_Ignorance
2.12_-_The_Realisation_of_Sachchidananda
2.1.2_-_The_Vital_and_Other_Levels_of_Being
2.12_-_The_Way_and_the_Bhakta
2.1.3.2_-_Study
2.1.3.3_-_Reading
2.1.3.4_-_Conduct
2.13_-_Exclusive_Concentration_of_Consciousness-Force_and_the_Ignorance
2.13_-_On_Psychology
2.13_-_ON_THOSE_WHO_ARE_SUBLIME
2.13_-_The_Book
2.13_-_THE_MASTER_AND_M.
2.1.3_-_Wrong_Movements_of_the_Vital
2.1.4.2_-_Teaching
2.1.4.3_-_Discipline
2.14_-_INSTRUCTION_TO_VAISHNAVS_AND_BRHMOS
2.14_-_On_Movements
2.14_-_ON_THE_LAND_OF_EDUCATION
2.1.4_-_The_Lower_Vital_Being
2.14_-_The_Origin_and_Remedy_of_Falsehood,_Error,_Wrong_and_Evil
2.14_-_The_Passive_and_the_Active_Brahman
2.14_-_The_Unpacking_of_God
2.1.5.1_-_Study_of_Works_of_Sri_Aurobindo_and_the_Mother
2.1.5.2_-_Languages
2.1.5.4_-_Arts
2.15_-_ON_IMMACULATE_PERCEPTION
2.15_-_On_the_Gods_and_Asuras
2.15_-_Power_of_Right_Attitude
2.15_-_Reality_and_the_Integral_Knowledge
2.15_-_The_Cosmic_Consciousness
2.16_-_Fashioning_of_The_Vessel_
2.16_-_ON_SCHOLARS
2.16_-_The_15th_of_August
2.16_-_The_Integral_Knowledge_and_the_Aim_of_Life;_Four_Theories_of_Existence
2.16_-_The_Magick_Fire
2.16_-_WITH_THE_DEVOTEES_AT_DAKSHINESWAR
2.1.7.07_-_On_the_Verse_and_Structure_of_the_Poem
2.1.7.08_-_Comments_on_Specific_Lines_and_Passages_of_the_Poem
2.17_-_December_1938
2.17_-_M._AT_DAKSHINEWAR
2.17_-_ON_POETS
2.17_-_The_Progress_to_Knowledge_-_God,_Man_and_Nature
2.17_-_The_Soul_and_Nature
2.18_-_January_1939
2.18_-_M._AT_DAKSHINESWAR
2.18_-_ON_GREAT_EVENTS
2.18_-_The_Evolutionary_Process_-_Ascent_and_Integration
2.19_-_Feb-May_1939
2.19_-_Out_of_the_Sevenfold_Ignorance_towards_the_Sevenfold_Knowledge
2.19_-_THE_MASTER_AND_HIS_INJURED_ARM
2.19_-_The_Planes_of_Our_Existence
2.2.01_-_The_Problem_of_Consciousness
2.2.01_-_Work_and_Yoga
2.20_-_2.29_-_RULES_FOR_HOUSEHOLDERS_AND_MONKS
2.2.02_-_Becoming_Conscious_in_Work
2.2.02_-_Consciousness_and_the_Inconscient
2.2.03_-_The_Divine_Force_in_Work
2.2.03_-_The_Psychic_Being
2.2.03_-_The_Science_of_Consciousness
2.20_-_ON_REDEMPTION
2.20_-_The_Lower_Triple_Purusha
2.20_-_The_Philosophy_of_Rebirth
2.2.1.01_-_The_World's_Greatest_Poets
2.21_-_1940
2.21_-_The_Order_of_the_Worlds
2.2.1_-_The_Prusna_Upanishads
2.21_-_Towards_the_Supreme_Secret
2.2.2.03_-_Virgil
2.22_-_1941-1943
2.22_-_Rebirth_and_Other_Worlds;_Karma,_the_Soul_and_Immortality
2.22_-_THE_STILLEST_HOUR
2.22_-_The_Supreme_Secret
2.22_-_Vijnana_or_Gnosis
2.23_-_A_Virtuous_Woman_is_a_Crown_to_Her_Husband
2.2.3_-_Depression_and_Despondency
2.23_-_Man_and_the_Evolution
2.2.3_-_The_Aitereya_Upanishad
2.23_-_The_Conditions_of_Attainment_to_the_Gnosis
2.23_-_The_Core_of_the_Gita.s_Meaning
2.2.4_-_Taittiriya_Upanishad
2.24_-_The_Evolution_of_the_Spiritual_Man
2.24_-_The_Message_of_the_Gita
2.25_-_List_of_Topics_in_Each_Talk
2.25_-_The_Higher_and_the_Lower_Knowledge
2.25_-_The_Triple_Transformation
2.26_-_Samadhi
2.26_-_The_Ascent_towards_Supermind
2.2.7.01_-_Some_General_Remarks
2.27_-_The_Gnostic_Being
2.28_-_Rajayoga
2.28_-_The_Divine_Life
2.2.9.02_-_Plato
2.2.9.04_-_Plotinus
2.3.01_-_Aspiration_and_Surrender_to_the_Mother
2.3.01_-_Concentration_and_Meditation
2.3.01_-_The_Planes_or_Worlds_of_Consciousness
2.30_-_2.39_-_THE_MASTER_IN_VARIOUS_MOODS
2.3.02_-_Opening,_Sincerity_and_the_Mother's_Grace
2.3.03_-_Integral_Yoga
2.3.03_-_The_Mother's_Presence
2.3.03_-_The_Overmind
2.3.04_-_The_Higher_Planes_of_Mind
2.3.04_-_The_Mother's_Force
2.3.05_-_Sadhana_through_Work_for_the_Mother
2.3.05_-_The_Lower_Nature_or_Lower_Hemisphere
2.3.06_-_The_Mind
2.3.06_-_The_Mother's_Lights
2.3.07_-_The_Mother_in_Visions,_Dreams_and_Experiences
2.3.07_-_The_Vital_Being_and_Vital_Consciousness
2.3.08_-_The_Mother's_Help_in_Difficulties
2.3.08_-_The_Physical_Consciousness
2.3.1.08_-_The_Necessity_and_Nature_of_Inspiration
23.10_-_Observations_II
2.3.10_-_The_Subconscient_and_the_Inconscient
2.3.1_-_Ego_and_Its_Forms
2.3.1_-_Svetasvatara_Upanishad
2.3.2_-_Chhandogya_Upanishad
2.3.3_-_Anger_and_Violence
2.3.4_-_Fear
2.4.01_-_Divine_Love,_Psychic_Love_and_Human_Love
24.01_-_Narads_Visit_to_King_Aswapathy
2.40_-_2.49_-_THE_MASTER_AT_THE_HOUSES_OF_BALARM_AND_GIRISH
2.4.02_-_Bhakti,_Devotion,_Worship
24.03_-_Notes_on_Savitri_II
24.05_-_Vision_of_Dante
2.4.1_-_Human_Relations_and_the_Spiritual_Life
2.4.2_-_Interactions_with_Others_and_the_Practice_of_Yoga
2.4.3_-_Problems_in_Human_Relations
25.01_-_An_Italian_Stanza
25.02_-_HYMN_TO_DAWN
25.10_-_WHEREFORE_THIS_HURRY?
27.01_-_The_Golden_Harvest
29.03_-_In_Her_Company
29.05_-_The_Bride_of_Brahman
29.06_-_There_is_also_another,_similar_or_parallel_story_in_the_Veda_about_the_God_Agni,_about_the_disappearance_of_this
29.07_-_A_Small_Talk
29.08_-_The_Iron_Chain
2_-_Other_Hymns_to_Agni
30.01_-_World-Literature
30.02_-_Greek_Drama
3.00.2_-_Introduction
30.05_-_Rhythm_in_Poetry
30.06_-_The_Poet_and_The_Seer
30.07_-_The_Poet_and_the_Yogi
30.09_-_Lines_of_Tantra_(Charyapada)
3.00_-_Hymn_To_Pan
3.00_-_Introduction
3.00_-_The_Magical_Theory_of_the_Universe
30.11_-_Modern_Poetry
30.13_-_Rabindranath_the_Artist
30.14_-_Rabindranath_and_Modernism
30.15_-_The_Language_of_Rabindranath
30.16_-_Tagore_the_Unique
30.17_-_Rabindranath,_Traveller_of_the_Infinite
3.01_-_Fear_of_God
3.01_-_Hymn_to_Matter
3.01_-_Love_and_the_Triple_Path
3.01_-_Proem
3.01_-_THE_BIRTH_OF_THOUGHT
3.01_-_The_Principles_of_Ritual
3.01_-_The_Soul_World
3.01_-_THE_WANDERER
3.01_-_Towards_the_Future
3.02_-_Aridity_in_Prayer
3.02_-_Aspiration
3.02_-_King_and_Queen
3.02_-_Mysticism
3.02_-_Nature_And_Composition_Of_The_Mind
3.02_-_ON_THE_VISION_AND_THE_RIDDLE
3.02_-_On_Thought_-_Introduction
3.02_-_SOL
3.02_-_THE_DEPLOYMENT_OF_THE_NOOSPHERE
3.02_-_The_Formulae_of_the_Elemental_Weapons
3.02_-_The_Great_Secret
3.02_-_The_Motives_of_Devotion
3.02_-_The_Practice_Use_of_Dream-Analysis
3.02_-_The_Psychology_of_Rebirth
3.02_-_The_Soul_in_the_Soul_World_after_Death
3.03_-_ON_INVOLUNTARY_BLISS
3.03_-_On_Thought_-_II
3.03_-_SULPHUR
3.03_-_The_Ascent_to_Truth
3.03_-_The_Consummation_of_Mysticism
3.03_-_The_Four_Foundational_Practices
3.03_-_The_Godward_Emotions
3.03_-_The_Mind_
3.03_-_THE_MODERN_EARTH
3.03_-_The_Soul_Is_Mortal
3.03_-_The_Spirit_Land
3.04_-_Immersion_in_the_Bath
3.04_-_LUNA
3.04_-_On_Thought_-_III
3.04_-_The_Spirit_in_Spirit-Land_after_Death
3.04_-_The_Way_of_Devotion
3.05_-_ON_VIRTUE_THAT_MAKES_SMALL
3.05_-_SAL
3.05_-_The_Central_Thought
3.05_-_The_Conjunction
3.05_-_The_Divine_Personality
3.05_-_The_Formula_of_I.A.O.
3.05_-_The_Physical_World_and_its_Connection_with_the_Soul_and_Spirit-Lands
3.06_-_Charity
3.06_-_Death
3.06_-_The_Delight_of_the_Divine
3.06_-_Thought-Forms_and_the_Human_Aura
3.06_-_UPON_THE_MOUNT_OF_OLIVES
3.07_-_ON_PASSING_BY
3.07_-_The_Adept
3.07_-_The_Ananda_Brahman
3.07_-_The_Formula_of_the_Holy_Grail
3.08_-_Of_Equilibrium
3.08_-_ON_APOSTATES
3.08_-_Purification
3.08_-_The_Myster_of_Love
3.09_-_Evil
3.09_-_Of_Silence_and_Secrecy
3.09_-_The_Return_of_the_Soul
3.0_-_THE_ETERNAL_RECURRENCE
3.1.01_-_Distinctive_Features_of_the_Integral_Yoga
31.01_-_The_Heart_of_Bengal
3.1.02_-_Asceticism_and_the_Integral_Yoga
3.1.02_-_A_Theory_of_the_Human_Being
3.1.02_-_Spiritual_Evolution_and_the_Supramental
3.1.02_-_Who
3.1.03_-_A_Realistic_Adwaita
31.03_-_The_Trinity_of_Bengal
3.1.04_-_Reminiscence
31.04_-_Sri_Ramakrishna
3.1.04_-_Transformation_in_the_Integral_Yoga
3.1.05_-_A_Vision_of_Science
3.1.09_-_Revelation
3.10_-_ON_THE_THREE_EVILS
3.10_-_Punishment
3.10_-_The_New_Birth
31.10_-_East_and_West
3.1.12_-_A_Child.s_Imagination
3.1.17_-_Life_and_Death
3.1.18_-_Evening
3.1.19_-_Parabrahman
3.11_-_Epilogue
3.11_-_Spells
3.1.23_-_The_Rishi
3.1.24_-_In_the_Moonlight
3.1.2_-_Levels_of_the_Physical_Being
3.1.3_-_Difficulties_of_the_Physical_Being
3.13_-_Of_the_Banishings
3.13_-_THE_CONVALESCENT
3.14_-_Of_the_Consecrations
3.15_-_THE_OTHER_DANCING_SONG
3.16.1_-_Of_the_Oath
3.16_-_THE_SEVEN_SEALS_OR_THE_YES_AND_AMEN_SONG
3.17_-_Of_the_License_to_Depart
3.18_-_Of_Clairvoyance_and_the_Body_of_Light
31_Hymns_to_the_Star_Goddess
3.2.01_-_On_Ideals
3.2.02_-_The_Veda_and_the_Upanishads
3.2.02_-_Yoga_and_Skill_in_Works
3.2.03_-_Conservation_and_Progress
32.03_-_In_This_Crisis
3.2.03_-_Jainism_and_Buddhism
3.2.03_-_To_the_Ganges
3.2.04_-_Sankhya_and_Yoga
3.2.04_-_The_Conservative_Mind_and_Eastern_Progress
3.2.05_-_Our_Ideal
3.2.06_-_The_Adwaita_of_Shankaracharya
32.09_-_On_Karmayoga_(A_Letter)
3.2.09_-_The_Teachings_of_Some_Modern_Indian_Yogis
3.20_-_Of_the_Eucharist
3.2.10_-_Christianity_and_Theosophy
3.2.1_-_Food
3.2.2_-_Sleep
3.2.3_-_Dreams
3.2.4_-_Sex
33.01_-_The_Initiation_of_Swadeshi
3.3.01_-_The_Superman
3.3.02_-_All-Will_and_Free-Will
33.02_-_Subhash,_Oaten:_atlas,_Russell
33.03_-_Muraripukur_-_I
33.04_-_Deoghar
33.05_-_Muraripukur_-_II
33.06_-_Alipore_Court
33.07_-_Alipore_Jail
33.08_-_I_Tried_Sannyas
33.10_-_Pondicherry_I
33.13_-_My_Professors
33.14_-_I_Played_Football
33.15_-_My_Athletics
33.16_-_Soviet_Gymnasts
33.17_-_Two_Great_Wars
33.18_-_I_Bow_to_the_Mother
3.3.1_-_Illness_and_Health
3.3.3_-_Specific_Illnesses,_Ailments_and_Other_Physical_Problems
3.4.01_-_Evolution
3.4.02_-_The_Inconscient
3.4.03_-_Materialism
34.04_-_Hymn_of_Aspiration
3.4.1.01_-_Poetry_and_Sadhana
3.4.1.05_-_Fiction-Writing_and_Sadhana
3.4.1.06_-_Reading_and_Sadhana
34.10_-_Hymn_To_Earth
3.4.1_-_The_Subconscient_and_the_Integral_Yoga
3.5.01_-_Aphorisms
3.5.02_-_Thoughts_and_Glimpses
3.5.03_-_Reason_and_Society
3-5_Full_Circle
3.6.01_-_Heraclitus
36.07_-_An_Introduction_To_The_Vedas
36.08_-_A_Commentary_on_the_First_Six_Suktas_of_Rigveda
36.09_-_THE_SIT_SUKTA
37.01_-_Yama_-_Nachiketa_(Katha_Upanishad)
37.02_-_The_Story_of_Jabala-Satyakama
37.03_-_Satyakama_And_Upakoshala
37.04_-_The_Story_Of_Rishi_Yajnavalkya
37.05_-_Narada_-_Sanatkumara_(Chhandogya_Upanishad)
37.06_-_Indra_-_Virochana_and_Prajapati
37.07_-_Ushasti_Chakrayana_(Chhandogya_Upanishad)
3.7.1.01_-_Rebirth
3.7.1.02_-_The_Reincarnating_Soul
3.7.1.03_-_Rebirth,_Evolution,_Heredity
3.7.1.04_-_Rebirth_and_Soul_Evolution
3.7.1.05_-_The_Significance_of_Rebirth
3.7.1.06_-_The_Ascending_Unity
3.7.1.07_-_Involution_and_Evolution
3.7.1.09_-_Karma_and_Freedom
3.7.1.10_-_Karma,_Will_and_Consequence
3.7.1.11_-_Rebirth_and_Karma
3.7.1.12_-_Karma_and_Justice
3.7.2.03_-_Mind_Nature_and_Law_of_Karma
3.7.2.04_-_The_Higher_Lines_of_Karma
3.7.2.05_-_Appendix_I_-_The_Tangle_of_Karma
38.04_-_Great_Time
38.05_-_Living_Matter
3.8.1.02_-_Arya_-_Its_Significance
3.8.1.03_-_Meditation
3_-_Commentaries_and_Annotated_Translations
4.01_-_Conclusion_-_My_intellectual_position
4.01_-_Introduction
4.01_-_Prayers_and_Meditations
4.01_-_Proem
4.01_-_Sweetness_in_Prayer
4.01_-_THE_COLLECTIVE_ISSUE
4.01_-_THE_HONEY_SACRIFICE
4.01_-_The_Presence_of_God_in_the_World
4.01_-_The_Principle_of_the_Integral_Yoga
4.02_-_Autobiographical_Evidence
4.02_-_BEYOND_THE_COLLECTIVE_-_THE_HYPER-PERSONAL
4.02_-_Divine_Consolations.
4.02_-_GOLD_AND_SPIRIT
4.02_-_Humanity_in_Progress
4.03_-_Mistakes
4.03_-_Prayer_of_Quiet
4.03_-_Prayer_to_the_Ever-greater_Christ
4.03_-_The_Meaning_of_Human_Endeavor
4.03_-_The_Senses_And_Mental_Pictures
4.03_-_THE_ULTIMATE_EARTH
4.04_-_Conclusion
4.04_-_In_the_Total_Christ
4.04_-_THE_LEECH
4.04_-_The_Perfection_of_the_Mental_Being
4.04_-_THE_REGENERATION_OF_THE_KING
4.04_-_Weaknesses
4.05_-_THE_DARK_SIDE_OF_THE_KING
4.05_-_The_Instruments_of_the_Spirit
4.05_-_THE_MAGICIAN
4.05_-_The_Passion_Of_Love
4.06_-_Purification-the_Lower_Mentality
4.06_-_RETIRED
4.06_-_THE_KING_AS_ANTHROPOS
4.07_-_Purification-Intelligence_and_Will
4.07_-_THE_RELATION_OF_THE_KING-SYMBOL_TO_CONSCIOUSNESS
4.07_-_THE_UGLIEST_MAN
4.08_-_The_Liberation_of_the_Spirit
4.08_-_THE_RELIGIOUS_PROBLEM_OF_THE_KINGS_RENEWAL
4.08_-_THE_VOLUNTARY_BEGGAR
4.09_-_REGINA
4.09_-_The_Liberation_of_the_Nature
4.09_-_THE_SHADOW
4.0_-_NOTES_TO_ZARATHUSTRA
4.0_-_The_Path_of_Knowledge
4.1.01_-_The_Intellect_and_Yoga
4.10_-_AT_NOON
4.1.1.01_-_The_Fundamental_Realisations
4.1.1.04_-_Foundations_of_the_Sadhana
4.1.1.05_-_The_Central_Process_of_the_Yoga
4.1.1_-_The_Difficulties_of_Yoga
4.11_-_The_Perfection_of_Equality
4.1.2_-_The_Difficulties_of_Human_Nature
4.12_-_THE_LAST_SUPPER
4.12_-_The_Way_of_Equality
4.13_-_The_Action_of_Equality
4.14_-_The_Power_of_the_Instruments
4.15_-_ON_SCIENCE
4.15_-_Soul-Force_and_the_Fourfold_Personality
4.16_-_AMONG_DAUGHTERS_OF_THE_WILDERNESS
4.16_-_The_Divine_Shakti
4.17_-_The_Action_of_the_Divine_Shakti
4.18_-_Faith_and_shakti
4.19_-_THE_DRUNKEN_SONG
4.19_-_The_Nature_of_the_supermind
4.1_-_Jnana
4.2.03_-_The_Birth_of_Sin
4.20_-_The_Intuitive_Mind
4.20_-_THE_SIGN
4.2.1.02_-_The_Role_of_the_Psychic_in_Sadhana
4.2.1.05_-_The_Psychic_Awakening
4.21_-_The_Gradations_of_the_supermind
4.2.1_-_The_Right_Attitude_towards_Difficulties
4.2.2.01_-_The_Meaning_of_Psychic_Opening
4.2.2.02_-_Conditions_for_the_Psychic_Opening
4.2.2.03_-_An_Experience_of_Psychic_Opening
4.2.2.05_-_Opening_and_Coming_in_Front
4.22_-_The_supramental_Thought_and_Knowledge
4.2.3.02_-_Signs_of_the_Psychic's_Coming_Forward
4.23_-_The_supramental_Instruments_--_Thought-process
4.2.3_-_Vigilance,_Resolution,_Will_and_the_Divine_Help
4.2.4.01_-_The_Psychic_Touch_or_Influence
4.24_-_The_supramental_Sense
4.2.4_-_Time_and_CHange_of_the_Nature
4.2.5.03_-_The_Psychic_and_Spiritual_Movements
4.2.5_-_Dealing_with_Depression_and_Despondency
4.25_-_Towards_the_supramental_Time_Vision
4.2_-_Karma
4.3.1.06_-_A_Vision_of_the_Universal_Self
4.3.1_-_The_Hostile_Forces_and_the_Difficulties_of_Yoga
4.3.2.04_-_Degrees_in_the_Higher_Consciousness
4.3.2.08_-_Overmind_Experiences
4.3.2_-_Attacks_by_the_Hostile_Forces
4.3.3_-_Dealing_with_Hostile_Attacks
4.3.4_-_Accidents,_Possession,_Madness
4.3_-_Bhakti
4.4.1.06_-_Ascent_and_Descent_and_Problems_of_the_Lower_Nature
4.4.2.04_-_Ascent_and_Dissolution
4.4.2.07_-_Ascent_and_Going_out_of_the_Body
4.4.3.03_-_Preparatory_Experiences_and_Descent
4.4.4.04_-_The_Descent_of_Silence
4.4.5.03_-_Descent_and_Other_Experiences
4.4.6.01_-_Sensations_in_the_Inner_Centres
5.01_-_EPILOGUE
5.01_-_Message
5.01_-_On_the_Mysteries_of_the_Ascent_towards_God
5.02_-_Against_Teleological_Concept
5.02_-_Perfection_of_the_Body
5.02_-_Two_Parallel_Movements
5.03_-_ADAM_AS_THE_FIRST_ADEPT
5.03_-_The_Divine_Body
5.04_-_Formation_Of_The_World
5.04_-_Supermind_and_the_Life_Divine
5.04_-_THE_POLARITY_OF_ADAM
5.05_-_Supermind_and_Humanity
5.05_-_THE_OLD_ADAM
5.06_-_Supermind_in_the_Evolution
5.06_-_THE_TRANSFORMATION
5.07_-_Beginnings_Of_Civilization
5.08_-_ADAM_AS_TOTALITY
5.1.01.1_-_The_Book_of_the_Herald
5.1.01.2_-_The_Book_of_the_Statesman
5.1.01.3_-_The_Book_of_the_Assembly
5.1.01.4_-_The_Book_of_Partings
5.1.01.5_-_The_Book_of_Achilles
5.1.01.6_-_The_Book_of_the_Chieftains
5.1.01.7_-_The_Book_of_the_Woman
5.1.01.8_-_The_Book_of_the_Gods
5.1.01.9_-_Book_IX
5.1.01_-_Terminology
5.1.02_-_Ahana
5.1.03_-_The_Hostile_Forces_and_Hostile_Beings
5.2.01_-_The_Descent_of_Ahana
5.2.02_-_The_Meditations_of_Mandavya
5.4.01_-_Occult_Knowledge
5.4.02_-_Occult_Powers_or_Siddhis
5_-_The_Phenomenology_of_the_Spirit_in_Fairytales
6.01_-_Proem
6.01_-_THE_ALCHEMICAL_VIEW_OF_THE_UNION_OF_OPPOSITES
6.02_-_STAGES_OF_THE_CONJUNCTION
6.03_-_Extraordinary_And_Paradoxical_Telluric_Phenomena
6.04_-_THE_MEANING_OF_THE_ALCHEMICAL_PROCEDURE
6.05_-_THE_PSYCHOLOGICAL_INTERPRETATION_OF_THE_PROCEDURE
6.07_-_THE_MONOCOLUS
6.08_-_Intellectual_Visions
6.09_-_Imaginary_Visions
6.09_-_THE_THIRD_STAGE_-_THE_UNUS_MUNDUS
6.0_-_Conscious,_Unconscious,_and_Individuation
6.1.04_-_A_Gods_Labour
6.10_-_THE_SELF_AND_THE_BOUNDS_OF_KNOWLEDGE
7.01_-_Self-Control
7.02_-_Courage
7.02_-_The_Mind
7.03_-_Cheerfulness
7.04_-_Self-Reliance
7.05_-_Patience_and_Perseverance
7.06_-_The_Simple_Life
7.07_-_Prudence
7.07_-_The_Subconscient
7.08_-_Sincerity
7.09_-_Right_Judgement
7.10_-_Order
7.11_-_Building_and_Destroying
7.12_-_The_Giver
7.13_-_The_Conquest_of_Knowledge
7.14_-_Modesty
7.15_-_The_Family
7.16_-_Sympathy
7.2.04_-_Thought_the_Paraclete
7.2.05_-_Moon_of_Two_Hemispheres
7.3.10_-_The_Lost_Boat
7.3.13_-_Ascent
7.6.02_-_The_World_Game
7.6.12_-_The_Mother_of_God
7.6.13_-_The_End?
Aeneid
Apology
APPENDIX_I_-_Curriculum_of_A._A.
A_Secret_Miracle
Avatars_of_the_Tortoise
Averroes_Search
Big_Mind_(non-dual)
Big_Mind_(ten_perfections)
Blazing_P1_-_Preconventional_consciousness
Blazing_P2_-_Map_the_Stages_of_Conventional_Consciousness
Blazing_P3_-_Explore_the_Stages_of_Postconventional_Consciousness
Book_1_-_The_Council_of_the_Gods
BOOK_I._-_Augustine_censures_the_pagans,_who_attri_buted_the_calamities_of_the_world,_and_especially_the_sack_of_Rome_by_the_Goths,_to_the_Christian_religion_and_its_prohibition_of_the_worship_of_the_gods
BOOK_II._-_A_review_of_the_calamities_suffered_by_the_Romans_before_the_time_of_Christ,_showing_that_their_gods_had_plunged_them_into_corruption_and_vice
BOOK_III._-_The_external_calamities_of_Rome
BOOK_II._--_PART_I._ANTHROPOGENESIS.
BOOK_II._--_PART_III._ADDENDA._SCIENCE_AND_THE_SECRET_DOCTRINE_CONTRASTED
BOOK_II._--_PART_II._THE_ARCHAIC_SYMBOLISM_OF_THE_WORLD-RELIGIONS
BOOK_I._--_PART_I._COSMIC_EVOLUTION
BOOK_I._--_PART_III._SCIENCE_AND_THE_SECRET_DOCTRINE_CONTRASTED
BOOK_I._--_PART_II._THE_EVOLUTION_OF_SYMBOLISM_IN_ITS_APPROXIMATE_ORDER
BOOK_IV._-_That_empire_was_given_to_Rome_not_by_the_gods,_but_by_the_One_True_God
BOOK_IX._-_Of_those_who_allege_a_distinction_among_demons,_some_being_good_and_others_evil
Book_of_Exodus
Book_of_Genesis
Book_of_Imaginary_Beings_(text)
Book_of_Proverbs
BOOK_VIII._-_Some_account_of_the_Socratic_and_Platonic_philosophy,_and_a_refutation_of_the_doctrine_of_Apuleius_that_the_demons_should_be_worshipped_as_mediators_between_gods_and_men
BOOK_VII._-_Of_the_select_gods_of_the_civil_theology,_and_that_eternal_life_is_not_obtained_by_worshipping_them
BOOK_VI._-_Of_Varros_threefold_division_of_theology,_and_of_the_inability_of_the_gods_to_contri_bute_anything_to_the_happiness_of_the_future_life
BOOK_V._-_Of_fate,_freewill,_and_God's_prescience,_and_of_the_source_of_the_virtues_of_the_ancient_Romans
BOOK_XI._-_Augustine_passes_to_the_second_part_of_the_work,_in_which_the_origin,_progress,_and_destinies_of_the_earthly_and_heavenly_cities_are_discussed.Speculations_regarding_the_creation_of_the_world
BOOK_XIII._-_That_death_is_penal,_and_had_its_origin_in_Adam's_sin
BOOK_XII._-_Of_the_creation_of_angels_and_men,_and_of_the_origin_of_evil
BOOK_XIV._-_Of_the_punishment_and_results_of_mans_first_sin,_and_of_the_propagation_of_man_without_lust
BOOK_XIX._-_A_review_of_the_philosophical_opinions_regarding_the_Supreme_Good,_and_a_comparison_of_these_opinions_with_the_Christian_belief_regarding_happiness
BOOK_X._-_Porphyrys_doctrine_of_redemption
BOOK_XVIII._-_A_parallel_history_of_the_earthly_and_heavenly_cities_from_the_time_of_Abraham_to_the_end_of_the_world
BOOK_XVII._-_The_history_of_the_city_of_God_from_the_times_of_the_prophets_to_Christ
BOOK_XVI._-_The_history_of_the_city_of_God_from_Noah_to_the_time_of_the_kings_of_Israel
BOOK_XV._-_The_progress_of_the_earthly_and_heavenly_cities_traced_by_the_sacred_history
BOOK_XXII._-_Of_the_eternal_happiness_of_the_saints,_the_resurrection_of_the_body,_and_the_miracles_of_the_early_Church
BOOK_XXI._-_Of_the_eternal_punishment_of_the_wicked_in_hell,_and_of_the_various_objections_urged_against_it
BOOK_XX._-_Of_the_last_judgment,_and_the_declarations_regarding_it_in_the_Old_and_New_Testaments
BS_1_-_Introduction_to_the_Idea_of_God
CASE_2_-_HYAKUJOS_FOX
CASE_6_-_THE_BUDDHAS_FLOWER
CHAPTER_25_-_Describes_the_great_gain_which_comes_to_a_soul_when_it_practises_vocal_prayer_perfectly._Shows_how_God_may_raise_it_thence_to_things_supernatural.
CHAPTER_26_-_Continues_the_description_of_a_method_for_recollecting_the
CHAPTER_27_-_Describes_the_great_love_shown_us_by_the_Lord_in_the_first_words
CHAPTER_28_-_Describes_the_nature_of_the_Prayer_of_Recollection_and_sets_down
CHAPTER_29_-_Continues_to_describe_methods_for_achieving_this_Prayer_of
CHAPTER_31_-_Continues_the_same_subject._Explains_what_is_meant_by_the_Prayer
CHAPTER_32_-_Expounds_these_words_of_the_Paternoster__"Fiat_voluntas_tua_sicut
CHAPTER_34_-_Continues_the_same_subject._This_is_very_suitable_for_reading_after
CHAPTER_36_-_Treats_of_these_words_in_the_Paternoster__"Dimitte_nobis_debita
CHAPTER_37_-_Describes_the_excellence_of_this_prayer_called_the_Paternoster,
CHAPTER_38_-_Treats_of_the_great_need_which_we_have_to_beseech_the_Eternal
CHAPTER_39_-_Continues_the_same_subject_and_gives_counsels_concerning
CHAPTER_40_-_Describes_how,_by_striving_always_to_walk_in_the_love_and_fear_of
CHAPTER_41_-_Speaks_of_the_fear_of_God_and_of_how_we_must_keep_ourselves
Chapter_III_-_WHEREIN_IS_RELATED_THE_DROLL_WAY_IN_WHICH_DON_QUIXOTE_HAD_HIMSELF_DUBBED_A_KNIGHT
Chapter_II_-_WHICH_TREATS_OF_THE_FIRST_SALLY_THE_INGENIOUS_DON_QUIXOTE_MADE_FROM_HOME
Chapter_I_-_WHICH_TREATS_OF_THE_CHARACTER_AND_PURSUITS_OF_THE_FAMOUS_GENTLEMAN_DON_QUIXOTE_OF_LA_MANCHA
City_of_God_-_BOOK_I
Conversations_with_Sri_Aurobindo
COSA_-_BOOK_I
COSA_-_BOOK_II
COSA_-_BOOK_III
COSA_-_BOOK_IV
COSA_-_BOOK_IX
COSA_-_BOOK_V
COSA_-_BOOK_VI
COSA_-_BOOK_VII
COSA_-_BOOK_VIII
COSA_-_BOOK_X
COSA_-_BOOK_XI
COSA_-_BOOK_XII
COSA_-_BOOK_XIII
Cratylus
Deutsches_Requiem
DM_2_-_How_to_Meditate
DS1
DS2
DS3
DS4
Emma_Zunz
ENNEAD_01.01_-_The_Organism_and_the_Self.
ENNEAD_01.02_-_Concerning_Virtue.
ENNEAD_01.02_-_Of_Virtues.
ENNEAD_01.03_-_Of_Dialectic,_or_the_Means_of_Raising_the_Soul_to_the_Intelligible_World.
ENNEAD_01.04_-_Whether_Animals_May_Be_Termed_Happy.
ENNEAD_01.06_-_Of_Beauty.
ENNEAD_01.07_-_Of_the_First_Good,_and_of_the_Other_Goods.
ENNEAD_01.08_-_Of_the_Nature_and_Origin_of_Evils.
ENNEAD_02.03_-_Whether_Astrology_is_of_any_Value.
ENNEAD_02.04a_-_Of_Matter.
ENNEAD_02.04b_-_Of_Matter.
ENNEAD_02.05_-_Of_the_Aristotelian_Distinction_Between_Actuality_and_Potentiality.
ENNEAD_02.06_-_Of_Essence_and_Being.
ENNEAD_02.09_-_Against_the_Gnostics;_or,_That_the_Creator_and_the_World_are_Not_Evil.
ENNEAD_03.01_-_Concerning_Fate.
ENNEAD_03.02_-_Of_Providence.
ENNEAD_03.04_-_Of_Our_Individual_Guardian.
ENNEAD_03.05_-_Of_Love,_or_Eros.
ENNEAD_03.06_-_Of_the_Impassibility_of_Incorporeal_Entities_(Soul_and_and_Matter).
ENNEAD_03.07_-_Of_Time_and_Eternity.
ENNEAD_03.08a_-_Of_Nature,_Contemplation,_and_of_the_One.
ENNEAD_03.08b_-_Of_Nature,_Contemplation_and_Unity.
ENNEAD_03.09_-_Fragments_About_the_Soul,_the_Intelligence,_and_the_Good.
ENNEAD_04.02_-_How_the_Soul_Mediates_Between_Indivisible_and_Divisible_Essence.
ENNEAD_04.03_-_Psychological_Questions.
ENNEAD_04.04_-_Questions_About_the_Soul.
ENNEAD_04.06a_-_Of_Sensation_and_Memory.
ENNEAD_04.06b_-_Of_Sensation_and_Memory.
ENNEAD_04.07_-_Of_the_Immortality_of_the_Soul:_Polemic_Against_Materialism.
ENNEAD_04.08_-_Of_the_Descent_of_the_Soul_Into_the_Body.
ENNEAD_04.09_-_Whether_All_Souls_Form_a_Single_One?
ENNEAD_05.01_-_The_Three_Principal_Hypostases,_or_Forms_of_Existence.
ENNEAD_05.03_-_Of_the_Hypostases_that_Mediate_Knowledge,_and_of_the_Superior_Principle.
ENNEAD_05.03_-_The_Self-Consciousnesses,_and_What_is_Above_Them.
ENNEAD_05.04_-_How_What_is_After_the_First_Proceeds_Therefrom;_of_the_One.
ENNEAD_05.05_-_That_Intelligible_Entities_Are_Not_External_to_the_Intelligence_of_the_Good.
ENNEAD_05.06_-_The_Superessential_Principle_Does_Not_Think_-_Which_is_the_First_Thinking_Principle,_and_Which_is_the_Second?
ENNEAD_05.08_-_Concerning_Intelligible_Beauty.
ENNEAD_05.09_-_Of_Intelligence,_Ideas_and_Essence.
ENNEAD_06.01_-_Of_the_Ten_Aristotelian_and_Four_Stoic_Categories.
ENNEAD_06.02_-_The_Categories_of_Plotinos.
ENNEAD_06.03_-_Plotinos_Own_Sense-Categories.
ENNEAD_06.04_-_The_One_Identical_Essence_is_Everywhere_Entirely_Present.
ENNEAD_06.05_-_The_One_and_Identical_Being_is_Everywhere_Present_In_Its_Entirety.345
ENNEAD_06.05_-_The_One_Identical_Essence_is_Everywhere_Entirely_Present.
ENNEAD_06.06_-_Of_Numbers.
ENNEAD_06.07_-_How_Ideas_Multiplied,_and_the_Good.
ENNEAD_06.08_-_Of_the_Will_of_the_One.
ENNEAD_06.09_-_Of_the_Good_and_the_One.
Euthyphro
Ex_Oblivione
For_a_Breath_I_Tarry
Gods_Script
Gorgias
Guru_Granth_Sahib_first_part
Ion
IS_-_Chapter_1
Liber
Liber_111_-_The_Book_of_Wisdom_-_LIBER_ALEPH_VEL_CXI
Liber_46_-_The_Key_of_the_Mysteries
Liber_71_-_The_Voice_of_the_Silence_-_The_Two_Paths_-_The_Seven_Portals
LUX.01_-_GNOSIS
LUX.02_-_EVOCATION
LUX.04_-_LIBERATION
Medea_-_A_Vergillian_Cento
Meno
MoM_References
new_computer
Phaedo
r1909_06_18
r1912_01_13
r1912_01_14
r1912_01_14a
r1912_01_15
r1912_01_16
r1912_01_19
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r1912_01_23
r1912_01_27
r1912_01_28
r1912_01_31
r1912_02_04
r1912_02_07
r1912_07_01
r1912_07_03
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r1912_07_15
r1912_07_16
r1912_07_19
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r1912_10_18a
r1912_11_14b
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r1913_12_12a
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r1914_01_04
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r1914_07_08
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r1917_09_04
r1917_09_08
r1917_09_12
r1917_09_17
r1917_09_21
r1918_02_14
r1918_02_16
r1918_02_17
r1918_02_19
r1918_02_20
r1918_02_21
r1918_02_22
r1918_02_23
r1918_02_25
r1918_02_27
r1918_02_28
r1918_03_03
r1918_03_05
r1918_03_07
r1918_04_30
r1918_05_04
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r1918_05_10
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r1918_05_13
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r1918_05_22
r1918_05_23
r1918_05_25
r1918_06_01
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r1919_06_28
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r1919_08_28
r1919_08_29
r1919_08_31
r1919_09_02
r1919_09_24
r1920_02_01
r1920_02_04
r1920_02_07a
r1920_02_07b
r1920_02_08
r1920_02_10
r1920_02_19
r1920_02_20
r1920_02_21
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r1920_02_26
r1920_02_28
r1920_03_01
r1920_03_02
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r1920_03_13
r1920_03_14
r1920_03_15
r1920_04_01
r1920_06_07
r1920_06_08
r1920_06_09
r1920_06_12
r1920_06_13
r1920_06_16
r1920_06_17
r1920_06_19
r1920_06_21
r1920_06_26
r1920_10_17
r1920_10_18
r1920_10_19
r1927_01_10
r1927_01_12
r1927_01_13
r1927_01_15
r1927_01_16
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r1927_01_21
r1927_01_25
r1927_01_27
r1927_01_28
r1927_01_30
r1927_04_08
r1927_04_09b
r1927_04_10
r1927_04_13
r1927_04_14
r1927_04_16
r1927_04_17
r1927_04_22
r1927_10_25
Sayings_of_Sri_Ramakrishna_(text)
SB_1.1_-_Questions_by_the_Sages
Sophist
Story_of_the_Warrior_and_the_Captive
Symposium
Tablet_1_-
Talks_001-025
Talks_026-050
Talks_051-075
Talks_076-099
Talks_100-125
Talks_125-150
Talks_151-175
Talks_176-200
Talks_225-239
Talks_500-550
Talks_600-652
Talks_With_Sri_Aurobindo_1
Talks_With_Sri_Aurobindo_2
The_Act_of_Creation_text
Theaetetus
The_Aleph
The_Anapanasati_Sutta__A_Practical_Guide_to_Mindfullness_of_Breathing_and_Tranquil_Wisdom_Meditation
The_Book_of_Sand
The_Book_(short_story)
the_Castle
The_Circular_Ruins
The_Coming_Race_Contents
The_Dream_of_a_Ridiculous_Man
The_Dwellings_of_the_Philosophers
The_Egg
the_Eternal_Wisdom
The_Fearful_Sphere_of_Pascal
The_Garden_of_Forking_Paths_1
The_Garden_of_Forking_Paths_2
The_Gold_Bug
The_Golden_Bough
The_Gospel_According_to_John
The_Gospel_According_to_Luke
The_Gospel_According_to_Mark
The_Gospel_According_to_Matthew
The_Immortal
The_Last_Question
The_Library_of_Babel
The_Library_Of_Babel_2
The_Logomachy_of_Zos
The_Lottery_in_Babylon
The_Mirror_of_Enigmas
The_Monadology
The_One_Who_Walks_Away
The_Pilgrims_Progress
The_Poems_of_Cold_Mountain
The_Riddle_of_this_World
The_Shadow_Out_Of_Time
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PRIMARY CLASS

knowledge
mental
person
quotes
thought
SEE ALSO

SIMILAR TITLES
A Hymn of the Thought-Gods
Free thought and Official Propaganda
grades of thought
Hold on to one thought so that others are expelled.
Ken Wilber - Thought as Passion
On Thoughts And Aphorisms
Opening the Hand of Thought Foundations of Zen Buddhist Practice
The Art and Thought of Heraclitus
thought
thought experiments
thoughtforms
Thought Power
thought (quotes)
thoughts and visions - links-list
thoughts of God

DEFINITIONS

thought: an idea; an instance of thinking; the state or condition of thinking.

thought disorder: in abnormal psychology, a general term to describe disturbance of thought or speech that might be symptomatic of a mental disorder, for instance incoherent thought and speech patterns.

thought disturbances: in abnormal psychology, distortions of thought processes such as incoherent speech.

thought-expression — same as vāṅmaya thought.

thoughtful ::: 1. Pensive; reflective. 2. Exhibiting or characterized by careful thought. 3. Considerate in the treatment of other people. 4. Engrossed in thought; contemplative; meditative.

thoughtful ::: a. --> Full of thought; employed in meditation; contemplative; as, a man of thoughtful mind.
Attentive; careful; exercising the judgment; having the mind directed to an object; as, thoughtful of gain; thoughtful in seeking truth.
Anxious; solicitous; concerned.


thought ::: imp. & p. p. --> of Think ::: --> imp. & p. p. of Think. ::: n.

thought it derived from the Latin metator, a

thought, iwill, t vision, !govenisi*the dynamic . mind, will, vision, mental formation. (Colour: white ;• petals ::: two.), Iv n

thoughtless ::: adv. --> Lacking thought; careless; inconsiderate; rash; as, a thoughtless person, or act.
Giddy; gay; dissipated.
Deficient in reasoning power; stupid; dull.


thoughtless ::: devoid of or lacking capacity for thought.

thought manna was the regular food of angels.

thought-Mind ::: Sri Aurobindo: “Our first decisive step out of our human intelligence, our normal mentality, is an ascent into a higher Mind, a mind no longer of mingled light and obscurity or half-light, but a large clarity of the Spirit. Its basic substance is a unitarian sense of being with a powerful multiple dynamisation capable of the formation of a multitude of aspects of knowledge, ways of action, forms and significances of becoming, of all of which there is a spontaneous inherent knowledge. It is therefore a power that has proceeded from the Overmind, — but with the Supermind as its ulterior origin, — as all these greater powers have proceeded: but its special character, its activity of consciousness are dominated by Thought; it is a luminous thought-mind, a mind of Spirit-born conceptual knowledge. An all-awareness emerging from the original identity, carrying the truths the identity held in itself, conceiving swiftly, victoriously, multitudinously, formulating and by self-power of the Idea effectually realising its conceptions, is the character of this greater mind of knowledge. “ *The Life Divine

thought ::: n. 1. The act or process of thinking; cogitation. 2. The faculty of thinking or reasoning. 3. Intention, design, or purpose. Thought, thought’s, Thought’s, thoughts, thought-blinded, thought-born, thought-conscious, thought-created, thought-driven, thought-food, thought-forms, thought-free, thought-hue, thought-racked, thought-screened, thought-shrouded, thought-sounds, thought-stare, thought-streams, million-thoughted. *v. 5. Pt. and pp. of think.

thought of serving as their archivist, biographer, and finally as their lexicographer. Such an idea

thought — often equivalent to vijñānamaya thought or to jñāna as the first member of the vijñāna catus.t.aya; it usually includes both perceptive thought and vāṅmaya (articulate) thought, but sometimes refers specifically to one or the other of these (most often the first).

thought-out ::: conceived and developed by careful thought; considered.

thought-perception — same as perceptive thought. thought-pr thought-prakamya

thought-reading — same as thought-prākāmya.

thought-siddhi (thought-siddhi; thought siddhi) — the perfection of thought; the siddhi of jñāna.

thought.

thought-speech — same as vāṅmaya.

thought-statured ::: see -statured.

thoughts. They were the fravardin of the Zend-

thoughts were always Downward bent.”

thought-telepathy — awareness of the thoughts of others, consisting of thought-prākāmya and thought-vyāpti. thought-vy thought-vyapti

Thought disorder wherein words are chosen or repeated based on similar sounds, instead of semantic meaning. "The train rain brained me. He ate the skate, inflated yesterdays gate toward the cheese grater."

