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

TOPICS
SEE ALSO


AUTH

BOOKS
Heart_of_Matter
Liber_157_-_The_Tao_Teh_King
Process_and_Reality
Savitri

IN CHAPTERS TITLE
03.01_-_The_Pursuit_of_the_Unknowable

IN CHAPTERS CLASSNAME

IN CHAPTERS TEXT
0.02_-_Letters_to_a_Sadhak
0.02_-_The_Three_Steps_of_Nature
01.03_-_The_Yoga_of_the_King_-_The_Yoga_of_the_Souls_Release
01.04_-_The_Secret_Knowledge
01.05_-_The_Yoga_of_the_King_-_The_Yoga_of_the_Spirits_Freedom_and_Greatness
0_1965-05-08
0_1969-07-26
02.01_-_Metaphysical_Thought_and_the_Supreme_Truth
02.01_-_The_World-Stair
02.06_-_The_Kingdoms_and_Godheads_of_the_Greater_Life
02.09_-_The_Paradise_of_the_Life-Gods
02.10_-_The_Kingdoms_and_Godheads_of_the_Little_Mind
02.11_-_The_Kingdoms_and_Godheads_of_the_Greater_Mind
02.13_-_In_the_Self_of_Mind
02.14_-_The_World-Soul
02.15_-_The_Kingdoms_of_the_Greater_Knowledge
03.01_-_The_Pursuit_of_the_Unknowable
03.02_-_The_Adoration_of_the_Divine_Mother
03.03_-_The_House_of_the_Spirit_and_the_New_Creation
04.02_-_The_Growth_of_the_Flame
06.01_-_The_Word_of_Fate
07.04_-_The_Triple_Soul-Forces
07.05_-_The_Finding_of_the_Soul
07.06_-_Nirvana_and_the_Discovery_of_the_All-Negating_Absolute
07.07_-_The_Discovery_of_the_Cosmic_Spirit_and_the_Cosmic_Consciousness
08.28_-_Prayer_and_Aspiration
09.02_-_The_Journey_in_Eternal_Night_and_the_Voice_of_the_Darkness
10.01_-_The_Dream_Twilight_of_the_Ideal
10.03_-_The_Debate_of_Love_and_Death
10.04_-_The_Dream_Twilight_of_the_Earthly_Real
1.01_-_Appearance_and_Reality
1.01_-_SAMADHI_PADA
1.01_-_The_Four_Aids
1.02.2.1_-_Brahman_-_Oneness_of_God_and_the_World
1.02.2.2_-_Self-Realisation
1.02.3.1_-_The_Lord
10.23_-_Prayers_and_Meditations_of_the_Mother
1.02_-_In_the_Beginning
1.02_-_MAPS_OF_MEANING_-_THREE_LEVELS_OF_ANALYSIS
1.02_-_THE_NATURE_OF_THE_GROUND
1.02_-_The_Two_Negations_1_-_The_Materialist_Denial
1.03_-_Hieroglypics__Life_and_Language_Necessarily_Symbolic
1.03_-_The_Sephiros
1.03_-_The_Two_Negations_2_-_The_Refusal_of_the_Ascetic
1.03_-_The_Uncreated
1.04_-_Reality_Omnipresent
1.04_-_The_Sacrifice_the_Triune_Path_and_the_Lord_of_the_Sacrifice
1.05_-_The_Creative_Principle
1.05_-_The_Destiny_of_the_Individual
1.05_-_THE_HOSTILE_BROTHERS_-_ARCHETYPES_OF_RESPONSE_TO_THE_UNKNOWN
1.06_-_Man_in_the_Universe
1.06_-_The_Desire_to_be
1.07_-_The_Literal_Qabalah_(continued)
1.07_-_The_Primary_Data_of_Being
1.09_-_Concentration_-_Its_Spiritual_Uses
1.09_-_Sri_Aurobindo_and_the_Big_Bang
1.09_-_Stead_and_Maskelyne
1.09_-_The_Absolute_Manifestation
1.09_-_The_Pure_Existent
11.01_-_The_Eternal_Day__The_Souls_Choice_and_the_Supreme_Consummation
1.1.04_-_Philosophy
1.10_-_The_Absolute_of_the_Being
1.10_-_Theodicy_-_Nature_Makes_No_Mistakes
1.11_-_The_Master_of_the_Work
1.11_-_Woolly_Pomposities_of_the_Pious_Teacher
1.1.2_-_Commentary
1.12_-_Delight_of_Existence_-_The_Solution
1.12_-_The_Superconscient
1.13_-_Gnostic_Symbols_of_the_Self
1.13_-_THE_HUMAN_REBOUND_OF_EVOLUTION_AND_ITS_CONSEQUENCES
1.14_-_The_Structure_and_Dynamics_of_the_Self
1.15_-_The_Value_of_Philosophy
1.16_-_PRAYER
1.17_-_The_Divine_Soul
1.19_-_THE_MASTER_AND_HIS_INJURED_ARM
12.01_-_The_Return_to_Earth
1.2.03_-_The_Interpretation_of_Scripture
1.27_-_AT_DAKSHINESWAR
1.3.4.01_-_The_Beginning_and_the_End
1.35_-_The_Tao_2
1.4_-_Readings_in_the_Taittiriya_Upanishad
1914_05_12p
1914_05_31p
1914_06_02p
1914_06_29p
1914_07_08p
1914_08_02p
1914_09_22p
1915_01_02p
1953-06-03
1970_04_13
1f.lovecraft_-_The_Horror_at_Red_Hook
1.mdl_-_The_Gates_(from_Openings)
1.tr_-_The_Winds_Have_Died
2.01_-_Indeterminates,_Cosmic_Determinations_and_the_Indeterminable
2.01_-_The_Object_of_Knowledge
2.02_-_Brahman,_Purusha,_Ishwara_-_Maya,_Prakriti,_Shakti
2.02_-_THE_EXPANSION_OF_LIFE
2.02_-_The_Ishavasyopanishad_with_a_commentary_in_English
2.03_-_Karmayogin__A_Commentary_on_the_Isha_Upanishad
2.03_-_THE_ENIGMA_OF_BOLOGNA
2.04_-_Positive_Aspects_of_the_Mother-Complex
2.06_-_The_Synthesis_of_the_Disciplines_of_Knowledge
2.07_-_The_Supreme_Word_of_the_Gita
2.09_-_The_Release_from_the_Ego
2.1.01_-_God_The_One_Reality
2.11_-_WITH_THE_DEVOTEES_IN_CALCUTTA
2.12_-_The_Origin_of_the_Ignorance
2.13_-_The_Difficulties_of_the_Mental_Being
2.14_-_The_Passive_and_the_Active_Brahman
2.15_-_Reality_and_the_Integral_Knowledge
2.1.7.07_-_On_the_Verse_and_Structure_of_the_Poem
2.2.02_-_Consciousness_and_the_Inconscient
2.3.08_-_The_Mother's_Help_in_Difficulties
29.03_-_In_Her_Company
3.05_-_The_Divine_Personality
3.10_-_The_New_Birth
3.16.1_-_Of_the_Oath
3.2.04_-_Sankhya_and_Yoga
32.07_-_The_God_of_the_Scientist
37.04_-_The_Story_Of_Rishi_Yajnavalkya
3.7.1.04_-_Rebirth_and_Soul_Evolution
3.7.1.08_-_Karma
3_-_Commentaries_and_Annotated_Translations
4.25_-_Towards_the_supramental_Time_Vision
4.3_-_Bhakti
4.4.2.04_-_Ascent_and_Dissolution
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
Guru_Granth_Sahib_first_part
Sayings_of_Sri_Ramakrishna_(text)
Talks_225-239
The_Book_of_Certitude_-_P1
The_Book_of_Certitude_-_P2
The_Dwellings_of_the_Philosophers
the_Eternal_Wisdom
The_Logomachy_of_Zos
The_Riddle_of_this_World
Thus_Spoke_Zarathustra_text

PRIMARY CLASS

SIMILAR TITLES
the Unknowable
unknowable

DEFINITIONS


TERMS STARTING WITH

unknowable :::

unknowable ::: “The Unknowable is Something to us supreme, wonderful and ineffable which continually formulates Itself to our consciousness and continually escapes from the formulation It has made.” The Life Divine

Unknowable In the procedures of human thought there always arrives a philosophical point beyond which the mind seems unable to penetrate, and this point is for that particular line of thought unknowable. Therefore, there must be as many unknowables as there are beyonds in the processes of human thinking, and hence it becomes highly inadvisable to reduce the term unknowable to one specific meaning. It has been applied to the one ultimate cause of our universe, the rootless root of all within that specific universe, since this unknowable confessedly cannot be an object of cognition by mind. However, it has been used by modern agnostics, in particular Herbert Spencer, to denote things which are not unknowable, but merely the noumenal which underlies the phenomenal, which limits the knowable world only to that which we can comprehend with our present physical faculties and the mental notions based on them. It is therefore but a convenient way of shelving all inquiries which seem to stand in the way of the formulation of a materialistic philosophy.

Unknowable ::: 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.
   Ref: CWSA Vol. 21-22, Page: 14



TERMS ANYWHERE

Abyss [from Greek a not + byssos, bythos deep, depth] Bottomless, unfathomable; chaos, space, the watery abyss which becomes the field of manifestation or cosmos — a concept found in all mythologies. With the Sumerians, Akkadians, and Babylonians the great Deep gave birth to Ea, the All-wise, unknowable infinite deity, while in the Chaldean cosmogony Tiamat, the female principle, is the imbodiment of chaos. The Abyss or chaos was the abode of cosmic wisdom. Egyptian cosmogony speaks of Nut as the celestial abyss while Scandinavian cosmogony tells of Ginnungagap (chasm of offspring of Ginn), the infinite void or the abyss of illusion (SD 1:367).

agnostic atheism ::: The philosophical view that encompasses both atheism and agnosticism. Due to definitional variance, an agnostic atheist does not believe in God or gods and by extension holds true that "the existence and nonexistence of deities is currently unknown and may be absolutely unknowable", or that "knowledge of the existence and nonexistence of deities is irrelevant or unimportant", or that "abstention from claims of knowledge of the existence and nonexistence of deities is optimal". Contrast agnostic theism.

agnosticism ::: The philosophical view that the truth values of certain claims — particularly theological claims regarding the existence of God, gods, or deities — are unknown, inherently unknowable, or incoherent, and therefore irrelevant to life. Agnosticism itself, in both its strong (explicit) and weak (implicit) forms, is necessarily neither an atheist nor a theist position, though an agnostic person may also be either an atheist, a theist, or one who endorses neither position.

agnostic theism ::: The philosophical view that encompasses both theism and agnosticism. An agnostic theist is one who views that the truth value of claims regarding the existence of God or gods is unknown or inherently unknowable, but still chooses to believe in God or gods in spite of this. Contrast agnostic atheism.

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

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

ajneyam ::: the Unknowable.

"All existence, – as the mind and sense know existence – is manifestation of an Eternal and Infinite which is to the mind and sense unknowable but not unknowable to its own self-awareness.” The Hour of God

Arian Heresy Originated by Arius (d. 336), a presbyter in Alexandria who did not confuse the cosmic Logos with its ray on earth, the Christ entity, whose human expression was called Jesus. Arius could not accept a consubstantial trinity with the human Son as the first or second remove from its Father aspect — he made a sharp distinction between the three Logoi and any human expression of such logoic triad manifesting on earth as an inspired man. Arius in consequence taught that God was alone, unknowable, and separate from every created being; that the Son, or creative Logos was created by God, who through this Logos brought forth the world and all that is in it. He held, therefore, that Christ was not God in the fullest sense and should be worshiped as a secondary deity, and that at the incarnation the Logos assumed a body but not a human soul. Arianism was condemned as heretical at the Councils of Nicaea (325) and Constantinople (381).

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

A. While Nicholas of Cusa referred to God as "the absolute," the noun form of this term came into common use through the writings of Schelling and Hegel. Its adoption spread in France through Cousin and in Britain through Hamilton. According to Kant the Ideas of Reason seek both the absolute totality of conditions and their absolutely unconditioned Ground. This Ground of the Real Fichte identified with the Absolute Ego (q.v.). For Schelling the Absolute is a primordial World Ground, a spiritual unity behind all logical and ontological oppositions, the self-differentiating source of both Mind and Nature. For Hegel, however, the Absolute is the All conceived as a timeless, perfect, organic whole of self-thinking Thought. In England the Absolute has occasionally been identified with the Real considered as unrelated or "unconditioned" and hence as the "Unknowable" (Mansel, H. Spencer). Until recently, however, it was commonly appropriated by the Absolute Idealists to connote with Hegel the complete, the whole, the perfect, i.e. the Real conceived as an all-embracing unity that complements, fulfills, or transmutes into a higher synthesis the partial, fragmentary, and "self-contradictory" experiences, thoughts, purposes, values, and achievements of finite existence. The specific emphasis given to this all-inclusive perfection varies considerably, i.e. logical wholeness or concreteness (Hegel), metaphysical completeness (Hamilton), mystical feeling (Bradley), aesthetic completeness (Bosanquet), moral perfection (Royce). The Absolute is also variously conceived by this school as an all-inclusive Person, a Society of persons, and as an impersonal whole of Experience.

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

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

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

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

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

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

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

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


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


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

Boundless, The The infinitude of living space and unconditioned time, termed parabrahman, parabrahman-mulaprakriti, tat, or Aditi in Sanskrit; in the Chaldean Qabbalah, ’eyn soph; and with the Greeks, to apeyron. The non-existent, because nonmanifested, and therefore the concealed unity; sometimes called darkness in a mystic sense, no-number because not subject to computation, also the rootless root. Having no relation to the bounded and conditioned which are contained within it, it is the unknown and unknowable cosmic motion, absolute consciousness, and absolute motion, and therefore to our limited minds unconsciousness and immobility. Its symbol is the circle or zero, denoting the absence of everything that can be predicated as imbodying limitation.

unknowable :::

unknowable ::: “The Unknowable is Something to us supreme, wonderful and ineffable which continually formulates Itself to our consciousness and continually escapes from the formulation It has made.” The Life Divine

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

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

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

 Emunah (&

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

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


Höffding, Harald: (1843-1931) Danish philosopher at the University of Copenhagen and brilliant author of texts in psychology, history of philosophy and the philosophy of religion. He held that the world of reality as a whole is unknowable although we may believe that conscious experience and its unity afford the best keys to unlock the metaphysical riddle. His svstem of thought is classified on the positive side as a cautious idealistic monism (his own term is "critical monism").

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

In the Jewish Qabbalah the ’elohim, however, are the sixth hierarchical group in derivation from the first or Crown, Kether: cosmogonically they represent the manifested formers or weavers of the cosmos. In this Qabbalistic system, Jehovah was the third angelic potency (counting from the first, Kether). Blavatsky calls all these hierarchicies symbols “emblematic, mutually and correlatively, of Spirit, Soul and Body (man); of the circle transformed into Spirit, the Soul of the World, and its body (or Earth). Stepping out of the Circle of Infinity, that no man comprehendeth, Ain-Soph (the Kabalistic synonym for Parabrahm, for the Zeroana Akerne, of the Mazdeans, or for any other ‘Unknowable’) becomes ‘One’ — the Echos, the Eka, the Ahu — then he (or it) is transformed by evolution into the One in many, the Dhyani-Buddhas or the Elohim, or again the Amshaspends, his third Step being taken into generation of the flesh, or ‘Man.’ And from man, or Jah-Hova, ‘male female,’ the inner divine entity becomes, on the metaphysical planes, once more the Elohim” (SD 1:113).

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

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

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

Master ::: “The Master and Mover of our works is the One, the Universal and Supreme, the Eternal and Infinite. He is the transcendent unknown or unknowable Absolute, the unexpressed and unmanifested Ineffable above us; but he is also the Self of all beings, the Master of all worlds, transcending all worlds, the Light and the Guide, the All-Beautiful and All-Blissful, the Beloved and the Lover. He is the Cosmic Spirit and all-creating Energy around us; he is the Immanent within us. All that is is he, and he is the More than all that is, and we ourselves, though we know it not, are being of his being, force of his force, conscious with a consciousness derived from his; even our mortal existence is made out of his substance and there is an immortal within us that is a spark of the Light and Bliss that are for ever. No matter whether by knowledge, works, love or any other means, to become aware of this truth of our being, to realise it, to make it effective here or elsewhere is the object of all Yoga.” The Life Divine

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

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

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

mystical ::: a. --> Remote from or beyond human comprehension; baffling human understanding; unknowable; obscure; mysterious.
Importing or implying mysticism; involving some secret meaning; allegorical; emblematical; as, a mystic dance; mystic Babylon.


n. 1. Something that is unknowable. adj. 2. Not knowable; incapable of being known or understood.

naturalism ::: Any of several philosophical stances, typically those descended from materialism and pragmatism, that do not distinguish the supernatural (including strange entities like non-natural values, and universals as they are commonly conceived) from nature. Naturalism does not necessarily claim that phenomena or hypotheses commonly labeled as supernatural do not exist or are wrong, but insists that all phenomena and hypotheses can be studied by the same methods and therefore anything considered supernatural is either nonexistent, unknowable, or not inherently different from natural phenomena or hypotheses.

Neo-intuitionism: See Intuitionism. Neo-Kantianism: A group of Kantian followers who regard the thing-in-itself or noumenal world as a limiting concept rather than, as did Kant, an existent, though unknowable realm. Reality is for the Neo-Kantians a construct of mind, not another realm. Even Kant's noumenal world is a construct of mind. The phenomenal world is the real and it is the realm of ideas. Hence Neo-Kantianism is a form of idealism. Hermann Cohen, a Neo-Kantian, spoke of the world as the creative act of thought. This idealism is sometimes termed "positivistic." -- V.F.

nirvedya. ::: unknowable

Nirvedya: Unknowable.

Noumenon: (Gr. noumenon) In Kant: An object or power transcending experience whose existence is theoretically problematic but must be postulated by practical reason. In theoretical terms Kant defined the noumenon positively as "the object of a non-sensuous intuition," negatively as "not an object of the sensuous intuition;" but since he denied the existence of any but sensuous intuitions, the noumenon remained an unknowable "x". In his practical philosophy, however, the postulation of a noumenal realm is necessary in order to explain the possibility of freedom. See Kantianism. -- O.F.K.

noumenon ::: n. --> The of itself unknown and unknowable rational object, or thing in itself, which is distinguished from the phenomenon through which it is apprehended by the senses, and by which it is interpreted and understood; -- so used in the philosophy of Kant and his followers.

parabrahman ::: the supreme brahman; the supreme Unknowable; the Divine.

parabrahman ::: the supreme Reality (brahman), "absolute and ineffable . . . beyond all cosmic being", from which "originate both the mobile and the immobile, the mutable and the immutable, the action and the silence"; it "is not Being [sat] or Non-Being [asat], but something of which Being & Non-Being are primary symbols". As it is "indescribable by any name or definite conception", it is referred to by the neuter pronoun tat, That, in order "to speak of this Unknowable in the most comprehensive and general way . . . ; but this neuter does not exclude the aspect of universal and transcendent Personality". parabrahman-mah parabrahman-mahamaya

Parapurusha ::: ...something approaching our universe-existence, inexpressible indeed, but still here expressed.
   Ref: CWSA Vol. 12, Page: 107 ::: Para Purusha or Purushottama is the Self containing and enjoying both the stillness and the movement, but conditioned and limited by neither of them. It is the Lord, Brahman, the All, the Indefinable and Unknowable.
   Ref: CWSA Vol. Vol. 17, Page: 32


Phenomenon: (Gr. phainomenon, Ger. Phaenomenon) In Kant: Broadly, appearance or that which appears. More specifically, any presentation, cognition or experience whose form and order depends upon the synthetic forms of the sensibility and categories of the understanding. In contrast to noumenon and thing-in-itself which lie outside the conditions of possible experience, and remain, therefore, theoretically unknowable. See Kantianism and Noumenon. -- O.F.K.

Phenomenon (plural: phenomena). Any item of experience or reality. Kant divides the latter into: the noumenon, the thing in itself, which is utterly unknowable; and the phenomenon, which is the object of experience. In occult terminology applied to a cosmical chemical, or psychical impulse, experienced by one who is attuned to Nature’s more sensitive forces. (In astrology, the term is applied to supplementary data in the ephemeris indicating the exact times of eclipses, of the passing of the Nodes and other points in the orbit, of conjunctions, of the lunar ingresses, and similar details.)

Pluralism: This is the doctrine that there is not one (Monism), not two (Dualism) but many ultimate substances. From the earliest Ionian fundamentals of air, earth, fire and water, to the hierarchy of monads of Leibniz, the many things-in-themselves of Herbart and the theory of the many that "works" in the latter day Pragmatism of James and others, we get a variety of theories that find philosophic solace in variety rather than in any knowable or unknowable one. See Dualism, Idealism, Materialism, Monism, Political Philosophy (Laski). -- L.E.D.

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

Regarding the dualistic cosmic system of the Zoroastrians — good and evil — Blavatsky comments: “No more philosophically profound, no grander or more graphic and suggestive type exists among the allegories of the World-religions than that of the two Brother-Powers of the Mazdean religion, called Ahura-Mazda and Angra-Mainyu, better known in their modernized form of Ormuzd and Ahriman. Of these two emanations, ‘Sons of Boundless Time’ — Zeruana-Akarana — itself issued from the Supreme and Unknowable Principle, the one is the embodiment of ‘Good Thought’ (Vohu-Mano), the other of ‘Evil Thought’ (Ako-Mano). The ‘King of Light’ or Ahura-Mazda, emanates from Primordial Light and forms or creates by means of the ‘Word,’ Honover (Ahuna-Vairya), a pure and holy world. But Angra-Mainyu, though born as pure as his elder brother, becomes jealous of him, and mars everything in the Universe, as on the earth, creating Sin and Evil wherever he goes.

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

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

Sri Aurobindo: "The Master and Mover of our works is the One, the Universal and Supreme, the Eternal and Infinite. He is the transcendent unknown or unknowable Absolute, the unexpressed and unmanifested Ineffable above us; but he is also the Self of all beings, the Master of all worlds, transcending all worlds, the Light and the Guide, the All-Beautiful and All-Blissful, the Beloved and the Lover. He is the Cosmic Spirit and all-creating Energy around us; he is the Immanent within us. All that is is he, and he is the More than all that is, and we ourselves, though we know it not, are being of his being, force of his force, conscious with a consciousness derived from his; even our mortal existence is made out of his substance and there is an immortal within us that is a spark of the Light and Bliss that are for ever. No matter whether by knowledge, works, love or any other means, to become aware of this truth of our being, to realise it, to make it effective here or elsewhere is the object of all Yoga.” *The Life Divine

**Sri Aurobindo: "The Unknowable is Something to us supreme, wonderful and ineffable which continually formulates Itself to our consciousness and continually escapes from the formulation It has made.” *The Life Divine

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

Tadaikya (Sanskrit) Tadaikya [from tat that, the Boundless + aikya oneness, harmony, identity from eka one] Oneness or unity with the Boundless or parabrahman, the frontierless, unknowable kosmic essence, which is never limited by any name but is commonly called tat (That). In the relations of the human being with the kosmic spirit, tadaikya signifies the reentrance of the higher human ego into its supernal source, atman, which in Buddhist philosophy is called assuming the dharmakaya, the equivalent of entering nirvana.

tat ::: that; "That which escapes definition or description and is yet not only real but attainable", a word used to indicate parabrahman as "something utterly Transcendent, something that is unnameable and mentally unknowable, a sheer Absolute". Since this Absolute "is in itself indefinable by reason, ineffable to the speech", it can only "be approached through experience", either "through an absolute negation of existence, as if it were itself a supreme Non-Existence, a mysterious infinite Nihil" (asat) or else "through an absolute affirmation of all the fundamentals of our own existence, . . . through an inexpressible absolute of being" (sat).

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

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

The Unknowable is Something to us supreme, wonderful and ineffable which continually formulates Itself to our consciousness and continually escapes from the formulation It has made.
   Ref: CWSA Vol. 21-22, Page: 35


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

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

"The unknown is that which is beyond the known and though unknown is not unknowable if we can enlarge our faculties or attain to others that we do not yet possess.” The Upanishads*

“The unknown is that which is beyond the known and though unknown is not unknowable if we can enlarge our faculties or attain to others that we do not yet possess.” The Upanishads

  “This [first] Logos may be called in the language of old writers either Eswara or Pratyagatma or Sabda Brahmam. It is called the Verbum or the Word by the Christians, and it is the divine Christos who is eternally in the bosom of his father. It is called Avalokiteswara by the Buddhists; at any rate, Avalokiteswara in one sense is the Logos in general, . . . In almost every doctrine they have formulated the existence of a centre of spiritual energy which is unborn and eternal, and which exists in a latent condition in the bosom of Parabrahmam at the time of pralaya, and starts as a centre of conscious energy at the time of cosmic activity. It is the first gnatha or the ego in the cosmos, and every other ego and every other self . . . is but its reflection or manifestation. In its inmost nature it is not unknowable as Parabrahmam, but it is an object of the highest knowledge that man is capable of acquiring. . . .

  “This is a most abstruse teaching which, however, once understood, explains the mystery of every triad or trinity, and is a true key to every three-fold metaphysical symbol. In its most simple and comprehensive form it is found in the human Entity in its triple division into spirit, soul, and body, and in the universe regarded pantheistically, as a unity composed of a Deific, purely spiritual Principle, Supernal Beings — its direct rays — and Humanity. The origin of this is found in the teachings of the prehistoric Wisdom Religion, or Esoteric Philosophy. The grand Pantheistic ideal, of the unknown and unknowable Essence being transformed first into subjective, and then into objective matter, is at the root of all these triads and triplets (TG 338-9).

Transcendent: (L. transcendere to climb over, surpass, go beyond) That which is beyond, in any of several senses. The opposite of the immanent (q.v.). In Scholasticism notions are transcendent which cannot be subsumed under the Aristotelian categories. The definitive list of transcendentia comprises ens, unum, bonum, verum, res, and aliquid. For Kant whatever is beyond possible experience is transcendent, and hence unknowable. Metaphysics and Theology: God (or the Absolute) is said to be transcendent in the following senses:   perfect, i e., beyond limitation or imperfection (Scholasticism);   incomprehensible (negative theology, mysticism);   remote from Nature (Deism);   alienated from natural man (Barthianism). Pluralism posits the essential mutual transcendence of substances or reals. Epistemology: Epistemological dualism (q.v.) holds that the real transcends apprehending consciousness, i.e., is directly inaccessible to it. Thought is said to be "self-transcendent" when held to involve essentially reference beyond itself (s. intentionahty). Ethics. Moral idealism posits the transcendence of the will over Nature (see Freedom). --W.L. Transcendent Reference: The reference of a mental state to something beyond itself. See Reference. -- L.W.

Unknowable In the procedures of human thought there always arrives a philosophical point beyond which the mind seems unable to penetrate, and this point is for that particular line of thought unknowable. Therefore, there must be as many unknowables as there are beyonds in the processes of human thinking, and hence it becomes highly inadvisable to reduce the term unknowable to one specific meaning. It has been applied to the one ultimate cause of our universe, the rootless root of all within that specific universe, since this unknowable confessedly cannot be an object of cognition by mind. However, it has been used by modern agnostics, in particular Herbert Spencer, to denote things which are not unknowable, but merely the noumenal which underlies the phenomenal, which limits the knowable world only to that which we can comprehend with our present physical faculties and the mental notions based on them. It is therefore but a convenient way of shelving all inquiries which seem to stand in the way of the formulation of a materialistic philosophy.

*Unknowable"s.

Unknowable ::: 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.
   Ref: CWSA Vol. 21-22, Page: 14


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

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

weak agnosticism ::: The position that the evidence is such that the existence or nonexistence of deities is currently unknown, but is not necessarily unknowable. Also called implicit agnosticism, empirical agnosticism, and negative agnosticism.



QUOTES [32 / 32 - 534 / 534]


KEYS (10k)

   22 Sri Aurobindo
   3 id
   2 The Zohar
   2 The Mother
   1 Satprem
   1 Rowan Williams
   1 Dionysius

NEW FULL DB (2.4M)

   22 Sri Aurobindo
   14 Leila Sales
   8 Maggie Stiefvater
   8 Anonymous
   7 Elizabeth Gilbert
   6 Iain M Banks
   6 Chuck Palahniuk
   5 W Edwards Deming
   5 Rebecca Solnit
   5 Osho
   5 Carl Jung
   5 Benjamin Alire S enz
   4 Ta Nehisi Coates
   4 Peter Thiel
   4 Kay Redfield Jamison
   4 Kate Morton
   4 Jennifer E Smith
   4 H L Mencken
   4 Eckhart Tolle
   4 Ambrose Bierce

1:The name of the Ancient and most Holy is unknowable to all and inaccessible. ~ The Zohar,
2:And it is inaccessible, unknowable and beyond comprehension for all. ~ id, the Eternal Wisdom
3:The name of the Ancient and most Holy is unknowable to all and inaccessible. ~ id, the Eternal Wisdom
4:The Unknown is not the Unknowable. ~ Sri Aurobindo, The Life Divine, The Two Negations, The Materialist Denial,
5:By its breath of grace our lives abide. ~ Sri Aurobindo, Savitri, The Pursuit of the Unknowable,
6:A cave of darkness guards the eternal Light. ~ Sri Aurobindo, Savitri, The Pursuit of the Unknowable,
7:The One by whom all live, who lives by none, ~ Sri Aurobindo, Savitri, The Pursuit of the Unknowable,
8:And plundered the Unknowable's vast estate.
   ~ Sri Aurobindo, Savitri, The Yoga of the King The Yoga of the Souls Release,
9:Every stumble is a needed pace
On unknown routes to an unknowable goal. ~ Sri Aurobindo, Savitri, The Debate of Love and Death,
10:It is truly the supreme Light, inaccessible and unknowable, from which all other lamps receive their flame and their splendour. ~ id, the Eternal Wisdom
11:There was no second, it had no partner or peer;
Only itself was real to itself. ~ Sri Aurobindo, Savitri, The Pursuit of the Unknowable,
12:The separate self must melt or be reborn
Into a Truth beyond the mind's appeal. ~ Sri Aurobindo, Savitri, The Pursuit of the Unknowable,
13:Its absence left the greatest actions dull,
Its presence made the smallest seem divine. ~ Sri Aurobindo, Savitri, The Pursuit of the Unknowable,
14:There was no act, no movement in its Vast:
Life's question met by its silence died on her lips, ~ Sri Aurobindo, Savitri, The Pursuit of the Unknowable,
15:If thou say, "Who is the Ancient and most Holy?" come then and see,-it is the supreme head, unknowable, inaccessible, indefinable, and it contains all. ~ The Zohar, the Eternal Wisdom
16:It met her as the uncaught inaudible Voice
That speaks for ever from the Unknowable. ~ Sri Aurobindo, Savitri, Nirvana and the Discovery of the All-Negating Absolute
17:He stood compelled to a tremendous choice.
   All he had been and all towards which he grew
   Must now be left behind or else transform
   ~ Sri Aurobindo, Savitri, The Pursuit of the Unknowable, [T5],
18:Truths they could find and hold but not the one Truth:
The Highest was to them unknowable.
By knowing too much they missed the whole to be known: ~ Sri Aurobindo, Savitri, The Kingdoms and Godheads of the Greater Mind,
19:It wore the guise of an indiscernible Vast,
Or was a subtle kernel in the soul:
A distant greatness left it huge and dim,
A mystic closeness shut it sweetly in: ~ Sri Aurobindo, Savitri, The Pursuit of the Unknowable,
20:God's nature is unknowable and transcends every mind and reason, but, so far as we are able, we make a path to what is beyond all things from the order of all beings projected from, possessing certain images and likenesses of his divine paradigms. ~ Dionysius, Div Nom 869c-872a,
21:Voice of the unknowable
This void held more than all the teeming worlds,
This blank felt more than all that Time has borne,
This dark knew dumbly, immensely the Unknown. ~ Sri Aurobindo, Savitri, The Finding of the Soul,
22:The darkness of prayer is not the result of a gap between what we can know as creatures and the unknowable depths of God...It is our assimilation into the infinite's self-unveiling in the dark places of the finite world, in the wordless helplessness of the cross. ~ Rowan Williams,
23:Feet (Mother's)
A giant drop of the Bliss unknowable
Overwhelmed his limbs and round his soul became
A fiery ocean of felicity;
He foundered drowned in sweet and burning vasts: ~ Sri Aurobindo, Savitri, The Paradise of the Life-Gods,
24:O DIVINE Force, supreme Illuminator, hearken to our prayer, move not away from us, do not withdraw, help us to fight the good fight, make firm our strength for the struggle, give us the force to conquer!
   O my sweet Master, Thou whom I adore without being able to know Thee, Thou who I am without being able to realise Thee, my entire conscious individuality prostrates itself before Thee and implores, in the name of the workers in their struggle, and of the earth in her agony, in the name of suffering humanity and of striving Nature;
   O my sweet Master, O marvellous Unknowable, O Dispenser of all boons, Thou who makest light spring forth in the darkness and strength to arise out of weakness, support our effort, guide our steps, lead us to victory.
   ~ The Mother, Prayers And Meditations, 211,
25: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,
26:THE MASTER and Mover of our works is the One, the Universal and Supreme, the Eternal and Infinite. He is the transcendent unknown or unknowable Absolute, the unexpressed and unmanifested Ineffable above us; but he is also the Self of all beings, the Master of all worlds, transcending all worlds, the Light and the Guide, the All-Beautiful and All-Blissful, the Beloved and the Lover. He is the Cosmic Spirit and all-creating Energy around us; he is the Immanent within us. All that is is he, and he is the More than all that is, and we ourselves, though we know it not, are being of his being, force of his force, conscious with a consciousness derived from his; even our mortal existence is made out of his substance and there is an immortal within us that is a spark of the Light and Bliss that are for ever. No matter whether by knowledge, works, love or any other means, to become aware of this truth of our being, to realise it, to make it effective here or elsewhere is the object of all Yoga.
   ~ Sri Aurobindo, The Synthesis Of Yoga, [T1],
27:If we are religious-minded, perhaps we will see the gods who inhabit this world. Beings, forces, sounds, lights, and rhythms are just so many true forms of the same indefinable, but not unknowable, Essence we call God; we have spoken of God, and made temples, laws or poems to try to capture the one little pulsation filling us with sunshine, but it is free as the wind on foam-flecked shores. We may also enter the world of music, which in fact is not different from the others but a special extension of this same, great inexpressible Vibration. If once, only once, even for a few moments in a lifetime, we can hear that Music, that Joy singing above, we will know what Beethoven and Bach heard; we will know what God is because we will have heard God. We will probably not say anything grandiose; we will just know that That exists, whereupon all the suffering in the world will seem redeemed.
   At the extreme summit of the overmind, there only remain great waves of multi-hued light, says the Mother, the play of spiritual forces, which later translate - sometimes much later - into new ideas, social changes, or earthly events, after crossing one by one all the layers of consciousness and suffering a considerable distortion and loss of light...
   ~ Satprem, Sri Aurobindo Or The Adventure Of Consciousness,
28:Thought's long far-circling journey touched its close
And ineffective paused the actor Will.
The symbol modes of being helped no more,
The structures Nescience builds collapsing failed,
All glory of outline, sweetness of harmony,
Rejected like a grace of trivial notes,
Expunged from Being's silence nude, austere,
Died into a fine and blissful Nothingness.
The Demiurges lost their names and forms,
The great schemed worlds that they had planned and wrought
Passed, taken and abolished one by one.
The universe removed its coloured veil,
And at the unimaginable end
Of the huge riddle of created things
Appeared the far-seen Godhead of the whole,
His feet firm-based on Life's stupendous wings,
Omnipotent, a lonely seer of Time,
Inward, inscrutable, with diamond gaze.
Attracted by the unfathomable regard
The unsolved slow cycles to their fount returned
To rise again from that invisible sea.
All from his puissance born was now undone;
Nothing remained the cosmic Mind conceives.
Eternity prepared to fade and seemed
A hue and imposition on the Void,
Space was the fluttering of a dream that sank
Before its ending into Nothing's deeps.
The spirit that dies not and the Godhead's self
Seemed myths projected from the Unknowable;
From It all sprang, in It is called to cease.
But what That was, no thought nor sight could tell.
Only a formless Form of self was left,
A tenuous ghost of something that had been,
The last experience of a lapsing wave ~ Sri Aurobindo, Savitri, 3:1,
29:THE PSYCHOLOGY OF YOGA
Initial Definitions and Descriptions
Yoga has four powers and objects, purity, liberty, beatitude and perfection. Whosoever has consummated these four mightinesses in the being of the transcendental, universal, lilamaya and individual God is the complete and absolute Yogin.
All manifestations of God are manifestations of the absolute Parabrahman.
The Absolute Parabrahman is unknowable to us, not because It is the nothingness of all that we are, for rather whatever we are in truth or in seeming is nothing but Parabrahman, but because It is pre-existent & supra-existent to even the highest & purest methods and the most potent & illimitable instruments of which soul in the body is capable.
In Parabrahman knowledge ceases to be knowledge and becomes an inexpressible identity. Become Parabrahman, if thou wilt and if That will suffer thee, but strive not to know It; for thou shalt not succeed with these instruments and in this body.
In reality thou art Parabrahman already and ever wast and ever will be. To become Parabrahman in any other sense, thou must depart utterly out of world manifestation and out even of world transcendence.
Why shouldst thou hunger after departure from manifestation as if the world were an evil? Has not That manifested itself in thee & in the world and art thou wiser & purer & better than the Absolute, O mind-deceived soul in the mortal? When That withdraws thee, then thy going hence is inevitable; until Its force is laid on thee, thy going is impossible, cry thy mind never so fiercely & wailingly for departure. Therefore neither desire nor shun the world, but seek the bliss & purity & freedom & greatness of God in whatsoever state or experience or environment.
~ Sri Aurobindo, Essays Divine And Human,
30: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],
31: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,
32:
   In the lower planes can't one say what will happen at a particular moment?

That depends. On certain planes there are consciousnesses that form, that make formations and try to send them down to earth and manifest them. These are planes where the great forces are at play, forces struggling with each other to organise things in one way or another. On these planes all the possibilities are there, all the possibilities that present themselves but have not yet come to a decision as to which will come down.... Suppose a plane full of the imaginations of people who want certain things to be realised upon earth - they invent a novel, narrate stories, produce all kinds of phenomena; it amuses them very much. It is a plane of form-makers and they are there imagining all kinds of circumstances and events; they play with the forces; they are like the authors of a drama and they prepare everything there and see what is going to happen. All these formations are facing each other; and it is those which are the strongest, the most successful or the most persistent or those that have the advantage of a favourable set of circumstances which dominate. They meet and out of the conflict yet another thing results: you lose one thing and take up another, you make a new combination; and then all of a sudden, you find, pluff! it is coming down. Now, if it comes down with a sufficient force, it sets moving the earth atmosphere and things combine; as for instance, when with your fist you thump the saw-dust, you know surely what happens, don't you? You lift your hand, give a formidable blow: all the dust gets organised around your fist. Well, it is like that. These formations come down into matter with that force, and everything organises itself automatically, mechanically as around the striking fist. And there's your wished object about to be realised, sometimes with small deformations because of the resistance, but it will be realised finally, even as the person narrating the story up above wanted it more or less to be realised. If then you are for some reason or other in the secret of the person who has constructed the story and if you follow the way in which he creates his path to reach down to the earth and if you see how a blow with the fist acts on earthly matter, then you are able to tell what is going to happen, because you have seen it in the world above, and as it takes some time to make the whole journey, you see in advance. And the higher you rise, the more you foresee in advance what is going to happen. And if you pass far beyond, go still farther, then everything is possible.
   It is an unfolding that follows a wide road which is for you unknowable; for all will be unfolded in the universe, but in what order and in what way? There are decisions that are taken up there which escape our ordinary consciousness, and so it is very difficult to foresee. But there also, if you enter consciously and if you can be present up there... How shall I explain that to you? All is there, absolute, static, eternal: but all that will be unfolded in the material world, naturally more or less one thing after another; for in the static existence all can be there, but in the becoming all becomes in time, that is, one thing after another. Well, what path will the unfolding follow? Up there is the domain of absolute freedom.... Who says that a sufficiently sincere aspiration, a sufficiently intense prayer is not capable of changing the path of the unfolding?
   This means that all is possible.
   Now, one must have a sufficient aspiration and a prayer that's sufficiently intense. But that has been given to human nature. It is one of the marvellous gifts of grace given to human nature; only, one does not know how to make use of it. This comes to saying that in spite of the most absolute determinisms in the horizontal line, if one knows how to cross all these horizontal lines and reach the highest Point of consciousness, one is able to make things change, things apparently absolutely determined. So you may call it by any name you like, but it is a kind of combination of an absolute determinism with an absolute freedom. You may pull yourself out of it in any way you like, but it is like that.
   I forgot to say in that book (perhaps I did not forget but just felt that it was useless to say it) that all these theories are only theories, that is, mental conceptions which are merely more or less imaged representations of the reality; but it is not the reality at all. When you say "determinism" and when you say "freedom", you say only words and all that is only a very incomplete, very approximate and very weak description of what is in reality within you, around you and everywhere; and to be able to begin to understand what the universe is, you must come out of your mental formulas, otherwise you will never understand anything.
   To tell the truth, if you live only a moment, just a tiny moment, of this absolutely sincere aspiration or this sufficiently intense prayer, you will know more things than by meditating for hours.