Thought form: In occult terminology, a form or shape which the imagination of an adept or medium has constructed out of cosmic matter in the visible world and materializes in that same visible world.

Thoughtform ::: See Artificial Spirit. There is a slight difference though in that a thougtform has the connotation that it is more likely to be unintentionally created through the collective will and focus of a group.

THOUGHT-FORMS When a man thinks, a portion of his mental envelope is ejected into the surrounding mental world where it immediately assumes a form that is determined by the content and quality of the thought. (P 2.11.8)

Thought-images of themselves projected, often by people at the moment of death, which appear at that time or a few hours afterwards to their friends or relatives.

Thought In The Secret Doctrine, used in senses quite different from the ordinary: abstract absolute thought, of which mind is a concrete manifestation, or of which voice or the Logos is a manifestation. Pymander is quoted as saying that passive or unconscious mind generates active idea — and active idea here is the same as the activity of the Logos. Thought, impressed on the astral light, exists in eternity, whether active or passive.

Thought is only one means of partially manifesting and presenting what is hidden in this greater self-existent knowledge.
   Ref: CWSA Vol. 23-24, Page: 832


THOUGHT, LAW OF This is this of the law of identity is also the fundamental law of the correct perception of reality by thought: let this be this, such as sense perceives it, in each world separately. (P 1.32.10)

Thought-mind::: The proper function of the thought-mind is to observe, understand, judge with a dispassionate delight in knowledge and open itself to messages and illuminations playing upon all that it observes and upon all that is yet hidden from it but must progressively be revealed, messages and illuminations that secretly flash down to us from the divine Oracle concealed in light above our mentality whether they seem to descend through the intuitive mind or arise from the seeing heart.
   Ref: CWSA Vol. 23-24, Page: 351-52


Thought. New York: Columbia U.P., 1959.

Thought-reading: See: Mind reading.

Thoughts are not the essence of mind*bcinc, they arc only an activity of mental nature ; if that activity ceases, what appears then as a tbought-fiee existence that manifests in its place is not a blank or void but something ytry real, substantial, con- crete we may say — a mental being that extends itself widely and can be its own field of existence silent or active as well as the Witness Knower,, Master of that field and its action. Some feel it first as a void but that is because their observ-ation is un- trained and insufficient and loss of activity gives them the sense of blank ; an emptiness tKete is, but it is an emptiness of the ordinary activities, not a blank of eiustencc.

Thoughts, ideas, etc. are always wandering about (in thought- waves or otherwise), seeking a mind that may embody them.

Thought Sonorization

THOUGHTS.- Our thoughts are not really created within ourselves independently in the small narrow thinking machine we

Thoughts that one's own action is caused by someone else's will or some other external cause.

Thoughts that one's own body part or action is not of one's own.

Thoughts::: Thought in itself, in its origin on the higher levels of consciousness, is a perception, a cognitive seizing of the object or of some truth of things which is a powerful but still a minor and secondary result of spiritual vision, a comparatively external and superficial regard of the self upon the self, the subject upon itself or something of itself as object.
   Ref: CWSA Vol. 21-22, Page: 979-80


THOUGHT The monad&

Thought-Transference: Equivalent to Telegnosis. See Telegnosis. -- L.W.

Thought Transference. See TELEPATHY

Thought-transference: The former term for telepathy (q.v.).

Thought Transference ::: The power of transferring one's thoughts without a word -- voiceless speech. This is no psychical power.Its psychical aspect, commonly called thought transference or telepathy, is but a feeble manifestation of atruly sublime power, and is illusory, because it is but a reflected light of the real spiritual power within.True thought transference is a spiritual faculty. Having this spiritual power you can transfer your thoughtand your consciousness and your will to any part of the earth -- and actually be there, see what goes on,know what is happening there. No merely psychical power will ever enable you to do that. In Tibet thispower is called by the generalizing name hpho-wa. Having this power your conscious and percipientinner self can pass through stone walls as easily as the electric current runs along or through the copperwire. (See also Mayavi-Rupa)



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1:In the gap between thoughts ~ Jetsun Milarepa,
2:Go beyond language. Go beyond thought. ~ Bodhidharma,
3:And what he greatly thought, he nobly dared.
   ~ Homer,
4:Eloquence is a painting of the thoughts.
   ~ Blaise Pascal,
5:One great use of words is to hide our thoughts.
   ~ Voltaire,
6:There is in the universe one power of infinite Thought. ~ Gottfried Wilhelm Leibniz,
7:Let the Divine fill your thoughts with His Presence.
   ~ The Mother,
8:Do not view mountains from the scale of human thought. ~ Dogen Zenji,
9:Follow my tracks in the sand that lead Beyond thought and space. ~ Hafiz,
10:Thought-free consciousness is the goal. ~ Sri Ramana Maharshi, Talks, 580,
11:All truly great thoughts are conceived by walking.
   ~ Friedrich Nietzsche,
12:I want to know God's thoughts - the rest are mere details.
   ~ Albert Einstein,
13:The thought of God is Divine Favor! He is by nature Grace. ~ Sri Ramana Maharshi,
14:If you want to improve, be content to be thought foolish and stupid.
   ~ Epictetus,
15:Quotations when engraved upon the memory give you good thoughts. ~ Winston Churchill,
16:The absence of thoughts is bhakti. It is also mukti. ~ Sri Ramana Maharshi, Talks, 650,
17:In a state without thoughts, without distraction, abandon the watcher. ~ Padampa Sangye,
18:Let a hundred flowers bloom, let a hundred schools of thought contend. ~ Mao Zedong, [T5],
19:Hold on to one thought so that others are expelled. ~ Sri Ramana Maharshi, Talks, 453, [T5],
20:Each thought turned towards oneself veils the Divine.
   ~ The Mother, Words Of The Mother II,
21:To learn is good, To become is better.
   ~ The Mother, On Thoughts And Aphorisms, Nov 25 1969,
22:We toast the Lisp programmer who pens his thoughts within nests of parentheses. ~ Alan Perlis,
23:No matter how subtle the sleeper’s thoughts become, his dreams will not guide him home. ~ Hafiz,
24:Our waking thoughts the output of its dreams. ~ Sri Aurobindo, Savitri, The Descent of Night, [T5],
25:If thoughts come, what should I do?

   Dismiss them.
   ~ The Mother, More Answers From The Mother,
26:Nurture your minds with great thoughts. To believe in the heroic makes heroes.
   ~ Benjamin Disraeli,
27:Thoughts are the shadows of our feelings - always darker, emptier and simpler. ~ Friedrich Nietzsche,
28:To remain free from thoughts is the best offering one can make to God.
   ~ Sri Ramana Maharshi, [T5],
29:Of all the thoughts that rise in the mind, the thought 'I' is the first thought. ~ Sri Ramana Maharshi,
30:Perhaps in time the so-called Dark Ages will be thought of as including our own. ~ Georg C Lichtenberg,
31:A sobering thought: what if, at this very moment, I am living up to my full potential?.
   ~ Jane Wagner,
32:His thought labours, a bullock in Time’s fields; ~ Sri Aurobindo, Savitri, The Secret Knowledge,
33:Whatever sentence will bear to be read twice, we may be sure was thought twice.
   ~ Henry David Thoreau,
34:While I thought that I was learning how to live, I have been learning how to die.
   ~ Leonardo da Vinci,
35:It is the mark of an educated mind to be able to entertain a thought without accepting it.
   ~ Aristotle,
36:Better is the sinner who hath thoughts about God, than the saint who hath only the show of sanctity. ~ Saadi,
37:The soul is dyed the color of its thoughts. ~ Heraclitus,
38:Mountains and trees stood there like thoughts from God.
   ~ Sri Aurobindo, Savitri, Satyavan and Savitri,
39:Repeating The Name Of Ranjha
Repeating the name of Ranjha
I have become Ranjha myself.
O call me ye all 'Dhido-Ranjha,'
let no one call me Heer.
Ranjha is in me, I am in Ranjha,
no other thought exists in my mind.
I am not, He alone is.
He alone is amusing himself.
~ Bulleh Shah,
40:Mind is only a bundle of thoughts: stop thinking and show me then, where is the mind? ~ Sri Ramana Maharshi,
41:So I keep 7 o'clock in the bank and gain interest in the hour of God
   ~ Saul Williams, Penny for a Thought,
42:Thought the great-winged wanderer paraclete ~ Sri Aurobindo, Collected Poems, Thought the Paraclete,
43:There is no last certitude in which thought can pause ~ Sri Aurobindo, Savitri, The Secret Knowledge,
44:The heart is wiser than the thought. ~ Sri Aurobindo, The Synthesis Of Yoga, Love and the Triple Path,
45:Meditation being on a single thought, the other thoughts are kept away. ~ Sri Ramana Maharshi, Talks, 294, [T5],
46:Realisations are the essence of knowledge. ~ Sri Aurobindo, Letters on Yoga - IV, Thought and Knowledge,
47:There is nothing mind can do that cannot be better done in the minds immobility and thought-free stillness. ~ ?,
48:Each of our good thoughts tears the veil behind which appears the pure, the infinite, God, our self. ~ Vivekananda,
49:Mystical explanations are thought to be deep; the truth is that they are not even shallow.
   ~ Friedrich Nietzsche,
50:The moments are Fate’s thoughts
Watching me. ~ Sri Aurobindo, Collected Plays and Stories, Act III,
51:Error is the comrade of our mortal thought ~ Sri Aurobindo, Savitri, The Way of Fate and the Problem of Pain,
52:He who is drawn to something desirable does not desire to have it as a thought but as a thing. ~ Saint Thomas Aquinas,
53:Wicked thoughts and worthless efforts gradually set their mark on the face, especially the eyes.
   ~ Arthur Schopenhauer,
54:The thought of suicide is a great consolation: by means of it one gets through many a dark night.
   ~ Friedrich Nietzsche,
55:Thought for a godlike birth
Broadens the mould of our mortality. ~ Sri Aurobindo, Collected Poems, Evolution - II,
56:I much prefer the sharpest criticism of a single intelligent man to the thoughtless approval of the masses. ~ Johannes Kepler,
57:All the values of the mind are constructions of ignorance. ~ Sri Aurobindo, Letters on Yoga - IV, Thought and Knowledge,
58:Even now great thoughts are here that walk alone: ~ Sri Aurobindo, Savitri, The Kingdoms and Godheads of the Little Mind,
59:Concentrate all your thoughts upon the work at hand. The sun's rays do not burn until brought to a focus. ~ Alexander Graham Bell,
60:It is by the thought that we dissipate ourselves in the phenomenal. ~ Sri Aurobindo, The Synthesis Of Yoga, Concentration,
61:The Divine's love and knowledge must always govern our thoughts and actions. 24 July 1954
   ~ The Mother, Words Of The Mother II,
62:Its builder is thought, its base the heart’s desire. ~ Sri Aurobindo, Savitri, The Gospel of Death and Vanity of the Ideal,
63:Good we have made by our thoughts and sin by our fear and recoiling; ~ Sri Aurobindo, Collected Poems, The Descent of Ahana,
64:The war of thoughts that fathers the universe, ~ Sri Aurobindo, Savitri, The Yoga of the King, The Yoga of the Soul’s Release,
65:The Study of philosophy is not that we may know what men have thought, but what the truth of things is. ~ Saint Thomas Aquinas,
66:There is a power in the idea—a force of which the idea is a shape. ~ Sri Aurobindo, Letters on Yoga - IV, Thought and Knowledge,
67:There is a Power within that knows beyond
Our knowings; we are greater than our thoughts, ~ Sri Aurobindo, Savitri, Satyavan,
68:Banish all thought from thee and be God’s void. ~ Sri Aurobindo, Savitri, Nirvana and the Discovery of the All-Negating Absolute,
69:Philosophy begins in wonder. And, at the end, when philosophic thought has done its best, the wonder remains.
   ~ Alfred North Whitehead,
70:A mental knowledge can always be blinded by the tricks of the vital. ~ Sri Aurobindo, Letters on Yoga - IV, Thought and Knowledge,
71:The thoughts change but not you.
Let go the passing throughts and hold on to the unchanging Self. ~ Sri Ramana Maharshi, Talks, 524,
72:All our thoughts, all our sentiments will move towards the Divine as a river towards the sea.
   ~ The Mother, Words Of The Mother II, [T5],
73:Life creates institutions; institutions do not create, but express and preserve life. ~ Sri Aurobindo, Karmayogin, Passing Thoughts,
74:From light lips and casual thoughts
The gods speak best as if by chance. ~ Sri Aurobindo, Collected Plays and Stories, Act I,
75:It is of great importance, when we begin to practise prayer, not to let ourselves be frightened by our own thoughts. ~ Saint Teresa of Avila,
76:Thought was not there but a knowledge near and one
Seized on all things by a moved identity. ~ Sri Aurobindo, Savitri, The World-Soul,
77:Our thoughts;
Where a free Wisdom works, they seek for a rule. ~ Sri Aurobindo, Savitri, The Kingdoms and Godheads of the Greater Mind,
78:True nature of the gods is that of magical images shaped out of the astral plane by mankind's thought and influenced by the mind
   ~ Dion Fortune,
79:Cessation of thought and other vibrations is the climax of the inner silence. ~ Sri Aurobindo, Letters on Yoga - IV, Thought and Knowledge,
80:Beware! Don't allow yourself to do what you know is wrong, relying on the thought, Later I will repent and ask God's forgiveness. ~ Jalaluddin Rumi,
81:To know how to keep the Divine contact in all circumstances is the secret of beatitude. 21 April 1970 ~ The Mother, On Thoughts and Aphorisms, [T5],
82:Impassive, I bear each act and thought and mood:
Time traverses my hushed infinitude. ~ Sri Aurobindo, Collected Poems, The Cosmic Spirit,
83:It is in the silence of the mind that the strongest and freest action can come. ~ Sri Aurobindo, Letters on Yoga - IV, Thought and Knowledge,
84:Man needs freedom of thought and life and action in order that he may grow. ~ Sri Aurobindo, The Human Cycle, The End of the Curve of Reason,
85:The malady of mind,
Its pang of thought, its quest for the aim of life. ~ Sri Aurobindo, Savitri, The Way of Fate and the Problem of Pain,
86:He is always with us, aware of what we are, of all our thoughts, of all our feelings and all our actions.
   ~ The Mother, Words Of The Mother I, [T0],
87:In the silence and not in the thought we shall find the Self. ~ Sri Aurobindo, The Synthesis Of Yoga, The Release from the Heart and the Mind,
88:Beyond words, above thoughts the flame of an intense aspiration must always burn, steady and bright. My love and blessings are with you.
   ~ The Mother,
89:Friendship ... is born at the moment when one man says to another 'What! You too? I thought that no one but myself' . . .
   ~ C S Lewis, The Four Loves,
90:Every morning may our thoughts rise fervently towards Thee, asking Thee how we can manifest and serve Thee best.
   ~ The Mother, Prayers And Meditations,
91:Thought is only a scout and pioneer; it can guide but not command or effectuate. ~ Sri Aurobindo, The Synthesis Of Yoga, The Object of Knowledge,
92:All consciousness is one, but in action it takes on many movements. ~ Sri Aurobindo, The Synthesis Of Yoga, The Supramental Thought and Knowledge,
93:Below him lay like gleaming jewelled thoughts
Rapt dreaming cities of Gandharva kings. ~ Sri Aurobindo, Savitri, The Paradise of the Life-Gods,
94:Mental knowledge is not an integral but always a partial knowledge. ~ Sri Aurobindo, The Synthesis Of Yoga, The Supramental Thought and Knowledge,
95:Called back her thoughts from speech to sit within
In a deep room in meditation’s house. ~ Sri Aurobindo, Savitri, The Debate of Love and Death,
96:Thought climbs in vain and brings a borrowed light, ~ Sri Aurobindo, Savitri, The Yoga of the King, The Yoga of the Spirit’s Freedom and Greatness,
97:Like the thought-screened infinities that lie
Behind the rapt smile of the Almighty’s dance. ~ Sri Aurobindo, Savitri, The Destined Meeting-place,
98:The native power of poetry is in its sight, not in its intellectual thought-matter. ~ Sri Aurobindo, The Future Poetry, Poetic Vision and the Mantra,
99:Busy our hearts are weaving thoughts and images always:
After their kind they see what here we call truth. ~ Sri Aurobindo, Collected Poems, Ilion,
100:Only by falling back on our better thought, by yielding to the spirit of prophecy which is innate in every man, can we know what that wisdom saith. ~ Ralph Waldo Emerson,
101: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,
102:Thoughts too great and deep to find a voice,
Thoughts whose desire new-makes the universe. ~ Sri Aurobindo, Savitri, The Paradise of the Life-Gods,
103:Out of our thoughts we must leap up to sight,
   Breathe her divine illimitable air,
   ~ Sri Aurobindo, Savitri, The Kingdoms and Godheads of the Greater Mind,
104:This world’s the puppet of a silent Will
Which moves unguessed behind our acts and thoughts; ~ Sri Aurobindo, Collected Plays and Stories, Act V,
105:The deepest things are those thought seizes not;
Our spirits live their hidden meaning out. ~ Sri Aurobindo, Collected Plays and Stories, Act III,
106:The consciousness of union with the Divine is for the spiritual seeker the supreme knowledge. ~ Sri Aurobindo, Letters on Yoga - IV, Thought and Knowledge,
107:This place is a dream. Only a sleeper considers it real. Then death comes like dawn, and you wake up laughing at what you thought was your grief. ~ Jalaluddin Rumi,
108:What is God after all?
   An eternal child
   playing an eternal game
   in an eternal garden.
   ~ Sri Aurobindo, Essays In Philosophy And Yoga, Thoughts And Glimpses,
109:In the hierarchy of our psychological functions the Thought is in a way nearest to this Self. ~ Sri Aurobindo, The Synthesis Of Yoga, The Object of Knowledge,
110:The centre of mental thinking is the ego, the person of the individual thinker. ~ Sri Aurobindo, The Synthesis Of Yoga, The Supramental Thought and Knowledge,
111:...thought immediately closes itself off since in its process of deduction discursive thought always excludes any openness in its compulsion to system. ~ Jean Gebser,
112:Language creates and determines thought even while it is created and determined by it. ~ Sri Aurobindo, The Human Cycle, The Problem of Uniformity and Liberty,
113:Purify thyself and thou shalt see God. Transform thy body into a temple, cast from thee evil thoughts and contemplate God with the eye of thy conscious soul. ~ Vemana,
114:Being aware of the sound of the bell, does not mean that bell belongs to you.
Likewise, being aware of thoughts, does not mean the thoughts belong to you. ~ Wu Hsin,
115:God is not remote from us. He is at the point of my pen, my (pick) shovel, my paint brush, my (sewing) needle - and my heart and thoughts. ~ Pierre Teilhard de Chardin,
116:No thought is vain; our very dreams
Substantial are;
The light we see in fancy, yonder gleams
In the star. ~ Sri Aurobindo, Collected Poems, The Rishi,
117:the mental psychic :::
...Thus the veiled psychic urge may express itself in the mind by a hunger in the thought for the knowledge of the Divine... ~ Sri Aurobindo,
118:It is the highest truth which the soul must seek out by thought and by life accomplish. ~ Sri Aurobindo, The Synthesis Of Yoga, The Realisation of Sachchidananda,
119:The thoughts of unknown minds exalt me with their thrill;
I carry the sorrow of millions in my lonely breast. ~ Sri Aurobindo, Collected Poems, The Cosmic Man,
120:Thought could not think in him, flesh could not quiver;
    The feet of Time could not adventure here ~ Sri Aurobindo, Collected Poems, The Yogi on the Whirlpool,
121:At hazard he read by arrow-leaps of Thought
That hit the mark by guess or luminous chance, ~ Sri Aurobindo, Savitri, The Kingdoms and Godheads of the Greater Life,
122:In the communion of two meeting minds
Thought looked at thought and had no need of speech; ~ Sri Aurobindo, Savitri, The Kingdoms and Godheads of the Greater Life,
123:In the communion of two meeting minds
Thought looked at thought and had no need of speech. ~ Sri Aurobindo, Savitri, The Kingdoms and Godheads of the Greater Life,
124:Space is a symbol into which Thought has translated an arrangement in supraspatial Consciousness. ~ Sri Aurobindo, Isha Upanishad, A Commentary on the Isha Upanishad,
125:The deities have screened their dreadful power:
God hides his thought and, even, he seems to err. ~ Sri Aurobindo, Savitri, The Dream Twilight of the Earthly Real,
126:The vault of heaven
Is not a true similitude for man
Whose space outgyres thought’s last horizon. ~ Sri Aurobindo, Collected Poems, The Meditations of Mandavya,
127:All advance in thought is made by collecting the greatest possible number of facts, classifying them, and grouping them.
   ~ Aleister Crowley, Liber ABA, Book 4, Magick, [T5],
128:In the silent regions of thought which has come to itself and communes only with itself, the interests which move the lives of races and individuals are hushed. ~ H W F Hegel,
129:Nothing has to be rejected, all has to be raised to the pure levels of the divine consciousness. ~ Sri Aurobindo, The Secret of the Veda, Indra and the Thought-Forces,
130:Thought-worlds
A thousand roads leaped into Eternity
Or singing ran to meet God’s veilless face. ~ Sri Aurobindo, Savitri, The Kingdoms of the Greater Knowledge,
131:A touch of realisation is enough to set the higher mind knowledge or the illumined mind knowledge flowing. ~ Sri Aurobindo, Letters on Yoga - IV, Thought and Knowledge,
132:Half-poised on equal wings of thought and doubt
Toiled ceaselessly twixt being’s hidden ends. ~ Sri Aurobindo, Savitri, The Kingdoms and Godheads of the Little Mind,
133:In our unseen subtle body thought is born
Or there it enters from the cosmic field. ~ Sri Aurobindo, Savitri, Nirvana and the Discovery of the All-Negating Absolute,
134:What is not real or vital to thought, imagination and feeling cannot be powerfully creative. ~ Sri Aurobindo, The Future Poetry, The Movement of Modern Literature - II,
135:He heard the inspired sound of his own thoughts
Re-echoed in the vault of other minds; ~ Sri Aurobindo, Savitri, The Yoga of the King, The Yoga of the Soul’s Release,
136:Keep thyself from all evil in thought, in word, in act. If thou transgress not these three frontiers of wisdom, thou shalt find the way pursued by the saints. ~ Magghima Nikaya,
137:O queen, thy thought is a light of the Ignorance,
Its brilliant curtain hides from thee God’s face. ~ Sri Aurobindo, Savitri, The Way of Fate and the Problem of Pain,
138:This is the weakness of the mind that it limits itself by its thoughts, its positive and negative ideas, ~ Sri Aurobindo, The Synthesis Of Yoga, Love and the Triple Path,
139:Thought perceptions come first—language comes to express the perceptions and itself leads to fresh thoughts. ~ Sri Aurobindo, Letters on Yoga - IV, Thought and Knowledge,
140:But thought nor word can seize eternal Truth:
The whole world lives in a lonely ray of her sun. ~ Sri Aurobindo, Savitri, The Kingdoms and Godheads of the Greater Mind,
141:Lo! This is self-awareness! It surpasses all avenues of speech and thought.
I, Tilopa, have nothing to reveal. You should know it yourself through inward examination. ~ Tilopa,
142:Supermind carries in it the unity, but also the largeness and multiplicities of the infinite. ~ Sri Aurobindo, The Synthesis Of Yoga, The Supramental Thought and Knowledge,
143:Near and real to the longing heart And to the body’s passionate thought and sense Are the hidden kingdoms of beatitude. ~ Sri Aurobindo, Savitri, The Glory and Fall of Life,
144:The control over the thoughts and the power of seeing the image of the Mother and Sri Aurobindo in the head are a very good beginning.
   ~ Sri Aurobindo, Letters On Yoga - IV, [T5],
145:Veiled by the ray no mortal eye can bear,
The Spirit's bare and absolute potencies
Burn in the solitude of the thoughts of God. ~ Sri Aurobindo, Savitri, The Secret Knowledge,
146:But in introducing me simultaneously to skepticism and to wonder, they taught me the two uneasily cohabiting modes of thought that are central to the scientific method. ~ Carl Sagan,
147:Symbolism is the language of the Mysteries. By symbols men have ever sought to communicate to each other those thoughts which transcend the limitations of language.
   ~ Manly P Hall,
148:The thought of a solitary man can become, by exercise of selfless and undoubting Will, the thought of a nation. ~ Sri Aurobindo, Early Cultural Writings, The Real Difficulty,
149:Thought-mind
Where Knowledge is the leader of the act
And Matter is of thinking substance made, ~ Sri Aurobindo, Savitri, The Kingdoms and Godheads of the Greater Mind,
150:Human thought in the generality of men is no more than a rough and crude acceptance of unexamined ideas. ~ Sri Aurobindo, Essays in Philosophy and Yoga, The Reincarnating Soul,
151:The Purusha has to become not only the witness but the knower and source, the master of all the thought and action. ~ Sri Aurobindo, The Life Divine, The Triple Transformation,
152:Always keep your mind spotless. Don't allow impure thoughts to enter it. If you find such desires tormenting you, pray to God and chant His name. He will protect you. ~ Sri Ramakrishna,
153:For as the old adage says, God slumbers in nature, begins to awaken in the human being, and is fully awake in the enlightened individual.
   ~ Frank Visser, Ken Wilber Thought as Passion,
154:As thoughts stand mute on a despairing verge
Where the last depths plunge into nothingness ~ Sri Aurobindo, Savitri, The Journey in Eternal Night and the Voice of the Darkness,
155:Human thought creates what it imagines; the phantoms of superstition project their deformities on the astral light, and live upon the same terrors which give them birth.
   ~ Eliphas Levi,
156:Hid in our hearts is his glory; the Spirit works in our members.
Silence is he, with our voices he speaks, in our thoughts he remembers. ~ Sri Aurobindo, Collected Poems, Ahana,
157:A sailor on the Inconscient’s fathomless sea,
He voyages through a starry world of thought
On Matter’s deck to a spiritual sun. ~ Sri Aurobindo, Savitri, The Secret Knowledge,
158:In bodies motionless like statues, fixed
In tranced cessations of their sleepless thought
Sat sleeping souls. ~ Sri Aurobindo, Savitri, The Dream Twilight of the Earthly Real,
159:It acted not but bore all thoughts and deeds,
The witness Lord of Nature’s myriad acts
Consenting to the movements of her Force. ~ Sri Aurobindo, Savitri, In the Self of Mind,
160:Strange, remote and splendid
Childhood’s fancy pure
Thrills to thoughts we cannot fathom,
Quick felicities obscure. ~ Sri Aurobindo, Collected Poems, A Child’s Imagination,
161:The omniscient Ray is shut behind his lids:
He is the Wisdom that comes not by thought, ~ Sri Aurobindo, Savitri, The Eternal Day, The Soul’s Choice and the Supreme Consummation,
162:The builder Reason lost her confidence
In the successful sleight and turn of thought
That makes the soul the prisoner of a phrase. ~ Sri Aurobindo, Savitri, In the Self of Mind,
163:Man is not and cannot be wholly governed either in his thought or his action by the reason alone. ~ Sri Aurobindo, The Synthesis Of Yoga, The Supramental Instruments - Thought-Process,
164:These sages breathed for God’s delight in things.
Assisting the slow entries of the gods,
Sowing in young minds immortal thoughts they lived, ~ Sri Aurobindo, Savitri, The Quest,
165:A Thought that can conceive but hardly knows
Arises slowly in her and creates
The idea, the speech that labels more than it lights; ~ Sri Aurobindo, Savitri, The Secret Knowledge,
166:If you are never parted from the aspiring resolve to attain awak- ening, wherever you are born-whether above, below, or on the same level-you will not forget the thought of awakening. ~ Asanga,
167:Nabhi-Padma (Navel-lotus)
Out of the dreadful press she dragged her will
And fixed her thought upon the saviour Name. ~ Sri Aurobindo, Savitri, The Entry into the Inner Countries,
168:There is a consciousness mind cannot touch,
Its speech cannot utter nor its thought reveal. ~ Sri Aurobindo, Savitri, The Eternal Day, The Soul’s Choice and the Supreme Consummation,
169:To bring about peace means to be free from thoughts and to abide as Pure Consciousness.

If one remains at peace oneself, there is only peace all about. ~ Sri Ramana Maharshi, Talks, 453,
170:An Angel can illuminate the thought and mind of man by strengthening the power of vision and by bringing within his reach some truth which the Angel himself contemplates. ~ Saint Thomas Aquinas,
171:The future like the past presents itself to knowledge in the supermind as a memory of the preknown. ~ Sri Aurobindo, The Synthesis Of Yoga, The Supramental Instruments - Thought-Process,
172:An inner law of beauty shapes our lives;
Our words become the natural speech of Truth,
Each thought is a ripple on a sea of Light. ~ Sri Aurobindo, Savitri, The Finding of the Soul,
173:It is not enough that the natural language should be spoken by the people; it must be the expression of its higher life and thought. ~ Sri Aurobindo, The Human Cycle, Diversity in Oneness,
174:All knowledge failed and the Idea’s forms
And Wisdom screened in awe her lowly head
Feeling a Truth too great for thought or speech. ~ Sri Aurobindo, Savitri, The Finding of the Soul,
175:Consecration becomes in its fullness a devoting of all our being to the Divine; therefore also of all our thoughts and our works. ~ Sri Aurobindo, The Synthesis Of Yoga, The Way of Devotion,
176:A stripped imperative of conceptual phrase
Architectonic and inevitable
Translated the unthinkable into thought: ~ Sri Aurobindo, Savitri, The Kingdoms and Godheads of the Greater Mind,
177:Our precarious mortal thought
That looks from soil to sky and sky to soil
But knows not the below nor the beyond, ~ Sri Aurobindo, Savitri, The Kingdoms and Godheads of the Little Mind,
178:Repeat the old practice, "To whom do thoughts arise?"
Keep up the practice until there are no breaks.
Practice alone will bring about continuity of awareness. ~ Sri Ramana Maharshi, Talks, 628,
179:Only when Eternity takes Time by the hand,
Only when infinity weds the finite’s thought,
Can man be free from himself and live with God. ~ Sri Aurobindo, Savitri, The Triple Soul-Forces,
180:All that leads you away from me in thought and feeling is bad. All that brings you closer to me and gives you the perception and joy of my presence is good.
   ~ The Mother, Some Answers From The Mother,
181:Crowding and stinging in a monstrous swarm
Pressed with a noxious hum into his mind
Thoughts that could poison Nature’s heavenliest breath, ~ Sri Aurobindo, Savitri, The Descent into Night,
182:If the philosopher makes his thought substance of poetry, he ceases to be a philosophic thinker and becomes a poet-seer of Truth. ~ Sri Aurobindo, The Future Poetry, Poetic Vision and the Mantra,
183:I thought of a labyrinth of labyrinths, of one sinuous spreading labyrinth that would encompass the past and the future and in some way involve the stars.~ Jorge Luis Borges, The Garden Of Forking Paths,
184:Only those thoughts are true the opposite of which is also true in its own time and application; indisputable dogmas are the most dangerous kind of falsehoods.
   ~ Sri Aurobindo, Essays Divine And Human,
185:There every thought and feeling is an act,
And every act a symbol and a sign,
And every symbol hides a living power. ~ Sri Aurobindo, Savitri, The Kingdoms and Godheads of the Greater Life,
186:If something great awakes, too frail his pitch
To reveal its zenith tension of delight,
His thought to eternise its ephemeral soar, ~ Sri Aurobindo, Savitri, The Godheads of the Little Life,
187:All harmony proceeds upon seen or given lines and carries with it a constant pulsation and rhythmic recurrence. ~ Sri Aurobindo, The Synthesis Of Yoga, The Supramental Instruments - Thought-Process,
188:An errant ray from the immortal Mind
Accepted the earth’s blindness and became
Our human thought, servant of Ignorance. ~ Sri Aurobindo, Savitri, The Kingdoms and Godheads of the Greater Mind,
189:...everything really depends on the Divine Grace and we should look towards the future with confidence and serenity, at the same time progressing as fast as we can.
   ~ The Mother, On Thoughts And Aphorisms,
190:On the ocean surface of vast Consciousness
Small thoughts in shoals are fished up into a net
But the great truths escape her narrow cast; ~ Sri Aurobindo, Savitri, The Debate of Love and Death,
191:The worlds are built by its unconscious Breath
And Matter and Mind are its figures or its powers,
Our waking thoughts the output of its dreams. ~ Sri Aurobindo, Savitri, The Descent into Night,
192:Our souls accept what our blind thoughts refuse.
Earth’s winged chimaeras are Truth’s steeds in Heaven,
The impossible God’s sign of things to be. ~ Sri Aurobindo, Savitri, The Secret Knowledge,
193:In the deep sleep state we lay down our ego, our thoughts and our desires. If we could only do all this while we are conscious, we would realise the Self. ~ Sri Ramana Maharshi, Conscious Immortality, Ch. 13,
194:Man worships the ungrasped. His vagrant thought
Still busy with the illimitable void
Lives all the time by little things upbuoyed
Which he contemns ~ Sri Aurobindo, Collected Poems, Euphrosyne,
195:Our body’s subtle self is throned within
In its viewless palace of veridical dreams
That are bright shadows of the thoughts of God. ~ Sri Aurobindo, Savitri, The Parable of the Search for the Soul,
196: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, The Heavens of the Ideal,
197:Thus is it even with the seer and sage;
For still the human limits the divine:
Out of our thoughts we must leap up to sight, ~ Sri Aurobindo, Savitri, The Kingdoms and Godheads of the Greater Mind,
198:We cannot afford to take ourselves or other persons so seriously. It is wise to realize that we are not actually qualified to sit in judgment on each other. ~ Manly P Hall, The Mystic Maze of Thought 1970, p.8),
199:Language is the sign of the cultural life of a people, the index of its soul in thought and mind that stands behind and enriches its soul in action. ~ Sri Aurobindo, The Human Cycle, Diversity in Oneness,
200:The mind of mortal man is led by words,
His sight retires behind the walls of Thought
And looks out only through half-opened doors. ~ Sri Aurobindo, Savitri, The Way of Fate and the Problem of Pain,
201:To catch the boundless in a net of birth,
To cast the spirit into physical form,
To lend speech and thought to the Ineffable; ~ Sri Aurobindo, Savitri, The Kingdoms and Godheads of the Greater Life,
202:Most people who have not knowledge are apt to be opinionated—they have their ideas and don’t want them to be changed or their fixity disturbed. ~ Sri Aurobindo, Letters on Yoga - IV, Thought and Knowledge,
203:There can be no rebirth without a dark night of the soul, a total annihilation of all that you believed in and thought that you were.
   ~ Hazrat Inayat Khan, Thinking Like The Universe: The Sufi Path Of Awakening,
204:If human will could be made one with God’s,
If human thought could echo the thoughts of God,
Man might be all-knowing and omnipotent; ~ Sri Aurobindo, Savitri, The Way of Fate and the Problem of Pain,
205:Love with my love, think with my thoughts; the rest
Leave to much older wiser men whose schemings
Have made God’s world an office and a mart. ~ Sri Aurobindo, Collected Plays and Stories, Act II,
206:Cast Thought from thee, that nimble ape of Light:
In his tremendous hush stilling thy brain
His vast Truth wake within and know and see. ~ Sri Aurobindo, Savitri, The Parable of the Search for the Soul,
207:The mind is the ignorance attempting to know or it is the ignorance receiving a derivative knowledge: it is the action of Avidya. ~ Sri Aurobindo, The Synthesis Of Yoga, The Supramental Thought and Knowledge,
208:Always we must keep ourselves open to the higher Word from above that does not confine itself to its own sense and the light of the Thought that carries in it its own opposites
   ~ Sri Aurobindo, The Synthesis Of Yoga,
209: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. ~ Sri Aurobindo, Savitri, The Issue,
210:He who is only an athlete is too crude, too vulgar, too much a savage. He who is a scholar only is too soft, to effeminate. The ideal citizen is the scholar athlete, the man of thought and the man of action.
   ~ Plato,
211:Let all thoughts, all feelings, all actions, all hopes be turned towards the Divine and concentrated on Him. He is our only help and our only safety.
   ~ The Mother, Words Of The Mother II, The Divine Is with You, [T1],
212:Mental nature and mental thought are based on a consciousness of the finite; supramental nature is in its very grain a consciousness and power of the Infinite. ~ Sri Aurobindo, The Life Divine, The Gnostic Being,
213:302. The mediaeval ascetics hated women and thought they were created by God for the temptation of monks. One may be allowed to think more nobly both of God and of woman.
   ~ Sri Aurobindo, Essays Divine And Human, Karma,
214:On a certain level all knowledge presents itself as a remembering, because all is latent or inherent in the self of supermind. ~ Sri Aurobindo, The Synthesis Of Yoga, The Supramental Instruments - Thought-Process,
215:There Mind, a splendid sun of vision’s rays,
Shaped substance by the glory of its thoughts
And moved amidst the grandeur of its dreams. ~ Sri Aurobindo, Savitri, The House of the Spirit and the New Creation,
216:Not to borrow the strength of another, nor to rely on one's own strength; to cut off past and future thoughts, and not to live within the everyday mind... then the Great Way is right before your eyes. ~ Yamamoto Tsunetomo,
217:Still, right thought only becomes effective when in the purified understanding it is followed by other operations, by vision, by experience, by realisation.
   ~ Sri Aurobindo, The Synthesis Of Yoga, The Status of Knowledge,
218:What the thought, the inner regard, the faith, śraddhā, settles itself upon with a complete and definite insistence, into that our inner being tends to change. ~ Sri Aurobindo, Essays on the Gita, The Supreme Divine,
219:Fate severe like a mother
Teaches our wills by disaster and strikes down the props that would weaken,
Fate and the Thought on high that is wiser than yearnings of mortals. ~ Sri Aurobindo, Collected Poems, Ilion,
220:Above the birth of body and of thought
Our spirit’s truth lives in the naked self
And from that height, unbound, surveys the world. ~ Sri Aurobindo, Savitri, Nirvana and the Discovery of the All-Negating Absolute,
221:The daemons of the unknown overshadow his mind
Casting their dreams into live moulds of thought,
The moulds in which his mind builds out its world. ~ Sri Aurobindo, Savitri, The Parable of the Search for the Soul,
222:The emergence of an ideal in human thought is always the sign of an intention in Nature, but not always of an intention to accomplish. ~ Sri Aurobindo, The Human Cycle: The Turn towards Unity, Its Necessity and Dangers,
223:World-naked hermits with their matted hair
Immobile as the passionless great hills
Around them grouped like thoughts of some vast mood
Awaiting the Infinite’s behest to end. ~ Sri Aurobindo, Savitri, The Quest,
224:The saviour creeds that cannot save themselves,
But perish in the strangling hands of the years,
Discarded from man’s thought, proved false by Time. ~ Sri Aurobindo, Savitri, The Dream Twilight of the Earthly Real,
225:Agreat part of our thoughts and feelings come into us from outside, from our fellow-men, both from individuals and from the collective mind of humanity. ~ Sri Aurobindo, The Synthesis Of Yoga, The Planes of Our Existence,
226:A Nature that denied the eternal Truth
In the vain braggart freedom of its thought
Hoped to abolish God and reign alone. ~ Sri Aurobindo, Savitri, The World of Falsehood, the Mother of Evil and the Sons of Darkness,
227:Invents creation’s paradox profound;
Spiritual thought is crammed in Matter’s forms,
Unseen it throws out a dumb energy
And works a miracle by a machine. ~ Sri Aurobindo, Savitri, The Dream Twilight of the Ideal,
228:All my thoughts go towards Thee, all my acts are consecrated to Thee; Thy Presence is for me an absolute, immutable, invariable fact, and Thy Peace dwells constantly in my heart. ~ The Mother, Prayers And Meditations, Nov 19th 1912,
229:'Is,' 'is,' 'is'-the idiocy of the word haunts me. If it were abolished, human thought might begin to make sense. I don't know what anything 'is'; I only know how it seems to me at this moment.
   ~ Robert Anton Wilson, Nature's God,
230:All is abolished but the mute Alone.
    The mind from thought released, the heart from grief
    Grow inexistent now beyond belief;
There is no I, no Nature, known-unknown. ~ Sri Aurobindo, Collected Poems, Nirvana,
231:A 'tulpa' is a consciously-projected thought-form or servitor, which may perform a particular task for a magician or act as a general 'helper'. They are of a similar nature to Spirit Desire-Forms.
   ~ Phil Hine, Aspects of Evocation,
232:He sang the Inconscient and its secret self,
Its power omnipotent knowing not what it does,
All-shaping without will or thought or sense,
Its blind unerring occult mystery. ~ Sri Aurobindo, Savitri, The Word of Fate,
233:Q: Are our prayers granted?
M:Yes, they are granted.
No thought will go in vain.
Every thought will produce its effect some time or other.
Thought-force will never go in vain. ~ Sri Ramana Maharshi, Day by Day, 28-6-46,
234:Opponents of the Highest they have come
Out of their world of soulless thought and power
To serve by enmity the cosmic scheme. ~ Sri Aurobindo, Savitri, The World of Falsehood, the Mother of Evil and the Sons of Darkness,
235:Having thought of these things, meditating on them in my heart and having considered that I shall find immortality in the union with wisdom, I went in search of her on all sides, that I might take her for my companion. ~ Book of Wisdom,
236:Some huge somnambulist Intelligence
Devising without thought process and plan
Arrayed the burning stars’ magnificence,
The living bodies of beasts and the brain of man. ~ Sri Aurobindo, Collected Poems, The Inconscient,
237:In God’s supreme withdrawn and timeless hush
A seeing Self and potent Energy met;
The Silence knew itself and thought took form:
Self-made from the dual power creation rose. ~ Sri Aurobindo, Savitri, In the Self of Mind,
238:The animal’s thoughtless joy is left behind,
Care and reflection burden his daily walk;
He has risen to greatness and to discontent,
He is awake to the Invisible. ~ Sri Aurobindo, Savitri, The Kingdoms of the Little Life,
239:The greatest error of a man is to think that he is weak by nature, evil by nature. Every man is divine and strong in his real nature. What are weak and evil are his habits, his desires and thoughts, but not himself. ~ Sri Ramana Maharshi,
240:The method of gathering of the mind is not an easy one. It is better to watch and separate oneself from the thoughts till one becomes aware of a quiet space within into which they come from outside. ~ Sri Aurobindo, Letters On Yoga - II,
241:A bare impersonal hush is now my mind,
A world of sight clear and inimitable,
A volume of silence by a Godhead signed,
A greatness pure of thought, virgin of will. ~ Sri Aurobindo, Collected Poems, The Word of the Silence,
242:Her body’s thoughts climbed from her conscious limbs
And carried their yearnings to its mystic crown
Where Nature’s murmurs meet the Ineffable. ~ Sri Aurobindo, Savitri, Nirvana and the Discovery of the All-Negating Absolute,
243:If one concentrates on a thought or a word, one has to dwell on the essential idea contained in the word with the aspiration to feel the thing which it expresses. ~ Sri Aurobindo, Letters on Yoga - II, Concentration and Meditation,
244:Our thoughts are still ignorant, they must be enlightened. Our aspiration is still imperfect, it must be purified. Our action is still powerless, it must become effective. With my Blessings.
   ~ The Mother, Mantras Of The Mother, 25 August,
245:Be like a solid tower whose brave height remains unmoved by all the winds that blow; the man who lets his thoughts be turned aside by one thing or another, will lose sight of his true goal, his mind sapped of its strength. ~ Dante Alighieri,
246:Man is obliged by a Power within him to be the labourer of a more or less conscious self-evolution that shall lead him to self-mastery and self-knowledge. ~ Sri Aurobindo, The Synthesis Of Yoga, The Supramental Thought and Knowledge,
247:This world is other than our standards are
And it obeys a vaster thought than ours,
Our narrow thoughts! The fathomless desire
Of some huge spirit is its secret law. ~ Sri Aurobindo, Collected Plays and Stories, Act II,
248:The crude beginnings of the lifeless earth,
The mindless stirrings of the plant and tree
Prepared our thought; thought for a godlike birth
Broadens the mould of our mortality. ~ Sri Aurobindo, Collected Poems, Evolution - II,
249:Life-God
Life’s visage hides life’s real self from sight;
Life’s secret sense is written within, above.
The thought that gives it sense lives far beyond; ~ Sri Aurobindo, Savitri, The Kingdoms and Godheads of the Greater Life,
250:5. That which thinks not by the mind,^1 that by which the mind is thought, know That to be the Brahman and not this which men follow after here. ^1 Or "that which one thinks not with the mind" ~ Sri Aurobindo, Kena And Other Upanishads, page 6,
251:Rest in natural great peace, this exhausted mind,
Beaten helpless by karma and neurotic thoughts,
Like the relentless fury of the pounding waves
In the infinite ocean of samsara.
Rest in natural great peace. ~ Nyoshul Khen Rinpoche,
252:She turned to the face of a veiled voiceless Truth
Hid in the dumb recesses of the heart
Or waiting beyond the last peak climbed by Thought. ~ Sri Aurobindo, Savitri, The Discovery of the Cosmic Spirit and the Cosmic Consciousness,
253:I become what I see in myself. All that thought suggests to me, I can do; all that thought reveals in me, I can become. This should be man's unshakable faith in himself, because God dwells in him.
   ~ Sri Aurobindo, Essays In Philosophy And Yoga,
254:The widest synthesis of perfection possible to thought is the sole effort entirely worthy of those whose dedicated vision perceives that God dwells concealed in humanity. ~ Sri Aurobindo, The Synthesis Of Yoga, The Synthesis of the Systems,
255:A pure Thought-Mind surveyed the cosmic act.
Archangel of a white transcending realm,
It saw the world from solitary heights
Luminous in a remote and empty air. ~ Sri Aurobindo, Savitri, The Kingdoms and Godheads of the Little Mind,
256:Its glimmerings lighted with the abstract word
A half-visible ground and travelling yard by yard
It mapped a system of the Self and God.
I could not live the truth it spoke and thought. ~ Sri Aurobindo, Savitri, Satyavan and Savitri,
257:If nothing matters, then even the thought that nothing matters doesn't matter. And if it doesn't matter whether anything matters or not, then there's no real difference between believing nothing matters and believing something matters. ~ Ray Brassier,
258:An average man's mind is filled with countless thoughts, and therefore each individual one is extremely weak. When, instead of these many useless thoughts, there appears only one, it is a power in itself and has a wide influence. ~ Sri Ramana Maharshi,
259:An inconclusive play is Reason’s toil.
Each strong idea can use her as its tool;
Accepting every brief she pleads her case.
Open to every thought, she cannot know. ~ Sri Aurobindo, Savitri, The Kingdoms and Godheads of the Little Mind,
260:A religious man is a person who holds God and man in one thought at one time, at all times, who suffers harm done to others, whose greatest passion is compassion, whose greatest strength is love and defiance of despair. ~ Rabbi Abraham Joshua Heschel,
261:Mental activity in the daytime creates a latent form of habitual thought which again transforms itself at night into various delusory visions sensed by the semi-consciousness. This is called the deceptive and magic-like Bardo of Dream. ~ Jetsun Milarepa,
262:A pigmy Thought needing to live in bounds
For ever stooped to hammer fact and form.
Absorbed and cabined in external sight,
It takes its stand on Nature’s solid base. ~ Sri Aurobindo, Savitri, The Kingdoms and Godheads of the Little Mind,
263:Then first appeared the malady of mind,
Its pang of thought, its quest for the aim of life.
It twisted into forms of good and ill
The frank simplicity of the animal’s acts; ~ Sri Aurobindo, Savitri, The Way of Fate and the Problem of Pain,
264:A cosmic Thought spreads out its vastitudes;
Its smallest parts are here philosophies
Challenging with their detailed immensity,
Each figuring an omniscient scheme of things. ~ Sri Aurobindo, Savitri, The Dream Twilight of the Earthly Real,
265:Each thought is a gold coin with bright alloy
And error and truth are its obverse and reverse:
This is the imperial mintage of the brain
And of this kind is all its currency. ~ Sri Aurobindo, Savitri, The Dream Twilight of the Earthly Real,
266:Into thought’s narrow limits she has come;
Her greatness she has suffered to be pressed
Into the little cabin of the Idea,
The closed room of a lonely thinker’s grasp: ~ Sri Aurobindo, Savitri, The Kingdoms and Godheads of the Greater Mind,
267:Mind’s quick-paced thoughts floated from their high necks,
A glowing splendour as of an irised mane,
A parure of pure intuition’s light;
Its flame-foot gallop they could imitate: ~ Sri Aurobindo, Savitri, The Entry into the Inner Countries,
268:Our troubles arise not from the failures of our thoughts alone; they arise largely because we have not given leadership to our hearts. We have not given to our souls the power to direct us in the right way of things. ~ Manly P Hall (Resurrection 1964, p.2),
269:There Knowledge called him to her mystic peaks
Where thought is held in a vast internal sense
And feeling swims across a sea of peace
And vision climbs beyond the reach of Time. ~ Sri Aurobindo, Savitri, The Kingdoms of the Greater Knowledge,
270:It hears the Word to which our hearts were deaf,
   It sees through the blaze in which our thoughts grow blind;
   It drinks from the naked breasts of glorious Truth,
   It learns the secrets of eternity.
   ~ Sri Aurobindo, Savitri, The Debate of Love and Death,
271:Thought transcends the circles of mortal mind,
It is greater than its earthly instrument:
The godhead crammed into mind’s narrow space
Escapes on every side into some vast ~ Sri Aurobindo, Savitri, The Kingdoms and Godheads of the Greater Mind,
272:A map of subtle signs surpassing thought
Was hung upon a wall of inmost mind.
Illumining the world's concrete images
Into significant symbols by its gloss,
~ Sri Aurobindo, Savitri, The Yoga of the King The Yoga of the Spirits Freedom and Greatness,
273:He is lost in the heart, in the cavern of Nature,
He is found in the brain where He builds up the thought:
In the pattern and bloom of the flowers He is woven,
In the luminous net of the stars He is caught. ~ Sri Aurobindo, Collected Poems, Who,
274:A conscious soul in the Inconscient’s world,
Hidden behind our thoughts and hopes and dreams,
An indifferent Master signing Nature’s acts
Leaves the vicegerent mind a seeming king. ~ Sri Aurobindo, Savitri, The Parable of the Search for the Soul,
275:This mind no silence knows nor dreamless sleep,
In the incessant circling of its steps
Thoughts tread for ever through the listening brain;
It toils like a machine and cannot stop. ~ Sri Aurobindo, Savitri, The Parable of the Search for the Soul,
276:Einstein's use of the equivalence of inertial and gravitational mass to derive his principle of equivalence, and eventually all of general relativity, amounts to a relentless march of logical reasoning unmatched in the history of human thought. ~ Stephen Hawkings,
277:I feel a darkness obstructing the back of my head. My head feels heavy and dark. Why has this happened to me and what is it?