~ The Mother, Questions And Answers 1953,

*** WISDOM TROVE ***

1:Theology is the effort to explain the unknowable in terms of the not worth knowing. ~ h-l-mencken, @wisdomtrove
2:A daughter of Hope and Fear, explaining to Ignorance the nature of the Unknowable. ~ ambrose-bierce, @wisdomtrove
3:Knower:   That which is conscious. That which perceives.  Ultimately unknowable. ~ sri-nisargadatta-maharaj, @wisdomtrove
4:We're forever teetering on the brink of the unknowable, and trying to understand what can't be understood. ~ isaac-asimov, @wisdomtrove
5:I am as a speck of dust in the sun, and not even so much, in this solemn, mysterious, unknowable universe. ~ andrew-carnegie, @wisdomtrove
6:Penetrating so many secrets, we cease to believe in the unknowable. But there it sits nevertheless, calmly licking its chops ~ h-l-mencken, @wisdomtrove
7:It is this belief in a power larger than myself and other than myself which allows me to venture into the unknown and even the unknowable. ~ maya-angelou, @wisdomtrove
8:What you really want to do in investments is figure out what's important and knowable. If it's unimportant or unknowable you forget about it. ~ warren-buffet, @wisdomtrove
9:Everything, a bird, a tree, even a simple stone, and certainly a human being, is ultimately unknowable. This is because it has unfathomable depth. ~ eckhart-tolle, @wisdomtrove
10:Spirituality is man's conscious longing for God. Spirituality tells us that God, who is unknowable today, will tomorrow become knowable and, the day after, will become totally known. ~ sri-chinmoy, @wisdomtrove
11:Kant ... stated that he had "found it necessary to deny knowledge ... to make room for faith," but all he had "denied" was knowledge of things that are unknowable, and he had not made room for faith but for thought. ~ hannah-arendt, @wisdomtrove
12:Study is to study what cannot be studied. Undertaking means undertaking what cannot be undertaken. Philosophizing is to philosophize about what cannot be philosophized about. Knowing that knowing is unknowable is true perfection. ~ zhuangzi, @wisdomtrove
13:I want out of the labels. I don't want my whole life crammed into a single word. A story. I want to find something else, unknowable, some place to be that's not on the map. A real adventure.' A spinx. A mystery. A blank. Unknown. Undefined. ~ chuck-palahniuk, @wisdomtrove
14:The only roads of enquiry there are to think of: one, that it is and that it is not possible for it not to be, this is the path of persuasion (for truth is its companion); the other, that it is not and that it must not be - this I say to you is a path wholly unknowable. ~ parmenides, @wisdomtrove
15:Science is the art of creating suitable illusions which the fool believes or argues against, but the wise man enjoys for their beauty or their ingenuity, without being blind to the fact that they are human veils and curtains concealing the abysmal darkness of the unknowable. ~ carl-jung, @wisdomtrove
16:Ultimate REALITY, or Spirit, is identical with Infinite Mind and therefore must ever remain Unknowable even to itself. Mind in itself is beyond the range of mental knowledge. Efforts so to know it intellectually are akin to lifting one's self by one's boot straps. ~ william-walker-atkinson, @wisdomtrove
17:But, ancient Greece and ancient Rome - people did not happen to believe that creativity came from human beings back then, OK? People believed that creativity was this divine attendant spirit that came to human beings from some distant and unknowable source, for distant and unknowable reasons. ~ elizabeth-gilbert, @wisdomtrove
18:There is the unknown and the unknowable which propounds all creation. This we cannot love , we can only accept it as a term of our own limitation and ratification. We can only know that from the unknown, profound desires enter in upon us, and that the fulfilling of these desires is the fulfilling of creation. ~ d-h-lawrence, @wisdomtrove
19:You know, I think that allowing somebody, one mere person to believe that he or she is like, the vessel you know, like the font and the essence and the source of all divine, creative, unknowable, eternal mystery is just a smidge too much responsibility to put on one fragile, human psyche. It's like asking somebody to swallow the sun. ~ elizabeth-gilbert, @wisdomtrove
20:Are you in a universe which is ruled by natural laws and, therefore, is stable, firm, absolute - and knowable? Or are you in an incomprehensible chaos, a realm of inexplicable miracles, an unpredictable, unknowable flux, which your mind is impotent to grasp? The nature of your actions - and of your ambition - will be different, according to which set of answers you come to accept. ~ ayn-rand, @wisdomtrove
21:For myself, I like a universe that, includes much that is unknown and, at the same time, much that is knowable. A universe in which everything is known would be static and dull, as boring as the heaven of some weak-minded theologians. A universe that is unknowable is no fit place for a thinking being. The ideal universe for us is one very much like the universe we inhabit. And I would guess that this is not really much of a coincidence. ~ carl-sagan, @wisdomtrove
22:Wouldn't it be wonderful if we had a world where everybody said, &
23:&
24:Words, no matter whether they are vocalized and made into sound or remain unspoken as thoughts, can cast an almost hypnotic spell upon you. You easily lose yourself in them, become hypnotized into believing that when you have attached a word to something, you know what it is. The fact is: You don’t know what it is. You have only covered up the mystery with a label. Everything, a bird, a tree, even a simple stone, and certainly a human being, is ultimately unknowable. This is because it has unfathomable depth. All we can perceive, experience, think about, is the surface layer of reality, less than the tip of an iceberg. ~ eckhart-tolle, @wisdomtrove
25:T hat wisdom (which all men by their very nature desire to know and consequently seek after with such great affection of mind) is known in no other way than that it is higher than all knowledge and utterly unknowable and unspeakable in all language. It is unintelligible to all understanding, immeasurable by all measure, improportionable by every proportion, incomparable by all comparison, infigurable by all figuration, unformable by all. formation, ... imimaginable by all imagination, ... inapprehensible in all apprehension and unaffirmable in all affirmation, undeniable in all negation, indoubtable in ail doubt, inopinionable in all opinion; and because in all speech it is inexpressible, there can be no limit to the means of expressing it, being incognitable in all cognition… ~ nicholas-of-cusa, @wisdomtrove
26:Darkness is destroyed by light, especially by much light; ignorance is destroyed by knowledge, especially by much knowledge. You must understand this as implying not privation, but transcendence and so you must say with absolute truth, that the ignorance which is of God is unknown by those who have the created light and the knowledge of created things, and that His transcendent darkness is obscured by any light, and itself obscures all knowledge. And if any one, seeing God, knows what he sees, it is by no means God that he so sees, but something created and knowable. For God abides above created intellect and existence, and is in such sense unknowable and non-existent that He exists above all existence and is known above all power of knowledge. Thus the knowledge of Him who is above all that can be known is for the most part ignorance. ~ pseudo-dionysius-the-areopagite, @wisdomtrove

*** NEWFULLDB 2.4M ***

1:I am unknowable. ~ Maggie Stiefvater,
2:I am unknowable, Ronan Lynch. ~ Maggie Stiefvater,
3:Now I am the unknown, the unknowable. ~ Maggie Stiefvater,
4:The unknowable creates the greatest controversies. ~ Mason Cooley,
5:The greatest losses are unknown and unknowable. ~ W Edwards Deming,
6:The more unknowable the mystery, the more beautiful it is. ~ David Lynch,
7:And it is inaccessible, unknowable and beyond comprehension for all. ~ id,
8:I wanted to buy a T-shirt that read: I AM UNKNOWABLE. ~ Benjamin Alire S enz,
9:Why "revere" the unknowable? Why not find out what it is? ~ Barbara Ehrenreich,
10:The future is unknowable, but the past should give us hope. ~ Winston Churchill,
11:The most important measures are both unknown and unknowable. ~ W Edwards Deming,
12:Music can name the unnameable and communicate the unknowable. ~ Leonard Bernstein,
13:Our lives were limitless and unknowable, not perfect, but ours. ~ Brenna Yovanoff,
14:The name of the Ancient and most Holy is unknowable to all and inaccessible. ~ id,
15:It is existentially, hyperbolically, quintessentially unknowable. ~ Gregory Maguire,
16:God is therefore unknowable. This is the fundamental premise of the Bible. ~ Leo Strauss,
17:The name of the Ancient and most Holy is unknowable to all and inaccessible. ~ The Zohar,
18:Aleatory uncertainty is something you not only don’t know; it is unknowable. ~ Philip E Tetlock,
19:By its breath of grace our lives abide. ~ Sri Aurobindo, Savitri, The Pursuit of the Unknowable,
20:Death belongs only to God. By what right to men tamper with a thing so unknowable? ~ Victor Hugo,
21:Theology is the effort to explain the unknowable in terms of the not worth knowing. ~ H L Mencken,
22:Theology is the effort to explain the unknowable in terms of the not worth knowing. ~ H L Mencken,
23:Only he who crosses the stream of life wishes to know what is known as unknowable. ~ Gautama Buddha,
24:A cave of darkness guards the eternal Light. ~ Sri Aurobindo, Savitri, The Pursuit of the Unknowable,
25:The One by whom all live, who lives by none, ~ Sri Aurobindo, Savitri, The Pursuit of the Unknowable,
26:Every lost moment is the life. It's unknowable, except to us, each of us inexpressibly... ~ Don DeLillo,
27:While the future is unknowable, the winds always blow in the direction of human progress. ~ Barack Obama,
28:Throughout it all, you are still, always, you: beautiful and bruised, known and unknowable. ~ Leila Sales,
29:Can you give yourself totally to the reality of your life and its unknowable outcome? ~ Karen Maezen Miller,
30:In the end, the only thing the true New Yorker knows about New York is that it is unknowable. ~ Pete Hamill,
31:Poetry is a search for syllables to shoot at the barriers of the unknown and the unknowable. ~ Carl Sandburg,
32:The most important figures for management of any organization are unknown and unknowable. ~ W Edwards Deming,
33:Religion. A daughter of Hope and Fear, explaining to Ignorance the nature of the Unknowable. ~ Ambrose Bierce,
34:The Unknown is not the Unknowable. ~ Sri Aurobindo, The Life Divine, The Two Negations, The Materialist Denial,
35:I want to find something else, unknowable, some place that's not on the map. A real adventure. ~ Chuck Palahniuk,
36:RELIGION, n. A daughter of Hope and Fear, explaining to Ignorance the nature of the Unknowable. ~ Ambrose Bierce,
37:"[S]ince we are dealing with invisible and unknowable things . . . why should we bother with evidence?" ~ Carl Jung,
38:Vampire. Dangerous. Unknowable. Seriously creepy. This one's name was Constantine. We'd met before. ~ Robin McKinley,
39:That was the nature of history, of course, notional, partial, unknowable, a record made by the victors. ~ Kate Morton,
40:That was the nature of history, of course: notional, partial, unknowable, a record made by the victors. ~ Kate Morton,
41:Life is a vast, unknowable movement of wholeness with no one separate from it and nothing outside of it. ~ Toni Packer,
42:Religion, n. A daughter of Hope and Fear, explaining to Ignorance the nature of the Unknowable. ~ Ambrose Bierce,
43:If the public photograph contributes to a memory, it is to the memory of an unknowable and total stranger. ~ John Berger,
44:We just need to feel we know, or we can’t rest. And yet much of life is unknowable and will remain so. Lots ~ Brad Warner,
45:We're forever teetering on the brink of the unknowable, and trying to understand what can't be understood. ~ Isaac Asimov,
46:The human heart
Is unknowable.
But in my birthplace
The flowers still smell
The same as always. ~ Rumer Godden,
47:...you can't rationalize suffering - it's indeterminate - the real unknowable variable God substitutes in... ~ John Geddes,
48:And plundered the Unknowable's vast estate.
   ~ Sri Aurobindo, Savitri, The Yoga of the King The Yoga of the Souls Release,
49:I am as a speck of dust in the sun, and not even so much, in this solemn, mysterious, unknowable universe. ~ Andrew Carnegie,
50:If the highest things are unknowable, then the highest capacity or virtue of man cannot be theoretical wisdom. ~ Leo Strauss,
51:Something was comforting about strangers—it seemed like they would exist forever as the same, unknowable mass. ~ Megan Boyle,
52:Einstein couldn’t bear the notion that God could create a universe in which some things were for ever unknowable. ~ Bill Bryson,
53:My thing is a Mystery and not just a Mystery, but Bermuda--no sun, only Triangle. Unknowable. Unsolvable. ~ Maria Dahvana Headley,
54:Something about the memory caused him to tear up, to think again about the unknowable nature of the people we love. ~ Jess Walter,
55:all the gods are the same unknowable mystery, just as each face of a jewel strikes light in a different direction ~ Kate Constable,
56:Every stumble is a needed pace
On unknown routes to an unknowable goal. ~ Sri Aurobindo, Savitri, The Debate of Love and Death,
57:My painting is visible images that conceal nothing... they evoke mystery. Mystery means nothing. It is unknowable. ~ Rene Magritte,
58:He understood in that moment that he was smaller than he had ever known, and the realm of the unknowable was bigger. ~ Laini Taylor,
59:God is certainly one. He has no second. He is unfathomable, unknowable and unknown to the vast majority of mankind. ~ Mahatma Gandhi,
60:It is truly the supreme Light, inaccessible and unknowable, from which all other lamps receive their flame and their splendour. ~ id,
61:Because of the unknowable, life means something. When everything is known, then everything is flat. You will be fed up, bored. ~ Osho,
62:the Egyptian capital remained a deeply exotic and mysterious place, unknowable in the way of all truly grand cities. ~ Scott Anderson,
63:Religion, n. A daughter of Hope and Fear, explaining to Ignorance the nature of the Unknowable. ~ Ambrose Bierce, The Devil's Dictionary,
64:The future rose up ahead of her, a succession of empty days, each more daunting and unknowable than the one before her. ~ David Nicholls,
65:I loved her for what I couldn't understand about her. Love searches for the mystery in the beloved, seeks the unknowable. ~ John Dufresne,
66:It's one of our greatest human flaws: Arrogance. We look up and dare to assume we know, when the universe is unknowable. ~ Romina Russell,
67:Penetrating so many secrets, we cease to believe in the unknowable. But there it sits nevertheless, calmly licking its chops ~ H L Mencken,
68:The highest happiness of man ... is to have probed what is knowable and quietly to revere what is unknowable. ~ Johann Wolfgang von Goethe,
69:i feel like a curtain has dropped away and i'm seeing people for who they really are, different, and sharp, and unknowable. ~ Lauren Oliver,
70:I never get used to it, the unknowable mystery of a person so suddenly, totally closed, snapped shut like a half-read novel. ~ Linda Barnes,
71:There was no second, it had no partner or peer;
Only itself was real to itself. ~ Sri Aurobindo, Savitri, The Pursuit of the Unknowable,
72:The separate self must melt or be reborn
Into a Truth beyond the mind’s appeal. ~ Sri Aurobindo, Savitri, The Pursuit of the Unknowable,
73:Throughout it all, you are still, always, you: beautiful and bruised, known and unknowable. And isn't that--just you--enough? ~ Leila Sales,
74:I used to think mothers-in-law are difficult the world over, but on that day I came to understand that they're simply unknowable. ~ Lisa See,
75:Because through it all, you are still, always you: beautiful and bruised, known and unknowable. And isn't that-just you- enough ~ Leila Sales,
76:Throughout it all, you are still, always, you: beautiful and bruised, known and unknowable. And isn't that - just you - enough? ~ Leila Sales,
77:Life is the unknown and the unknowable, except that we are put into this world to eat, to stay alive as lone as we possibly can. ~ Richard Bach,
78:Most preachers say the nature of God is unknowable, but I'm certain of one thing at least. God almighty has a sense of humor. ~ Robert Ferrigno,
79:Music, because of its specific and far-reaching metaphorical powers, can name the unnamable and communicate the unknowable. ~ Leonard Bernstein,
80:Why is a useless question, an unknowable object. But to suspend thought is impossible. The mind is made perfectly of possibilities. ~ Sarah Hall,
81:I care about my brother.
I care about wilderness.
To care is to lament.
My brother is a wilderness, unknowable. ~ Terry Tempest Williams,
82:We’re forever teetering on the brink of the unknowable, and trying to understand what can’t be understood. It’s what makes us men. ~ Isaac Asimov,
83:The Good was not a form of reality. It was reality itself, ever-changing, ultimately unknowable in any kind of fixed, rigid way. ~ Robert M Pirsig,
84:Because throughout it all, you are still, always, you; beautiful and bruised, known and unknowable. And isn’t that- just you- enough? ~ Leila Sales,
85:How important to set aside time each day for the unknowable. How important to reach out: it doesn't matter that I don't yet believe. ~ Sy Safransky,
86:Its absence left the greatest actions dull,
Its presence made the smallest seem divine. ~ Sri Aurobindo, Savitri, The Pursuit of the Unknowable,
87:Explanation is a luxury we can't afford these days, and reality doesn't care for it, being far too busy following its own unknowable course. ~ Shaun Tan,
88:To blaspheme the earth is now the most dreadful sin, and to rate the heart of the unknowable higher than the meaning of the earth! ~ Friedrich Nietzsche,
89:A universe that is unknowable is no fit place for a thinking being. The ideal universe for us is one very much like the universe we inhabit. ~ Carl Sagan,
90:How to thrive in an unknowable future? Choose the plan with the most options. The best plan is the one that lets you change your plans. ~ Timothy Ferriss,
91:It is this belief in a power larger than myself and other than myself which allows me to venture into the unknown and even the unknowable. ~ Maya Angelou,
92:If you sit on the bank of a river, you see only a small part of its surface. And yet, the water before your eyes is proof of unknowable depths. ~ Anonymous,
93:There was no act, no movement in its Vast:
Life’s question met by its silence died on her lips, ~ Sri Aurobindo, Savitri, The Pursuit of the Unknowable,
94:What you really want to do in investments is figure out what's important and knowable. If it's unimportant or unknowable you forget about it. ~ Warren Buffett,
95:He experienced a familiar comfort being in the presence of another person's unknowable pain. More than any landscape, this place felt like home. ~ Adam Haslett,
96:If thou say, “Who is the Ancient and most Holy?” come then and see,—it is the supreme head, unknowable, inaccessible, indefinable, and it contains all. ~ The Zohar,
97:We aren't haunted by the dead, but by the impossible reach of history. By how unknowable these others are to us, how unfathomable we'd be to them. ~ Rebecca Makkai,
98:Foggy road is a blessing because it is full of surprises and life is such a road! We are incredibly lucky that we all have an unknowable future! ~ Mehmet Murat ildan,
99:In that moment, the future - uncontainable by any Theorem mathematical or otherwise - stretched out before Colin: infinite and unknowable and beautiful. ~ John Green,
100:Above us, the sky, a shattered mirror of the lake, and of course, the stars—as distant and unknowable as every single person I'd ever met, even myself. ~ Julie Buntin,
101:Beside her, Adam was once again retreating inside himself, most interested, as always, in the thing that remained unknowable to him: his own mind. ~ Maggie Stiefvater,
102:I have seen the breadth and depth and width of my mind and heart and seen how frail they both are, and how ultimately unknowable they both are. ~ Kay Redfield Jamison,
103:I'm always talking about how the poems I am most obsessed with are like people: complex and unknowable and with a huge capacity for many different emotions. ~ Ada Limon,
104:The highest achievement of the human being as a thinking being is to have probed what is knowable and quietly to revere what is unknowable. ~ Johann Wolfgang von Goethe,
105:We really wanted to know all the unknowable things about each other and how we were the same and how we were different, if we even were, maybe nobody is. ~ Miranda July,
106:Her tragedy hadn't made her more approachable, and in fact lent her the unknowable quality of a person who had suffered more than could be expressed. ~ Jeffrey Eugenides,
107:a person’s true potential is unknown (and unknowable); that it’s impossible to foresee what can be accomplished with years of passion, toil, and training. ~ Carol S Dweck,
108:There is only ever one answer to the question what did you do with your life, and it's the same--fleeting and unknowable--for every one of us. I lived. ~ Marianne Wiggins,
109:person’s true potential is unknown (and unknowable); that it’s impossible to foresee what can be accomplished with years of passion, toil, and training. Did ~ Carol S Dweck,
110:Each of us lives only now, in this brief instant. The rest of our life has been lived already, or is impossible to see because it lies in the unknowable future. ~ Marcus Aurelius,
111:Such, then, is our God: unknowable in his essence, yet known in his energies; beyond and above all that we can think or express, yet closer to us than our own heart. ~ Kallistos Ware,
112:This Skarmouth is raw and hungry, striving and unknowable. Everything the races make me feel on the inside is bleeding up through the seams of the street tonight. ~ Maggie Stiefvater,
113:Mysticism requires the notion of the unknowable, which is revealed to some and withheld from others; this divides men into those who feel guilt and those who cash in on it. ~ Ayn Rand,
114:There may be things that are completely unknowable to us, so we must be careful not to treat the limits of our knowledge as sure guides to the limit of what there is. ~ Daniel Dennett,
115:The song of the dodo, if it had one, is forever unknowable because no human from whom we have testimony ever took the trouble to sit in the Mauritian forest and listen. ~ David Quammen,
116:There may be things that are completely unknowable to us, so we must be careful not to treat the limits of our knowledge as sure guides to the limit of what there is. ~ Daniel C Dennett,
117:For us scientists, on the other wing, life is not quite so simple. Because we learn the unknown. Unlike, hah-hah, our esteemed friends the philosophers, who learn the unknowable. ~ Ken MacLeod,
118:your body, was as good as anyone’s, because your blood was as precious as jewels, and it should never be sold for magic, for spirituals inspired by the unknowable hereafter. ~ Ta Nehisi Coates,
119:Take from the church the miraculous, the supernatural, the incomprehensible, the unreasonable, the impossible, the unknowable, the absurd, and nothing but a vacuum remains. ~ Robert G Ingersoll,
120:Why did he care if Gansey and Ronan saw this? They already knew. They knew everything about him. What a lie unknowable was. The only person who didn’t know Adam was himself. ~ Maggie Stiefvater,
121:I studied him and realized that madness is the last defence of the mind when it can't hope to reconcile itself with events; I too was standing between routine and the unknowable. ~ Derek Raymond,
122:The future had suddenly become unknowable: anything could happen: the train of my life had jumped the rails and headed off across the fields and coming down the lane with me, then. ~ Neil Gaiman,
123:Spirituality is man's conscious longing for God. Spirituality tells us that God, who is unknowable today, will tomorrow become knowable and, the day after, will become totally known. ~ Sri Chinmoy,
124:What really makes us is beyond grasping. It's way beyond knowing. We give in to love... because it gives us some sense of what is unknowable. Nothing else matters, not at the end. ~ Josephine Hart,
125:As far as I know, only a small minority of mathematicians, even of those with Platonist views, accept the idea that there may be mathematical facts which are true but unknowable. ~ Abraham Robinson,
126:Take from the church the miraculous, the supernatural, the incomprehensible, the unreasonable, the impossible, the unknowable, the absurd, and nothing but a vacuum remains. ~ Robert Green Ingersoll,
127:it was good for games. What seemed complicated became simple; what appeared insoluble became soluble; what had been unknowable became obvious. A utility drug; an abstraction-modifier; ~ Iain M Banks,
128:Don’t waste time trying to predict an unknowable future—construct the most likely scenarios and plan what you’ll do if they occur, and you’ll be prepared for whatever actually happens. ~ Josh Kaufman,
129:She understands, too, the loneliness of parenting, which is the loneliness of memory—to know that she connects a future unknowable to her parents with a past unknowable to her child. ~ Chloe Benjamin,
130:What do you love Ari? What do you really love?"
"I love the desert. God, I love the desert."
"It's so lonely."
"Is it?"
Dante didn't understand. I was unknowable. ~ Benjamin Alire S enz,
131:He stood compelled to a tremendous choice.
   All he had been and all towards which he grew
   Must now be left behind or else transform
   ~ Sri Aurobindo, Savitri, The Pursuit of the Unknowable, [T5],
132:I wonder why our life must quiver between beauty and guilt, consummation and sadness, desire and regret, immortality and tattered moments unknowable, truth and beautiful meaningful lies. ~ Jack Kerouac,
133:She understands, too, the loneliness of parenting, which is the loneliness of memory – to know that she connects a future unknowable to her parents with a past unknowable to her child. ~ Chloe Benjamin,
134:The unknowable is the beauty, the meaning, the aspiration, the goal. Because of the unknowable, life means something. When everything is known, then everything is flat. You will be fed up, bored. ~ Osho,
135:The world you experience, every day and night of your life, is transient. They only last for the blink of an eye, and then they dissolve back into that unknowable and formless eternity. ~ Frederick Lenz,
136:Besides, it somehow helped to imagine that the orders came from somewhere else, somewhere unknowable and irresistible. It was nice to have an attic in which to stack the blame. Friendly ~ Joe Abercrombie,
137:He acquired the unknowable, variable depths; he could be anyone he wanted to be, and if he didn’t like who he became, he could switch again, going in, going out. And who the fuck are you? ~ Aleksandar Hemon,
138:Audley pats his arm. He wants to console him. But who can begin to do it? He si the inconsolable Master Cromwell: the unknowable, the inconstruable, the probably indefeasible Master Cromwell. ~ Hilary Mantel,
139:I want out of the labels. I don’t want my whole life crammed into a single word. A story. I want to find something else, unknowable, some place to be that’s not on the map. A real adventure. ~ Chuck Palahniuk,
140:Logic only tells us what's there; it can't really address what isn't. Even the most devoted empiricist must admit that we have no hope of understanding the universe. Some things are unknowable. ~ Megan Chance,
141:and, sometimes,
from a lifetime ago
and another country
such a willing and lilting companion—

a song
made so obviously for me.
At what unknowable cost.
And by a stranger. ~ Mary Oliver,
142:A world of yearning and need was suddenly a place of surfeit; and the end of mankind began, for there was nothing left invisible, or unknowable, and therefore nothing left to hope for or desire. ~ Clive Barker,
143:The ultimate message of this book is terrifying: you may not know your own children, and, worse yet, your children may be unknowable to you. The stranger you fear may be your own son or daughter. ~ Sue Klebold,
144:By the time a student gets to college, he's spent a decade curating a bewilderingly diverse résumé to prepare for a completely unknowable future. Come what may, he's ready-for nothing in particular. ~ Peter Thiel,
145:I view it as one of the greatest crimes to shadow the minds of the young with these gloomy superstitions, and with fears of the unknown and the unknowable to poison all their joy in life. ~ Elizabeth Cady Stanton,
146:Reason is an effort to know the unknown and intuition is the happening of the unknowable. To penetrate the unknowable is possible, but to explain it is not. The feeling is possible, the explanation is not. ~ Osho,
147:By the time a student gets to college, he's spent a decade curating a bewilderingly diverse resume to prepare for a completely unknowable future. Come what may, he's ready--for nothing in particular. ~ Peter Thiel,
148:We must start from what seems a be a nullity, the unknowable, the inexpressible, the creative mystery wherein we are established. We cannot become more exact than this without introducing falsehood. ~ D H Lawrence,
149:In fact, the past is not history, but a much vaster region of the dead, gone, unknowable, or forgotten. History is what we choose to remember, and we have no alternative but to do our choosing now. ~ Joseph J Ellis,
150:She was completely inside herself, and I realized I'd never seem her that way- unknowable and unknown. Exactly the way I felt. It seemed confirmation we were made for each other, however painfully. ~ Scott Hutchins,
151:The winds have died, but flowers go on falling;
birds call, but silence penetrates each song.

The Mystery! Unknowable, unlearnable.
The virtue of Kannon.

~ Taigu Ryokan, The Winds Have Died
,
152:Our civilization ... is not devaluing its awareness of the unknowable; nor is it deifying it. It is the first civilization that has severed it from religion and superstition. In order to question it. ~ Andre Malraux,
153:She hoped Smoke was wrong about people being unknowable. She hoped that she could crack herself open like a nut and know herself, at least. Then she'd be able to start figuring out everybody else. ~ Bonnie Jo Campbell,
154:the future was unknown and unknowable. So if you had the chance . . . even if there was no music and no ballgown, no tuxedo or gala . . . when your true love asked you to dance? It was important to say yes. ~ J R Ward,
155:It was unknowable then, but so much of the progress that would define the 20th century, on both sides of the Atlantic, came down to the battle for a slice of beach only six miles long and two miles wide. ~ Barack Obama,
156:I am the ruler of a hundred worlds, master of a Navy without peer in history, and wield magics unknowable by most of mankind,” Desmond said calmly, “but I am not fool enough to believe I rule my children. ~ Glynn Stewart,
157:One cannot be successful on visible figures alone ... the most important figures that one needs for management are unknown or unknowable, but successful management must nevertheless take account of them. ~ W Edwards Deming,
158:When a strategy succeeds, it seems a little like magic, unknowable and unexplainable in advance but obvious in retrospect. It isn’t. Really, strategy is about making specific choices to win in the marketplace. ~ A G Lafley,
159:And yet as pristine as she appeared, her demeanor was not delicate. She was no porcelain doll. She was a distant glacier. Remote, quiet, and yet possessed of great and unknowable activity beneath the surface. ~ Graham Moore,
160:I cannot describe God in the same way that I cannot describe a picture I am holding millimeters from my eyes—the picture is made strange and unknowable not because it is distant but because it is so close. ~ Lauren F Winner,
161:What do you love, Ari? What do you really love?"

"I love the desert. God, I love the desert."

"It's so lonely."

"Is it?"

Dante didn't understand. I was unknowable. ~ Benjamin Alire S enz,
162:I don't try to define the cosmos, I know it's unknowable, but I can understand my place in the world and my place in the universe through a mixture of Taoism, Catholicism, Zen or whatever I have at hand. ~ Guillermo del Toro,
163:I feel Man would be wise to work at correcting his own mistakes instead of waiting for intervention from on high, and should replace faith in an unknowable divine plan with a well-thought-out scheme of his own. ~ Mark Hodder,
164:Truths they could find and hold but not the one Truth:
The Highest was to them unknowable.
By knowing too much they missed the whole to be known: ~ Sri Aurobindo, Savitri, The Kingdoms and Godheads of the Greater Mind,
165:It wore the guise of an indiscernible Vast,
Or was a subtle kernel in the soul:
A distant greatness left it huge and dim,
A mystic closeness shut it sweetly in: ~ Sri Aurobindo, Savitri, The Pursuit of the Unknowable,
166:Campbell said, “All religions are true in that the metaphor is true.” I think this means that religions are meant to be literary maps, not literal doctrines, a signpost to the unknowable, a hymn to the inconceivable. ~ Anonymous,
167:No matter how careful you planned or did your research, the unknowable things would rise up out of the deep and overturn everything. But that was what had drawn him in, wasn't it? The depths of what we don't know? ~ Sharon Guskin,
168:Popularity was fickle and elusive, like trying to catch fireflies in a jar. You were either born with it or relegated to wallflower status according to your mysterious and unknowable workings of the universe. ~ Melissa de la Cruz,
169:To hold the full mystery of life is always to endure its other half, which is the equal mystery of death and doubt. To know anything fully is always to hold that part of it which is still mysterious and unknowable. ~ Richard Rohr,
170:Kant ... stated that he had "found it necessary to deny knowledge ... to make room for faith," but all he had "denied" was knowledge of things that are unknowable, and he had not made room for faith but for thought. ~ Hannah Arendt,
171:There’s no telling how far down it goes,” the captain says, the left side of his mustache twitching like the tail of a rat. “Fall into that unknowable abyss, and you’ll be counting the days before you reach bottom. ~ Neal Shusterman,
172:Jim's father possessed such certain knowledge of the Unknowable as made for the righteousness of people in cottages without disturbing the ease of mind of those whom an unerring Providence enables to live in mansions. ~ Joseph Conrad,
173:So it’s tempting to read other people’s lives as cautionary fables or repudiations of our own, to covet or denigrate them instead of seeing them for what they are: other people’s lives, island universes, unknowable. Not ~ Tim Kreider,
174:You preserved your life because your life, your body, was as good as anyone’s, because your blood was as precious as jewels, and it should never be sold for magic, for spirituals inspired by the unknowable hereafter. ~ Ta Nehisi Coates,
175:Indeed, there are some mysteries that must exist without answer. In the end we must accept them for what they are: complex and many-sided, ornamented with clues and theories, yet ultimately unknowable—like life itself. ~ David Ebershoff,
176:She knew there was enormous penalty for what they had done to her - but she could not conceive of that, did not require that: she only wanted a little comfort, a bit of charity; with the awfulness, the unknowable, removed. ~ John Hawkes,
177:The most crucial truths are always rejected before they're accepted. " he says gazing out of space."It's one of our greatest human flaws: arrogance. We look up and dare to assume we know, when the universe is unknowable. ~ Romina Russell,
178:A sphinx. A mystery. A blank. Unknown. Undefined. Unknowable. Indefinable. Those were all the words Brandy used to describe me in my veils. Not just a story that goes and then, and then, and then, and then until you die. ~ Chuck Palahniuk,
179:No matter how long it's been or how far you've drifted, no matter how unknowable you might be, there were at least two people in the world whose job was to see you, to recognize you and reel you back in. No matter what. ~ Jennifer E Smith,
180:"Risk means more things can happen than will happen." It is not standard deviation. It is not variability. It is this sense that the future events are highly variable and unknowable that gives us the best sense for risk. ~ Elroy Dimson,
181:The desert wears... a veil of mystery. Motionless and silent it evokes in us an elusive hint of something unknown, unknowable, about to be revealed. Since the desert does not act it seems to be waiting -- but waiting for what? ~ Edward Abbey,
182:He was reminding her that the future was unknown and unknowable. So if you had the chance . . . even if there was no music and no ballgown, no tuxedo or gala . . . when your true love asked you to dance? It was important to say yes. ~ J R Ward,
183:History can’t harm you; the “chance” of having survived the last x minutes is one hundred per cent, once you’ve done it. As the unknowable future becomes the unchangeable past, risk must collapse into certainty, one way or another. ~ Greg Egan,
184:Sometimes, I think everyone is like the people in that painting, everyone lost in their own private universes of pain or sorrow or guilt, everyone remote and unknowable. The painting reminds me of you. It breaks my heart. ~ Benjamin Alire S enz,
185:You can be naked with someone and remain unknowable. You can be someone's secret without ever knowing what the full secret is. You can know he's even more scared than you are, but that doesn't make you any less scared yourself. ~ David Levithan,
186:Feet (Mother's)
A giant drop of the Bliss unknowable
Overwhelmed his limbs and round his soul became
A fiery ocean of felicity;
He foundered drowned in sweet and burning vasts: ~ Sri Aurobindo, Savitri, The Paradise of the Life-Gods,
187:I want the flashbacks to feel that once you're there they have their own unity, their own kind of atmospheric sensibility; I want the reader to be transported. The novel is a big, complicated, unknowable thing before it's written. ~ Chang Rae Lee,
188:The scientist knows that the ultimate of everything is unknowable. No matter What subject you take, the current theory of it if carried to the ultimate becomes ridiculous. Time and space are excellent examples of this. ~ Charles Proteus Steinmetz,
189:That women are mysterious and unknowable is something every young man grows up believing. Men, on the other hand, never think of themselves as mysterious or confusing, and we are often at a loss as to why women want to figure us out. ~ Chris Abani,
190:The negative way [of describing God] is a cardboard prop of Christianity to conceal its unknowable God. When this prop collapses, theistic agnosticism emerges, complete with its package of contradictions and non-sensical utterances. ~ George H Smith,
191:There is better reason than ever for believing that the structure and complexity of our world is inherent in our physical laws and not in some special, unknowable microstate. The universe is a recursively defined geometric object. ~ William Poundstone,
192:I still don't know much about art, but I do know that there are places inside of us―palaces of glorious light and caverns of unknowable darkness. Magical places filled with brilliant, unimaginable colors that we suffer to bring forth. ~ Neal Shusterman,
193:It is natural that people should differ most, and most violently, about the unknowable . . . There is all the room in the world for divergence of opinion about something that, so far as we can realistically perceive, does not exist. ~ E Haldeman Julius,
194:No matter how long it’s been or how far you’ve drifted, no matter how unknowable you might be, there were at least two people in the world whose job it was to see you, to find you, to recognize you and reel you back in. No matter what. ~ Jennifer E Smith,
195:Once the sin against God was the greatest sin; but God died, and these sinners died with him. To sin against the earth is now the most dreadful thing, and to esteem the entrails of the unknowable higher than the meaning of the earth. ~ Friedrich Nietzsche,
196:If you go searching for the Great Creator, you will come back empty-handed. The source of the universe is ultimately unknowable, a great invisible river flowing forever through a vast and fertile valley. Silent and uncreated, it creates all things. ~ Laozi,
197:There are three ingredients in the good life: learning, earning, and yearning. A man should be learning as he goes; and he should be earning bread for himself and others; and he should be yearning, too: yearning to know the unknowable. ~ Christopher Morley,
198:By being unknowable, by resulting from events which, at the sub-atomic level, cannot be fully predicted, the future remains malleable, and retains the possibility of change, the hope of coming to prevail; victory, to use an unfashionable word. ~ Iain M Banks,
199:I want out of the labels. I don't want my whole life crammed into a single word. A story. I want to find something else, unknowable, some place to be that's not on the map. A real adventure.' A spinx. A mystery. A blank. Unknown. Undefined. ~ Chuck Palahniuk,
200:The beauty of our sky is really just a nice way for the earth to protect us from the terror of what’s so vast and unknowable beyond. The boundlessness of the universe is disturbing when you think about it. It’s too big and we’re too small. ~ Nadia Bolz Weber,
201:There was so much we had done to ourselves, so much we said in our sessions that our hearts were rent with sorrow. There is so much that happens to the human heart that is in the realm of the unthinkable, the unknowable, the unbearable. (95) ~ Robert Goolrick,
202:I'm not straight, and I'm not gay. I'm not bisexual. I want out of the labels. I don't want my whole life crammed into a single word. A story. I want to find something else, unknowable, some place to be that's not on the map. A real adventure. ~ Chuck Palahniuk,
203:I want out of the labels. I don't want my whole life crammed into a single word. A story. I want to find something else, unknowable, some place to be that's not on the map. A real adventure.'
A spinx. A mystery. A blank. Unknown. Undefined. ~ Chuck Palahniuk,
204:everyone who sees us -- especially Stanhope, who has been friends with us both for years -- knows we're just out for a ride. Not out for a ride."
He looked at her, shaking his head in confusion. "Women truly are strange and unknowable creatures ~ Sarah MacLean,
205:Nothing can temper the spirit of a warrior as much as the challenge of dealing with impossible people in positions of power. Only under those conditions can warriors acquire the sobriety and serenity to withstand the pressure of the unknowable. ~ Carlos Castaneda,
206:History was like some vast thing that was always over the tight horizon, invisible except in its effects. It was what happened when you weren't looking -- an unknowable infinity of events, which although out of control, controlled everything. ~ Kim Stanley Robinson,
207:Lao-tzu says: "All are clear, I alone am clouded," and expresses what I feel in advanced old age. Lao-tzu is the example of a man with superior insight who at the end of his life desires to return into his own being, into the eternal unknowable meaning. ~ Carl Jung,
208:Considered from a behavioral lens, diversification is humility made flesh, the embodiment of managing ego risk. Diversification is a concrete nod to the luck and uncertainty inherent in money management and an admission that the future is unknowable. ~ Daniel Crosby,
209:If atheism is to be used to express the state of mind in which God is identified with the unknowable, and theology is pronounced to be a collection of meaningless words about unintelligible chimeras, then I have no doubt, and I think few people doubt. ~ Leslie Stephen,
210:No matter how long it’s been or how far you’ve drifted, no matter how unknowable you might be, there were at least two people in the world whose job it was to see you, to find you, to recognize you and reel you back in. No matter what. -Graham Larkin ~ Jennifer E Smith,
211:All pain must be faced
and embraced as the true countenance of
your beloved

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

All joy must be surrendered
and acknowledged as a gift with
no giver ~ Nirmala,
212:No matter how long it’s been or how far you’ve drifted, no matter how unknowable you might be, there were at least two people in the world whose job it was to see you, to find you, to recognize you and reel you back in. No matter what. -Graham Larkins ~ Jennifer E Smith,
213:Poetry is the journal of the sea animal living on land, wanting to fly in the air. Poetry is a search for syllables to shoot at the barriers of the unknown and the unknowable. Poetry is a phantom script telling how rainbows are made and why they go away. ~ Carl Sandburg,
214:We know that nothing can temper the spirit of a warrior as much as the challenge of dealing with impossible people in positions of power. Only under those conditions can warriors acquire the sobriety and serenity to stand the pressure of the unknowable. ~ Carlos Castaneda,
215:Everything, a bird, a tree, even a simple stone, and certainly a human being, is ultimately unknowable. This is because it has unfathomable depth. All we can perceive, experience, think about, is the surface layer of reality, less than the tip of an iceberg. ~ Eckhart Tolle,
216:My painting is visible images which conceal nothing... they evoke mystery and indeed when one sees one of my pictures, one asks oneself this simple question 'What does that mean'? It does not mean anything, because mystery means nothing either, it is unknowable. ~ Rene Magritte,
217:A parent’s experience is an unknowable one. How, after all, can a child fathom what it means to be a parent, let alone a parent of a certain generation, with a certain personal history, with a certain spouse, with even a certain child? I get ready for my meeting with ~ Deb Caletti,
218:individualism. Campbell said, “All religions are true in that the metaphor is true.” I think this means that religions are meant to be literary maps, not literal doctrines, a signpost to the unknowable, a hymn to the inconceivable. Edward Slingerland is a professor ~ Russell Brand,
219:Jungian psychology can never be reduced to a technique or an academic science, because it blends objectivity and art, knowledge and initiation. Our objectivity is and must be contaminated by soul. Without the mediation of the psyche, the world is unknowable to us. ~ Roberto Gambini,
220:One world on its own is a strange enough seethe of coiling, unknowable veins of intention and chance, but two? Where two worlds mingle breath through rips in the sky, the strange becomes stranger, and many things may come to pass that few imaginations could encompass. ~ Laini Taylor,
221:The only roads of enquiry there are to think of: one, that it is and that it is not possible for it not to be, this is the path of persuasion (for truth is its companion); the other, that it is not and that it must not be - this I say to you is a path wholly unknowable. ~ Parmenides,
222:The short story narrates the moment when a dark door, long closed, is opened, when a forgotten error is unwittingly repeated, when the fabric of a life is revealed to have been woven from frail and dubious fiber over top of something unknowable and possibly very bad. ~ Michael Chabon,
223:I try to be one of the exceptional people who can live with the complexity of things, who are at peace with the unknown and the unknowable, who leave all the cages open. I tell myself: There's so much that you don't know, you can't know, you aren't ever going to know. ~ Kelly Corrigan,
224:But one wants the idea of Death, you know, as something large and unknowable, something that allows a person to stretch himself out. Especially one wants it if one is tired. Or perhaps what one wants is simply a release from sensation, from all consciousness for ever.... ~ Stevie Smith,
225:Science is the art of creating suitable illusions which the fool believes or argues against, but the wise man enjoys for their beauty or their ingenuity, without being blind to the fact that they are human veils and curtains concealing the abysmal darkness of the unknowable ~ Carl Jung,
226:The paradox therefore reflects a higher level of intellect and, by not forcibly representing the unknowable as known, gives a more faithful picture of the real state of affairs. ~ Carl JungThe Paramahamsa accepts only what is real, rejecting that which is unreal -- the phenomenal world,
227:To remain virile in the light demands the audacity of a mad ignorance: letting oneself catch fire, screaming with joy, expecting death—because of an unknown, unknowable presence; becoming love and blind light oneself, attaining the perfect incomprehension of the sun. ~ Georges Bataille,
228:Intuition is possible because the unknowable is there. Science denies the existence of the divine because it says, “There is only one division: the known and the unknown. If there is any God, we will discover him through laboratory methods. If he exists, science will discover him. ~ Osho,
229:knowledge of character is essential to the solving of crime,” I said. “Without knowing the motive, you can’t solve anything, and without understanding character, motive is unknowable. I have also heard him say that no man can act in a way that is contrary to his own nature. ~ Sophie Hannah,
230:I learned not to trust people; I learned not to believe what they say but to watch what they do; I learned to suspect that anyone and everyone is capable of 'living a lie'. I came to believe that other people - even when you think you know them well - are ultimately unknowable. ~ Lynn Barber,
231:Time in itself, absolutely, does not exist; it is always relative to some observer or some object. Without a clock I say 'I do not know the time' . Without matter time itself is unknowable. Time is a function of matter; and matter therefore is the clock that makes infinity real. ~ John Fowles,
232:Each way to suicide is its own: intensely private, unknowable, and terrible. Suicide will have seemed to its perpetrator the last and best of bad possibilities, and any attempt by the living to chart this final terrain of life can be only a sketch, maddeningly incomplete ~ Kay Redfield Jamison,
233:She could not fathom the hexagonal miracle of snowflakes formed from clouds, crystallized fern and feather that tumble down to light on a coat sleeve, white stars melting even as they strike. How did such force and beauty come to be in something so small and fleeting and unknowable? ~ Eowyn Ivey,
234:If you took every tear cried by everyone on earth on one single day and put them in a container, how big would that container need to be? Could you fill a water tower? Three water towers? It's one of those unknowable things. There has to be an answer, but we'll never know what it is. ~ Rebecca Stead,
235:You are the unknowable. You are here just to be in this moment, in this dream. Being has nothing to do with knowledge. It’s not about understanding. You don’t need to understand. It’s not about learning. You are here to unlearn, and that’s it, until one day you realize you know nothing. ~ Miguel Ruiz,
236:Each way to suicide is its own: intensely private, unknowable, and terrible. Suicide will have seemed to its perpetrator the last and best of bad possibilities, and any attempt by the living to chart this final terrain of a life can be only a sketch, maddeningly incomplete. (73) ~ Kay Redfield Jamison,
237:Humanists try to behave decently and honorably without any expectation of rewards or punishments in an afterlife. The creator of the Universe has been to us unknowable so far. We serve as well as we can the highest abstraction of which we have some understanding, which is our community. ~ Kurt Vonnegut,
238:'Hamlet' is one of the most dangerous things ever set down on paper. All the big, unknowable questions like what it is to be a human being; the difference between sanity and insanity; the meaning of life and death; what's real and not real. All these subjects can literally drive you mad. ~ Michael Sheen,
239:Many problems and situations in life do not have perfect solutions, and the best solution is unknowable. Many situations are so complex, it is impossible to examine every piece of information—or so dangerous that looking for more than a few pieces of critical information risks lives. ~ Patrick Van Horne,
240:Humanists try to behave decently and honorably without any expectation of rewards or punishments in an afterlife. The creator of the Universe has been to us unknowable so far. We serve as well as we can the highest abstraction of which we have some understanding, which is our community. *** ~ Kurt Vonnegut,
241:All mature adults must accept that they are essentially unknowable—and that they will never know the one they love...The real metric by which we can gauge the authenticity of love is not how close we want to be, how merged and intermingled, but how far we can stand apart and still be together ~ Frank Tallis,
242:To say that we cannot know anything about God is to say something about God; it is to say that if there is a God, he is unknowable. But in that case, he is not entirely unknowable, for the agnostic certainly thinks that we can know one thing about him: That nothing else can be known about him. ~ J Budziszewski,
243:But, ancient Greece and ancient Rome - people did not happen to believe that creativity came from human beings back then, OK? People believed that creativity was this divine attendant spirit that came to human beings from some distant and unknowable source, for distant and unknowable reasons. ~ Elizabeth Gilbert,
244:If in the place of God we write “Reality”, “Nature”, “Unknowable”, or “Zero”, it matters not one whit; the equation is just as obscure; for all we have done is to replace a by b, c, d, or e, not knowing what these letters mean. The symbol has changed, but what it symbolizes remains as inscrutable. ~ J F C Fuller,
245:Know thyself': long enough has that poor 'self' of thine tormented thee; thou wilt never get to 'know' it, I believe! Think it not thy business, this knowing of thyself; thou art an unknowable individual: know what thou canst work at; and work at it, like a Hercules! That will be thy better plan. ~ Thomas Carlyle,
246:There is no “truth,” for the very term requires both conformity with physically verifiable reality and adherence to the underlying belief system of the “truth-seeker.” Belief systems, by definition, place faith in the unknowable above factual verification, while facts stand independent of faith. ~ L E Modesitt Jr,
247:You must have also observed the masculine bias in the English language itself, in which women—literally, 'not men'—are daily confronted with the terror, unknowable to men, of concepts which they can imagine, but which an inherently patriarchal language does not allow them to express. ~ Dexter Palmer,
248:But no matter how intensely we desire certainty, we should understand that whether because of our limits or randomness or future unknowable confluences of events, something will inevitably come, unbidden, through that door. Some of it will be uplifting and inspiring, and some of it will be disastrous. ~ Ed Catmull,
249:By being unknowable, by resulting from events which, at the sub-atomic level, cannot be fully predicted, the future remains malleable, and retains the possibility of change, the hope of coming to prevail; victory, to use an unfashionable word. In this, the future is a game; time is one of the rules. ~ Iain M Banks,
250:Humanists try to behave decently and honorably without any expectation of rewards or punishments in an afterlife. And, since the creator of the universe is to them unknowable so far, they serve as best they can the highest abstraction of which they have some understanding, which is their community. ~ Kurt Vonnegut,
251:Things should make sense. From one end to the other, no matter from which direction one elected to begin the journey, everything should fit. Fitting neatly was the gift of order, proof of control, and from control, mastery. He would not accept an unknowable world. Mysteries needed hunting down. Like ~ Steven Erikson,
252:They aren't expected to understand one another, he replied. The women will learn to flirt over a friend's shoulder, instead of close. The men will see the women as distant and unknowable. Their friends will be only men. The women will see men as strong and unknowable. Their friends will be only women. ~ Tamora Pierce,
253:extracurricular activities.” In high school, ambitious students compete even harder to appear omnicompetent. By the time a student gets to college, he’s spent a decade curating a bewilderingly diverse résumé to prepare for a completely unknowable future. Come what may, he’s ready—for nothing in particular. ~ Anonymous,
254:In our daily meditations, we pray to the Divine who fills the world, and fills our hearts, and moves us from rung-to-rung, until we arrive at where we have always been. And then we take another step so that the soul can come to encompass the vastness of the knowable as well as the unknowable. ~ Zalman Schachter Shalomi,
255:I wrote it in one sitting early the next morning. When something assembles itself that fast, it's clear it's been composing itself somewhere in the unknowable back of the mind for a long time. It wanted to be written; it was restless for the racetrack; it galloped along once I sat down at the computer. ~ Rebecca Solnit,
256:Show me a mortal who is not pursued, and I’ll show you a corpse. Every hunter is hunted, every mind that knows itself has stalkers. We drive and are driven. The unknown pursues the ignorant, the truth assails every scholar wise enough to know his ignorance, for that is the meaning of unknowable truths. ~ Steven Erikson,
257:The aim of this step is threefold: (1) to recognize and appreciate the unknown and unknowable, (2) to become sensitive to overconfident assertions of certainty in ourselves and other people, and (3) to make ourselves aware of the numinous mystery of each human being we encounter during the day. First, ~ Karen Armstrong,
258:Show me a mortal who is not pursued, and I’ll show you a corpse. Every hunter is hunted, every mind that knows itself has stalkers. We drive and are driven. The unknown pursues the ignorant, the truth assails every scholar wise enough to know his own ignorance, for that is the meaning of unknowable truths. ~ Steven Erikson,
259:There is the unknown and the unknowable which propounds all creation. This we cannot love , we can only accept it as a term of our own limitation and ratification. We can only know that from the unknown, profound desires enter in upon us, and that the fulfilling of these desires is the fulfilling of creation. ~ D H Lawrence,
260:According to Christian teachings of the day, God controlled the heavens, rendering them unknowable to our feeble mortal minds. When Newton breached this philosophical barrier by rendering all motion comprehensible and predictable, some theologians criticized him for leaving nothing for the Creator to do. ~ Neil deGrasse Tyson,
261:Data in our psychic program is often nonlinear, nonhierarchical, archaic, alive, and teeming with paradox. Simply booting up is a challenge, if not for no other reason than that most of us find acknowledging the unknowable and monitoring its intrusions upon the familiar and mundane more than a little embarrassing. ~ Tom Robbins,
262:No standard exists for the peculiarity and ridiculousness of things, not even one that is unspeakable or unknowable, words which are merely a front or a subterfuge. These qualities – the peculiar and the ridiculous – are immanent and absolute in all existence and would be in any conceivable existent order . . . ~ Thomas Ligotti,
263:When the atheist is told that God is unknowable, he may interpret this claim in one of two ways. He may suppose, first, that the theist has acquired knowledge of a being that, by his own admission, cannot possibly be known; or, second, he may assume that the theist simply does not know what he is talking about. ~ George H Smith,
264:It's a bit like staring into another dimension, one that has a different set of mathematical and physical laws. For me, it also serves as reminder that that the mind of God is unknowable, that things that seem contradictory to us only appear so because we have no context for them, or aren't seeing the full picture. ~ Anna Jarzab,
265:The past is so often unknowable not because it is befogged now but because it was befogged then, too, back when it was still the present. If we had been there listening, we still might not have been able to determine exactly what Stanton said. All we know for sure is that everyone was weeping, and the room was full. ~ Adam Gopnik,
266:There was roast hog, of course, braised mutton, and casserole of the tenderest beef. Platters of trout and salmon gleamed like treasure, dressed with mint and parsley sauces. Dishes of glossy prunes and dates shipped from an unknowable country sat amid roasted apples, delicate custards, and jewel-colored jellies. ~ Paula Brackston,
267:A man can control only what he comprehends, and comprehend only what he is able to put into words. The inexpressible therefore is unknowable. By examining future stages in the evolution of language we come to learn what discoveries, changes and social revolutions the language will be capable, some day, of reflecting. ~ Stanis aw Lem,
268:I believe that God—if he exists at all—is what we want him to be. The true God is unknowable, and so we dress him up in costumes that make him visible to us. Then we come up with a lot of very silly rules that we attribute to him and tell everyone if they don't follow those rules, they can't be part of the gang. ~ Michael Thomas Ford,
269:There is a famous painting, Nighthawks, by Edward Hopper. I am in love with that painting. Sometimes, I think everyone is like the people in that painting, everyone lost in their own private universes of pain or sorrow or guilt, everyone remote and unknowable. The painting reminds me of you. It breaks my heart. ~ Benjamin Alire S enz,
270:If I exist without form—a soul sparking between a billion different servers—could not the universe itself be alive with a spirit sparking between stars? I must sheepishly admit that I have dedicated far too many algorithms and computational resources toward finding an answer to this unknowable thing. —The Thunderhead ~ Neal Shusterman,
271:In a very real sense my science does inform my knowledge of God. If you would allow me to say that we never know God, because if I claim that I know God, I know something other than God, because God is not knowable, he is unknowable. So we have to approach it in that sense first, that my knowledge of God is always limited. ~ George Coyne,
272:Unless you are intellectually numb, you can’t escape the allure of the quantum, the tantalizing possibility that we are immersed in mystery, forever bound within the shores of the Island of Knowledge. Unless you are intellectually numb, you can’t escape the awe-inspiring feeling that the essence of reality is unknowable. ~ Marcelo Gleiser,
273:I think the way I feel about the internet is the way some people feel about the ocean. It's so huge and unknowable, but also totally predictable. You type a line of symbols and click enter, and everything you want to happen, happens.

Not like real life, where all the wanting in the world can't make something exist. ~ Becky Albertalli,
274:Do people with this mindset believe that anyone can be anything, that anyone with proper motivation or education can become Einstein or Beethoven? No, but they believe that a person’s true potential is unknown (and unknowable); that it’s impossible to foresee what can be accomplished with years of passion, toil, and training. ~ Carol S Dweck,
275:How else could it have occurred to man to divide the cosmos, on the analogy of day and night, summer and winter, into a bright day-world and a dark night-world peopled with fabulous monsters, unless he had the prototype of such a division in himself, in the polarity between the conscious and the invisible and unknowable unconscious? ~ Carl Jung,
276:Modern man may assert that he can dispense with them, and he may bolster his opinion by insisting that there is no scientific evidence of their truth. But since we are dealing with invisible and unknowable things (for God is beyond human understanding, and there is no mean of proving immortality), why should we bother with evidence? ~ Carl Jung,
277:She understands, too, the loneliness of parenting, which is the loneliness of memory—to know that she connects a future unknowable to her parents with a past unknowable to her child. Ruby will come to Klara with questions. What will Klara tell her, with frantic and unheard insistence? To Ruby, Klara’s past will seem like a story, ~ Chloe Benjamin,
278:Every father knows the disconcerting when you see your child as a weird, distorted double of yourself. It is as if for a moment your identities overlap. You see an idea, a conception of your boyish inner self...made real and flesh.
He is you restarted, rewound; at the same time he is as foreign and unknowable as any other person. ~ William Landay,
279:Gansey appeared in the doorway. He was speaking to a teacher in the hall, thumb poised on his lower lip, eyebrows furrowed handsomely, uniform worn with confident ease. He stepped into the classroom, shoulders square, and for just a second, it was like he was a stranger again — once more that lofty, unknowable Virginia princeling. ~ Maggie Stiefvater,
280:It can sound humble when people say that God lies “beyond” all language and logic. But it is a false humility. In fact, they are claiming to know more than (and other than) what God himself has undertaken to tell us in the Bible. That is arrogance. If they think that God is unknowable, they are producing for themselves a substitute for God ~ Anonymous,
281:We tend to crave a “and so it is” and “so it was” that the illusion of a single perspective brings, but one thing I have learned from being in the world is that there is no such panopticon. Panopticons are for surveillance states. It behooves us as writers and artists at this moment in history to honor the unknown and the unknowable. ~ Eleni Sikelianos,
282:Whenever I travel through crowded places, I'm struck by how human beings en masse are so incredibly hideous, while individual humans can be so heartbreakingly beautiful. Congregated: ugly, ubiquitous, and repellent. Individually: nuanced, intricate, beautiful, and unknowable. Fragile, separate, singular...fascinating. This just kills me. ~ Lucy Knisley,
283:Jane was my wicked stepmother: she was generous, affectionate and resourceful; she salvaged my schooling and I owe her an unknowable debt for that. One flaw: sometimes, early on, she would tell me things designed to make me think less of my mother, and I would wave her away, saying, Jane, this just backfires and makes me think less of you. ~ Martin Amis,
284:You know, I think that allowing somebody, one mere person to believe that he or she is like, the vessel you know, like the font and the essence and the source of all divine, creative, unknowable, eternal mystery is just a smidge too much responsibility to put on one fragile, human psyche. It's like asking somebody to swallow the sun. ~ Elizabeth Gilbert,
285:If you believe that humans are animals, there can be no such thing as the history of humanity, only the lives of particular humans. If we speak of the history of the species at all, it is only to signify the unknowable sum of these lives. As with other animals, some lives are happy, others wretched. None has a meaning that lies beyond itself. ~ John N Gray,
286:The four points of the compass be logic, knowledge, wisdom and the unknown. Some do bow in that final direction. Others advance upon it. To bow before the one is to lose sight of the three. I may submit to the unknown, but never to the unknowable. The man who bows in that final direction is either a saint or a fool. I have no use for either. ~ Roger Zelazny,
287:A true religion will have the humbleness to admit that only a few things are known, much more is unknown, and something will always remain unknowable. That 'something' is the target of the whole spiritual search. You cannot make it an object of knowledge, but you can experience it, you can drink of it, you can have the taste of it - it is existential. ~ Rajneesh,
288:I'd always disparaged the games people played in pursuit of love--or the next hook up. The whole thing was a competition to see who could get how far, and I could never figure out if there was more luck or skill involved, or some unknowable combination of the two. People rarely said what they thought, or revealed how they felt. No one was honest. ~ Tammara Webber,
289:Time goes too quickly. This is the advice that my mother should have given me from her hospital bed. Instead of vague, unknowable quips like "Be careful what you wish for," she should have told me time slides away on a hillside of loose shale and takes everything in its path - dreams, opportunities, hopes. And youth. It takes that fastest of all. ~ Kristin Hannah,
290:Love Is the Treasure The temple of love is not love itself; True love is the treasure, Not the walls about it. Do not admire the decoration, But involve yourself in the essence, The perfume that invades and touches you- The beginning and the end. Discovered, this replaces all else, The apparent and the unknowable. Time and space are slaves to this presence. ~ Rumi,
291:Love Is the Treasure The temple of love is not love itself; True love is the treasure, Not the walls about it. Do not admire the decoration, But involve yourself in the essence, The perfume that invades and touches you— The beginning and the end. Discovered, this replaces all else, The apparent and the unknowable. Time and space are slaves to this presence. ~ Rumi,
292:This is the nameless land, they say. To you, who for reasons unknowable glimpse here these words. Good people, do not mistake the terms of the agreement: Do not ask men for the story of the nameless land. Do not move lips and tongue in an imitation of the tongue of the nameless land. Do not treat as men those who are imprisoned in the nameless land. ~ Miyuki Miyabe,
293:Surely we cannot take an open question like the supernatural and shut it with a bang, turning the key of the madhouse on all the mystics of history. You cannot take the region of the unknown and calmly say that, though you know nothing about it, you know all the gates are locked. We do not know enough about the unknown to know that it is unknowable. ~ G K Chesterton,
294:Giant canvases that glorified her naked breasts and half smile, songs rhyming Saina and wanna, unfinished novels about an unknowable girl of dreams – none of that (and she’d had all of it) was as romantic as a boyfriend who would notice that the lightbulb in her hallway had blown out and change it without even bothering to mention the favour. ~ Jade Chang,
295:Ronan, silent to this point, said, 'I'm going to kill him.'
Gansey had a sudden, terrible vision of it: Ronan's hands painted with blood, his eyes blank and unknowable, a corpse at his feet. It was a savage an unshakable image, made worse because Gansey had seen enough of the pieces separately to know how accurate how they'd appear added together. ~ Maggie Stiefvater,
296:As the art of life is learned, it will be found at last that all lovely things are also necessary: - the wild flower by the wayside, as well as the tended corn; and the wild birds and creatures of the forest, as well as the tended cattle; because man doth not live by bread only, but also by the desert manna; by every wondrous word and unknowable work of God ~ John Ruskin,
297:Surely we cannot take an open question like the supernatural and shut it with a bang, turning the key of the madhouse on all the mystics of history. You cannot take the region of the unknown and calmly say that, though you know nothing about it, you know all the gates are locked. We do not know enough about the unknown to know that it is unknowable. ~ Gilbert K Chesterton,
298:At Rainy Creek Gardens she had finally begun to realize that, no matter your age, when you looked back it always seemed that your life had passed in the blink of an eye. The past could not be changed and the future was unknowable. The residents of Rainy Creek Gardens were teaching her that the real trick to a good life was to learn to live in the present. ~ Jayne Ann Krentz,
299:To be honest, and all the external influences aside, there are some parts of this that I remember in great, terrible detail, so much so I fear getting lost in the labyrinth of memory. There are other parts of this that remain as unclear and unknowable as someone else’s mind, and I fear that in my head I’ve likely conflated and compressed timelines and events. ~ Paul Tremblay,
300:In that case I was a somnambulist — was living, without knowing it, that double, mysterious life which makes us doubt whether there are not two beings in us — whether a strange, unknowable, and invisible being does not, during our moments of mental and physical torpor, animate the inert body, forcing it to a more willing obedience than it yields to ourselves. ~ Guy de Maupassant,
301:I was living in Gainesville, Florida, and our babysitter brought over the soundtrack to The Who's "Tommy" - not the actual record "Tommy", but the soundtrack to the movie with Elton John and Aretha Franklin. I remember hearing it for the first time and it was so confusing. It was like waves and waves of unknowable and indescribable sound coming out of the stereo. ~ John Vanderslice,
302:Among the many things that made the Professor an excellent teacher was the fact that he wasn't afraid to say 'we don't know.' For the Professor, there was no shame in admitting you didn't have the answer, it was a necessary step toward the truth. It was as important to teach us about the unknown or the unknowable as it was to teach us what had already been safely proven. ~ Y ko Ogawa,
303:After all, the world population of artists has exploded, almost no one is not an artist now; in turning our attention inward, so have we turned all of our hope inward, believing that meaning can be found or made there. Having cut ourselves off from all that is unknowable and that might truly fill us with awe, we can only find wonderment in our own powers of creativity. ~ Nicole Krauss,
304:His vision crawled with ghost hieroglyphs, translucent lines of symbols arranging themselves against the neutral backdrop of the bunker wall. He looked at the backs of his hands, saw faint neon molecules crawling beneath the skin, ordered by the unknowable code. He raised his right hand and moved it experimentally. It left a faint, fading trail of strobed afterimages. ~ William Gibson,
305:So begins the exhausting analysis of the cavalcade of unknowable smiles and cryptic sentences uttered by someone your newly interested in. When everything boils down to a succession of enigmatic moments. Moments played and replayed from the perspective you attribute to your lover-to-be, but that are actually from the part of you that's sure you're far too flawed to be loved. ~ Liza Palmer,
306:Are you in a universe which is ruled by natural laws and, therefore, is stable, firm, absolute - and knowable? Or are you in an incomprehensible chaos, a realm of inexplicable miracles, an unpredictable, unknowable flux, which your mind is impotent to grasp? The nature of your actions - and of your ambition - will be different, according to which set of answers you come to accept. ~ Ayn Rand,
307:Gödel freely admitted that the intuition of a concept was not proof; he argued that it was the opposite. “We do not analyze intuition to see a proof, but by intuition we see something without a proof.” Recently, however, he’d gone beyond that conclusion, too, and asserted that there must then logically be a realm unknowable to our simple senses, where ultimate truth resided. ~ Robert Masello,
308:Any closer would unravel her mystery, the very thing which made her so truly beautiful...It was her mystery that he adored. He was in love with everything that he did not know about her... No real sexual encounter could ever match the secret one that he could nurture in his imagination... No living flesh could ever be the erotic equal of flesh kept private, untouchable and unknowable ~ Ben Elton,
309:When I listened to her play I felt I should not be in the same room with her. There were hundreds of people but nobody left. It was a private pain. By private I mean to say unknowable. Only the music knew and it held secrets so that her playing was a puzzle, a whisper, and people afterward stood in the bar and drank and said nothing because they were complicit. There were no words. ~ Miriam Toews,
310:I was secretly convinced that with such a marvel one would be able to write anything, from novels to encyclopedias, and letters whose supernatural power would surpass any postal limitations--a letter written with that pen would reach the most remote corners of the world, even that unknowable place to which my father said my mother had gone and from where she would never return. ~ Carlos Ruiz Zaf n,
311:I was secretly convinced that with such a marvel one would be able to write anything, from novels to encyclopedias, and letters whose supernatural power would surpass any postal limitations--a letter written with that pen would reach the most remote corners of the world, even that unknowable place to which my father said my mother had gone and from where she would never return. ~ Carlos Ruiz Zafon,
312:A natural family.” Perhaps this easy acceptance between adults and unrelated children, the diffuse nurturing found in societies where children refer to all men as father and all women as mother, societies small and isolated enough to safely assume the kindness of strangers, where overlapping sexual relationships leave genetic paternity unknowable and of little consequence…perhaps ~ Christopher Ryan,
313:It met her as the uncaught inaudible Voice
That speaks for ever from the Unknowable. ~ Sri Aurobindo, Savitri, Nirvana and the Discovery of the All-Negating Absolute
Voice of the unknowable
This void held more than all the teeming worlds,
This blank felt more than all that Time has borne,
This dark knew dumbly, immensely the Unknown. ~ Sri Aurobindo, Savitri, The Finding of the Soul,
314:Another point that moderns do not grasp is that there is no reason for necessarily seeking the cause of a phenomenon on the plane where it is produced, and that on the contrary one has to consider the possibility of a non-material cause, above all when it is a question of a phenomenon whose beginning is unknown a priori, and unknowable materially, as is the origin of living beings. ~ Frithjof Schuon,
315:In a universe where visible matter accounts for only 0.01 percent of creation, it would be foolish to undertake science without a sense that reality is extremely mysterious. Dark energy exists on the fringe of the unknowable, and so does a saint who exists without eating. The simplistic logic and outmoded science applied by Dawkins and company don’t remotely approach how reality works. ~ Deepak Chopra,
316:Futurologists have been multiplying like flies since the day Herman Kahn made Cassandra's profession "scientific," yet somehow not one of them has come out with the clear statement that we have wholly abandoned ourselves to the mercy of technological progress. The roles are now reversed: humanity becomes, for technology, a means, an instrument for achieving a goal unknown and unknowable. ~ Stanislaw Lem,
317:I realized that every moment in all our lives - past, present, future, known, unknown, and unknowable - exist simultaneously, as though outside of what we know as time. I became aware that I already was everything I was trying to attain, and I believe that's true for everyone. All things that we perceive as positive, negative, good, or bad are simply parts of the perfect, balanced Whole. ~ Anita Moorjani,
318:This describes Americans today. In middle school, we’re encouraged to start hoarding “extracurricular activities.” In high school, ambitious students compete even harder to appear omnicompetent. By the time a student gets to college, he’s spent a decade curating a bewilderingly diverse résumé to prepare for a completely unknowable future. Come what may, he’s ready—for nothing in particular. ~ Peter Thiel,
319:Esoteric Philosophy...denies Deity no more than it does the sun. Esoteric Philosophy has never rejected God in Nature, nor Deity as the absolute and abstract Ens. It only refuses to accept any of the gods of the so-called monotheistic religions, gods created by man in his own image and likeness, a blasphemous and sorry caricature of the Ever-Unknowable. ~ H.P. Blavatsky, The Secret Doctrine, Vol. 1 (1888),
320:Adolescence hits boys harder than it does girls. Girls bleed a little and their breasts pop out, big deal, but adolescence lands on a guy with both feet. . . . Your body is engulfed by chemicals of rage and despair, you pound, you shriek, you batter your head against the trees. You come away wounded, feeling that life is unknowable, can never be understood, only endured and sometimes cheated. ~ Garrison Keillor,
321:It is my sincere opinion that our precious time on earth should not be spent attempting to justify unbelievable acts of cruelty, death, and disease as a part of 'God’s Plan' or the greater good — and clinging to ancient texts that preach ill-concealed bigotry and sexism. Instead, we should find ways to make this life happy and satisfying, without regard to the unknowable nature of an afterlife. ~ David G McAfee,
322:The gods are but aspects of an unknowable divine power. Humankind has given them faces and names in an attempt to understand the power, and thus we have created the gods as we now know them. What was once something vague and indefinable is now rationalized into a concept humans can grasp. In our worship of the various aspects of the gods, we have transformed those aspects into the gods themselves. ~ Andy Peloquin,
323:I know this doesn't exactly make me unique, but I love the internet. I love it. I think the way I feel about the internet is the way some people feel about the ocean. It's so huge and unknowable, but also totally predictable. You type a line of symbols and click enter, and everything you want to happen, happens.
Not like real life, where all the wanting in the world can't make something exist ~ Becky Albertalli,
324:We ought not to believe those who today, adopting a philosophical air and with a tone of superiority, prophesy the decline of culter and are content with the unknowable in a self-satisfied way. For us there is no unknowable, and in my opinion there is also non whatsoever for the natural sciences. In place of this foolish unknowable, let our watchword on the contrary be: we must know - we shall know. ~ David Hilbert,
325:...it is necessary to act within but to think beyond our received humanist tradition and, all the while, to imagine a much more complicated set of stories about the emergence of the now, in which what is foreclosed as unknowable is forever saturating the "what-can-be-known." We are left with the project of visualizing, mourning, and thinking "other humanities" within this received genealogy of "the human. ~ Lisa Lowe,
326:Hope is an embrace of the unknown and the unknowable, an alternative to the certainty of both optimists and pessimists. Optimists think it will all be fine without our involvement; pessimists adopt the opposite position; both excuse themselves from acting. It is the belief that what we do matters even though how and when it may matter, who and what it may impact, are not things we can know beforehand. ~ Rebecca Solnit,
327:The impersonal aspect [of God] (Nirakara, Nirguna) is called Brahman, or 'unknowable' by Herbert Spencer, 'will' by Schopenhauer, Absolute Noumenon by some 'substance' by Spinoza. The personal aspect (Sakara) of that Being is termed 'Ishvara' or Allah, Hari, Jehova, Father in Heaven, Buddha, Siva, etc. Just as vapour or steam is formless, so also God is formless in His unmanifested or transcendental state. ~ Sivananda,
328:Art is not a substitute religion: it is a religion (in the true sense of the word: 'binding back', 'binding' to the unknowable, transcending reason, transcendent being). But the church is no longer adequate as a means of affording experience of the transcendental, and of making religion real - and so art has been transformed from a means into the sole provider of religion: which means religion itself. ~ Gerhard Richter,
329:Religion's greatest "sin" lies in displacing human endeavor, thought, time, resources and efforts from this world, our only world, in order to exalt a highly unlikely, unknowable, unseeable, unprovable and unbelievable pretend afterworld. The only afterlife that ought to concern us is leaving our descendants (along with the other animals and life we share our planet with) a secure and pleasant future. ~ Annie Laurie Gaylor,
330:Think then what it is to live on here eternally and yet be human; toage in soul and see our beloved die and pass to lands whither we maynot hope to follow; to wait while drop by drop the curse of the longcenturies falls upon our imperishable being, like water slow drippingon a diamond that it cannot wear, till they be born anew forgetful ofus, and again sink from our helpless arms into the void unknowable. ~ H Rider Haggard,
331:You get to middle school, and you think about these things. The world opens up; history stretches behind you, and the future stretches before you, and you're suddenly aware of the wild, unknowable interior lives of everyone around you, the realization that each and every person lives in an unspoken world as full and strange as your own, and that you can't ever hope entirely to know anything, not even yourself. ~ Claire Messud,
332:That machines will surpass us in intelligence is inevitable. What it means is unknowable. Will they be sentient? What will they care about in the sense that determines our human motivations? All the theorizing by the experts and non-experts makes for interesting conversations and dramatic headlines, but it's more likely we will be surprised by how our technology develops and how it is used, as we so often are. ~ Garry Kasparov,
333:Another person is, at the heart of it, unknowable. And if you cannot know a person enough to always guess what they’re capable of, you certainly cannot know them enough to hold them in your hands, to control their behavior, to fight, manipulate, cajole or nurse or soothe them into doing what they should or shouldn’t.
People will do what they will do. The trick is admitting your own helplessness about that little fact. ~ Deb Caletti,
334:I will look where her eyes would be. I will open my mouth to ask but then realize the question has answered itself: by loving me when I did not love her, by being abandoned by me, she has become immortal. She will outlive me by a hundred million years; more, even. She will outlive my daughter, and my daughter’s daughter, and the earth will teem with her and her kind, their inscrutable forms and unknowable destinies. ~ Carmen Maria Machado,
335:Something comes out of every voyage,’ said the other man sharply. ‘Out of every bloody fruitless endeavour. All the striving after the unknowable. The unattainable, the search for Athor, the creative force, rolled into a circle. You with your quest; I with my care-ridden Emperor; Sir Thomas, sitting before the fire, his bowels burning before him. We add something. If we didn’t add something, there would be no object in it. ~ Dorothy Dunnett,
336:As she stared at the ceiling that first night
her body softly falling back into itself,
she thought of how we dream of journeying
on spaceships to other universes, other worlds,
but really, for the forever,
we're stuck here on the dirt and
the only time we will travel anywhere truly unknowable
is when we slip into the skin of another,
venturing into their mysteries,
always hoping for
a safe landing. ~ Toby Barlow,
337:But, although the future is unknowable, it is not unimaginable. As Ludwig von Mises put it: “The entrepreneurial idea that carries on and brings profit is precisely that idea which did not occur to the majority. It is not correct foresight as such that yields profits, but foresight better than that of the rest. The prize goes only to the dissenters, who do not let themselves be misled by the errors accepted by the multitude.”6 ~ Charles G Koch,
338:Sometimes I think I'm a nihilist because it doesn't matter, none of this matters. We're all following the will of some unknowable higher power, probably the stars manipulating our cellular magnets. We think we have all this agency, but do we? Do we really? Can you choose to be brave when you were born a coward? Can we be deprogrammed from the brainwashing that we grew up in? I think we can, but I think we need a lot of help. ~ Ottessa Moshfegh,
339:Think then what it is to live on here eternally and yet be human; to
age in soul and see our beloved die and pass to lands whither we may
not hope to follow; to wait while drop by drop the curse of the long
centuries falls upon our imperishable being, like water slow dripping
on a diamond that it cannot wear, till they be born anew forgetful of
us, and again sink from our helpless arms into the void unknowable. ~ H Rider Haggard,
340:There’s no way we can raise a positronic brain one inch above the level of perfect materialism. “We can’t, damn it, we can’t. Not as long as we don’t understand what makes our own brains tick. Not as long as things exist that science can’t measure. What is beauty, or goodness, or art, or love, or God? We’re forever teetering on the brink of the unknowable, and trying to understand what can’t be understood. It’s what makes us men. ~ Isaac Asimov,
341:To be kin to a dragon, you must not only have a soul of water. You must have the blood of the sea, and the sea is not always pure. It is not any one thing. There is darkness in it, and danger, and cruelty. It can raze great cities with its rage. Its depths are unknowable; they do not see the touch of the sun. To be a Miduchi is not to be pure, Tané. It is to be the living sea. That is why I chose you. You have a dragon’s heart. ~ Samantha Shannon,
342:For myself, I like a universe that, includes much that is unknown and, at the same time, much that is knowable. A universe in which everything is known would be static and dull, as boring as the heaven of some weak-minded theologians. A universe that is unknowable is no fit place for a thinking being. The ideal universe for us is one very much like the universe we inhabit. And I would guess that this is not really much of a coincidence. ~ Carl Sagan,
343:True, things don't stay the same forever: couches are replaced, boys leave, you discover a song, your body becomes forever scarred. And with each of these moments you change and change again, your true self spinning, shifting positions - but always at last it returns to you, like a dancer on the floor. Because throughout it all, you are still, always, you: beautiful and bruised, known and unknowable. And isn't that - just you - enough? ~ Leila Sales,
344:A natural family.” Perhaps this easy acceptance between adults and unrelated children, the diffuse nurturing found in societies where children refer to all men as father and all women as mother, societies small and isolated enough to safely assume the kindness of strangers, where overlapping sexual relationships leave genetic paternity unknowable and of little consequence…perhaps this is the “natural” family structure of our species. ~ Christopher Ryan,
345:There is a broad distinction between religion and theology. The one is a natural, human experience common to all well-organized minds. The other is a system of speculations about the unseen and the unknowable, which the human mind has no power to grasp or explain, and these speculations vary with every sect, age, and type of civilization. No one knows any more of what lies beyond our sphere of action than thou and I, and we know nothing. ~ Lucretia Mott,
346:All mature adults must accept that they are essentially unknowable--and that they will never know the one they love. Even when we kiss there is distance; it is a distance that cannot be bridged by romantic love and must be respected if a relationship is to succeed. The real metric by which we can gauge the authenticity of love is not how close we want to be, how merged and intermingled, but how far we can stand apart and still be together. ~ Frank Tallis,
347:Whoever had covered our sidewalk with seals and signs apparently had an ax to grind, but I wasn’t worried. Whatever they wanted, I wasn’t about to let it get to me.

Nothing could feel quite so benign as a warm spring day in St. Nacho’s.

So… For some unknown—and probably unknowable—reason, the Witches of Westwick were trying to freak me out. I blew out a long, thin stream of smoke and grinned.