   Most often these attacks are the result of bad thoughts you have had, which fall back on you.
   ~ The Mother, Words Of The Mother II,
278:And from this point of view no formulation is better than any other; the best of all is the one that helps each one to remember, that is, the way in which the intervention of the Grace has crystallised in the thought.
   ~ The Mother, Questions And Answers 1957-1958,
279:Nothing is wholly dead that once had lived;
In dim tunnels of the world’s being and in ours
The old rejected nature still survives;
The corpses of its slain thoughts raise their heads ~ Sri Aurobindo, Savitri, The Parable of the Search for the Soul,
280:359. Men burrow after little details of knowledge and group them into bounded and ephemeral thought systems; meanwhile all infinite wisdom laughs above their heads and shakes wide the glory of her iridescent pinions.
   ~ Sri Aurobindo, Essays Divine And Human, Karma,
281:The war of thoughts that fathers the universe,
The clash of forces struggling to prevail
In the tremendous shock that lights a star
As in the building of a grain of dust, ~ Sri Aurobindo, Savitri, The Yoga of the King, The Yoga of the Soul’s Release,
282:Often our thoughts are finished cosmic wares
Admitted by a silent office gate
And passed through the subconscient’s galleries,
Then issued in Time’s mart as private make. ~ Sri Aurobindo, Savitri, Nirvana and the Discovery of the All-Negating Absolute,
283:The elements of every concept enter into logical thought at the gate of perception and make their exit at the gate of purposive action; and whatever cannot show its passports at both those two gates is to be arrested as unauthorized by reason. ~ Charles Sanders Peirce,
284:All life, all thought, all energising of the faculties, all experiences passive or active, become thenceforward so many shocks which disintegrate the teguments of the soul and remove the obstacles to the inevitable efflorescence.
   ~ Sri Aurobindo, The Synthesis Of Yoga,
285:Mind is the leader of the body and life,
Mind the thought-driven chariot of the soul
Carrying the luminous wanderer in the night
To vistas of a far uncertain dawn. ~ Sri Aurobindo, Savitri, The Eternal Day, The Soul’s Choice and the Supreme Consummation,
286:The Book of Spells or of Conjurations is the Record of every thought, word and deed of the Magician; for everything that he has willed is willed to a purpose. It is the same as if he had taken an oath or perform some achievement.
   ~ Aleister Crowley, Liber ABA, The Book,
287:His mind is a hunter upon tracks unknown;
Amusing Time with vain discovery,
He deepens with thought the mystery of his fate
And turns to song his laughter and his tears. ~ Sri Aurobindo, Savitri, The Journey in Eternal Night and the Voice of the Darkness,
288:On meditation’s mounting edge of trance
Great stairs of thought climbed up to unborn heights
Where Time’s last ridges touch eternity’s skies
And Nature speaks to the spirit’s absolute. ~ Sri Aurobindo, Savitri, The Kingdoms and Godheads of the Greater Mind,
289: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, Surrender,
290:Impeccable artists of unerring forms,
Magician builders of sound and rhythmic words,
Wind-haired Gandharvas chanted to the ear
The odes that shape the universal thought, ~ Sri Aurobindo, Savitri, The Eternal Day, The Soul’s Choice and the Supreme Consummation,
291:Those who were with Krishna were in all appearance men like other men. They spoke and acted with each other as men with men and were not thought of by those around them as gods. Krishna himself was known by most as a man-only a few worshipped him as the Divine. ~ Sri Aurobindo,
292:The miraculous Nihil, origin of our souls
And source and sum of the vast world’s events,
The womb and grave of thought, a cipher of God,
A zero circle of being’s totality. ~ Sri Aurobindo, Savitri, The Discovery of the Cosmic Spirit and the Cosmic Consciousness,
293:As the biggest library if it is in disorder is not as useful as a small but well-arranged one, so you may accumulate a vast amount of knowledge but it will be of far less value than a much smaller amount if you have not thought it over for yourself.
   ~ Arthur Schopenhauer, [T9],
294:They thought that it would be a disgrace to go forth as a group. Each entered the forest at a point that he himself had chosen, where it was darkest and there was no path. If there is a path it is someone else's path and you are not on the adventure. ~ Joseph Campbell, The Hero's Journey,
295:A thought came through draped as an outer voice.
It called not for the witness of the mind,
It spoke not to the hushed receiving heart;
It came direct to the pure perception’s seat, ~ Sri Aurobindo, Savitri, The Discovery of the Cosmic Spirit and the Cosmic Consciousness,
296:New scientific ideas never spring from a communal body, however organized, but rather from the head of an individually inspired researcher who struggles with his problems in lonely thought and unites all his thought on one single point which is his whole world for the moment. ~ Max Planck,
297:A wisdom waiting on Omniscience
Sat voiceless in a vast passivity;
It judged not, measured not, nor strove to know,
But listened for the veiled all-seeing Thought
And the burden of a calm transcendent Voice. ~ Sri Aurobindo, Savitri, The Kingdoms of the Greater Knowledge,
298:Night, splendid with the moon dreaming in heaven
In silver peace, possessed her luminous reign.
She brooded through her stillness on a thought
Deep-guarded by her mystic folds of light,
And in her bosom nursed a greater dawn. ~ Sri Aurobindo, Savitri, The Return to Earth,
299:The man who proclaims the existence of the Infinite accumulates, in this affirmation, more of the supernatural than there is in the miracles of all the religions. So long as the mystery of the Infinite weighs upon human thought, temples will be raised for the cult of the Infinite. ~ Pasteur,
300:The illusionist sub-class sprang from my reading. So many spellworkers in fable and fiction used only the illusory, not "real magic" that had actual substance and effect, that I thought it would be fun to include such an option in the game. ~ Gary Gygax, ENWorld, Q&A with Gary Gygax part 1, 2002,
301:It is for this meaningful development of consciousness by thought, will, emotion, desire, action and experience, leading in the end to a supreme divine self-discovery, that Man, the mental being, has entered into the material body.
   ~ Sri Aurobindo, The Synthesis Of Yoga, Self-Surrender in Works,
302:When you want to think and find a solution, instead of following the deductions of thought, you stop everything and try to concentrate and concentrate, intensify the point of the problem. You stop everything and wait until, by the intensity of the concentration, you obtain an answer. ~ The Mother,
303:As a single footstep will not make a path on the earth, so a single thought will not make a pathway in the mind. To make a deep physical path, we walk again and again. To make a deep mental path, we must think over and over the kind of thoughts we wish to dominate our lives.
   ~ Henry David Thoreau,
304:Surely there is grandeur in knowing that in the realm of thought, at least, you are without a chain; that you have the right to explore all heights and depth; that there are no walls nor fences, nor prohibited places, nor sacred corners in all the vast expanse of thought.
   ~ Robert Green Ingersoll,
305:The "memorize then fire and forget" principal for casting spells Jack Vance assumed in his fantasy stories seemed perfect to me for use by D&D magic-users. IT required forethought by the player and limited the power of the class all at once. ~ Gary Gygax, ENWorld, Q&A with Gary Gygax part 13, 2007,
306:These thoughts were formed not in her listening brain,
Her vacant heart was like a stringless harp;
Impassive the body claimed not its own voice,
But let the luminous greatness through it pass. ~ Sri Aurobindo, Savitri, The Discovery of the Cosmic Spirit and the Cosmic Consciousness,
307:All-Knowledge packed into great wordless thoughts
Lodged in the expectant stillness of his depths
A crystal of the ultimate Absolute,
A portion of the inexpressible Truth
Revealed by silence to the silent soul.
~ Sri Aurobindo, Savitri, The Yoga of the King The Yoga of the Souls Release,
308:When Einstein had thought through a problem, he always found it necessary to formulate this subject in as many different ways as possible and to present it so that it would be comprehensible to people accustomed to different modes of thought and with different educational preparations. ~ Howard Gardner,
309:Chārvāka
Thy thoughts are gleams that pass on Matter’s verge,
Thy life a lapsing wave on Matter’s sea. ~ Sri Aurobindo, Savitri, The Gospel of Death and Vanity of the Ideal
Chārvāka
Cheerfulness is the salt of sadhana. ~ Sri Aurobindo, Letters on Yoga - IV, Cheerfulness and Happiness,
310:Who among men has not thoughts that he holds for the wisest, though foolish?
Who, though feeble and nought, esteems not his strength o’er his fellow’s?
Therefore the wisest and strongest choose out a king and a leader,
Not as a perfect arbiter armed ~ Sri Aurobindo, Collected Poems, Ilion,
311:Man who has towered
Out of the plasm and struggled by thought to Divinity’s level,
Man, this miniature second creator of good and of evil,
He too was only a compost of Matter made living, organic,
Forged as her thinking tool by an Energy blind and ~ Sri Aurobindo, Collected Poems, Ahana,
312:Weight of the event and its surface we bear, but the meaning is hidden.
Earth sees not; life’s clamour deafens the ear of the spirit:
Man knows not; least knows the messenger chosen for the summons.
Only he listens to the voice of his thoughts, his ~ Sri Aurobindo, The Future Poetry, Ilion,
313:Above them all she stands supporting all,
The sole omnipotent Goddess ever-veiled
Of 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, The World-Soul,
314:The majority of mankind do not think, they have only thought-sensations; a large minority think confusedly, mixing up desires, predilections, passions, prejudgments, old associations and prejudices with pure and disinterested thought. ~ Sri Aurobindo, Early Cultural Writings, The National Value of Art,
315:Then all grew tranquil in her being’s space,
Only sometimes small thoughts arose and fell
Like quiet waves upon a silent sea
Or ripples passing over a lonely pool
When a stray stone disturbs its dreaming rest. ~ Sri Aurobindo, Savitri, Nirvana and the Discovery of the All-Negating Absolute,
316:This was the play of the bright gods of Thought.
Attracting into time the timeless Light,
Imprisoning eternity in the hours,
This they have planned, to snare the feet of Truth
In an aureate net of concept and of phrase ~ Sri Aurobindo, Savitri, The Kingdoms and Godheads of the Greater Mind,
317:Thus said Ramakrishna and thus said Vivekananda. Yes, but let me know also the truths which the Avatar cast not forth into speech and the prophet has omitted from his teachings. There will always be more in God than the thought of man has ever conceived or the tongue of man has ever uttered.
   ~ Sri Aurobindo,
318:Kama (Desire)
Delight and laughter walking hand in hand
Go with Me, and I play with grief and pain. ~ Sri Aurobindo, Collected Poems: Kama
Kama (Desire)
All energies put into activity—thought, speech, feeling, act—go to constitute Karma. ~ Sri Aurobindo, Letters on Yoga - I, Karma and Heredity,
319:Stolen by the robbers of the Deep,
The golden shekels of the Eternal lie,
Hoarded from touch and view and thought’s desire,
Locked in blind antres of the ignorant flood,
Lest men should find them and be even as Gods. ~ Sri Aurobindo, Savitri, The Yoga of the King, The Yoga of the Soul’s Release,
320:As when the mantra sinks in Yoga’s ear,
Its message enters stirring the blind brain
And keeps in the dim ignorant cells its sound;
The hearer understands a form of words
And, musing on the index thought it holds,
He strives to read it with the l ~ Sri Aurobindo, Savitri, The Call to the Quest,
321:But at bottom, no matter how it may be disguised by technological jardon, the question is whether or not every aspect of human thought is reducible to a logical formalism, or, to put it into the modern, idiom, whether or not human thought is entirely computable.
   ~ Joseph Weizenbaum, Computer Power and Human Reason,
322:Everything must be given to the Divine within us, to the universal All and to the transcendent Supreme. An absolute concentration of our will, our heart and our thought on that one and manifold Divine, an unreserved self-consecration of our whole being to the Divine alone
   ~ Sri Aurobindo, The Synthesis Of Yoga, 89,
323:Only what seemed was prized as real there:
The ideal was a cynic ridicule’s butt;
Hooted by the crowd, mocked by enlightened wits,
Spiritual seeking wandered outcasted,—
A dreamer’s self-deceiving web of thought
Or mad chimaera deemed or hypocri ~ Sri Aurobindo, Savitri, The Descent into Night,
324:The thought came over me that never would one full and absolute moment, containing all the others, justify my life, that all of my instants would be provisional phases, annihilators of the past turned to face the future, and that beyond the episodic, the present, the circumstantial, we were nobody.
   ~ Jorge Luis Borges,
325:Thought lay down in a mighty voicelessness;
   The toiling Thinker widened and grew still,
   Wisdom transcendent touched his quivering heart:
   His soul could sail beyond thought's luminous bar;
   Mind screened no more the shoreless infinite.
   ~ Sri Aurobindo, Savitri, The Yoga of the King The Yoga of the Souls Release,
326:Augoeides is an obscure term meaning luminous body and thought to refer to the planets. Aleister Crowley considered the term to refer to the Holy Guardian Angel of Abramelin; the Atman of Hinduism the Daemon of the ancient Greeks. Robert Lomas associates the term with the Higher Self or soul of the individual
   ~ Wikipedia,
327:The ideal subject of totalitarian rule is not the convinced Nazi or the convinced Communist, but people for whom the distinction between fact and fiction (i.e., the reality of experience) and the distinction between true and false (i.e., the standards of thought) no longer exist. ~ Hannah Arendt, Origins of Totalitarianism,
328:A force demoniac lurking in man’s depths
That heaves suppressed by the heart’s human law,
Awed by the calm and sovereign eyes of Thought,
Can in a fire and earthquake of the soul
Arise and, calling to its native night,
Overthrow the reason, occupy the lif ~ Sri Aurobindo, Savitri, The Descent into Night,
329:God said to David, "Be not too intimate with men; for two kinds of persons are excluded from My presence: those who are earnest in seeking reward and slack when they obtain it, and those who prefer their own thoughts to the remembrance of Me. The sign of My displeasure is that I leave such to themselves. ~ Abu Hamid al-Ghazali,
330:The message of this lecture is that black holes ain't as black as they are painted. They are not the eternal prisons they were once thought.
   Things can get out of a black hole both on the outside and possibly to another universe. So if you feel you are in a black hole, don't give up - there's a way out.
   ~ Stephen Hawkings,
331:as it were, then the possibilities are practically limitless. Given the correct techniques one can invoke or evoke anything, even things which did not exist before one thought of calling them. This may sound like complete Chaos, and I have to report that my own researches confirm that it is!
   ~ Peter J Carroll, Excerpts Part 1,
332:The vague spiritual quest which first began
When worlds broke forth like clusters of fire-flowers,
And great burning thoughts voyaged through the sky of mind
And Time and its aeons crawled across the vasts
And souls emerged into mortality. ~ Sri Aurobindo, Savitri, The Gospel of Death and Vanity of the Ideal,
333:I have had to experience so much stupidity, so many vices, so much error, so much nausea, disillusionment and sorrow, just in order to become a child again and begin anew. I had to experience despair, I had to sink to the greatest mental depths, to thoughts of suicide, in order to experience grace. ~ Hermann Hesse, Siddhartha,
334:But for such vast spiritual change to be,
Out of the mystic cavern in man’s heart
The heavenly Psyche must put off her veil
And step into common nature’s crowded rooms
And stand uncovered in that nature’s front
And rule its thoughts and fill the ~ Sri Aurobindo, Savitri, The Parable of the Search for the Soul,
335:There are vasts of vision and eternal suns,
Oceans of an immortal luminousness,
Flame-hills assaulting heaven with their peaks,
There dwelling all becomes a blaze of sight;
A burning head of vision leads the mind,
Thought trails behind it its lo ~ Sri Aurobindo, Savitri, The Dream Twilight of the Earthly Real,
336:In the prone obscure beginnings of the race
The human grew in the bowed apelike man.
He stood erect, a godlike form and force,
And a soul’s thoughts looked out from earth-born eyes;
Man stood erect, he wore the thinker’s brow:
He looked at heaven ~ Sri Aurobindo, Savitri, The Parable of the Search for the Soul,
337:362. Limit not sacrifice to the giving up of earthly goods or the denial of some desires and yearnings, but let every thought and every work and every enjoyment be an offering to God within thee. Let thy steps walk in thy Lord, let thy sleep and waking be a sacrifice to Krishna.
   ~ Sri Aurobindo, Essays Divine And Human, Karma, [T1],
338:Insignificant architects of low-built lives
And engineers of interest and desire,
Out of crude earthiness and muddy thrills
And coarse reactions of material nerve
They build our huddled structures of self-will
And the ill-lighted mansions of our thought, ~ Sri Aurobindo, Savitri, The Godheads of the Little Life,
339:Those who seek the truth by means of intellect and learning only get further and further away from it. Not till your thoughts cease all their branching here and there, not till you abandon all thoughts of seeking for something, not till your mind is motionless as wood or stone, will you be on the right road to the Gate." ~ Huang Po,
340:When one devotes oneself to meditation, mental burdens, unnecessary worries, and wandering thoughts drop off one by one; life seems to run smoothly and pleasantly. A student may now depend on intuition to make decisions. As one acts on intuition, second thought, with its dualism, doubt and hesitation, does not arise. ~ Nyogen Senzaki,
341:All thoughts really come from outside, but one is not conscious of their coming. You have become conscious of this movement. There are different ways of getting rid of them; one is to reject them one by one before they can come in; another is to look at them with detachment till they fade away.
   ~ Sri Aurobindo, Letters On Yoga - II,
342: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, the Mother of Evil and the Sons of Darkness,
343:Who in the Sun-capped Vast cradles his birth:
Hiranyagarbha, author of thoughts and dreams,
Who sees the invisible and hears the sounds
That never visited a mortal ear,
Discoverer of unthought realities
Truer to Truth than all ~ Sri Aurobindo, Savitri, The Eternal Day, The Soul’s Choice and the Supreme Consummation,
344:Imposing schemes of knowledge on the Vast
They clamped to syllogisms of finite thought
The 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, The Kingdoms and Godheads of the Greater Mind,
345:The life you lead conceals the light you are.
Immortal Powers sweep flaming past your doors;
Far-off upon your tops the god-chant sounds
While to exceed yourselves thought's trumpets call,
Heard by a few, but fewer dare aspire,
The nympholepts of the ecstasy and the blaze.
~ Sri Aurobindo, Savitri, The Call to the Quest,
346:If anger be the basis of our political activities, the excitement tends to become an end in itself, at the expense of the object to be achieved. Side issues then assume an exaggerated importance, and all gravity of thought and action is lost; such excitement is not an exercise of strength, but a display of weakness.
   ~ Rabindranath Tagore,
347: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, [T0],
348:All here can change if the Magician choose.
   If human will could be made one with God's,
   If human thought could echo the thoughts of God,
   Man might be all-knowing and omnipotent;
   But now he walks in Nature's doubtful ray.
   Yet can the mind of man receive God's light,
   ~ Sri Aurobindo, Savitri, The Way of Fate and the Problem of Pain,
349:Only two kinds of people can attain "Self-Knowledge": those who are not encumbered at all with learning, that is to say, whose minds are not over-crowded with thoughts borrowed from others; and those who, after studying all the scriptures and sciences, have come to realize that they know nothing. ~ Sri Ramakrishna, Sayings of Sri Ramakrishna.,
350:If a book is easy and fits nicely into all your language conventions and thought forms, then you probably will not grow much from reading it. It may be entertaining, but not enlarging to your understanding. It's the hard books that count. Raking is easy, but all you get is leaves; digging is hard, but you might find diamonds. ~ Mortimer J Adler,
351:And he knew, also, what the old man was thinking as his tears flowed, and he, Rieux, thought it too: that a loveless world is a dead world, and always there comes an hour when one is weary of prisons, of one's work, and of devotion to duty, and all one craves for is a loved face, the warmth and wonder of a loving heart. ~ Albert Camus, The Plague,
352:One need only open the eyes to see that the conquests of industry which have enriched so many practical men would never have seen the light, if these practical men alone had existed and if they had not been preceded by unselfish devotees who died poor, who never thought of utility, and yet had a guide far other than caprice. (417) ~ Henri Poincare,
353:D.: In the practice of meditation are there any signs of the nature of subjective experience or otherwise, which will indicate the aspirant's progress towards Self-Realisation
M.: The degree of freedom from unwanted thoughts and the degree of concentration on a single thought are the measure to gauge the progress.
~ Sri Ramana Maharshi, Talks, 427,
354:... In all is the one Self, the one Divine is all; all are in the Divine, all are the Divine and there is nothing else in the universe, - this thought or this faith is the whole background until it becomes the whole substance of the consciousness of the worker. ...
   ~ Sri Aurobindo, The Synthesis Of Yoga, The Sacrifice and the Lord of the Sacrifice [112] [T1],
355:They were bewildered, unhappy children-he thought-all of them, even his mother, and he was foolish to resent their ineptitude; it came from their helplessness, not from malice. It was he who had to make himself learn to understand them, since he had so much to give, since they could never share his sense of joyous, boundless power.
   ~ Ayn Rand, Atlas Shrugged,
356:If concentration is made with the brain, sensations of heat and even headache ensue.
Concentration has to be made in the heart, which is cool and refreshing.
Relax and your meditation will be easy.
Keep your mind steady by gently warding off all intruding thoughts, but without strain - soon you will succeed. ~ Sri Ramana Maharshi, Guru Ramana II. XI,
357:True strength and protection come from the Divine Presence in the heart.
   If you want to keep this Presence constantly in you, avoid carefully all vulgarity in speech, behaviour and acts.
   Do not mistake liberty for license and freedom for bad manners: the thoughts must be pure and the aspiration ardent.
26 February 1965
   ~ The Mother, On Education, 154,
358:The incertitude of man’s proud confident thought,
The transience of the achievements of his force.
A thinking being in an unthinking world,
An island in the sea of the Unknown,
He is a smallness trying to be great,
An animal with some instincts o ~ Sri Aurobindo, Savitri, The Yoga of the King, The Yoga of the Spirit’s Freedom and Greatness,
359:Integral theory is a school of philosophy that seeks to integrate all of human wisdom into a new, emergent worldview that is able to accommodate the gifts of all previous worldviews, including those which have been historically at odds: science and religion, Eastern and Western schools of thought, and pre-modern, modern and post-modern worldviews. ~ Daily Evolver,
360:As if in a long endless tossing street
One driven mid a trampling hurrying crowd
Hour after hour she trod without release
Holding by her will the senseless meute at bay;
Out of the dreadful press she dragged her will
And fixed her thought upon the saviour Name;
Then all grew still and empty; she was free. ~ Sri Aurobindo, Savitri, 7.03,
361:They say an elephant never forgets. Well, you are not an elephant. Take notes, constantly. Save interesting thoughts, quotations, films, technologies...the medium doesn't matter, so long as it inspires you. When you're stumped, go to your notes like a wizard to his spellbook. Mash those thoughts together. Extend them in every direction until they meet. ~ Aaron Koblin,
362:The presence of a thought is like the presence of our beloved. We imagine we shall never forget this thought, and that this loved one could never be indifferent to us. But out of sight out of mind! The finest thought runs the risk of being irrevocably forgotten if it is not written down, and the dear one of being forsaken if we do not marry her. ~ Arthur Schopenhauer,
363:Such is the influence which the condition of our own thoughts, exercises, even over the appearance of external objects. Men who look on nature, and their fellow-men, and cry that all is dark and gloomy, are in the right; but the sombre colours are reflections from their own jaundiced eyes and hearts. The real hues are delicate, and need a clearer vision. ~ Charles Dickens,
364:three knots binding us to our lower nature :::
   Again our renunciation must obviously be an inward renunciation; especially and above all, a renunciation of attachment and the craving of desire in the senses and the heart, of self-will in the thought and action and of egoism in the centre of the consciousness.
   ~ Sri Aurobindo, The Synthesis Of Yoga, Renunciation, [T5],
365:Who am I?' is not a mantra. It means that you must find out where in you the 'I-thought' arises, which is the source of all other thoughts. But if you find that vichara marga (path of enquiry) is too hard for you, you go on repeating 'I-I' and that will lead you to the same goal. There is no harm in using 'I' as a mantra. It is the first name of God. ~ Sri Ramana Maharshi, Gems,
366:This cannot be done without an uncompromising abolition of the ego-sense at its very basis and source. In the path of Knowledge one attempts this abolition, negatively by a denial of the reality of the ego, positively by a constant fixing of the thought upon the idea of the One and the Infinite in itself or the One and Infinite everywhere.
   ~ Sri Aurobindo, The Synthesis Of Yoga,
367:Is evolution a theory, a system, or a hypothesis? It is much more it is a general postulate to which all theories, all hypotheses, all systems must henceforward bow and which they must satisfy in order to be thinkable and true. Evolution is a light which illuminates all facts, a trajectory which all lines of thought must follow this is what evolution is. ~ Pierre Teilhard de Chardin,
368:How can it be that mathematics, being after all a product of human thought which is independent of experience, is so admirably appropriate to the objects of reality? [...] In my opinion the answer to this question is, briefly, this: As far as the laws of mathematics refer to reality, they are not certain; and as far as they are certain, they do not refer to reality. ~ Albert Einstein,
369:468 - I may question God, my guide and teacher, and ask Him, 'Am I right or hast Thou in thy love and wisdom suffered my mind to deceive me?' Doubt thy mind, if thou wilt, but doubt not that God leads thee.
   Life is given to us to find the Divine and unite with Him. The mind tries to persuade us that it is not so. Shall we believe this liar?
   ~ The Mother, On Thoughts And Aphorisms,
370:541 - Canst thou see God in thy torturer and slayer even in thy moment of death or thy hours of torture? Canst thou see Him in that which thou art slaying, see and love even while thou slayest? Thou hast thy hand on the supreme knowledge. How shall he attain to Krishna who has never worshipped Kali?
   All is the Divine and the Divine alone exists.
   ~ The Mother, On Thoughts And Aphorisms,
371:When you give us a subject for meditation, what should we do about it? Keep thinking of it?
   Keep your thought focused upon it in a concentrated way.
   And when no subject is given, is it enough to concentrate on your Presence in the heart-centre? Should we avoid a formulated prayer?

   Yes, concentration on the Presence is enough.
   ~ The Mother, Words Of The Mother II,
372:Children will always be afraid of the dark, and men with minds sensitive to hereditary impulse will always tremble at the thought of the hidden and fathomless worlds of strange life which may pulsate in the gulfs beyond the stars, or press hideously upon our own globe in unholy dimensions which only the dead and the moonstruck can glimpse. ~ H. P. Lovecraft, Supernatural Horror in Literature,
373:As comes a goddess to a mortal's breast
And fills his days with her celestial clasp,
She stooped to make her home in transient shapes;
In Matter's womb she cast the Immortal's fire,
In the unfeeling Vast woke thought and hope,
Smote with her charm and beauty flesh and nerve
And forced delight on earth's insensible frame.
~ Sri Aurobindo, Savitri, The Glory and the Fall of Life,
374:We cannot counteract the harm done by mental faith in the need for drugs by any external measures. Only by escaping from the mental prison and emerging consciously into the light of the spirit, by a conscious union with the Divine, can we enable Him to give back to us the balance and health we have lost.The supramental transformation is the only true remedy.
   ~ The Mother, On Thoughts And Aphorisms,
375:The average voter is a moron. He believes what he reads in newspapers, feeds his imagination and lulls his repressions on the cinema, and hopes to break away from his slavery by football pools, cross-word prizes, or spotting the winner of the 3:30. He is ignorant as no illiterate peasant is ignorant: he has no power of independent thought. He is the prey of panic. But he has the vote.
   ~ Aleister Crowley,
376:My guide and I crossed over and began
to mount that little known and lightless road
to ascend into the shining world again.

He first, I second, without thought of rest
we climbed the dark until we reached the point
where a round opening brought in sight the blest.

And beauteous shining of the heavenly cars.
And we walked out once more beneath the stars. ~ Dante Alighieri, Inferno,
377:All of us cherish our beliefs. They are, to a degree, self-defining. When someone comes along who challenges our belief system as insufficiently well-based - or who, like Socrates, merely asks embarrassing questions that we haven't thought of, or demonstrates that we've swept key underlying assumptions under the rug - it becomes much more than a search for knowledge. It feels like a personal assault. ~ Carl Sagan,
378:The story of Christ, as it has been told, is the concrete and dramatic enactment of the divine sacrifice: the Supreme Lord, who is All-Light, All-Knowledge, All-Power, All-Beauty, All-Love, All-Bliss, accepting to assume human ignorance and suffering in matter, in order to help men to emerge from the falsehood in which they live and because of which they die.
   ~ The Mother, On Thoughts And Aphorisms, 16 June 1960,
379:The intellectual understanding is only the lower buddhi; there is another and a higher buddhi which is not intelligence but vision, is not understanding but rather an over-standings in knowledge, and does not seek knowledge and attain it in subjection to the data it observes but possesses already the truth and brings it out in the terms of a revelatory and intuitional thought.
   ~ Sri Aurobindo, The Synthesis Of Yoga,
380:Yoga is a method for restraining the natural turbulence of thoughts, which otherwise impartially prevents all men, of all lands, from glimpsing their true nature of Spirit. Like the healing light of the sun, yoga is beneficial equally to men of the East and to men of the West. The thoughts of most persons are restless and capricious; a manifest need exists for yoga: the science of mind control. ~ Paramahansa Yogananda,
381:
   The priest an ignorant mage who only makes
   Futile mutations in the altar's plan
   And casts blind hopes into a powerless flame.
   A burden of transient gains weighs down her steps
   And hardly under that load can she advance;
   But the hours cry to her, she travels on
   Passing from thought to thought, from want to want;
   Her greatest progress is a deepened need.
   ~ Sri Aurobindo, Savitri, The Growth of the Flame,
382:I insist that in private life men should not admit their passions to be an end, indulging them and so degrading themselves to the level of the other animals, or suppressing them and creating neuroses. I insist that every thought, word and deed should be consciously devoted to the service of the Great Work. 'Whatsoever ye do, whether ye eat or drink, do all to the glory of God' ~ Aleister Crowleys, Confessions of Aleister Crowley,
383:to become conscious of the psychic :::
The psychic being always has an influence on the thoughts and actions, but one is rarely conscious of it. To become conscious of the psychic being, one must want to do so, make one's mind as silent as possible, and enter deep into the heart of one's being, beyond sensations and thoughts. One must form the habit of silent concentration and descent into the depths of one's being.
   ~ The Mother,
384:Although some Western psychologies believe that the dreamer should not control the dream, according to Tibetan teachings this is a wrong view. It is better for the lucid and aware dreamer to control the dream than for the dreamer to be dreamed. The same is true with thoughts: it is better for the thinker to control the thoughts than for the thoughts to control the thinker. ~ Tenzin Wangyal Rinpoche, The Tibetan Yogas Of Dream And Sleep,
385:Life has a purpose. This purpose is to find and to serve the Divine. The Divine is not far, He is in ourselves, deep inside and above the feelings and the thoughts. With the Divine is peace and certitude and even the solution of all difficulties. Hand over your problems to the Divine and He will pull you out of all difficulties.
   ~ The Mother, Words Of The Mother II, Man's relationship with the Divine, The True Aim of Life[T0],
386:Agni is the power of conscious Being, called by us will, effective behind the workings of mind and body. Agni is the strong God within (maryah, the strong, the masculine) who puts out his strength against all assailing powers, who forbids inertia, who repels every failing of heart and force, who spurns out all lack of manhood. Agni actualises what otherwise remain as an ineffectual thought or aspiration.
   ~ Sri Aurobindo, The Secret Of The Veda,
387:D.: Meditation is with mind and how can it kill the mind in order to reveal the Self?

M.: Meditation is sticking to one thought. That single thought keeps away other thoughts; distraction of mind is a sign of its weakness. By constant meditation it gains strength, i.e., to say, its weakness of fugitive thought gives place to the enduring background free from thoughts. This expanse devoid of thought is the Self. ~ Sri Ramana Maharshi, Talks, 293,
388:The ground is composed of gold, the trees are wish-fulfilling trees, and the rain is the rainfall of nectar. All beings are dakas and dakinis; the calls of the birds are the sounds of Dharma; the sounds of nature, wind, water, and fire reverberate as the Vajra Guru mantra; and all thoughts are expressions of wisdom and bliss. So here the perception of purity is much vaster and more omnipresent than in the sutras.
   ~ Dilgo Khyentse Rinpoche, Guru Yoga,
389: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,
390:Paul Brunton in his book A Search in Secret Egypt repeatedly speaks of Atlantis. I always thought that belief in Atlantis was only an imagination of the Theosophists. Is there any truth in the belief?

Atlantis is not an imagination. Plato heard of this submerged continent from Egyptian sources and geologists are also agreed that such a submersion was one of the great facts of earth history. 22 June 1936 ~ Sri Aurobindo, Letters On Poetry And Art,
391:279 - O soldier and hero of God, where for thee is sorrow or shame or suffering? For thy life is a glory, thy deeds a consecration, victory thy apotheosis, defeat thy triumph. - Sri Aurobindo.

For one who is totally consecrated to the Divine, there can be neither shame nor suffering, for the Divine is always with him and the Divine Presence changes all things into glory. 9 January 1970 ~ The Mother, On Thoughts And Aphorisms, volume-10, page no.295,
392:Experts in ancient Greek culture say that people back then didn't see their thoughts as belonging to them. When ancient Greeks had a thought, it occurred to them as a god or goddess giving an order. Apollo was telling them to be brave. Athena was telling them to fall in love.
   Now people hear a commercial for sour cream potato chips and rush out to buy, but now they call this free will.
At least the ancient Greeks were being honest.
   ~ Chuck Palahniuk,
393:Meditation means thinking on one subject in a concentrated way. In concentration proper there is not a series of thoughts, but the mind is silently fixed on one object, name, idea, place etc. There are other kinds of concentration, e.g. concentrating the whole consciousness in one place, as between the eyebrows, in the heart, etc. One can also concentrate to get rid of thought altogether and remain in a complete silence.
   ~ Sri Aurobindo, Letters On Yoga - II,
394:Sri Aurobindo: With the mental will you can suppress it temporarily but that does not bring real mastery. This pull shows that you have a strong vital force - this has to be regenerated. All thoughts, desires, conventions, attachments which come from outside must be ruthlessly pushed away. The inside must be made entirely calm and quiet and there should reign an upward aspiration - a state of awaiting. ~ Sri Aurobindo, Anilbaran Roy Interviews and Conversations,
395:In a splendid extravagance of the waste of God
Dropped carelessly in creation's spendthrift work,
Left in the chantiers of the bottomless world
And stolen by the robbers of the Deep,
The golden shekels of the Eternal lie,
Hoarded from touch and view and thought's desire,
Locked in blind antres of the ignorant flood,
Lest men should find them and be even as Gods.
~ Sri Aurobindo, Savitri, The Yoga of the King The Yoga of the Souls Release,
396:15-Look, I am with you, and I will watch over you wherever you go, and I will bring you back to this land. For I will not leave you until I have done what I have promised you."
16-When Jacob woke up, he thought, "Surely the LORD is in this place, and I was unaware of it."
17-And he was afraid and said, "How awesome is this place! This is none other than the house of God; this is the gate of heaven!"... ~ Anonymous, The Bible, Genesis 28:16, Berean Study Bible,
397:If you ask me what you are to do in order to be perfect, I say, first--Do not lie in bed beyond the due time of rising; give your first thoughts to God; make a good visit to the Blessed Sacrament; say the Angelus devoutly; eat and drink to God's glory; say the Rosary well; be recollected; keep out bad thoughts; make your evening meditation well; examine yourself daily; go to bed in good time, and you are already perfect. ~ Blessed Cardinal Newman, Meditations and Devotions,
398:If you think for yourself or feel for yourself or act for yourself, you become a misappropriator, a dishonest trustee-a thief of force.

Let the Divine think through you, feel through you and act through you. Then only right and perfect use will be made of the instruments that compose your being.

Let the Divine's Thoughts shine in your mind, let the Divine's Love swell in your heart, let the Divine's Energy impel your limbs. ~ Nolini Kanta Gupta, Towards The Light,
399:It sullies with its mire heaven's messengers:
Its thorns of fallen nature are the defence
It turns against the saviour hands of Grace;
It meets the sons of God with death and pain.
A glory of lightnings traversing the earth-scene,
Their sun-thoughts fading, darkened by ignorant minds,
Their work betrayed, their good to evil turned,
The cross their payment for the crown they gave,
Only they leave behind a splendid Name.
~ Sri Aurobindo, Savitri, A Symbol Dawn,
400:All that the Light from above asks of us that it may begin its work is a call from the soul and a sufficient point of support in the mind. This support can be reached through an insistent idea of the Divine in the thought, a corresponding will in the dynamic parts, an aspiration, a faith, a need in the heart. Any one of these may lead or predominate, if all cannot move in unison or in an equal rhythm.
   ~ Sri Aurobindo, The Synthesis Of Yoga, The Yoga of Divine Works, Self-Consecration, 81,
401:Then comes the process of visualization. You must see the picture more and more complete, see the detail, and, as the details begin to unfold the ways and means for bringing it into manifestation will develop. One thing will lead to another. Thought will lead to action, action will develop methods, methods will develop friends, and friends will bring about circumstances, and, finally, the third step, or Materialization, will have been accomplished. ~ Charles F Haanel, The Master Key System,
402:They are now beginning to realise that even the most objective of their observations are steeped in the conventions they adopted at the outset and by forms or habits of thought developed in the course of the growth of research; so that, when they reach the end of their analyses they cannot tell with any certainty whether the structure they have reached is the essence of the matter they are studying, or the reflection of their own thought. ~ Pierre Teilhard de Chardin, The Phenomenon Of Man,
403:I was speaking of your experiences of the higher consciousness, of your seeing the Mother in all things - these are what are called spiritual realisations, spiritual knowledge. Realisations are the essence of knowledge - thoughts about them, expression of them in words are a lesser knowledge and if the thoughts are merely mental without experience or realisation, they are not regarded as jnana in the spiritual sense at all.
   ~ Sri Aurobindo, Letters On Yoga - III, Transformation of the Mind,
404:As long as there are impressions of objects in the mind, so long the inquiry "Who am I?" Is required. As thoughts arise they should be destroyed then and there in the very place of their origin, through inquiry. If one resorts to contemplation of the Self unintermittently, until the Self is gained, that alone would do. As long as their enemies within the fortress, they will continue to sally forth; if they are destroyed as they emerge, the fortress will fall into our hands. ~ Sri Ramana Maharshi,
405:In other words, all of my books are lies. They are simply maps of a territory, shadows of a reality, gray symbols dragging their bellies across the dead page, suffocated signs full of muffled sound and faded glory, signifying absolutely nothing. And it is the nothing, the Mystery, the Emptiness alone that needs to be realized: not known but felt, not thought but breathed, not an object but an atmosphere, not a lesson but a life. - Ken Wilber ~ Frank Visser, Ken Wilber Thought as Passion, Foreward,
406:And Thou, O Lord, who art all this made one and much more, O sovereign Master, extreme limit of our thought, who standest for us at the threshold of the Unknown, make rise from that Unthinkable some new splendour, some possibility of a loftier and more integral realisation, that Thy work may be accomplished and the universe take one step farther towards the sublime Identity, the supreme Manifestation.
   And now my pen falls mute and I adore Thee in silence.*
   ~ The Mother, Prayers And Meditations, 270,
407:7. Don't entertain such thoughts of imperfection, lack of qualities, etc. You are already perfect. Get rid of the ideas of imperfection and need for development. There is nothing to realize or annihilate. You are the Self. The ego does not exist. Pursue the enquiry and see if there is anything to be realised or annihilated. See if there is any mind to be controlled. Even the effort is being made by the mind which does not exist. ~ Sri Ramana Maharshi, Surpassing Love and Grace An Offering from His Devotees,
408:We have to entertain the possibility that there is no reason for something existing; or that the split between subject and object is only our name for something equally accidental we call knowledge; or, an even more difficult thought, that while there may be some order to the self and the cosmos, to the microcosm and macrocosm, it is an order that is absolutely indifferent to our existence, and of which we can have only a negative awareness.
   ~ Eugene Thacker, In the Dust of This Planet: Horror Of Philosophy vol. 1,
409:Thus, I came to the conclusion that the designer of a new system must not only be the implementor and the first large-scale user; the designer should also write the first user manual. The separation of any of these four components would have hurt TeX significantly. If I had not participated fully in all these activities, literally hundreds of improvements would never have been made, because I would never have thought of them or perceived why they were important. ~ Donald Knuth, The Errors Of TeX,
410:The Dzogchen of the basis is to determine the nature of the mind.
The Dzogchen of the path is to strike the target of freedom from the extremes.
The Dzogchen of the result is to send hopes and doubts into extinction.
The Dzogchen of the object is to let appearances go free by not grasping at them.
The Dzogchen of the mind is to let thoughts arise as friends.
The Dzogchen of the meaning is to let flickering thoughts dissolve naturally.
Whoever realizes these points is a great king of yogis. ~ Longchenpa,
411:the process of unifying the being :::
   (1) becoming aware of one's psychic being
   (2) putting before the psychic being, as one becomes aware of them, all one's movements, impulses, thoughts and acts of will, so that the psychic being may accept or reject each of these movements, impulses, thoughts or acts of will. Those that are accepted will be kept and carried out; those that are rejected will be driven out of the consciousness so that they may never come back again. ~ The Mother, Some Answers From The Mother,
412:The higher we soar in contemplation, the more limited become our expressions of that which is purely intelligible; even as now, when plunging into the Darkness which is above the intellect, we pass not merely into brevity of speech, but even into absolute silence, of thoughts as well as of words ... and, according to the degree of transcendence, so our speech is restrained until, the entire ascent being accomplished, we become wholly voiceless, inasmuch as we are absorbed in Him who is totally ineffable. ~ Saint Dionysius the Areopagite,
413:A human being is part of a whole, called by us the 'Universe' -a part limited in time and space. He experiences himself, his thoughts, and feelings, as something separated from the rest-a kind of optical delusion of his consciousness. This delusion is a kind of prison for us, restricting us to our personal desires and to affection for a few persons nearest us. Our task must be to free ourselves from this prison by widening our circles of compassion to embrace all living creatures and the whole of nature in its beauty.
   ~ Albert Einstein,
414:To live, to love are signs of infinite things,
   Love is a glory from eternity's spheres.
   Abased, disfigured, mocked by baser mights
   That steal his name and shape and ecstasy,
   He is still the Godhead by which all can change.
   A mystery wakes in our inconscient stuff,
   A bliss is born that can remake our life.
   Love dwells in us like an unopened flower
   Awaiting a rapid moment of the soul,
   Or he roams in his charmed sleep mid thoughts and things;
   The child-god is at play, he seeks himself
   ~ Sri Aurobindo, Savitri, Satyavan,
415:If a man finds himself haunted by evil desires and unholy images, which will generally be at periodical hours, let him commit to memory passages of Scripture, or passages from the best writers in verse or prose. Let him store his mind with these, as safeguards to repeat when he lies awake in some restless night, or when despairing imaginations, or gloomy, suicidal thoughts, beset him. Let these be to him the sword, turning everywhere to keep the way of the Garden of Life from the intrusion of profaner footsteps. ~ Lewis Carroll, Sylvie and Bruno, [T6],
416:Give yourself unto reading. The man who never reads will never be read; he who never quotes will never be quoted. He who will not use the thoughts of other men's brains, proves that he has no brains of his own. You need to read.
   . . .
   We are quite persuaded that the very best way for you to be spending your leisure time, is to be either reading or praying. You may get much instruction from books which afterwards you may use as a true weapon in your Lord and Master's service. Paul cries, "Bring the books" - join in the cry.
   ~ Charles Haddon Spurgeon,
417:In the stillness of the night, the Goddess whispers. In the brightness of the day, dear God roars. Life pulses, mind imagines, emotions wave, thoughts wander. What are all these but the endless movements of One Taste, forever at play with its own gestures, whispering quietly to all who would listen: is this not yourself? When the thunder roars, do you not hear your Self? When the lightning cracks, do you not see your Self? When clouds float quietly across the sky, is this not your own limitless Being, waving back at you? ~ Ken Wilber, One Taste, page 279,
418:The fundamental realisations of this yoga are: 1. The psychic change so that a compete devotion can be the main motive of the heart and the ruler of the thought, life and action in constant union with the Mother and in her Presence. 2. The descent of the Peace, Power, Light, etc. of the Higher Consciousness through the head and heart into the whole being, occupying the very cells of the body. 3. The perception of the One and Divine infinitely everywhere, the Mother everywhere and living in that infinite consciousness.
   ~ Sri Aurobindo, Letters On Yoga - IV,
419:Mother, Some people criticise the fact that we have too many rules in our physical education and that we impose too much discipline on the children.
   There can be no physical education without discipline. The body itself could not function without a strict discipline. Actually, the failure to recognise this fact is the principal cause of illness. Digestion, growth, blood-circulation, everything, everything is a discipline. Thought, movement, gestures, everything is a discipline, and if there is no discipline people immediately fall ill.
   ~ The Mother, On Education,
420: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, 186,
421:Reading is merely a substitute for one's own thoughts. A man allows his thoughts to be put into leading-strings.