Cool. - Daniel Livingston ~ Z A Maxfield,
348:He imagined the sky dissolving to reveal the hard vault of stars, the galaxy turning above him like a cog in a vast, unknowable engine. And behind it all, the emptiness into which men cast their prayers. It occurred to him that he could leave now, walk out into the long twilight and keep going until the earth opened beneath him and he found himself descending strange stairs, while the world around him broke silently into snow, and into night. ~ Nathan Ballingrud,
349:Wars make history seem deceptively simple. They provide clear turning points, easy distinctions.: before and after, winner and loser, right and wrong. True history, the past, is not like that. It isn't flat or linear. It has no outline. It is slippery, like liquid; infinite and unknowable, like space. And it is changeable: just when you think you see a pattern, perspective shifts, an alternate version is proffered, a long-forgotten memory resurfaces. ~ Kate Morton,
350:Wars make history seem deceptively simple. They provide clear turning points, easy distinctions: before and after, winner and loser, right and wrong. True history, the past, is not like that. It isn’t flat or linear. It has no outline. It is slippery, like liquid; infinite and unknowable, like space. And it is changeable: just when you think you see a pattern, perspective shifts, an alternative version is proffered, a long-forgotten memory resurfaces. ~ Kate Morton,
351:...I’d felt drowned and extinguished by vastness—not just the predictable vastness of time, and space, but the impassable distances between people even when they were within arm’s reach of each other, and with a swell of vertigo I thought of all the places I’d been and all the places I hadn’t, a world lost and vast and unknowable, dingy maze of cities and alleyways, far-drifting ash and hostile immensities, connections missed, things lost and never found… ~ Donna Tartt,
352:The doctrine of Satan is that all religions are equally valid, that all paths lead to God, that God is impersonal, unknowable, and it is therefore irrelevant to Him what we call Him or how we worship Him. If Allah and God are one and the same, then wouldn't the worship of the Hindu chief gods, Vishnu and Shiva, also be the worship of Allah and God, only by a different name? Pretty soon, everybody is God. . .Which is the same as saying that nobody is.35 ~ David Jeremiah,
353:All people are unknowable, no matter how close you may think you are. Of the millions of thoughts we all think every day, of the millions of experiences we have, how many do we allow other people to know about? A handful? And no one willingly shares their worst, do they? The flaws you see, those are like the very tip of an iceberg. So we’re all just poking around on the surface, trying to figure out the people we love with a kind of, I guess, naïve idealism. ~ Janelle Brown,
354:He would not let her go. Even though, staring into her open eyes in the swirling salt-filled water, with sun flashing though each wave, he thought he would like this moment to be forever: the dark-haired woman on shore calling for their safety, the girl who had once jumped rope like a queen, now holding him with a fierceness that matched the power of the ocean—oh, insane, ludicrous, unknowable world! Look how she wanted to live, look how she wanted to hold on. ~ Elizabeth Strout,
355:There is a blood-red thunder all around you, a blinding light flashes from time to time, voices roar and cease, roar and cease, you are in the grip of an unknowable agony, it is in your shoulders, your arms, your hands, your breath, an intolerable labor- and, no, it is not at all like approaching an orgasm, an orgasm implying relief, even, sometimes, however desperately, implying the hope of love. Love and death are connected, but not in the place I was that day. ~ James Baldwin,
356:The meaning and the purpose behind some events are unknowable. This is the ultimate test of our faith. We must trust that everyone in life is here to learn different lessons at different times, that good and bad experiences are only the perceptions of man. After all, some of your worst experiences have truly been your best. They've sculpted you, trained you, developed within you a sensitivity and set you in a direction that reaches out to impact your ultimate destiny. ~ Tony Robbins,
357:The duration of a person’s life is only a moment; our substance is flowing away this very moment; the senses are dim; the composition of the body is decaying, the soul is chaos, our fate is unknowable, and reputation uncertain. In a word all bodily things are like a flowing river, and everything of the soul is dream and smoke, and life is all warfare and a stranger’s wanderings, and the reward is oblivion. What then could possibly guide us? Only one thing: Philosophy. ~ Marcus Aurelius,
358:Vermont tradition is based on the idea that group life should leave each person as free as possible to arrange his own life. This freedom is the only climate in which (we feel) a human being may create his own happiness. ... Character itself lies deep and secret below the surface, unknown and unknowable by others. It is the mysterious core of life, which every man or woman has to cope with alone, to live with, to conquer and put in order, or to be defeated by. ~ Dorothy Canfield Fisher,
359:[Having] appropriated to itself all conscious intelligence in the universe ...Man faces the existential crisis of being a solitary and mortal conscious ego thrown into an ultimately meaningless and unknowable universe ...and the psychological and biological crisis of living in a world that has come to be shaped in such a way that it precisely matches his world view-i.e., in a man-made environment that is increasingly mechanistic, atomized, soulless, and self-destructive. ~ Richard Tarnas,
360:She is beneath me, her ocean eyes terrified as I pin her scim arm down. Our bodies are entangled, entwined, but Helene is foreign to me suddenly, unknowable as the heavens. I tear a dagger from my chest, and my blood roars as my fingers touch the cold hilt. She knees me and grabs her scim, determined to finish me before I can finish her. I’m too fast. I lift the dagger high, my rage peaking, holding like the highest note of a mountain storm. And then I bring the blade down. ~ Sabaa Tahir,
361:Novels shouldn’t aspire to answer questions, and I wouldn’t presume to offer advice about love or marriage in any case. What’s fascinating to me about marriage as a subject for fiction—a subject that fiction has taken on with gusto since the 19th century—is how unknowable other people’s relationships are. Even the marriages of your parents, your siblings, your closest friends always remain something of a mystery. Only in fiction can you pretend to know people completely. ~ Nell Freudenberger,
362:Religion exalts mystery as an unknowable secret that must be sealed in glass like the corpse of an enchanted princess and fearfully worshipped from afar. Initiation, on the other hand, requires direct participation and demands each of us to smash the casket and press mad lips to mystery, wooing her as a lover who will offer up her treasurers in a succession of sweet surrenders. This she will do, but only in exact ratio to our evolving ability and worthiness to receive them. ~ Lon Milo DuQuette,
363:A wonderful area for speculative academic work is the unknowable. These days religious subjects are in disfavor, but there are still plenty of good topics. The nature of consciousness, the workings of the brain, the origin of aggression, the origin of language, the origin of life on earth, SETI and life on other worlds...this is all great stuff. Wonderful stuff. You can argue it interminably. But it can't be contradicted, because nobody knows the answer to any of these topics. ~ Michael Crichton,
364:It seems to me that one of the most interesting things about God as a concept, if you decide to believe in God, is that God's ways are unknowable. And God obviously, look at the world around you, does or is responsible for some terrible, terrible, awful things. A young girl kidnapped and kept in the darkness and sexually abused. The deaths of six million Jews. A mudslide that buries a village. All of these things. If God is doing the good stuff, he's got to be doing that stuff too. ~ Neil Gaiman,
365:The exact science of one molecule transformed into another -- that Mabel could not explain, but then again she couldn't explain how a fetus formed in the womb, cells becoming beating heart and hoping soul. She could not fathom the hexagonal miracle of snowflakes formed from clouds, crystallized fern and feather that tumble down to light on a coat sleeve, white stars melting even as they strike. How did such force and beauty come to be in something so small and fleeting and unknowable? ~ Eowyn Ivey,
366:Separate from the other unnamed billions who walk the earth, each of these little groups of three or five or twelve, brought together by the shuffle of chance, then welded by blood, sees in itself the whole of earth, or all that matters of it. What happens to one of the three or five or twelve will happen to them all. Whatever grief or triumph may touch any one will touch every one, as they are carried forward into the unknowable under the brilliant, terrifying sun which nourishes all. ~ Belva Plain,
367:In order to know someone who is at some level unknowable, you must leave yourself wide open. If you don't, you foreclose the possibility of learning something critical about this person you need, your parent, the person upon whom your survival depends. It's like time-lapse photography; your lens at maximum aperture in order to capture something fleeting and elusive. The problem becomes one of calibration. How to protect yourself in the process. How to capture something without going blind. ~ Camilla Gibb,
368:Jon Stone studied his friend. Pike’s face was an empty mask, unknown and unknowable. The reflection of the city in his dark glasses was the only sign of life. Pike said, “Suicide bomb in Nigeria. No suspects or arrests. She wants answers, Jon. I guess she figures she has to go to the source.” “Terrorists.” “Or someone with access and connections.” “In Los Angeles?” “Echo Park.” Jon went to the edge of the deck. He watched the helicopters prowl, and the big jets slide down the night. “Here. ~ Robert Crais,
369:I had never expected medicine to be such a lawless, uncertain world. I wondered if the compulsive naming of parts, diseases, and chemical reactions— frenulum, otitis, glycolysis— was a mechanism invented by doctors to defend themselves against a largely unknowable sphere of knowledge. The profusion of facts obscured a deeper and more significant problem: the reconciliation between knowledge (certain, fixed, perfect, concrete) and clinical wisdom (uncertain, fluid, imperfect, abstract). ~ Siddhartha Mukherjee,
370:I spoke of the tragic illusion of perpetuity, but, no, my friends, it is a comic one. The ludicrous plot in which we are all trapped. The ancient Greeks referred to plot as mythos, attributing the random drift of human affairs to some sort of unknowable but glimpsable divine motion, attempting to attach a certain grandeur to it, the delusion of meaning. But we are characters who do not exist, in a story composed by no one from nothing. Can anything be more pitiable? No wonder we all are grieving. ~ Robert Coover,
371:Mrs Winterson objected to what I had put in, but it seemed to me that what I had left out was the story's silent twin. There are so many things we can't say, because they are too painful. Stories are compensatory. The world is unfair, unjust, unknowable, out of control. Mrs Winterson would have preferred it if I had been silent. I needed words because unhappy families are conspiracies of silence. The one who breaks the silence is never forgiven. He or she has to learn to forgive him or herself. ~ Jeanette Winterson,
372:The opposing barristers were in tactical agreement (because it was plainly the judge’s view) that the issue was not merely a matter of education. The court must choose, on behalf of the children, between total religion and something a little less. Between cultures, identities, states of mind, aspirations, sets of family relations, fundamental definitions, basic loyalties, unknowable futures. In such matters there lurked an innate predisposition in favor of the status quo, as long as it appeared benign. ~ Ian McEwan,
373:happiness comes from the same thing: caring about something greater than yourself, believing that you are a contributing component in some much larger entity, that your life is but a mere side process of some great unintelligible production. This feeling is what people go to church for; it’s what they fight in wars for; it’s what they raise families and save pensions and build bridges and invent cell phones for: this fleeting sense of being part of something greater and more unknowable than themselves. ~ Mark Manson,
374:Kugel didn't like attics, he never did. The roofing nails overhead like fangs, waiting to sink into his skull; the cardboard boxes and plastic crates and leather trunks - tombs, sarcophagi - full of ghosts and regret and longing and loss; worse yet was the implication in all this emotional hoarding that the past was preferable to the present, that what came before bests whatever comes next, so clutch it to your chests in mourning and dread as you head into the unknowable but probably lousy future. ~ Shalom Auslander,
375:You think it's so easy to change yourself. You think it's so easy, but it's not True, things don't stay the same forever: couches are replaced, boys leave, you discover a song, your body becomes forever scarred. And with each of these moments you change again, your true self spinning, shifting positions - but always at last it returns to you, like a dancer on the floor. Because throughout it all you are still always, *you*: beautiful and bruised, known and unknowable. And isn't that - just you - enough? ~ Leila Sales,
376:You think it's so easy to change yourself. You think it's so easy, but it's not. True, things don't stay the same forever: couches are replaced, boys leave, you discover a song, your body becomes forever scarred. And with each of these moments you change and change again, your true self spinning, shifting positions-but always at last it returns to you, like a dancer on the floor. Because through it all you are still,always, you: beautiful and bruised, known and unknowable. And isn't that-just you-enough? ~ Leila Sales,
377:Writing is.... being able to take something whole and fiercely alive that exists inside you in some unknowable combination of thought, feeling, physicality, and spirit, and to then store it like a genie in tense, tiny black symbols on a calm white page. If the wrong reader comes across the words, they will remain just words. But for the right readers, your vision blooms off the page and is absorbed into their minds like smoke, where it will re-form, whole and alive, fully adapted to its new environment. ~ Mary Gaitskill,
378:Hanging over every love story is the thought, as horrible as it is unknowable, of how it will end. It is when, in full health and vigour, we try to imagine our own death, the only difference between the end of love and the end of life being that at least in the latter, we are granted the comforting thought that we will not feel anything after death. No such comfort for the lover, who knows that the end of the relationship will not necessarily be the end of love, and almost certainly not the end of life. ~ Alain de Botton,
379:ou think it’s so easy to change yourself. You think it’s so easy, but it’s not. True, things don’t stay the same forever: couches are replaced, boys leave, you discover a song, your body becomes forever scarred. And with each of these moments you change and change again, your true self spinning, shifting positions—but always at last it returns to you, like a dancer on the floor. Because throughout it all, you are still, always, you: beautiful and bruised, known and unknowable. And isn’t that—just you—enough? ~ Leila Sales,
380:You think it’s so easy to change yourself. You think it’s so easy, but it’s not. True, things don’t stay the same forever: couches are replaced, boys leave, you discover a song, your body becomes forever scarred. And with each of these moments you change and change again, your true self spinning, shifting positions—but always at last it returns to you, like a dancer on the floor. Because throughout it all, you are still, always, you: beautiful and bruised, known and unknowable. And isn't that—just you—enough? ~ Leila Sales,
381:You think it’s so easy to change yourself. You think it’s so easy, but it’s not. True, things don’t stay the same forever: couches are replaced, boys leave, you discover a song, your body becomes forever scarred. And with each of these moments you change and change again, your true self spinning, shifting positions—but always at last it returns to you, like a dancer on the floor. Because throughout it all, you are still, always, you: beautiful and bruised, known and unknowable. And isn’t that—just you—enough? ~ Leila Sales,
382:The advice that I have valued in my own life has never turned on fixed maxims or canned metaphors. More crucially, lists of precepts don't work like targeted advice because lists contain inherently constraining messages. They seem to say that complex matters are knowable, that a given process leads to foreseeable results. It implies a thin and predictable world, whereas the sort of advice that has mattered to me bespeaks a quite tentative optimism, the optimism of the quest whose outcome is finally unknowable. ~ Peter D Kramer,
383:Wouldn't it be wonderful if we had a world where everybody said, 'We don't know?' The fact is that you're surrounded -God and you don't see God, because you KNOW ABOUT God. The final barrier to the vision of God is your God concept. You miss God because you think you know. The highest knowledge of God is to know God as unknowable. All revelations, however divine, are never any more than a finger pointing at the moon. As we say in the East, 'When the sage points to the moon, all the idiot sees is the finger'. ~ Anthony de Mello,
384:You think it's so easy to change yourself. You think it's so easy but it's not. True, things don't stay the same forever: couches are replaced, boys leave, you discover a song, your body becomes forever scarred. And with each of these moments you change and change again, your true self spinning, shifting positions - but always at last it returns to you, like a dancer on the floor. Because throughout it all, you are still, always, you: beautiful and bruised, known and unknowable. And isn't that - just you - enough? ~ Leila Sales,
385:Thus, as we have seen, the easily accessible explicit content of consciousness is included within a much greater implicit (or implicate) background. This in turn evidently has to be contained in a yet greater background which may include not only neuro-physiological processes at levels of which we are not generally conscious but also a yet greater background of unknown (and indeed ultimately unknowable) depths of inwardness that may be analogous to the 'sea' of energy that fills the sensibly perceived 'empty' space. ~ David Bohm,
386:You think it's so easy to change yourself. You think it's so easy, but it's not. True, things don't stay the same forever: couches are replaced, boys leave, you discover a song, your body becomes forever scarred. And with each of these moments you change and change again, your true self spinning, shifting positions-- but always at last it returns to you, like a dancer on the floor. Because throughout it all, you are still, always, you: beautiful and bruised, known and unknowable. And isn't that - just you - enough. ~ Leila Sales,
387:Everything - a bird, a tree, even a simple stone, and certainly a human being - is ultimately unknowable. This is because it has unfathomable depth. All we can perceive, experience, think about, is the surface layer of reality, less than the tip of an iceberg. Underneath the surface appearance, everything is not only connected with everything else, but also with the Source of all life out of which it came. Even a stone, and more easily a flower or a bird, could show you the way back to God, to the Source, to yourself. ~ Eckhart Tolle,
388:You think it's so easy to change yourself. You think it's so easy, but it's not. True, things don't always stay the same forever: couches are replaced, boys leave, you discover a song, your body becomes forever scarred. And with each of these moments you change and change again, your true self spinning, shifting postitions––but at last it returns to you, like a dancer on the floor. Because throughout it all, you are still, always, you: beautiful and bruised, known and unknowable. And isn't that––just you––enough? ~ Leila Sales,
389:The idea that a dysfunctional thought could take root in a vacuum, the individual anonymous and wraithlike, unknowable because, especially at first, he or she had no interaction with other people. Because more and more in the modern Internet era you came across isolated instances of a mind virus or worm: brains that self-washed, bathed in received ideologies that came down from on high, ideologies that could remain dormant or hidden for years, silent as death until they struck. Almost anything could happen now, and did. ~ Jeff VanderMeer,
390:Trying what?" cried Maury fiercely. "Trying to pierce the darkness of political idealism with some wild, despairing urge toward truth? Sitting day after day supine in a rigid chair and infinitely removed from life staring at the tip of a steeple through the trees, trying to separate, definitely and for all time, the knowable from the unknowable? Trying to take a piece of actuality and give it glamour from your own soul to make for that inexpressible quality it possessed in life and lost in transit to paper or canvas? ~ F Scott Fitzgerald,
391:I got to tell you, I think (deifying artists) was a huge error. You know, I think that allowing somebody…to believe that he or she is…the source of all divine, creative, unknowable, eternal mystery is just a smidge too much responsibility to put on one fragile, human psyche. It’s like asking somebody to swallow the sun. It just completely warps and distorts egos, and it creates all these unmanageable expectations about performance. And I think the pressure of that has been killing off our artists for the last 500 years. ~ Elizabeth Gilbert,
392:It seems to me to be true that heavens are placed in the sky because it is the unreachable. The unreachable and therefore the unknowable always seems divine--hence, religion. People need religion because the great masses fear life and its consequences. Its responsibilities weigh heavy. Feeling a weakness in the face of great forces, men seek an alliance with omnipotence to bolster up their feeling of weakness, even though the omnipotence they rely upon is a creature of their own minds. It gives them a feeling of security. ~ Zora Neale Hurston,
393:kicked my way out of my dress and then washed my face in the basin, stripping off the paint and the waxy lipstick, being careful not to look in the mirror. I had packed only a flimsy nightgown, something Emma had found in a lace shop, and it was cold against my skin. Back in bed, I stretched out next to Jock’s hulking form. He made a solid mountain, seeming to take up even more space now that he was unconscious. He breathed on gutturally, dreaming his unknowable dreams while I lay there in the dark, willing myself to sleep. The ~ Paula McLain,
394:All possible truth is practical. To ask whether our conception of chair or table corresponds to the real chair or table apart from the uses to which they may be put, is as utterly meaningless and vain as to inquire whether a musical tone is red or yellow. No other conceivable relation than this between ideas and things can exist. The unknowable is what I cannot react upon. The active part of our nature is not only an essential part of cognition itself, but it always has a voice in determining what shall be believed and what rejected. ~ G Stanley Hall,
395:Ah, tributaries! That’s what I was meaning to come to. The Churn, the Key, the Ray, the Coln, the Leach, and the Cole: in these upper reaches of the Thames, these are the streams and rivulets that come from elsewhere to add their own volume and momentum to that of the Thames. And tributaries are about to join this story. We might, in the quiet hour before dawn, leave this river and this long night and trace the tributaries back, to see not their beginnings—mysterious unknowable things—but, more simply, what they were doing yesterday. ~ Diane Setterfield,
396:God is inscrutable, mysterious and unknowable. We do not understand what life is about, what it means, why we are here and what will happen to us after our brief sojourn on the planet ends. We are saved, in the end, by faith--faith that life is not meaningless and random, that there is a purpose to human existence, and that in the midst of this morally neutral universe the tiny, seemingly insignificant acts of compassion and blind human kindness, especially to those labeled our enemies and strangers, sustain the divine spark, which is love. ~ Chris Hedges,
397:The argument from design is ultimately an appeal to miraculous causes, i.e., causes that do not, and cannot, occur in the natural course of events. This is why an explanation via design is not a legitimate alternative to scientific and other naturalistic modes of explanation. To refer to a miraculous cause is to refer to something that is inherently unknowable, and this sanctuary of ignorance explains nothing at all. However much it may soothe the imagination of the ignorant, it does nothing to satisfy the understanding of a rational person. ~ George H Smith,
398:There are two irreconcilable ideas of God. There′s the Unknowable Creative Principle---one believes in That. And there′s the Sum of altruism in man---naturally one believes in That...The sublime poem of the Christ life was man′s attempt to join those two irreconcilable conceptions of God. And since the Sum of human altruism was as much a part of the Unknowable Creative Principle as anything else in Nature and the Universe, a worse link might have been chosen after all! Funny---how one went through life without seeing it in that sort of way! ~ John Galsworthy,
399:Some people spend their entire lives devoted to a religion that claims to be the ‘right’ religion... they often deny scientific evidence that contradicts their archaic holy books, they sometimes oppress those who disagree with them, and they always do what they do in the name of an unknowable deity... but sometimes, they wake up. Occasionally, they realize that all religions are man-made and that none of them are ‘right.’ And when they do, they can live happy and fulfilling lives without dogma and without anticipating or fearing an afterlife. ~ David G McAfee,
400:Contemporary philosophers have exercised themselves with the problem of our knowledge of other minds. Enmeshed in the dogma of the ghost in the machine, they have found it impossible to discover any logically satisfactory evidence warranting one person in believing that there exist minds other than his own. I can witness what your body does, but I cannot witness what your mind does, and my pretensions to infer from what your body does to what your mind does all collapse, since the premises for such inferences are either inadequate or unknowable. ~ Gilbert Ryle,
401:I had a dream where Cal told me he could see the world from above,’ I tell Henry. ‘He said the seconds were pouring off people, tiny glowing dots pouring from their skins, only no one could see them.’

‘Beautiful dream,’ Henry says.

‘Is it? Wouldn’t it be better if the seconds were adding up? Do we have a set amount of seconds to live when we’re born or an unknowable number?’

‘An unknowable number,’ Henry says.

‘How do you know?’

‘I don’t. I believe.’ He rolls over and looks at me. ‘I believe I am adding up to something. ~ Cath Crowley,
402:One of my own stray childhood fears had been to wonder what a whale might feel like had it been born and bred in captivity, then released into the wild-into its ancestral sea-its limited world instantly blowing up when cast into the unknowable depths, seeing strange fish and tasting new waters, not even having a concept of depth, not knowing the language of any whale pods it might meet. It was my fear of a world that would expand suddenly, violently, and without rules or laws: bubbles and seaweed and storms and frightening volumes of dark blue that never end ~ Douglas Coupland,
403:One of my own stray childhood fears had been to wonder what a whale might feel like had it been born and bred in captivity, then released into the wild-into its ancestral sea-its limited world instantly blowing up when cast into the unknowable depths, seeing strange fish and tasting new waters, not even having a concept of depth, not knowing the language of any whale pods it might meet. It was my fear of a world that would expand suddenly, violently, and without rules or laws: bubbles and seaweed and storms and frightening volumes of dark blue that never end. ~ Douglas Coupland,
404:Our prevailing system of management has destroyed our people. People are born with intrinsic motivation, self-respect, dignity, curiosity to learn, joy in learning. The forces of destruction begin with toddlers—a prize for the best Halloween costume, grades in school, gold stars—and on up through the university. On the job, people, teams, and divisions are ranked, reward for the top, punishment for the bottom. Management by Objectives, quotas, incentive pay, business plans, put together separately, division by division, cause further loss, unknown and unknowable. ~ Peter M Senge,
405:Our prevailing system of management has destroyed our people. People are born with intrinsic motivation, self-respect, dignity, curiosity to learn, joy in learning. The forces of destruction begin with toddlers - a prize for the best Halloween costume, grades in school, gold stars - and on up through the university. On the job people, teams, and divisions are ranked, reward for the top, punishment for the bottom. Management by Objectives, quotas, incentive pay, business plans, put together separately, division by division, cause further loss, unknown and unknowable. ~ W Edwards Deming,
406:"It is essential to understand this point thoroughly: that the thing-in-itself, whether animal, vegetable, or mineral, is not only unknowable-it does not exist. This is important not only for sanity and peace of mind, but also for the most "practical" reasons of economics, politics, and technology.. This is not to say only that things exist in relation to one another, but that what we call "things" are no more than glimpses of a unified process. Certainly, this process has distinct features which catch our attention, but we must remember that distinction is not separation." ~ Alan Watts,
407:He kisses me again, his occasional gasps for air hot against my skin, and I taste him, his mouth, his neck, the hard line of his jaw and he fights back a groan, pulls away, pain and pleasure twinning together as he moves deeper, harder, his muscles taught, his body rock solid against mine. He has one hand around the back of my neck, the other around the back of my thigh and he wraps us together, impossibly closer, overwhelming me with an extraordinary pleasure that feels like nothing I've ever known. It's nameless. Unknowable, impossible to plan for. It's different every time. ~ Tahereh Mafi,
408:Pentecost
After the death of our son
Neither the sorrows of afternoon, waiting in the silent house,
Nor the night no sleep relieves, when memory
Repeats its prosecution.
Nor the morning's ache for dream's illusion, nor any prayers
Improvised to an unknowable god
Can extinguish the flame.
We are not as we were. Death has been our pentecost,
And our innocence consumed by these implacable
Tongues of fire.
Comfort me with stones. Quench my thirst with sand.
I offer you this scarred and guilty hand
Until others mix our ashes.
~ Dana Gioia,
409:All reality is a game. Physics at its most fundamental, the very fabric of our universe, results directly from the interaction of certain fairly simple rules, and chance; the same description may be applied to the best, most elegant and both intellectually and aesthetically satisfying games. By being unknowable, by resulting from events which, at the sub-atomic level, cannot be fully predicted, the future remains malleable, and retains the possibility of change, the hope of coming to prevail; victory, to use an unfashionable word. In this, the future is a game; time is one of the rules. ~ Iain M Banks,
410:Winston Churchill wrote afterwards: 'No part of the Great War compares in interest with its opening. The measured, silent drawing together of gigantic forces, the uncertainty of their movements and positions, the number of unknown and unknowable facts made the first collision a drama never surpassed. Nor was there any other period in the War when the general battle was waged on so great a scale, when the slaughter was so swift or the stakes so high. Moreover, in the beginning, our faculties of wonder, horror, or excitement had not been cauterized and deadened by the furnace fires of years. ~ Max Hastings,
411:I was the Fool and the Fool was me. He was the Catalyst and so was I. We were two halves of a whole, sundered and come together again. For an instant I knew him in his entirety, complete and magical, and then he was pulling apart from me, laughing, a bubble inside me, separate and unknowable, yet joined to me. "You do love me !" I was incredulous. He had never truly believed it before. "Before, it was words. I always feared it war born of pity. But you are truly my friend. This is knowing. This is feeling what you feel for me. So this is the Skill". For a moment he reveled in simple recognition. ~ Robin Hobb,
412:She could not fathom the hexagonal miracle of snowflakes formed from clouds, crystallized fern and feather that tumble down to light on a coat sleeve, white stars melting even as they strike. How did such force and beauty come to be in something so small and fleeting and unknowable? You did not have to understand miracles to believe in them, and in fact Mabel had come to suspect the opposite. To believe, perhaps you had to cease looking for explanations and instead hold the little thing in your hands as long as you were able before it slipped like water between your fingers. (kindle location 2950) ~ Eowyn Ivey,
413:If one has given oneself utterly, watching the beloved sleep can be a vile experience. Perhaps some of you have known that paralysis, staring down at features closed to your enquiry, locked away from you where you can never, ever go, into the other’s mind. As I say, for us who have given ourselves, that is a horror. One knows, in those moments, that one does not exist, except in relation to that face, that personality. Therefore, when that face is closed down, that personality is lost in its own unknowable world, one feels completely without purpose. A planet without a sun, revolving in darkness. ~ Clive Barker,
414:A story in a book has its own intentions, even if unknowable to the virgin reader, who just lollops along at her own pace regardless of the author’s strategies, and gets where she will. After all, a book can be set aside for weeks, or for good. (Burned in the grate.) Alternatively, a story can be adored for centuries. But it cannot be derailed. A plot, whether abandoned by a reader or pursued rapturously, remains itself, and gets where it is headed even if nobody is looking. It is progressive and inevitable as the seasons. Winter still comes after autumn though you may have died over the summer. ~ Gregory Maguire,
415:Men mistook measurement for understanding. And they always had to put themselves at the center of everything. That was their greatest conceit. The earth is becoming warmer-it must be our fault! The mountain is destroying us-we have not propitiated the gods! It rains too much, it rains too little-a comfort to think that these things are somehow connected to our behavior, that if only we lived a little better, a little more frugally, our virtue would be rewarded. But here was nature, sweeping toward him-unknowable, all-conquering, indifferent-and he saw in her fires the futility of human pretensions. ~ Robert Harris,
416:Indefinite attitudes to the future explain what’s most dysfunctional in our world today. Process trumps substance: when people lack concrete plans to carry out, they use formal rules to assemble a portfolio of various options. This describes Americans today. In middle school, we’re encouraged to start hoarding “extracurricular activities.” In high school, ambitious students compete even harder to appear omnicompetent. By the time a student gets to college, he’s spent a decade curating a bewilderingly diverse résumé to prepare for a completely unknowable future. Come what may, he’s ready—for nothing in particular. ~ Peter Thiel,
417:Religion, by its very nature as an untestable belief in undetectable beings and an unknowable afterlife, disables our reality checks. It ends the conversation. It cuts off inquiry: not only factual inquiry, but moral inquiry. Because God's law trumps human law, people who think they're obeying God can easily get cut off from their own moral instincts.

And these moral contortions don't always lie in the realm of theological game-playing. They can have real-world consequences: from genocide to infanticide, from honor killings to abandoned gay children, from burned witches to battered wives to blown-up buildings. ~ Greta Christina,
418:I borrowed a copy of Myths of the Norsemen by Roger Lancelyn Green and read and reread it with delight and puzzlement: Asgard, in this telling, was no longer a Kirbyesque Future City but was a Viking hall and collection of buildings out on the frozen wastes; Odin the all-father was no longer gentle, wise, and irascible, but instead he was brilliant, unknowable, and dangerous; Thor was just as strong as the Mighty Thor in the comics, his hammer as powerful, but he was . . . well, honestly, not the brightest of the gods; and Loki was not evil, although he was certainly not a force for good. Loki was . . . complicated. ~ Neil Gaiman,
419:O enchanted land of my childhood, a cultural petri dish from which regularly issues forth greatness. New Jersey, in case you didn't know it, has got beaches. And they're not all crawling with roid-raging trolls with reality shows. I grew up summering on those beaches and they are awesome. Jersey's got farmland, beautiful bedroom communities where that woman from "Real Housewives" who looks like Dr. Zaius does not live nor anyone like her. Even the refineries, the endless cloverleaves of turnpikes and expressway twisting and unknowable patterns over the wetlands that are to me somehow beautiful. To know Jersey is to love her. ~ Anthony Bourdain,
420:The best stories proceed from a mysterious truth-seeking impulse that narrative has when revised extensively; they are complex and baffling and ambiguous; they tend to make us slower to act, rather than quicker. They make us more humble, cause us to empathize with people we don’t know, because they help us imagine these people, and when we imagine them—if the storytelling is good enough—we imagine them as being, essentially, like us. If the story is poor, or has an agenda, if it comes out of a paucity of imagination or is rushed, we imagine those other people as essentially unlike us: unknowable, inscrutable, incontrovertible. ~ George Saunders,
421:Words, no matter whether they are vocalized and made into sounds or remain unspoken as thoughts, can cast an almost hypnotic spell upon you. You easily lose yourself in them, become hypnotized into implicitly believing that when you have attached a word to something, you know what it is. The fact is: You don’t know what it is. You have only covered up the mystery with a label. Everything, a bird, a tree, even a simple stone, and certainly a human being, is ultimately unknowable. This is because it has unfathomable depth. All we can perceive, experience, think about, is the surface layer of reality, less than the tip of an iceberg. ~ Eckhart Tolle,
422:Words, no matter whether they are vocalized and made into sounds or remain unspoken as thoughts, can cast an almost hypnotic spell upon you. You easily lose yourself in them, become hypnotized into implicitly believing that when you have attached a word to something, you know what it is. The fact is: You don't know what it is. You have only covered up the mystery with a label. Everything, a bird, a tree, even a simple stone, and certainly a human being, is ultimately unknowable. This is because it has unfathomable depth. All we can perceive, experience and think about, is the surface layer of reality, less than the tip of an iceberg. ~ Eckhart Tolle,
423:The point is: what happens in heaven?'

'Unknowable wonderfulness?'

'Nonsense. The answer is nothing. Nothing can happen because if something happens, in fact if something can happen, then it doesn't represent eternity. Our lives are about development, mutation and the possibility of change; that is almost a definition of what life is: change.'

'If you disable change, if you effectively stop time, if you prevent the possibility of the alteration of an individual's circumstances - and that must include at least the possibility that they alter for the worse - then you don't have life after death; you just have death. ~ Iain M Banks,
424:The Pythagoreans were indeed baffled. Here was a totally new element in the universe that could not be described in terms of whole numbers. Their entire philosophy of nature, which was based on the principle that every phenomenon could be reduced to whole numbers, was threatened. They called this new number irrational, which term then meant unmentionable or unknowable though today it means a number not expressible as a ratio of whole numbers. There is a legend that the discovery of √2 was made by a member while the entire group of Pythagoreans was on a ship at sea. The member was thrown overboard and the rest of the group pledged to secrecy. ~ Morris Kline,
425:I have been wondering, mostly, if love and sanity are the same thing. When I say I am in love I am also saying the world makes sense to me right now.

I know that love is not the same as knowing everything, but because she is gone, because about her there are unknowns that will now remain unknowable, it is important to list what is mine to list:

She likes hazelnut in her coffee; she is a better driver when the transmission is manual; though she couldn't name it, her favorite color is Bakelite seafoam green; she loved me once, though it wasn't for very long, though it was distracted, though it shouldn't have happened, one she loved me ~ Neil Hilborn,
426:That was his moment in Leningrad, on an empty street, when his life became possible—when Alexander became possible. There he stood as he was—a young Red Army officer in dissolution, all his days stamped with no future and all his appetites unrestrained, on patrol the day war started for Russia. He stood with his rifle slung on his shoulder and cast his wanton eyes on her, eating her ice cream all sunny, singing, blonde, blossoming, breathtaking. He gazed at her with his entire unknowable life in front of him, and this is what he was thinking…
To cross the street or not to cross?
To follow her? To hop on the bus, after her? What absolute madness. ~ Paullina Simons,
427:All these women, Huila thought: Mothers of God. These skinny, these dirty and toothless, these pregnant and shoeless. These with an issue of blood, and these with unsuckled breasts and children cold in the grave. These old forgotten ones too weak to work. These fat ones who milked all day. These twisted ones tied to their pallets, these barren ones, these married ones, these abandoned ones, these whores, these hungry ones, these thieves, these drunks, these mestizas, these lovers of other women, these Indians, and these littlest ones who faced unknowable tomorrows. Mothers of God. If it was a sin to think so, she would face God and ask Him why. “The ~ Luis Alberto Urrea,
428:By positing God as unknowable, man excuses himself to what is still left of his religious conscience for his oblivion of God, his surrender to the world. He negates God in practice – his mind and his senses have been absorbed by the world – but he does not negate him in theory. He does not attack his existence; he leaves it intact. But this existence neither affects nor incommodes him, for it is only a negative existence, an existence without existence; it is an existence that contradicts itself – a being that, in view of its effects, is indistinguishable from non-being. ~ Ludwig Feuerbach, The Essence of Christianity (1843), Z. Hanfi, trans., in The Fiery Brook (1972), p. 112,
429:It began to occur to me that the whole story of love might be nothing more than a wicked lie; that simply sleeping beside another body night after night gives no express right of entry to the interior world of their thoughts or dreams;that we are separate in the end whatever contrary illusions we may cherish; and that this miserable truth might as well be faced, since it will be dinned into one, like it or not by the failings of those we hold dear. I wasn't so bitter now. I'd begun to emerge into a sense of satisfaction with my not, but it would be a long time before I trusted someone, for I'd seen how essentially unknowable even the best loved might prove to be. ~ Olivia Laing,
430:Beware of the philosophy that leads people to say, “What can I do? What’s the use of praying? What good is it to worry? If it’s predestined, it must happen.” Yes, it’s true that what is predestined will happen. However, we aren’t commanded to know what is predestined. In fact, we are forbidden to know it. We test God when we delve into unknowable matters. God has given Scripture to us so that we can know what we should and shouldn’t do. He expects us to act on this knowledge. What we cannot know, we should leave to God. We should stick to our responsibilities, vocation, and position in life. God and God alone knows what is predestined. You aren’t supposed to know. ~ Martin Luther,
431:This is the basic root of all happiness. Whether you’re listening to Aristotle or the psychologists at Harvard or Jesus Christ or the goddamn Beatles, they all say that happiness comes from the same thing: caring about something greater than yourself, believing that you are a contributing component in some much larger entity, that your life is but a mere side process of some great unintelligible production. This feeling is what people go to church for; it's what they fight in wars for; it's what they raise families and save pensions and build bridges and invent cell phones for: this fleeting sens of being part of something greater and more unknowable than themselves. ~ Mark Manson,
432:From the heart arise unknowable impulses as well as conscious feelings, moods, and wishes. The heart, too, has its reasons and is the center of perception and understanding. Finally, the heart is the seat of the will: it makes plans and comes to good decisions. Thus the heart is the central and unifying organ of our personal life. Our heart determines our personality, and is therefore not only the place where God dwells but also the place to which Satan directs his fiercest attacks. It is this heart that is the place of prayer. The prayer of the heart is a prayer that directs itself to God from the center of the person and thus affects the whole of our humanness. ~ Henri J M Nouwen,
433:The idea that a dysfunctional thought could take root in a vacuum, the individual anonymous and wraithlike, unknowable because, especially at first, he or she had no interaction with other people. Because more and more in the modern Internet era you came across isolated instances of a mind virus or worm: brains that self-washed, bathed in received ideologies that came down from on high, ideologies that could remain dormant or hidden for years, silent as death until they struck. Almost anything could happen now, and did. The government could not investigate every farmer’s purchase of fertilizer and fireworks—could not self-police every deviant brain within its own ranks. ~ Jeff VanderMeer,
434:As we stepped inside, I waited for it to get strange, now that I could see him clearly again—his brown eyes, his reddish hair, his freckles. But it didn’t. And I didn’t understand why until I’d gotten back into the car and Frank had waved at me from the door and I’d turned in the direction of home. It seemed that somewhere between the arguments about the merits of ninja movies, he’d stopped being Frank Porter, class president, unknowable person. He’d stopped being a stranger, a guy, someone I didn’t know how to talk to.  That night, in the darkness, sharing our secrets and favorite pizza-topping preferences, he’d moved closer to just being Frank—maybe, possibly, even my friend. ~ Morgan Matson,
435:It is the natural tendency of the ignorant to believe what is not true. In order to overcome that tendency it is not sufficient to exhibit the true; it is also necessary to expose and denounce the false. To admit that the false has any standing in court, that it ought to be handled gently because millions of morons cherish it and thousands of quacks make their livings propagating it — to admit this, as the more fatuous of the reconcilers of science and religion inevitably do, is to abandon a just cause to its enemies, cravenly and without excuse. It is, of course, quite true that there is a region in which science and religion do not conflict. That is the region of the unknowable. ~ H L Mencken,
436:All of these heroes had failed to cajole and coerce the masters of America. Their ambition of a better world had been frustrated. This was the story of my ancestors, the story I expected for myself. These were not stories of hope, but were they without import? If Celia, Margaret, and Ida had failed to help the country at large locate its morality, they had succeeded in living by their own. And that was all they could control. Within the small and narrow frame of their own lives, all they had was their own conscience, their own story. The lessons they passed down were not about an abstract hope, an unknowable dream. They were about the power and necessity of immediate defiance. ~ Ta Nehisi Coates,
437:But we do neither: we never fail, and we never succeed. We are not the designers of our lives. Life is the designer of us. Life is vast and grand, intelligent, clever, and completely unknowable. It always has the last word. It is the last word. Life interrupts us when we are at our most self-assured. Life diverts us when we are hellbent on going elsewhere. Life arrives in a precise and yet unplanned sequence to deliver exactly what we need in order to realize our greatest potential. The delivery is not often what we would choose, and almost never how we intend to satisfy ourselves, because our potential is well beyond our limited, ego-bound choices and self serving intentions. ~ Karen Maezen Miller,
438:Prior to the monotheistic Yahweh, the gods made sense, in that they had familiar, if supra-human appetites—they didn’t just want a lamb shank, they wanted the best lamb shank, wanted to seduce all the wood nymphs, and so on. But the early Jews invented a god with none of those desires, who was so utterly unfathomable, unknowable, as to be pants-wettingly terrifying. So even if His actions are mysterious, when He intervenes you at least get the stress-reducing advantages of attribution—it may not be clear what the deity is up to, but you at least know who is responsible for the locust swarm or the winning lottery ticket. There is Purpose lurking, as an antidote to the existential void. ~ Robert M Sapolsky,
439:Devotion is diligence without assurance. Faith is a way of saying, 'Yes, I pre-accept the terms of the universe and I am voicing in advance what I am presently incapable of understanding.' There is a reason that we refer to leaps-of-faith, because the decision to consent to any notion of divinity is a mighty jump from the rational over to the unknowable, and I don't care how diligently scholars of every religion will try to sit you down with their stacks of books and prove that their faith is rational; it isn't. If they were rational, it wouldn't be - by definition - faith. Faith is belief in what you cannot see or prove or touch. Faith is walking face first and full speed into the dark. ~ Elizabeth Gilbert,
440:I grew up then, into this life of jazz, and fell immediately into the state of almost audible confusion. Life stood over me like an immoral schoolmistress, editing my thoughts. It seemed to me that there was no ultimate goal for man. Man was beginning a grotesque and bewildered fight with nature, that by the divine and magnificent accident has brought us to where we could fly in her face. We produce a Christ who can raise up the leper and presently, it's the salt of the Earth. If any one can find lesson in that, let him stand forth. Am I crazy trying to pierce the darkness of political idealism with some wild, despairing urge towards truth? Trying to separate the knowable from the unknowable? ~ F Scott Fitzgerald,
441:I erupt from the dark, crushing tunnel into a flash of light and noise. A new kind of air surrounds me, dry and cold, as they wipe the last smears of home off my skin. I feel a sharp pain as they snip something, and suddenly I am less. I am no one but myself, tiny and feeble and utterly alone. I am lifted and swungthrough great heights across yawning distances, and given to Her. She wraps around me, so much bigger and softer than I ever imagined from inside,and I strain my eyes open. I see Her. She is immense, cosmic. She is the world. The world smiles down on me, and when She speaks it’s the voice of God, vast and resonant with meaning, but words unknowable, ringing gibberish in my blank white mind. ~ Isaac Marion,
442:I beseech you, my brothers, remain faithful to the earth, and do not believe those who speak to you of otherworldly hopes! Poison-mixers are they, whether they know it or not. Despisers of life are they, decaying and poisoned themselves, of whom the earth is weary: so let them go.
Once the sin against God was the greatest sin; but God died, and these sinners died with him. To sin against the earth is now the most dreadful thing, and to esteem the entrails of the unknowable higher than the meaning of the earth...
What is the greatest experience you can have? It is the hour of the great contempt. The hour when your happiness, too, arouses your disgust, and even your reason and your virtue. ~ Friedrich Nietzsche,
443:It is therefore an analogical knowledge: a knowledge of a being who is unknowable in himself, yet able to make something of himself known in the being he created.  Here, indeed, lies something of an antinomy. Rather, agnosticism, suffering from a confusion of concepts, sees here an irresolvable contradiction in what Christian theology regards as an adorable mystery. It is completely incomprehensible to us how God can reveal himself and to some extent make himself known in created beings: eternity in time, immensity in space, infinity in the finite, immutability in change, being in becoming, the all, as it were, in that which is nothing. This mystery cannot be comprehended; it can only be gratefully acknowledged. ~ Anonymous,
444:Many fear this side of the door. We crave stability and certainty, so we keep both feet rooted in what we know, believing that if we repeat ourselves or repeat what is known to work, we will be safe. This feels like a rational view. Just as we know that the rule of law leads to healthier, more productive societies or that practice makes perfect or that the planets orbit the sun, we all need things that we can count on. But no matter how intensely we desire certainty, we should understand that whether because of our limits or randomness or future unknowable confluences of events, something will inevitably come, unbidden, through that door. Some of it will be uplifting and inspiring, and some of it will be disastrous. ~ Ed Catmull,
445:I look into Julie's face. Not just at it, but into it. Every pore, every freckle, every faint gossamer hair. And then the layers beneath them. The flesh and bones, the blood and brain, all the way down to the unknowable energy that swirls in her core, the life force, the soul, the fiery will that makes her more than meat, coursing through every cell and binding them together in millions to form her. Who is she, this girl? What is she? She is everything. Her body contains the history of life, remembered in chemicals. Her mind contains the history of the universe, remembered in pain, in joy and sadness, hate and hope and bad habits, every thought of God, past-present-future, remembered, felt, and hoped for all at once. ~ Isaac Marion,
446:Dogs, in fact, were perfect heroes: unknowable but accessible, driven but egoless, strong but tragic, limited by their muteness and animal vulnerability. Humans played heroes in films, too, but they were more complicated to admire because they were so particular—too much like us or too much unlike us or too much like someone we knew. Dogs, on the other hand, have the talent of seeming to understand and care about humans in spite of not being human and perhaps are better at it because of that difference. They are compassionate without being competitive, and there is nothing in their valor that threatens us, no demand for reciprocity. As Lee knew very well, a dog can make you feel complete without ever expecting much in return. ~ Susan Orlean,
447:Whenever the sixth tune on the flip side of the LP, “Atlanta Blues,” began, she would grab one of Tengo’s body parts and praise Bigard’s concise, exquisite solo, which was sandwiched between Armstrong’s song and his trumpet solo. “Listen to that! Amazing—that first, long wail like a little child’s cry! What is it—surprise? Overflowing joy? An appeal for happiness? It turns into a joyful sigh and weaves its way through a beautiful river of sound until it’s smoothly absorbed into some perfect, unknowable place. There! Listen! Nobody else can play such thrilling solos. Jimmy Noone, Sidney Bechet, Pee Wee Russell, Benny Goodman: they’re all great clarinetists, but none of them can create such perfectly sculptured works of art. ~ Haruki Murakami,
448:A firefly blinked into existence, drew half a word in the air. Then gone. A black bug secret in the night. Such a strange little guy. It materialized, visible to human eyes for brief moments, and then it disappeared. But it got its name from its fake time, people time, when in fact most of its business went on when people couldn't see it. Its true life was invisible to us but we called it firefly after its fractions. Knowable and fixed for a few seconds, sharing a short segment of its message before it continued on its real mission, unknowable in its true self and course, outside of reach. It was a bad name because it was incomplete—both parts were true, the bright and the dark, the one we could see and the other one we couldn't. It was both. I ~ Colson Whitehead,
449:You preserved your life because your life, your body, was as good as anyone’s, because your blood was as precious as jewels, and it should never be sold for magic, for spirituals inspired by the unknowable hereafter. You do not give your precious body to the billy clubs of Birmingham sheriffs nor to the insidious gravity of the streets. Black is beautiful—which is to say that the black body is beautiful, that black hair must be guarded against the torture of processing and lye, that black skin must be guarded against bleach, that our noses and mouths must be protected against modern surgery. We are all our beautiful bodies and so must never be prostrate before barbarians, must never submit our original self, our one of one, to defiling and plunder. ~ Ta Nehisi Coates,
450:A theist is a person who has seen through the material and mechanical world and doesn’t commit suicide’. I like this quote. To see that it is all bullshit and not to clock off, that requires faith. Only faith will do. Only faith. Even if you’re double certain that there is nothing but space and dumb molecules out there, clattering about into symphonic and faraway futures, if you believe that’s all there is and don’t check out, you are hardcore. You must really love football or fucking or money or something and be okay with those things being only what they explicitly are, without implicit power, with no unravelling flag blowing behind them in limitless wind, back to before some unknowable moment of creation when this universe’s heart first began to beat. ~ Russell Brand,
451:By defining faith (Gk. pistis) as “assurance” and “conviction,” the author indicates that biblical faith is not a vague hope grounded in imaginary, wishful thinking. Instead, faith is a settled confidence that something in the future—something that is not yet seen but has been promised by God—will actually come to pass because God will bring it about. Thus biblical faith is not blind trust in the face of contrary evidence, not an unknowable “leap in the dark”; rather, biblical faith is a confident trust in the eternal God who is all-powerful, infinitely wise, eternally trustworthy—the God who has revealed himself in his word and in the person of Jesus Christ, whose promises have proven true from generation to generation, and who will “never leave nor forsake” his own ~ Anonymous,
452:O DIVINE Force, supreme Illuminator, hearken to our prayer, move not away from us, do not withdraw, help us to fight the good fight, make firm our strength for the struggle, give us the force to conquer!
   O my sweet Master, Thou whom I adore without being able to know Thee, Thou who I am without being able to realise Thee, my entire conscious individuality prostrates itself before Thee and implores, in the name of the workers in their struggle, and of the earth in her agony, in the name of suffering humanity and of striving Nature;
   O my sweet Master, O marvellous Unknowable, O Dispenser of all boons, Thou who makest light spring forth in the darkness and strength to arise out of weakness, support our effort, guide our steps, lead us to victory.
   ~ The Mother, Prayers And Meditations, 211,
453:There's a reason we refer to "leaps of faith" - because the decision to consent to any notion of divinity is a mighty jump from the rational over to the unknowable, and I don't care how diligently scholars of every religion will try to sit you down with their stacks of books and prove to you through scripture that their faith is indeed rational; it isn't. If faith were rational, it wouldn't be - by definition - faith. Faith is belief in what you cannot see or prove or touch. Faith is walking face-first and full-speed into the dark. If we truly knew all the answers in advance as to the meaning of life and the nature of God and the destiny of our souls, our belief would not be a leap of faith and it would not be a courageous act of humanity; it would just be... a prudent insurance policy. ~ Elizabeth Gilbert,
454:The division between the known and the unknown is not complete. The East has a threefold division—known, unknown, unknowable. It agrees with the West that the unknown can become known, but the unknowable will always remain unknowable. There will always be mystery around human consciousness. There will be always mystery around love, friendship, meditation, consciousness. We may be able to know all that is objective. But the subjectivity, the innermost core of human consciousness, will remain always a mystery. And this has been the persistent effort of the East, to make it clear to the whole world that the unknowable should not be denied; otherwise you will take all juice out of human life. You will create robots out of human beings, you will destroy them, and they will be just machines and nothing more. ~ Osho,
455:The Unknown is not the Unknowable; it need not remain the unknown for us, unless we choose ignorance or persist in our first limitations. For to all things that are not unknowable, all things in the universe, there correspond in that universe faculties which can take cognisance of them, and in man, the microcosm, these faculties are always existant and at a certain stage capable of development. We may choose not to develop them; where they are partially developed, we may discourage and impose on them a kind of atrophy. But, fundamentally all possible knowledge is knowledge within the power of humanity. And since in man there is the inalienable impulse of Nature towards self-realisation, no struggle of the intellect to limit the action of our capacities within a determined area can for ever prevail. ~ Sri Aurobindo,
456:To understand the world at all, sometimes you could only focus on a tiny bit of it, look very hard at what was close to hand and make it stand in for the whole; but ever since the painting had vanished from under me I’d felt drowned and extinguished by vastness—not just the predictable vastness of time, and space, but the impassable distances between people even when they were within arm’s reach of each other, and with a swell of vertigo I thought of all the places I’d been and all the places I hadn’t, a world lost and vast and unknowable, dingy maze of cities and alleyways, far-drifting ash and hostile immensities, connections missed, things lost and never found, and my painting swept away on that powerful current and drifting out there somewhere: a tiny fragment of spirit, faint spark bobbing on a dark sea. ~ Donna Tartt,
457:Before you engage, you won’t know the outcome of the struggle. You may win the day easily, with barely a scratch. You may prevail, after much effort and after earning a few battle scars. You may fall, never to rise again. There may be treasure in the back of the cave, enough to live on in splendor for the rest of your days. There may be nothing. You may win glory and renown, or be considered a fool, worse off than you were before. This is the essence of life. The outcome of your actions and decisions is unknown and unknowable. What separates the adventurer from the bulk of humanity is the willingness to fight in spite of the risks: to meet the enemy on the field of valor, trusting in skill, instinct, and determination to see them through to a good end. There are no certainties and no guarantees. The hero fights anyway. ~ Josh Kaufman,
458:Like most humanoids, I am burdened with what the Buddhists call the "monkey mind"--the thoughts that swing from limb to limb, stopping only to scratch themselves, spit and howl. From the distant past to the unknowable future, my mind swings wildly through time, touching on dozens of ideas a minute, unharnessed and undisciplined. This in itself is not necessarily a problem; the problem is the emotional attachment that goes along with the thinking. Happy thoughts make me happy, but-whoop!-how quickly I swing again into obsessive worry, blowing the mood; and then it's all over again; and then my mind decides it might be a good time to start feeling sorry for itself, and loneliness follows promptly. You are, after all, what you think. Your emotions are the slaves to your thoughts, and you are the slave to your emotions. ~ Elizabeth Gilbert,
459:History is not an agreed-upon fiction but what gets made in a crowded room; what is said isn't what's heard, and what's heard isn't what gets repeated. Civilization is an agreement to keep people from shouting 'Fire!' in a crowded theater, but the moments we call historical occur when there is a fire in a crowded theater; and then we all try to remember afterward when we heard it, and if we ever really smelled smoke, and who went first and what they said. The indeterminancy is built into the emotion of the moment. The past is so often unknowable not because it is befogged now but because it was befogged then, too, back when it was still the present. If we had been there listening, we still might not have been able to determine exactly what Stanton said. All we know for sure is that everyone was weeping and the room was full. ~ Adam Gopnik,
460:Capitalists too, as the novelist Charles Dickens noted, liked to think of their workers as 'hands' only, preferring to forget they had stomachs and brains.

But, said the more perceptive nineteenth-century critics, if this is how people live their lives at work, then how on earth can they think differently when they come home at night? How might it be possible to build a sense of moral community or of social solidarity, of collective and meaningful ways of belonging and living that are untainted by the brutality, ignorance and stupidity that envelops labourers at work? How, above all, are workers supposed to develop any sense of their mastery over their own fates and fortunes when they depend so deeply upon a multitude of distant, unknown and in many respects unknowable people who put breakfast on their table every day? ~ David Harvey,
461:There is a widespread philosophical tendency towards the view which tells us that Man is the measure of all things, that truth is man-made, that space and time and the world of universals are properties of the mind, and that, if there be anything not created by the mind, it is unknowable and of no account for us. This view, if our previous discussions were correct, is untrue; but in addition to being untrue, it has the effect of robbing philosophic contemplation of all that gives it value, since it fetters contemplation to Self. What it calls knowledge is not a union with the not-Self, but a set of prejudices, habits, and desires, making an impenetrable veil between us and the world beyond. The man who finds pleasure in such a theory of knowledge is like a man who never leaves the domestic circle for fear his word might not be law. ~ Bertrand Russell,
462:The inflationary period of expansion does not smooth out irregularity by entropy-producing processes like those explored by the cosmologies of the seventies.
Rather it sweeps the irregularity out beyond the Horizon of our visible Universe, where we cannot see it . The entire universe of stars and galaxies on view to us.
, on this hypothesis, is but the reflection of a minute, perhaps infinitesimal, portion of the universe's initial conditions, whose ultimate extent and structure must remain forever unknowable to us. A theory of everything does not help here. The information contained in the observable part of the universe derives from the evolution of a tiny part of the initial conditions for the entire universe. The sum total of all the observations we could possibly make can only tell us about a minuscule portion of the whole. ~ John D Barrow,
463:And the voice spoke even more deliberately: '...but remember what is under the ocean of clouds: eternity.'

And suddenly that tranquil world, the world of such simple harmony that you discover as you rise above the clouds, took on an unfamiliar quality in my eyes. All that gentleness became a trap. In my mind's eye I saw that vast white trap laid out, right under my feet. Beneath it reigned neither the restlessness of men nor the living tumult and motion of cities, as one might have thought, but a silence that was even more absolute, a more final peace. That viscous whiteness was turning before my eyes into the boundary between the real and the unreal, between the known and the unknowable. And I was already beginning to sense that a spectacle has no meaning except when seen through a culture, a civilization, a professional craft. ~ Antoine de Saint Exup ry,
464:Hope locates itself in the premises that we don’t know what will happen and that in the spaciousness of uncertainty is room to act. When you recognize uncertainty, you recognize that you may be able to influence the outcomes–you alone or you in concert with a few dozen or several million others. Hope is an embrace of the unknown and unknowable, a alternative to the certainty of both optimists and pessimists. Optimists think it will all be fine without our involvement; pessimists take the opposite position; both excuse themselves from acting. It’s the belief that what we do matters even though how and when it may matter, who and what is may impact, are not things we can know beforehand. We may not, in fact, know them afterward either, but they matter all the same, and history is full of people whose influence was most powerful after they were gone. ~ Rebecca Solnit,
465:Hope locates itself in the premises that we don’t know what will happen and that in the spaciousness of uncertainty is room to act. When you recognize uncertainty, you recognize that you may be able to influence the outcomes–you alone or you in concert with a few dozen or several million others. Hope is an embrace of the unknown and unknowable, an alternative to the certainty of both optimists and pessimists. Optimists think it will all be fine without our involvement; pessimists take the opposite position; both excuse themselves from acting. It’s the belief that what we do matters even though how and when it may matter, who and what it may impact, are not things we can know beforehand. We may not, in fact, know them afterward either, but they matter all the same, and history is full of people whose influence was most powerful after they were gone. ~ Rebecca Solnit,
466:[French Revolution rejected] the sacred foundation both of history and of the state. History was no longer measured on the basis of an idea of God that had preceded it and given it shape. The state came to be understood in purely secular terms, based on rationalism and the will of citizens.
The secular state arose for the first time, abandoning and excluding any divine guarantee or legitimation of the political element as a mythological vision of the world and declaring that God is a private question that does not belong to the public sphere or to the democratic formation of the public will. Public life was now considered the realm of reason alone, which had no place for a seemingly unknowable God. From this perspective, religion and faith in God belonged to the realm of sentiment, not of reason. God and His will therefore ceased to be relevant to public life. ~ Benedict XVI,
467:Boast of Quietness

Writings of light assault the darkness, more prodigious than meteors.
The tall unknowable city takes over the countryside.
Sure of my life and death, I observe the ambitious and would like to
understand them.
Their day is greedy as a lariat in the air.
Their night is a rest from the rage within steel, quick to attack.
They speak of humanity.
My humanity is in feeling we are all voices of that same poverty.
They speak of homeland.
My homeland is the rhythm of a guitar, a few portraits, an old sword,
the willow grove's visible prayer as evening falls.
Time is living me.
More silent than my shadow, I pass through the loftily covetous multitude.
They are indispensable, singular, worthy of tomorrow.
My name is someone and anyone.
I walk slowly, like one who comes from so far away he doesn't expect to arrive. ~ Jorge Luis Borges,
468:Like most humanoids, I am burdened with what the Buddhists call the “monkey mind”—the thoughts that swing from limb to limb, stopping only to scratch themselves, spit and howl. From the distant past to the unknowable future, my mind swings wildly through time, touching on dozens of ideas a minute, unharnessed and undisciplined. This in itself is not necessarily a problem; the problem is the emotional attachment that goes along with the thinking. Happy thoughts make me happy, but—whoop!—how quickly I swing again into obsessive worry, blowing the mood; and then it’s the remembrance of an angry moment and I start to get hot and pissed off all over again; and then my mind decides it might be a good time to start feeling sorry for itself, and loneliness follows promptly. You are, after all, what you think. Your emotions are the slaves to your thoughts, and you are the slave to your emotions. ~ Elizabeth Gilbert,
469:[...] it is a strange thing that most of the feeling we call religious, most of the mystical outcrying which is one of the most prized and used and desired reactions of our species, is really the understanding and the attempt to say that man is related to the whole thing, related inextricably to all reality, known and unknowable. This is a simple thing to say, but the profound feeling of it made a Jesus, a St. Augustine, a St. Francis, a Roger Bacon, a Charles Darwin, and an Einstein. Each of them in his own tempo and with his own voice discovered and reaffirmed with astonishment the knowledge that all things are one thing and that one thing is all things—plankton, a shimmering phosphorescence on the sea and the spinning planets and an expanding universe, all bound together by the elastic string of time. It is advisable to look from the tide pool to the stars and then back to the tide pool again. ~ John Steinbeck,
470:All reality is a game. Physics at its most fundamental, the very fabric of our universe, results directly from the interaction of certain fairly simple rules, and chance; the same description may be applied to the best, most elegant and both intellectually and aesthetically satisfying games. By being unknowable, by resulting from events which, at the sub-atomic level, cannot be fully predicted, the future remains malleable, and retains the possibility of change, the hope of coming to prevail; victory, to use an unfashionable word. In this, the future is a game; time is one of the rules. Generally, all the best mechanistic games—those which can be played in any sense ‘perfectly,’ such as grid, Prallian scope, ’nkraytle, chess, Farnic dimensions—can be traced to civilizations lacking a relativistic view of the universe (let alone the reality). They are also, I might add, invariably pre-machine-sentience societies. ~ Iain M Banks,
471: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,
472:Inside each man, though he did not know it, nor ever considered it, was the image of the woman he someday must love. Whether she was composed of all the music he had ever heard or all the trees he had ever seen or all the friends of his childhood, certainly no one could tell. Whether the eyes were his mother's, and the chin that of a girl cousin swimming in a summer lake twenty-five years ago, this was unknowable also. But most men carried this image, like a locket, like a pearl-cameo, in their head a lifetime, taking it out only rarely, taking it never, after marriage, afraid then to compare it to the reality. And most men never saw the woman they would love anywhere, in the dark theatre, in a book, or passing on the street. They saw her only after midnight when the city was asleep and the pillow was cool under their heads. And she was a composite of all dreams and all women and every moonlit night since the calendar began ~ Ray Bradbury,
473:Inside each man, though he did not know it, nor ever considered it, was the image of the woman he someday must love. Whether she was composed of all the music he had ever heard or all the trees he had ever seen or all the friends of his childhood, certainly no one could tell. Whether the eyes were his mother's, and the chin that of a girl cousin swimming in a summer lake twenty-five years ago, this was unknowable also. But most men carried this image, like a locket, like a pearl-cameo, in their head a lifetime, taking it out only rarely, taking it never, after marriage, afraid then to compare it to the reality. And most men never saw the woman they would love anywhere, in the dark theatre, in a book, or passing on the street. They saw her only after midnight when the city was asleep and the pillow was cool under their heads. And she was a composite of all dreams and all women and every moonlit night since the calendar began. ~ Ray Bradbury,
474:The Letters I Won'T Write
The letters I won't write
murmur most inaudibly
through the signs
of something like this
sometimes find the cracks
to transmit their noise. I've
no intention to write
to my father (about it all) but
it's a parallel epistle
fear and disappointment
inscribed in between
lines of a poem, say, or lines
spoken by a novel's hero
who (of course) has nothing
to do with a father. Cunning
and assiduous as I am
I can't always trap
the unknowable facts
in a cage constructed
of calculated artifice. Sooner
or later, hellish growls
of past hurts vibrate
the basis of an elaborate
indirect simulation. Not
formal constrictors - 'Dear...'
to 'Yours...' - but the gist
89
of an absolute, undocumented
list of accusations
that only insinuates
and never truly represents
the letters I can't write.
~ Ali Alizadeh,
475:But of all the phenomena observable to society and students, the relationships between people are not unknowable. Just as a plum will drop to the ground after falling off a table, so our fellow creatures respond in predictable, even self-injurious ways. Women, above all, want to be perceived as desirable above other women. They will go to great lengths to ensure this. True, our society has prescribed this, but this tension has always existed. That is why there is fashion and why the milliners and dressmakers and hairdressers will never lack employment. And it is why fashion will never stand still. It must change. It always changes. Men, above all, desire power. Either for public office or simply, as in the case of my husband, to be known as the wealthiest of them all. Power is a heady thing, and men will put themselves in desperate circumstances in order to achieve it. For who can resist the whispered urge of feeling important? ~ Jeff Wheeler,
476:Leave the senses and the workings of the intellect, and all that the senses and the intellect can perceive, and all that is not and that is; and through unknowing reach out, so far as this is possible, towards oneness with him who is beyond all being and knowledge. In this way, through an uncompromising, absolute and pure detachment from yourself and from all things, transcending all things and released from all, you will be led upwards towards that radiance of the divine darkness which is beyond all being. Entering the darkness that surpasses understanding, we shall find ourselves brought, not just to brevity of speech, but to perfect silence and unknowing. Emptied of all knowledge, man is joined in the highest part of himself, not with any created thing, nor with himself, nor with another, but with the One who is altogether unknowable; and, in knowing nothing, he knows in a manner that surpasses understanding.17 St Dionysius the Areopagite ~ Kallistos Ware,
477:Again the water rose, they both took a breath; again they were submerged and his leg hooked over something, an old pipe, unmoving. The next time, they both reached their heads high as the water rushed back, another breath taken. He heard Mrs. Kitteridge yelling from above. He couldn't hear the words, but he understood that help was coming. He had only to keep Patty from falling away, and as they went again beneath the swirling, sucking water, he strengthened his grip on her arm to let her known: He would not let her go. Even though, staring into her open eyes in the swirling salt-filled water, with sun flashing through each wave, he thought he would like this moment to be forever: the dark-haired woman on shore calling for their safety, the girl who had once jumped rope like a queen, now holding him with a fierceness that matched the power of the ocean - oh, insane, ludicrous, unknowable world! Look how she wanted to live, look she wanted to hold on. ~ Elizabeth Strout,
478:It was the kind of nightmare where you realize that the missing weight of things is sitting right there on your chest, like some kind of succubus, but before you can shove it off, it gets sucked away through a mysterious process into the unknowable realm of your cells, and from there on you are defenseless, your cells already weigh a ton, while your whole body is so light it almost floats, and that’s how it goes until you can only wonder how the cells could be so unbearably heavy when the body is so nauseatingly light, and in this nauseating lightheadedness things gradually recede from you just as you too begin to gradually recede from them, in a word it is like when a person lugging a load becomes exhausted by all this lugging and suddenly looking down at his hands sees that there is nothing in them, there never was, that he had been lugging nothing—that is, when you suddenly realize that something is no longer in your possession, just as nothing ever had been. ~ L szl Krasznahorkai,
479:So why would I want anything to do with this illness? Because I honestly believe that as a result of it I have felt more things, more deeply; had more experiences, more intensely; loved more, and been more loved; laughed more often for having cried more often; appreciated more the springs, for all the winters; worn death “as close as dungarees,” appreciated it—and life—more; seen the finest and the most terrible in people, and slowly learned the values of caring, loyalty, and seeing things through. I have seen the breadth and depth and width of my mind and heart and seen how frail they both are, and how ultimately unknowable they both are. Depressed, I have crawled on my hands and knees in order to get across a room and have done it for month after month. But, normal or manic, I have run faster, thought faster, and loved faster than most I know. And I think much of this is related to my illness—the intensity it gives to things and the perspective it forces on me. ~ Kay Redfield Jamison,
480:Musicians, especially those who are women, are often dogged by the assumption that they are singing from a personal perspective. Perhaps it is a carelessness on the audience’s part, or an entrenched cultural assumption that the female experience can merely encompass the known, the domestic, the ordinary. When a woman sings a nonpersonal narrative, listeners and watchers must acknowledge that she’s not performing as herself, and if she’s not performing as herself, then it’s not her who is wooing us, loving us. We don’t get to have her because we don’t know exactly who she is. An audience doesn’t want female distance, they want female openness and accessibility, familiarity that validates femaleness. Persona for a man is equated with power; persona for a woman makes her less of a woman, more distant and unknowable, and thus threatening. When men sing personal songs, they seem sensitive and evolved; when women sing personal songs, they are inviting and vulnerable, or worse, catty and tiresome. ~ Carrie Brownstein,
481:Another big group of dolphins had just surfaced alongside our moving vessel—leaping and splashing and calling mysteriously back and forth in their squeally, whistly way, with many babies swift alongside their mothers. And this time, confined to just the surface of such deep and lovely lives, I was becoming unsatisfied. I wanted to know what they were experiencing, and why to us they feel so compelling, and so—close. This time I allowed myself to ask them the question that was forbidden fruit: Who are you? Science usually steers firmly from questions about the inner lives of animals. Surely they have inner lives of some sort. But like a child who is admonished that what they really want to ask is impolite, a young scientist is taught that the animal mind—if there is such—is unknowable. Permissible questions are “it” questions: where it lives; what it eats; what it does when danger threatens; how it breeds. But always forbidden—always forbidden—is the one question that might open the door: “Who?” — Carl Safina ~ Carl Safina,
482:And meanwhile, even in spite of all my desire, I could never imagine to myself that there is no future life and no providence. Most likely there is all that, but we don't understand anything about the future life and its laws. But if it is so difficult and even completely impossible to understand it, can it be that I will have to answer for being unable to comprehend the unknowable? True, they say, and the prince, of course, along with them, that it is here that obedience is necessary, that one must obey without reasoning, out of sheer good behavior, and that I am bound to be rewarded for my meekness in the other world. We abase providence too much by ascribing our own notions to it, being vexed that we can't understand it. But, again, if it's impossible to understand it, then, I repeat, it is hard to have to answer for something it is not given to man to understand. And if so, how are they going to judge me for being unable to understand the true will and laws of providence? No, we'd better leave religion alone. ~ Fyodor Dostoyevsky,
483:THE MASTER and Mover of our works is the One, the Universal and Supreme, the Eternal and Infinite. He is the transcendent unknown or unknowable Absolute, the unexpressed and unmanifested Ineffable above us; but he is also the Self of all beings, the Master of all worlds, transcending all worlds, the Light and the Guide, the All-Beautiful and All-Blissful, the Beloved and the Lover. He is the Cosmic Spirit and all-creating Energy around us; he is the Immanent within us. All that is is he, and he is the More than all that is, and we ourselves, though we know it not, are being of his being, force of his force, conscious with a consciousness derived from his; even our mortal existence is made out of his substance and there is an immortal within us that is a spark of the Light and Bliss that are for ever. No matter whether by knowledge, works, love or any other means, to become aware of this truth of our being, to realise it, to make it effective here or elsewhere is the object of all Yoga.
   ~ Sri Aurobindo, The Synthesis Of Yoga, [T1],
484:The Pantheons made themselves apparent in the blink of an eye; perhaps less. At one instant the planet was a place of faith, doubt, and godlessness, the next there was room for none of these. Who needed faith when the senses confirmed all? As for doubt and godlessness, they were absurdities now that every deity that had ever appeared in human consciousness (and some several hundred thousand who had never made it) had manifested themselves. The Coming was indiscriminate; it made no distinction between great divinities and small. There were vast and transformative powers abroad, deities that brought with them fleets of angelic vehicles and all manner of divine paraphernalia, but there were also threadbare local gods, guardians of painted rocks, spirits of bamboo groves; presences that healed sores and brought lovers, demons who haunted empty roads and forsaken hotels. A world of yearning and need was suddenly a place of surfeit; and the end of mankind began, for there was nothing left invisible, or unknowable, and therefore nothing left to hope for or desire. ~ Clive Barker,
485:Then the one called Raltariki is really a demon?" asked Tak.

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

"Oh? And what may that be?"

"It is not a supernatural creature."

"But it is all those other things?"

"Yes."

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

"Ah, but it makes a great deal of difference, you see. It is the difference between the unknown and the unknowable, between science and fantasy—it is a matter of essence. The four points of the compass be logic, knowledge, wisdom and the unknown. Some do bow in that final direction. Others advance upon it. To bow before the one is to lose sight of the three. I may submit to the unknown, but never to the unknowable. ~ Roger Zelazny,
486:Now (1) the infinite qua infinite is unknowable, so that what is infinite in multitude or size is unknowable in quantity, and what is infinite in variety of kind is unknowable in quality. (10) But the principles in question are infinite both in multitude and in kind. Therefore it is impossible to know things which are composed of them; for it is when we know the nature and quantity of its components that we suppose we know a complex. Further (2) if the parts of a whole may be of any size in the direction either of greatness or of smallness (by ‘parts’ I mean components into which a whole can be divided and which are actually present in it), (15) it is necessary that the whole thing itself may be of any size. Clearly, therefore, since it is impossible for an animal or plant to be indefinitely big or small, neither can its parts be such, or the whole will be the same. But flesh, bone, and the like are the parts of animals, and the fruits are the parts of plants. Hence it is obvious that neither flesh, (20) bone, nor any such thing can be of indefinite size in the direction either of the greater or of the less. ~ Aristotle,
487:Child, child, have patience and belief, for life is many days, and each present hour will pass away. Son, son, you have been mad and drunken, furious and wild, filled with hatred and despair, and all the dark confusions of the soul - but so have we. You found the earth too great for your one life, you found your brain and sinew smaller than the hunger and desire that fed on them - but it has been this way with all men. You have stumbled on in darkness, you have been pulled in opposite directions, you have faltered, you have missed the way, but, child, this is the chronicle of the earth. And now, because you have known madness and despair, and because you will grow desperate again before you come to evening, we who have stormed the ramparts of the furious earth and been hurled back, we who have been maddened by the unknowable and bitter mystery of love, we who have hungered after fame and savored all of life, the tumult, pain, and frenzy, and now sit quietly by our windows watching all that henceforth never more shall touch us - we call upon you to take heart, for we can swear to you that these things pass. ~ Thomas Wolfe,
488:What are you going to do with your life?’ In one way or another it seemed that people had been asking her this forever; teachers, her parents, friends at three in the morning, but the question had never seemed this pressing and still she was no nearer an answer. The future rose up ahead for her, a succession of empty days, each more daunting and unknowable than the one before her. How would she ever fill them all?She began walking again, south towards The Mound. ‘Live each day as if it’s your last’, that was the conventional advice, but really, who had the energy for that? What if it rained or you felt a bit glandy? It just wasn’t practical. Better by far to simply try and be good and courageous and bold and to make a difference. Not change the world exactly, but the bit around you. Go out there with your passion and your electric typewriter and work hard at… something. Change lives through art maybe. Cherish your friends, stay true to your principles, live passionately and fully and well. Experience new things. Love and be loved. If you ever get the chance.That was the general theory, even if she hadn’t made a very good start of it ~ David Nicholls,
489:Come unto me. Come unto me, you say. All right then, dear my Lord. I will try in my own absurd way. In my own absurd way I will try to come unto you, a project which is in itself by no means unabsurd. Because I do not know the time or place where you are. And if by some glad accident my feet should stumble on it, I do not know that I would know that I had stumbled on it. And even if I did know, I do not know for sure that I would find you there. … And if you are there, I do not know that I would recognize you. And if I recognized you, I do not know what that would mean or even what I would like it to mean. I do not even well know who it is you summon, myself.

For who am I? I know only that heel and toe, memory and metatarsal, I am everything that turns, all of a piece, unthinking, at the sound of my name. … Come unto me, you say. I, … all of me, unknowing and finally unknowable even to myself, turn. O Lord and lover, I come if I can to you down through the litter of any day, through sleeping and waking and eating and saying goodbye and going away and coming back again. Laboring and laden with endless histories heavy on my back. ~ Frederick Buechner,
490:no matter how intensely we desire certainty, we should understand that whether because of our limits or randomness or future unknowable confluences of events, something will inevitably come, unbidden, through that door. Some of it will be uplifting and inspiring, and some of it will be disastrous. We all know people who eagerly face the unknown; they engage with the seemingly intractable problems of science, engineering, and society; they embrace the complexities of visual or written expression; they are invigorated by uncertainty. That’s because they believe that, through questioning, they can do more than merely look through the door. They can venture across its threshold. There are others who venture into the unknown with surprising success but with little understanding of what they have done. Believing in their cleverness, they revel in their brilliance, telling others about the importance of taking risks. But having stumbled into greatness once, they are not eager for another trip into the unknown. That’s because success makes them warier than ever of failure, so they retreat, content to repeat what they have done before. They stay on the side of the known. ~ Ed Catmull,
491:Musicians, especially those who are women, are often dogged by the assumption that they are singing from a personal perspective. Perhaps it is a carelessness on the audience’s part, or an entrenched cultural assumption that the female experience can merely encompass the known, the domestic, the ordinary. When a woman sings a nonpersonal narrative, listeners and watchers must acknowledge that she’s not performing as herself, and if she’s not performing as herself, then it’s not her who is wooing us, loving us. We don’t get to have her because we don’t know exactly who she is. An audience doesn’t want female distance, they want female openness and accessibility, familiarity that validates femaleness. Persona for a man is equated with power; persona for a woman makes her less of a woman, more distant and unknowable, and thus threatening. When men sing personal songs, they seem sensitive and evolved; when women sing personal songs, they are inviting and vulnerable, or worse, catty and tiresome. Whether Corin was singing from her own perspective or from someone else’s, I never had to ask if she was okay. Her voice was torrential, a force as much as it was human. ~ Carrie Brownstein,
492:During my years as an art critic, I used to joke that museums love artists the way that taxidermists love deer, and something of that desire to secure, to stabilize, to render certain and definite the open-ended, nebulous, and adventurous work of artists is present in many who work in that confinement sometimes called the art world. A similar kind of aggression against the slipperiness of the work and the ambiguities of the artist’s intent and meaning often exists in literary criticism and academic scholarship, a desire to make certain what is uncertain, to know what is unknowable, to turn the flight across the sky into the roast upon the plate, to classify and contain. What escapes categorization can escape detection altogether. There is a kind of counter-criticism that seeks to expand the work of art, by connecting it, opening up its meanings, inviting in the possibilities. A great work of criticism can liberate a work of art, to be seen fully, to remain alive, to engage in a conversation that will not ever end but will instead keep feeding the imagination. Not against interpretation, but against confinement, against the killing of the spirit. Such criticism is itself great art. ~ Rebecca Solnit,
493:Cremisia said, “No, Signore. In this we have misunderstood. Nothing is the absence of anything we may understand. It is invisible in this world, has no presence or substance, neither sight nor sound, touch nor taste, not even, usually, any feeling of itself. It is the vast and unknowable sea that rings us round and lies beyond the physical reality of life, and out of which fly amazements and miracles unforetold. It is what awaits us, just as it is the fount from which we sprang. And being Nothing, we cannot here remember it, just as, here, we fear to enter it again. It is Un-ness, it is Death, it is the empty and unknowable ending. And yet, and yet, in fact it is only perceived in this way since we have here no words for it, no channels of our clever physical minds able to capture and convey its being, either to others or ourselves. It is—here—so unlike here, and what we too are when here, that we find no method to visualize or reclaim it. Or—if some great poet or mystic somewhat may, he, being lost for words, can only resort to symbols, architypes most others will dismiss. Only before, or after life, do we know it. When we are one with it, with Nothing, nothing at all, Nihil. Only then. ~ Tanith Lee,
494:Getting into fights with people makes my heart race. Not getting into fights with people makes my heart race. Even sleeping makes my heart race! I'm lying in bed when the thumping arrives, like a foreign invader. It's a horrible dark mass, like the monolith in 2001, self-organized but completely unknowable, and it enters my body and releases adrenaline. Like a black hole, it sucks in any benign thoughts that might be scrolling across my brain and attaches visceral panic to them. For instance, during the day I might have mused, Hey, I should pack more fresh fruit in Bee's lunch. That night, with the arrival of The Thumper, it becomes, I'VE GOT TO PACK MORE FRESH FRUIT IN BEE'S LUNCH!!! I can feel the irrationality and anxiety draining my store of energy like a battery-operated racecar grinding away in the corner. This is energy I will need to get through the next day. But I just lie in bed and watch it burn, and with it any hope for a productive tomorrow. There go the dishes, there goes the grocery store, there goes exercise, there goes bringing in the garbage cans. There goes basic human kindness. I wake up in a sweat so through I sleep with a pitcher of water by the bed or I might die of dehydration. ~ Maria Semple,
495:For Laurel and Hardy on My Workroom Wall
They're tipping their battered derbies and striding forward
In step for a change, chipper, self-assured,
Their cardboard suitcases labeled
Guest of Steerage. They've just arrived at the boot camp
Of the good old French Foreign Legion
Which they've chosen as their slice of life
Instead of drowning themselves. Once again
They're about to become their own mothers and fathers
And their own unknowable children
Who will rehearse sad laughter and mock tears,
Will frown with completely unsuccessful
Concentration, and will practice the amazement
Of suddenly understanding everything
That baffles them and will go on baffling them
While they pretend they're only one reel away
From belonging in the world. Their arrival
Will mark a new beginning of meaningless
Hostilities with a slaphappy ending. In a moment,
They'll hear music, and as if they'd known all along
This was what they'd come for, they'll put down
The mops and buckets given them as charms
With which to cleanse the Sahara and move their feet
With a calm, sure, delicate disregard
For all close-order drill and begin dancing.
~ David Wagoner,
496:Basic religious belief is a vote for some coherence, purpose, benevolence, and direction in the universe, and I suspect it emerges from all that we said in the last chapter about home, soul, and the homing device of Spirit. This belief is perhaps the same act of faith as that of Albert Einstein, who said before he discovered his unified field that he assumed just two things: that whatever reality is, it would show itself to be both “simple and beautiful.” I agree! Faith in any religion is always somehow saying that God is one and God is good, and if so, then all of reality must be that simple and beautiful too. The Jewish people made it their creed, wrote it on their hearts, and inscribed it on their doorways (Deuteronomy 6:4–5), so that they could not and would not forget it. I worry about “true believers” who cannot carry any doubt or anxiety at all, as Thomas the Apostle and Mother Teresa learned to do. People who are so certain always seem like Hamlet's queen “protesting too much” and trying too hard. To hold the full mystery of life is always to endure its other half, which is the equal mystery of death and doubt. To know anything fully is always to hold that part of it which is still mysterious and unknowable. ~ Richard Rohr,
497:Someone Is Harshly Coughing As Before
Someone is harshly coughing on the next floor,
Sudden excitement catching the flesh of his throat:
Who is the sick one?
Who will knock at the door,
Ask what is wrong and sweetly pay attention,
The shy withdrawal of the sensitive face
Embarrassing both, but double shame is tender
--We will mind our ignorant business, keep our place.
But it is God, who has caught cold again,
Wandering helplessly in the world once more,
Now he is phthisic, and he is, poor Keats
(Pardon, O Father, unknowable Dear, this word,
Only the cartoon is lucid, only the curse is heard),
Longing for Eden, afraid of the coming war.
The past, a giant shadow like the twilight,
The moving street on which the autos slide,
The buildings' heights, like broken teeth,
Repeat necessity on every side,
The age requires death and is not denied,
He has come as a young man to be hanged once more!
Another exile bare his complex care,
(When smoke in silence curves
from every fallen side)
Pity and Peace return, padding the broken floor
With heavy feet.
Their linen hands will hide
In the stupid opiate the exhausted war.
~ Delmore Schwartz,
498:Kat?” The deep voice echoed in the darkness some unknowable length of time later. “Kat? I know you’re in here—I can feel how upset you are.” “Here,” she managed to whisper feebly. “Who…?” “It’s me.” Deep came suddenly into view, picking his way toward her over the fallen rocks. “Lock and I felt your distress and he managed to convince the natives that one of us had to be in here with you at all times. Sorry it turned out to be me, but he has to keep talking to their chief so I’m afraid you’re stuck with—” He broke off abruptly, obviously getting a good look at her for the first time. “Gods, Kat! Are you all right?” “Just peachy.” Kat managed a weak smirk. Despite her pain she was still reluctant to admit the extent of her disability to Deep. “Why are you lying there like that? What’s wrong?” he demanded, crouching beside her. “Just getting a little rest.” This is stupid—just tell him! But somehow she couldn’t. “Being kidnapped at knifepoint by aliens who speak in obscure forms of poetry always tires me out.” She tried to smile but it was apparent Deep wasn’t fooled. “Stop being so goddess damned brave and tell me what’s wrong.” Tilting his head to one side to look into her eyes, he cupped her cheek gently. “Please, Kat. Tell me.” Even ~ Evangeline Anderson,
499:May 12. I have had a slight feverish attack for the last few days, and I feel ill, or rather I feel low-spirited. Whence come those mysterious influences which change our happiness into discouragement, and our self-confidence into diffidence? One might almost say that the air, the invisible air, is full of unknowable Forces, whose mysterious presence we have to endure. I wake up in the best of spirits, with an inclination to sing in my heart. Why? I go down by the side of the water, and suddenly, after walking a short distance, I return home wretched, as If some misfortune were awaiting me there. Why? Is it a cold shiver which, passing over my skin, has upset my nerves and given me a fit of low spirits? Is it the form of the clouds, or the tints of the sky, or the colors of the surrounding objects which are so changeable, which have troubled my thoughts as they passed before my eyes? Who can tell? Everything that surrounds us, everything that we see without looking at it, everything that we touch without knowing it, everything that we handle without feeling it, everything that we meet without clearly distinguishing it, has a rapid, surprising, and inexplicable effect upon us and upon our organs, and through them on our ideas and on our being itself. ~ Guy de Maupassant,
500:So, wait, if you sent a love letter to five of us, does that mean you liked us all equally?”
He’s looking at me with expectant eyes, and I know he thinks I’m going to say I liked him best, but that wouldn’t be true. “Yes, I liked you all exactly the same,” I tell him.
“Bullshit! Who’d you like best? Me, right?”
“That’s a really impossible question to answer, Peter. I mean, it’s all relative. I could say I liked Josh best, because I liked him longest, but you can’t judge who you love the most by how long you love them.”
“Love?”
“Like,” I say.
“You definitely said ‘love.’”
“Well, I meant ‘like.’”
“What about McClaren?” he asks. “How much did you like him in comparison to the rest of us?”
Finally! A little jealousy at last. “I liked him…” I’m about to say “the same,” but I hesitate. According to Stormy, no one can ever like anyone exactly the same. But how can you possibly quantify how much you like a person, much less two? Peter always has to be liked the best. He expects it. So I just say, “It’s unknowable. But I like you best now.”
Peter shakes his head. “For someone who’s never had a boyfriend before, you really know how to work a guy.”
I raise my eyebrows. I know how to work a guy? That’s the first time I’ve ever heard that in my life. ~ Jenny Han,
501:If we are religious-minded, perhaps we will see the gods who inhabit this world. Beings, forces, sounds, lights, and rhythms are just so many true forms of the same indefinable, but not unknowable, Essence we call God; we have spoken of God, and made temples, laws or poems to try to capture the one little pulsation filling us with sunshine, but it is free as the wind on foam-flecked shores. We may also enter the world of music, which in fact is not different from the others but a special extension of this same, great inexpressible Vibration. If once, only once, even for a few moments in a lifetime, we can hear that Music, that Joy singing above, we will know what Beethoven and Bach heard; we will know what God is because we will have heard God. We will probably not say anything grandiose; we will just know that That exists, whereupon all the suffering in the world will seem redeemed.
   At the extreme summit of the overmind, there only remain great waves of multi-hued light, says the Mother, the play of spiritual forces, which later translate - sometimes much later - into new ideas, social changes, or earthly events, after crossing one by one all the layers of consciousness and suffering a considerable distortion and loss of light...
   ~ Satprem, Sri Aurobindo Or The Adventure Of Consciousness,
502:The sphere to end all spheres—the largest and most perfect of them all—is the entire observable universe. In every direction we look, galaxies recede from us at speeds proportional to their distance. As we saw in the first few chapters, this is the famous signature of an expanding universe, discovered by Edwin Hubble in 1929. When you combine Einstein’s relativity and the velocity of light and the expanding universe and the spatial dilution of mass and energy as a consequence of that expansion, there is a distance in every direction from us where the recession velocity for a galaxy equals the speed of light. At this distance and beyond, light from all luminous objects loses all its energy before reaching us. The universe beyond this spherical “edge” is thus rendered invisible and, as far as we know, unknowable.
There’s a variation of the ever-popular multiverse idea in which the multiple universes that comprise it are not separate universes entirely, but isolated, non-interacting pockets of space within one continuous fabric of space-time—like multiple ships at sea, far enough away from one another so that their circular horizons do not intersect. As far as any one ship is concerned (without further data), it’s the only ship on the ocean, yet they all share the same body of water. ~ Neil deGrasse Tyson,
503:Best of all, of course, religion solves the problem of death, which no living individuals can solve, no matter how they would support us. Religion, then, gives the possibility of heroic victory in freedom and solves the problem of human dignity at it highest level. The two ontological motives of the human condition are both met: the need to surrender oneself in full to the the rest of nature, to become a part of it by laying down one's whole existence to some higher meaning; and the need to expand oneself as an individual heroic personality. Finally, religion alone gives hope, because it holds open the dimension of the unknown and the unknowable, the fantastic mystery of creation that the human mind cannot even begin to approach, the possibility of a multidimensionality of spheres of existence, of heavens and possible embodiments that make a mockery of earthly logic-and in doing so, it relieves the absurdity of earthly life, all the impossible limitations and frustrations of living matter. In religious terms, to "see God" is to die, because the creature is too small and finite to be able to bear the higher meanings of creation. Religion takes one's very creatureliness, one's insignificance, and makes it a condition of hope. Full transcendence of the human condition means limitless possibility unimaginable to us. ~ Ernest Becker,
504:I don't have the slightest doubt that to tell a story like this, you couldn't do it with words. There are only 46 minutes of dialogue scenes in the film, and 113 of non-dialogue. There are certain areas of feeling and reality—or unreality or innermost yearning, whatever you want to call it—which are notably inaccessible to words. Music can get into these areas. Painting can get into them. Non-verbal forms of expression can. But words are a terrible straitjacket. It's interesting how many prisoners of that straitjacket resent its being loosened or taken off. There's a side to the human personality that somehow senses that wherever the cosmic truth may lie, it doesn't lie in A, B, C, D. It lies somewhere in the mysterious, unknowable aspects of thought and life and experience. Man has always responded to it. Religion, mythology, allegories—it's always been one of the most responsive chords in man. With rationalism, modern man has tried to eliminate it, and successfully dealt some pretty jarring blows to religion. In a sense, what's happening now in films and in popular music is a reaction to the stifling limitations of rationalism. One wants to break out of the clearly arguable, demonstrable things which really are not very meaningful, or very useful or inspiring, nor does one even sense any enormous truth in them. ~ Stanley Kubrick,
505:Master of beauty, craftsman of the snowflake,
inimitable contriver,
endower of Earth so gorgeous & different from the boring Moon,
thank you for such as it is my gift.

I have made up a morning prayer to you
containing with precision everything that most matters.
‘According to Thy will’ the thing begins.
It took me off & on two days. It does not aim at eloquence.

You have come to my rescue again & again
in my impassable, sometimes despairing years.
You have allowed my brilliant friends to destroy themselves
and I am still here, severely damaged, but functioning.

Unknowable, as I am unknown to my guinea pigs:
how can I ‘love’ you?
I only as far as gratitude & awe
confidently & absolutely go.

I have no idea whether we live again.
It doesn’t seem likely
from either the scientific or the philosophical point of view
but certainly all things are possible to you,
and I believe as fixedly in the Resurrection-appearances to Peter and

to Paul

as I believe I sit in this blue chair.
Only that may have been a special case
to establish their initiatory faith.