Further, many books serve only to show how many wrong paths there are, and how widely a man may stray if he allows himself to be led by them. But he who is guided by his genius, that is to say, he who thinks for himself, who thinks voluntarily and rightly, possesses the compass wherewith to find the right course. A man, therefore, should only read when the source of his own thoughts stagnates; which is often the case with the best of minds. ~ Arthur Schopenhauer,
422:the philosophic second period of indifference :::
   There is next a period of high-seated impartiality and indifference in which the soul becomes free from exultation and depression and escapes from the snare of eagerness of joy as from the dark net of the pangs of grief and suffering. All things and persons and forces, all thoughts and feelings and sensations and actions, one's own no less than those of others, are regarded from above by a spirit that remains intact and immutable and is not disturbed by these things.
   ~ Sri Aurobindo, The Synthesis Of Yoga, Equality and the Annihilation of Ego,
423:"The thing is somehow to unite the mind with God. You must not forget Him, not even once. Your thought of Him should be like the flow of oil, without any interruption. If you worship with love even a brick or stone as God, then through His grace you can see Him.

"Remember what I have just said to you. One should perform such worship as the Śiva Puja. Once the mind has become mature, one doesn't have to continue formal worship for long. The mind then always remains united with God; meditation and contemplation become a constant habit of mind." ~ Sri Ramakrishna, Sri Gospel of Ramakrishna,
424:We ought not to have or let ourselves be satisfied with any thought of God. When the thought goes, our God goes with it. No, what we want is a real (subsistent) God who far transcends the thoughts of men and creatures. This God does not disappear unless we turn our back on him of our own accord. He who has God thus, in reality, has gotten God divinely; to him God is apparent in all things. Everything smacks to him of God; everywhere God's image stares him in the face. God is gleaming in him all the time. In him there is riddance and return; the vision of his God is ever present to his mind. ~ Meister Eckhart,
425:Her mortal members fell back from her soul.
A moment of a secret body's sleep,
Her trance knew not of sun or earth or world;
Thought, time and death were absent from her grasp:
She knew not self, forgotten was Savitri.
All was the violent ocean of a will
Where lived captive to an immense caress,
Possessed in a supreme identity,
Her aim, joy, origin, Satyavan alone.
Her sovereign prisoned in her being's core,
He beat there like a rhythmic heart, - herself
But different still, one loved, enveloped, clasped,
A treasure saved from the collapse of space. ~ Sri Aurobindo, Savitri,
426:Lojong Slogan 1. First, train in the preliminaries; The four reminders. or alternatively called the Four Thoughts
   1. Maintain an awareness of the preciousness of human life.
   2. Be aware of the reality that life ends; death comes for everyone; Impermanence.
   3. Recall that whatever you do, whether virtuous or not, has a result; Karma.
   4. Contemplate that as long as you are too focused on self-importance and too caught up in thinking about how you are good or bad, you will experience suffering. Obsessing about getting what you want and avoiding what you dont want does not result in happiness; Ego.
   ~ Wikipedia,
427:In reality, thought is only a scout and pioneer; it can guide but not command or effectuate. The leader of the journey, the captain of the march, the first and most ancient priest of our sacrifice is the Will. This Will is not the wish of the heart or the demand or preference of the mind to which we often give the name. It is that inmost, dominant and often veiled conscious force of our being and of all being, Tapas, Shakti, Sraddha, that sovereignly determines our orientation and of which the intellect and the heart are more or less blind and automatic servants and instruments.
   ~ Sri Aurobindo, The Synthesis Of Yoga,
428:The customary routine, the customary institutions, the inherited or habitual forms of thought, - these things are the life-breath of their nostrils. They admit and jealously defend the changes compelled by the progressive mind in the past, but combat with equal zeal the changes that are being made by it in the present.

For to the material man the living progressive thinker is an ideologue, dreamer or madman. The old Semites who stoned the living prophets and adored their memories when dead, were the very incarnation of this instinctive and unintelligent principle in Nature. ~ Sri Aurobindo, The Synthesis Of Yoga,
429: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,
430:How to open to the Mother? The following are the means:
(1) To remember You constantly or from time to time--
Good.
(2) By taking Your name through Japa [mantra; repeating the Mother's name]--
Helpful.
(3) With the help of meditation--
More difficult if one has not the habit of meditation.
(4) By conversation about You with those who love and respect You--
Risky because, when talking, often some nonsense or at least some useless things can be said.
(5) By reading Your books--
Good.
(6) By spending time in thoughts of You--
Very good.
(7) By sincere prayers--
Good. ~ The Mother, Words Of The Mother II,
431: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,
432:Magic never in its wildest dreams thought that it would be trumped by mythic. And the mythic gods and goddesses never imagined that reason could and would destroy them. And here we sit, in our rational worldview, all smug and confident that nothing higher will sweep out of the heavens and completely explode our solid perceptions, undoing our very foundations. And yet surely, the transrational lies in wait. It is just around the corner, this new dawn. Every stage transcends and includes, and thus inescapably, unavoidably it seems, the sun will rise on a world tomorrow that in many ways transcends reason. ~ Ken Wilber, A Brief History of Everything,
433:Sciences reach a point where they become mathematized..the central issues in the field become sufficiently understood that they can be thought about mathematically..[by the early 1990s] biology was no longer the science of things that smelled funny in refrigerators (my view from undergraduate days in the 1960s)..The field was undergoing a revolution and was rapidly acquiring the depth and power previously associated exclusively with the physical sciences. Biology was now the study of information stored in DNA - strings of four letters: A, T, G, and C..and the transformations that information undergoes in the cell. There was mathematics here! ~ Leonard Adleman,
434:Can one learn to control one's subconscient as one controls one's conscious thought?

   It is especially during the body's sleep that one is in contact with the subconscient. In becoming conscious of one's nights, control of the subconscient becomes much easier. The control can become total when the cells become conscious of the Divine in them and when they open themselves voluntarily to His influence. This is what the consciousness that descended on the earth last year is working for. Little by little the subconscient automatism of the body is being replaced by the consciousness of the Divine Presence governing the entire functioning of the body.
   ~ The Mother,
435:abolishing the ego :::
   In the path of Knowledge one attempts this abolition, negatively by a denial of the reality of the ego, positively by a constant fixing of the thought upon the idea of the One and the Infinite in itself or the One and Infinite everywhere. This, if persistently done, changes in the end the mental outlook on oneself and the whole world and there is a kind of mental realisation; but afterwards by degrees or perhaps rapidly and imperatively and almost at the beginning the mental realisation deepens into spiritual experience - a realisation in the very substance of our being.
   ~ Sri Aurobindo, The Synthesis Of Yoga, The Release from the Ego, 363,
436: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,
437:conditions of the psychic opening :::
For the opening of the psychic being, concentration on the Mother and self-offering to her are the direct way. The growth of Bhakti which you feel is the first sign of the psychic development. A sense of the Mother's presence or force or the remembrance of her supporting and strengthening you is the next sign. Eventually, the soul within begins to be active in aspiration and psychic perception guiding the mind to the right thoughts, the vital to the right movements and feelings, showing and rejecting all that has to be put away and turning the whole being in all its movements to the Divine alone. ~ Sri Aurobindo, Letters On Yoga - III,
438: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,
439:[Computer science] is not really about computers -- and it's not about computers in the same sense that physics is not really about particle accelerators, and biology is not about microscopes and Petri dishes...and geometry isn't really about using surveying instruments. Now the reason that we think computer science is about computers is pretty much the same reason that the Egyptians thought geometry was about surveying instruments: when some field is just getting started and you don't really understand it very well, it's very easy to confuse the essence of what you're doing with the tools that you use. ~ Harold Abelson, Introductory lecture to Structure and Interpretation of Computer Programs,
440:The obstacles that we may face include having expectations, lack of self-confidence, indifference, and unwholesome distractions and activities. If we keep entertaining these negative acts and not believing in ourselves, thinking, "I'm not doing the practice well enough," "I'm not capable," "Everything is fated, so why should I try?"-at best, these acts and thoughts will divert us from our goal and slow down our spiritual progress. At worst, indulging in distractions, unwholesome activities, and negative attitudes will drag us on the wrong track and slowly lead us into the worst possible way of living, destroying all the possible fruits that this amazing human life could bring us.~ Tulku Thondup,
441: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, The Issue,
442:The contribution of the psychic being to the sadhana is: (1) love and bhakti, a love not vital, demanding and egoistic but unconditioned and without claims, self-existent; (2) the contact or the presence of the Mother within; (3) the unerring guidance from within; (4) a quieting and purification of the mind, vital and physical consciousness by their subjection to the psychic influence and guidance; (5) the opening up of all this lower consciousness to the higher spiritual consciousness above for its descent into a nature prepared to receive it with a complete receptivity and right attitude - for the psychic brings in everything, right thought, right perception, right feeling, right attitude. ~ Sri Aurobindo, Letters On Yoga - III,
443:Imagine yourself as a living house. God comes in to rebuild that house. At first, perhaps, you can understand what He is doing. He is getting the drains right and stopping the leaks in the roof and so on; you knew that those jobs needed doing and so you are not surprised. But presently He starts knocking the house about in a way that hurts abominably and does not seem to make any sense. What on earth is He up to? The explanation is that He is building quite a different house from the one you thought of - throwing out a new wing here, putting on an extra floor there, running up towers, making courtyards. You thought you were being made into a decent little cottage: but He is building a palace. He intends to come and live in it Himself. ~ C S Lewis,
444:Thus slowly I lift man's soul nearer the Light.
   But human mind clings to its ignorance
   And to its littleness the human heart
   And to its right to grief the earthly life.
   Only when Eternity takes Time by the hand,
   Only when infinity weds the finite's thought,
   Can man be free from himself and live with God.
   I bring meanwhile the gods upon the earth;
   I bring back hope to the despairing heart;
   I give peace to the humble and the great,
   And shed my grace on the foolish and the wise.
   I shall save earth, if earth consents to be saved.
   Then Love shall at last unwounded tread earth's soil;
   Man's mind shall admit the sovereignty of Truth
   And body bear the immense descent of God."
   ~ Sri Aurobindo, Savitri, The Triple Soul-Forces,
445: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,
446:18. Of the devotees, who is the greatest?

He who gives himself up to the Self that is God is the most excellent devotee. Giving one's self up to God means remaining constantly in the Self without giving room for the rise of any thoughts other than that of the Self. Whatever burdens are thrown on God, He bears them. Since the supreme power of God makes all things move, why should we, without submitting ourselves to it, constantly worry ourselves with thoughts as to what should be done and how, and what should not be done and how not? We know that the train carries all loads, so after getting on it why should we carry our small luggage on our head to our discomfort, instead of putting it down in the train and feeling at ease? ~ Sri Ramana Maharshi, Who am I,
447:189 - Live within; be not shaken by outward happenings.
190 - Fling not thy alms abroad everywhere in an ostentation of charity; understand and love where thou helpest. Let thy soul grow within thee.
191 - Help the poor while the poor are with thee; but study also and strive that there may be no poor for thy assistance.
To live within in a constant aspiration for the Divine enables us to look at life with a smile and to remain peaceful whatever the outer circumstances may be.
As for the poor, Sri Aurobindo says that to come to their help is good, provided that it is not a vain ostentation of charity, but that it is far nobler to seek a remedy for poverty so that there may be no poor left on earth.
31 October 1969 ~ The Mother, Thoughts And Aphorisms,
448:The surest way towards this integral fulfilment is to find the Master of the secret who dwells within us, open ourselves constantly to the divine Power which is also the divine Wisdom and Love and trust to it to effect the conversion. But it is difficult for the egoistic consciousness to do this at all at the beginning. And, if done at all, it is still difficult to do it perfectly and in every strand of our nature. It is difficult at first because our egoistic habits of thought, of sensation, of feeling block up the avenues by which we can arrive at the perception that is needed. It is difficult afterwards because the faith, the surrender, the courage requisite in this path are not easy to the ego-clouded soul.
   ~ Sri Aurobindo, The Synthesis Of Yoga, [63] [T7],
449:Apotheosised, transfigured by wisdom's touch,
   Her days became a luminous sacrifice;
   An immortal moth in happy and endless fire,
   She burned in his sweet intolerable blaze.
   A captive Life wedded her conqueror.
   In his wide sky she built her world anew;
   She gave to mind's calm pace the motor's speed,
   To thinking a need to live what the soul saw,
   To living an impetus to know and see.
   His splendour grasped her, her puissance to him clung;
   She crowned the Idea a king in purple robes,
   Put her magic serpent sceptre in Thought's grip,
   Made forms his inward vision's rhythmic shapes
   And her acts the living body of his will.
   A flaming thunder, a creator flash,
   His victor Light rode on her deathless Force;
   ~ Sri Aurobindo, Savitri, The Glory and the Fall of Life,
450:203. God and Nature are like a boy and girl at play and in love. They hide and run from each other when glimpsed so that they may be sought after and chased and captured.
Man is God hiding himself from Nature so that he may possess her by struggle, insistence, violence and surprise. God is universal and transcendent Man hiding himself from his own individuality in the human being.
The animal is Man disguised in a hairy skin and upon four legs; the worm is Man writhing and crawling towards the evolution of his Manhood. Even crude forms of Matter are Man in his inchoate body. All things are Man, the Purusha.
For what do we mean by Man? An uncreated and indestructible soul that has housed itself in a mind and body made of its own elements. ~ Sri Aurobindo, Thoughts And Aphorisms,
451:The most important things are the hardest to say. They are the things you get ashamed of, because words diminish them -- words shrink things that seemed limitless when they were in your head to no more than living size when they're brought out. But it's more than that, isn't it? The most important things lie too close to wherever your secret heart is buried, like landmarks to a treasure your enemies would love to steal away. And you may make revelations that cost you dearly only to have people look at you in a funny way, not understanding what you've said at all, or why you thought it was so important that you almost cried while you were saying it. That's the worst, I think. When the secret stays locked within not for want of a teller but for want of an understanding ear. ~ Stephen King,
452:The cup can be regarded as an aetheric receptacle for the magical perception. Of all the weapons, it is the one least likely to resemble the physical object whose name it bears, although actual cups of ink or blood are sometimes used. For some, the cup exists as a mirror, a shew stone, a state of trance, a tarot pack, a mandala, a state of dreaming, or a feeling that just comes to them. These things often act as devices for preoccupying oneself with something else, so that magical perceptions can surface unhindered by discursive thought and imagination. Part of the power that is built up in them can be likened to self-fascination. The cup weapon acquires an autohypnotic quality and provides a doorway through which the perception has access to other realms.
   ~ Peter J Carroll, Liber Null,
453:I mean by the Higher Mind a first plane of spiritual [consciousness] where one becomes constantly and closely aware of the Self, the One everywhere and knows and sees things habitually with that awareness; but it is still very much on the mind level although highly spiritual in its essential substance; and its instrumentation is through an elevated thought-power and comprehensive mental sight-not illumined by any of the intenser upper lights but as if in a large strong and clear daylight. It acts as an intermediate state between the Truth-Light above and the human mind; communicating the higher knowledge in a form that the Mind intensified, broadened, made spiritually supple, can receive without being blinded or dazzled by a Truth beyond it.
   ~ Sri Aurobindo, Letters On Poetry And Art, [9:342],
454:None is travelling :::
None is travelling
Here along this way but I,
This autumn evening.

The first day of the year:
thoughts come - and there is loneliness;
the autumn dusk is here.

An old pond
A frog jumps in -
Splash!

Lightening -
Heron's cry
Stabs the darkness

Clouds come from time to time -
and bring to men a chance to rest
from looking at the moon.

In the cicada's cry
There's no sign that can foretell
How soon it must die.

Poverty's child -
he starts to grind the rice,
and gazes at the moon.

Won't you come and see
loneliness? Just one leaf
from the kiri tree.

Temple bells die out.
The fragrant blossoms remain.
A perfect evening! ~ Matsuo Basho,
455:Our first decisive step out of our human intelligence, our normal mentality, is an ascent into a higher Mind, a mind no longer of mingled light and obscurity or half-light, but a large clarity of the spirit. Its basic substance is a unitarian sense of being with a powerful multiple dynamisation capable of the formation of a multitude of aspects of knowledge, ways of action, forms and significances of becoming, of all of which there is a spontaneous inherent knowledge. It is therefore a power that has proceeded from the Overmind,-but with the Supermind as its ulterior origin,-as all these greater powers have proceeded: but its special character, its activity of consciousness are dominated by Thought; it is a luminous thought-mind, a mind of spirit-born conceptual knowledge.
   ~ Sri Aurobindo, The Life Divine,
456:The Magician works in a Temple; the Universe, which is (be it remembered!) conterminous with himself. In this temple a Circle is drawn upon the floor for the limitation of his working. This circle is protected by divine names, the influences on which he relies to keep out hostile thoughts. Within the circle stands an Altar, the solid basis on which he works, the foundation of all. Upon the Altar are his Wand, Cup, Sword, and Pantacle, to represent his Will, his Understanding, his Reason, and the lower parts of his being, respectively. On the Altar, too, is a phial of Oil, surrounded by a Scourge, a Dagger, and a Chain, while above the Altar hangs a Lamp. The Magician wears a Crown, a single Robe, and a Lamen, and he bears a Book of Conjurations and a Bell.
   ~ Aleister Crowley, Liber ABA, Book 4, Magick [54?],
457:At her will the inscrutable Supermind leans down
To guide her force that feels but cannot know,
Its breath of power controls her restless seas
And life obeys the governing Idea.
At her will, led by a luminous Immanence
The hazardous experimenting Mind
Pushes its way through obscure possibles
Mid chance formations of an unknowing world.
Our human ignorance moves towards the Truth
That Nescience may become omniscient,
Transmuted instincts shape to divine thoughts,
Thoughts house infallible immortal sight
And Nature climb towards God's identity.
The Master of the worlds self-made her slave
Is the executor of her fantasies:
She has canalised the seas of omnipotence;
She has limited by her laws the Illimitable.
~ Sri Aurobindo, Savitri, The Glory and the Fall of Life,
458:We cannot perceive Chaos directly, for it simultaneously contains the opposite to anything we might think it is. We can, however, occasionally glimpse and make use of partially formed matter which has only probablistic and indeterministic existence. This stuff we can call the aethers.
   * If it makes us feel any better we can call this Chaos, the Tao, or God, and imagine it to be benevolent and human-hearted. There are two schools of thought in magic. One considers the formative agent of the universe to be random and chaotic, and the other considers that it is a force of spiritual consciousness. As they have only themselves on which to base their speculations, they are basically saying that their own natures are either random and chaotic or spiritually conscious.
   ~ Peter J Carroll, Miscellaneous Excerpts Part 2,
459:higher mind: (c. 1931, in the diagram on page 1360) a plane of consciousness with three levels: liberated intelligence, intuitive [higher mind] and illumined [higher mind] (in ascending order). The first level may correspond to vijnanabuddhi in the earlier terminology of the Record of Yoga. The intuitive and illumined levels may be what Sri Aurobindo soon after making the diagram began to refer to as higher mind (defined as a luminous thought-mind, a mind of spiritborn conceptual knowledge) and illumined mind (characterised by an intense lustre, a splendour and illumination of the spirit); cf. logistic ideality (also called luminous reason) and hermetic ideality or srauta vijnana(distinguished by a diviner splendour of light and blaze of fiery effulgence) in the terminology of 1919-20.
   ~ Sri Aurobindo, Record Of Yoga,
460:The consciousness of the transcendent Absolute with its consequence in individual and universal is the last, the eternal knowledge. Our minds may deal with it on various lines, may build upon it conflicting philosophies, may limit, modify, overstress, understress sides of the knowledge, deduce from it truth or error; but our intellectual variations and imperfect statements make no difference to the ultimate fact that if we push thought and experience to their end, this is the knowledge in which they terminate. The object of a Yoga of spiritual knowledge can be nothing else than this eternal Reality, this Self, this Brahman, this Transcendent that dwells over all and in all and is manifest yet concealed in the individual, manifest yet disguised in the universe.
   ~ Sri Aurobindo, The Synthesis Of Yoga, The Object of Knowledge.,
461:Therefore there is only one solution: to unite ourselves by aspiration, concentration, interiorisation and identification with the supreme Will. And that is both omnipotence and perfect freedom at the same time. And that is the only omnipotence and the only freedom; everything else is an approximation. You may be on the way, but it is not the entire thing. So if you experience this, you realise that with this supreme freedom and supreme power there is also a total peace and a serenity that never fails.
   Therefore, if you feel something which is not that, a revolt, a disgust, something which you cannot accept, it means that in you there is a part which has not been touched by the transformation, something which has kept the old consciousness, something which is still on the path - that is all.
   ~ The Mother, On Thoughts And Aphorisms,
462:It is to bring back all the scattered threads of consciousness to a single point, a single idea. Those who can attain a perfect attention succeed in everything they undertake; they will always make rapid progress. And this kind of concentration can be developed exactly like the muscles; one may follow different systems, different methods of training. Today we know that the most pitiful weakling, for example, can with discipline become as strong as anyone else. One should not have a will that flickers out like a candle. The will, the concentration must be cultivated; it is a question of method, of regular exercise. If you will, you can. But the thought Whats the use? must not come in to weaken the will. The idea that one is born with a certain character and can do nothing about it is a stupidity.
   ~ The Mother, Questions And Answers 1950-1951,
463:the central notion of the Veda :::
   The sense of the first two verses is clear enough when we know Saraswati to be that power of the Truth which we call inspiration. Inspiration from the Truth purifies by getting rid of all falsehood, for all sin according to the Indian idea is merely falsehood, wrongly inspired emotion, wrongly directed will and action. The central idea of life and ourselves from which we start is a falsehood and all else is falsified by it. Truth comes to us as a light, a voice, compelling a change of thought, imposing a new discernment of ourselves and all around us. Truth of thought creates truth of vision and truth of vision forms in us truth of being, and out of truth of being (satyam) flows naturally truth of emotion, will and action. This is indeed the central notion of the Veda.
   ~ Sri Aurobindo, The Secret Of The Veda,
464: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, The World-Stair,
465:For the last three weeks I've been working on a open world game in Inform 7. The initial seed for my idea came when I was playing Rune Factory 3 a game for my DS. And I thought, Hey look if I can run a farm here why can't I somehow implement this in a interactive fiction. So I sat myself down and began to type away furiously at my keyboard. And the more I sat the more complicated my farming implementation got, requiring water and fertilizer, levels of sunlight ect

And then, finally, I finished it. And my mind began to wander. Why just stop there why not keep going. And soon I was adding mining, weather and a form of crafting items. Now if I get this done, and don't fall into the trap of to create everything, of which I am slowly making the maddening descent, I could have a open world IF game ready within a few months. Maybe more than a few. ~ KGentle, intfiction.org,
466:Drink water from the spring where the horse drinks. A horse will never drink bad water.
Make your bed where the cat sleeps.
Eat the fruit that was touched by the worm.
Freely pick the mushrooms on which the insects sit.
Plant your tree where the mole digs.
Build your house where the snake suns itself.
Dig your well where the birds build their nests in hot weather.
Go to sleep and wake up with the chickens and you will reap the golden grain of the day.
Eat more green vegetables, and you will have strong legs and an enduring heart.
Swim more often and you will feel on land like a fish in the water.
Look at the skies more often and not at your feet, and your thoughts will be clear and light.
Keep silent more often, speak less, and silence will reign in your soul, and your spirit will be calm and peaceful.
~ Saint Seraphim of Sarov in Georgia,
467:The transformation of our superficial, narrow and fragmentary human way of thinking, seeing, feeling and being into a deep and wide spiritual consciousness and an integrated inner and outer existence and of our ordinary human living into the divine way of life must be its central purpose. The means towards this supreme end is a self-giving of all our nature to the Divine. Everything must be given to the Divine within us, to the universal All and to the transcendent Supreme. An absolute concentration of our will, our heart and our thought on that one and manifold Divine, an unreserved self-consecration of our whole being to the Divine alone - this is the decisive movement, the turning of the ego to That which is infinitely greater than itself, its self-giving and indispensable surrender
   ~ Sri Aurobindo, The Synthesis Of Yoga, Self-Surrender in Works - The Way of the Gita, 89,
468:The power to do nothing, which is quite different from indolence, incapacity or aversion to action and attachment to inaction, is a great power and a great mastery; the power to rest absolutely from action is as necessary for the Jnanayogin as the power to cease absolutely from thought, as the power to remain indefinitely in sheer solitude and silence and as the power of immovable calm. Whoever is not willing to embrace these states is not yet fit for the path that leads towards the highest knowledge; whoever is unable to draw towards them, is as yet unfit for its acquisition.
...
Still, periods of absolute calm, solitude and cessation from works are highly desirable and should be secured as often as possible for that recession of the soul into itself which is indispensable to knowledge.
~ Sri Aurobindo, The Synthesis Of Yoga, The Freedom from Subjection to the Being,
469:It is not enough to devote ourselves by the reading of Scriptures or by the stress of philosophic reasoning to an intellectual understanding of the Divine; for at the end of our long mental labour we might know all that has been said of the Eternal, possess all that can be thought about the Infinite and yet we might not know him at all. This intellectual preparation can indeed be the first stage in a powerful Yoga, but it is not indispensable: it is not a step which all need or can be called upon to take. Yoga would be impossible, except for a very few, if the intellectual figure of knowledge arrived at by the speculative or meditative Reason were its indispensable condition or a binding preliminary. All that the Light from above asks of us that it may begin its work is a call from the soul and a sufficient point of support in the mind.
   ~ Sri Aurobindo, The Synthesis Of Yoga, [T5],
470:He found the vast Thought with seven heads that is born of the Truth; he created some fourth world and became universal. . . .
The Sons of Heaven, the Heroes of the Omnipotent, thinking the straight thought, giving voice to the Truth, founded the plane of illumination and conceived the first abode of the Sacrifice. . . . The Master of Wisdom cast down the stone defences and called to the Herds of Light, . . . the herds that stand in the secrecy on the bridge over the Falsehood between two worlds below and one above; desiring Light in the darkness, he brought upward the Ray-Herds and uncovered from the veil the three worlds; he shattered the city that lies hidden in ambush, and cut the three out of the Ocean, and discovered the Dawn and the Sun and the Light and the Word of Light. Rig Veda.2 ~ Sri Aurobindo, The Life Divine, Out of the Sevenfold Ignorance towards the Sevenfold Knowledge,
471:A disciple asked his teacher, 'Sir, please tell me how I can see God.' Come with me,' said the guru, 'and I shall show you.' He took the disciple to a lake, and both of them got into the water. Suddenly the teacher pressed the disciple's head under the water. After a few moments he released him and the disciple raised his head and stood up. The guru asked him, 'How did you feel?' The disciple said, 'Oh! I thought I should die; I was panting for breath.' The teacher said, 'When you feel like that for God, then you will know you haven't long to wait for His vision.'

Let me tell you something. What will you gain by floating on the surface? Dive a little under the water. The gems lie deep under the water; so what is the good of throwing your arms and legs about on the surface? A real gem is heavy. It doesn't float; it sinks to the bottom. To get the real gem you must dive deep. ~ Sri Ramakrishna,
472:Talk 183.
A gentleman from Bombay said: "I asked Mother in Sri Aurobindo Ashram the following question: 'I keep my mind blank without thoughts arising so that God might show Himself in His true Being. But I do not perceive anything.
"The reply was to this effect: 'The attitude is right. The Power will come down from above. It is a direct experience'."
So he asked what further he should do.
M.: Be what you are. There is nothing to come down or become manifest. All that is needful is to lose the ego, That what is, is always there. Even now you are That. You are not apart from it. The blank is seen by you. You are there to see the blank. What do you wait for? The thought "I have not seen," the expectation to see and the desire of getting something, are all the working of the ego. You have fallen into the snares of the ego. The ego says all these and not you. Be yourself and nothing more! ~ Sri Ramana Maharshi,
473:At first cautiously, later indifferently, at last desperately, I wandered up the stairs and along the pavement of the inextricable palace. (Afterwards I learned that the width and height of the steps were not constant, a fact which made me understand the singular fatigue they produced). 'This palace is a fabrication of the gods,' I thought at the beginning. I explored the uninhabited interiors and corrected myself: ' The gods who built it have died.' I noted its peculiarities and said: 'The gods who built it were mad.' I said it, I know, with an incomprehensible reprobation which was almost remorse, with more intellectual horror than palpable fear...
   ...'This City' (I thought) 'is so horrible that its mere existence and perdurance, though in the midst of a secret desert, contaminates the past and the future and in some way even jeopardizes the stars.~ Jorge Luis Borges, Labyrinths, Selected Stories and Other Writings,
474:Necessarily, when we say it is without them, we mean that it exceeds them, that it is something into which they pass in such a way as to cease to be what we call form, quality, quantity and out of which they emerge as form, quality and quantity in the movement.

   They do not pass away into one form, one quality, one quantity which is the basis of all the rest, - for there is none such, - but into something which cannot be defined by any of these terms.

   So all things that are conditions and appearances of the movement pass into That from which they have come and there, so far as they exist, become something that can no longer be described by the terms that are appropriate to them in the movement.

   Therefore we say that the pure existence is an Absolute and in itself unknowable by our thought although we can go back to it in a supreme identity that transcends the terms of knowledge. ~ Sri Aurobindo, The Life Divine, 1.09-09,
475:Every human acheivement, be it a scientific discovery, a picture, a statue, a temple, a home or a bridge, has to be conceived in the mind first-the plan thought out-before it can be made a reality, and when anything is to be attempted that involves any number of individuals-methods of coordination have to be considered-the methods have to be the best suited for such undertakings are engineering methods-the engineering of an idea towards a complete realization. Every engineer has to know the materials with which he has to work and the natural laws of these materials, as discovered by observation and experiment and formulated by mathematics and mechanics else he can not calculate the forces at his disposal; he can not compute the resistance of his materials; he can not determine the capacity and requirements of his power plant; in short, he can not make the most profitable use of his resources. ~ Alfred Korzybski, Manhood of Humanity,
476:Forgetful of her spirit and her fate.
The impassive skies were neutral, empty, still.
Then something in the inscrutable darkness stirred;
A nameless movement, an unthought Idea
Insistent, dissatisfied, without an aim,
Something that wished but knew not how to be,
Teased the Inconscient to wake Ignorance.
A throe that came and left a quivering trace,
Gave room for an old tired want unfilled,
At peace in its subconscient moonless cave
To raise its head and look for absent light,
Straining closed eyes of vanished memory,
Like one who searches for a bygone self
And only meets the corpse of his desire.
It was as though even in this Nought's profound,
Even in this ultimate dissolution's core,
There lurked an unremembering entity,
Survivor of a slain and buried past
Condemned to resume the effort and the pang,
Reviving in another frustrate world.
~ Sri Aurobindo, Savitri, The Symbol Dawn,
477:My deepest debt in this book is to the General Semantics ('non-Aristotelian system') of Alfred Korzybski. I have also drawn heavily upon the works of other contributors to semantic thought: especially C. K. Ogden and I. A. Richards, Thorstein Veblen, Edward Sapir, Leonard Bloomfield, Karl R. Popper, Thurman Arnold, Jerome Frank, Jean Piaget, Charles Morris, Wendell Johnson, Irving J. Lee, Ernst Cassirer, Anatol Rapoport, Stuart Chase. I am also deeply indebted to the writings of numerous psychologists and psychiatrists with one or another of the dynamic points of view inspired by Sigmund Freud: Karl Menninger, Trigant Burrow, Carl Rogers, Kurt Lewin, N. R. F. Maier, Jurgen Ruesch, Gregory Bateson, Rudolf Dreikurs, Milton Rokeach. I have also found extremely helpful the writings of cultural anthropologists, especially those of Benjamin Lee Whorf, Ruth Benedict, Clyde Kluckhohn, Leslie A. White, Margaret Mead, Weston La Barre. ~ S. I. Hayakawa,
478:
   Sweet Mother,
   Why has the Divine made His path so difficult? He can make it easier if He wants, can't He?

First of all, one should know that the intellect, the mind, can understand nothing of the Divine, neither what He does nor how He does it and still less why He does it. To know something of the Divine, one has to rise above thought and enter into the psychic consciousness, the consciousness of the soul, or into the spiritual consciousness.
   Those who have had the experience have always said that the difficulties and sufferings of the path are not real, but a creation of human ignorance, and that as soon as one gets out of this ignorance one also gets out of the difficulties, to say nothing of the inalienable state of bliss in which one dwells as soon as one is in conscious contact with the Divine. So according to them, the question has no real basis and cannot be posed. ~ The Mother, Some Answers From The Mother, 21 September 1959,
479:He told me that in 1886 he had invented an original system of numbering and that in a very few days he had gone beyond the twenty-four-thousand mark. He had not written it down, since anything he thought of once would never be lost to him. His first stimulus was, I think, his discomfort at the fact that the famous thirty-three gauchos of Uruguayan history should require two signs and two words, in place of a single word and a single sign. He then applied this absurd principle to the other numbers. In place of seven thousand thirteen he would say (for example) Maximo Pérez; in place of seven thousand fourteen, The Railroad; other numbers were Luis Melian Lafinur, Olimar, sulphur, the reins, the whale, the gas, the caldron, Napoleon, Agustin de Vedia. In place of five hundred, he would say nine. Each word had a particular sign, a kind of mark; the last in the series were very complicated...~ Jorge Luis Borges, Labyrinths, Selected Stories and Other Writings,
480:Solitude, the safeguard of mediocrity, is to genius the stern friend, the cold, obscure shelter where moult the wings which will bear it farther than suns and stars. He who should inspire and lead his race must be defended from travelling with the souls of other men, from living, breathing, reading, and writing in the daily, time-worn yoke of their opinions. "In the morning, - solitude;" said Pythagoras; that Nature may speak to the imagination, as she does never in company, and that her favorite may make acquaintance with those divine strengths which disclose themselves to serious and abstracted thought. 'Tis very certain that Plato, Plotinus, Archimedes, Hermes, Newton, Milton, Wordsworth, did not live in a crowd, but descended into it from time to time as benefactors: and the wise instructor will press this point of securing to the young soul in the disposition of time and the arrangements of living, periods and habits of solitude. ~ Ralph Waldo Emerson,
481:Turn your thoughts now, and lift up your thoughts to a devout and joyous contemplation on sage Vyasa and Vasishtha, on Narda and Valmiki. Contemplate on the glorious Lord Buddha, Jesus the Christ, prophet Mohammed, the noble Zoroaster (Zarathushtra), Lord Mahavira, the holy Guru Nanak. Think of the great saints and sages of all ages, like Yajnavalkya, Dattatreya, Sulabha and Gargi, Anasooya and Sabari, Lord Gauranga, Mirabai, Saint Theresa and Francis of Assisi. Remember St. Augustine, Jallaludin Rumi, Kabir, Tukaram, Ramdas, Ramakrishna Paramhamsa, Vivekananda and Rama Tirtha. Adore in thy heart the sacred memory of Mahatma Gandhi, sage Ramana Maharishi, Aurobindo Ghosh, Gurudev Sivananda and Swami Ramdas. They verily are the inspirers of humanity towards a life of purity, goodness and godliness. Their lives, their lofty examples, their great teachings constitute the real wealth and greatest treasure of mankind today.
   ~ Sri Chidananda, Advices On Spiritual Living,
482:The greatest value of the dream-state of Samadhi lies, however, not in these more outward things, but in its power to open up easily higher ranges and powers of thought, emotion, will by which the soul grows in height, range and self-mastery. Especially, withdrawing from the distraction of sensible things, it can, in a perfect power of concentrated self-seclusion, prepare itself by a free reasoning, thought, discrimination or more intimately, more finally, by an ever deeper vision and identification, for access to the Divine, the supreme Self, the transcendent Truth, both in its principles and powers and manifestations and in its highest original Being. Or it can by an absorbed inner joy and emotion, as in a sealed and secluded chamber of the soul, prepare itself for the delight of union with the divine Beloved, the Master of all bliss, rapture and Ananda.
   ~ Sri Aurobindo, The Synthesis Of Yoga, Part Two: The Yoga of Integral Knowledge, Chapter 26, Samadhi, pg. 503,
483:There is but one remedy: that signpost must always be there, a mirror well placed in one's feelings, impulses, all one's sensations. One sees them in this mirror. There are some which are not very beautiful or pleasant to look at; there are others which are beautiful, pleasant, and must be kept. This one does a hundred times a day if necessary. And it is very interesting. One draws a kind of big circle around the psychic mirror and arranges all the elements around it. If there is something that is not all right, it casts a sort of grey shadow upon the mirror: this element must be shifted, organised. It must be spoken to, made to understand, one must come out of that darkness. If you do that, you never get bored. When people are not kind, when one has a cold in the head, when one doesn't know one's lessons, and so on, one begins to look into this mirror. It is very interesting, one sees the canker. "I thought I was sincere!" - not at all. ~ The Mother, Questions And Answers 1953, 10,
484: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,
485:an all-inclusive concentration is required for an Integral Yoga :::
   Concentration is indeed the first condition of any Yoga, but it is an all-receiving concentration that is the very nature of the integral Yoga. A separate strong fixing of the thought, of the emotions or of the will on a single idea, object, state, inner movement or principle is no doubt a frequent need here also; but this is only a subsidiary helpful process. A wide massive opening, a harmonised concentration of the whole being in all its parts and through all its powers upon the One who is the All is the larger action of this Yoga without which it cannot achieve its purpose. For it is the consciousness that rests in the One and that acts in the All to which we aspire; it is this that we seek to impose on every element of our being and on every movement of our nature. This wide and concentrated totality is the essential character of the sadhana and its character must determine its practice.
   ~ Sri Aurobindo, The Synthesis Of Yoga,
486:All that the Light from above asks of us that it may begin its work is a call from the soul and a sufficient point of support in the mind. This support can be reached through an insistent idea of the Divine in the thought, a corresponding will in the dynamic parts, an aspiration, a faith, a need in the heart. Any one of these may lead or predominate, if all cannot move in unison or in an equal rhythm. The idea may be and must in the beginning be inadequate; the aspiration may be narrow and imperfect, the faith poorly illumined or even, as not surely founded on the rock of knowledge, fluctuating, uncertain, easily diminished; often even it may be extinguished and need to be lit again with difficulty like a torch in a windy pass. But if once there is a resolute self-consecration from deep within, if there is an awakening to the souls call, these inadequate things can be a sufficient instrument for the divine purpose.
   ~ Sri Aurobindo, The Synthesis Of Yoga, The Yoga of Divine Works, Self-Consecration, 81,
487: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,
488:The best way to overcome it [the fear of death]-so at least it seems to me-is to make your interests gradually wider and more impersonal, until bit by bit the walls of the ego recede, and your life becomes increasingly merged in the universal life. An individual human existence should be like a river: small at first, narrowly contained within its banks, and rushing passionately past rocks and over waterfalls. Gradually the river grows wider, the banks recede, the waters flow more quietly, and in the end, without any visible break, they become merged in the sea, and painlessly lose their individual being. The man who, in old age, can see his life in this way, will not suffer from the fear of death, since the things he cares for will continue. And if, with the decay of vitality, weariness increases, the thought of rest will not be unwelcome. I should wish to die while still at work, knowing that others will carry on what I can no longer do and content in the thought that what was possible has been done. ~ Bertrand Russell,
489:In ancient times the disciple had to undergo severe tests to prove his ability for initiation. Here we do not follow that method. Apparently there is no test and no trial. But if you see the truth, you will find that here it is much more difficult. There the disciple knew that he was undergoing a period of trial and after he had passed through some outward tests, he was taken in. But here you have to face life and you are watched at every moment. It is not only your outer actions that count. Each and every thought and inner movement is seen, every reaction is noticed. It is not what you do in the solitude of the forest, but what you do in the thick of the battle of life that is important.
   Are you ready to submit yourself for such tests? Are you ready to change yourself completely? You will have to throw off your ideas, ideals, values, interests and opinions. Everything will have to be learnt anew. If you are ready for all this, then take a plunge; otherwise don't try to step in. ~ The Mother, Words Of The Mother II,
490:Embracing a different vocabulary, Mihaly Csikszentmihalyi has described a highly sought-after affective state called the flow state or flow experience. In such intrinsically motivating experiences, which can occur in any domain of activity, people report themselves as fully engaged with and absorbed by the object of their attention. In one sense, those "in flow" are not conscious of the experience at the moment; on reflection, however, such people feel that they have been fully alive, totally realized, and involved in a "peak experience." Individuals who regularly engage in creative activities often report that they seek such states; the prospect of such "periods of flow" can be so intense that individuals will exert considerable practice and effort, and even tolerate physical or psychological pain, in pursuit thereof. Committed writers may claim that they hate the time spent chained to their desks, but the thought that they would not have the opportunity to attain occasional periods of flow while writing proves devastating. ~ Howard Gardner,
491:But in whatever way it comes, there must be a decision of the mind and the will and, as its result, a complete and effective self-consecration. The acceptance of a new spiritual idea-force and upward orientation in the being, an illumination, a turning or conversion seized on by the will and the heart's aspiration, -this is the momentous act which contains as in a seed all the results that the Yoga has to give. The mere idea or intellectual seeking of something higher beyond, however strongly grasped by the mind's interest, is ineffective unless it is seized on by the heart as the one thing desirable and by the will as the one thing to be done. For truth of the Spirit has not to be merely thought but to be lived, and to live it demands a unified single-mindedness of the being; so great a change as is contemplated by the Yoga is not to be effected by a divided will or by a small portion of the energy or by a hesitating mind. He who seeks the Divine must consecrate himself to God and to God only.
   ~ Sri Aurobindo, The Synthesis Of Yoga, Self-Consecration,
492:When man's thoughts rise upon the wings of aspiration, when he pushes back the darkness with the strength of reason and logic, then indeed the builder is liberated from his dungeon and the light pours in, bathing him with life and power. This light enables us to seek more clearly the mystery of creation and to find with greater certainty our place in the Great Plan, for as man unfolds his bodies he gains talents with which he can explore the mysteries of Nature and search for the hidden workings of the Divine. Through these powers the Builder is liberated and his consciousness goes forth conquering and to conquer. These higher ideals, these spiritual concepts, these altruistic, philanthropic, educative applications of thought power glorify the Builder; for they give the power of expression and those who can express themselves are free. When man can mold his thoughts, his emotions, and his actions into faithful expressions of his highest ideals then liberty is his, for ignorance is the darkness of Chaos and knowledge is the light of Cosmos.
   ~ Manly P Hall,
493: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,
494:The fourth condition is study. One must cultivate the mind, know what others have thought, open the mental being to this impact of the higher vibrations of knowledge. A mental knowledge is not tantamount to realization, it is true, but still one must know mentally where one is going, what has happened to others, how they have achieved, what are the hindrances and the helping points. This education of oneself by study, study of spiritual writings, suddhydya as it is called, a disciplined reading and incorporation of the knowledge contained in scriptures and authentic texts - that is a very important part. Even when you don't understand a text, still if you persist at it, the force that is in that book creates certain new grooves in your brain and the second or the third time when you read it, it begins to make some meaning. This is the meaning of studying, of exposing your mind to the constant vibrations of higher levels of knowledge. Incidentally, the mind gets developed, a mental climate is created, a climate of spiritual culture.
   ~ M P Pandit, The Advent 1981, 30,
495:On the back part of the step, toward the right, I saw a small iridescent sphere of almost unbearable brilliance. At first I thought it was revolving; then I realised that this movement was an illusion created by the dizzying world it bounded. The Aleph's diameter was probably little more than an inch, but all space was there, actual and undiminished. Each thing (a mirror's face, let us say) was infinite things, since I distinctly saw it from every angle of the universe. I saw the teeming sea; I saw daybreak and nightfall; I saw the multitudes of America; I saw a silvery cobweb in the center of a black pyramid; I saw a splintered labyrinth (it was London); I saw, close up, unending eyes watching themselves in me as in a mirror; I saw all the mirrors on earth and none of them reflected me; I saw in a backyard of Soler Street the same tiles that thirty years before I'd seen in the entrance of a house in Fray Bentos; I saw bunches of grapes, snow, tobacco, lodes of metal, steam; I saw convex equatorial deserts and each one of their grains of sand... ~ Jorge Luis Borges, The Aleph,
496:The tide of materialistic thoughts is always on the watch, waiting for the least weakness, and if we relax but one moment from our vigilance, if we are even slightly negligent, it rushes in and invades us from all sides, submerging under its heavy flood the result sometimes of numberless efforts. Then the being enters a sort of torpor, its physical needs of food and sleep increase, its intelligence is clouded, its inner vision veiled, and in spite of the little interest it really finds in such superficial activities, they occupy it almost exclusively. This state is extremely painful and tiring, for nothing is more tiring then materialistic thoughts, and the mind, worn out, suffers like a caged bird which cannot spread its wings and yet longs to be able to soar freely.
   But perhaps this state has its own use which I do not see.... In any case, I do not struggle; and like a child in its mother's arms, like a fervent disciple at the feet of his master, I trust myself to Thee and surrender to Thy guidance, sure of Thy victory.
   ~ The Mother, Prayers And Meditations, January 4th, 1914,
497:O King, thy fate is a transaction done
At every hour between Nature and thy soul
With God for its foreseeing arbiter.
Fate is a balance drawn in Destiny's book.
Man can accept his fate, he can refuse.
Even if the One maintains the unseen decree
He writes thy refusal in thy credit page:
For doom is not a close, a mystic seal.
Arisen from the tragic crash of life,
Arisen from the body's torture and death,
The spirit rises mightier by defeat;
Its godlike wings grow wider with each fall.
Its splendid failures sum to victory.
O man, the events that meet thee on thy road,
Though they smite thy body and soul with joy and grief,
Are not thy fate, - they touch thee awhile and pass;
Even death can cut not short thy spirit's walk:
Thy goal, the road thou choosest are thy fate.
On the altar throwing thy thoughts, thy heart, thy works,
Thy fate is a long sacrifice to the gods
Till they have opened to thee thy secret self
And made thee one with the indwelling God. ~ Sri Aurobindo, Savitri, 06:02 The Way of Fate and the Problem of Pain,
498:This concentration proceeds by the Idea, using thought, form and name as keys which yield up to the concentrating mind the Truth that lies concealed behind all thought, form and name; for it is through the Idea that the mental being rises beyond all expression to that which is expressed, to that of which the Idea itself is only the instrument. By concentration upon the Idea the mental existence which at present we are breaks open the barrier of our mentality and arrives at the state of consciousness, the state of being, the state of power of conscious-being and bliss of conscious-being to which the Idea corresponds and of which it is the symbol, movement and rhythm. Concentration by the Idea is, then, only a means, a key to open to us the superconscient planes of our existence; a certain self-gathered state of our whole existence lifted into that superconscient truth, unity and infinity of self-aware, self-blissful existence is the aim and culmination; and that is the meaning we shall give to the term Samadhi.
   ~ Sri Aurobindo, The Synthesis Of Yoga, The Integral Knowledge, Concentration [321],
499:"Oi, Pampaw," Diogo said as the door to the public hall slid open. "You hear that Eros started talking?"
Miller lifted himself to one elbow.
"Sí," Diogo said. "Whatever that shit is, it started broadcasting. There's even words and shit. I've got a feed. You want a listen?"
No, Miller thought. No, I have seen those corridors. What's happened to those people almost happened to me. I don't want anything to do with that abomination.
"Sure," he said.
Diogo scooped up his own hand terminal and keyed in something. Miller's terminal chimed that it had received the new feed route. "Chica perdída in ops been mixing a bunch of it to bhangra," Diogo said, making a shifting dance move with his hips. "Hard-core, eh?"
Diogo and the other OPA irregulars had breached a high-value research station, faced down one of the most powerful and evil corporations in a history of power and evil. And now they were making music from the screams of the dying. Of the dead. They were dancing to it in the low-rent clubs. What it must be like, Miller thought, to be young and soulless. ~ James S A Corey, Leviathan Wakes,
500: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,
501:Attain The Way ::: If students of the way are mistaken about their own real Mind they will indulge in various achievements and practices, expecting to attain realization by such gradual practices. However, even after aeons of diligent searching they will not be able to attain the Way. These methods cannot be compared to the sudden elimination of conceptual thought in this moment; the certain knowledge that there is nothing at all which has absolute existence, nothing on which to lay hold, nothing on which to rely, nothing in which to abide, nothing subjective or objective. It is by preventing the rise of conceptual thought that you will realize Bodhi. When you do, you will just be realizing the Buddha who has always existed in your own Mind.