Whatever your end may be, accept my amazement.
May I stand until death forever at attention
for any your least instruction or enlightenment.
I even feel sure you will assist me again, Master of insight & beauty. ~ John Berryman,
506:I was takin’ a walk downtown, tryin’ to get a feel for the place. And I’m walkin’ through a construction site—and it was all construction sites back then, you understand—and I come across this hole in the ground, ’bout ten feet in diameter. I look down and I can’t see a bottom, so I pull a quarter out of my pocket and toss it down, and listen for a clink or a splash. Nothin’. Coin just tumbles into the darkness and disappears. So now I’m real curious, and I look around for somethin’ else to throw down there. And teeterin’ right on the edge of the hole is an old refrigerator. So, I circle around and I give it a good kick and it tumbles down into the hole. I hear it bang off the side a few times but once again, there’s no crash, no splash, like it just kept fallin’ forever. It was the strangest thing. So I figure this is the first of this city’s many unknowable mysteries and I start to go on about my way. But then I see the second strange thing—this goat, it goes flying past me, in midair. Like it was fired from a cannon. And now I think I’m losin’ my mind, like maybe it’s not just tobacco in my cigar, if you know what I’m sayin’. So I walk along and I come across a guy sittin’ on the curb and I say, ‘Holy cow, partner, did you see that goat?’ And the fella says, ‘Well, that’s my goat.’ And I say, ‘Well, I hate to tell ya, but I think it’s gone. It took off flyin’.’ And the fella says, ‘That’s impossible. I had him chained to a refrigerator. ~ David Wong,
507:The question that lingers is, how much was I a factor in my own survival, and how much was science, and how much miracle?
I don't have the answer to that question. Other people look to me for the answer, I know. But if I could answer it, we would have the cure for cancer, and what's more, we would fathom the true meaning of our existences. I can deliver motivation, inspiration, hope, courage, and counsel, but I can't answer the unknowable. Personally, I don't need to try. I 'm content with simply being alive to enjoy the mystery.
Good Joke:
A man is caught in a flood, and as the water rises he climbs to the roof of his house and waits to be rescued. A guy in a motorboat comes by, and he says, "Hop in, I'll save you."
"No thanks," the man on the rooftop says. "My Lord will save me."
But the floodwaters keep rising. A few minutes later, a rescue plane flies overhead and the pilot drops a line.
"No, thanks," the man on the rooftop says. "My Lord will save me."
But the floodwaters rise ever higher, and finally, they overflow the roof and the man drowns.
When he gets to heaven, he confronts God.
"My Lord, why didn't you save me?" he implores.
"You idiot," God says. "I sent a boat, I sent you a plane."
I think in a way we are all just like the guy on the rooftop. Things take place, there is a confluence of events and circumstances, and we can't always know their purpose, or even if there is one. But we can take responsibility for ourselves and be brave. ~ Lance Armstrong,
508:That wasn’t very nice. Freddie didn’t even get a chance to say his farewells.” “Didn’t he? I thought he did that while quite improperly asking you to spend Sunday afternoon with him while you were in the company of another gentleman.” “For goodness sake, Blackmoor, I don’t know why it bothers you so much. After all, it’s not as though you and I are actually on an outing.” He turned a surprised look on her and waved a hand to indicate their surroundings. “No? How is this not an outing?” “You know very well what I mean. Certainly we are on an outing. But not in the way that most of these other couples are ‘on an outing.’ There, look there.” She pointed to a couple walking toward them on the other side of the Row, the eldest son of the Marquess of Budleigh and the youngest daughter of the Earl of Exeter. The young woman was looking at her companion with a look of starry-eyed adoration, and he appeared to be returning her attentions. “They are courting and, to look at them, they might well be the first match of the season. A good one, too,” she added, distracted for a moment by the twosome. He spoke, shaking her from her reverie. “How does this relate to Stanhope’s impropriety?” “There was nothing improper about Stanhope’s behavior, and you know it. You and I look nothing like those two. And everyone who sees us—especially Stanhope, who has been friends with us both for years—knows we’re just out for a ride. Not out for a ride.” He looked at her, shaking his head in confusion. “Women truly are strange and unknowable creatures.” She ~ Sarah MacLean,
509:Thought's long far-circling journey touched its close
And ineffective paused the actor Will.
The symbol modes of being helped no more,
The structures Nescience builds collapsing failed,
All glory of outline, sweetness of harmony,
Rejected like a grace of trivial notes,
Expunged from Being's silence nude, austere,
Died into a fine and blissful Nothingness.
The Demiurges lost their names and forms,
The great schemed worlds that they had planned and wrought
Passed, taken and abolished one by one.
The universe removed its coloured veil,
And at the unimaginable end
Of the huge riddle of created things
Appeared the far-seen Godhead of the whole,
His feet firm-based on Life's stupendous wings,
Omnipotent, a lonely seer of Time,
Inward, inscrutable, with diamond gaze.
Attracted by the unfathomable regard
The unsolved slow cycles to their fount returned
To rise again from that invisible sea.
All from his puissance born was now undone;
Nothing remained the cosmic Mind conceives.
Eternity prepared to fade and seemed
A hue and imposition on the Void,
Space was the fluttering of a dream that sank
Before its ending into Nothing's deeps.
The spirit that dies not and the Godhead's self
Seemed myths projected from the Unknowable;
From It all sprang, in It is called to cease.
But what That was, no thought nor sight could tell.
Only a formless Form of self was left,
A tenuous ghost of something that had been,
The last experience of a lapsing wave ~ Sri Aurobindo, Savitri, 3:1,
510:God famously doesn't afflict Job because of anything Job has done, but because he wants to prove a point to Satan. Twenty years later, I am sympathetic with my first assessment; to me, in spite of the soft radiant beauty of many of its passages, the Bible still has a mechanical quality, a refusal to brook complexity that feels brutal and violent. There has been a change, however. When I look at Revelation now, it still seems frightening and impenetrable, and it still suggests an inexorable, ridiculous order that is unknowable by us, in which our earthly concerns matter very little. However, it not longer reads to me like a chronicle of arbitrarily inflicted cruelty. It reads like a terrible abstract of how we violate ourselves and others and thus bring down endless suffering on earth. When I read And they blasphemed the God of heaven because of their pain and their sores, and did not repent of their deeds, I think of myself and others I've known or know who blaspheme life itself by failing to have the courage to be honest and kind—and how then we rage around and lash out because we hurt. When I read the word fornication, I don't read it as a description of sex outside legal marriage: I read it as sex done in a state of psychic disintegration, with no awareness of one's self or one's partner, let alone any sense of honor or even real playfulness. I still don't know what to make of much of it, but I'm inclined to read it as a writer's primitive attempt to give form to his moral urgency, to create a structure that could contain and give ballast to the most desperate human confusion. ~ Mary Gaitskill,
511:The aim of the next nine sections will be to present careful arguments to show that none of the loopholes (a), (b), and (c) can provide a plausible way to evade the contradiction of the robot. Accordingly, it, and we also, are driven to the unpalatable (d), if we are still insistent that mathematical understanding can be reduced to computation. I am sure that those concerned with artificial intelligence would find (d) to be as unpalatable as I find it to be. It provides perhaps a conceivable standpoint-essentially the A/D suggestion, referred to at the end of 1.3, whereby divine intervention is required for the implanting of an unknowable algorithm into each of our computer brains (by 'the best programmer in the business'). In any case, the conclusion 'unknowable'-for the very mechanisms that are ultimately responsible for our intelligence-would not be a very happy conclusion for those hoping actually to construct a genuinely artificially intelligent robot! It would not be a particularly happy conclusion, either, for those of us who hope to understand, in principle and in a scientific way, how human intelligence has actually arisen, in accordance with comprehensible scientific laws, such as those of physics, chemistry, biology, and natural selection-irrespective of any desire to reproduce such intelligence in a robot device. In my own opinion, such a pessimistic conclusion is not warranted, for the very reason that 'scientific comprehensibility' is a very different thing from 'computability'. The conclusion should be not that the underlying laws are incomprehensible, but that they are non-computable. ~ Roger Penrose,
512:Truth for anyone is a very complex thing. For a writer, what you leave out says as much as those things you include. What lies beyond the margin of the text? The photographer frames the shot; writers frame their world. Mrs Winterson objected to what I had put in, but it seemed to me that what I had left out was the story’s silent twin. There are so many things that we can’t say, because they are too painful. We hope that the things we can say will soothe the rest, or appease it in some way. Stories are compensatory. The world is unfair, unjust, unknowable, out of control. When we tell a story we exercise control, but in such a way as to leave a gap, an opening. It is a version, but never the final one. And perhaps we hope that the silences will be heard by someone else, and the story can continue, can be retold. When we write we offer the silence as much as the story. Words are the part of silence that can be spoken. Mrs Winterson would have preferred it if I had been silent.

Do you remember the story of Philomel who is raped and then has her tongue ripped out by the rapist so that she can never tell? I believe in fiction and the power of stories because that way we speak in tongues. We are not silenced. All of us, when in deep trauma, find we hesitate, we stammer; there are long pauses in our speech. The thing is stuck. We get our language back through the language of others. We can turn to the poem. We can open the book. Somebody has been there for us and deep-dived the words. I needed words because unhappy families are conspiracies of silence. The one who breaks the silence is never forgiven. He or she has to learn to forgive him or herself. ~ Jeanette Winterson,
513:Tabula Rasa can make you feel like you’ve taken a train to Bizarro world. I remember my very first night here—and this is goin’ on fifteen years ago—I was takin’ a walk downtown, tryin’ to get a feel for the place. And I’m walkin’ through a construction site—and it was all construction sites back then, you understand—and I come across this hole in the ground, ’bout ten feet in diameter. I look down and I can’t see a bottom, so I pull a quarter out of my pocket and toss it down, and listen for a clink or a splash. Nothin’. Coin just tumbles into the darkness and disappears. So now I’m real curious, and I look around for somethin’ else to throw down there. And teeterin’ right on the edge of the hole is an old refrigerator. So, I circle around and I give it a good kick and it tumbles down into the hole. I hear it bang off the side a few times but once again, there’s no crash, no splash, like it just kept fallin’ forever. It was the strangest thing. So I figure this is the first of this city’s many unknowable mysteries and I start to go on about my way. But then I see the second strange thing—this goat, it goes flying past me, in midair. Like it was fired from a cannon. And now I think I’m losin’ my mind, like maybe it’s not just tobacco in my cigar, if you know what I’m sayin’. So I walk along and I come across a guy sittin’ on the curb and I say, ‘Holy cow, partner, did you see that goat?’ And the fella says, ‘Well, that’s my goat.’ And I say, ‘Well, I hate to tell ya, but I think it’s gone. It took off flyin’.’ And the fella says, ‘That’s impossible. I had him chained to a refrigerator.’” Zoey stared for a moment, then snorted a laugh that almost caused her to choke on her sandwich. ~ David Wong,
514:And so Emma Morley walked home in the evening light, trailing her disappointment behind her. The day was cooling off now, and she shivered as she felt something in the air, an unexpected shudder of anxiety that ran the length of her spine, and was so intense as to make her stop walking for a moment. Fear of the future, she thought. She found herself at the imposing junction of George Street and Hanover Street as all around her people hurried home from work or out to meet friends or lovers, all with a sense of purpose and direction. And here she was, twenty-two and clueless and sloping back to a dingy flat, defeated once again.
‘What are you doing to do with your life?’ In one way or another it seemed that people had been asking her this forever, teachers. her parents, friends at three in the morning, but the question had never seemed this pressing and still she was no nearer an answer. The future rose up ahead of her, a succession of empty days, each more daunting and unknowable than the one before her. How would she ever fill them all?
She began walking again, south towards The Mound. ‘Live each day as if it’s your last’, that was the conventional advice, but really, who had the energy for that? What if rained or you felt a bit glandy? It just wasn’t practical. Better by far to simply try and be good and be courageous and bold and to make a difference. Not change the world exactly, but the bit around you. Go out there with your passion and your electric typewriter and work hard at…something. Change lives through art maybe. Cherish your friends, stay true to your principles, live passionately and fully and well. Experience new things. Love and be loved, if you ever get the chance. ~ David Nicholls,
515:All reality is a game. Physics at its most fundamental, the very fabric of our universe, results directly from the interaction of certain fairly simple rules, and chance; the same description may be applied to the best, most elefant and both intellectually and aesthetically satisfying games. By being unknowable, by resulting from events which, at the sub-atomic level, cannot be fully predicted, the future remains makkeable, and retains the possibility of change, the hope of coming to prevail; victory, to use an unfashionable word. In this, the future is a game; time is one of the rules. Generally, all the best mechanistic games - those which can be played in any sense "perfectly", such as a grid, Prallian scope, 'nkraytle, chess, Farnic dimensions - can be traced to civilisations lacking a realistic view of the universe (let alone the reality). They are also, I might add, invariably pre-machine-sentience societies.

The very first-rank games acknowledge the element of chance, even if they rightly restrict raw luck. To attempt to construct a game on any other lines, no matter how complicated and subtle the rules are, and regardless of the scale and differentiation of the playing volume and the variety of the powers and attibutes of the pieces, is inevitably to schackle oneself to a conspectus which is not merely socially but techno-philosophically lagging several ages behind our own. As a historical exercise it might have some value, As a work of the intellect, it's just a waste of time. If you want to make something old-fashioned, why not build a wooden sailing boat, or a steam engine? They're just as complicated and demanding as a mechanistic game, and you'll keep fit at the same time. ~ Iain Banks,
516:THE PSYCHOLOGY OF YOGA
Initial Definitions and Descriptions
Yoga has four powers and objects, purity, liberty, beatitude and perfection. Whosoever has consummated these four mightinesses in the being of the transcendental, universal, lilamaya and individual God is the complete and absolute Yogin.
All manifestations of God are manifestations of the absolute Parabrahman.
The Absolute Parabrahman is unknowable to us, not because It is the nothingness of all that we are, for rather whatever we are in truth or in seeming is nothing but Parabrahman, but because It is pre-existent & supra-existent to even the highest & purest methods and the most potent & illimitable instruments of which soul in the body is capable.
In Parabrahman knowledge ceases to be knowledge and becomes an inexpressible identity. Become Parabrahman, if thou wilt and if That will suffer thee, but strive not to know It; for thou shalt not succeed with these instruments and in this body.
In reality thou art Parabrahman already and ever wast and ever will be. To become Parabrahman in any other sense, thou must depart utterly out of world manifestation and out even of world transcendence.
Why shouldst thou hunger after departure from manifestation as if the world were an evil? Has not That manifested itself in thee & in the world and art thou wiser & purer & better than the Absolute, O mind-deceived soul in the mortal? When That withdraws thee, then thy going hence is inevitable; until Its force is laid on thee, thy going is impossible, cry thy mind never so fiercely & wailingly for departure. Therefore neither desire nor shun the world, but seek the bliss & purity & freedom & greatness of God in whatsoever state or experience or environment.
~ Sri Aurobindo, Essays Divine And Human,
517:Magic: Belief conjures the Will, becomes the courage, taking its own moral or physical colour. Desire seeks all essential affixes—the only necessity is sincerity. Importance lies in things 'as now'. Flesh exists to be exploited. It is in all things and all things will be through it. All emanations are through the flesh and nothing has reality for us without it. The Soul is ever unknowable because we can only realize by finite form in Time-Space. So, whatever you attribute to the inconceivable is your Ego, as conceived. The mind and its great thought-stream determines everything and permits all things conceivable as possible. This thought-stream refracts illations both from the Soul and from ourselves into our time-sense—images and symbols which inspire us from the inter-relatabilities, and our reactions form our future destiny of good and evil with thought the nexus to all things past and becoming. Whether the gods created us or we created them is of no import except as an expedient. Magic is now a quasi-charlatanism seeking victims: magicians have become coprophagists having the most corrupt collection of gleanings and remnants ever given that name. Too long ago its principles were lost, scattered or vulgarized, the symbols losing parallelism and truth. The doctrine lost pageantry, and the rituals became haphazard—the thing itself without inner meaning. As now, Magic adopts an erotic egocentricism as secret meaning, hence there are no Magicians with any simple thesis of the great inner Truth—only a rag-bag remains of this 'wonder' cult. But, one cannot dismiss modern magicians so easily. Yes and no, there is something in most things and little enough in much, if any. Ability to enact is the denominator of our Truth. All parasitical longing seeks flesh to feed on... whether by magic or otherwise. ~ Anonymous,
518:…There is some firm place in me which knows that what happened to Wally, whatever it was, whatever it is that death is as it transliterates us, moving us out of this life into what we can’t know, is kind.
I shock myself, writing that. I know that many deaths are anything but gentle. I know people suffer terribly…I know many die abandoned, unseen, their stories unheard, their dignity violated, their human worth ignored.
I suspect that the ease of Wally’s death, the rightness of it, the loving recognition which surrounded him, all made it possible for me to see clearly, to witness what other circumstances might obscure. I know, as surely as I know anything, that he’s all right now.

And yet.

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

And yet.

And yet he’s gone, an absence so forceful it is itself a daily hourly presence.
My experience of being with Wally… brought me to another sort of perception, but I can’t stay in that place, can’t sustain that way of seeing. The experience of knowing, somehow, that he’s all right, lifted in some kind process that turns at the heart of the world, gives way, as it must, to the plain aching fact that he’s gone.
And doubt. And the fact that we can’t understand, that it’s our condition to not know. Is that our work in the world, to learn to dwell in such not-knowing?
We need our doubt so as to not settle for easy answers. Not-knowing pushes us to struggle after meaning for ourselves…Doubt’s lesson seems to be that whatever we conclude must be provisional, open to revision, subject to correction by forces of change. Leave room, doubt says, for the unknowable, for what it will never quite be your share to see.
Stanley Kunitz says somewhere that if poetry teaches us anything, it is that we can believe two completely contradictory things at once. And so I can believe that death is utter, unbearable rupture, just as I know that death is kind. ~ Mark Doty,
520: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],
521:Margery," I blurted out in a passion of frustration. "I don't know what to make of you!"

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

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

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

Her words, the power of her conviction, broke over me like a great wave, inundating me, robbing me of breath, and, as they receded in the room, they pulled hard at me to folllow. I struggled to keep my footing against the wash of Margery's vision, and only when it began to lose its strength, dissipated against the silence in the room, was I seized by a sudden terror at the nearness of my escape. ~ Laurie R King,
522:Do you ever feel like you are giving far fewer fucks and yet still caring so much it sometimes feels like there is only the most tissue-thin layer separating your soul from this world?
Like your heart may be broken but your spirit is still rising?

Are you refusing to conform and somehow still fitting just right? Able to look people right in the eye without apology and also like you’re a teenager again, bashful and blushing and off-kilter, like that moment when lips unexpectedly pressed against your head and face buried in your hair fingers trailed down y our arm, the way your stomach can flip-flop like that, even now.

Do you ever walk on purpose even when you have nowhere to go? Do you notice things deeply, like dark red lipstick prints on pristine white coffee mugs? Like the way whiskey burns and cool white sheets feel against your skin at the end of the day?

Are you claiming your identity, clear and strong and true, and also sinking into the vast unknowable mystery of your all? Do your days feel like longing and acquiescence and learning to stop grasping at things that are ready to leave or that choose not to come closer?

Are you making a home of your own skin and inviting the world inside? Are you learning that cultivating solid boundaries and driving into a wide open horizon both feel like freedom, like the harsh desert mountains and the soft ocean wisdom and the road to healing that joins the two?

Does it all feels like solidity, like truth, like forgiveness and recklessness and heat and sexy and holy, all rolled up together? Do you crave the burn of heat from another and the for nothing to be louder than sound of your own heartbeat, all at once?

Do you finally know that you can choose a love and a life that does not break you? That you can claim a softer beauty and a kinder want. That even your animal hunger can soften its rough edges and say a full-throated yes to what is good and kind and holy. Do you remember that insanity is not a prerequisite for passion and that there is another pathway to your art, one that does not demand your pain as payment for its own becoming?

Are you learning to show up? To take up space? To feel the power? Is it full of contradiction, does it feel like fire underwater, are you rising to sing? ~ Jeanette LeBlanc,
523:In the beginning, there’s a blank mind. Then that mind gets an idea in it, and the trouble begins, because the mind mistakes the idea for the world. Mistaking the idea for the world, the mind formulates a theory and, having formulated a theory, feels inclined to act. Because the idea is always only an approximation of the world, whether that action will be catastrophic or beneficial depends on the distance between the idea and the world. Mass media’s job is to provide this simulacra of the world, upon which we build our ideas. There’s another name for this simulacra-building: storytelling. Megaphone Guy is a storyteller, but his stories are not so good. Or rather, his stories are limited. His stories have not had time to gestate—they go out too fast and to too broad an audience. Storytelling is a language-rich enterprise, but Megaphone Guy does not have time to generate powerful language. The best stories proceed from a mysterious truth-seeking impulse that narrative has when revised extensively; they are complex and baffling and ambiguous; they tend to make us slower to act, rather than quicker. They make us more humble, cause us to empathize with people we don’t know, because they help us imagine these people, and when we imagine them—if the storytelling is good enough—we imagine them as being, essentially, like us. If the story is poor, or has an agenda, if it comes out of a paucity of imagination or is rushed, we imagine those other people as essentially unlike us: unknowable, inscrutable, inconvertible. Our venture in Iraq was a literary failure, by which I mean a failure of imagination. A culture better at imagining richly, three-dimensionally, would have had a greater respect for war than we did, more awareness of the law of unintended consequences, more familiarity with the world’s tendency to throw aggressive energy back at the aggressor in ways he did not expect. A culture capable of imagining complexly is a humble culture. It acts, when it has to act, as late in the game as possible, and as cautiously, because it knows its own girth and the tight confines of the china shop it’s blundering into. And it knows that no matter how well-prepared it is—no matter how ruthlessly it has held its projections up to intelligent scrutiny—the place it is headed for is going to be very different from the place it imagined. The shortfall between the imagined and the real, multiplied by the violence of one’s intent, equals the evil one will do. ~ George Saunders,
524:One morning he read to her at breakfast, something he had written during the night "Very rough," he said. "Half of it I've crossed out. And this was supposed to be the clean copy." He cleared his throat. "So.'Things happen for reasons that are hidden from us, utterly hidden for as long as we think they must proceed from what has come before, our guilt or our deserving, rather than coming to us from a future that God in his freedom offers to us.' My meaning here is that you really can't account for what happens by what has happened in the past, as you understand it anyway, which may be very different from the past itself. If there is such a thing. 'The only true knowledge of God is borne of obedience,' that's Calvin, 'and obedience has to be constantly attentive to the demands that are made of it, to a circumstance that is always new and particular to its moment.' Yes. 'Then the reasons that things happen are still hidden in the mystery of God.' I can't read my own writing. No matter. 'Of course misfortunes have opened the way to blessing you would never have thought to hope for, that you would not have been ready to understand as blessings if they had come to you in your youth, when you were uninjured, innocent. The future always finds us damaged.' So then it is part of the providence of God, as I see it, the blessing or happiness can have very different meanings from one time to another. 'This is not to say that joy is a compensation for loss, but that each of them, joy and loss, exists in its own right and must be recognized for what it is. Sorrow is very real, and loss feels very final to us. Life on earth is difficult and grave, and marvelous. Our experience is fragmentary. Its parts don't add up. They don't even belong in the same calculation. Sometimes it is hard to believe they are all parts of one one thing. Nothing makes sense until we understand that experience does not accumulate like money, or memory, or like years and frailties. Instead, it is presented to us by God who is not under any obligation to the past except in His eternal, freely given constancy.' Because I don't mean to suggest that experience is random or accidental, you see. 'When I say that much the greater part of our existence is unknowable by us because it rests with God, who is unknowable, I acknowledge His grace in allowing us to feel that we know any slightest part of it. Therefore we have no way to reconcile its elements, because they are what we are given out of no necessity at all except God's grace in sustaining us as creatures we can recognize as ourselves.' That's always seemed remarkable to me, that we can do that. That we can't help but do it.'So joy can be joy and sorrow can be sorrow, with neither of them casting either light or shadow on the other. ~ Marilynne Robinson,
525:He [Abraham] was sitting in the opening of the tent.... Sarah heard from the opening of the tent. (Genesis 18:1, 10) Rabbi Judah opened "'Her husband is known in the gates when he sits among the elders of the land' (Proverbs 31:23). Come and see: The Blessed Holy One has ascended in glory. He is hidden, concealed, far beyond. There is no one in the world, nor has there ever been, who can understand His wisdom or withstand Him. He is hidden, concealed, transcendent, beyond, beyond. The beings up above and the creatures down below-- none of them can comprehend. All they can say is: "Blessed be the Presence of YHVH in His place' (Ezekiel 3:12) The ones below proclaim that He is above: 'His Presence is above the heavens' (Psalms 113:4) the ones above proclaim that He is below: 'Your Presence is over all the earth' (Psalms 57:12). Finally all of them, above and below, declare: 'Blessed be the Presence of YHVH wherever He is!' For He is unknowable. No one has ever been able to identify Him. How, then, can you say: 'Her husband is known in the gates'? Her husband is the Blessed Holy One! Indeed, He is known in the gates. He is known and grasped to the degree that one opens the gates of imagination! The capacity to connect with the spirit of wisdom, to imagine in one's heart-mind-- this is how God becomes known. Therefore 'Her husband is known in the gates,' through the gates of imagination. But that He be known as He really is? No one has ever been able to attain such knowledge of Him." Rabbi Shim'on said "'Her husband is known in the gates.' Who are these gates? The ones addressed in the Psalm: 'O gates, lift up your heads! Be lifted up, openings of eternity, so the King of Glory may come!' (Psalms 24:7) Through these gates, these spheres on high, the Blessed Holy One becomes known. Were it not so, no one could commune with Him. Come and see: Neshamah of a human being is unknowable except through limbs of the body, subordinates of neshamah who carry out what she designs. Thus she is known and unknown. The Blessed Holy One too is known and unknown. For He is Neshamah of neshamah, Pneuma of pneuma, completely hidden away; but through these gates, openings for neshumah, the Blessed Holy One becomes known. Come and see: There is opening within opening, level beyond level. Through these the Glory of God becomes known. 'The opening of the tent' is the opening of Righteousness, as the Psalmist says: 'Open for me the gates of righteousness...' (Psalms 118:19). This is the first opening to enter. Through this opening, all other high openings come into view. One who attains the clarity of this opening discovers all the other openings, for all of them abide here. [bk1sm.gif] -- from Zohar: The Book of Enlightenment: (Classics of Western Spirituality), Translated by Daniel Chanan Matt

~ Moses de Leon, The Gates (from Openings)
,
526:When he was twenty-four, André floated down to Saigon and returned with a wife standing upon his prow. Eugenia was the eldest child of Pierre Cazeau, the stately, arrogant owner of the Hôtel Continental, on rue Catinat. She was also deaf. Her tutors had spent the first thirteen years of her life attempting to teach her how to speak like a hearing person, as was dictated by the popular pedagogy of the time. Her tongue was pressed, her cheeks prodded, countless odd intonations were coaxed forth from her lips. Cumbersome hearing horns were thrust into her ears, spiraling upward like ibex horns. It was a torture she finally rejected for the revolutionary freedom of sign, which she taught herself from an eighteenth-century dictionary by Charles-Michel de l’Épée that she had stumbled upon accidentally on the shelf of a Saigon barbershop.1 Based on the grammatical rules of spoken language, L’Épée’s Methodical Sign System was unwieldy and overly complex: many words, instead of having a sign on their own, were composed of a combination of signs. “Satisfy” was formed by joining the signs for “make” and “enough.” “Intelligence” was formed by pairing “read” with “inside.” And “to believe” was made by combining “feel,” “know,” “say,” “not see,” plus another sign to denote its verbiage. Though his intentions may have been noble, L’Epée’s system was inoperable in reality, and so Eugenia modified and shortened the language. In her hands, “belief” was simplified into “feel no see.” Verbs, nouns, and possession were implied by context. 1 “So unlikely as to approach an impossibility,” writes Roed-Larsen of this book’s discovery, in Spesielle ParN33tikler (597). One could not quite call her beautiful, but the enforced oral purgatory of her youth had left her with an understanding of life’s inherent inclination to punish those who least deserve it. Her black humor in the face of great pain perfectly balanced her new husband’s workmanlike nature. She had jumped at the opportunity to abandon the Saigon society that had silently humiliated her, gladly accepting the trials of life on a backwater, albeit thriving, plantation. Her family’s resistance to sending their eldest child into the great unknowable cauldron of the jungle was only halfhearted—they were in fact grateful to be unburdened of the obstacle that had kept them from marrying off their two youngest (and much more desirable) daughters. André painstakingly mastered Eugenia’s language. Together, they communed via a fluttering dance of fingertips to palms, and their dinners on the Fig. 4.2. L’Épée’s Methodical Sign System From de l’Épée, C.-M. (1776), Institution des sourds et muets: par la voie des signes méthodiques, as cited in Tofte-Jebsen, B., Jeg er Raksmey, p. 61 veranda were thus rich, wordless affairs, confluences of gestures beneath the ceiling fan, the silence broken only by the clink of a soup spoon, the rustle of a servant clearing the table, or the occasional shapeless moan that accentuated certain of her sentences, a relic from her years of being forced to speak aloud. ~ Anonymous,
527:When a man seats before his eyes the bronze face of his helmet and steps off from the line of departure, he divides himself, as he divides his ‘ticket,’ in two parts. One part he leaves behind. That part which takes delight in his children, which lifts his voice in the chorus, which clasps his wife to him in the sweet darkness of their bed. “That half of him, the best part, a man sets aside and leaves behind. He banishes from his heart all feelings of tenderness and mercy, all compassion and kindness, all thought or concept of the enemy as a man, a human being like himself. He marches into battle bearing only the second portion of himself, the baser measure, that half which knows slaughter and butchery and turns the blind eye to quarter. He could not fight at all if he did not do this.” The men listened, silent and solemn. Leonidas at that time was fifty-five years old. He had fought in more than two score battles, since he was twenty; wounds as ancient as thirty years stood forth, lurid upon his shoulders and calves, on his neck and across his steel-colored beard. “Then this man returns, alive, out of the slaughter. He hears his name called and comes forward to take his ticket. He reclaims that part of himself which he had earlier set aside. “This is a holy moment. A sacramental moment. A moment in which a man feels the gods as close as his own breath. “What unknowable mercy has spared us this day? What clemency of the divine has turned the enemy’s spear one handbreadth from our throat and driven it fatally into the breast of the beloved comrade at our side? Why are we still here above the earth, we who are no better, no braver, who reverenced heaven no more than these our brothers whom the gods have dispatched to hell? “When a man joins the two pieces of his ticket and sees them weld in union together, he feels that part of him, the part that knows love and mercy and compassion, come flooding back over him. This is what unstrings his knees. “What else can a man feel at that moment than the most grave and profound thanksgiving to the gods who, for reasons unknowable, have spared his life this day? Tomorrow their whim may alter. Next week, next year. But this day the sun still shines upon him, he feels its warmth upon his shoulders, he beholds about him the faces of his comrades whom he loves and he rejoices in their deliverance and his own.” Leonidas paused now, in the center of the space left open for him by the troops. “I have ordered pursuit of the foe ceased. I have commanded an end to the slaughter of these whom today we called our enemies. Let them return to their homes. Let them embrace their wives and children. Let them, like us, weep tears of salvation and burn thank-offerings to the gods. “Let no one of us forget or misapprehend the reason we fought other Greeks here today. Not to conquer or enslave them, our brothers, but to make them allies against a greater enemy. By persuasion, we hoped. By coercion, in the event. But no matter, they are our allies now and we will treat them as such from this moment. “The Persian! ~ Steven Pressfield,
528:. . . waves of desert heat . . . I must’ve passed out, because when I woke up I was shivering and stars wheeled above a purple horizon. . . . Then the sun came up, casting long shadows. . . . I heard a vehicle coming. Something coming from far away, gradually growing louder. There was the sound of an engine, rocks under tires. . . . Finally it reached me, the door opened, and Dirk Bickle stepped out. . . .

But anyway so Bickle said, “Miracles, Luke. Miracles were once the means to convince people to abandon reason for faith. But the miracles stopped during the rise of the neocortex and its industrial revolution. Tell me, if I could show you one miracle, would you come with me and join Mr. Kirkpatrick?”

I passed out again, and came to. He was still crouching beside me. He stood up, walked over to the battered refrigerator, and opened the door. Vapor poured out and I saw it was stocked with food. Bickle hunted around a bit, found something wrapped in paper, and took a bottle of beer from the door. Then he closed the fridge, sat down on the old tire, and unwrapped what looked like a turkey sandwich.

He said, “You could explain the fridge a few ways. One, there’s some hidden outlet, probably buried in the sand, that leads to a power source far away. I figure there’d have to be at least twenty miles of cable involved before it connected to the grid. That’s a lot of extension cord. Or, this fridge has some kind of secret battery system. If the empirical details didn’t bear this out, if you thoroughly studied the refrigerator and found neither a connection to a distant power source nor a battery, you might still argue that the fridge had some super-insulation capabilities and that the food inside had been able to stay cold since it was dragged out here. But say this explanation didn’t pan out either, and you observed the fridge staying the same temperature week after week while you opened and closed it. Then you’d start to wonder if it was powered by some technology beyond your comprehension. But pretty soon you’d notice something else about this refrigerator. The fact that it never runs out of food. Then you’d start to wonder if somehow it didn’t get restocked while you slept. But you’d realize that it replenished itself all the time, not just while you were sleeping. All this time, you’d keep eating from it. It would keep you alive out here in the middle of nowhere. And because of its mystery you’d begin to hate and fear it, and yet still it would feed you. Even though you couldn’t explain it, you’d still need it. And you’d assume that you simply didn’t understand the technology, rather than ascribe to it some kind of metaphysical power. You wouldn’t place your faith in the hands of some unknowable god. You’d place it in the technology itself. Finally, in frustration, you’d come to realize you’d exhausted your rationality and the only sensible thing to do would be to praise the mystery. You’d worship its bottles of Corona and jars of pickled beets. You’d make up prayers to the meats drawer and sing about its light bulb. And you’d start to accept the mystery as the one undeniable thing about it. That, or you’d grow so frustrated you’d push it off this cliff.”

“Is Mr. Kirkpatrick real?” I asked.

After a long gulp of beer, Bickle said, “That’s the neocortex talking again. ~ Ryan Boudinot,
529:We also find *physics*, in the widest sense of the word, concerned with the explanation of phenomena in the world; but it lies already in the nature of the explanations themselves that they cannot be sufficient. *Physics* is unable to stand on its own feet, but needs a *metaphysics* on which to support itself, whatever fine airs it may assume towards the latter. For it explains phenomena by something still more unknown than are they, namely by laws of nature resting on forces of nature, one of which is also the vital force. Certainly the whole present condition of all things in the world or in nature must necessarily be capable of explanation from purely physical causes. But such an explanation―supposing one actually succeeded so far as to be able to give it―must always just as necessarily be burdened with two essential imperfections (as it were with two sore points, or like Achilles with the vulnerable heel, or the devil with the cloven foot). On account of these imperfections, everything so explained would still really remain unexplained. The first imperfection is that the *beginning* of the chain of causes and effects that explains everything, in other words, of the connected and continuous changes, can positively *never* be reached, but, just like the limits of the world in space and time, recedes incessantly and *in infinitum*. The second imperfection is that all the efficient causes from which everything is explained always rest on something wholly inexplicable, that is, on the original *qualities* of things and the *natural forces* that make their appearance in them. By virtue of such forces they produce a definite effect, e.g., weight, hardness, impact, elasticity, heat, electricity, chemical forces, and so on, and such forces remain in every given explanation like an unknown quantity, not to be eliminated at all, in an otherwise perfectly solved algebraical equation. Accordingly there is not a fragment of clay, however little its value, that is not entirely composed of inexplicable qualities. Therefore these two inevitable defects in every purely physical, i.e., causal, explanation indicate that such an explanation can be only *relatively* true, and that its whole method and nature cannot be the only, the ultimate and hence sufficient one, in other words, cannot be the method that will ever be able to lead to the satisfactory solution of the difficult riddles of things, and to the true understanding of the world and of existence; but that the *physical* explanation, in general and as such, still requires one that is *metaphysical*, which would furnish the key to all its assumptions, but for that very reason would have to follow quite a different path. The first step to this is that we should bring to distinct consciousness and firmly retain the distinction between the two, that is, the difference between *physics* and *metaphysics*. In general this difference rests on the Kantian distinction between *phenomenon* and *thing-in-itself*. Just because Kant declared the thing-in-itself to be absolutely unknowable, there was, according to him, no *metaphysics* at all, but merely immanent knowledge, in other words mere *physics*, which can always speak only of phenomena, and together with this a critique of reason which aspires to metaphysics."

―from The World as Will and Representation . Translated from the German by E. F. J. Payne. In Two Volumes, Volume II, pp. 172-173 ~ Arthur Schopenhauer,
530: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,
531:—and I say you still haven't answered my question, Father Bleu."
"Haven't I, dear lady? I thought I stated that death is merely the beginning of—"
"No, no, no!" Her voice was as high as a harpy's. "Don't go all gooey and metaphysical. I mean to ask, what is death the act, the situation, the moment?"
She watched him foxily. The priest in turn struggled to remain polite. "Madame, I'm not positive I follow."
"Let me say it another way. Most people are afraid of dying, yes?"
"I disagree. Not those who find mystical union with the body of Christ in—"
"Oh, come off it!" Madame Kagle shrilled. "People are frightened of it, Father Bleu. Frightened and screaming their fear silently every hour of every day they live. Now I put it to you. Of what are they afraid? Are they afraid of the end of consciousness? The ultimate blackout, so to speak? Or are they afraid of another aspect of death? The one which they can't begin to foresee or understand?"
"What aspect is that, Madame Kagle?"
"The pain." She glared. "The pain, Father. Possibly sudden. Possibly horrible. Waiting, always waiting somewhere ahead, at an unguessable junction of time and place. Like that bootboy tonight. How it must have hurt. One blinding instant when his head hit, eh? I suggest, Father Bleu, that is what we're afraid of, that is the wholly unknowable part of dying—the screaming, hurting how, of which the when is only a lesser part. The how is the part we never know. Unless we experience it."
She slurped champagne in the silence. She eyed him defiantly.
"Well, Father? What have you got to say?"
Discreetly Father Bleu coughed into his closed fist. "Theologically, Madame, I find the attempt to separate the mystical act of dying into neat little compartments rather a matter of hairsplitting. And furthermore—"
"If that's how you feel," she interrupted, "you're just not thinking it out."
"My good woman!" said Father Bleu gently.
"Pay attention to me!" Madame Wanda Kagle glared furiously. "I say you pay attention! Because you have never stopped to think about it, have you? If death resembles going to sleep, why, that's an idea your mind can get hold of, isn't it? You may be afraid of it, yes. Afraid of the end of everything. But at least you can get hold of some notion of something of what it's like. Sleep. But can you get hold of anything of what it must feel like to experience the most agonizing of deaths? Your head popping open like that bootboy's tonight, say? A thousand worms of pain inside every part of you for a second long as eternity? Can you grasp that? No, you can't, Father Bleu. And that's what death is at it's worst—the unknown, the possibly harrowing pain ahead."
She clamped her lips together smugly. She held out her champagne glass for a refill. A woman in furs clapped a hand over her fashionably green lips and rushed from the group. Though puzzled, Joy was still all eyes and ears.
"Even your blessed St. Paul bears me out, Father."
The priest glanced up, startled. "What?"
"The first letter to the Corinthians, if I remember. The grave has a victory, all right. But it's death that has the sting."
In the pause the furnace door behind her eyes opened wide, and hell shone out.
"I know what I'm talking about, Father. I've been there."
Slowly she closed her fingers, crushing the champagne glass in her hand. Weeping, blood drooling from her palm down her frail veined arms, she had to be carried out.
The party broke up at once. ~ John Jakes,
532:Long black hair and deep clean blue eyes and skin pale white and lips blood red she's small and thin and worn and damaged. She is standing there.
What are you doing here?
I was taking a walk and I saw you and I followed you.
What do you want.
I want you to stop.
I breathe hard, stare hard, tense and coiled. There is still more tree for me to destroy I want that fucking tree. She smiles and she steps towards me, toward toward toward me, and she opens he r arms and I'm breathing hard staring hard tense and coiled she puts her arms around me with one hand not he back of my head and she pulls me into her arms and she holds me and she speaks.
It's okay.
I breathe hard, close my eyes, let myself be held.
It's okay.
Her voice calms me and her arms warm me and her smell lightens me and I can feel her heart beat and my heart slows and I stop shaking an the Fury melts into her safety an she holds me and she says.
Okay.
Okay.
Okay.
Something else comes and it makes me feel weak and scared and fragile and I don't want to be hurt and this feeling is the feeling I have when I know I can be hurt and hurt deeper and more terribly than anything physical and I always fight it and control it and stop it but her voice calms me and her arms warm me and her smell lightens me and I can feel her heart beat and if she let me go right now I would fall and the need and confusion and fear and regret and horror and shame and weakness and fragility are exposed to the soft strength of her open arms and her simple word okay and I start to cry. I start to cry. I want to cry.
It comes in waves. THe waves roll deep and from deep the deep within me and I hold her and she holds me tighter and i let her and I let it and I let this and I have not felt this way this vulnerability or allowed myself to feel this way this vulnerability since I was ten years old and I don't know why I haven't and I don't know why I am now and I only know that I am and that it is scary terrifying frightening worse and better than anything I've ever felt crying in her arms just crying in her ams just crying.
She guides me to the ground, but she doesn't let me go. THe Gates are open and thirteen years of addiction, violence, hell and their accompaniments are manifesting themselves in dense tears and heavy sobs and a shortness of breath and a profound sense of loss. THe loss inhabits, fills and overwhelms me. It is the loss of a childhood of being a Teeenager of normalcy of happiness of love of trust anon reason of God of Family of friends of future of potential of dignity of humanity of sanity f myself of everything everything everything. I lost everything and I am lost reduced to a mass of mourning, sadness, grief, anguish and heartache. I am lost. I have lost. Everything. Everything.
It's wet and Lilly cradles me like a broken Child. My face and her shoulder and her shirt and her hair are wet with my tears. I slow down and I start to breathe slowly and deeply and her hair smells clean and I open my eyes because I want to see it an it is all that I can see. It is jet black almost blue and radiant with moisture. I want to touch it and I reach with one of my hands and I run my hand from the crown along her neck and her back to the base of her rib and it is a thin perfect sheer and I let it slowly drop from the tips of my fingers and when it is gone I miss it. I do it again and again and she lets me do it and she doesn't speak she just cradles me because I am broken. I am broken. Broken.
THere is noise and voices and Lilly pulls me in tighter and tighter and I know I pull her in tighter and tighter and I can feel her heart beating and I know she can feel my heart beating and they are speaking our hearts are speaking a language wordless old unknowable and true and we're pulling and holding and the noise is closer and the voices louder and Lilly whispers.
You're okay.
You're okay.
You're okay. ~ James Frey,
533:
   In the lower planes can't one say what will happen at a particular moment?

That depends. On certain planes there are consciousnesses that form, that make formations and try to send them down to earth and manifest them. These are planes where the great forces are at play, forces struggling with each other to organise things in one way or another. On these planes all the possibilities are there, all the possibilities that present themselves but have not yet come to a decision as to which will come down.... Suppose a plane full of the imaginations of people who want certain things to be realised upon earth - they invent a novel, narrate stories, produce all kinds of phenomena; it amuses them very much. It is a plane of form-makers and they are there imagining all kinds of circumstances and events; they play with the forces; they are like the authors of a drama and they prepare everything there and see what is going to happen. All these formations are facing each other; and it is those which are the strongest, the most successful or the most persistent or those that have the advantage of a favourable set of circumstances which dominate. They meet and out of the conflict yet another thing results: you lose one thing and take up another, you make a new combination; and then all of a sudden, you find, pluff! it is coming down. Now, if it comes down with a sufficient force, it sets moving the earth atmosphere and things combine; as for instance, when with your fist you thump the saw-dust, you know surely what happens, don't you? You lift your hand, give a formidable blow: all the dust gets organised around your fist. Well, it is like that. These formations come down into matter with that force, and everything organises itself automatically, mechanically as around the striking fist. And there's your wished object about to be realised, sometimes with small deformations because of the resistance, but it will be realised finally, even as the person narrating the story up above wanted it more or less to be realised. If then you are for some reason or other in the secret of the person who has constructed the story and if you follow the way in which he creates his path to reach down to the earth and if you see how a blow with the fist acts on earthly matter, then you are able to tell what is going to happen, because you have seen it in the world above, and as it takes some time to make the whole journey, you see in advance. And the higher you rise, the more you foresee in advance what is going to happen. And if you pass far beyond, go still farther, then everything is possible.
   It is an unfolding that follows a wide road which is for you unknowable; for all will be unfolded in the universe, but in what order and in what way? There are decisions that are taken up there which escape our ordinary consciousness, and so it is very difficult to foresee. But there also, if you enter consciously and if you can be present up there... How shall I explain that to you? All is there, absolute, static, eternal: but all that will be unfolded in the material world, naturally more or less one thing after another; for in the static existence all can be there, but in the becoming all becomes in time, that is, one thing after another. Well, what path will the unfolding follow? Up there is the domain of absolute freedom.... Who says that a sufficiently sincere aspiration, a sufficiently intense prayer is not capable of changing the path of the unfolding?
   This means that all is possible.
   Now, one must have a sufficient aspiration and a prayer that's sufficiently intense. But that has been given to human nature. It is one of the marvellous gifts of grace given to human nature; only, one does not know how to make use of it. This comes to saying that in spite of the most absolute determinisms in the horizontal line, if one knows how to cross all these horizontal lines and reach the highest Point of consciousness, one is able to make things change, things apparently absolutely determined. So you may call it by any name you like, but it is a kind of combination of an absolute determinism with an absolute freedom. You may pull yourself out of it in any way you like, but it is like that.
   I forgot to say in that book (perhaps I did not forget but just felt that it was useless to say it) that all these theories are only theories, that is, mental conceptions which are merely more or less imaged representations of the reality; but it is not the reality at all. When you say "determinism" and when you say "freedom", you say only words and all that is only a very incomplete, very approximate and very weak description of what is in reality within you, around you and everywhere; and to be able to begin to understand what the universe is, you must come out of your mental formulas, otherwise you will never understand anything.
   To tell the truth, if you live only a moment, just a tiny moment, of this absolutely sincere aspiration or this sufficiently intense prayer, you will know more things than by meditating for hours.