If students of the Way wish to become Buddhas, they don't need to study any doctrines. They need only learn how to avoid seeking for and attaching themselves to anything. Relinquishment of everything is the Dharma and they who understand this are Buddhas. Only know that the relinquishment of ALL delusions leaves no Dharma on which to lay hold. ~ Huang Po, Attain the Way,
502:January 1, 1914

To Thee, supreme Dispenser of all boons,
to Thee who givest life its justification, by making it pure, beautiful and good,
to Thee, Master of our destinies and goal of all our aspirations, was consecrated the first minute of this new year.

May it be completely glorified by this consecration; may those who hope for Thee, seek Thee in the right path; may those who seek Thee find Thee, and those who suffer, not knowing where the remedy lies, feel Thy life gradually piercing the hard crust of their obscure consciousness.

I bow down in deep devotion and in boundless gratitude before Thy beneficent splendour; in name of the earth I give Thee thanks for manifesting Thyself; in its name I implore Thee to manifest Thyself ever more fully, in an uninterrupted growth of Light and Love.

Be the sovereign Master of our thoughts, our feelings, our actions.

Thou art our reality, the only Reality.
Without Thee all is falsehood and illusion, all is dismol obscurity.
In Thee are life and light and joy.
In Thee is supreme Peace.
~ The Mother, Prayers and Meditation,
503:It has been argued that this is no relation peculiar to the constitution of humanity and its outlook upon an objective world, but the very nature of existence itself; all phenomenal existence consists of an observing consciousness and an active objectivity, and the Action cannot proceed without the Witness because the universe exists only in or for the consciousness that observes and has no independent reality. It has been argued in reply that the material universe enjoys an eternal self-existence: it was here before life and mind made their appearance; it will survive after they have disappeared and no longer trouble with their transient strivings and limited thoughts the eternal and inconscient rhythm of the suns. The difference, so metaphysical in appearance, is yet of the utmost practical import, for it determines the whole outlook of man upon life, the goal that he shall assign for his efforts and the field in which he shall circumscribe his energies. For it raises the question of the reality of cosmic existence and, more important still, the question of the value of human life.
   ~ Sri Aurobindo, The Life Divine, 23,
504: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,
505:Here I want to make it very clear that mathematics is not what many people think it is; it is not a system of mere formulas and theorems; but as beautifully defined by Professor Cassius J. Keyser, in his book The Human Worth of Rigorous Thinking (Columbia University Press, 1916), mathematics is the science of "Exact thought or rigorous thinking," and one of its distinctive characteristics is "precision, sharpness, completeness of definitions." This quality alone is sufficient to explain why people generally do not like mathematics and why even some scientists bluntly refuse to have anything to do with problems wherein mathematical reasoning is involved. In the meantime, mathematical philosophy has very little, if anything, to do with mere calculations or with numbers as such or with formulas; it is a philosophy wherein precise, sharp and rigorous thinking is essential. Those who deliberately refuse to think "rigorously"-that is mathematically-in connections where such thinking is possible, commit the sin of preferring the worse to the better; they deliberately violate the supreme law of intellectual rectitude. ~ Alfred Korzybski, Manhood of Humanity,
506:Meditation is a deliberate attempt to pierce into the higher states of consciousness and finally go beyond it. The art of meditation is the art of shifting the focus of attention to ever subtler levels, without losing one's grip on the levels left behind. In a way it is like having death under control. One begins with the lowest levels: social circumstances, customs and habits; physical surroundings, the posture and the breathing of the body, the senses, their sensation s and perceptions; the mind, its thoughts and feelings; until the entire mechanism of personality is grasped and firmly held. The final stage of meditation is reached when the sense of identity goes beyond the 'I-am-so-and-so', beyond 'so-l-am', beyond 'I-am-the-witness-only', beyond 'there-is', beyond all ideas into the impersonally personal pure being. But you must be energetic when you take to meditation. It is definitely not a part-time occupation. Limit your interests and activities to what is needed for you and your dependents' barest needs.
Save all your energies and time for breaking the wall your mind had built around you. Believe me, you will not regret. ~ Sri Nisargadatta Maharaj,
507:But for the knowledge of the Self it is necessary to have the power of a complete intellectual passivity, the power of dismissing all thought, the power of the mind to think not at all which the Gita in one passage enjoins. This is a hard saying for the occidental mind to which thought is the highest thing and which will be apt to mistake the power of the mind not to think, its complete silence for the incapacity of thought. But this power of silence is a capacity and not an incapacity, a power and not a weakness. It is a profound and pregnant stillness. Only when the mind is thus entirely still, like clear, motionless and level water, in a perfect purity and peace of the whole being and the soul transcends thought, can the Self which exceeds and originates all activities and becomings, the Silence from which all words are born, the Absolute of which all relativities are partial reflections manifest itself in the pure essence of our being. In a complete silence only is the Silence heard; in a pure peace only is its Being revealed. Therefore to us the name of That is the Silence and the Peace.
   ~ Sri Aurobindo, The Synthesis Of Yoga, The Purified Understanding, 302,
508:One perceives the true nature of existence. One discovers the why and the raison d'être of existence, not by the mind and the scientific pursuit, but by the knowledge of the self and the discovery of one's soul which is all-powerful.

This is the true method for knowing, for understanding and for realising the secrets of Nature, of the universe and the path which leads to the Divine. One can do everything with this realisation, one can know everything and finally become the master of one's existence. Nothing will be impossible … nothing will be left out. One has only to see with another sense which is within us, develop another faculty by a rigourous sadhana, to discover the secrets of all existence. Voilà.

The means are in you, the path opens up more and more, gets clearer and clearer, and with the help which is at your disposal, you have only to make an effort and you shall be crowned with a Knowledge, a Light and an Ananda which surpass all existence. Whether it be to see the functioning of the atom, or to know the process of thought or the flights of imagination or even the unknown … to know oneself is to know all. It is this that one must find. ~ The Mother,
509:To us poetry is a revel of intellect and fancy, imagination a plaything and caterer for our amusement, our entertainer, the nautch-girl of the mind. But to the men of old the poet was a seer, a revealer of hidden truths, imagination no dancing courtesan but a priestess in God's house commissioned not to spin fictions but to image difficult and hidden truths; even the metaphor or simile in the Vedic style is used with a serious purpose and expected to convey a reality, not to suggest a pleasing artifice of thought. The image was to these seers a revelative symbol of the unrevealed and it was used because it could hint luminously to the mind what the precise intellectual word, apt only for logical or practical thought or to express the physical and the superficial, could not at all hope to manifest. To them this symbol of the Creator's body was more than an image, it expressed a divine reality. Human society was for them an attempt to express in life the cosmic Purusha who has expressed himself otherwise in the material and the supraphysical universe. Man and the cosmos are both of them symbols and expressions of the same hidden Reality.
   ~ Sri Aurobindo, The Human Cycle, Chapter 1, The Cycle of Society,
510:the three results of effective practice: devotion, the central liberating knowledge and purification of ego; :::
   ...it leads straight and inevitably towards the highest devotion possible;.. There is bound up a growing sense of the Divine in all things, a deepening communion with the Divine in all our through, will and action and at every moment of our lives, a more and more moved conscecration to the Divine of the totality of our being....
   ...next, the practice of this Yoga demands a constant inward remembrance of the one central liberating knowledge, ... In all is the one Self, the one Divine is all; all are in the Divine, all are the Divine and there is nothing else in the universe, - this thought or this faith is the whole background until it becomes the whole substance of the consciousness of the worker. ...
   Lastly, the practice of this Yoga of sacrifice compels us to renounce all the inner supports of egoism, casting them out of our mind and will and actions, and to eliminate its seed, its presence, its influence out of our nature. All must be done for the Divine; all must be directed towards the Divine.
   ~ Sri Aurobindo, The Synthesis Of Yoga, The Sacrifice, The Triune Path and the Lord of the Sacrifice [T1],
511:Therefore the age of intuitive knowledge, represented by the early Vedantic thinking of the Upanishads, had to give place to the age of rational knowledge; inspired Scripture made room for metaphysical philosophy, even as afterwards metaphysical philosophy had to give place to experimental Science.

   Intuitive thought which is a messenger from the superconscient and therefore our highest faculty, was supplanted by the pure reason which is only a sort of deputy and belongs to the middle heights of our being; pure reason in its turn was supplanted for a time by the mixed action of the reason which lives on our plains and lower elevations and does not in its view exceed the horizon of the experience that the physical mind and senses or such aids as we can invent for them can bring to us.

   And this process which seems to be a descent, is really a circle of progress.

   For in each case the lower faculty is compelled to take up as much as it can assimilate of what the higher had already given and to attempt to re-establish it by its own methods.

   By the attempt it is itself enlarged in its scope and arrives eventually at a more supple and a more ample selfaccommodation to the higher faculties. ~ Sri Aurobindo, The Life Divine, 1.08-13,
512:In order to strengthen the higher knowledge-faculty in us we have to effect the same separation between the intuitive and intellectual elements of our thought as we have already effected between the understanding and the sense-mind; and this is no easy task, for not only do our intuitions come to us incrusted in the intellectual action, but there are a great number of mental workings which masquerade and ape the appearances of the higher faculty. The remedy is to train first the intellect to recognise the true intuilion, to distinguish it from the false and then to accustom it, when it arrives at an intellectual perception or conclusion, to attach no final value to it, but rather look upward, refer all to the divine principle and wait in as complete a silence as it can command for the light from above. In this way it is possible to transmute a great part of our intellectual thinking into the luminous truth-conscious vision, -- the ideal would be a complete transition, -- or at least to increase greatly the frequency, purity and conscious force of the ideal knowledge working behind the intellect. The latter must learn to be subject and passive to the ideal faculty.
   ~ Sri Aurobindo, The Synthesis Of Yoga, The Purified Understanding, 316,
513:Non-attachment/Non-disinterest best describes the magical condition of acting without lust of result. It is very difficult for humans to decide on something and then to do it purely for its own sake. Yet it is precisely this ability which is required to execute magical acts. Only single-pointed awareness will do. Attachment is to be understood both in the positive and negative sense, for aversion is its other face. Attachment to any attribute of oneself, ones personality, ones ambitions, ones relationships or sensory experiences - or equally, aversion to any of these - will prove limiting. On the other hand, it is fatal to lose interest in these things for they are ones symbolic system or magical reality. Rather, one is attempting to touch the sensitive parts of ones reality more lightly in order to deny the spoiling hand of grasping desire and boredom. Thereby one may gain enough freedom to act magically. In addition to these two meditations there is a third, more active, form of metamorphosis, and this involves ones everyday habits. However innocuous they might seem, habits in thought, word, and deed are the anchor of the personality. The magician aims to pull up that anchor and cast himself free on the seas of chaos.
   ~ Peter J Carroll, Liber Null,
514:The Self, the Divine, the Supreme Reality, the All, the Transcendent, - the One in all these aspects is then the object of Yogic knowledge. Ordinary objects, the external appearances of life and matter, the psychology of out thoughts and actions, the perception of the forces of the apparent world can be part of this knowledge, but only in so far as it is part of the manifestation of the One. It becomes at once evident that the knowledge for which Yoga strives must be different from what men ordinarily understand by the word. For we mean ordinarily by knowledge an intellectual appreciation of the facts of life, mind and matter and the laws that govern them. This is a knowledge founded upon our sense-perception and upon reasoning from our sense-perceptions and it is undertaken partly for the pure satisfaction of the intellect, partly for practical efficiency and the added power which knowledge gives in managing our lives and the lives of others, in utilising for human ends the overt or secret forces of Nature and in helping or hurting, in saving and ennobling or in oppressing and destroying our fellow-men. Yoga, indeed, is commensurate with all life and can include these subjects and objects.
   ~ Sri Aurobindo, The Synthesis Of Yoga, The Status of Knowledge,
515: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,
516:
   Sweet Mother, Is it possible to have control over oneself during sleep? For example, if I want to see you in my dreams, can I do it at will?

Control during sleep is entirely possible and it is progressive if you persist in the effort. You begin by remembering your dreams, then gradually you remain more and more conscious during your sleep, and not only can you control your dreams but you can guide and organise your activities during sleep.

   If you persist in your will and your effort, you are sure to learn how to come and find me at night during your sleep and afterwards to remember what has happened.

   For this, two things are necessary, which you must develop by aspiration and by calm and persistent effort.

   (1) Concentrate your thought on the will to come and find me; then pursue this thought, first by an effort of imagination, afterwards in a tangible and increasingly real way, until you are in my presence.

   (2) Establish a sort of bridge between the waking and the sleeping consciousness, so that when you wake up you remember what has happened.

It may be that you succeed immediately, but more often it takes a certain time and you must persist in the effort. 25 September 1959

   ~ The Mother, Some Answers From The Mother, 226,
517:Equally must the sense-mind be stilled and taught to leave the function of thought to the mind that judges and understands. When the understanding in us stands back from the action of the sense-mind and repels its intermiscence, the latter detaches itself from the understanding and can be watched in its separate action. It then reveals itself as a constantly swirling and eddying undercurrent of habitual concepts, associations, perceptions, desires without any real sequence, order or principle of light. It is a constant repetition in a circle unintelligent and unfruitful. Ordinarily the human understanding accepts this undercurrent and tries to reduce it to a partial order and sequence; but by so doing it becomes itself subject to it and partakes of that disorder, restlessness, unintelligent subjection to habit and blind purposeless repetition which makes the ordinary human reason a misleading, limited and even frivolous and futile instrument. There is nothing to be done with this fickle, restless, violent and disturbing factor but to get rid of it whether by detaching it and then reducing it to stillness or by giving a concentration and singleness to the thought by which it will of itself reject this alien and confusing element.
   ~ Sri Aurobindo, The Synthesis Of Yoga, The Purified Understanding,
518:Many are God's forms by which he grows in man;
   They stamp his thoughts and deeds with divinity,
   Uplift the stature of the human clay
   Or slowly transmute it into heavens gold.
   He is the Good for which men fight and die,
   He is the war of Right with Titan wrong;
   He is Freedom rising deathless from her pyre;
   He is Valour guarding still the desperate pass
   Or lone and erect on the shattered barricade
   Or a sentinel in the dangerous echoing Night.
   He is the crown of the martyr burned in flame
   And the glad resignation of the saint
   And courage indifferent to the wounds of Time
   And the heros might wrestling with death and fate.
   He is Wisdom incarnate on a glorious throne
   And the calm autocracy of the sages rule.
   He is the high and solitary Thought
   Aloof above the ignorant multitude:
   He is the prophets voice, the sight of the seer.
   He is Beauty, nectar of the passionate soul,
   He is the Truth by which the spirit lives.
   He is the riches of the spiritual Vast
   Poured out in healing streams on indigent Life;
   He is Eternity lured from hour to hour,
   He is infinity in a little space:
   He is immortality in the arms of death.
   These powers I am and at my call they come.
   Thus slowly I lift mans soul nearer the Light.
   ~ Sri Aurobindo, Savitri, The Triple Soul-Forces,
519:And the mighty wildness of the primitive earth
And the brooding multitude of patient trees
And the musing sapphire leisure of the sky
And the solemn weight of the slowly-passing months
Had left in her deep room for thought and God.
There was her drama's radiant prologue lived.
A spot for the eternal's tread on earth
Set in the cloistral yearning of the woods
And watched by the aspiration of the peaks
Appeared through an aureate opening in Time,
Where stillness listening felt the unspoken word
And the hours forgot to pass towards grief and change.
Here with the suddenness divine advents have,
Repeating the marvel of the first descent,
Changing to rapture the dull earthly round,
Love came to her hiding the shadow, Death.
Well might he find in her his perfect shrine.
Since first the earth-being's heavenward growth began,
Through all the long ordeal of the race,
Never a rarer creature bore his shaft,
That burning test of the godhead in our parts,
A lightning from the heights on our abyss.
All in her pointed to a nobler kind.
Near to earth's wideness, intimate with heaven,
Exalted and swift her young large-visioned spirit
Voyaging through worlds of splendour and of calm
Overflew the ways of Thought to unborn things.
~ Sri Aurobindo, Savitri, The Issue,
520:All advance in thought is made by collecting the greatest possible number of facts, classifying them, and grouping them.
   The philologist, though perhaps he only speaks one language, has a much higher type of mind than the linguist who speaks twenty.
   This Tree of Thought is exactly paralleled by the tree of nervous structure.
   Very many people go about nowadays who are exceedingly "well-informed," but who have not the slightest idea of the meaning of the facts they know. They have not developed the necessary higher part of the brain. Induction is impossible to them.
   This capacity for storing away facts is compatible with actual imbecility. Some imbeciles have been able to store their memories with more knowledge than perhaps any sane man could hope to acquire.
   This is the great fault of modern education - a child is stuffed with facts, and no attempt is made to explain their connection and bearing. The result is that even the facts themselves are soon forgotten.
   Any first-rate mind is insulted and irritated by such treatment, and any first-rate memory is in danger of being spoilt by it.
   No two ideas have any real meaning until they are harmonized in a third, and the operation is only perfect when these ideas are contradictory. This is the essence of the Hegelian logic.
   ~ Aleister Crowley, Liber ABA, Book 4, The Cup,
521:the great division :::
   Secondly, with regard to the movements and experiences of the body the mind will come to know the Purusha seated within it as, first, the witness or observer of the movements and, secondly, the knower or perceiver of the experiences. It will cease to consider in thought or feel in sensation these movements and experiences as its own but rather consider and feel them as not its own, as operations of Nature governed by the qualities of Nature and their interaction upon each other. This detachment can be made so normal and carried so far that there will be a kind of division between the mind and the body and the former will observe and experience the hunger, thirst, pain, fatigue, depression, etc. of the physical being as if they were experiences of some other person with whom it has so close a rapport as to be aware of all that is going on within him. This division is a great means, a great step towards mastery; for the mind comes to observe these things first without being overpowered and finally without at all being affected by them, dispassionately, with clear understanding but with perfect detachment. This is the initial liberation of the mental being from servitude to the body; for by right knowledge put steadily into practice liberation comes inevitably
   ~ Sri Aurobindo, The Synthesis Of Yoga, Renunciation, 345,
522:JOSH
hmm. its so upsetting.. it seems like the book is a perfect symbol for something terribly wrong. I constantly avoid anything Donald Trump related because I find him so repulsive its upsetting. like its too disgusting of a corruption and i just avoid it. but maybe this book is a lukewarm symbol so I can learn to move towards and fight such darknesses.. I dont know.. so upsetting.

and people buy into such double-thought inconscience? I cant even comprehend how this can be like this. I guess its like I turn away from disgust it allows people to turn away from reason through that infantile pre-rational regression or something. I mean we all want safety but..

the book itself goes against itself from the title.. like its bashing the left for wanting to divide america but thats what the book is doing by attacking them. so I guess if people cant catch the deception from the title they wont catch it in the book? ayah


ALAN
Yeah it's the whole white male fragility persecution envy trip. Donny Jnr was so triggered he had to write a whole book (I pity the ghostwriter).

And yes it is upsetting, we live in a world where the Lord of Falsehood is on the ascendant, through instruments like Trump, Koch, and Murdoch. Some people are particularly susceptible, others are immune. This is the battle for the Earth ~ M Alan Kazlev, Facebook,
523:And now, out among the stars, evolution was driving toward new goals. The first explorers of Earth had long since come to the limits of flesh and blood; as soon as their machines were better than their bodies, it was time to move. First their brains, and then their thoughts alone, they transferred into shining new homes of metal and of plastic.

In these, they roamed among the stars. They no longer built spaceships. They were spaceships.

But the age of the Machine-entities swiftly passed. In their ceaseless experimenting, they had learned to store knowledge in the structure of space itself, and to preserve their thoughts for eternity in frozen lattices of light. They could become creatures of radiation, free at last from the tyranny of matter.

Into pure energy, therefore, they presently transformed themselves; and on a thousand worlds, the empty shells they had discarded twitched for a while in a mindless dance of death, then crumbled into rust.

Now they were lords of the galaxy, and beyond the reach of time. They could rove at will among the stars, and sink like a subtle mist through the very interstices of space. But despite their godlike powers, they had not wholly forgotten their origin, in the warm slime of a vanished sea.

And they still watched over the experiments their ancestors had started, so long ago.
   ~ Arthur C Clarke, 2001: A Space Odyssey,
524:38 - Strange! The Germans have disproved the existence of Christ; yet his crucifixion remains still a greater historic fact than the death of Caesar. - Sri Aurobindo.

To what plane of consciousness did Christ belong?

In the Essays on the Gita Sri Aurobindo mentions the names of three Avatars, and Christ is one of them. An Avatar is an emanation of the Supreme Lord who assumes a human body on earth.

I heard Sri Aurobindo himself say that Christ was an emanation of the Lord's aspect of love.

The death of Caesar marked a decisive change in the history of Rome and the countries dependent on her. It was therefore an important event in the history of Europe.

But the death of Christ was the starting-point of a new stage in the evolution of human civilisation. This is why Sri Aurobindo tells us that the death of Christ was of greater historical significance, that is to say, it has had greater historical consequences than the death of Caesar. The story of Christ, as it has been told, is the concrete and dramatic enactment of the divine sacrifice: the Supreme Lord, who is All-Light, All-Knowledge, All-Power, All-Beauty, All-Love, All-Bliss, accepting to assume human ignorance and suffering in matter, in order to help men to emerge from the falsehood in which they live and because of which they die.

16 June 1960 ~ The Mother, On Thoughts And Aphorisms, volume-10, page no.61-62),
525:Behind the traditional way of Knowledge, justifying its thought-process of elimination and withdrawal, stands an over-mastering spiritual experience. Deep, intense, convincing, common to all who have overstepped a certain limit of the active mind-belt into the horizonless inner space, this is the great experience of liberation, the consciousness of something within us that is behind and outside of the universe and all its forms, interests, aims, events and happenings, calm, untouched, unconcerned, illimitable, immobile, free, the uplook to something above us indescribable and unseizable into which by abolition of our personality we can enter, the presence of an omnipresent eternal witness Purusha, the sense of an Infinity or a Timelessness that looks down on us from an august negation of all our existence and is alone the one thing Real. This experience is the highest sublimation of spiritualised mind looking resolutely beyond its own existence. No one who has not passed through this liberation can be entirely free from the mind and its meshes, but one is not compelled to linger in this experience for ever. Great as it is, it is only the Mind's overwhelming experience of what is beyond itself and all it can conceive. It is a supreme negative experience, but beyond it is all the tremendous light of an infinite consciousness, an illimitable Knowledge, an affirmative absolute Presence.
   ~ Sri Aurobindo, The Synthesis Of Yoga, The Object of Knowledge, 278-279,
526:In Rajayoga the chosen instrument is the mind. our ordinary mentality is first disciplined, purified and directed towards the divine Being, then by a summary process of Asana and Pranayama the physical force of our being is stilled and concentrated, the life-force released into a rhythmic movement capable of cessation and concentrated into a higher power of its upward action, the mind, supported and strengthened by this greater action and concentration of the body and life upon which it rests, is itself purified of all its unrest and emotion and its habitual thought-waves, liberated from distraction and dispersion, given its highest force of concentration, gathered up into a trance of absorption. Two objects, the one temporal, the other eternal,are gained by this discipline. Mind-power develops in another concentrated action abnormal capacities of knowledge, effective will, deep light of reception, powerful light of thought-radiation which are altogether beyond the narrow range of our normal mentality; it arrives at the Yogic or occult powers around which there has been woven so much quite dispensable and yet perhaps salutary mystery. But the one final end and the one all-important gain is that the mind, stilled and cast into a concentrated trance, can lose itself in the divine consciousness and the soul be made free to unite with the divine Being.
   ~ Sri Aurobindo, The Synthesis Of Yoga, The Yoga of Self-Perfection, The Principle of the Integral Yoga, 609,
527: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, Self-Consecration, 72,
528:Integral Psychology presents a very complex picture of the individual. As he did previously in The Atman Project, at the back of the book Wilber has included numerous charts showing how his model relates to the work of a hundred or so different authors from East and West.57

57. Wilber compares the models of Huston Smith, Plotinus, Buddhism, Stan Grof, John Battista, kundalini yoga, the Great Chain of Being, James Mark Baldwin, Aurobindo, the Kabbalah, Vedanta, William Tiller, Leadbeater, Adi Da, Piaget, Commons and Richards, Kurt Fisher, Alexander, Pascual-Leone, Herb Koplowitz, Patricia Arlin, Gisela Labouvie-Vief, Jan Sinnot, Michael Basseches, Jane Loevinger, John Broughton, Sullivan, Grant and Grant, Jenny Wade, Michael Washburn, Erik Erikson, Neumann, Scheler, Karl Jaspers, Rudolf Steiner, Don Beck, Suzanne Cook-Greuter, Clare Graves, Robert Kegan, Kohlberg, Torbert, Blanchard-Fields, Kitchener and King, Deirdre Kramer, William Perry, Turner and Powell, Cheryl Armon, Peck, Howe, Rawls, Piaget, Selman, Gilligan, Hazrat Inayat Khan, mahamudra meditation, Fowler, Underhill, Helminiak, Funk, Daniel Brown, Muhyddin Ibn 'Arabi, St. Palamas, classical yoga, highest tantra yoga, St Teresa, Chirban, St Dionysius, Patanjali, St Gregory of Nyssa, transcendental meditation, Fortune, Maslow, Chinen, Benack, Gardner, Melvin Miller, Habermas, Jean Houston, G. Heard, Lenski, Jean Gebser, A. Taylor, Jay Early, Robert Bellah, and Duane Elgin. ~ Frank Visser, Ken Wilber Thought as Passion,
529: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, The Descent into Night,
530:9. Atonement with the Father/Abyss:Atonement consists in no more than the abandonment of that self-generated double monster-the dragon thought to be God (superego) and the dragon thought to be Sin (repressed id). But this requires an abandonment of the attachment to ego itself, and that is what is difficult. One must have a faith that the father is merciful, and then a reliance on that mercy. Therewith, the center of belief is transferred outside of the bedeviling god's tight scaly ring, and the dreadful ogres dissolve. It is in this ordeal that the hero may derive hope and assurance from the helpful female figure, by whose magic (pollen charms or power of intercession) he is protected through all the frightening experiences of the father's ego-shattering initiation. For if it is impossible to trust the terrifying father-face, then one's faith must be centered elsewhere (Spider Woman, Blessed Mother); and with that reliance for support, one endures the crisis-only to find, in the end, that the father and mother reflect each other, and are in essence the same. The problem of the hero going to meet the father is to open his soul beyond terror to such a degree that he will be ripe to understand how the sickening and insane tragedies of this vast and ruthless cosmos are completely validated in the majesty of Being. The hero transcends life with its peculiar blind spot and for a moment rises to a glimpse of the source. He beholds the face of the father, understands-and the two are atoned. ~ Joseph Campbell,
531:The Quest
A part, immutable, unseen,
Being, before itself had been,
Became. Like dew a triple queen
Shone as the void uncovered:
The silence of deep height was drawn
A veil across the silver dawn
On holy wings that hovered.
The music of three thoughts became
The beauty, that is one white flame,
The justice that surpasses shame,
The victory, the splendour,
The sacred fountain that is whirled
From depths beyond that older world
A new world to engender.
The kingdom is extended. Night
Dwells, and I contemplate the sight
That is not seeing, but the light
That secretly is kindled,
Though oft-time its most holy fire
Lacks oil, whene'er my own Desire
Before desire has dwindled.
I see the thin web binding me
With thirteen cords of unity
Toward the calm centre of the sea.
(O thou supernal mother!)
The triple light my path divides
To twain and fifty sudden sides
Each perfect as each other.
Now backwards, inwards still my mind
Must track the intangible and blind,
And seeking, shall securely find
Hidden in secret places
Fresh feasts for every soul that strives,
New life for many mystic lives,
And strange new forms and faces.
My mind still searches, and attains
By many days and many pains
To That which Is and Was and reigns
Shadowed in four and ten;
And loses self in sacred lands,
And cries and quickens, and understands
Beyond the first Amen.
~ Aleister Crowley,
532:It is, then, in the highest mind of thought and light and will or it is in the inner heart of deepest feeling and emotion that we must first centre our consciousness, -in either of them or, if we are capable, in both together,- and use that as our leverage to lift the nature wholly towards the Divine. The concentration of an enlightened thought, will and heart turned in unison towards one vast goal of our knowledge, one luminous and infinite source of our action, one imperishable object of our emotion is the starting-point of the Yoga. And the object of our seeking must be the very fount of the Light which is growing in us, the very origin of the Force which we are calling to move our members. our one objective must be the Divine himself to whom, knowingly or unknowingly, something always aspires in our secret nature. There must be a large, many-sided yet single concentration of the thought on the idea, the perception, the vision, the awakening touch, the souls realisation of the one Divine. There must be a flaming concentration of the heart on the All and Eternal -and, when once we have found him, a deep plunging and immersion in the possession and ecstasy of the All-Beautiful. There must be a strong and immovable concentration of the will on the attainment and fulfilment of all that the Divine is and a free and plastic opening of it to all that he intends to manifest in us. This is the triple way of the Yoga.
   ~ Sri Aurobindo, The Synthesis Of Yoga, The Yoga of Divine Works, Self-Consecration, 80 [where to concentrate?],
533:"AHA!"
There are seven keys to the great gate,
Being eight in one and one in eight.
First, let the body of thee be still,
Bound by the cerements of will,
Corpse-rigid; thus thou mayst abort
The fidget-babes that tense the thought.
Next, let the breath-rhythm be low,
Easy, regular, and slow;
So that thy being be in tune
With the great sea's Pacific swoon.
Third, let thy life be pure and calm
Swayed softly as a windless palm.
Fourth, let the will-to-live be bound
To the one love of the Profound.
Fifth, let the thought, divinely free
From sense, observe its entity.
Watch every thought that springs; enhance
Hour after hour thy vigilance!
Intense and keen, turned inward, miss
No atom of analysis!
Sixth, on one thought securely pinned
Still every whisper of the wind!
So like a flame straight and unstirred
Burn up thy being in one word!
Next, still that ecstasy, prolong
Thy meditation steep and strong,
Slaying even God, should He distract
Thy attention from the chosen act!
Last, all these things in one o'erpowered,
Time that the midnight blossom flowered!
The oneness is. Yet even in this,
My son, thou shalt not do amiss
If thou restrain the expression, shoot
Thy glance to rapture's darkling root,
Discarding name, form, sight, and stress
Even of this high consciousness;
Pierce to the heart! I leave thee here:
Thou art the Master. I revere
Thy radiance that rolls afar,
O Brother of the Silver Star! ~ Aleister Crowley,
534:At first, needing the companionship of the human voice, he had listened to classical plays especially the works of Shaw, Ibsen, and Shakespeare - or poetry readings from Discovery's enormous library of recorded sounds. The problems they dealt with, however, seemed so remote, or so easily resolved with a little common sense, that after a while he lost patience with them.

So he switched to opera - usually in Italian or German, so that he was not distracted even by the minimal intellectual content that most operas contained. This phase lasted for two weeks before he realized that the sound of all these superbly trained voices was only exacerbating his loneliness. But what finally ended this cycle was Verdi's Requiem Mass, which he had never heard performed on Earth. The "Dies Irae," roaring with ominous appropriateness through the empty ship, left him completely shattered; and when the trumpets of Doomsday echoed from the heavens, he could endure no more.

Thereafter, he played only instrumental music. He started with the romantic composers, but shed them one by one as their emotional outpourings became too oppressive. Sibelius, Tchaikovsky, Berlioz, lasted a few weeks, Beethoven rather longer. He finally found peace, as so many others had done, in the abstract architecture of Bach, occasionally ornamented with Mozart. And so Discovery drove on toward Saturn, as often as not pulsating with the cool music of the harpsichord, the frozen thoughts of a brain that had been dust for twice a hundred years. ~ Arthur C Clarke, 2001: A Space Odyssey,
535:But what has fixed the modes of Nature? Or who has originated and governs the movements of Force? There is a Consciousness - or a Conscient - behind that is the lord, witness, knower, enjoyer, upholder and source of sanction for her works; this consciousness is Soul or Purusha. Prakriti shapes the action in us; Purusha in her or behind her witnesses, assents, bears and upholds it. Prakriti forms the thought in our minds; Purusha in her or behind her knows the thought and the truth in it. Prakriti determines the result of the action; Purusha in her or behind her enjoys or suffers the consequence. Prakriti forms mind and body, labours over them, develops them; Purusha upholds the formation and evolution and sanctions each step of her works. Prakriti applies the Will-force which works in things and men; Purusha sets that Will-force to work by his vision of that which should be done. This Purusha is not the surface ego, but a silent Self, a source of Power, an originator and receiver of Knowledge behind the ego. Our mental "I" is only a false reflection of this Self, this Power, this Knowledge. This Purusha or supporting Consciousness is therefore the cause, recipient and support of all Nature's works, but he is not himself the doer. Prakriti, NatureForce, in front and Shakti, Conscious-Force, Soul-Force behind her, - for these two are the inner and outer faces of the universal Mother, - account for all that is done in the universe. The universal Mother, Prakriti-Shakti, is the one and only worker. ~ Sri Aurobindo, The Synthesis Of Yoga, The Supreme Will, 214,
536:On a thousand bridges and paths they shall throng to the future, and ever more war and inequality shall divide them: thus does my great love make me speak.

In their hostilities they shall become inventors of images and ghosts, and with their images and ghosts they shall yet fight the highest fight against one another. Good and evil, and rich and poor, and high and low, and all the names of values-arms shall they be and clattering signs that life must overcome itself again and again.

Life wants to build itself up into the heights with pillars and steps; it wants to look into vast distances and out toward stirring beauties: therefore it requires height. And because it requires height, it requires steps and contradiction among the steps and the climbers.

Life wants to climb and to overcome itself climbing.

And behold, my friends: here where the tarantula has its hole, the ruins of an ancient temple rise; behold it with enlightened eyes Verily, the man who once piled his thoughts to the sky in these stones-he, like the wisest, knew the secret of all life. That struggle and inequality are present even in beauty, and also war for power and more power: that is what he teaches us here in the plainest parable. How divinely vault and arches break through each other in a wrestling match; how they strive against each other with light and shade, the godlike strivers-with such assurance and beauty let us be enemies too, my friends Let us strive against one another like gods. ~ Friedrich Nietzsche, Thus Spoke Zarathustra, trans. Fred Kaufmann,
537: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,
538: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, Concentration, [318],
539:The hours spent in meditation is no proof of spiritual progress. It is proof of your progress when you no longer have to make an effort to meditate. Then you have rather to make an effort to stop meditating: it becomes difficult to stop meditation, difficult to stop thinking of the Divine, difficult to come down to the ordinary consciousness. Then you are sure of progress, then you have made real progress when concentrating on the Divine is the necessity of your life, when you cannot do without it, when it continues naturally from morning to night whatever you may be engaged in doing. Whether you sit down to meditation or go about and do things and work, what is required of you is consciousness; that is the one need - to be constantly conscious of the Divine.
But is not sitting down to meditation an indispensable discipline, and does it not give a more intense and concentrated union with the Divine?
That may be. But a discipline in itself is not what we are seeking. What we are seeking is to be concentrated on the Divine in all that we do, at all times, in all our acts and in every movement. There are some here who have been told to meditate; but also there are others who have not been asked to do any meditation at all. But it must not be thought that they are not progressing. They too follow a discipline, but it is of another nature. To work, to act with devotion and an inner consecration is also a spiritual discipline. The final aim is to be in constant union with the Divine, not only in meditation but in all circumstances and in all the active life. ~ The Mother,
540:This ego or "I" is not a lasting truth, much less our essential part; it is only a formation of Nature, a mental form of thought centralisation in the perceiving and discriminating mind, a vital form of the centralisation of feeling and sensation in our parts of life, a form of physical conscious reception centralising substance and function of substance in our bodies. All that we internally are is not ego, but consciousness, soul or spirit. All that we externally and superficiallyare and do is not ego but Nature. An executive cosmic force shapes us and dictates through our temperament and environment and mentality so shaped, through our individualised formulation of the cosmic energies, our actions and their results. Truly, we do not think, will or act but thought occurs in us, will occurs in us, impulse and act occur in us; our ego-sense gathers around itself, refers to itself all this flow of natural activities. It is cosmic Force, it is Nature that forms the thought, imposes the will, imparts the impulse. our body, mind and ego are a wave of that sea of force in action and do not govern it, but by it are governed and directed. The Sadhaka in his progress towards truth and self-knowledge must come to a point where the soul opens its eyes of vision and recognises this truth of ego and this truth of works. He gives up the idea of a mental, vital, physical, "I" that acts or governs action; he recognises that Prakriti, Force of cosmic nature following her fixed modes, is the one and only worker in him and in all things and creatures.
   ~ Sri Aurobindo, The Synthesis Of Yoga, The Supreme Will, 214,
541:A creative illness succeeds a period of intense preoccupation with an idea and search for a certain truth. It is a polymorphous condition that can take the shape of depression, neurosis, psychosomatic ailments, or even psychosis. Whatever the symptoms, they are felt as painful, if not agonizing, by the subject, with alternating periods of alleviation and worsening. Throughout the illness the subject never loses the thread of his dominating preoccupation. It is often compatible with normal, professional activity and family life. But even if he keeps to his social activities, he is almost entirely absorbed with himself. He suffers from feelings of utter isolation, even when he has a mentor who guides him through the ordeal (like the shaman apprentice with his master). The termination is often rapid and marked by a phase of exhilaration. The subject emerges from his ordeal with a permanent transformation in his personality and the conviction that he has discovered a great truth or a new spiritual world.
Many of the nineteenth and twentieth century figures recognized unquestionably as "great" - Nietzsche, Darwin, Dostoevsky, Tolstoy, Freud, Jung, Piaget - were all additionally characterized by lengthy periods of profound psychological unrest and uncertainty. Their "psychopathology" - a term ridiculous in this context - was generated as a consequence of the revolutionary nature of their personal experience (their action, fantasy and thought). It is no great leap of comparative psychology to see their role in our society as analogous to that of the archaic religious leader and healer. ~ Henri Ellenberger,
542:the vital
the life-nature made up of desires, sensations, feelings, passions, energies of action, will of desire, reactions of the desire-soul of man and of all that play of possessive and other related instincts, anger, greed, lust, etc., that belong to this field of nature. The vital part of man is a true instrument only when its feelings and tendencies have been purified by the psychic touch and governed by the spiritual light and power. The vital has three main parts:

higher vital
the mental vital and emotional vital taken together. The mental vital gives a mental expression by thought, speech or otherwise to the emotions, desires, passions, sensations or other movements of the vital being; the emotional vital is the seat of various feelings, such as love, joy, sorrow, hatred and the rest.

central vital or vital proper
dynamic, sensational and passionate, it is the seat of the stronger vital longings and reactions, such as ambition, pride, fear, love of fame, attractions and repulsions, desires and passion of various kinds and the field of many vital energies.

lower vital
made up of the smaller movements of human life-desire and life-reactions, it is occupied with small desires and feelings, such as food desire, sexual desire, small likings, dislikings, vanity, quarrels, love of praise, anger at blame, little wishes of all kinds, etc. The material vital is that part of the lower vital turned entirely upon physical things, full of desires and greeds and seekings for pleasure on the physical plane. ~ Integral Yoga; Sri Aurobindo's Teaching and Method of Practice,
543: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,
544:37 - 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 Aurobindo

Does 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, page no.60-61),
545:The Song Of View, Practice, And Action :::
Oh, my Guru! The Exemplar of the View, Practice, and Action,
Pray vouchsafe me your grace, and enable me
To be absorbed in the realm of Self-nature!