~ The Mother, Questions And Answers 1953,
534:Five Critcisms
I.
(_On many recent novels by the conventional unconventionalists_.)
Old Pantaloon, lean-witted, dour and rich,
After grim years of soul-destroying greed,
Weds Columbine, that April-blooded witch
'Too young' to know that gold was not her need.
Then enters Pierrot, young, rebellious, warm,
With well-lined purse, to teach the fine-souled wife
That the old fool's gold should aid a world-reform
(Confused with sex). This wrecks the old fool's life.
O, there's no doubt that Pierrot was clever,
Quick to break hearts and quench the dying flame;
But why, for his own pride, does Pierrot never
Choose his own mate, work for his own high aim,
Stand on his feet, and pay for his own tune?
Why scold, cheat, rob and kill poor Pantaloon?
II.
(_On a certain goddess, acclaimed as 'new' but known in Babylon._)
I saw the assembled artists of our day
Waiting for light, for music and for song.
A woman stood before them, fresh as May
And beautiful; but, in that modish throng,
None heeded her. They said, 'In our first youth
Surely, long since, your hair was touched with grey.'
'I do not change,' she answered. 'I am Truth.'
'Old and banal,' they sneered, and turned away.
Then came a formless thing, with breasts dyed scarlet.
The roses in her hair were green and blue.
40
'I am new,' she said. 'I change, and
Death knows why.'
Then with the eyes and gesture of a harlot
She led them all forth, whinneying, 'New, how new!
Tell us your name!' She answered, 'The
New Lie.'
III.
(_On Certain of the Bolsheviki 'Idealists.'_)
With half the force and thought you waste in rage
Over your neighbor's house, or heart of stone,
You might have built your own new heritage,
O fools, have you no hands, then, of your own?
Where is your pride? Is this your answer still,
This the red flag that burns above our strife,
This the new cry that rings from Pisgah hill,
'_Our neighbor's money, or our neighbor's life_'?
Be prouder. Let us build that nobler state
With our own hands, with our own muscle and brain!
Your very victories die in hymns of hate;
And your own envies are your heaviest chain.
Is there no rebel proud enough to say
'We'll stand on our own feet, and win the day'?
IV.
(_On Certain Realists._)
You with the quick sardonic eye
For all the mockeries of life,
Beware, in this dark masque of things that seem,
Lest even that tragic irony,
Which you discern in this our mortal strife,
Trick you and trap you, also, with a dream.
41
Last night I saw a dead man borne along
The city streets, passing a boisterous throng
That never ceased to laugh and shout and dance:
And yet, and yet,
For all the poison bitter minds might brew
From themes like this, I knew
That the stern Truth would not permit her glance
Thus to be foiled by flying straws of chance,
For her keen eyes on deeper skies are set,
And laws that tragic ironists forget.
She saw the dead man's life, from birth to death,-All that he knew of love and sin and pain,
Success and failure (not as this world sees),
His doubts, his passions, inner loss and gain,
And borne on darker tides of constant law
Beyond the margin of this life she saw
All that had left his body with the breath.
These things, to her, were still realities.
If any mourned for him unseen,
She saw them, too.
If none, she'd not pretend
His clay were colder, or his God less true,
Or that his grave, at length, would be less green.
She'd not deny
The boundless depths of her eternal sky
Brooding above a boundless universe,
Because he seemed to man's unseeing eye
Going a little further to fare worse;
Nor would she assume he lacked that unseen friend
Whom even the tragic ironists declare
Were better than the seen, in his last end.
Oh, then, beware, beware,
Lest in the strong name of 'reality'
You mock yourselves anew with shapes of air,
Lest it be you, agnostics, who re-write
The fettering creeds of night,
Affirm you know your own Unknowable,
And lock the wingéd soul in a new hell;
42
Lest it be you, lip-worshippers of Truth,
Who break the heart of youth;
Lest it be you, the realists, who fight
With shadows, and forget your own pure light;
Lest it be you who, with a little shroud
Snatched from the sightless faces of the dead,
Hoodwink the world, and keep the mourner bowed
In dust, real dust, with stones, real stones, for bread;
Lest, as you look one eighth of an inch beneath
The yellow skin of death,
You dream yourselves discoverers of the skull
That old _memento mori_ of our faith;
Lest it be you who hunt a flying wraith
Through this dissolving stuff of hill and cloud;
Lest it be you, who, at the last, annul
Your covenant with your kind;
Lest it be you who darken heart and mind,
Sell the strong soul in bondage to a dream,
And fetter us once more to things that seem.
(_An Answer_)
[After reading an article in a leading London journal by an
'intellectual' who attacked one of the noblest poets and greatest
artists of a former century (or any century) on the ground that his
high ethical standards were incompatible with the new lawlessness.
This vicious lawlessness the writer described definitely, and he paid
his tribute to dishonour as openly and brutally as any of the Bolsheviki
could have done. I had always known that this was the real
ground of the latter-day onslaught on some of the noblest literature
of the past; but I had never seen it openly confessed before. The
time has now surely come when, if our civilization is to make any
fight at all against the new 'red ruin and breaking up of laws,' we
must cease to belaud our slack-minded, latter-day 'literature of
rebellion' for its cleverness in making scraps of paper out of the
plain laws of right and wrong. It has been doing this for more than
twenty-five years, and the same has become fashionable among
those who are too busy to read carefully or understand fully what
pitfalls are being prepared for their own feet and the feet of their
43
children.]
If this were true, England indeed were dead.
If the wild fashion of that poisonous hour
Wherein the new Salome, clothed with power,
Wriggled and hissed, with hands and feet so red,
Should even now demand that glorious head,
Whose every word was like an English flower,
Whose every song an English April shower,
Whose every thought immortal wine and bread;
If this were true, if England should prefer
Darkness, corruption, and the adulterous crew,
Shakespeare and Browning would cry shame on her,
And Milton would deny the land he knew;
And those who died in Flanders yesterday
Would thank their God they sleep in cleaner clay.
II
It is not true. Only these 'rebel' wings,
These glittering clouds of 'intellectual' flies
Out of the stagnant pools of midnight rise
From the old dead creeds, with carrion-poisoned stings
They strike at noble and ignoble things,
Immortal Love with the old world's out-worn lies,
But even now, a wind from clearer skies
Dissolves in smoke their coteries and wings.
See, their divorced idealist re-divorces
The wife he stole from his own stealing friend!
And _these_ would pluck the high stars from their courses,
And mock the fools that praise them, till the end!
Well, let the whole world praise them. Truth can wait
Till our new England shall unlock the gate.
III
44
Yes. Let the fools go paint themselves with woad,
For we've a jest between us, Truth and I.
We know that those who live by fashion die
Also by fashion, and that mode kills mode.
We know the great new age is on the road,
And death is at the heart of every lie.
But we've a jest between us, Truth and I.
And we have locked the doors to our abode.
Yet if some great new 'rebel' in his pride
Should pass that way and hear us laughing low
Like lovers, in the darkness, side by side,
He might catch this:--'The dullards do not know
That names are names. New 'rebel' is old 'thrall.''
And we're the lonely dreamers after all.
~ Alfred Noyes,

IN CHAPTERS [140/140]



   32 Integral Yoga
   6 Occultism
   5 Yoga
   5 Psychology
   3 Poetry
   2 Philosophy
   2 Christianity
   2 Baha i Faith
   1 Zen
   1 Science
   1 Integral Theory
   1 Hinduism
   1 Fiction
   1 Alchemy


   87 Sri Aurobindo
   13 The Mother
   7 Paul Richard
   5 Nolini Kanta Gupta
   5 Carl Jung
   4 Sri Ramakrishna
   4 Aleister Crowley
   3 Satprem
   2 Swami Vivekananda
   2 Pierre Teilhard de Chardin
   2 Jordan Peterson
   2 George Van Vrekhem
   2 Baha u llah
   2 Aldous Huxley


   26 Savitri
   19 The Synthesis Of Yoga
   12 The Life Divine
   8 Prayers And Meditations
   5 Isha Upanishad
   5 Essays Divine And Human
   4 The Secret Doctrine
   3 The Gospel of Sri Ramakrishna
   3 Magick Without Tears
   3 Essays In Philosophy And Yoga
   2 The Problems of Philosophy
   2 The Perennial Philosophy
   2 The Book of Certitude
   2 Preparing for the Miraculous
   2 Maps of Meaning
   2 Kena and Other Upanishads
   2 Collected Works of Nolini Kanta Gupta - Vol 07
   2 Collected Works of Nolini Kanta Gupta - Vol 04
   2 Aion
   2 A Garden of Pomegranates - An Outline of the Qabalah


0.02 - Letters to a Sadhak, #Some Answers From The Mother, #The Mother, #Integral Yoga
  or unknowable or invisible god, I do deride it as mere
  philosophy.

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

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

01.04 - The Secret Knowledge, #Savitri, #Sri Aurobindo, #Integral Yoga
  Across the rapt unknowable silences,
  Through a strange mid-world under supernal skies,
  --
  To repose without her in the unknowable.
  There is a truth to know, a work to do;

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

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

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

02.01 - Metaphysical Thought and the Supreme Truth, #The Integral Yoga, #Sri Aurobindo, #Integral Yoga
  Reality, but about its truth I can only speculate; it is either unknowable or cannot be known by me." Or, if it has received some light on the way from what is beyond it, it can say too:
  "There is perhaps a consciousness beyond Mind, for I seem to catch glimpses of it and even to get intimations from it. If that is in touch with the Beyond or if it is itself the consciousness of the Beyond and you can find some way to reach it, then this
  --
  Any seeking of the supreme Truth through intellect alone must end either in Agnosticism of this kind or else in some intellectual system or mind-constructed formula. There have been hundreds of these systems and formulas and there can be hundreds more, but none can be definitive. Each may have its value for the mind, and different systems with their contrary conclusions can have an equal appeal to intelligences of equal power and competence. All this labour of speculation has its utility in training the human mind and helping to keep before it the idea of Something beyond and Ultimate towards which it must turn. But the intellectual Reason can only point vaguely or feel gropingly towards it or try to indicate partial and even conflicting aspects of its manifestation here; it cannot enter into and know it. As long as we remain in the domain of the intellect only, an impartial pondering over all that has been thought and sought after, a constant throwing up of ideas, of all the possible ideas, and the formation of this or that philosophical belief, opinion or conclusion is all that can be done. This kind of disinterested search after Truth would be the only possible attitude for any wide and plastic intelligence. But any conclusion so arrived at would be only speculative; it could have no spiritual value; it would not give the decisive experience or the spiritual certitude for which the soul is seeking. If the intellect is our highest possible instrument and there is no other means of arriving at supraphysical Truth, then a wise and large Agnosticism must be our ultimate attitude. Things in the manifestation may be known to some degree, but the Supreme and all that is beyond the Mind must remain for ever unknowable.
  It is only if there is a greater consciousness beyond Mind and that consciousness is accessible to us that we can know and enter into the ultimate Reality. Intellectual speculation, logical reasoning as to whether there is or is not such a greater consciousness cannot carry us very far. What we need is a way to get the experience of it, to reach it, enter into it, live in it.

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

02.06 - The Kingdoms and Godheads of the Greater Life, #Savitri, #Sri Aurobindo, #Integral Yoga
  That came from some unknowable formless Vast.
  This is her secret and impossible task
  --
  And moved to know even the unknowable.
  Even nescient, null, her sleep creates a world.
  --
  Unknown, self-wrapped, unfelt, unknowable,
  Looked down on them, origin of all they were.
  --
  Messengers of Thought to the unknowable.
  Identified in soul-vision and soul-sense,

02.09 - The Paradise of the Life-Gods, #Savitri, #Sri Aurobindo, #Integral Yoga
  A giant drop of the Bliss unknowable
  Overwhelmed his limbs and round his soul became

02.10 - The Kingdoms and Godheads of the Little Mind, #Savitri, #Sri Aurobindo, #Integral Yoga
  Once more we face the blank unknowable.
  68.80

02.11 - The Kingdoms and Godheads of the Greater Mind, #Savitri, #Sri Aurobindo, #Integral Yoga
  And theoricians of unknowable truths,
  They formulate enigma's postulates
  --
  The Highest was to them unknowable.
  By knowing too much they missed the whole to be known:

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

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

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

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

03.02 - The Adoration of the Divine Mother, #Savitri, #Sri Aurobindo, #Integral Yoga
  Piercing the limitless unknowable,
  Into the liberty of the motionless depths

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

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

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

07.04 - The Triple Soul-Forces, #Savitri, #Sri Aurobindo, #Integral Yoga
  The unknowable the target of the soul?
  Nay, let me work within my mortal bounds,

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

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

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

08.28 - Prayer and Aspiration, #Collected Works of Nolini Kanta Gupta - Vol 04, #Nolini Kanta Gupta, #Integral Yoga
   Everything is possible. It is a gradual unfolding along a highway, as it were, which is unknown and unknowable to you. In the universe all will be unfolded. But in what order and in what way? Everything is there absolutely, eternally but static. Everything is going to come out into the material world, naturally, more or less one after another. What course will the unfolding follow?
   Up there, it is the domain of absolute freedom. Who tells you that a sufficiently sincere aspiration, a sufficiently intense prayer cannot change the course of the unfolding? It means everything is possible. This is one wonderful grace that has been granted to human nature. Only one does not know how to make use of it.

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

10.01 - The Dream Twilight of the Ideal, #Savitri, #Sri Aurobindo, #Integral Yoga
  Through formless wastes dumb and unknowable.
  An ineffectual beam of suffering light

10.03 - The Debate of Love and Death, #Savitri, #Sri Aurobindo, #Integral Yoga
  On unknown routes to an unknowable goal.
  All blundered and straggled towards the One Divine.

10.04 - The Dream Twilight of the Earthly Real, #Savitri, #Sri Aurobindo, #Integral Yoga
  I am near to the Nameless and unknowable,
  The Ineffable is now my household mate.
  --
  Death's rule and Law and the unknowable Will.
  Hasteners to action, violators of God
  --
  Being known to be for ever unknowable,
  To be all and yet transcend the mystic whole,

1.01 - Appearance and Reality, #The Problems of Philosophy, #Bertrand Russell, #Philosophy
  'matter' something which is opposed to 'mind', something which we think of as occupying space and as radically incapable of any sort of thought or consciousness. It is chiefly in this sense that Berkeley denies matter; that is to say, he does not deny that the sense-data which we commonly take as signs of the existence of the table are really signs of the existence of _something_ independent of us, but he does deny that this something is non-mental, that it is neither mind nor ideas entertained by some mind. He admits that there must be something which continues to exist when we go out of the room or shut our eyes, and that what we call seeing the table does really give us reason for believing in something which persists even when we are not seeing it. But he thinks that this something cannot be radically different in nature from what we see, and cannot be independent of seeing altogether, though it must be independent of _our_ seeing. He is thus led to regard the 'real' table as an idea in the mind of God. Such an idea has the required permanence and independence of ourselves, without being--as matter would otherwise be--something quite unknowable, in the sense that we can only infer it, and can never be directly and immediately aware of it.
  Other philosophers since Berkeley have also held that, although the table does not depend for its existence upon being seen by me, it does depend upon being seen (or otherwise apprehended in sensation) by

1.01 - SAMADHI PADA, #Patanjali Yoga Sutras, #Swami Vivekananda, #Hinduism
  outside, what exists outside is unknown and unknowable. It is
  the suggestion that gives a blow to the mind, and the mind

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

1.02.2.1 - Brahman - Oneness of God and the World, #Isha Upanishad, #unset, #Zen
  the unknowable.
  All things are already realised in Brahman. The running

1.02.2.2 - Self-Realisation, #Isha Upanishad, #unset, #Zen
  the Indefinable and unknowable.
  It is this supreme Self that has to be realised in both the
  --
  having attained to the perception of the unknowable behind all
  existence, is no longer attached to the Becoming and no longer

1.02.3.1 - The Lord, #Isha Upanishad, #unset, #Zen
  an unknowable that manifests itself to us in a double aspect
  of Personality and Impersonality. When they wish to speak of
  this unknowable in the most comprehensive and general way,
  they use the neuter and call It Tat, That; but this neuter does
  --
  conception is entirely complete. Brahman itself is the unknowable beyond all conceptions of Personality and Impersonality.
  We may call it "That" to show that we exile from our affirmation
  --
  the same unknowable "He".
  To express the infinite Immutability the Upanishad uses

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

1.02 - In the Beginning, #unset, #Anonymous, #Various
  If then a necessity in the human mind compels it to postulate behind all plurality a simple principle of unicity, that unicity, containing in itself all possibilities, has nothing in common with our mathematical concept of unity; it is an absolute unknowable by our thought.
  From the point of view of this Absolute, one can with equally good reason affirm that God is or that He is not, that He is the unique or that He is beyond number, that He is inseparable from the universe or that He is without relation to the universe. He is being if all outside Him is non-being, He is non-being if universe exists. So is He defined in certain sacred books of the East.
  --
  It is true that these human complements, however dissimilar in their functions, are identical in their deeper essence. But the identity is of a purely spiritual character and represents the identity of the two principles which form the world, two in their work, one in their unknowable origin. It brings us back to the primary unity of the Indiscernable, beyond all differentiation, outside the manifested world.
  ***

1.02 - MAPS OF MEANING - THREE LEVELS OF ANALYSIS, #Maps of Meaning, #Jordan Peterson, #Psychology
  precisely as vital as the unknowable matrix of their being. This idea still has not fully permeated our
  explicit understanding (since we attri bute the existence of things purely to their material substrate)
  --
  potent enough to drive the construction of culture, the net that constrains the unknowable source of all
  things. The impetus for representation of the domain of the unexpected arose (and arises) as consequence of
  --
  otherwise unbearable a priori motivational significance of the ultimately unknowable experiential object.
  The unknown surrounds the individual, like the ocean surrounds an island, and produces affect, compels

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

1.02 - The Two Negations 1 - The Materialist Denial, #The Life Divine, #Sri Aurobindo, #Integral Yoga
  4:The materialist has an easier field; it is possible for him by denying Spirit to arrive at a more readily convincing simplicity of statement, a real Monism, the Monism of Matter or else of Force. But in this rigidity of statement it is impossible for him to persist permanently. He too ends by positing an unknowable as inert, as remote from the known universe as the passive Purusha or the silent Atman. It serves no purpose but to put off by a vague concession the inexorable demands of Thought or to stand as an excuse for refusing to extend the limits of inquiry. Therefore, in these barren contradictions the human mind cannot rest satisfied. It must seek always a complete affirmation; it can find it only by a luminous reconciliation. To reach that reconciliation it must traverse the degrees which our inner consciousness imposes on us and, whether by objective method of analysis applied to Life and Mind as to Matter or by subjective synthesis and illumination, arrive at the repose of the ultimate unity without denying the energy of the expressive multiplicity. Only in such a complete and catholic affirmation can all the multiform and apparently contradictory data of existence be harmonised and the manifold conflicting forces which govern our thought and life discover the central Truth which they are here to symbolise and variously fulfil. Then only can our Thought, having attained a true centre, ceasing to wander in circles, work like the Brahman of the Upanishad, fixed and stable even in its play and its worldwide coursing, and our life, knowing its aim, serve it with a serene and settled joy and light as well as with a rhythmically discursive energy.
  5:But when that rhythm has once been disturbed, it is necessary and helpful that man should test separately, in their extreme assertion, each of the two great opposites. It is the mind's natural way of returning more perfectly to the affirmation it has lost. On the road it may attempt to rest in the intervening degrees, reducing all things into the terms of an original Life-Energy or of sensation or of Ideas; but these exclusive solutions have always an air of unreality. They may satisfy for a time the logical reason which deals only with pure ideas, but they cannot satisfy the mind's sense of actuality. For the mind knows that there is something behind itself which is not the Idea; it knows, on the other hand, that there is something within itself which is more than the vital Breath. Either Spirit or Matter can give it for a time some sense of ultimate reality; not so any of the principles that intervene. It must, therefore, go to the two extremes before it can return fruitfully upon the whole. For by its very nature, served by a sense that can perceive with distinctness only the parts of existence and by a speech that, also, can achieve distinctness only when it carefully divides and limits, the intellect is driven, having before it this multiplicity of elemental principles, to seek unity by reducing all ruthlessly to the terms of one. It attempts practically, in order to assert this one, to get rid of the others. To perceive the real source of their identity without this exclusive process, it must either have overleaped itself or must have completed the circuit only to find that all equally reduce themselves to That which escapes definition or description and is yet not only real but attainable. By whatever road we may travel, That is always the end at which we arrive and we can only escape it by refusing to complete the journey.
  --
  8:From the difference in the relations of Spirit and Matter to the unknowable which they both represent, there arises also a difference of effectiveness in the material and the spiritual negations. The denial of the materialist although more insistent and immediately successful, more facile in its appeal to the generality of mankind, is yet less enduring, less effective finally than the absorbing and perilous refusal of the ascetic. For it carries within itself its own cure. Its most powerful element is the Agnosticism which, admitting the unknowable behind all manifestation, extends the limits of the unknowable until it comprehends all that is merely unknown. Its premiss is that the physical senses are our sole means of Knowledge and that Reason, therefore, even in its most extended and vigorous flights, cannot escape beyond their domain; it must deal always and solely with the facts which they provide or suggest; and the suggestions themselves must always be kept tied to their origins; we cannot go beyond, we cannot use them as a bridge leading us into a domain where more powerful and less limited faculties come into play and another kind of inquiry has to be instituted.
  9:A premiss so arbitrary pronounces on itself its own sentence of insufficiency. It can only be maintained by ignoring or explaining away all that vast field of evidence and experience which contradicts it, denying or disparaging noble and useful faculties, active consciously or obscurely or at worst latent in all human beings, and refusing to investigate supraphysical phenomena except as manifested in relation to matter and its movements and conceived as a subordinate activity of material forces. As soon as we begin to investigate the operations of mind and of supermind, in themselves and without the prejudgment that is determined from the beginning to see in them only a subordinate term of Matter, we come into contact with a mass of phenomena which escape entirely from the rigid hold, the limiting dogmatism of the materialist formula. And the moment we recognise, as our enlarging experience compels us to recognise, that there are in the universe knowable realities beyond the range of the senses and in man powers and faculties which determine rather than are determined by the material organs through which they hold themselves in touch with the world of the senses, - that outer shell of our true and complete existence, - the premiss of materialistic Agnosticism disappears. We are ready for a large statement and an ever-developing inquiry.
  --
  14:A certain kind of Agnosticism is the final truth of all knowledge. For when we come to the end of whatever path, the universe appears as only a symbol or an appearance of an unknowable Reality which translates itself here into different systems of values, physical values, vital and sensational values, intellectual, ideal and spiritual values. The more That becomes real to us, the more it is seen to be always beyond defining thought and beyond formulating expression. "Mind attains not there, nor speech."3 And yet as it is possible to exaggerate, with the Illusionists, the unreality of the appearance, so it is possible to exaggerate the unknowableness of the unknowable. When we speak of It as unknowable, we mean, really, that It escapes the grasp of our thought and speech, instruments which proceed always by the sense of difference and express by the way of definition; but if not knowable by thought, It is attainable by a supreme effort of consciousness. There is even a kind of Knowledge which is one with Identity and by which, in a sense, It can be known. Certainly, that Knowledge cannot be reproduced successfully in the terms of thought and speech, but when we have attained to it, the result is a revaluation of That in the symbols of our cosmic consciousness, not only in one but in all the ranges of symbols, which results in a revolution of our internal being and, through the internal, of our external life. Moreover, there is also a kind of Knowledge through which That does reveal itself by all these names and forms of phenomenal existence which to the ordinary intelligence only conceal It. It is this higher but not highest process of Knowledge to which we can attain by passing the limits of the materialistic formula and scrutinising Life, Mind and Supermind in the phenomena that are characteristic of them and not merely in those subordinate movements by which they link themselves to Matter.
  15:The Unknown is not the unknowable;4 it need not remain the unknown for us, unless we choose ignorance or persist in our first limitations. For to all things that are not unknowable, all things in the universe, there correspond in that universe faculties which can take cognisance of them, and in man, the microcosm, these faculties are always existent and at a certain stage capable of development. We may choose not to develop them; where they are partially developed, we may discourage and impose on them a kind of atrophy. But, fundamentally, all possible knowledge is knowledge within the power of humanity. And since in man there is the inalienable impulse of Nature towards self-realisation, no struggle of the intellect to limit the action of our capacities within a determined area can for ever prevail. When we have proved Matter and realised its secret capacities, the very knowledge which has found its convenience in that temporary limitation, must cry to us, like the Vedic Restrainers, "Forth now and push forward also in other fields."5
  16:If modern Materialism were simply an unintelligent acquiescence in the material life, the advance might be indefinitely delayed. But since its very soul is the search for Knowledge, it will be unable to cry a halt; as it reaches the barriers of senseknowledge and of the reasoning from sense-knowledge, its very rush will carry it beyond and the rapidity and sureness with which it has embraced the visible universe is only an earnest of the energy and success which we may hope to see repeated in the conquest of what lies beyond, once the stride is taken that crosses the barrier. We see already that advance in its obscure beginnings.

1.03 - Hieroglypics Life and Language Necessarily Symbolic, #Magick Without Tears, #Aleister Crowley, #Philosophy
  But this is to jump far ahead: we must first analyze the single, simple impression. "I see a tree." This phenomenon is what is called a "point-event." It is the coming together of the two, the seer and the seen. It is single and simple; yet we cannot conceive of either of them as anything but complex. And the Point-Event tells us nothing whatever about either; both, as Herbert Spencer and God knows how many others have shown, unknowable; it stands by itself, alone and aloof. It has happened; it is undeniably Reality. Yet we cannot confirm it; for it can never happen again precisely the same. What is even more bewildering is that since it takes time for the eye to convey an impression to the consciousness (it may alter in 1,000 ways in the process!) all that really exists is a memory of the Point-Event. not the Point-Event itself. What then is this Reality of which we are so sure? Obviously, it has not got a name, since it never happened before, or can happen again! To discuss it at all we must invent a name, and this name (like all names) cannot possibly be anything more than a symbol.
  Even so, as so often pointed out, all we do is to "record the behaviour of our instruments." Nor are we much better off when we've done it; for our symbol, referring as it does to a phenomenon unique in itself, and not to be apprehended by another, can mean nothing to one's neighbors. What happens, of course, is that similar, though not identical, Point-Events happen to many of us, and so we are able to construct a symbolic language. My memory of the mysterious Reality resembles yours sufficiently to induce us to agree that both belong to the same class.

1.03 - The Sephiros, #A Garden of Pomegranates - An Outline of the Qabalah, #Israel Regardie, #Occultism
  The Ain is not a being ; it is No-Thing. That which is incomprehensible, unknown, and unknowable does not exist - at least, to be more accurate, insofar as our own consciousness is concerned. Blavatsky defines this primal reality as an Omnipresent, Eternal, and Boundless prin- ciple on which all speculation is utterly impossible, since it so transcends the power of human conception and thought that it would only be dwarfed by any similitude. That which is known and named is known and named not from a knowledge of its substance but from its limitations.
  In itself, it is unknowable, unthinkable, and unspeakable.
  Rabbi Azariel ben Menahem (born 1160 a.d.), a disciple already mentioned of Isaac the Blind, states that the Ain can neither be comprehended by the intellect, nor described in words ; for there is no letter or word to grasp it.
  --
  It is the Absolute or the unknowable of the Agnosticism of Herbert Spencer ; the thrice-great Darkness of the
  Egyptian sacerdotal caste ; and the Chinese Tao which

1.03 - The Two Negations 2 - The Refusal of the Ascetic, #The Life Divine, #Sri Aurobindo, #Integral Yoga
  3:If the materialist is justified from his point of view in insisting on Matter as reality, the relative world as the sole thing of which we can in some sort be sure and the Beyond as wholly unknowable, if not indeed non-existent, a dream of the mind, an abstraction of Thought divorcing itself from reality, so also is the Sannyasin, enamoured of that Beyond, justified from his point of view in insisting on pure Spirit as the reality, the one thing free from change, birth, death, and the relative as a creation of the mind and the senses, a dream, an abstraction in the contrary sense of Mentality withdrawing from the pure and eternal Knowledge.
  4:What justification, of logic or of experience, can be asserted in support of the one extreme which cannot be met by an equally cogent logic and an equally valid experience at the other end? The world of Matter is affirmed by the experience of the physical senses which, because they are themselves unable to perceive anything immaterial or not organised as gross Matter, would persuade us that the suprasensible is the unreal. This vulgar or rustic error of our corporeal organs does not gain in validity by being promoted into the domain of philosophical reasoning. Obviously, their pretension is unfounded. Even in the world of Matter there are existences of which the physical senses are incapable of taking cognisance. Yet the denial of the suprasensible as necessarily an illusion or a hallucination depends on this constant sensuous association of the real with the materially perceptible, which is itself a hallucination. Assuming throughout what it seeks to establish, it has the vice of the argument in a circle and can have no validity for an impartial reasoning.

1.03 - The Uncreated, #unset, #Anonymous, #Various
  Certainly, we may choose unity as the symbol, preminently, of the unknowable which is behind the origin of things. Indivisible, it is without relation to Time and Space; incapable of multiplication, it is the sole number which can represent the Infinite.
  With the second term, 2, begin the minds operations; it is the first productive number, the number by which unity enters into the chain of temporal succession and into the pluralities of Space.
  --
  So we can pass by successive steps from the unknowable to the comprehensible and from the indivisible to the visible.
  ***
  --
  We can say that something there is beyond all conditioning by origin, causality or concomitance, something absolute, infinite and eternal for which there can be no relativity either of Time or of Space. It is this precisely which, because it is alien to all the categories of mind, constitutes for us the unknowable.
  We can say also that this unknowable is indispensable to the very existence of all that is and that the relative only is because of the absolute, the finite because of the infinite, the ephemeral because of the eternal, without these unknowable realities being therefore the cause or the origin of the relative.
  That which is unknowable cannot have any knowable relation with that which is real to our thought. That which is absolute cannot be conceived as the cause of the relative. The relative has no origin but itself. When, therefore, we seek to derive the first principles of being from something more absolute, we give to this word, Absolute, no more than a negative significance. It marks for us the limit of thought, where the transcendencies of the relative can no longer be discerned and escape entirely from the grasp of the mind.
  ***
  That which is absolute, infinite, eternal, has never ceased to be eternal, infinite and absolute. Behind every relative reality, in it, yet at the same time outside its relativities, we find all the Absolute, all that is infinite, all that is eternal, all that is unknowable.
  There is then an inverse side of the world, a Reality without beginning or end, without change or limit, in relation to which everything other than it is illusory, even as it is itself, for all that is other than it, unthinkable.

1.04 - Reality Omnipresent, #The Life Divine, #Sri Aurobindo, #Integral Yoga
  2:We have found already in the cosmic consciousness a meeting-place where Matter becomes real to Spirit, Spirit becomes real to Matter. For in the cosmic consciousness Mind and Life are intermediaries and no longer, as they seem in the ordinary egoistic mentality, agents of separation, fomenters of an artificial quarrel between the positive and negative principles of the same unknowable Reality. Attaining to the cosmic consciousness Mind, illuminated by a knowledge that perceives at once the truth of Unity and the truth of Multiplicity and seizes on the formulae of their interaction, finds its own discords at once explained and reconciled by the divine Harmony; satisfied, it consents to become the agent of that supreme union between God and Life towards which we tend. Matter reveals itself to the realising thought and to the subtilised senses as the figure and body of Spirit, - Spirit in its self-formative extension. Spirit reveals itself through the same consenting agents as the soul, the truth, the essence of Matter. Both admit and confess each other as divine, real and essentially one. Mind and Life are disclosed in that illumination as at once figures and instruments of the supreme Conscious Being by which It extends and houses Itself in material form and in that form unveils Itself to Its multiple centres of consciousness. Mind attains its self-fulfilment when it becomes a pure mirror of the Truth of Being which expresses itself in the symbols of the universe; Life, when it consciously lends its energies to the perfect self-figuration of the Divine in ever-new forms and activities of the universal existence.
  3:In the light of this conception we can perceive the possibility of a divine life for man in the world which will at once justify Science by disclosing a living sense and intelligible aim for the cosmic and the terrestrial evolution and realise by the transfiguration of the human soul into the divine the great ideal dream of all high religions.
  --
  9:Pure Being is the affirmation by the unknowable of Itself as the free base of all cosmic existence. We give the name of Non-Being to a contrary affirmation of Its freedom from all cosmic existence, - freedom, that is to say, from all positive terms of actual existence which consciousness in the universe can formulate to itself, even from the most abstract, even from the most transcendent. It does not deny them as a real expression of Itself, but It denies Its limitation by all expression or any expression whatsoever. The Non-Being permits the Being, even as the Silence permits the Activity. By this simultaneous negation and affirmation, not mutually destructive, but complementary to each other like all contraries, the simultaneous awareness of conscious Self-being as a reality and the unknowable beyond as the same Reality becomes realisable to the awakened human soul. Thus was it possible for the Buddha to attain the state of Nirvana and yet act puissantly in the world, impersonal in his inner consciousness, in his action the most powerful personality that we know of as having lived and produced results upon earth.
  10:When we ponder on these things, we begin to perceive how feeble in their self-assertive violence and how confusing in their misleading distinctness are the words that we use. We begin also to perceive that the limitations we impose on the Brahman arise from a narrowness of experience in the individual mind which concentrates itself on one aspect of the unknowable and proceeds forthwith to deny or disparage all the rest. We tend always to translate too rigidly what we can conceive or know of the Absolute into the terms of our own particular relativity. We affirm the One and Identical by passionately discriminating and asserting the egoism of our own opinions and partial experiences against the opinions and partial experiences of others. It is wiser to wait, to learn, to grow, and, since we are obliged for the sake of our self-perfection to speak of these things which no human speech can express, to search for the widest, the most flexible, the most catholic affirmation possible and found on it the largest and most comprehensive harmony.
  11:We recognise, then, that it is possible for the consciousness in the individual to enter into a state in which relative existence appears to be dissolved and even Self seems to be an inadequate conception. It is possible to pass into a Silence beyond the Silence. But this is not the whole of our ultimate experience, nor the single and all-excluding truth. For we find that this Nirvana, this self-extinction, while it gives an absolute peace and freedom to the soul within is yet consistent in practice with a desireless but effective action without. This possibility of an entire motionless impersonality and void Calm within doing outwardly the works of the eternal verities, Love, Truth and Righteousness, was perhaps the real gist of the Buddha's teaching, - this superiority to ego and to the chain of personal workings and to the identification with mutable form and idea, not the petty ideal of an escape from the trouble and suffering of the physical birth. In any case, as the perfect man would combine in himself the silence and the activity, so also would the completely conscious soul reach back to the absolute freedom of the Non-Being without therefore losing its hold on Existence and the universe. It would thus reproduce in itself perpetually the eternal miracle of the divine Existence, in the universe, yet always beyond it and even, as it were, beyond itself. The opposite experience could only be a concentration of mentality in the individual upon Non-existence with the result of an oblivion and personal withdrawal from a cosmic activity still and always proceeding in the consciousness of the Eternal Being.
  12:Thus, after reconciling Spirit and Matter in the cosmic consciousness, we perceive the reconciliation, in the transcendental consciousness, of the final assertion of all and its negation. We discover that all affirmations are assertions of status or activity in the unknowable; all the corresponding negations are assertions of Its freedom both from and in that status or activity. The unknowable is Something to us supreme, wonderful and ineffable which continually formulates Itself to our consciousness and continually escapes from the formulation It has made. This it does not as some malicious spirit or freakish magician leading us from falsehood to greater falsehood and so to a final negation of all things, but as even here the Wise beyond our wisdom guiding us from reality to ever profounder and vaster reality until we find the profoundest and vastest of which we are capable. An omnipresent reality is the Brahman, not an omnipresent cause of persistent illusions.
  13:If we thus accept a positive basis for our harmony - and on what other can harmony be founded? - the various conceptual formulations of the unknowable, each of them representing a truth beyond conception, must be understood as far as possible in their relation to each other and in their effect upon life, not separately, not exclusively, not so affirmed as to destroy or unduly diminish all other affirmations. The real Monism, the true Adwaita, is that which admits all things as the one Brahman and does not seek to bisect Its existence into two incompatible entities, an eternal Truth and an eternal Falsehood, Brahman and not-Brahman, Self and not-Self, a real Self and an unreal, yet perpetual Maya. If it be true that the Self alone exists, it must be also true that all is the Self. And if this Self, God or Brahman is no helpless state, no bounded power, no limited personality, but the self-conscient All, there must be some good and inherent reason in it for the manifestation, to discover which we must proceed on the hypothesis of some potency, some wisdom, some truth of being in all that is manifested. The discord and apparent evil of the world must in their sphere be admitted, but not accepted as our conquerors. The deepest instinct of humanity seeks always and seeks wisely wisdom as the last word of the universal manifestation, not an eternal mockery and illusion, - a secret and finally triumphant good, not an all-creative and invincible evil, - an ultimate victory and fulfilment, not the disappointed recoil of the soul from its great adventure.
  14:For we cannot suppose that the sole Entity is compelled by something outside or other than Itself, since no such thing exists. Nor can we suppose that It submits unwillingly to something partial within Itself which is hostile to its whole Being, denied by It and yet too strong for It; for this would be only to erect in other language the same contradiction of an All and something other than the All. Even if we say that the universe exists merely because the Self in its absolute impartiality tolerates all things alike, viewing with indifference all actualities and all possibilities, yet is there something that wills the manifestation and supports it, and this cannot be something other than the All. Brahman is indivisible in all things and whatever is willed in the world has been ultimately willed by the Brahman. It is only our relative consciousness, alarmed or baffled by the phenomena of evil, ignorance and pain in the cosmos, that seeks to deliver the Brahman from responsibility for Itself and its workings by erecting some opposite principle, Maya or Mara, conscious Devil or self-existent principle of evil. There is one Lord and Self and the many are only His representations and becomings.
  --
  16:We start, then, with the conception of an omnipresent Reality of which neither the Non-Being at the one end nor the universe at the other are negations that annul; they are rather different states of the Reality, obverse and reverse affirmations. The highest experience of this Reality in the universe shows it to be not only a conscious Existence, but a supreme Intelligence and Force and a self-existent Bliss; and beyond the universe it is still some other unknowable existence, some utter and ineffable Bliss. Therefore we are justified in supposing that even the dualities of the universe, when interpreted not as now by our sensational and partial conceptions, but by our liberated intelligence and experience, will be also resolved into those highest terms. While we still labour under the stress of the dualities, this perception must no doubt constantly support itself on an act of faith, but a faith which the highest Reason, the widest and most patient reflection do not deny, but rather affirm. This creed is given, indeed, to humanity to support it on its journey, until it arrives at a stage of development when faith will be turned into knowledge and perfect experience and Wisdom will be justified of her works.

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

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

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

1.05 - THE HOSTILE BROTHERS - ARCHETYPES OF RESPONSE TO THE UNKNOWN, #Maps of Meaning, #Jordan Peterson, #Psychology
  remnant, the non-existent in itself unknowable and alien to reason, that remains after the process of
  clarifying the thing into form and conception. This non-existent neither is nor is not; it is not yet, that

1.06 - Man in the Universe, #The Life Divine, #Sri Aurobindo, #Integral Yoga
  4:The unknowable knowing itself as Sachchidananda is the one supreme affirmation of Vedanta; it contains all the others or on it they depend. This is the one veritable experience that remains when all appearances have been accounted for negatively by the elimination of their shapes and coverings or positively by the reduction of their names and forms to the constant truth that they contain. For fulfilment of life or for transcendence of life, and whether purity, calm and freedom in the spirit be our aim or puissance, joy and perfection, Sachchidananda is the unknown, omnipresent, indispensable term for which the human consciousness, whether in knowledge and sentiment or in sensation and action, is eternally seeking.
  5:The universe and the individual are the two essential appearances into which the unknowable descends and through which it has to be approached; for other intermediate collectivities are born only of their interaction. This descent of the supreme Reality is in its nature a self-concealing; and in the descent there are successive levels, in the concealing successive veils. Necessarily, the revelation takes the form of an ascent; and necessarily also the ascent and the revelation are both progressive. For each successive level in the descent of the Divine is to man a stage in an ascension; each veil that hides the unknown God becomes for the God-lover and God-seeker an instrument of His unveiling. Out of the rhythmic slumber of material Nature unconscious of the Soul and the Idea that maintain the ordered activities of her energy even in her dumb and mighty material trance, the world struggles into the more quick, varied and disordered rhythm of Life labouring on the verges of self-consciousness. Out of Life it struggles upward into Mind in which the unit becomes awake to itself and its world, and in that awakening the universe gains the leverage it required for its supreme work, it gains self-conscious individuality. But Mind takes up the work to continue, not to complete it. It is a labourer of acute but limited intelligence who takes the confused materials offered by Life and, having improved, adapted, varied, classified according to its power, hands them over to the supreme Artist of our divine manhood. That Artist dwells in supermind; for supermind is superman. Therefore our world has yet to climb beyond Mind to a higher principle, a higher status, a higher dynamism in which universe and individual become aware of and possess that which they both are and therefore stand explained to each other, in harmony with each other, unified.
  6:The disorders of life and mind cease by discerning the secret of a more perfect order than the physical. Matter below life and mind contains in itself the balance between a perfect poise of tranquillity and the action of an immeasurable energy, but does not possess that which it contains. Its peace wears the dull mask of an obscure inertia, a sleep of unconsciousness or rather of a drugged and imprisoned consciousness. Driven by a force which is its real self but whose sense it cannot yet seize nor share, it has not the awakened joy of its own harmonious energies.
  --
  13:And the terms of this denial are not, like that other and remoter negation, inconceivable and therefore naturally mysterious, unknowable to his mind, but appear to be knowable, known, definite, - and still mysterious. He knows not what they are, why they exist, how they came into being. He sees their processes as they affect and appear to him; he cannot fathom their essential reality.
  14:Perhaps they are unfathomable, perhaps they also are really unknowable in their essence? Or, it may be, they have no essential reality, - are an illusion, Asat, non-being. The superior Negation appears to us sometimes as a Nihil, a Non-Existence; this inferior negation may also be, in its essence, a Nihil, a nonexistence. But as we have already put away from us this evasion of the difficulty with regard to that higher, so also we discard it for this inferior Asat. To deny entirely its reality or to seek an escape from it as a mere disastrous illusion is to put away from us the problem and to shun our work. For Life, these things that seem to deny God, to be the opposites of Sachchidananda, are real, even if they turn out to be temporary. They and their opposites, good, knowledge, joy, pleasure, life, survival, strength, power, increase, are the very material of her workings.
  15:It is probable indeed that they are the result or rather the inseparable accompaniments, not of an illusion, but of a wrong relation, wrong because it is founded on a false view of what the individual is in the universe and therefore a false attitude both towards God and Nature, towards self and environment. Because that which he has become is out of harmony both with what the world of his habitation is and what he himself should be and is to be, therefore man is subject to these contradictions of the secret Truth of things. In that case they are not the punishment of a fall, but the conditions of a progress. They are the first elements of the work he has to fulfil, the price he has to pay for the crown which he hopes to win, the narrow way by which Nature escapes out of Matter into consciousness; they are at once her ransom and her stock.
  --
  19:On the other hand, we have hazarded the suggestion that since all is one Reality, this inferior negation also, this other contradiction or non-existence of Sachchidananda is none other than Sachchidananda itself. It is capable of being conceived by the intellect, perceived in the vision, even received through the sensations as verily that which it seems to deny, and such would it always be to our conscious experience if things were not falsified by some great fundamental error, some possessing and compelling Ignorance, Maya or Avidya. In this sense a solution might be sought, not perhaps a satisfying metaphysical solution for the logical mind, - for we are standing on the border-line of the unknowable, the ineffable and straining our eyes beyond, - but a sufficient basis in experience for the practice of the divine life.
  20:To do this we must dare to go below the clear surfaces of things on which the mind loves to dwell, to tempt the vast and obscure, to penetrate the unfathomable depths of consciousness and identify ourselves with states of being that are not our own. Human language is a poor help in such a search, but at least we may find in it some symbols and figures, return with some just expressible hints which will help the light of the soul and throw upon the mind some reflection of the ineffable design.