For the View, Practice, Action, and Accomplishment
There are three Key-points you should know:

All the manifestation, the Universe itself, is contained in the mind;
The nature of Mind is the realm of illumination
Which can neither be conceived nor touched.
These are the Key-points of the View.

Errant thoughts are liberated in the Dharmakaya;
The awareness, the illumination, is always blissful;
Meditate in a manner of non-doing and non-effort.
These are the Key-points of Practice.

In the action of naturalness
The Ten Virtues spontaneously grow;
All the Ten Vices are thus purified.
By corrections or remedies
The Illuminating Void is ne'er disturbed.
These are the Key-points of Action.

There is no Nivana to attain beyond;
There is no Samsara here to renounce;
Truly to know the Self-mind
It is to be the Buddha Himself.
These are the Key-points of Accomplishment.

Reduce inwardly the Three Key-points to One.
This One is the Void Nature of Being,
Which only a wondrous Guru
Can clearly illustrate.

Much activity is of no avail;
If one sees the Simultaneously Born Wisdom,
He reaches the goal.

For all practioners of Dharma
The preaching is a precious gem;
It is my direct experience from yogic meditation.
Think carefully and bear it in your minds,
Oh, my children and disciples. ~ Jetsun Milarepa,
546:Musa Spiritus :::

O Word concealed in the upper fire,
Thou who hast lingered through centuries,
Descend from thy rapt white desire,
Plunging through gold eternities.

Into the gulfs of our nature leap,
Voice of the spaces, call of the Light!
Break the seals of Matter's sleep,
Break the trance of the unseen height.

In the uncertain glow of human mind,
Its waste of unharmonied thronging thoughts,
Carve thy epic mountain-lined
Crowded with deep prophetic grots.

Let thy hue-winged lyrics hover like birds
Over the swirl of the heart's sea.
Touch into sight with thy fire-words
The blind indwelling deity.

O Muse of the Silence, the wideness make
In the unplumbed stillness that hears thy voice,
In the vast mute heavens of the spirit awake
Where thy eagles of Power flame and rejoice.

Out, out with the mind and its candles flares,
Light, light the suns that never die.
For my ear the cry of the seraph stars
And the forms of the Gods for my naked eye!

Let the little troubled life-god within
Cast his veils from the still soul,
His tiger-stripes of virtue and sin,
His clamour and glamour and thole and dole;

All make tranquil, all make free.
Let my heart-beats measure the footsteps of God
As He comes from His timeless infinity
To build in their rapture His burning abode.

Weave from my life His poem of days,
His calm pure dawns and His noons of force.
My acts for the grooves of His chariot-race,
My thoughts for the tramp of His great steeds' course! ~ Sri Aurobindo, Collected Poems,
547:science of consciousness, the soul and objective matter :::
   When the ancient thinkers of India set themselves to study the soul of man in themselves and others, they, unlike any other nation or school of early thought, proceeded at once to a process which resembles exactly enough the process adopted by modern science in its study of physical phenomena. For their object was to study, arrange and utilise the forms, forces and working movements of consciousness, just as the modern physical Sciences study, arrange and utilize the forms, forces and working movements of objective Matter. The material with which they had to deal was more subtle, flexible and versatile than the most impalpable forces of which the physical Sciences have become aware; its motions were more elusive, its processes harder to fix; but once grasped and ascertained, the movements of consciousness were found by Vedic psychologists to be in their process and activity as regular, manageable and utilisable as the movements of physical forces. The powers of the soul can be as perfectly handled and as safely, methodically and puissantly directed to practical life-purposes of joy, power and light as the modern power of electricity can be used for human comfort, industrial and locomotive power and physical illumination; but the results to which they give room and effect are more wonderful and momentous than the results of motorpower and electric luminosity. For there is no difference of essential law in the physical and the psychical, but only a difference and undoubtedly a great difference of energy, instrumentation and exact process. ~ Sri Aurobindo, Essays Divine And Human, Towards a True Scientific Psychology, 106,
548: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,
549:35 - Men are still in love with grief; when they see one who is too high for grief or joy, they curse him and cry, "O thou insensible!" Therefore Christ still hangs on the cross in Jerusalem.

36 - Men are in love with sin; when they see one who is too high for vice or virtue, they curse him and cry, "O thou breaker of bonds, thou wicked and immoral one!" Therefore Sri Krishna does not live as yet in Brindavan.(5)
- Sri Aurobindo

I would like to have an explanation of these two aphorisms.

When Christ came upon earth, he brought a message of brotherhood, love and peace. But he had to die in pain, on the cross, so that his message might be heard. For men cherish suffering and hatred and want their God to suffer with them. They wanted this when Christ came and, in spite of his teaching and sacrifice, they still want it; and they are so attached to their pain that, symbolically, Christ is still bound to his cross, suffering perpetually for the salvation of men.

As for Krishna, he came upon earth to bring freedom and delight. He came to announce to men, enslaved to Nature, to their passions and errors, that if they took refuge in the Supreme Lord they would be free from all bondage and sin. But men are very attached to their vices and virtues (for without vice there would be no virtue); they are in love with their sins and cannot tolerate anyone being free and above all error.

That is why Krishna, although immortal, is not present at Brindavan in a body at this moment.
3 June 1960

(5 The village where Shri Krishna Spent His Childhood, and where He danced with Radha and other Gopis.) ~ The Mother, On Thoughts And Aphorisms, volume-10, page no.59-60,
550:8. We all recognize the Universe must have been thought into shape before it ever could have become a material fact. And if we are willing to follow along the lines of the Great Architect of the Universe, we shall find our thoughts taking form, just as the universe took concrete form. It is the same mind operating through the individual. There is no difference in kind or quality, the only difference is one of degree.
9. The architect visualizes his building, he sees it as he wishes it to be. His thought becomes a plastic mold from which the building will eventually emerge, a high one or a low one, a beautiful one or a plain one, his vision takes form on paper and eventually the necessary material is utilized and the building stands complete.
10. The inventor visualizes his idea in exactly the same manner, for instance, Nikola Tesla, he with the giant intellect, one of the greatest inventors of all ages, the man who has brought forth the most amazing realities, always visualizes his inventions before attempting to work them out. He did not rush to embody them in form and then spend his time in correcting defects. Having first built up the idea in his imagination, he held it there as a mental picture, to be reconstructed and improved by his thought. "In this way," he writes in the Electrical Experimenter. "I am enabled to rapidly develop and perfect a conception without touching anything. When I have gone so far as to embody in the invention every possible improvement I can think of, and see no fault anywhere, I put into concrete, the product of my brain. Invariably my devise works as I conceived it should; in twenty years there has not been a single exception. ~ Charles F Haanel, The Master Key System,
551:39 - Sometimes one is led to think that only those things really matter which have never happened; for beside them most historic achievements seem almost pale and ineffective. - Sri Aurobindo

I would like to have an explanation of this aphorism.

Sri Aurobindo, who had made a thorough study of history, knew how uncertain are the data which have been used to write it. Most often the accuracy of the documents is doubtful, and the information they supply is poor, incomplete, trivial and frequently distorted. As a whole, the official version of human history is nothing but a long, almost unbroken record of violent aggressions: wars, revolutions, murders or colonisations. True, some of these aggressions and massacres have been adorned with flattering terms and epithets; they have been called religious wars, holy wars, civilising campaigns; but they nonetheless remain acts of greed or vengeance.

Rarely in history do we find the description of a cultural, artistic or philosophical outflowering.

That is why, as Sri Aurobindo says, all this makes a rather dismal picture without any deep significance. On the other hand, in the legendary accounts of things which may never have existed on earth, of events which have not been declared authentic by "official" knowledge, of wonderful individuals whose existence is doubted by the scholars in their dried-up wisdom, we find the crystallisation of all the hopes and aspirations of man, his love of the marvellous, the heroic and the sublime, the description of everything he would like to be and strives to become.

That, more or less, is what Sri Aurobindo means in his aphorism.
22 June 1960 ~ The Mother, On Thoughts And Aphorisms, volume-10, page no.62),
552:[the first aid, shastra, the lotus of the eternal knowledge:]
   The supreme Shastra of the Integral Yoga is the eternal Veda secret in the heart of every thinking and living being. The lotus of the eternal knowledge and the eternal perfection is a bud closed and folded up within us. It opens swiftly or gradually, petal by petal, through successive realisations, once the mind of man begins to turn towards the Eternal, once his heart, no longer compressed and confined by attachment to finite appearances, becomes enamoured, in whatever degree, of the Infinite. All life, all thought, all energising of the faculties, all experiences passive or active, become thenceforward so many shocks which disintegrate the teguments of the soul and remove the obstacles to the inevitable efflorescence. He who chooses the Infinite has been chosen by the Infinite. He has received the divine touch without which there is no awakening, no opening of the spirit; but once it is received, attainment is sure, whether conquered swiftly in the course of one human life or pursued patiently through many stadia of the cycle of existence in the manifested universe.
   Nothing can be taught to the mind which is not already concealed as potential knowledge in the unfolding soul of the creature. So also all perfection of which the outer man is capable, is only a realising of the eternal perfection of the Spirit within him. We know the Divine and become the Divine, because we are That already in our secret nature. All teaching is a revealing, all becoming is an unfolding. Self-attainment is the secret; self-knowledge and an increasing consciousness are the means and the process.
   ~ Sri Aurobindo, The Synthesis Of Yoga, The Four Aids [53] [T1],
553:If we accept the Vedic image of the Sun of Truth, - an image which in this experience becomes a reality, - we may compare the action of the Higher Mind to a composed and steady sunshine, the energy of the Illumined Mind beyond it to an outpouring of massive lightnings of flaming sun-stuff. Still beyond can be met a yet greater power of the Truth-Force, an intimate and exact Truth-vision, Truth-thought, Truth-sense, Truth-feeling, Truth-action, to which we can give in a special sense the name of Intuition; for though we have applied that word for want of a better to any supra-intellectual direct way of knowing, yet what we actually know as intuition is only one special movement of self-existent knowledge. This new range is its origin; it imparts to our intuitions something of its own distinct character and is very clearly an intermediary of a greater Truth-Light with which our mind cannot directly communicate. At the source of this Intuition we discover a superconscient cosmic Mind in direct contact with the Supramental Truth-Consciousness, an original intensity determinant of all movements below it and all mental energies, - not Mind as we know it, but an Overmind that covers as with the wide wings of some creative Oversoul this whole lower hemisphere of Knowledge-Ignorance, links it with that greater Truth-Consciousness while yet at the same time with its brilliant golden Lid it veils the face of the greater Truth from our sight, intervening with its flood of infinite possibilities as at once an obstacle and a passage in our seeking of the spiritual law of our existence, its highest aim, its secret Reality. This then is the occult link we were looking for; this is the Power that at once connects and divides the supreme Knowledge and the cosmic Ignorance. ~ Sri Aurobindo, The Life Divine, Supermind Mind and the Overmind Maya, 293,
554:The obsession clouds all reason, impairs the ability to act, makes anything secondary to it seem unimportant. It's a double-bind tug o'war. The desire to maintain the fantasy may be stronger than the desire to make it real.
   In classical occult terms I am describing a thought-form, a monster bred from the darker reccesses of mind, fed by psychic energy, clothed in imagination and nurtured by umbilical cords which twist through years of growth. we all have our personal Tunnels of Set; set in our ways through habit and patterns piling on top of each other. The thought-form rides us like a monkey; it's tail wrapped firmly about the spine of a self lost to us years ago; an earlier version threshing blindly in a moment of fear, pain, or desire.
   Thus we are formed; and in a moment of loss we feel the monster's hot breath against our backs, it's claws digging into muscle and flesh. we dance to the pull of strings that were woven years ago, and in a lightning flash of insight, or better yet, the gentle admonitions of a friend, we may see the lie; the program. it is first necessary to see that there is a program. To say perhaps, this creature is mine, but not wholly me. What follows then is that the prey becomes the hunter, pulling apart the obsession, naming its parts, searching for fragments of understanding in its entrails. Shrinking it, devouring it, peeling the layers of onion-skin.
   This is in itself a magick as powerful as any sorcery. Unbinding the knots that we have tied and tangled; sorting out the threads of experience and colour-coding the chains of chance. It may leave us freer, more able to act effectively and less likely to repeat old mistakes. The thing has a chinese puzzle-like nature. We can perceive only the present, and it requires intense sifting through memory to see the scaffolding beneath.
   ~ Phil Hine, Oven Ready Chaos,
555:19 - 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 Aurobindo

Is 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,
556:Song To The Rock Demoness :::
River, ripples, and waves, these three,
When emerging, arise from the ocean itself.
When disappearing, they disappear into the ocean itself.

Habitual thinking, love, and possessiveness, these three,
When arising, arise from the alaya consciousness itself.
When disappearing, they disappear into the alaya consciousness itself.

Self-awareness, self-illumination, self-liberation, these three,
When arising, arise from the mind itself.
When disappearing, they disappear into the mind itself.

The unborn, unceasing, and unexpressed, these three,
When emerging, arise from the nature of being itself.
When disappearing, they disappear into the nature of being itself.

The visions of demons, clinging to demons, and thoughts of demons,
When arising, arise from the Yogin himself.
When disappearing, they disappear into the Yogin himself.

Since demons are the phantoms of the mind,
If it is not understood by the Yogin that they are empty appearances,
And even if he thinks they are real, meditation is confused.

But the root of the delusion is in his own mind.
By observation of the nature of manifestations,
He realizes the identity of manifestation and void,
And by understanding, he knows that the two are not different.

Meditation and not meditation are not two but one,
The cause of all errors is to look upon the two things as different.
From the ultimate point of view, there is no view.

If you make comparison between the nature of the mind
And the nature of the heavens,
Then the true nature of being itself is penetrated.

See, now, that you look into the true meaning which is beyond thought.
Arrange to enter into undisturbed meditation.
And be mindful of the Unceasing Intuitive Sensation! ~ Jetsun Milarepa,
557:When, in last week's aphorism, Sri Aurobindo opposed - as one might say - "knowledge" to "Wisdom", he was speaking of knowledge as it is lived in the average human consciousness, the knowledge which is obtained through effort and mental development, whereas here, on the contrary, the knowledge he speaks of is the essential Knowledge, the supramental divine Knowledge, Knowledge by identity. And this is why he describes it here as "vast and eternal", which clearly indicates that it is not human knowledge as we normally understand it.
Many people have asked why Sri Aurobindo said that the river is "slender". This is an expressive image which creates a striking contrast between the immensity of the divine, supramental Knowledge - the origin of this inspiration, which is infinite - and what a human mind can perceive of it and receive from it.
Even when you are in contact with these domains, the portion, so to say, which you perceive, is minimal, slender. It is like a tiny little stream or a few falling drops and these drops are so pure, so brilliant, so complete in themselves, that they give you the sense of a marvellous inspiration, the impression that you have reached infinite domains and risen very high above the ordinary human condition. And yet this is nothing in comparison with what is still to be perceived.
I have also been asked if the psychic being or psychic consciousness is the medium through which the inspiration is perceived.
Generally, yes. The first contact you have with higher regions is a psychic one. Certainly, before an inner psychic opening is achieved, it is difficult to have these inspirations. It can happen as an exception and under exceptional conditions as a grace, but the true contact comes through the psychic; because the psychic consciousness is certainly the medium with the greatest affinity with the divine Truth. ~ The Mother, On Thoughts And Aphorisms,
558:The first cause of impurity in the understanding is the intermiscence of desire in the thinking functions, and desire itself is an impurity of the Will involved in the vital and emotional parts of our being. When the vital and emotional desires interfere with the pure Will-to-know, the thought-function becomes subservient to them, pursues ends other than those proper to itself and its perceptions are clogged and deranged. The understanding must lift itself beyond the siege of desire and emotion and, in order that it may have perfect immunity, it must get the vital parts and the emotions themselves purified. The will to enjoy is proper to the vital being but not the choice or the reaching after the enjoyment which must be determined and acquired by higher functions; therefore the vital being must be trained to accept whatever gain or enjoyment comes to it in the right functioning of the life in obedience to the working of the divine Will and to rid itself of craving and attachment. Similarly the heart must be freed from subjection to the cravings of the life-principle and the senses and thus rid itself of the false emotions of fear, wrath, hatred, lust, etc, which constitute the chief impurity of the heart. The will to love is proper to the heart, but here also the choice and reaching after love have to be foregone or tranquillised and the heart taught to love with depth and intensity indeed, but with a calm depth and a settled and equal, not a troubled and disordered intensity. The tranquillisation and mastery of these members is a first condition for the immunity of the understanding from error, ignorance and perversion. This purification spells an entire equality of the nervous being and the heart; equality, therefore, even as it was the first word of the path of works, so also is the first word of the path of knowledge.
   ~ Sri Aurobindo, The Synthesis Of Yoga, The Purified Understanding,
559:More often, he listened to the voice of Eros. Sometimes he watched the video feeds too, but usually, he just listened. Over the hours and days, he began to hear, if not patterns, at least common structures. Some of the voices spooling out of the dying station were consistent-broadcasters and entertainers who were overrepresented in the audio files archives, he guessed. There seemed to be some specific tendencies in, for want of a better term, the music of it too. Hours of random, fluting static and snatched bits of phrases would give way, and Eros would latch on to some word or phrase, fixating on it with greater and greater intensity until it broke apart and the randomness poured back in.
"... are, are, are, ARE, ARE, ARE... "
Aren't, Miller thought, and the ship suddenly shoved itself up, leaving Miller's stomach about half a foot from where it had been. A series of loud clanks followed, and then the brief wail of a Klaxon. "Dieu! Dieu!" someone shouted. "Bombs son vamen roja! Going to fry it! Fry us toda!"
There was the usual polite chuckle that the same joke had occasioned over the course of the trip, and the boy who'd made it-a pimply Belter no more than fifteen years old-grinned with pleasure at his own wit. If he didn't stop that shit, someone was going to beat him with a crowbar before they got back to Tycho. But Miller figured that someone wasn't him.
A massive jolt forward pushed him hard into the couch, and then gravity was back, the familiar 0.3 g. Maybe a little more. Except that with the airlocks pointing toward ship's down, the pilot had to grapple the spinning skin of Eros' belly first. The spin gravity made what had been the ceiling the new floor; the lowest rank of couches was now the top; and while they rigged the fusion bombs to the docks, they were all going to have to climb up onto a cold, dark rock that was trying to fling them off into the vacuum.
Such were the joys of sabotage. ~ James S A Corey, Leviathan Wakes,
560:Disciple : What part does breathing exercise - Pranayama - play in bringing about the higher consciousness?

Sri Aurobindo : It sets the Pranic - vital - currents free and removes dullness of the brain so that the higher consciousness can come down. Pranayama does not bring dullness in the brain. My own experience, on the contrary, is that brain becomes illumined. When I was practising Pranayama at Baroda, I used to do it for about five hours in the day, - three hours in the morning and two in the evening. I found that the mind began to work with great illumination and power. I used to write poetry in those days. Before the Pranayama practice, usually I wrote five to eight lines per day; and about two hundred lines in a month. After the practice I could write 200 lines within half an hour. That was not the only result. Formerly my memory was dull. But after this practice I found that when the inspiration came I could remember all the lines in their order and write them down correctly at any time. Along with these enhanced functionings I could see an electrical activity all round the brain, and I could feel that it was made up of a subtle substance. I could feel everything as the working of that substance. That was far from your carbon-dioxide!

Disciple : How is it that Pranayama develops mental capacities? What part does it play in bringing about the higher consciousness?

Sri Aurobindo : It is the Pranic - vital - currents which sustain mental activity. When these currents are changed by Pranayama, they bring about a change in the brain. The cause of dullness of the brain is some obstruction in it which does not allow the higher thought to be communicated to it. When this obstruction is removed the higher mental being is able to communicate its action easily to the brain. When the higher consciousness is attained the brain does not become dull. My experience is that it becomes illumined.

~ Sri Aurobindo, A B Purani, Evening Talks With Sri Aurobindo, 19-9-1926,
561:mastering the lower self and leverage for the march towards the Divine :::
   In proportion as he can thus master and enlighten his lower self, he is man and no longer an animal. When he can begin to replace desire altogether by a still greater enlightened thought and sight and will in touch with the Infinite, consciously subject to a diviner will than his own, linked to a more universal and transcendent knowledge, he has commenced the ascent towards tile superman; he is on his upward march towards the Divine.
   It is, then, in the highest mind of thought and light and will or it is in the inner heart of deepest feeling and emotion that we must first centre our consciousness, -- in either of them or, if we are capable, in both together, -- and use that as our leverage to lift the nature wholly towards the Divine. The concentration of an enlightened thought, will and heart turned in unison towards one vast goal of our knowledge, one luminous and infinite source of our action, one imperishable object of our emotion is the starting-point of the Yoga. And the object of our seeking must be the very fount of the Light which is growing in us, the very origin of the Force which we are calling to move our members. Our one objective must be the Divine himself to whom, knowingly or unknowingly, something always aspires in our secret nature. There must be a large, many-sided yet single concentration of the thought on the idea, the perception, the vision, the awakening touch, the soul's realisation of the one Divine. There must be a flaming concentration of the heart on the All and Eternal and, when once we have found him, a deep plunging and immersion in the possession and ecstasy of the All-Beautiful. There must be a strong and immovable concentration of the will on the attainment and fulfilment of all that the Divine is and a free and plastic opening of it to all that he intends to manifest in us. This is the triple way of the Yoga.
   ~ Sri Aurobindo, The Synthesis Of Yoga, Self-Consecration, 80-81,
562:This inner Guide is often veiled at first by the very intensity of our personal effort and by the ego's preoccupation with itself and its aims. As we gain in clarity and the turmoil of egoistic effort gives place to a calmer self-knowledge, we recognise the source of the growing light within us. We recognise it retrospectively as we realise how all our obscure and conflicting movements have been determined towards an end that we only now begin to perceive, how even before our entrance into the path of the Yoga the evolution of our life has been designedly led towards its turning point. For now we begin to understand the sense of our struggles and efforts, successes and failures. At last we are able to seize the meaning of our ordeals and sufferings and can appreciate the help that was given us by all that hurt and resisted and the utility of our very falls and stumblings. We recognise this divine leading afterwards, not retrospectively but immediately, in the moulding of our thoughts by a transcendent Seer, of our will and actions by an all-embracing Power, of our emotional life by an all-attracting and all-assimilating Bliss and Love. We recognise it too in a more personal relation that from the first touched us or at the last seizes us; we feel the eternal presence of a supreme Master, Friend, Lover, Teacher. We recognise it in the essence of our being as that develops into likeness and oneness with a greater and wider existence; for we perceive that this miraculous development is not the result of our own efforts; an eternal Perfection is moulding us into its own image. One who is the Lord or Ishwara of the Yogic philosophies, the Guide in the conscious being ( caitya guru or antaryamin ), the Absolute of the thinker, the Unknowable of the Agnostic, the universal Force of the materialist, the supreme Soul and the supreme Shakti, the One who is differently named and imaged by the religions, is the Master of our Yoga.
   ~ Sri Aurobindo, The Synthesis Of Yoga, The Four Aids, 62 [T1],
563:What is the most useful idea to spread and what is the best example to set?

The question can be considered in two ways, a very general one applicable to the whole earth, and another specific one which concerns our present social environment.

From the general point of view, it seems to me that the most useful idea to spread is twofold:

1) Man carries within himself perfect power, perfect wisdom and perfect knowledge, and if he wants to possess them, he must discover them in the depth of his being, by introspection and concentration.

2) These divine qualities are identical at the centre, at the heart of all beings; this implies the essential unity of all, and all the consequences of solidarity and fraternity that follow from it.

The best example to give would be the unalloyed serenity and immutably peaceful happiness which belong to one who knows how to live integrally this thought of the One God in all.

From the point of view of our present environment, here is the idea which, it seems to me, it is most useful to spread:

True progressive evolution, an evolution which can lead man to his rightful happiness, does not lie in any external means, material improvement or social change. Only a deep and inner process of individual self-perfection can make for real progress and completely transform the present state of things, and change suffering and misery into a serene and lasting contentment.

Consequently, the best example is one that shows the first stage of individual self-perfection which makes possible all the rest, the first victory to be won over the egoistic personality: disinterestedness.

At a time when all rush upon money as the means to sat- isfy their innumerable cravings, one who remains indifferent to wealth and acts, not for the sake of gain, but solely to follow a disinterested ideal, is probably setting the example which is most useful at present.
~ The Mother, Words Of Long Ago, Volume-2, 22-06-1912, page no.66-67,
564:Has any one at the end of the nineteenth century any distinct notion of what poets of a stronger age understood by the word inspiration? If not, I will describe it. If one had the smallest vestige of superstition left in one, it would hardly be possible completely to set aside the idea that one is the mere incarnation, mouthpiece, or medium of an almighty power. The idea of revelation, in the sense that something which profoundly convulses and upsets one becomes suddenly visible and audible with indescribable certainty and accuracy―describes the simple fact. One hears―one does not seek; one takes―one does not ask who gives. A thought suddenly flashes up like lightening; it comes with necessity, without faltering. I have never had any choice in the matter. There is an ecstasy so great that the immense strain of it is sometimes relaxed by a flood of tears, during which one's steps now involuntarily rush and anon involuntarily lag. There is the feeling that one is utterly out of hand, with the very distinct consciousness of an endless number of fine thrills and titillations descending to one's very toes. There is a depth of happiness in which the most painful and gloomy parts do not act as antitheses to the rest, but are produced and required as necessary shades of color in such an overflow of light. There is an instinct of rhythmic relations which embraces a whole world of forms (length, the need of a wide-embracing rhythm, is almost the measure of the force of an inspiration, a sort of counterpart to its pressure and tension). Everything happens quite involuntary, as if in a tempestuous outburst of freedom, of absoluteness, of power and divinity. The involuntary nature of the figures and similes is the most remarkable thing; everything seems to present itself as the readiest, the truest, and simplest means of expression. It actually seems, to use one of Zarathustra's own phrases, as if all things came to one, and offered themselves as similes. ~ Friedrich Nietzsche, Thus Spoke Zarathustra [trans. Thomas_Common] (1999),
565:The way of integral knowledge supposes that we are intended to arrive at an integral self-fulfilment and the only thing that is to be eliminated is our own unconsciousness, the Ignorance and the results of the Ignorance. Eliminate the falsity of the being which figures as the ego; then our true being can manifest in us. Eliminate the falsity of the life which figures as mere vital craving and the mechanical round of our corporeal existence; our true life in the power of the Godhead and the joy of the Infinite will appear. Eliminate the falsity of the senses with their subjection to material shows and to dual sensations; there is a greater sense in us that can open through these to the Divine in things and divinely reply to it. Eliminate the falsity of the heart with its turbid passions and desires and its dual emotions; a deeper heart in us can open with its divine love for all creatures and its infinite passion and yearning for the responses of the Infinite. Eliminate the falsity of the thought with its imperfect mental constructions, its arrogant assertions and denials, its limited and exclusive concentrations; a greater faculty of knowledge is behind that can open to the true Truth of God and the soul and Nature and the universe. An integral self-fulfilment, - an absolute, a culmination for the experiences of the heart, for its instinct of love, joy, devotion and worship; an absolute, a culmination for the senses, for their pursuit of divine beauty and good and delight in the forms of things; an absolute, a culmination for the life, for its pursuit of works, of divine power, mastery and perfection; an absolute, a culmination beyond its own limits for the thought, for its hunger after truth and light and divine wisdom and knowledge. Not something quite other than themselves from which they are all cast away is the end of these things in our nature, but something supreme in which they at once transcend themselves and find their own absolutes and infinitudes, their harmonies beyond measure.
   ~ Sri Aurobindo, The Synthesis Of Yoga, The Object of Knowledge,
566:My method is different. I do not rush into actual work. When I get an idea, I start at once building it up in my imagination. I change the construction, make improvements and operate the device in my mind. It is absolutely immaterial to me whether I run my turbine in thought or test it in my shop. I even note if it is out of balance. There is no difference whatever; the results are the same. In this way I am able to rapidly develop and perfect a conception without touching anything. When I have gone so far as to embody in the invention every possible improvement I can think of and see no fault anywhere, I put into concrete form this final product of my brain. Invariably my device works as I conceived that it should, and the experiment comes out exactly as I planned it. In twenty years there has not been a single exception. Why should it be otherwise? Engineering, electrical and mechanical, is positive in results. There is scarcely a subject that cannot be examined beforehand, from the available theoretical and practical data. The carrying out into practice of a crude idea as is being generally done, is, I hold, nothing but a waste of energy, money, and time. My early affliction had however, another compensation. The incessant mental exertion developed my powers of observation and enabled me to discover a truth of great importance. I had noted that the appearance of images was always preceded by actual vision of scenes under peculiar and generally very exceptional conditions, and I was impelled on each occasion to locate the original impulse. After a while this effort grew to be almost automatic and I gained great facility in connecting cause and effect. Soon I became aware, to my surprise, that every thought I conceived was suggested by an external impression. Not only this but all my actions were prompted in a similar way. In the course of time it became perfectly evident to me that I was merely an automation endowed with power OF MOVEMENT RESPONDING TO THE STIMULI OF THE SENSE ORGANS AND THINKING AND ACTING ACCORDINGLY.

   ~ Nikola Tesla, The Strange Life of Nikola Tesla,
567: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,
568: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,
569:formal-operational ::: The orange altitude emerged a few hundred years ago with the European Rennisance. Its modern, rational view grew in prominance through the Age of Enlightenment and came to its fullest expression during the Industrial Revolution.

Fueling this age of reason and science was the emergence of formal operational cognition, or the ability to operate on thoughts themselves. No longer limited to reflection on concrete objects, cognition moves from representations to abstractions and can now operate on a range of non-tangiable propositions that may not reflect the concrete world. This is the basis of scientific reasoning through hypothesis. Orange also brings multiplistic thinking, or the realization that there are several possible ways of approaching a situation, even though one is still considered most right. Self-sense at orange features two shifts, first to expert and then to achiever, these moves feature an increase in self-awareness and appreciation for multiple possibilities in a given situation. Recognition that one doesnt always live up to idealized social expectations is fueled by an awareness that begins to penetrate the inner world of subjectivity. This is the beginning of introspection. An objectifiable self-sense and the capacity to take a third person perspective. Needs shift from belonging to self-esteem. And values land on pragmatic utiliarian approaches to life that rely on ... and thinking to earn progress, prosperity and self-reliance. Morality at orange sees right defined by universal ethical principles. The emergence of formal operational thinking at orange enables a world-centric care for universal human rights and the right of each individual for autonomy and the pursuit of happiness. A desire for individual dignity and self-respect are also driving forces behind orange morality. A significant number of the founding fathers of the United States harbored orange values. ...

Faith at orange is called Individual Reflective and so far as identity and world-view are differentiated from others, and faith takes on an essence of critical thought. Demythologizing symbols into conceptual meanings. At orange we see the emergence of rational deism and secularism. ~ Essential Integral, 4.1-51, Formal Operational,
570:Are there no false visions?
There are what in appearance are false visions. There are, for instance, hundreds or thousands of people who say that they have seen the Christ. Of that number those who have actually seen Him are perhaps less than a dozen, and even with them there is much to say about what they have seen. What the others saw may be an emanation; or it may be a thought or even an image remembered by the mind. There are, too, those who are strong believers in the Christ and have had a vision of some Force or Being or some remembered image that is very luminous and makes upon them a strong impression. They have seen something which they feel belongs to another world, to a supernatural order, and it has created in them an emotion of fear, awe or joy; and as they believe in the Christ, they can think of nothing else and say it is He. But the same vision or experience if it comes to one who believes in the Hindu, the Mohammedan or some other religion, will take a different name and form. The thing seen or experienced may be fundamentally the same, but it is formulated differently according to the different make-up of the apprehending mind. It is only those that can go beyond beliefs and faiths and myths and traditions who are able to say what it really is; but these are few, very few. You must be free from every mental construction, you must divest yourself of all that is merely local or temporal, before you can know what you have seen.

   Spiritual experience means the contact with the Divine in oneself (or without, which comes to the same thing in that domain). And it is an experience identical everywhere in all countries, among all peoples and even in all ages. If you meet the Divine, you meet it always and everywhere in the same way. Difference comes in because between the experience and its formulation there is almost an abyss. Directly you have spiritual experience, which takes place always in the inner consciousness, it is translated into your external consciousness and defined there in one way or another according to your education, your faith, your mental predisposition. There is only one truth, one reality; but the forms through which it may be expressed are many. 21 April 1929 ~ The Mother, Questions And Answers 1929-1931,
571: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,
572: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,
573:The one high and reasonable course for the individual human being, - unless indeed he is satisfied with pursuing his personal purposes or somehow living his life until it passes out of him, - is to study the laws of the Becoming and take the best advantage of them to realise, rationally or intuitionally, inwardly or in the dynamism of life, its potentialities in himself or for himself or in or for the race of which he is a member; his business is to make the most of such actualities as exist and to seize on or to advance towards the highest possibilities that can be developed here or are in the making. Only mankind as a whole can do this with entire effect, by the mass of individual and collective action, in the process of time, in the evolution of the race experience: but the individual man can help towards it in his own limits, can do all these things for himself to a certain extent in the brief space of life allotted to him; but, especially, his thought and action can be a contribution towards the present intellectual, moral and vital welfare and the future progress of the race. He is capable of a certain nobility of being; an acceptance of his inevitable and early individual annihilation does not preclude him from making a high use of the will and thought which have been developed in him or from directing them to great ends which shall or may be worked out by humanity. Even the temporary character of the collective being of humanity does not so very much matter, - except in the most materialist view of existence; for so long as the universal Becoming takes the form of human body and mind, the thought, the will it has developed in its human creature will work itself out and to follow that intelligently is the natural law and best rule of human life. Humanity and its welfare and progress during its persistence on earth provide the largest field and the natural limits for the terrestrial aim of our being; the superior persistence of the race and the greatness and importance of the collective life should determine the nature and scope of our ideals. But if the progress or welfare of humanity be excluded as not our business or as a delusion, the individual is there; to achieve his greatest possible perfection or make the most of his life in whatever way his nature demands will then be life's significance.
   ~ Sri Aurobindo, The Life Divine, [T1],
574:higher mind or late vision logic ::: Even more rare, found stably in less than 1% of the population and even more emergent is the turquoise altitude.

Cognition at Turquoise is called late vision-logic or cross-paradigmatic and features the ability to connect meta-systems or paradigms, with other meta-systems. This is the realm of coordinating principles. Which are unified systems of systems of abstraction to other principles. ... Aurobindo indian sage and philosopher offers a more first-person account of turquoise which he called higher-mind, a unitarian sense of being with a powerful multiple dynamism capable of formation of a multitude of aspects of knowledge, ways of action, forms and significances of becoming of all of which a spontaneous inherient knowledge.

Self-sense at turquoise is called Construct-aware and is the first stage of Cook-Greuter's extension of Loveigers work on ego-development. The Construct-aware stage sees individuals for the first time as exploring more and more complex thought-structures with awareness of the automatic nature of human map making and absurdities which unbridaled complexity and logical argumentation can lead. Individuals at this stage begin to see their ego as a central point of reference and therefore a limit to growth. They also struggle to balance unique self-expressions and their concurrent sense of importance, the imperical and intuitive knowledge that there is no fundamental subject-object separation and the budding awareness of self-identity as temporary which leads to a decreased ego-desire to create a stable self-identity. Turquoise individuals are keenly aware of the interplay between awareness, thought, action and effects. They seek personal and spiritual transformation and hold a complex matrix of self-identifications, the adequecy of which they increasingly call into question. Much of this already points to Turquoise values which embrace holistic and intuitive thinking and alignment to universal order in a conscious fashion.

Faith at Turquoise is called Universalising and can generate faith compositions in which conceptions of Ultimate Reality start to include all beings. Individuals at Turquoise faith dedicate themselves to transformation of present reality in the direction of transcendent actuality. Both of these are preludes to the coming of Third Tier. ~ Essential Integral, L4.1-54, Higher Mind,
575:complexity of the human constitution :::
   There is another direction in which the ordinary practice of Yoga arrives at a helpful but narrowing simplification which is denied to the Sadhaka of the integral aim. The practice of Yoga brings us face to face with the extraordinary complexity of our own being, the stimulating but also embarrassing multiplicity of our personality, the rich endless confusion of Nature. To the ordinary man who lives upon his own waking surface, ignorant of the self's depths and vastnesses behind the veil, his psychological existence is fairly simple. A small but clamorous company of desires, some imperative intellectual and aesthetic cravings, some tastes, a few ruling or prominent ideas amid a great current of unconnected or ill-connected and mostly trivial thoughts, a number of more or less imperative vital needs, alternations of physical health and disease, a scattered and inconsequent succession of joys and griefs, frequent minor disturbances and vicissitudes and rarer strong searchings and upheavals of mind or body, and through it all Nature, partly with the aid of his thought and will, partly without or in spite of it, arranging these things in some rough practical fashion, some tolerable disorderly order, -- this is the material of his existence. The average human being even now is in his inward existence as crude and undeveloped as was the bygone primitive man in his outward life. But as soon as we go deep within ourselves, -- and Yoga means a plunge into all the multiple profundities of' the soul, -- we find ourselves subjectively, as man in his growth has found himself objectively, surrounded by a whole complex world which we have to know and to conquer.
   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.
   ~ Sri Aurobindo, The Synthesis Of Yoga, Self-Consecration, 74-75,
576:But even before that highest approach to identity is achieved, something of the supreme Will can manifest in us as an imperative impulsion, a God-driven action; we then act by a spontaneous self-determining Force but a fuller knowledge of meaning and aim arises only afterwards. Or the impulse to action may come as an inspiration or intuition, but rather in the heart and body than in the mind; here an effective sight enters in but the complete and exact knowledge is still deferred and comes, if at all, lateR But the divine Will may descend too as a luminous single command or a total perception or a continuous current of perception of what is to be done into the will or into the thought or as a direction from above spontaneously fulfilled by the lower members. When the Yoga is imperfect, only some actions can be done in this way, or else a general action may so proceed but only during periods of exaltation and illumination. When the Yoga is perfect, all action becomes of this character. We may indeed distinguish three stages of a growing progress by which, first, the personal will is occasionally or frequently enlightened or moved by a supreme Will or conscious Force beyond it, then constantly replaced and, last, identified and merged in that divine Power-action. The first is the stage when we are still governed by the intellect, heart and senses; these have to seek or wait for the divine inspiration and guidance and do not always find or receive it. The second is the stage when human intelligence is more and more replaced by a high illumined or intuitive spiritualised mind, the external human heart by the inner psychic heart, the senses by a purified and selfless vital force. The third is the stage when we rise even above spiritualised mind to the supramental levels. In all three stages the fundamental character of the liberated action is the same, a spontaneous working of Prakriti no longer through or for the ego but at the will and for the enjoyment of the supreme Purusha. At a higher level this becomes the Truth of the absolute and universal Supreme expressed through the individual soul and worked out consciously through the nature, - no longer through a half-perception and a diminished or distorted effectuation by the stumbling, ignorant and all-deforming energy of lower nature in us but by the all-wise transcendent and universal Mother. ~ Sri Aurobindo, The Synthesis Of Yoga, The Supreme Will, 218,
577:The poet-seer sees differently, thinks in another way, voices himself in quite another manner than the philosopher or the prophet. The prophet announces the Truth as the Word, the Law or the command of the Eternal, he is the giver of the message; the poet shows us Truth in its power of beauty, in its symbol or image, or reveals it to us in the workings of Nature or in the workings of life, and when he has done that, his whole work is done; he need not be its explicit spokesman or its official messenger. The philosopher's business is to discriminate Truth and put its parts and aspects into intellectual relation with each other; the poet's is to seize and embody aspects of Truth in their living relations, or rather - for that is too philosophical a language - to see her features and, excited by the vision, create in the beauty of her image.

   No doubt, the prophet may have in him a poet who breaks out often into speech and surrounds with the vivid atmosphere of life the directness of his message; he may follow up his injunction "Take no thought for the morrow," by a revealing image of the beauty of the truth he enounces, in the life of Nature, in the figure of the lily, or link it to human life by apologue and parable. The philosopher may bring in the aid of colour and image to give some relief and hue to his dry light of reason and water his arid path of abstractions with some healing dew of poetry. But these are ornaments and not the substance of his work; and if the philosopher makes his thought substance of poetry, he ceases to be a philosophic thinker and becomes a poet-seer of Truth. Thus the more rigid metaphysicians are perhaps right in denying to Nietzsche the name of philosopher; for Nietzsche does not think, but always sees, turbidly or clearly, rightly or distortedly, but with the eye of the seer rather than with the brain of the thinker. On the other hand we may get great poetry which is full of a prophetic enthusiasm of utterance or is largely or even wholly philosophic in its matter; but this prophetic poetry gives us no direct message, only a mass of sublime inspirations of thought and image, and this philosophic poetry is poetry and lives as poetry only in so far as it departs from the method, the expression, the way of seeing proper to the philosophic mind. It must be vision pouring itself into thought-images and not thought trying to observe truth and distinguish its province and bounds and fences.

   ~ Sri Aurobindo, The Future Poetry,
578: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,
579:Countless books on divination, astrology, medicine and other subjects
Describe ways to read signs. They do add to your learning,
But they generate new thoughts and your stable attention breaks up.
Cut down on this kind of knowledge - that's my sincere advice.

You stop arranging your usual living space,
But make everything just right for your retreat.
This makes little sense and just wastes time.
Forget all this - that's my sincere advice.

You make an effort at practice and become a good and knowledgeable person.
You may even master some particular capabilities.
But whatever you attach to will tie you up.
Be unbiased and know how to let things be - that's my sincere advice.

You may think awakened activity means to subdue skeptics
By using sorcery, directing or warding off hail or lightning, for example.
But to burn the minds of others will lead you to lower states.
Keep a low profile - that's my sincere advice.

Maybe you collect a lot of important writings,
Major texts, personal instructions, private notes, whatever.
If you haven't practiced, books won't help you when you die.
Look at the mind - that's my sincere advice.

When you focus on practice, to compare understandings and experience,
Write books or poetry, to compose songs about your experience
Are all expressions of your creativity. But they just give rise to thinking.
Keep yourself free from intellectualization - that's my sincere advice.

In these difficult times you may feel that it is helpful
To be sharp and critical with aggressive people around you.
This approach will just be a source of distress and confusion for you.
Speak calmly - that's my sincere advice.

Intending to be helpful and without personal investment,
You tell your friends what is really wrong with them.
You may have been honest but your words gnaw at their heart.
Speak pleasantly - that's my sincere advice.

You engage in discussions, defending your views and refuting others'
Thinking that you are clarifying the teachings.
But this just gives rise to emotional posturing.
Keep quiet - that's my sincere advice.

You feel that you are being loyal
By being partial to your teacher, lineage or philosophical tradition.
Boosting yourself and putting down others just causes hard feelings.
Have nothing to do with all this - that's my sincere advice.
~ Longchenpa, excerpts from 30 Pieces of Sincere Advice
,
580:As far as heaven, as near as thought and hope,
Glimmered the kingdom of a griefless life.
Above him in a new celestial vault
Other than the heavens beheld by mortal eyes,
As on a fretted ceiling of the gods,
An archipelago of laughter and fire,
Swam stars apart in a rippled sea of sky.
Towered spirals, magic rings of vivid hue
And gleaming spheres of strange felicity
Floated through distance like a symbol world.
On the trouble and the toil they could not share,
On the unhappiness they could not aid,
Impervious to life's suffering, struggle, grief,
Untarnished by its anger, gloom and hate,
Unmoved, untouched, looked down great visioned planes
Blissful for ever in their timeless right.
Absorbed in their own beauty and content,
Of their immortal gladness they live sure.
Apart in their self-glory plunged, remote
Burning they swam in a vague lucent haze,
An everlasting refuge of dream-light,
A nebula of the splendours of the gods
Made from the musings of eternity.
Almost unbelievable by human faith,
Hardly they seemed the stuff of things that are.
As through a magic television's glass
Outlined to some magnifying inner eye
They shone like images thrown from a far scene
Too high and glad for mortal lids to seize.
But near and real to the longing heart
And to the body's passionate thought and sense
Are the hidden kingdoms of beatitude.
In some close unattained realm which yet we feel,
Immune from the harsh clutch of Death and Time,
Escaping the search of sorrow and desire,
In bright enchanted safe peripheries
For ever wallowing in bliss they lie.
In dream and trance and muse before our eyes,
Across a subtle vision's inner field,
Wide rapturous landscapes fleeting from the sight,
The figures of the perfect kingdom pass
And behind them leave a shining memory's trail.
Imagined scenes or great eternal worlds,
Dream-caught or sensed, they touch our hearts with their depths;
Unreal-seeming, yet more real than life,
Happier than happiness, truer than things true,
If dreams these were or captured images,
Dream's truth made false earth's vain realities.
In a swift eternal moment fixed there live
Or ever recalled come back to longing eyes
Calm heavens of imperishable Light,
Illumined continents of violet peace,
Oceans and rivers of the mirth of God
And griefless countries under purple suns.
~ Sri Aurobindo, Savitri, The Glory and the Fall of Life,
581:Who could have thought that this tanned young man with gentle, dreamy eyes, long wavy hair parted in the middle and falling to the neck, clad in a common coarse Ahmedabad dhoti, a close-fitting Indian jacket, and old-fashioned slippers with upturned toes, and whose face was slightly marked with smallpox, was no other than Mister Aurobindo Ghose, living treasure of French, Latin and Greek?" Actually, Sri Aurobindo was not yet through with books; the Western momentum was still there; he devoured books ordered from Bombay and Calcutta by the case. "Aurobindo would sit at his desk," his Bengali teacher continues, "and read by the light of an oil lamp till one in the morning, oblivious of the intolerable mosquito bites. I would see him seated there in the same posture for hours on end, his eyes fixed on his book, like a yogi lost in the contemplation of the Divine, unaware of all that went on around him. Even if the house had caught fire, it would not have broken this concentration." He read English, Russian, German, and French novels, but also, in ever larger numbers, the sacred books of India, the Upanishads, the Bhagavad Gita, the Ramayana, although he had never been in a temple except as an observer. "Once, having returned from the College," one of his friends recalls, "Sri Aurobindo sat down, picked up a book at random and started to read, while Z and some friends began a noisy game of chess. After half an hour, he put the book down and took a cup of tea. We had already seen him do this many times and were waiting eagerly for a chance to verify whether he read the books from cover to cover or only scanned a few pages here and there. Soon the test began. Z opened the book, read a line aloud and asked Sri Aurobindo to recite what followed. Sri Aurobindo concentrated for a moment, and then repeated the entire page without a single mistake. If he could read a hundred pages in half an hour, no wonder he could go through a case of books in such an incredibly short time." But Sri Aurobindo did not stop at the translations of the sacred texts; he began to study Sanskrit, which, typically, he learned by himself. When a subject was known to be difficult or impossible, he would refuse to take anyone's word for it, whether he were a grammarian, pandit, or clergyman, and would insist upon trying it himself. The method seemed to have some merit, for not only did he learn Sanskrit, but a few years later he discovered the lost meaning of the Veda. ~ Satprem, Sri Aurobindo Or The Adventure of Consciousness,
582:Daemons
A daemon is a process that runs in the background, not connecting to any controlling terminal. Daemons are normally started at boot time, are run as root or some
other special user (such as apache or postfix), and handle system-level tasks. As a
convention, the name of a daemon often ends in d (as in crond and sshd), but this is
not required, or even universal.
The name derives from Maxwell's demon, an 1867 thought experiment by the physicist James Maxwell. Daemons are also supernatural beings in Greek mythology,
existing somewhere between humans and the gods and gifted with powers and divine
knowledge. Unlike the demons of Judeo-Christian lore, the Greek daemon need not
be evil. Indeed, the daemons of mythology tended to be aides to the gods, performing
tasks that the denizens of Mount Olympus found themselves unwilling to do-much
as Unix daemons perform tasks that foreground users would rather avoid.
A daemon has two general requirements: it must run as a child of init, and it must
not be connected to a terminal.
In general, a program performs the following steps to become a daemon:
1. Call fork( ). This creates a new process, which will become the daemon.
2. In the parent, call exit( ). This ensures that the original parent (the daemon's
grandparent) is satisfied that its child terminated, that the daemon's parent is no
longer running, and that the daemon is not a process group leader. This last
point is a requirement for the successful completion of the next step.
3. Call setsid( ), giving the daemon a new process group and session, both of
which have it as leader. This also ensures that the process has no associated controlling terminal (as the process just created a new session, and will not assign
one).
4. Change the working directory to the root directory via chdir( ). This is done
because the inherited working directory can be anywhere on the filesystem. Daemons tend to run for the duration of the system's uptime, and you don't want to
keep some random directory open, and thus prevent an administrator from
unmounting the filesystem containing that directory.
5. Close all file descriptors. You do not want to inherit open file descriptors, and,
unaware, hold them open.
6. Open file descriptors 0, 1, and 2 (standard in, standard out, and standard error)
and redirect them to /dev/null.
Following these rules, here is a program that daemonizes itself:
~ OReilly Linux System Programming,
583: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, The Way of Devotion [T2],
584:Thus the eternal paradox and eternal truth of a divine life in an animal body, an immortal aspiration or reality inhabiting a mortal tenement, a single and universal consciousness representing itself in limited minds and divided egos, a transcendent, indefinable, timeless and spaceless Being who alone renders time and space and cosmos possible, and in all these the higher truth realisable by the lower term, justify themselves to the deliberate reason as well as to the persistent instinct or intuition of mankind. Attempts are sometimes made to have done finally with questionings which have so often been declared insoluble by logical thought and to persuade men to limit their mental activities to the practical and immediate problems of their material existence in the universe; but such evasions are never permanent in their effect. Mankind returns from them with a more vehement impulse of inquiry or a more violent hunger for an immediate solution. By that hunger mysticism profits and new religions arise to replace the old that have been destroyed or stripped of significance by a scepticism which itself could not satisfy because, although its business was inquiry, it was unwilling sufficiently to inquire. The attempt to deny or stifle a truth because it is yet obscure in its outward workings and too often represented by obscurantist superstition or a crude faith, is itself a kind of obscurantism. The will to escape from a cosmic necessity because it is arduous, difficult to justify by immediate tangible results, slow in regulating its operations, must turn out eventually to have been no acceptance of the truth of Nature but a revolt against the secret, mightier will of the great Mother. It is better and more rational to accept what she will not allow us as a race to reject and lift it from the sphere of blind instinct, obscure intuition and random aspiration into the light of reason and an instructed and consciously self-guiding will. And if there is any higher light of illumined intuition or self-revealing truth which is now in man either obstructed and inoperative or works with intermittent glancings as if from behind a veil or with occasional displays as of the northern lights in our material skies, then there also we need not fear to aspire. For it is likely that such is the next higher state of consciousness of which Mind is only a form and veil, and through the splendours of that light may lie the path of our progressive self-enlargement into whatever highest state is humanity's ultimate resting-place. ~ Sri Aurobindo, The Life Divine, The Human Aspiration,
585: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, Reality and the Integral Knowledge, 681,
586:Why do we forget things?

   Ah! I suppose there are several reasons. First, because one makes use of the memory to remember. Memory is a mental instrument and depends on the formation of the brain. Your brain is constantly growing, unless it begins to degenerate, but still its growth can continue for a very, very long time, much longer than that of the body. And in this growth, necessarily some things will take the place of others. And as the mental instrument develops, things which have served their term or the transitory moment in the development may be wiped out to give place to the result. So the result of all that you knew is there, living in itself, but the road traversed to reach it may be completely blurred. That is, a good functioning of the memory means remembering only the results so as to be able to have the elements for moving forward and a new construction. That is more important than just retaining things rigidly in the mind.
   Now, there is another aspect also. Apart from the mental memory, which is something defective, there are states of consciousness. Each state of consciousness in which one happens to be registers the phenomena of a particular moment, whatever they may be. If your consciousness remains limpid, wide and strong, you can at any moment whatsoever, by concentrating, call into the active consciousness what you did, thought, saw, observed at any time before; all this you can remember by bringing up in yourself the same state of consciousness. And that, that is never forgotten. You could live a thousand years and you would still remember it. Consequently, if you don't want to forget, it must be your consciousness which remembers and not your mental memory. Your mental memory will be wiped out inevitably, get blurred, and new things will take the place of the old ones. But things of which you are conscious you do not forget. You have only to bring up the same state of consciousness again. And thus one can remember circumstances one has lived thousands of years ago, if one knows how to bring up the same state of consciousness. It is in this way that one can remember one's past lives. This never gets blotted out, while you don't have any more the memory of what you have done physically when you were very young. You would be told many things you no longer remember. That gets wiped off immediately. For the brain is constantly changing and certain weaker cells are replaced by others which are much stronger, and by other combinations, other cerebral organisations. And so, what was there before is effaced or deformed.
   ~ The Mother, Questions And Answers 1954,
587:
   "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,
588:30. Take the same position as heretofore and visualize a Battleship; see the grim monster floating on the surface of the water; there appears to be no life anywhere about; all is silence; you know that by far the largest part of the vessel is under water; out of sight; you know that the ship is as large and as heavy as a twenty-story skyscraper; you know that there are hundreds of men ready to spring to their appointed task instantly; you know that every department is in charge of able, trained, skilled officials who have proven themselves competent to take charge of this marvelous piece of mechanism; you know that although it lies apparently oblivious to everything else, it has eyes which see everything for miles around, and nothing is permitted to escape its watchful vision; you know that while it appears quiet, submissive and innocent, it is prepared to hurl a steel projectile weighing thousands of pounds at an enemy many miles away; this and much more you can bring to mind with comparatively no effort whateveR But how did the battleship come to be where it is; how did it come into existence in the first place? All of this you want to know if you are a careful observer.
   31. Follow the great steel plates through the foundries, see the thousands of men employed in their production; go still further back, and see the ore as it comes from the mine, see it loaded on barges or cars, see it melted and properly treated; go back still further and see the architect and engineers who planned the vessel; let the thought carry you back still further in order to determine why they planned the vessel; you will see that you are now so far back that the vessel is something intangible, it no longer exists, it is now only a thought existing in the brain of the architect; but from where did the order come to plan the vessel? Probably from the Secretary of Defense; but probably this vessel was planned long before the war was thought of, and that Congress had to pass a bill appropriating the money; possibly there was opposition, and speeches for or against the bill. Whom do these Congressmen represent? They represent you and me, so that our line of thought begins with the Battleship and ends with ourselves, and we find in the last analysis that our own thought is responsible for this and many other things, of which we seldom think, and a little further reflection will develop the most important fact of all and that is, if someone had not discovered the law by which this tremendous mass of steel and iron could be made to float upon the water, instead of immediately going to the bottom, the battleship could not have come into existence at all. ~ Charles F Haanel, The Master Key System,
589: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,
590:
   Sweet Mother, can the psychic express itself without the mind, the vital and the physical?

It expresses itself constantly without them. Only, in order that the ordinary human being may perceive it, it has to express itself through them, because the ordinary human being is not in direct contact with the psychic. If it was in direct contact with the psychic it would be psychic in its manifestation - and all would be truly well. But as it is not in contact with the psychic it doesn't even know what it is, it wonders all bewildered what kind of a being it can be; so to reach this ordinary human consciousness it must use ordinary means, that is, go through the mind, the vital and the physical.

One of them may be skipped but surely not the last, otherwise one is no longer conscious of anything at all. The ordinary human being is conscious only in his physical being, and only in relatively rare moments is he conscious of his mind, just a little more frequently of his vital, but all this is mixed up in his consciousness, so much so that he would be quite unable to say "This movement comes from the mind, this from the vital, this from the physical." This already asks for a considerable development in order to be able to distinguish within oneself the source of the different movements one has. And it is so mixed that even when one tries, at the beginning it is very difficult to classify and separate one thing from another.

It is as when one works with colours, takes three or four or five different colours and puts them in the same water and beats them up together, it makes a grey, indistinct and incomprehensi- ble mixture, you see, and one can't say which is red, which blue, which green, which yellow; it is something dirty, lots of colours mixed. So first of all one must do this little work of separating the red, blue, yellow, green - putting them like this, each in its corner. It is not at all easy.

I have met people who used to think themselves extremely intelligent, by the way, who thought they knew a lot, and when I spoke to them about the different parts of the being they looked at me like this (gesture) and asked me, "But what are you speaking about?" They did not understand at all. I am speaking of people who have the reputation of being intelligent. They don't understand at all. For them it is just the consciousness; it is the consciousness-"It is my consciousness" and then there is the neighbour's consciousness; and again there are things which do not have any consciousness. And then I asked them whether animals had a consciousness; so they began to scratch their heads and said, "Perhaps it is we who put our consciousness in the animal when we look at it," like that...
   ~ The Mother, Questions And Answers 1955,
591:Sri Aurobindo tells us that surrender is the first and absolute condition for doing the yoga. Therefore it is not merely one of the required qualities, it is the very first indispensable attitude for commencing the yoga.

If you are not decided to make a total surrender, you cannot begin. But to make your surrender total, all the other qualities are necessary: sincerity, faith, devotion and aspiration.

And I add another one : endurance. Because if you are not able to face difficulties without getting discouraged, without giving up under the pretext that it is too difficult, if you are not able to receive blows and continue all the same, to "pocket" them, as it is said,—you receive blows because of your defects : you put them into your pocket and continue to march on without faltering; if you cannot do that with endurance, you will not go very far; at the first turning, when you lose sight of the little habitual life, you despair and give up the game.

The most material form of endurance is perseverance. Unless you are resolved to begin the same thing over again a thousand times if needed, you will arrive nowhere.

People come to me in despair : "But I thought it had been done, and I have to begin again !" And if they are told, "But it is nothing, you have to begin probably a hundred times, two hundred times, a thousand times", they lose all courage.

You take one step forward and you believe you are solid, but there will be always something that will bring about the same difficulty a little farther ahead.

You believe you have solved the problem, but will have to solve it again, it will present itself with just a little difference in its appearance, but it will be the same problem.

Thus there are people who have a fine experience and they exclaim, "Now, it is done !" Then things settle down, begin to fade, go behind a veil, and all on a sudden, something quite unexpected, a thing absolutely commonplace, that appears to be of no interest at all, comes before them and closes up the road. Then you lament: "Of what use is this progress that I have made, if I am to begin again !

Why is it so? I made an effort, I succeeded, I arrived at something and now it is as if I had done nothing. It is hopeless". This is because there is still the "I" and this "I" has no endurance.

If you have endurance, you say : "All right, I will begin again and again as long as necessary, a thousand times, ten thousand times, a million times, if necessary, but I will go to the end and nothing can stop me on the way".

That is very necessary.

Now, to sum up, we will put at the head of our list surrender. That is to say, we accept the fact that one must, in order to do the integral yoga, take the resolution of surrendering oneself wholly to the Divine. There is no other way, it is the way. ~ The Mother,
592:the process of unification, the perfecting our one's instrumental being, the help one needs to reach the goal :::
If we truly want to progress and acquire the capacity of knowing the truth of our being, that is to say, what we are truly created for, what we can call our mission upon earth, then we must, in a very regular and constant manner, reject from us or eliminate in us whatever contradicts the truth of our existence, whatever is opposed to it. In this way, little by little, all the parts, all the elements of our being can be organised into a homogeneous whole around our psychic centre. This work of unification requires much time to be brought to some degree of perfection. Therefore, in order to accomplish it, we must arm ourselves with patience and endurance, with a determination to prolong our life as long as necessary for the success of our endeavor.
   As you pursue this labor of purification and unification, you must at the same time take great care to perfect the external and instrumental part of your being. When the higher truth manifests, it must find in you a mind that is supple and rich enough to be able to give the idea that seeks to express itself a form of thought which preserves its force and clarity. This thought, again, when it seeks to clothe itself in words, must find in you a sufficient power of expression so that the words reveal the thought and do not deform it. And the formula in which you embody the truth should be manifested in all your feelings, all your acts of will, all your actions, in all movements of your being. Finally, these movements themselves should, by constant effort, attain their highest perfection. ... It is therefore of capital importance to become conscious of its presence in us [the psychic being], to concentrate on this presence until it becomes a living fact for us and we can identify ourselves with it.
   In various times and places many methods have been prescribed for attaining this perfection and ultimately achieving this identification. Some methods are psychological, some religious, some even mechanical. In reality, everyone has to find the one which suits him best, and if one has an ardent and steadfast aspiration, a persistent and dynamic will, one is sure to meet, in one way or another - outwardly through reading and study, inwardly through concentration, meditation, revelation and experience - the help one needs to reach the goal. Only one thing is absolutely indispensable: the will to discover and to realize. This discovery and realization should be the primary preoccupation of our being, the pearl of great price which we must acquire at any cost. Whatever you do, whatever your occupations and activities, the will to find the truth of your being and to unite with it must be always living and present behind all that you do, all that you feel, all that you think.
   ~ The Mother, On Education, [T1],
593:The modern distinction is that the poet appeals to the imagination and not to the intellect. But there are many kinds of imagination; the objective imagination which visualises strongly the outward aspects of life and things; the subjective imagination which visualises strongly the mental and emotional impressions they have the power to start in the mind; the imagination which deals in the play of mental fictions and to which we give the name of poetic fancy; the aesthetic imagination which delights in the beauty of words and images for their own sake and sees no farther. All these have their place in poetry, but they only give the poet his materials, they are only the first instruments in the creation of poetic style. The essential poetic imagination does not stop short with even the most subtle reproductions of things external or internal, with the richest or delicatest play of fancy or with the most beautiful colouring of word or image. It is creative, not of either the actual or the fictitious, but of the more and the most real; it sees the spiritual truth of things, - of this truth too there are many gradations, - which may take either the actual or the ideal for its starting-point. The aim of poetry, as of all true art, is neither a photographic or otherwise realistic imitation of Nature, nor a romantic furbishing and painting or idealistic improvement of her image, but an interpretation by the images she herself affords us, not on one but on many planes of her creation, of that which she conceals from us, but is ready, when rightly approached, to reveal.

   This is the true, because the highest and essential aim of poetry; but the human mind arrives at it only by a succession of steps, the first of which seems far enough from its object. It begins by stringing its most obvious and external ideas, feelings and sensations of things on a thread of verse in a sufficient language of no very high quality. But even when it gets to a greater adequacy and effectiveness, it is often no more than a vital, an emotional or an intellectual adequacy and effectiveness. There is a strong vital poetry which powerfully appeals to our sensations and our sense of life, like much of Byron or the less inspired mass of the Elizabethan drama; a strong emotional poetry which stirs our feelings and gives us the sense and active image of the passions; a strong intellectual poetry which satisfies our curiosity about life and its mechanism, or deals with its psychological and other "problems", or shapes for us our thoughts in an effective, striking and often quite resistlessly quotable fashion. All this has its pleasures for the mind and the surface soul in us, and it is certainly quite legitimate to enjoy them and to enjoy them strongly and vividly on our way upward; but if we rest content with these only, we shall never get very high up the hill of the Muses.

   ~ Sri Aurobindo, The Future Poetry,
594:There is one fundamental perception indispensable towards any integral knowledge or many-sided experience of this Infinite. It is to realise the Divine in its essential self and truth unaltered by forms and phenomena. Otherwise we are likely to remain caught in the net of appearances or wander confusedly in a chaotic multitude of cosmic or particular aspects, and if we avoid this confusion, it will be at the price of getting chained to some mental formula or shut up in a limited personal experience. The one secure and all-reconciling truth which is the very foundation of the universe is this that life is the manifestation of an uncreated Self and Spirit, and the key to life's hidden secret is the true relation of this Spirit with its own created existences. There is behind all this life the look of an eternal Being upon its multitudinous becomings; there is around and everywhere in it the envelopment and penetration of a manifestation in time by an unmanifested timeless Eternal. But this knowledge is valueless for Yoga if it is only an intellectual and metaphysical notion void of life and barren of consequence; a mental realisation alone cannot be sufficient for the seeker. For what Yoga searches after is not truth of thought alone or truth of mind alone, but the dynamic truth of a living and revealing spiritual experience. There must awake in us a constant indwelling and enveloping nearness, a vivid perception, a close feeling and communion, a concrete sense and contact of a true and infinite Presence always and everywhere. That Presence must remain with us as the living, pervading Reality in which we and all things exist and move and act, and we must feel it always and everywhere, concrete, visible, inhabiting all things; it must be patent to us as their true Self, tangible as their imperishable Essence, met by us closely as their inmost Spirit. To see, to feel, to sense, to contact in every way and not merely to conceive this Self and Spirit here in all existences and to feel with the same vividness all existences in this Self and Spirit, is the fundamental experience which must englobe all other knowledge. This infinite and eternal Self of things is an omnipresent Reality, one existence everywhere; it is a single unifying presence and not different in different creatures; it can be met, seen or felt in its completeness in each soul or each form in the universe. For its infinity is spiritual and essential and not merely a boundlessness in Space or an endlessness in Time; the Infinite can be felt in an infinitesimal atom or in a second of time as convincingly as in the stretch of the aeons or the stupendous enormity of the intersolar spaces. The knowledge or experience of it can begin anywhere and express itself through anything; for the Divine is in all, and all is the Divine.
   ~ Sri Aurobindo, The Synthesis Of Yoga, The Yoga of Divine Works, The Sacrifice, the Triune Path and the Lord of the Sacrifice,
595:Eternal, unconfined, unextended, without cause and without effect, the Holy Lamp mysteriously burns. Without quantity or quality, unconditioned and sempiternal, is this Light.
It is not possible for anyone to advise or approve; for this Lamp is not made with hands; it exists alone for ever; it has no parts, no person; it is before "I am." Few can behold it, yet it is always there. For it there is no "here" nor "there," no "then" nor "now;" all parts of speech are abolished, save the noun; and this noun is not found either in {106} human speech or in Divine. It is the Lost Word, the dying music of whose sevenfold echo is I A O and A U M.
Without this Light the Magician could not work at all; yet few indeed are the Magicians that have know of it, and far fewer They that have beheld its brilliance!

The Temple and all that is in it must be destroyed again and again before it is worthy to receive that Light. Hence it so often seems that the only advice that any master can give to any pupil is to destroy the Temple.

"Whatever you have" and "whatever you are" are veils before that Light. Yet in so great a matter all advice is vain. There is no master so great that he can see clearly the whole character of any pupil. What helped him in the past may hinder another in the future.

Yet since the Master is pledged to serve, he may take up that service on these simple lines. Since all thoughts are veils of this Light, he may advise the destruction of all thoughts, and to that end teach those practices which are clearly conductive to such destruction.

These practices have now fortunately been set down in clear language by order of the A.'.A.'..

In these instructions the relativity and limitation of each practice is clearly taught, and all dogmatic interpretations are carefully avoided. Each practice is in itself a demon which must be destroyed; but to be destroyed it must first be evoked.

Shame upon that Master who shirks any one of these practices, however distasteful or useless it may be to him! For in the detailed knowledge of it, which experience alone can give him, may lie his opportunity for crucial assistance to a pupil. However dull the drudgery, it should be undergone. If it were possible to regret anything in life, which is fortunately not the case, it would be the hours wasted in fruitful practices which might have been more profitably employed on sterile ones: for NEMO<> in tending his garden seeketh not to single out the flower that shall be NEMO after him. And we are not told that NEMO might have used other things than those which he actually does use; it seems possible that if he had not the acid or the knife, or the fire, or the oil, he might miss tending just that one flower which was to be NEMO after him! ~ Aleister Crowley, Liber ABA, The Lamp,
596:3. Conditions internal and external that are most essential for meditation. There are no essential external conditions, but solitude and seculsion at the time of meditation as well as stillness of the body are helpful, sometimes almost necessary to the beginning. But one should not be bound by external conditions. Once the habit of meditation is formed, it should be made possible to do it in all circumstances, lying, sitting, walking, alone, in company, in silence or in the midst of noise etc.
   The first internal condition necessary is concentration of the will against the obstacles to meditation, i.e. wandering of the mind, forgetfulness, sleep, physical and nervous impatience and restlessness etc. If the difficulty in meditation is that thoughts of all kinds come in, that is not due to hostile forces but to the ordinary nature of the human mind. All sadhaks have this difficulty and with many it lasts for a very long time. There are several was of getting rid of it. One of them is to look at the thoughts and observe what is the nature of the human mind as they show it but not to give any sanction and to let them run down till they come to a standstill - this is a way recommended by Vivekananda in his Rajayoga. Another is to look at the thoughts as not one's own, to stand back as the witness Purusha and refuse the sanction - the thoughts are regarded as things coming from outside, from Prakriti, and they must be felt as if they were passers-by crossing the mind-space with whom one has no connection and in whom one takes no interest. In this way it usually happens that after the time the mind divides into two, a part which is the mental witness watching and perfectly undisturbed and quiet and a part in which the thoughts cross or wander. Afterwards one can proceed to silence or quiet the Prakriti part also. There is a third, an active method by which one looks to see where the thoughts come from and finds they come not from oneself, but from outside the head as it were; if one can detect them coming, then, before enter, they have to be thrown away altogether. This is perhaps the most difficult way and not all can do it, but if it can be done it is the shortest and most powerful road to silence. It is not easy to get into the Silence. That is only possible by throwing out all mental-vital activities. It is easier to let the Silence descend into you, i.e., to open yourself and let it descend. The way to do this and the way to call down the higher powers is the same. It is to remain quiet at the time of efforts to pull down the Power or the Silence but keeping only a silent will and aspiration for them. If the mind is active one has to learn to look at it, drawn back and not giving sanction from within, until its habitual or mechanical activities begin to fall quiet for want of support from within. if it is too persistent, a steady rejection without strain or struggle is the one thing to be done.
   ~ Sri Aurobindo, Autobiographical Notes,
597: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, Self-Surrender in Works - The Way of the Gita, [102],
598:reading :::
   50 Psychology Classics: List of Books Covered:
   Alfred Adler - Understanding Human Nature (1927)
   Gordon Allport - The Nature of Prejudice (1954)
   Albert Bandura - Self-Efficacy: The Exercise of Control (1997)
   Gavin Becker - The Gift of Fear (1997)
   Eric Berne - Games People Play (1964)
   Isabel Briggs Myers - Gifts Differing: Understanding Personality Type (1980)
   Louann Brizendine - The Female Brain (2006)
   David D Burns - Feeling Good: The New Mood Therapy (1980)
   Susan Cain - Quiet: The Power of Introverts in a World That Can't Stop Talking (2012)
   Robert Cialdini - Influence: The Psychology of Persuasion (1984)
   Mihaly Csikszentmihalyi - Creativity (1997)
   Carol Dweck - Mindset: The New Psychology of Success (2006)
   Albert Ellis & Robert Harper - (1961) A Guide To Rational Living(1961)
   Milton Erickson - My Voice Will Go With You (1982) by Sidney Rosen
   Eric Erikson - Young Man Luther (1958)
   Hans Eysenck - Dimensions of Personality (1947)
   Viktor Frankl - The Will to Meaning (1969)
   Anna Freud - The Ego and the Mechanisms of Defense (1936)
   Sigmund Freud - The Interpretation of Dreams (1901)
   Howard Gardner - Frames of Mind: The Theory of Multiple Intelligences (1983)
   Daniel Gilbert - Stumbling on Happiness (2006)
   Malcolm Gladwell - Blink: The Power of Thinking Without Thinking (2005)
   Daniel Goleman - Emotional Intelligence at Work (1998)
   John M Gottman - The Seven Principles For Making Marriage Work (1999)
   Temple Grandin - The Autistic Brain: Helping Different Kinds of Minds Succeed (2013)
   Harry Harlow - The Nature of Love (1958)
   Thomas A Harris - I'm OK - You're OK (1967)
   Eric Hoffer - The True Believer: Thoughts on the Nature of Mass Movements (1951)
   Karen Horney - Our Inner Conflicts (1945)
   William James - Principles of Psychology (1890)
   Carl Jung - The Archetypes and the Collective Unconscious (1953)
   Daniel Kahneman - Thinking, Fast and Slow (2011)
   Alfred Kinsey - Sexual Behavior in the Human Female (1953)
   RD Laing - The Divided Self (1959)
   Abraham Maslow - The Farther Reaches of Human Nature (1970)
   Stanley Milgram - Obedience To Authority (1974)
   Walter Mischel - The Marshmallow Test (2014)
   Leonard Mlodinow - Subliminal: How Your Unconscious Mind Rules Your Behavior (2012)
   IP Pavlov - Conditioned Reflexes (1927)
   Fritz Perls - Gestalt Therapy: Excitement and Growth in the Human Personality (1951)
   Jean Piaget - The Language and Thought of the Child (1966)
   Steven Pinker - The Blank Slate: The Modern Denial of Human Nature (2002)
   VS Ramachandran - Phantoms in the Brain (1998)
   Carl Rogers - On Becoming a Person (1961)
   Oliver Sacks - The Man Who Mistook His Wife for a Hat (1970)
   Barry Schwartz - The Paradox of Choice: Why More is Less (2004)
   Martin Seligman - Authentic Happiness (2002)
   BF Skinner - Beyond Freedom & Dignity (1953)
   Douglas Stone, Bruce Patton & Sheila Heen - Difficult Conversations (2000)
   William Styron - Darkness Visible (1990)
   ~ Tom Butler-Bowdon, 50 Psychology Classics,
599:Sweet Mother, there's a flower you have named "The Creative Word".

Yes.

What does that mean?

It is the word which creates.

There are all kinds of old traditions, old Hindu traditions, old Chaldean traditions in which the Divine, in the form of the Creator, that is, in His aspect as Creator, pronounces a word which has the power to create. So it is this... And it is the origin of the mantra. The mantra is the spoken word which has a creative power. An invocation is made and there is an answer to the invocation; or one makes a prayer and the prayer is granted. This is the Word, the Word which, in its sound... it is not only the idea, it is in the sound that there's a power of creation. It is the origin, you see, of the mantra.

In Indian mythology the creator God is Brahma, and I think that it was precisely his power which has been symbolised by this flower, "The Creative Word". And when one is in contact with it, the words spoken have a power of evocation or creation or formation or transformation; the words... sound always has a power; it has much more power than men think. It may be a good power and it may be a bad power. It creates vibrations which have an undeniable effect. It is not so much the idea as the sound; the idea too has its own power, but in its own domain - whereas the sound has a power in the material world.

I think I have explained this to you once; I told you, for example, that words spoken casually, usually without any re- flection and without attaching any importance to them, can be used to do something very good. I think I spoke to you about "Bonjour", "Good Day", didn't I? When people meet and say "Bonjour", they do so mechanically and without thinking. But if you put a will into it, an aspiration to indeed wish someone a good day, well, there is a way of saying "Good Day" which is very effective, much more effective than if simply meeting someone you thought: "Ah! I hope he has a good day", without saying anything. If with this hope in your thought you say to him in a certain way, "Good Day", you make it more concrete and more effective.

It's the same thing, by the way, with curses, or when one gets angry and says bad things to people. This can do them as much harm - more harm sometimes - than if you were to give them a slap. With very sensitive people it can put their stomach out of order or give them palpitation, because you put into it an evil force which has a power of destruction.

It is not at all ineffective to speak. Naturally it depends a great deal on each one's inner power. People who have no strength and no consciousness can't do very much - unless they employ material means. But to the extent that you are strong, especially when you have a powerful vital, you must have a great control on what you say, otherwise you can do much harm. Without wanting to, without knowing it; through ignorance.

Anything? No? Nothing?

Another question?... Everything's over? ~ The Mother, Questions And Answers 1955, 347-349,
600:An integral Yoga includes as a vital and indispensable element in its total and ultimate aim the conversion of the whole being into a higher spiritual consciousness and a larger divine existence. Our parts of will and action, our parts of knowledge, our thinking being, our emotional being, our being of life, all our self and nature must seek the Divine, enter into the Infinite, unite with the Eternal. But mans present nature is limited, divided, unequal, -- it is easiest for him to concentrate in the strongest part of his being and follow a definite line of progress proper to his nature: only rare individuals have the strength to take a large immediate plunge straight into the sea of the Divine Infinity. Some therefore must choose as a starting-point a concentration in thought or contemplation or the minds one-pointedness to find the eternal reality of the Self in them; others can more easily withdraw into the heart to meet there the Divine, the Eternal: yet others are predominantly dynamic and active; for these it is best to centre themselves in the will and enlarge their being through works. United with the Self and source of all by their surrender of their will into its infinity, guided in their works by the secret Divinity within or surrendered to the Lord of the cosmic action as the master and mover of all their energies of thought, feeling, act, becoming by this enlargement of being selfless and universal, they can reach by works some first fullness of a spiritual status. But the path, whatever its point of starting, must debouch into a vaster dominion; it must proceed in the end through a totality of integrated knowledge, emotion, will of dynamic action, perfection of the being and the entire nature. In the supramental consciousness, on the level of the supramental existence this integration becomes consummate; there knowledge, will, emotion, the perfection of the self and the dynamic nature rise each to its absolute of itself and all to their perfect harmony and fusion with each other, to a divine integrality, a divine perfection. For the supermind is a Truth-Consciousness in which the Divine Reality, fully manifested, no longer works with the instrumentation of the Ignorance; a truth of status of being which is absolute becomes dynamic in a truth of energy and activity of the being which is self-existent and perfect. Every movement there is a movement of the self-aware truth of Divine Being and every part is in entire harmony with the whole. Even the most limited and finite action is in the Truth-Consciousness a movement of the Eternal and Infinite and partakes of the inherent absoluteness and perfection of the Eternal and Infinite. An ascent into the supramental Truth not only raises our spiritual and essential consciousness to that height but brings about a descent of this Light and Truth into all our being and all our parts of nature. All then becomes part of the Divine Truth, an element and means of the supreme union and oneness; this ascent and descent must be therefore an ultimate aim of this Yoga.
   ~ Sri Aurobindo, The Synthesis Of Yoga, The Yoga of Divine Works, The Supermind and the Yoga of Works [279-280],
601:Something happened to you before you were born, and this is what it was:
   STAGE ONE: THE CHIKHAI
   The events of the 49-day Bardo period are divided into three major stages, the Chikhai, the Chonyid, and the Sidpa (in that order). Immediately following physical death, the soul enters the Chikhai, which is simply the state of the immaculate and luminous Dharmakaya, the ultimate Consciousness, the BrahmanAtman. This ultimate state is given, as a gift, to all individuals: they are plunged straight into ultimate reality and exist as the ultimate Dharmakaya. "At this moment," says the Bardo Thotrol, "the first glimpsing of the Bardo of the Clear Light of Reality, which is the Infallible Mind of the Dharmakaya, is experienced by all sentient beings.''110 Or, to put it a different way, the Thotrol tells us that "Thine own consciousness, shining, void, and inseparable from the Great Body of Radiance, hath no birth, nor death, and is the Immutable Light-Buddha Amitabha. Knowing this is sufficient. Recognizing the voidness of thine own intellect to be Buddhahood ... is to keep thyself in the Divine Mind."110 In short, immediately following physical death, the soul is absorbed in and as the ultimate-causal body (if we may treat them together).
   Interspersed with this brief summary of the Bardo Thotrol, I will add my commentaries on involution and on the nature of the Atman project in involution. And we begin by noting that at the start of the Bardo experience, the soul is elevated to the utter heights of Being, to the ultimate state of Oneness-that is, he starts his Bardo career at the top. But, at the top is usually not where he remains, and the Thotrol tells us why. In Evans-Wentz's words, "In the realm of the Clear Light [the highest Chikhai stage] the mentality of a person . . . momentarily enjoys a condition of balance, of perfect equilibrium, and of [ultimate] oneness. Owing to unfamiliarity with such a state, which is an ecstatic state of non-ego, of [causal] consciousness, the . . . average human being lacks the power to function in it; karmic propensities becloud the consciousness-principle with thoughts of personality, of individualized being, of dualism, and, losing equilibrium, the consciousness-principle falls away from the Clear Light."
   The soul falls away from the ultimate Oneness because "karmic propensities cloud consciousness"-"karmic propensities'' means seeking, grasping, desiring; means, in fact, Eros. And as this Erosseeking develops, the state of perfect Oneness starts to "break down" (illusorily). Or, from a different angle, because the individual cannot stand the intensity of pure Oneness ("owing to unfamiliarity with such a state"), he contracts away from it, tries to ''dilute it," tries to extricate himself from Perfect Intensity in Atman. Contracting in the face of infinity, he turns instead to forms of seeking, desire, karma, and grasping, trying to "search out" a state of equilibrium. Contraction and Eros-these karmic propensities couple and conspire to drive the soul away from pure consciousness and downwards into multiplicity, into less intense and less real states of being. ~ Ken Wilber, The Atman Project,
602:Talk 26

...

D.: Taking the first part first, how is the mind to be eliminated or relative consciousness transcended?

M.: The mind is by nature restless. Begin liberating it from its restlessness; give it peace; make it free from distractions; train it to look inward; make this a habit. This is done by ignoring the external world and removing the obstacles to peace of mind.

D.: How is restlessness removed from the mind?

M.: External contacts - contacts with objects other than itself - make the mind restless. Loss of interest in non-Self, (vairagya) is the first step. Then the habits of introspection and concentration follow. They are characterised by control of external senses, internal faculties, etc. (sama, dama, etc.) ending in samadhi (undistracted mind).

Talk 27.

D.: How are they practised?

M.: An examination of the ephemeral nature of external phenomena leads to vairagya. Hence enquiry (vichara) is the first and foremost step to be taken. When vichara continues automatically, it results in a contempt for wealth, fame, ease, pleasure, etc. The 'I' thought becomes clearer for inspection. The source of 'I' is the Heart - the final goal. If, however, the aspirant is not temperamentally suited to Vichara Marga (to the introspective analytical method), he must develop bhakti (devotion) to an ideal - may be God, Guru, humanity in general, ethical laws, or even the idea of beauty. When one of these takes possession of the individual, other attachments grow weaker, i.e., dispassion (vairagya) develops. Attachment for the ideal simultaneously grows and finally holds the field. Thus ekagrata (concentration) grows simultaneously and imperceptibly - with or without visions and direct aids.

In the absence of enquiry and devotion, the natural sedative pranayama (breath regulation) may be tried. This is known as Yoga Marga. If life is imperilled the whole interest centres round the one point, the saving of life. If the breath is held the mind cannot afford to (and does not) jump at its pets - external objects. Thus there is rest for the mind so long as the breath is held. All attention being turned on breath or its regulation, other interests are lost. Again, passions are attended with irregular breathing, whereas calm and happiness are attended with slow and regular breathing. Paroxysm of joy is in fact as painful as one of pain, and both are accompanied by ruffled breaths. Real peace is happiness. Pleasures do not form happiness. The mind improves by practice and becomes finer just as the razor's edge is sharpened by stropping. The mind is then better able to tackle internal or external problems. If an aspirant be unsuited temperamentally for the first two methods and circumstantially (on account of age) for the third method, he must try the Karma Marga (doing good deeds, for example, social service). His nobler instincts become more evident and he derives impersonal pleasure. His smaller self is less assertive and has a chance of expanding its good side. The man becomes duly equipped for one of the three aforesaid paths. His intuition may also develop directly by this single method. ~ Sri Ramana Maharshi, Talks with Sri Ramana Maharshi, Sri Ramanasramam,
603:Evil
Hasten 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,
604:What do you mean by these words: 'When you are in difficulty, widen yourself'?

I am speaking, of course, of difficulties on the path of yoga, incomprehension, limitations, things like obstacles, which prevent you from advancing. And when I say "widen yourself", I mean widen your consciousness.

Difficulties always arise from the ego, that is, from your more or less egoistic personal reaction to circumstances, events and people around you, to the conditions of your life. They also come from that feeling of being closed up in a sort of shell, which prevents your consciousness from uniting with higher and vaster realities.

One may very well think that one wants to be vast, wants to be universal, that all is the expression of the Divine, that one must have no egoism - one may think all sorts of things - but that is not necessarily a cure, for very often one knows what one ought to do, and yet one doesn't do it, for one reason or another.

But if, when you have to face anguish, suffering, revolt, pain or a feeling of helplessness - whatever it may be, all the things that come to you on the path and which precisely are your difficulties-if physically, that is to say, in your body- consciousness, you can have the feeling of widening yourself, one could say of unfolding yourself - you feel as it were all folded up, one fold on another like a piece of cloth which is folded and refolded and folded again - so if you have this feeling that what is holding and strangling you and making you suffer or paralysing your movement, is like a too closely, too tightly folded piece of cloth or like a parcel that is too well-tied, too well-packed, and that slowly, gradually, you undo all the folds and stretch yourself out exactly as one unfolds a piece of cloth or a sheet of paper and spreads it out flat, and you lie flat and make yourself very wide, as wide as possible, spreading yourself out as far as you can, opening yourself and stretching out in an attitude of complete passivity with what I could call "the face to the light": not curling back upon your difficulty, doubling up on it, shutting it in, so to say, into yourself, but, on the contrary, unfurling yourself as much as you can, as perfectly as you can, putting the difficulty before the Light - the Light which comes from above - if you do that in all the domains, and even if mentally you don't succeed in doing it - for it is sometimes difficult - if you can imagine yourself doing this physically, almost materially, well, when you have finished unfolding yourself and stretching yourself out, you will find that more than three-quarters of the difficulty is gone. And then just a little work of receptivity to the Light and the last quarter will disappear.

This is much easier than struggling against a difficulty with one's thought, for if you begin to discuss with yourself, you will find that there are arguments for and against which are so convincing that it is quite impossible to get out of it without a higher light. Here, you do not struggle against the difficulty, you do not try to convince yourself; ah! you simply stretch out in the Light as though you lay stretched on the sands in the sun. And you let the Light do its work. That's all. ~ The Mother, Questions And Answers, Volume-8, page no.286-288),
605:But still the greater and wider the moving idea-force behind the consecration, the better for the seeker; his attainment is likely to be fuller and more ample. If we are to attempt an integral Yoga, it will be as well to start with an idea of the Divine that is itself integral. There should be an aspiration in the heart wide enough for a realisation without any narrow limits. Not only should we avoid a sectarian religious outlook, but also all onesided philosophical conceptions which try to shut up the Ineffable in a restricting mental formula. The dynamic conception or impelling sense with which our Yoga can best set out would be naturally the idea, the sense of a conscious all-embracing but all-exceeding Infinite. Our uplook must be to a free, all-powerful, perfect and blissful One and Oneness in which all beings move and live and through which all can meet and become one. This Eternal will be at once personal and impersonal in his self-revelation and touch upon the soul. He is personal because he is the conscious Divine, the infinite Person who casts some broken reflection of himself in the myriad divine and undivine personalities of the universe. He is impersonal because he appears to us as an infinite Existence, Consciousness and Ananda and because he is the fount, base and constituent of all existences and all energies, -the very material of our being and mind and life and body, our spirit and our matter. The thought, concentrating on him, must not merely understand in an intellectual form that he exists, or conceive of him as an abstraction, a logical necessity; it must become a seeing thought able to meet him here as the Inhabitant in all, realise him in ourselves, watch and take hold on the movement of his forces. He is the one Existence: he is the original and universal Delight that constitutes all things and exceeds them: he is the one infinite Consciousness that composes all consciousnesses and informs all their movements; he is the one illimitable Being who sustains all action and experience; his will guides the evolution of things towards their yet unrealised but inevitable aim and plenitude. To him the heart can consecrate itself, approach him as the supreme Beloved, beat and move in him as in a universal sweetness of Love and a living sea of Delight. For his is the secret Joy that supports the soul in all its experiences and maintains even the errant ego in its ordeals and struggles till all sorrow and suffering shall cease. His is the Love and the Bliss of the infinite divine Lover who is drawing all things by their own path towards his happy oneness. On him the Will can unalterably fix as the invisible Power that guides and fulfils it and as the source of its strength. In the impersonality this actuating Power is a self-illumined Force that contains all results and calmly works until it accomplishes, in the personality an all wise and omnipotent Master of the Yoga whom nothing can prevent from leading it to its goal. This is the faith with which the seeker has to begin his seeking and endeavour; for in all his effort here, but most of all in his effort towards the Unseen, mental man must perforce proceed by faith. When the realisation comes, the faith divinely fulfilled and completed will be transformed into an eternal flame of knowledge.
   ~ Sri Aurobindo, The Synthesis Of Yoga, Self-Consecration [83],
606:The supreme Truth aspect which thus manifests itself to us is an eternal and infinite and absolute self-existence, self-awareness, self-delight of being; this bounds all things and secretly supports and pervades all things. This Self-existence reveals itself again in three terms of its essential nature,-self, conscious being or spirit, and God or the Divine Being. The Indian terms are more satisfactory,-Brahman the Reality is Atman, Purusha, Ishwara; for these terms grew from a root of Intuition and, while they have a comprehensive preciseness, are capable of a plastic application which avoids both vagueness in the use and the rigid snare of a too limiting intellectual concept. The Supreme Brahman is that which in Western metaphysics is called the Absolute: but Brahman is at the same time the omnipresent Reality in which all that is relative exists as its forms or its movements; this is an Absolute which takes all relativities in its embrace. [...] Brahman is the Consciousness that knows itself in all that exists; Brahman is the force that sustains the power of God and Titan and Demon, the Force that acts in man and animal and the forms and energies of Nature; Brahman is the Ananda, the secret Bliss of existence which is the ether of our being and without which none could breathe or live. Brahman is the inner Soul in all; it has taken a form in correspondence with each created form which it inhabits. The Lord of Beings is that which is conscious in the conscious being, but he is also the Conscious in inconscient things, the One who is master and in control of the many that are passive in the hands of Force-Nature. He is the Timeless and Time; He is Space and all that is in Space; He is Causality and the cause and the effect: He is the thinker and his thought, the warrior and his courage, the gambler and his dice-throw. All realities and all aspects and all semblances are the Brahman; Brahman is the Absolute, the Transcendent and incommunicable, the Supracosmic Existence that sustains the cosmos, the Cosmic Self that upholds all beings, but It is too the self of each individual: the soul or psychic entity is an eternal portion of the Ishwara; it is his supreme Nature or Consciousness-Force that has become the living being in a world of living beings. The Brahman alone is, and because of It all are, for all are the Brahman; this Reality is the reality of everything that we see in Self and Nature. Brahman, the Ishwara, is all this by his Yoga-Maya, by the power of his Consciousness-Force put out in self-manifestation: he is the Conscious Being, Soul, Spirit, Purusha, and it is by his Nature, the force of his conscious self-existence that he is all things; he is the Ishwara, the omniscient and omnipotent All-ruler, and it is by his Shakti, his conscious Power, that he manifests himself in Time and governs the universe. These and similar statements taken together are all-comprehensive: it is possible for the mind to cut and select, to build a closed system and explain away all that does not fit within it; but it is on the complete and many-sided statement that we must take our stand if we have to acquire an integral knowledge.
   ~ Sri Aurobindo, The Life Divine, Book 02: The Knowledge and the Ignorance - The Spiritual Evolution, Part I, The Infinite Consciousness and the Ignorance Brahman, Purusha, Ishwara - Maya, Prakriti, Shakti [336-337],
607:[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] [T1],
608:In our world error is continually the handmaid and pathfinder of Truth; for error is really a half-truth that stumbles because of its limitations; often it is Truth that wears a disguise in order to arrive unobserved near to its goal. Well, if it could always be, as it has been in the great period we are leaving, the faithful handmaid, severe, conscientious, clean-handed, luminous within its limits, a half-truth and not a reckless and presumptuous aberration.
   A certain kind of Agnosticism is the final truth of all knowledge. For when we come to the end of whatever path, the universe appears as only a symbol or an appearance of an unknowable Reality which translates itself here into different systems of values, physical values, vital and sensational values, intellectual, ideal and spiritual values. The more That becomes real to us, the more it is seen to be always beyond defining thought and beyond formulating expression. "Mind attains not there, nor speech."3 And yet as it is possible to exaggerate, with the Illusionists, the unreality of the appearance, so it is possible to exaggerate the unknowableness of the Unknowable. When we speak of It as unknowable, we mean, really, that It escapes the grasp of our thought and speech, instruments which proceed always by the sense of difference and express by the way of definition; but if not knowable by thought, It is attainable by a supreme effort of consciousness. There is even a kind of Knowledge which is one with Identity and by which, in a sense, It can be known. Certainly, that Knowledge cannot be reproduced successfully in the terms of thought and speech, but when we have attained to it, the result is a revaluation of That in the symbols of our cosmic consciousness, not only in one but in all the ranges of symbols, which results in a revolution of our internal being and, through the internal, of our external life. Moreover, there is also a kind of Knowledge through which That does reveal itself by all these names and forms of phenomenal existence which to the ordinary intelligence only conceal It. It is this higher but not highest process of Knowledge to which we can attain by passing the limits of the materialistic formula and scrutinising Life, Mind and Supermind in the phenomena that are characteristic of them and not merely in those subordinate movements by which they link themselves to Matter.
   The Unknown is not the Unknowable; it need not remain the unknown for us, unless we choose ignorance or persist in our first limitations. For to all things that are not unknowable, all things in the universe, there correspond in that universe faculties which can take cognisance of them, and in man, the microcosm, these faculties are always existent and at a certain stage capable of development. We may choose not to develop them; where they are partially developed, we may discourage and impose on them a kind of atrophy. But, fundamentally, all possible knowledge is knowledge within the power of humanity. And since in man there is the inalienable impulse of Nature towards self-realisation, no struggle of the intellect to limit the action of our capacities within a determined area can for ever prevail. When we have proved Matter and realised its secret capacities, the very knowledge which has found its convenience in that temporary limitation, must cry to us, like the Vedic Restrainers, 'Forth now and push forward also in other fields.'
   ~ Sri Aurobindo, The Life Divine,
609: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, 183,
610:DHARANA

NOW that we have learnt to observe the mind, so that we know how it works to some extent, and have begun to understand the elements of control, we may try the result of gathering together all the powers of the mind, and attempting to focus them on a single point.

   We know that it is fairly easy for the ordinary educated mind to think without much distraction on a subject in which it is much interested. We have the popular phrase, "revolving a thing in the mind"; and as long as the subject is sufficiently complex, as long as thoughts pass freely, there is no great difficulty. So long as a gyroscope is in motion, it remains motionless relatively to its support, and even resists attempts to distract it; when it stops it falls from that position. If the earth ceased to spin round the sun, it would at once fall into the sun. The moment then that the student takes a simple subject - or rather a simple object - and imagines it or visualizes it, he will find that it is not so much his creature as he supposed. Other thoughts will invade the mind, so that the object is altogether forgotten, perhaps for whole minutes at a time; and at other times the object itself will begin to play all sorts of tricks.

   Suppose you have chosen a white cross. It will move its bar up and down, elongate the bar, turn the bar oblique, get its arms unequal, turn upside down, grow branches, get a crack around it or a figure upon it, change its shape altogether like an Amoeba, change its size and distance as a whole, change the degree of its illumination, and at the same time change its colour. It will get splotchy and blotchy, grow patterns, rise, fall, twist and turn; clouds will pass over its face. There is no conceivable change of which it is incapable. Not to mention its total disappearance, and replacement by something altogether different!

   Any one to whom this experience does not occur need not imagine that he is meditating. It shows merely that he is incapable of concentrating his mind in the very smallest degree. Perhaps a student may go for several days before discovering that he is not meditating. When he does, the obstinacy of the object will infuriate him; and it is only now that his real troubles will begin, only now that Will comes really into play, only now that his manhood is tested. If it were not for the Will-development which he got in the conquest of Asana, he would probably give up. As it is, the mere physical agony which he underwent is the veriest trifle compared with the horrible tedium of Dharana.

   For the first week it may seem rather amusing, and you may even imagine you are progressing; but as the practice teaches you what you are doing, you will apparently get worse and worse. Please understand that in doing this practice you are supposed to be seated in Asana, and to have note-book and pencil by your side, and a watch in front of you. You are not to practise at first for more than ten minutes at a time, so as to avoid risk of overtiring the brain. In fact you will probably find that the whole of your willpower is not equal to keeping to a subject at all for so long as three minutes, or even apparently concentrating on it for so long as three seconds, or three-fifths of one second. By "keeping to it at all" is meant the mere attempt to keep to it. The mind becomes so fatigued, and the object so incredibly loathsome, that it is useless to continue for the time being. In Frater P.'s record we find that after daily practice for six months, meditations of four minutes and less are still being recorded.

   ~ Aleister Crowley, Liber ABA,
611:The Teachings of Some Modern Indian Yogis
Ramana Maharshi
According to Brunton's description of the sadhana he (Brunton) practised under the Maharshi's instructions,1 it is the Overself one has to seek within, but he describes the Overself in a way that is at once the Psychic Being, the Atman and the Ishwara. So it is a little difficult to know what is the exact reading.
*
The methods described in the account [of Ramana Maharshi's technique of self-realisation] are the well-established methods of Jnanayoga - (1) one-pointed concentration followed by thought-suspension, (2) the method of distinguishing or finding out the true self by separating it from mind, life, body (this I have seen described by him [Brunton] more at length in another book) and coming to the pure I behind; this also can disappear into the Impersonal Self. The usual result is a merging in the Atman or Brahman - which is what one would suppose is meant by the Overself, for it is that which is the real Overself. This Brahman or Atman is everywhere, all is in it, it is in all, but it is in all not as an individual being in each but is the same in all - as the Ether is in all. When the merging into the Overself is complete, there is no ego, no distinguishable I, or any formed separative person or personality. All is ekakara - an indivisible and undistinguishable Oneness either free from all formations or carrying all formations in it without being affected - for one can realise it in either way. There is a realisation in which all beings are moving in the one Self and this Self is there stable in all beings; there is another more complete and thoroughgoing in which not only is it so but all are vividly realised as the Self, the Brahman, the Divine. In the former, it is possible to dismiss all beings as creations of Maya, leaving the one Self alone as true - in the other it is easier to regard them as real manifestations of the Self, not as illusions. But one can also regard all beings as souls, independent realities in an eternal Nature dependent upon the One Divine. These are the characteristic realisations of the Overself familiar to the Vedanta. But on the other hand you say that this Overself is realised by the Maharshi as lodged in the heart-centre, and it is described by Brunton as something concealed which when it manifests appears as the real Thinker, source of all action, but now guiding thought and action in the Truth. Now the first description applies to the Purusha in the heart, described by the Gita as the Ishwara situated in the heart and by the Upanishads as the Purusha Antaratma; the second could apply also to the mental Purusha, manomayah. pran.asarı̄ra neta of the Upanishads, the mental Being or Purusha who leads the life and the body. So your question is one which on the data I cannot easily answer. His Overself may be a combination of all these experiences, without any distinction being made or thought necessary between the various aspects. There are a thousand ways of approaching and realising the Divine and each way has its own experiences which have their own truth and stand really on a basis, one in essence but complex in aspects, common to all, but not expressed in the same way by all. There is not much use in discussing these variations; the important thing is to follow one's own way well and thoroughly. In this Yoga, one can realise the psychic being as a portion of the Divine seated in the heart with the Divine supporting it there - this psychic being takes charge of the sadhana and turns the ......
1 The correspondent sent to Sri Aurobindo two paragraphs from Paul Brunton's book A Message from Arunachala (London: Rider & Co., n.d. [1936], pp. 205 - 7). - Ed. ~ Sri Aurobindo, Letters On Yoga - II,
612:
   Sometimes while reading a text one has ideas, then Sweet Mother, how can one distinguish between the other person's idea and one's own?


Oh! This, this doesn't exist, the other person's idea and one's own idea.
   Nobody has ideas of his own: it is an immensity from which one draws according to his personal affinity; ideas are a collective possession, a collective wealth.
   Only, there are different stages. So there is the most common level, the one where all our brains bathe; this indeed swarms here, it is the level of "Mr. Everybody". And then there is a level that's slightly higher for people who are called thinkers. And then there are higher levels still - many - some of them are beyond words but they are still domains of ideas. And then there are those capable of shooting right up, catching something which is like a light and making it come down with all its stock of ideas, all its stock of thoughts. An idea from a higher domain if pulled down organises itself and is crystallised in a large number of thoughts which can express that idea differently; and then if you are a writer or a poet or an artist, when you make it come lower down still, you can have all kinds of expressions, extremely varied and choice around a single little idea but one coming from very high above. And when you know how to do this, it teaches you to distinguish between the pure idea and the way of expressing it.
   Some people cannot do it in their own head because they have no imagination or faculty for writing, but they can do it through study by reading what others have written. There are, you know, lots of poets, for instance, who have expressed the same idea - the same idea but with such different forms that when one reads many of them it becomes quite interesting to see (for people who love to read and read much). Ah, this idea, that one has said it like this, that other has expressed it like that, another has formulated it in this way, and so on. And so you have a whole stock of expressions which are expressions by different poets of the same single idea up there, above, high above. And you notice that there is an almost essential difference between the pure idea, the typal idea and its formulation in the mental world, even the speculative or artistic mental world. This is a very good thing to do when one loves gymnastics. It is mental gymnastics.
   Well, if you want to be truly intelligent, you must know how to do mental gymnastics; as, you see, if you want really to have a fairly strong body you must know how to do physical gymnastics. It is the same thing. People who have never done mental gymnastics have a poor little brain, quite over-simple, and all their life they think like children. One must know how to do this - not take it seriously, in the sense that one shouldn't have convictions, saying, "This idea is true and that is false; this formulation is correct and that one is not and this religion is the true one and that religion is false", and so on and so forth... this, if you enter into it, you become absolutely stupid.
   But if you can see all that and, for example, take all the religions, one after another and see how they have expressed the same aspiration of the human being for some Absolute, it becomes very interesting; and then you begin... yes, you begin to be able to juggle with all that. And then when you have mastered it all, you can rise above it and look at all the eternal human discussions with a smile. So there you are master of the thought and can no longer fly into a rage because someone else does not think as you, something that's unfortunately a very common malady here.
   Now, there we are. Nobody has any questions, no?
   That's enough? Finished! ~ The Mother, Questions And Answers 1955,
613: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.

There walled apart by its own innerness
In a mystical barrage of dynamic light
He saw a lone immense high-curved world-pile
Erect like a mountain-chariot of the Gods
Motionless under an inscrutable sky.
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.
Amid the many systems of the One
Made by an interpreting creative joy
Alone it points us to our journey back
Out 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 hierarchies
Refashioned in our secret air of self
A subtle pattern of the universe.
It is within, below, without, above.
Acting upon this visible Nature's scheme
It wakens our earth-matter's heavy doze
To 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 Inconscience
It 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 guests
Driven by an inanimate world-force.
Earth by this golden superfluity
Bore thinking man and more than man shall bear;
This higher scheme of being is our cause
And holds the key to our ascending fate;

It calls out of our dense mortality
The 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 acts
Arisen from the unspoken truth in things,
Have fixed our inner life's slow-scaled degrees.
Its steps are paces of the soul's return
From the deep adventure of material birth,
A ladder of delivering ascent
And rungs that Nature climbs to deity.
Once in the vigil of a deathless gaze
These 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 sacrifice
Has made her soul the body of our state;
Accepting sorrow and unconsciousness
Divinity's lapse from its own splendours wove
The 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 worlds
And steeped in their colour-lustres dimmed by her drowse;
An atavism of higher births is hers,
Her sleep is stirred by their buried memories
Recalling the lost spheres from which they fell.
Unsatisfied forces in her bosom move;
They are partners of her greater growing fate
And her return to immortality;
They consent to share her doom of birth and death;
They kindle partial gleams of the All and drive
Her blind laborious spirit to compose
A meagre image of the mighty Whole.
The calm and luminous Intimacy within
~ Sri Aurobindo, Savitri, The World-Stair,
614:This greater Force is that of the Illumined Mind, a Mind no longer of higher Thought, but of spiritual light. Here the clarity of the spiritual intelligence, its tranquil daylight, gives place or subordinates itself to an intense lustre, a splendour and illumination of the spirit: a play of lightnings of spiritual truth and power breaks from above into the consciousness and adds to the calm and wide enlightenment and the vast descent of peace which characterise or accompany the action of the larger conceptual-spiritual principle, a fiery ardour of realisation and a rapturous ecstasy of knowledge. A downpour of inwardly visible Light very usually envelops this action; for it must be noted that, contrary to our ordinary conceptions, light is not primarily a material creation and the sense or vision of light accompanying the inner illumination is not merely a subjective visual image or a symbolic phenomenon: light is primarily a spiritual manifestation of the Divine Reality illuminative and creative; material light is a subsequent representation or conversion of it into Matter for the purposes of the material Energy. There is also in this descent the arrival of a greater dynamic, a golden drive, a luminous enthousiasmos of inner force and power which replaces the comparatively slow and deliberate process of the Higher Mind by a swift, sometimes a vehement, almost a violent impetus of rapid transformation.
   But these two stages of the ascent enjoy their authority and can get their own united completeness only by a reference to a third level; for it is from the higher summits where dwells the intuitional being that they derive the knowledge which they turn into thought or sight and bring down to us for the mind's transmutation. Intuition is a power of consciousness nearer and more intimate to the original knowledge by identity; for it is always something that leaps out direct from a concealed identity. It is when the consciousness of the subject meets with the consciousness in the object, penetrates it and sees, feels or vibrates with the truth of what it contacts, that the intuition leaps out like a spark or lightning-flash from the shock of the meeting; or when the consciousness, even without any such meeting, looks into itself and feels directly and intimately the truth or the truths that are there or so contacts the hidden forces behind appearances, then also there is the outbreak of an intuitive light; or, again, when the consciousness meets the Supreme Reality or the spiritual reality of things and beings and has a contactual union with it, then the spark, the flash or the blaze of intimate truth-perception is lit in its depths. This close perception is more than sight, more than conception: it is the result of a penetrating and revealing touch which carries in it sight and conception as part of itself or as its natural consequence. A concealed or slumbering identity, not yet recovering itself, still remembers or conveys by the intuition its own contents and the intimacy of its self-feeling and self-vision of things, its light of truth, its overwhelming and automatic certitude. ... Intuition is always an edge or ray or outleap of a superior light; it is in us a projecting blade, edge or point of a far-off supermind light entering into and modified by some intermediate truth-mind substance above us and, so modified, again entering into and very much blinded by our ordinary or ignorant mind substance; but on that higher level to which it is native its light is unmixed and therefore entirely and purely veridical, and its rays are not separated but connected or massed together in a play of waves of what might almost be called in the Sanskrit poetic figure a sea or mass of stable lightnings.
   ~ Sri Aurobindo, The Life Divine,
615:Reading list (1972 edition)[edit]
1. Homer - Iliad, Odyssey
2. The Old Testament
3. Aeschylus - Tragedies
4. Sophocles - Tragedies
5. Herodotus - Histories
6. Euripides - Tragedies
7. Thucydides - History of the Peloponnesian War
8. Hippocrates - Medical Writings
9. Aristophanes - Comedies
10. Plato - Dialogues
11. Aristotle - Works
12. Epicurus - Letter to Herodotus; Letter to Menoecus
13. Euclid - Elements
14.Archimedes - Works
15. Apollonius of Perga - Conic Sections
16. Cicero - Works
17. Lucretius - On the Nature of Things
18. Virgil - Works
19. Horace - Works
20. Livy - History of Rome
21. Ovid - Works
22. Plutarch - Parallel Lives; Moralia
23. Tacitus - Histories; Annals; Agricola Germania
24. Nicomachus of Gerasa - Introduction to Arithmetic
25. Epictetus - Discourses; Encheiridion
26. Ptolemy - Almagest
27. Lucian - Works
28. Marcus Aurelius - Meditations
29. Galen - On the Natural Faculties
30. The New Testament
31. Plotinus - The Enneads
32. St. Augustine - On the Teacher; Confessions; City of God; On Christian Doctrine
33. The Song of Roland
34. The Nibelungenlied
35. The Saga of Burnt Njal
36. St. Thomas Aquinas - Summa Theologica
37. Dante Alighieri - The Divine Comedy;The New Life; On Monarchy
38. Geoffrey Chaucer - Troilus and Criseyde; The Canterbury Tales
39. Leonardo da Vinci - Notebooks
40. Niccolò Machiavelli - The Prince; Discourses on the First Ten Books of Livy
41. Desiderius Erasmus - The Praise of Folly
42. Nicolaus Copernicus - On the Revolutions of the Heavenly Spheres
43. Thomas More - Utopia
44. Martin Luther - Table Talk; Three Treatises
45. François Rabelais - Gargantua and Pantagruel
46. John Calvin - Institutes of the Christian Religion
47. Michel de Montaigne - Essays
48. William Gilbert - On the Loadstone and Magnetic Bodies
49. Miguel de Cervantes - Don Quixote
50. Edmund Spenser - Prothalamion; The Faerie Queene
51. Francis Bacon - Essays; Advancement of Learning; Novum Organum, New Atlantis
52. William Shakespeare - Poetry and Plays
53. Galileo Galilei - Starry Messenger; Dialogues Concerning Two New Sciences
54. Johannes Kepler - Epitome of Copernican Astronomy; Concerning the Harmonies of the World
55. William Harvey - On the Motion of the Heart and Blood in Animals; On the Circulation of the Blood; On the Generation of Animals
56. Thomas Hobbes - Leviathan
57. René Descartes - Rules for the Direction of the Mind; Discourse on the Method; Geometry; Meditations on First Philosophy
58. John Milton - Works
59. Molière - Comedies
60. Blaise Pascal - The Provincial Letters; Pensees; Scientific Treatises
61. Christiaan Huygens - Treatise on Light
62. Benedict de Spinoza - Ethics
63. John Locke - Letter Concerning Toleration; Of Civil Government; Essay Concerning Human Understanding;Thoughts Concerning Education
64. Jean Baptiste Racine - Tragedies
65. Isaac Newton - Mathematical Principles of Natural Philosophy; Optics
66. Gottfried Wilhelm Leibniz - Discourse on Metaphysics; New Essays Concerning Human Understanding;Monadology
67.Daniel Defoe - Robinson Crusoe
68. Jonathan Swift - A Tale of a Tub; Journal to Stella; Gulliver's Travels; A Modest Proposal
69. William Congreve - The Way of the World
70. George Berkeley - Principles of Human Knowledge
71. Alexander Pope - Essay on Criticism; Rape of the Lock; Essay on Man
72. Charles de Secondat, baron de Montesquieu - Persian Letters; Spirit of Laws
73. Voltaire - Letters on the English; Candide; Philosophical Dictionary
74. Henry Fielding - Joseph Andrews; Tom Jones
75. Samuel Johnson - The Vanity of Human Wishes; Dictionary; Rasselas; The Lives of the Poets
   ~ Mortimer J Adler,
616:The true Mantra must come from within OR it must be given by a Guru

Nobody can give you the true mantra. It's not something that is given; it's something that wells up from within. It must spring from within all of a sudden, spontaneously, like a profound, intense need of your being - then it has power, because it's not something that comes from outside, it's your very own cry.

I saw, in my case, that my mantra has the power of immortality; whatever happens, if it is uttered, it's the Supreme that has the upper hand, it's no longer the lower law. And the words are irrelevant, they may not have any meaning - to someone else, my mantra is meaningless, but to me it's full, packed with meaning. And effective, because it's my cry, the intense aspiration of my whole being.

A mantra given by a guru is only the power to realize the experience of the discoverer of the mantra. The power is automatically there, because the sound contains the experience. I saw that once in Paris, at a time when I knew nothing of India, absolutely nothing, only the usual nonsense. I didn't even know what a mantra was. I had gone to a lecture given by some fellow who was supposed to have practiced "yoga" for a year in the Himalayas and recounted his experience (none too interesting, either). All at once, in the course of his lecture, he uttered the sound OM. And I saw the entire room suddenly fill with light, a golden, vibrating light.... I was probably the only one to notice it. I said to myself, "Well!" Then I didn't give it any more thought, I forgot about the story. But as it happened, the experience recurred in two or three different countries, with different people, and every time there was the sound OM, I would suddenly see the place fill with that same light. So I understood. That sound contains the vibration of thousands and thousands of years of spiritual aspiration - there is in it the entire aspiration of men towards the Supreme. And the power is automatically there, because the experience is there.

It's the same with my mantra. When I wanted to translate the end of my mantra, "Glory to You, O Lord," into Sanskrit, I asked for Nolini's help. He brought his Sanskrit translation, and when he read it to me, I immediately saw that the power was there - not because Nolini put his power into it (!), God knows he had no intention of "giving" me a mantra! But the power was there because my experience was there. We made a few adjustments and modifications, and that's the japa I do now - I do it all the time, while sleeping, while walking, while eating, while working, all the time.[[Mother later clarified: "'Glory to You, O Lord' isn't MY mantra, it's something I ADDED to it - my mantra is something else altogether, that's not it. When I say that my mantra has the power of immortality, I mean the other, the one I don't speak of! I have never given the words.... You see, at the end of my walk, a kind of enthusiasm rises, and with that enthusiasm, the 'Glory to You' came to me, but it's part of the prayer I had written in Prayers and Meditations: 'Glory to You, O Lord, all-triumphant Supreme' etc. (it's a long prayer). It came back suddenly, and as it came back spontaneously, I kept it. Moreover, when Sri Aurobindo read this prayer in Prayers and Meditations, he told me it was very strong. So I added this phrase as a kind of tail to my japa. But 'Glory to You, O Lord' isn't my spontaneous mantra - it came spontaneously, but it was something written very long ago. The two things are different."

And that's how a mantra has life: when it wells up all the time, spontaneously, like the cry of your being - there is no need of effort or concentration: it's your natural cry. Then it has full power, it is alive. It must well up from within.... No guru can give you that. ~ The Mother, Agenda, May 11 1963,
617:Darkness
I had a dream, which was not all a dream.
The bright sun was extinguish'd, and the stars
Did wander darkling in the eternal space,
Rayless, and pathless, and the icy earth
Swung blind and blackening in the moonless air;
Morn came and went-and came, and brought no day,
And men forgot their passions in the dread
Of this their desolation; and all hearts
Were 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 homes
To look once more into each other's face;
Happy were those who dwelt within the eye
Of the volcanos, and their mountain-torch:
A fearful hope was all the world contain'd;
Forests were set on fire-but hour by hour
They fell and faded-and the crackling trunks
Extinguish'd with a crash-and all was black.
The brows of men by the despairing light
Wore an unearthly aspect, as by fits
The flashes fell upon them; some lay down
And hid their eyes and wept; and some did rest
Their chins upon their clenched hands, and smil'd;
And others hurried to and fro, and fed
Their funeral piles with fuel, and look'd up
With mad disquietude on the dull sky,
The pall of a past world; and then again
With curses cast them down upon the dust,
And gnash'd their teeth and howl'd: the wild birds shriek'd
And, terrified, did flutter on the ground,
And flap their useless wings; the wildest brutes
Came tame and tremulous; and vipers crawl'd
And 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 bought
With blood, and each sate sullenly apart
Gorging himself in gloom: no love was left;
All earth was but one thought-and that was death
Immediate and inglorious; and the pang
Of famine fed upon all entrails-men
Died, 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 kept
The birds and beasts and famish'd men at bay,
Till hunger clung them, or the dropping dead
Lur'd their lank jaws; himself sought out no food,
But with a piteous and perpetual moan,
And a quick desolate cry, licking the hand
Which answer'd not with a caress-he died.
The crowd was famish'd by degrees; but two
Of an enormous city did survive,
And they were enemies: they met beside
The dying embers of an altar-place
Where had been heap'd a mass of holy things
For an unholy usage; they rak'd up,
And shivering scrap'd with their cold skeleton hands
The feeble ashes, and their feeble breath
Blew for a little life, and made a flame
Which was a mockery; then they lifted up
Their eyes as it grew lighter, and beheld
Each other's aspects-saw, and shriek'd, and died-
Even of their mutual hideousness they died,
Unknowing who he was upon whose brow
Famine 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'd
They 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 need
Of aid from them-She was the Universe.
~ George Gordon Byron,
618:EVOCATION
   Evocation is the art of dealing with magical beings or entities by various acts which create or contact them and allow one to conjure and command them with pacts and exorcism. These beings have a legion of names drawn from the demonology of many cultures: elementals, familiars, incubi, succubi, bud-wills, demons, automata, atavisms, wraiths, spirits, and so on. Entities may be bound to talismans, places, animals, objects, persons, incense smoke, or be mobile in the aether. It is not the case that such entities are limited to obsessions and complexes in the human mind. Although such beings customarily have their origin in the mind, they may be budded off and attached to objects and places in the form of ghosts, spirits, or "vibrations," or may exert action at a distance in the form of fetishes, familiars, or poltergeists. These beings consist of a portion of Kia or the life force attached to some aetheric matter, the whole of which may or may not be attached to ordinary matter.

   Evocation may be further defined as the summoning or creation of such partial beings to accomplish some purpose. They may be used to cause change in oneself, change in others, or change in the universe. The advantages of using a semi-independent being rather than trying to effect a transformation directly by will are several: the entity will continue to fulfill its function independently of the magician until its life force dissipates. Being semi-sentient, it can adapt itself to a task in that a non-conscious simple spell cannot. During moments of the possession by certain entities the magician may be the recipient of inspirations, abilities, and knowledge not normally accessible to him.

   Entities may be drawn from three sources - those which are discovered clairvoyantly, those whose characteristics are given in grimoires of spirits and demons, and those which the magician may wish to create himself.

   In all cases establishing a relationship with the spirit follows a similar process of evocation. Firstly the attributes of the entity, its type, scope, name, appearance and characteristics must be placed in the mind or made known to the mind. Automatic drawing or writing, where a stylus is allowed to move under inspiration across a surface, may help to uncover the nature of a clairvoyantly discovered being. In the case of a created being the following procedure is used: the magician assembles the ingredients of a composite sigil of the being's desired attributes. For example, to create an elemental to assist him with divination, the appropriate symbols might be chosen and made into a sigil such as the one shown in figure 4.

   A name and an image, and if desired, a characteristic number can also be selected for the elemental.

   Secondly, the will and perception are focused as intently as possible (by some gnostic method) on the elemental's sigils or characteristics so that these take on a portion of the magician's life force and begin autonomous existence. In the case of preexisting beings, this operation serves to bind the entity to the magician's will.

   This is customarily followed by some form of self-banishing, or even exorcism, to restore the magician's consciousness to normal before he goes forth.

   An entity of a low order with little more than a singular task to perform can be left to fulfill its destiny with no further interference from its master. If at any time it is necessary to terminate it, its sigil or material basis should be destroyed and its mental image destroyed or reabsorbed by visualization. For more powerful and independent beings, the conjuration and exorcism must be in proportion to the power of the ritual which originally evoked them. To control such beings, the magicians may have to re-enter the gnostic state to the same depth as before in order to draw their power. ~ Peter J Carroll, Liber Null,
619:The principle of Yoga is the turning of one or of all powers of our human existence into a means of reaching the divine Being. In an ordinary Yoga one main power of being or one group of its powers is made the means, vehicle, path. In a synthetic Yoga all powers will be combined and included in the transmuting instrumentation.
   In Hathayoga the instrument is the body and life. All the power of the body is stilled, collected, purified, heightened, concentrated to its utmost limits or beyond any limits by Asana and other physical processes; the power of the life too is similarly purified, heightened, concentrated by Asana and Pranayama. This concentration of powers is then directed towards that physical centre in which the divine consciousness sits concealed in the human body. The power of Life, Nature-power, coiled up with all its secret forces asleep in the lowest nervous plexus of the earth-being,-for only so much escapes into waking action in our normal operations as is sufficient for the limited uses of human life,-rises awakened through centre after centre and awakens, too, in its ascent and passage the forces of each successive nodus of our being, the nervous life, the heart of emotion and ordinary mentality, the speech, sight, will, the higher knowledge, till through and above the brain it meets with and it becomes one with the divine consciousness.
   In Rajayoga the chosen instrument is the mind. our ordinary mentality is first disciplined, purified and directed towards the divine Being, then by a summary process of Asana and Pranayama the physical force of our being is stilled and concentrated, the life-force released into a rhythmic movement capable of cessation and concentrated into a higher power of its upward action, the mind, supported and strengthened by this greater action and concentration of the body and life upon which it rests, is itself purified of all its unrest and emotion and its habitual thought-waves, liberated from distraction and dispersion, given its highest force of concentration, gathered up into a trance of absorption. Two objects, the one temporal, the other eternal,are gained by this discipline. Mind-power develops in another concentrated action abnormal capacities of knowledge, effective will, deep light of reception, powerful light of thought-radiation which are altogether beyond the narrow range of our normal mentality; it arrives at the Yogic or occult powers around which there has been woven so much quite dispensable and yet perhaps salutary mystery. But the one final end and the one all-important gain is that the mind, stilled and cast into a concentrated trance, can lose itself in the divine consciousness and the soul be made free to unite with the divine Being.
   The triple way takes for its chosen instruments the three main powers of the mental soul-life of the human being. Knowledge selects the reason and the mental vision and it makes them by purification, concentration and a certain discipline of a Goddirected seeking its means for the greatest knowledge and the greatest vision of all, God-knowledge and God-vision. Its aim is to see, know and be the Divine. Works, action selects for its instrument the will of the doer of works; it makes life an offering of sacrifice to the Godhead and by purification, concentration and a certain discipline of subjection to the divine Will a means for contact and increasing unity of the soul of man with the divine Master of the universe. Devotion selects the emotional and aesthetic powers of the soul and by turning them all Godward in a perfect purity, intensity, infinite passion of seeking makes them a means of God-possession in one or many relations of unity with the Divine Being. All aim in their own way at a union or unity of the human soul with the supreme Spirit.
   ~ Sri Aurobindo, The Synthesis Of Yoga, The Yoga of Self-Perfection, The Principle of the Integral Yoga, 609,
620:Allow the Lord to Do Everything :::
Now, when I start looking like this (Mother closes her eyes), two things are there at the same time: this smile, this joy, this laughter are there, and such peace! Such full, luminous, total peace, in which there are no more conflicts, no more contradictions. There are no more conflicts. It is one single luminous harmony - and yet everything we call error, suffering, misery, everything is there. It eliminates nothing. It is another way of seeing.
(long silence)

   There can be no doubt that if you sincerely want to get out of it, it is not so difficult after all: you have nothing to do, you only have to allow the Lord to do everything. And He does everything. He does everything. It is so wonderful, so wonderful!

   He takes anything, even what we call a very ordinary intelligence and he simply teaches you to put this intelligence aside, to rest: "There, be quiet, don't stir, don't bother me, I don't need you." Then a door opens - you don't even feel that you have to open it; it is wide open, you are tkane over to the other side. All that is done by Someone else, not you. And then the other way becomes impossible.

   All this... oh, this tremendous labour of hte mind striving to understand, toiling and giving itself headaches!... It is absolutely useless, absolutely useless, no use at all, it merely increases the confusion.

   You are faced with a so-called problem: what should you say, what should you do, how should you act? There is nothing to do, nothing, you only have to say to the Lord, "There, You see, it is like that" - that's all. And then you stay very quiet. And then quite spontaneously, without thinking about it, without reflection, without calculation, nothing, nothing, without the slightest effect - you do what has to be done. That is to say, the Lord does it, it is no longer you. He does it. He arranges the circumstances, He arranges the people, He puts the words into your mouth or your pen - He does everything, everything, everything, everything; you have nothing more to do but allow yourself to live blissfully.

   I am more and more convinced that people do not really want it.

But clearing the ground is difficult, the work of clearing the ground before hand.
But you don't even need to do it! He does it for you.

But they are constantly breaking in: the old consciousness, the old thoughts....
Yes, they try to come in again, by habit. You only have to say, "Lord, You see, You see, You see, it is like that" - that's all. "Lord, You see, You see this, You see that, You see this fool" - and it is all over immediately. And it changes automatically, my child, without the slightest effort. Simply to be sincere, that is to say, to truly want everything to be right. You are perfectly conscious that you can do nothing about it, that you have no capacity.... But there is always something that wants to do it by itself; that's the trouble, otherwise...

   No, you may be full of an excellent goodwill and then you want to do it. That's what complicated everything. Or else you don't have faith, you believe that the Lord will not be able to do it and that you must do it yourself, because He does not know! (Mother laughs.) This, this kind of stupidity is very common. "How can He see things? We live in a world of Falsehood, how can He see Falsehood and see..." But He sees the thing as it is! Exactly!

   I am not speaking of people of no intelligence, I am speaking of people who are intelligent and try - there is a kind of conviction, like that, somewhere, even in people who know that we live in a world of Ignorance and Falsehood and that there is a Lord who is All-Truth. They say, "Precisely because He is All-Truth, He does not understand. (Mother laughs.) He does not understand our falsehood, I must deal with it myself." That is very strong, very common.

   Ah! we make complications for nothing. ~ The Mother,
621: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,
622:PRATYAHARA

PRATYAHARA is the first process in the mental part of our task. The previous practices, Asana, Pranayama, Yama, and Niyama, are all acts of the body, while mantra is connected with speech: Pratyahara is purely mental.

   And what is Pratyahara? This word is used by different authors in different senses. The same word is employed to designate both the practice and the result. It means for our present purpose a process rather strategical than practical; it is introspection, a sort of general examination of the contents of the mind which we wish to control: Asana having been mastered, all immediate exciting causes have been removed, and we are free to think what we are thinking about.

   A very similar experience to that of Asana is in store for us. At first we shall very likely flatter ourselves that our minds are pretty calm; this is a defect of observation. Just as the European standing for the first time on the edge of the desert will see nothing there, while his Arab can tell him the family history of each of the fifty persons in view, because he has learnt how to look, so with practice the thoughts will become more numerous and more insistent.

   As soon as the body was accurately observed it was found to be terribly restless and painful; now that we observe the mind it is seen to be more restless and painful still. (See diagram opposite.)

   A similar curve might be plotted for the real and apparent painfulness of Asana. Conscious of this fact, we begin to try to control it: "Not quite so many thoughts, please!" "Don't think quite so fast, please!" "No more of that kind of thought, please!" It is only then that we discover that what we thought was a school of playful porpoises is really the convolutions of the sea-serpent. The attempt to repress has the effect of exciting.

   When the unsuspecting pupil first approaches his holy but wily Guru, and demands magical powers, that Wise One replies that he will confer them, points out with much caution and secrecy some particular spot on the pupil's body which has never previously attracted his attention, and says: "In order to obtain this magical power which you seek, all that is necessary is to wash seven times in the Ganges during seven days, being particularly careful to avoid thinking of that one spot." Of course the unhappy youth spends a disgusted week in thinking of little else.

   It is positively amazing with what persistence a thought, even a whole train of thoughts, returns again and again to the charge. It becomes a positive nightmare. It is intensely annoying, too, to find that one does not become conscious that one has got on to the forbidden subject until one has gone right through with it. However, one continues day after day investigating thoughts and trying to check them; and sooner or later one proceeds to the next stage, Dharana, the attempt to restrain the mind to a single object.

   Before we go on to this, however, we must consider what is meant by success in Pratyahara. This is a very extensive subject, and different authors take widely divergent views. One writer means an analysis so acute that every thought is resolved into a number of elements (see "The Psychology of Hashish," Section V, in Equinox II).

   Others take the view that success in the practice is something like the experience which Sir Humphrey Davy had as a result of taking nitrous oxide, in which he exclaimed: "The universe is composed exclusively of ideas."

   Others say that it gives Hamlet's feeling: "There's nothing good or bad but thinking makes it so," interpreted as literally as was done by Mrs. Eddy.

   However, the main point is to acquire some sort of inhibitory power over the thoughts. Fortunately there is an unfailing method of acquiring this power. It is given in Liber III. If Sections 1 and 2 are practised (if necessary with the assistance of another person to aid your vigilance) you will soon be able to master the final section. ~ Aleister Crowley, Liber ABA,
623:"There is a true movement of the intellect and there is a wrong movement: one helps, the other hinders." Questions and Answers 1929 - 1931 (5 May 1929)

   What is the true movement of the intellect?


What exactly do you understand by intellect? Is it a function of the mind or is it a part of the human being? How do you understand it?

   A function of the mind.

A function of the mind? Then it is that part of the mind which deals with ideas; is that what you mean?

Not ideas, Mother.

Not ideas? What else, then?

Ideas, but...

There is a part of the mind which receives ideas, ideas that are formed in a higher mind. Still, I don't know, it is a question of definition and one must know what exactly you mean to say.

It is intellect that puts ideas in the form of thoughts, gathering and organising the thoughts at the same time. There are great ideas which lie beyond the ordinary human mentality, which can put on all possible forms. These great ideas tend to descend, they want to manifest themselves in precise forms. These precise forms are the thoughts; and generally it is this, I believe, that is meant by intellect: it is this that gives thought-form to the ideas.

And then, there is also the organisation of the thoughts among themselves. All that has to be put in a certain order, otherwise one becomes incoherent. And after that, there is the putting of these thoughts to use for action; that is still another movement.

To be able to say what the true movement is, one must know first of all which movement is being spoken about. You have a body, well, you don't expect your body to walk on its head or its hands nor to crawl flat on its belly nor indeed that the head should be down and the legs up in the air. You give to each limb a particular occupation which is its own. This appears to you quite natural because that is the habit; otherwise, the very little ones do not know what to do, neither with their legs nor with their hands nor with their heads; it is only little by little that they learn that. Well, it is the same thing with the mind's functions. You must know which part of the mind you are speaking about, what its own function is, and then only can you say what its true movement is and what is not its true movement. For example, for the part which has to receive the master ideas and change them into thought, its true movement is to be open to the master ideas, receive them and change them into as exact, as precise, as expressive a thought as possible. For the part of the mind which has the charge of organising all these thoughts among themselves so that they might form a coherent and classified whole, not a chaos, the true movement is just to make the classification according to a higher logic and in a thoroughly clear, precise and expressive order which may be serviceable each time a thought is referred to, so that one may know where to look for it and not put quite contradictory things together. There are people whose mind does not work like that; all the ideas that come into it, without their being even aware of what the idea is, are translated into confused thoughts which remain in a kind of inner chaos. I have known people who, from the philosophical point of view - although there is nothing philosophical in it - could put side by side the most contradictory things, like ideas of hierarchic order and at the same time ideas of the absolute independence of the individual and of anarchism, and both were accepted with equal sympathy, knocked against each other in the head in the midst of a wild disorder, and these people were not even aware of it!... You know the saying: "A question well put is three-fourths solved." So now, put your question. What do you want to speak about? I am stretching out a helping hand, you have only to catch it. What is it you are speaking about, what is it that you call intellect? Do you know the difference between an idea and a thought?
   ~ The Mother, Questions And Answers 1953, 107,
624:I have never been able to share your constantly recurring doubts about your capacity or the despair that arises in you so violently when there are these attacks, nor is their persistent recurrence a valid ground for believing that they can never be overcome. Such a persistent recurrence has been a feature in the sadhana of many who have finally emerged and reached the goal; even the sadhana of very great Yogis has not been exempt from such violent and constant recurrences; they have sometimes been special objects of such persistent assaults, as I have indeed indicated in Savitri in more places than one - and that was indeed founded on my own experience. In the nature of these recurrences there is usually a constant return of the same adverse experiences, the same adverse resistance, thoughts destructive of all belief and faith and confidence in the future of the sadhana, frustrating doubts of what one has known as the truth, voices of despondency and despair, urgings to abandonment of the Yoga or to suicide or else other disastrous counsels of déchéance. The course taken by the attacks is not indeed the same for all, but still they have strong family resemblance. One can eventually overcome if one begins to realise the nature and source of these assaults and acquires the faculty of observing them, bearing, without being involved or absorbed into their gulf, finally becoming the witness of their phenomena and understanding them and refusing the mind's sanction even when the vital is still tossed in the whirl or the most outward physical mind still reflects the adverse suggestions. In the end these attacks lose their power and fall away from the nature; the recurrence becomes feeble or has no power to last: even, if the detachment is strong enough, they can be cut out very soon or at once. The strongest attitude to take is to regard these things as what they really are, incursions of dark forces from outside taking advantage of certain openings in the physical mind or the vital part, but not a real part of oneself or spontaneous creation in one's own nature. To create a confusion and darkness in the physical mind and throw into it or awake in it mistaken ideas, dark thoughts, false impressions is a favourite method of these assailants, and if they can get the support of this mind from over-confidence in its own correctness or the natural rightness of its impressions and inferences, then they can have a field day until the true mind reasserts itself and blows the clouds away. Another device of theirs is to awake some hurt or rankling sense of grievance in the lower vital parts and keep them hurt or rankling as long as possible. In that case one has to discover these openings in one's nature and learn to close them permanently to such attacks or else to throw out intruders at once or as soon as possible. The recurrence is no proof of a fundamental incapacity; if one takes the right inner attitude, it can and will be overcome. The idea of suicide ought never to be accepted; there is no real ground for it and in any case it cannot be a remedy or a real escape: at most it can only be postponement of difficulties and the necessity for their solution under no better circumstances in another life. One must have faith in the Master of our life and works, even if for a long time he conceals himself, and then in his own right time he will reveal his Presence.
   I have tried to dispel all the misconceptions, explain things as they are and meet all the points at issue. It is not that you really cannot make progress or have not made any progress; on the contrary, you yourself have admitted that you have made a good advance in many directions and there is no reason why, if you persevere, the rest should not come. You have always believed in the Guruvada: I would ask you then to put your faith in the Guru and the guidance and rely on the Ishwara for the fulfilment, to have faith in my abiding love and affection, in the affection and divine goodwill and loving kindness of the Mother, stand firm against all attacks and go forward perseveringly towards the spiritual goal and the all-fulfilling and all-satisfying touch of the All-Blissful, the Ishwara.
   ~ Sri Aurobindo, Letters On Yoga - IV,
625:All Yoga is a turning of the human mind and the human soul, not yet divine in realisation, but feeling the divine impulse and attraction in it, towards that by which it finds its greater being. Emotionally, the first form which this turning takes must be that of adoration. In ordinary religion this adoration wears the form of external worship and that again develops a most external form of ceremonial worship. This element is ordinarily necessary because the mass of men live in their physical minds, cannot realise anything except by the force of a physical symbol and cannot feel that they are living anything except by the force of a physical action. We might apply here the Tantric gradation of sadhana, which makes the way of the pasu, the herd, the animal or physical being, the lowest stage of its discipline, and say that the purely or predominantly ceremonial adoration is the first step of this lowest part of the way. It is evident that even real religion, - and Yoga is something more than religion, - only begins when this quite outward worship corresponds to something really felt within the mind, some genuine submission, awe or spiritual aspiration, to which it becomes an aid, an outward expression and also a sort of periodical or constant reminder helping to draw back the mind to it from the preoccupations of ordinary life. But so long as it is only an idea of the Godhead to which one renders reverence or homage, we have not yet got to the beginning of Yoga. The aim of Yoga being union, its beginning must always be a seeking after the Divine, a longing after some kind of touch, closeness or possession. When this comes on us, the adoration becomes always primarily an inner worship; we begin to make ourselves a temple of the Divine, our thoughts and feelings a constant prayer of aspiration and seeking, our whole life an external service and worship. It is as this change, this new soul-tendency grows, that the religion of the devotee becomes a Yoga, a growing contact and union. It does not follow that the outward worship will necessarily be dispensed with, but it will increasingly become only a physical expression or outflowing of the inner devotion and adoration, the wave of the soul throwing itself out in speech and symbolic act.
   Adoration, before it turns into an element of the deeper Yoga of devotion, a petal of the flower of love, its homage and self-uplifting to its sun, must bring with it, if it is profound, an increasing consecration of the being to the Divine who is adored. And one element of this consecration must be a self-purifying so as to become fit for the divine contact, or for the entrance of the Divine into the temple of our inner being, or for his selfrevelation in the shrine of the heart. This purifying may be ethical in its character, but it will not be merely the moralist's seeking for the right and blameless action or even, when once we reach the stage of Yoga, an obedience to the law of God as revealed in formal religion; but it will be a throwing away, katharsis, of all that conflicts whether with the idea of the Divine in himself or of the Divine in ourselves. In the former case it becomes in habit of feeling and outer act an imitation of the Divine, in the latter a growing into his likeness in our nature. What inner adoration is to ceremonial worship, this growing into the divine likeness is to the outward ethical life. It culminates in a sort of liberation by likeness to the Divine,1 a liberation from our lower nature and a change into the divine nature.
   Consecration becomes in its fullness a devoting of all our being to the Divine; therefore also of all our thoughts and our works. Here the Yoga takes into itself the essential elements of the Yoga of works and the Yoga of knowledge, but in its own manner and with its own peculiar spirit. It is a sacrifice of life and works to the Divine, but a sacrifice of love more than a tuning of the will to the divine Will. The bhakta offers up his life and all that he is and all that he has and all that he does to the Divine. This surrender may take the ascetic form, as when he leaves the ordinary life of men and devotes his days solely to prayer ~ Sri Aurobindo, The Synthesis Of Yoga, The Way of Devotion, 571 [T1],
626: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,
627: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