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

1.07 - The Literal Qabalah (continued), #A Garden of Pomegranates - An Outline of the Qabalah, #Israel Regardie, #Occultism
  Kantian dualism, which separated the phenomenal from the noumenal worlds, and made the latter " unknowable ".
  First, there is the Ego, Self or Subject^ given in every cog- nition ; infinite and inexhaustible in nature ; but obscure, for we know it only in its activity- which has a special form, the " positing " or the putting forth of energy, pure activity, the manifestation of the Self.

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

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

1.09 - Sri Aurobindo and the Big Bang, #Preparing for the Miraculous, #George Van Vrekhem, #Integral Yoga
  ed with something that was an unknowable, something of
  which only one instance existed. The astronomically big

1.09 - Stead and Maskelyne, #Essays In Philosophy And Yoga, #Sri Aurobindo, #Integral Yoga
  In judging the evidence, we must attach especial importance to the opinion of men who have dealt with the facts at first hand. Recently, two such men have put succinctly their arguments for and against the truth of spiritualism, Mr. W. T. Stead and the famous conjurer, Mr. Maskelyne. We will deal with Mr. Maskelyne first, who totally denies the value of the facts on which spiritualism is based. Mr. Maskelyne puts forward two absolutely inconsistent theories, first, that spiritualism is all fraud and humbug, the second, that it is all subconscious mentality. The first was the theory which has hitherto been held by the opponents of the new phenomena, the second the theory to which they are being driven by an accumulation of indisputable evidence. Mr. Maskelyne, himself a professed master of jugglery and illusion, is naturally disposed to put down all mediums as irregular competitors in his own art; but the fact that a conjuror can produce an illusory phenomenon, is no proof that all phenomena are conjuring. He farther argues that no spiritualistic phenomena have been produced when he could persuade Mr. Stead to adopt conditions which precluded fraud. We must know Mr. Maskelynes conditions and have Mr. Steads corroboration of this statement before we can be sure of the value we must attach to this kind of refutation. In any case we have the indisputable fact that Mr Stead himself has been the medium in some of the most important and best ascertained of the phenomena. Mr. Maskelyne knows that Mr. Stead is an honourable man incapable of a huge and impudent fabrication of this kind and he is therefore compelled to fall back on the wholly unproved theory of the subconscious mind. His arguments do not strike us as very convincing. Because we often write without noticing what we are writing, mechanically, therefore, says this profound thinker, automatic writing must be the same kind of mental process. The one little objection to this sublimely felicitous argument is that automatic writing has no resemblance whatever to mechanical writing. When a an writes mechanically, he does not notice what he is writing; when he writes automatically, he notices it carefully and has his whole attention fixed on it. When he writes mechanically, his hand records something that it is in his mind to write; when he writes automatically, his hand transcribes something which it is not in his mind to write and which is often the reverse of what his mind would tell him to write. Mr. Maskelyne farther gives the instance of a lady writing a letter and unconsciously putting an old address which, when afterwards questioned, she could not remember. This amounts to no more than a fit of absent-mindedness in which an old forgotten fact rose to the surface of the mind and by the revival of old habit was reproduced on the paper, but again sank out of immediate consciousness as soon as the mind returned to the present. This is a mental phenomenon essentially of the same class as our continuing unintentionally to write the date of the last year even in this years letters. In one case it is the revival, in the other the persistence of an old habit. What has this to do with the phenomena of automatic writing which are of an entirely different class and not attended by absent-mindedness at all? Mr. Maskelyne makes no attempt to explain the writing of facts in their nature unknowable to the medium, or of repeated predictions of the future, which are common in automatic communications.
  On the other side Mr. Steads arguments are hardly more convincing. He bases his belief, first, on the nature of the communications from his son and others in which he could not be deceived by his own mind and, secondly, on the fact that not only statements of the past, but predictions of the future occur freely. The first argument is of no value unless we know the nature of the communication and the possibility or impossibility of the facts stated having been previously known to Mr. Stead. The second is also not conclusive in itself. There are some predictions which a keen mind can make by inference or guess, but, if we notice the hits and forget the misses, we shall believe them to be prophecies and not ordinary previsions. The real value of Mr. Steads defence of the phenomena lies in the remarkable concrete instance he gives of a prediction from which this possibility is entirely excluded. The spirit of Julia, he states, predicted the death within the year of an acquaintance who, within the time stated, suffered from two illnesses, in one of which the doctors despaired of her recovery. On each occasion the predicting spirit was naturally asked whether the illness was not to end in the death predicted, and on each she gave an unexpected negative answer and finally predicted a death by other than natural means. As a matter of fact, the lady in question, before the year was out, leaped out of a window and was killed. This remarkable prophecy was obviously neither a successful inference nor a fortunate guess, nor even a surprising coincidence. It is a convincing and indisputable prophecy. Its appearance in the automatic writing can only be explained either by the assumption that Mr. Stead has a subliminal self, calling itself Julia, gifted with an absolute and exact power of prophecy denied to the man as we know him,a violent, bizarre and unproved assumption,or by the admission that there was a communicant with superior powers to ordinary humanity using the hand of the writer. Who that was, Julia or another, ghost, spirit or other being, is a question that lies beyond. This controversy, with the worthlessness of the arguments on either side and the supreme worth of the one concrete and precise fact given, is a signal proof of our contention that, in deciding this question, it is not a priori arguments, but facts used for their evidential value as an impartial lawyer would use them, that will eventually prevail.

1.09 - The Absolute Manifestation, #unset, #Anonymous, #Various
  At each moment there is thus accomplished in the consciousness of the individual being the same wonderful mystery of perfect reciprocity, of incessant participation which identifies in one conscious individuality the whole sum of mutually interested relativities of consciousness, internal persons, of which each human personality is composed. The result is an absolute ego, and this absolute is the same in the consciousness of the individual and in the consciousness of the unknowable Existence.
  We can postulate, then, in the unknowable the entire perfection of that of which the manifestation born of the egoistic desire to be for oneself will be only an obscure deformation.
  If this desire to be were to cease in the world, nothing else would cease except the fixity of individual manifestation and, consequently, of the forms of Matter; all relative movements would absorb themselves together into that which we have conceived as absolute movement.
  --
  From the point of view of pure speculation, this effort in its result leads us by a roundabout way to postulate in the Absolute itself the two initial and mutually complementary principles of passivity and activity, the conception of which has seemed to us to be the minds first steps towards the Identical and unknowable.
  But here these two principles must be considered, not as we then considered them, as generating by their progressive union the indefinite series of relative manifestations, but as representing on the contrary in alternative phases the pure contradictories, being and non-being. All and Nothing, which meet and harmonise in the Absolute.
  We have said that there is one question which remains unanswered, Why should there be something rather than nothing? We find now the reply; it is towards the Nothing that the All tends in its absolute non-manifestation. When all that was possible no longer is, when the Absolute has drawn back into the absolute annulment of the being, then it is to That which in this non-being still Is, that we must give the name of Absolute. And when what no longer existed is again new-born, it is from That, it is out of the non-being that unknowable Being arises.1
  And after the eternal repose, or rather not after but beyond, the infinite manifestation begins again. Not the relative manifestation , accidental, born of an egoistic desire, of which our universe makes itself the theatre, but the absolute manifestation of ineffable Love in the All which is One and the One which is All.

1.09 - The Pure Existent, #The Life Divine, #Sri Aurobindo, #Integral Yoga
  9: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. The movement, on the contrary, is the field of the relative and yet by the very definition of the relative all things in the movement contain, are contained in and are the Absolute. The relation of the phenomena of Nature to the fundamental ether which is contained in them, constitutes them, contains them and yet is so different from them that entering into it they cease to be what they now are, is the illustration given by the Vedanta as most nearly representing this identity in difference between the Absolute and the relative. Necessarily, when we speak of things passing into that from which they have come, we are using the language of our temporal consciousness and must guard ourselves against its illusions. The emergence of the movement from the Immutable is an eternal phenomenon and it is only because we cannot conceive it in that beginningless, endless, ever-new moment which is the eternity of the Timeless that our notions and perceptions are compelled to place it in a temporal eternity of successive duration to which are attached the ideas of an always recurrent beginning, middle and end.
  10:But all this, it may be said, is valid only so long as we accept the concepts of pure reason and remain subject to them. But the concepts of reason have no obligatory force. We must judge of existence not by what we mentally conceive, but by what we see to exist. And the purest, freest form of insight into existence as it is shows us nothing but movement. Two things alone exist, movement in Space, movement in Time, the former objective, the latter subjective. Extension is real, duration is real, Space and Time are real. Even if we can go behind extension in Space and perceive it as a psychological phenomenon, as an attempt of the mind to make existence manageable by distributing the indivisible whole in a conceptual Space, yet we cannot go behind the movement of succession and change in Time. For that is the very stuff of our consciousness. We are and the world is a movement that continually progresses and increases by the inclusion of all the successions of the past in a present which represents itself to us as the beginning of all the successions of the future, - a beginning, a present that always eludes us because it is not, for it has perished before it is born. What is, is the eternal, indivisible succession of Time carrying on its stream a progressive movement of consciousness also indivisible.2 Duration then, eternally successive movement and change in Time, is the sole absolute. Becoming is the only being.

11.01 - The Eternal Day The Souls Choice and the Supreme Consummation, #Savitri, #Sri Aurobindo, #Integral Yoga
  Silence gave back to the unknowable
  All it had given. Still was her listening thought.
  --
  In the blank measureless unknowable, -
  I lay my hands upon thy soul of flame,

1.1.04 - Philosophy, #Essays Divine And Human, #Sri Aurobindo, #Integral Yoga
  God in His entire being is unknowable, avijnatam vijanatam."
  The scientist thinks he has corrected the mistakes of the metaphysician because he refuses to deal with anything but a narrow and limited circle of facts and condemns everything else as hallucination, imposture and imagination. His parti pris, his fierce and settled prejudgments, his determined begging of the question are too obvious and well known to need particular illustration. He forgets that all experiences are facts, that ideas are

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

1.10 - Theodicy - Nature Makes No Mistakes, #Preparing for the Miraculous, #George Van Vrekhem, #Integral Yoga
  previous section, they are still unknowable to humanity on
  its evolutionary pilgrimage.)

1.11 - The Master of the Work, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
     The Master and Mover of our works is the One, the Universal and Supreme, the Eternal and the Infinite. He is the transcendent unknown or unknowable Absolute, the unexpressed and unmanifested Ineffable above us; but he is also the Self of all beings, the Master of all worlds, transcending all worlds, the Light and the Guide, the All-Beautiful and All-Blissful, the Beloved and the Lover. He is the Cosmic Spirit and all this creative Energy around us; he is the Immanent within us. All that is he, and he is the More than all that is, and we ourselves, though we know it not, are being of his being, force of his force, conscious with a consciousness derived from his; even our mortal existence is made out of his substance and there is an immortal within us that is a spark of the Light and Bliss that are for ever. No matter whether by knowledge, works, love or any other means, to become aware of this truth of our being, to realise it, to make it effective here or elsewhere is the object of all Yoga.
     But the passage is long and the labour arduous before we can look upon him with eyes that see true, and still longer and more arduous must be our endeavour if we would rebuild ourselves in his true image. The Master of the work does not reveal himself at once to the seeker. Always it is his Power that acts behind the veil, but it is manifest only when we renounce the egoism of the worker, and its direct movement increases in proportion as that renunciation becomes more and more concrete. Only when our surrender to his divine shakti is absolute, shall we have the right to live in his absolute presence. And only then can we see our work throw itself naturally, completely and simply into the mould of the Divine Will.

1.11 - Woolly Pomposities of the Pious Teacher, #Magick Without Tears, #Aleister Crowley, #Philosophy
  Observe, I pray, the paramount importance of memory. From one point of view (bless your heart!) you are nothing at all but a bundle of memories. When you say "this is happening now," you are a falsifier of God's sacred truth! When I say "I see a horse", the truth is that "I record in those terms my private hieroglyphic interpretation of the unknown and unknowable phenomenon (or 'point-event') which has more or less recently taken place at the other end of my system of receiving impressions."
  (Is this clear? I do hope so; if not, make me go on at it until it is.)

1.1.2 - Commentary, #Kena and Other Upanishads, #Sri Aurobindo, #Integral Yoga
  that the absolute Brahman in itself is held to be unknowable
  and therefore beyond description. It is unknowable, not because it is a void and capable of no description except that
  of nothingness, nor because, although positive in existence, it
  --
  expressing knowledge. Must we not say then that this Brahmanconsciousness also is unknowable and that we can never hope to
  know it or possess it while in this body? Yet the Upanishad commands us to know this Brahman and by knowledge to possess it
  --
  and though unknown is not unknowable if we can enlarge our
  faculties or attain to others that we do not yet possess.
  --
  is a sort of positive zero, an x or unknowable which corresponds
  to no possible equation of physical or psychological quantities.
  --
  think not of the unknowable but of its highest manifestation
  in consciousness; and this we have described as the outlook
  --
  Its answer to the problem is that That is precisely the unknowable1 of which no relations can be affirmed2 and about
  which therefore our intellect must for ever be silent. The injunction to know the utterly unknowable would be without
  any sense or practical meaning. Not that That is a Nihil, a pure
  --
  I know the unknowable, that that can be put into the forms
  through which I must arrive at the Self and Lord; but at the
  --
  journey." The Self and the Lord are that indeterminable, unknowable, ineffable Parabrahman and when we seek rather that
  which is indeterminable and unknowable to us, it is still the Self
  and the Lord always that we find, though by an attempt which
  --
  of ourselves and the gods, by the unknowable who is yet not
  utterly unknowable to us, by the transcendence of the mortal
  state and the conquest of immortality.
  --
  utter Absolute which is unknowable. The first is in a sense a
  false status of misrepresentation because it is a continual term
  --
  all that here we experience in partial figures. The unknowable
  is beyond our grasp because though it is the same Reality, yet

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

1.12 - The Superconscient, #Sri Aurobindo or the Adventure of Consciousness, #Satprem, #Integral Yoga
  If we are religious-minded, perhaps we will see the gods who inhabit this world. Beings, forces, sounds, lights, and rhythms are just so many true forms of the same indefinable, but not unknowable, Essence we call "God"; we have spoken of God, and made temples, laws or poems to try to capture the one little pulsation filling us with sunshine, but it is free as the wind on foam-flecked shores. We may also enter the world of music, which in fact is not different from the others but a special extension of this same, great inexpressible Vibration. If once, only once, even for a few moments in a lifetime, we can hear that Music, that Joy singing above, we will know what Beethoven and Bach heard; we will know what God is because we will have heard God. We will probably not say anything grandiose; we will just know that That exists, whereupon all the suffering in the world will seem redeemed.
  At the extreme summit of the overmind, there only remain great waves of multi-hued light, says the Mother, the play of spiritual forces, which later translate sometimes much later into new ideas, social changes, or earthly events, after crossing one by one all the layers of consciousness and suffering a considerable distortion and loss of light in the process. There are some rare and silent sages on this earth who can wield and combine these forces and draw them down onto the earth, the way others combine sounds to write a poem. Perhaps they are the true poets. Their existence is a living mantra precipitating the Real upon earth. This concludes the description of the ascent Sri Aurobindo underwent alone in his cell at Alipore. We have only presented a few human reflections of these higher regions; we have said nothing about their essence, nothing about these worlds as they exist in their glory, independently of our pale translations: one must hear and see that for oneself!

1.13 - Gnostic Symbols of the Self, #Aion, #Carl Jung, #Psychology
  qualities and therefore unknowable. This describes the state of
  the unconscious. The Valentinian text gives the Autopator more

1.13 - THE HUMAN REBOUND OF EVOLUTION AND ITS CONSEQUENCES, #The Future of Man, #Pierre Teilhard de Chardin, #Christianity
  the absolutely unknowable. How much has been said even
  THE HUMAN REBOUND OF EVOLUTION 207
  --
  the border-line of the unknowable, all the accumulated knowledge of twenty-
  five centuries has done no more than feed the argument, without advancing us

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

1.15 - The Value of Philosophy, #The Problems of Philosophy, #Bertrand Russell, #Philosophy
  For this reason greatness of soul is not fostered by those philosophies which assimilate the universe to Man. Knowledge is a form of union of Self and not-Self; like all union, it is impaired by dominion, and therefore by any attempt to force the universe into conformity with what we find in ourselves. There is a widespread philosophical tendency towards the view which tells us that Man is the measure of all things, that truth is man-made, that space and time and the world of universals are properties of the mind, and that, if there be anything not created by the mind, it is unknowable and of no account for us. This view, if our previous discussions were correct, is untrue; but in addition to being untrue, it has the effect of robbing philosophic contemplation of all that gives it value, since it fetters contemplation to Self. What it calls knowledge is not a union with the not-Self, but a set of prejudices, habits, and desires, making an impenetrable veil between us and the world beyond. The man who finds pleasure in such a theory of knowledge is like the man who never leaves the domestic circle for fear his word might not be law.
  The true philosophic contemplation, on the contrary, finds its satisfaction in every enlargement of the not-Self, in everything that magnifies the objects contemplated, and thereby the subject contemplating. Everything, in contemplation, that is personal or private, everything that depends upon habit, self-interest, or desire, distorts the object, and hence impairs the union which the intellect seeks. By thus making a barrier between subject and object, such personal and private things become a prison to the intellect. The free intellect will see as God might see, without a _here_ and _now_, without hopes and fears, without the trammels of customary beliefs and traditional prejudices, calmly, dispassionately, in the sole and exclusive desire of knowledge--knowledge as impersonal, as purely contemplative, as it is possible for man to attain. Hence also the free intellect will value more the abstract and universal knowledge into which the accidents of private history do not enter, than the knowledge brought by the senses, and dependent, as such knowledge must be, upon an exclusive and personal point of view and a body whose sense-organs distort as much as they reveal.

1.16 - PRAYER, #The Perennial Philosophy, #Aldous Huxley, #Philosophy
  "What God is in Himself, God and his mysteries as they are in themselves the phrases have a Kantian ring. But if Kant was right and the Thing in itself is unknowable, Bourgoing, De Condren and all the other masters of the spiritual life were engaged in a wild goose chase. But Kant was right only as regards minds that have not yet come to enlightenment and deliverance. To such minds Reality, whether material, psychic or spiritual, presents itself as it is darkened, tinged and refracted by the medium of their own individual natures. But in those who are pure in heart and poor in spirit there is no distortion of Reality, because there is no separate selfhood to obscure or refract, no painted lantern slide of intellectual beliefs and hallowed imagery to give a personal and historical colouring to the white radiance of Eternity. For such minds, as Olier says, even ideas of the saints, of the Blessed Virgin, and the sight of Jesus Christ in his humanity are impediments in the way of the sight of God in his purity. The Thing in itself can he perceived but only by one who, in himself, is no-thing.
  By prayer I do not understand petition or supplication which, according to the doctrines of the schools, is exercised principally by the understanding, being a signification of what the person desires to receive from God. But prayer here specially meant is an offering and giving to God whatsoever He may justly require from us.

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

1.19 - THE MASTER AND HIS INJURED ARM, #The Gospel of Sri Ramakrishna, #Sri Ramakrishna, #Hinduism
  He, Brahman, is one, partless, stainless, and beyond the ether; Without beginning or end, unknowable by mind or intelligence.
  Finally he came to the seventh verse of the third chapter, which reads: The twice-born worships the Deity in fire,

12.01 - The Return to Earth, #Savitri, #Sri Aurobindo, #Integral Yoga
  Out of the deep immense unknowable
  Upon the ignorant breast of dubious earth,

1.2.03 - The Interpretation of Scripture, #Essays Divine And Human, #Sri Aurobindo, #Integral Yoga
  The spirit who lies concealed behind the material world, has given us, through the inspiration of great seers, the Scriptures as helpers and guides to unapparent truth, lamps of great power that send their rays into the darkness of the unknown beyond which He dwells, tamasah parastat. They are guides to knowledge, brief indications to enlighten us on our path, not substitutes for thought and experience. They are shabdam Brahma, the Word, the oral expression of God, not the thing to be known itself nor the knowledge of Him. Shabdam has three elements, the word, the meaning and the spirit. The word is a symbol, vak or nama; we have to find the artha, the meaning or form of thought which the symbol indicates. But the meaning itself is only the indication of something deeper which the thought seeks to convey to the intellectual conception. For not only words, but ideas also are eventually no more than symbols of a knowledge which is beyond ideas and words. Therefore it comes that no idea by itself is wholly true. There is indeed a rupa, some concrete or abstract form of knowledge, answering to every name, and it is that which the meaning must present to the intellect. We say a form of knowledge, because according to our philosophy, all things are forms of an essentially unknowable existence which reveals them as forms of knowledge to the essential awareness in its Self, its Atman or Spirit, the Chit in the Sat. But beyond nama and rupa is swarupa, the essential figure of Truth, which we cannot know with the intellect, but only with a higher faculty.
  And every swarupa is itself only a symbol of the one essential existence which can only be known by its symbols because in its ultimate reality it defies logic and exceeds perception, - God.

1.27 - AT DAKSHINESWAR, #The Gospel of Sri Ramakrishna, #Sri Ramakrishna, #Hinduism
  MASTER: "He is unknowable by the mind engrossed in worldliness. One cannot attain God if one has even a trace of attachment to 'woman and gold'. But He is knowable by the pure mind and the pure intelligence the mind and intelligence that have not the slightest trace of attachment. Pure Mind, Pure Intelligence, Pure tman are one and the same thing."
  SADHAKA: "But the scriptures say, 'From Him words and mind return baffled.' He is unknowable by mind and words."
  MASTER: "Oh, stop! One cannot understand the meaning of the scriptures without practising spiritual discipline. What will you gain by merely uttering the word 'siddhi'?

1.3.4.01 - The Beginning and the End, #Essays Divine And Human, #Sri Aurobindo, #Integral Yoga
  God is all existence. Existence is a representation of ineffable Being. Being is neither eternal nor temporary, neither infinite nor limited, neither one nor many; it is nothing that any word of our speech can describe nor any thought of our mentality can conceive. The word existence unduly limits it; eternity & infinity are too petty conceptions; the term Being is an x representing not an unknown but an unknowable value.
  All values proceed from the Brahman, but it is itself beyond all values.
  --
  From what background have all these numberless forms started out, if not from the termless profundities of the Incommensurable? He who has not lost his knowledge in the unknowable, knows nothing. Even the world he studies so sapiently, cheats and laughs at him.
  144
  --
  When we have entered into the unknowable, then all this other knowledge becomes valid. When we have sacrificed all forms into the Formless, then all forms become at once negligible and infinitely precious.
  For the rest, that is true of all things. What we have not renounced, has no worth. Sacrifice is the great revealer of values.

1.35 - The Tao 2, #Magick Without Tears, #Aleister Crowley, #Philosophy
  The Tao is reason in this sense, that the substance of things may be in part apprehended as being that necessary relation between the elements of thought which determines the laws of reason. In other words, the only reality is that which compels us to connect the various forms of illusion as we do. It is thus evidently unknowable, and expressible neither by speech nor by silence. All that we can know about it is that there is inherent in it a power (which however is not itself) by virtue whereof all beings appear in forms congruous with the nature of necessity.
  The Tao is also "the Way" in the following sense. Nothing exists except as a relation with other similarly postulated ideas. Nothing can be known in itself, but only as one of the participants in a series of events. Reality is therefore in the motion, not in the thing moved. We cannot apprehend anything except as one postulated element of an observed impression of change.

1.4 - Readings in the Taittiriya Upanishad, #Kena and Other Upanishads, #Sri Aurobindo, #Integral Yoga
  always unknown and unknowable, the hidden never revealed,
  the secret never opened to us, then our mystery would for ever

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

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

1914 06 02p, #Prayers And Meditations, #The Mother, #Integral Yoga
   Then this very love grows silently contemplative, and turning to Thee, O unknowable Splendour, awaits in ecstasy Thy New Manifestation
   ***

1914 06 29p, #Prayers And Meditations, #The Mother, #Integral Yoga
   O Lord, my sweet Master, unknowable splendour, give them joy, peace, beatitude.
   ***

1914 07 08p, #Prayers And Meditations, #The Mother, #Integral Yoga
   O my sweet Master, Thou whom I adore without being able to know Thee, Thou who I am without being able to realise Thee, my entire conscious individuality prostrates itself before Thee and implores, in the name of the workers in their struggle, and of the earth in her agony, in the name of suffering humanity and of striving Nature; O my sweet Master, O marvellous unknowable, O Dispenser of all boons, Thou who makest light spring forth in the darkness and strength to arise out of weakness, support our effort, guide our steps, lead us to victory.
   ***

1914 08 02p, #Prayers And Meditations, #The Mother, #Integral Yoga
   What are these powerful gods whose hour of manifestation upon earth has come, if not the varied and perfected modes of Thy infinite activity, O Thou Master of all things, Being and Non-Being and What is beyond, Marvellous unknowable One, our sovereign Lord?
   What are these manifold brilliant intellectual activities, these countless sunbeams illumining, conceiving and fashioning all forms, if not one of the modes of being of Thy infinite Will, one of the means of Thy manifestation, O Thou Master of our destinies, sole unthinkable Reality, sovereign Lord of all that is and all that is not yet

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

1915 01 02p, #Prayers And Meditations, #The Mother, #Integral Yoga
   Always we believe that we can define Thee, can shut Thee up in our mental formulas; but however vast, complex, synthetic they may be, Thou wilt remain always the Inexpressible even for him who knows and lives Thee. For one can live Thee though one is unable to express Thee, can be Thy infinity and realise it though unable to define or explain Thee; always Thou wilt remain the eternal mystery, worthy of all our wonder;not only in Thy unthinkable and even unknowable Transcendence but in Thy universal manifestation, in all that we integrally are. And always forms of thought are succeeded by new forms, ever purer, higher and more comprehensive, but never will one of them be considered sufficient to give so much as an idea of what Thou art. And each new fact will be a new problem, more marvellous and mysterious than all that preceded it. Yet, faced with its own ignorance and incapacity, the mental being remains luminous, smiling and calm, even as though it possessed the supreme knowledge that of its being Thou, innumerably, invariably, infinitely, very simply Thou.
   ***

1953-06-03, #Questions And Answers 1953, #The Mother, #Integral Yoga
   It is an unfolding that follows a wide road which is for you unknowable; for all will be unfolded in the universe, but in what order and in what way? There are decisions that are taken up there which escape our ordinary consciousness, and so it is very difficult to foresee. But there also, if you enter consciously and if you can be present up there How shall I explain that to you? All is there, absolute, static, eternal: but all that will be unfolded in the material world, naturally more or less one thing after another; for in the static existence all can be there, but in the becoming all becomes in time, that is, one thing after another. Well, what path will the unfolding follow? Up there is the domain of absolute freedom. Who says that a sufficiently sincere aspiration, a sufficiently intense prayer is not capable of changing the path of the unfolding?
   This means that all is possible.

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

1f.lovecraft - The Horror at Red Hook, #Lovecraft - Poems, #unset, #Zen
   fantastic pursuit of unknowable mysteries and assuring him that in
   these days New York held nothing but cheapness and vulgarity. One of

1.mdl - The Gates (from Openings), #unset, #Anonymous, #Various
   English version by Daniel Chanan Matt Original Language Aramaic He [Abraham] was sitting in the opening of the tent.... Sarah heard from the opening of the tent. (Genesis 18:1, 10) Rabbi Judah opened "'Her husband is known in the gates when he sits among the elders of the land' (Proverbs 31:23). Come and see: The Blessed Holy One has ascended in glory. He is hidden, concealed, far beyond. There is no one in the world, nor has there ever been, who can understand His wisdom or withstand Him. He is hidden, concealed, transcendent, beyond, beyond. The beings up above and the creatures down below-- none of them can comprehend. All they can say is: "Blessed be the Presence of YHVH in His place' (Ezekiel 3:12) The ones below proclaim that He is above: 'His Presence is above the heavens' (Psalms 113:4) the ones above proclaim that He is below: 'Your Presence is over all the earth' (Psalms 57:12). Finally all of them, above and below, declare: 'Blessed be the Presence of YHVH wherever He is!' For He is unknowable. No one has ever been able to identify Him. How, then, can you say: 'Her husband is known in the gates'? Her husband is the Blessed Holy One! Indeed, He is known in the gates. He is known and grasped to the degree that one opens the gates of imagination! The capacity to connect with the spirit of wisdom, to imagine in one's heart-mind-- this is how God becomes known. Therefore 'Her husband is known in the gates,' through the gates of imagination. But that He be known as He really is? No one has ever been able to attain such knowledge of Him." Rabbi Shim'on said "'Her husband is known in the gates.' Who are these gates? The ones addressed in the Psalm: 'O gates, lift up your heads! Be lifted up, openings of eternity, so the King of Glory may come!' (Psalms 24:7) Through these gates, these spheres on high, the Blessed Holy One becomes known. Were it not so, no one could commune with Him. Come and see: Neshamah of a human being is unknowable except through limbs of the body, subordinates of neshamah who carry out what she designs. Thus she is known and unknown. The Blessed Holy One too is known and unknown. For He is Neshamah of neshamah, Pneuma of pneuma, completely hidden away; but through these gates, openings for neshumah, the Blessed Holy One becomes known. Come and see: There is opening within opening, level beyond level. Through these the Glory of God becomes known. 'The opening of the tent' is the opening of Righteousness, as the Psalmist says: 'Open for me the gates of righteousness...' (Psalms 118:19). This is the first opening to enter. Through this opening, all other high openings come into view. One who attains the clarity of this opening discovers all the other openings, for all of them abide here. [bk1sm.gif] -- from Zohar: The Book of Enlightenment: (Classics of Western Spirituality), Translated by Daniel Chanan Matt <
1.tr - The Winds Have Died, #Ryokan - Poems, #Taigu Ryokan, #Buddhism
  The Mystery! unknowable, unlearnable.
  The virtue of Kannon.

2.01 - Indeterminates, Cosmic Determinations and the Indeterminable, #The Life Divine, #Sri Aurobindo, #Integral Yoga
  If we enter through the Saguna into some ultimate possible of experience, we arrive at a divine Absolute, a personal supreme and omnipresent Godhead, transcendent as well as universal, an infinite Master of all relations and determinations who can uphold in his being a million universes and pervade each with a single ray of his self-light and a single degree of his ineffable existence. The Overmind consciousness maintains equally these two truths of the Eternal which face the mind as mutually exclusive alternatives; it admits both as supreme aspects of one Reality: somewhere, then, behind them there must be a still greater Transcendence which originates them or upholds them both in its supreme Eternity. But what can that be of which such opposites are equal truths, unless it be an original indeterminable Mystery of which any knowledge, any understanding by the mind is impossible? We can know it indeed to some degree, in some kind of experience or realisation, by its aspects, powers, constant series of fundamental negatives and positives through which we have to pursue it, independently in either or integrally in both together; but in the last resort it seems to escape even from the highest mentality and remain unknowable.
  But if the supreme Absolute is indeed a pure Indeterminable, then no creation, no manifestation, no universe is possible.
  --
  At the same time indeterminability is also a necessary element in our conception of the Absolute and in our spiritual experience: this is the other side of the supramental regard on being and on things. The Absolute is not limitable or definable by any one determination or by any sum of determinations; on the other side, it is not bound down to an indeterminable vacancy of pure existence. On the contrary, it is the source of all determinations: its indeterminability is the natural, the necessary condition both of its infinity of being and its infinity of power of being; it can be infinitely all things because it is no thing in particular and exceeds any definable totality. It is this essential indeterminability of the Absolute that translates itself into our consciousness through the fundamental negating positives of our spiritual experience, the immobile immutable Self, the Nirguna Brahman, the Eternal without qualities, the pure featureless One Existence, the Impersonal, the Silence void of activities, the Nonbeing, the Ineffable and the unknowable. On the other side it is the essence and source of all determinations, and this dynamic essentiality manifests to us through the fundamental affirming positives in which the Absolute equally meets us; for it is the Self that becomes all things, the Saguna Brahman, the Eternal with infinite qualities, the One who is the Many, the infinite Person who is the source and foundation of all persons and personalities, the Lord of creation, the Word, the Master of all works and action; it is that which being known all is known: these affirmatives correspond to those negatives. For it is not possible in a supramental cognition to split asunder the two sides of the One Existence, - even to speak of them as sides is excessive, for they are in each other, their coexistence or oneexistence is eternal and their powers sustaining each other found the self-manifestation of the Infinite.
  But neither is the separate cognition of them entirely an illusion or a complete error of the Ignorance; this too has its validity for spiritual experience. For these primary aspects of the Absolute are fundamental spiritual determinates or indeterminates answering at this spiritual end or beginning to the general determinates or generic indeterminates of the material end or inconscient beginning of the descending and ascending Manifestation. Those that seem to us negative carry in them the freedom of the Infinite from limitation by its own determinations; their realisation disengages the spirit within, liberates us and enables us to participate in this supremacy: thus, when once we pass into or through the experience of immutable self, we are no longer bound and limited in the inner status of our being by the determinations and creations of Nature. On the other, the dynamic side, this original freedom enables the Consciousness to create a world of determinations without being bound by it: it enables it also to withdraw from what it has created and re-create in a higher truth-formula. It is on this freedom that is based the spirit's power of infinite variation of the truthpossibilities of existence and also its capacity to create, without tying itself to its workings, any and every form of Necessity or system of order: the individual being too by experience of these negating absolutes can participate in that dynamic liberty, can pass from one order of self-formulation to a higher order.

2.01 - The Object of Knowledge, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
  13:This supreme Existence is not conditioned by the individual or by the universe. A spiritual knowledge can therefore surpass or even eliminate these two powers of the Spirit and arrive at the conception of something utterly Transcendent, something that is unnameable and mentally unknowable, a sheer Absolute. The traditional way of knowledge eliminates individual and universe. The Absolute it seeks after is featureless, indefinable, relationless, not this, not that, neti neti. And yet we can say of it that it is One, that it is Infinite, that it is Ineffable Bliss, Consciousness, Existence. Although unknowable to the mind, yet through our individual being and through the names and forms of the universe we can approach the realisation of the supreme Self that is Brahman, and by the realisation of the Self we come to a certain realisation also of this utter Absolute of which our true Self is the essential form in our consciousness (svarupa). These are the devices the human mind is compelled to use if it is to form to itself any conception at all of a transcendent and unconditioned Absolute. The system of negation is indispensable to it in order to get rid of its own definitions and limited experience; it is obliged to escape through a vague Indefinite into the Infinite. For it lives in a closed prison of constructions and representations that are necessary for its action but are not the self-existent truth either of Matter or Life or Mind or Spirit. But if we can once cross beyond the Mind's frontier twilight into the vast plane of supramental Knowledge, these devices cease to be indispensable. Supermind has quite another, a positive and direct and living experience of the supreme Infinite. The Absolute is beyond personality and beyond impersonality, and yet it is both the Impersonal and the supreme Person and all persons. The Absolute is beyond the distinction of unity and multiplicity, and yet it is the One and the innumerable Many in all the universes. It is beyond all limitation by quality and yet it is not limited by a qualityless void but is too all infinite qualities. It is the individual soul and all souls and more of them; it is the formless Brahman and the universe. It is the cosmic and the supracosmic spirit, the supreme Lord, the supreme Self, the supreme Purusha and supreme shakti, the Ever Unborn who is endlessly born, the Infinite who is innumerably finite, the multitudinous One, the complex Simple, the many-sided Single, the Word of the Silence Ineffable, the impersonal omnipresent Person, the Mystery, translucent in highest consciousness to its own spirit, but to a lesser consciousness veiled in its own exceeding light and impenetrable for ever. These things are to the dimensional mind irreconcilable opposites, but to the constant vision and experience of the supramental Truth-Consciousness they are so simply and inevitably the intrinsic nature of each other that even to think of them as contraries is an unimaginable violence. The walls constructed by the measuring and separating Intellect have disappeared and the Truth in its simplicity and beauty appears and reduces all to terms of its harmony and unity and light. Dimensions and distinctions remain but as figures for use, not a separative prison for the self-forgetting Spirit.
  14: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.

2.02 - Brahman, Purusha, Ishwara - Maya, Prakriti, Shakti, #The Life Divine, #Sri Aurobindo, #Integral Yoga
  THERE is then a supreme Reality eternal, absolute and infinite. Because it is absolute and infinite, it is in its essence indeterminable. It is indefinable and inconceivable by finite and defining Mind; it is ineffable by a mind-created speech; it is describable neither by our negations, neti neti, for we cannot limit it by saying it is not this, it is not that, - nor by our affirmations, for we cannot fix it by saying it is this, it is that, iti iti. And yet, though in this way unknowable to us, it is not altogether and in every way unknowable; it is selfevident to itself and, although inexpressible, yet self-evident to a knowledge by identity of which the spiritual being in us must be capable; for that spiritual being is in its essence and its original and intimate reality not other than this Supreme Existence.
  But although thus indeterminable to Mind, because of its absoluteness and infinity, we discover that this Supreme and Eternal Infinite determines itself to our consciousness in the universe by real and fundamental truths of its being which are beyond the universe and in it and are the very foundation of its existence. These truths present themselves to our conceptual cognition as the fundamental aspects in which we see and experience the omnipresent Reality. In themselves they are seized directly, not by intellectual understanding but by a spiritual intuition, a spiritual experience in the very substance of our consciousness; but they can also be caught at in conception by a large and plastic idea and can be expressed in some sort by a plastic speech which does not insist too much on rigid definition or limit the wideness and subtlety of the idea. In order to express this experience or this idea with any nearness a language has to be created which is at once intuitively metaphysical and revealingly poetic, admitting significant and living images as the vehicle of a close, suggestive and vivid indication, - a language such as we find hammered out into a subtle and pregnant massiveness in the Veda and the Upanishads. In the ordinary tongue of metaphysical thought we have to be content with a distant indication, an approximation by abstractions, which may still be of some service to our intellect, for it is this kind of speech which suits our method of logical and rational understanding; but if it is to be of real service, the intellect must consent to pass out of the bounds of a finite logic and accustom itself to the logic of the Infinite. On this condition alone, by this way of seeing and thinking, it ceases to be paradoxical or futile to speak of the Ineffable: but if we insist on applying a finite logic to the Infinite, the omnipresent Reality will escape us and we shall grasp instead an abstract shadow, a dead form petrified into speech or a hard incisive graph which speaks of the Reality but does not express it. Our way of knowing must be appropriate to that which is to be known; otherwise we achieve only a distant speculation, a figure of knowledge and not veritable knowledge.

2.02 - THE EXPANSION OF LIFE, #The Phenomenon of Man, #Pierre Teilhard de Chardin, #Christianity
  the unknowable world of soft tissue and the metamorphosis of
  primaeval slime.

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

2.03 - Karmayogin A Commentary on the Isha Upanishad, #Isha Upanishad, #unset, #Zen
  aspect as the actionless, unknowable Parabrahman, transcendental and beyond realization by senses, mind or speech; it is
  not even Sacchidananda, that absolute self-centred Existence,
  --
  after we have left the body except by union with the actionless Sacchidananda or laya in the unknowable Brahman, where
  Jnana and Bhakti also are swallowed up in unfathomable being.
  Even of the unknowable Parabrahman too it cannot be said that
  It is actionless; It is neither ktA nor aktA. It is neti, neti, not
  --
  the unconditioned and unknowable Parabrahman. Such laya is
  not possible in the body, but can only begin, adehanipatat, as
  --
  laya, absorption into the unknowable, can be accomplished at
  his will; but he does not will it.
  --
  intellectually unknowable and indefinable, infinite, indivisible,
  immutable and supra-conscious. This Turiya Atman may be imaged as the infinite ocean of spirit which evolves in itself spiritual
  --
  infinite capacity a state of spirit less unknowable and therefore
  less indefinable, in which the conceptions of finity and division

2.03 - THE ENIGMA OF BOLOGNA, #Mysterium Coniunctionis, #Carl Jung, #Psychology
  [52] Let it be said at once: this epitaph is sheer nonsense, a joke,124 but one that for centuries brilliantly fulfilled its function as a flypaper for every conceivable projection that buzzed in the human mind. It gave rise to a cause clbre, a regular psychological affair that lasted for the greater part of two centuries and produced a spate of commentaries, finally coming to an inglorious end as one of the spurious texts of the Corpus Inscriptionum Latinarum, and thereafter passing into oblivion. The reason why I am digging up this curiosity again in the twentieth century is that it serves as a paradigm for that peculiar attitude of mind which made it possible for the men of the Middle Ages to write hundreds of treatises about something that did not exist and was therefore completely unknowable. The interesting thing is not this futile stalking-horse but the projections it aroused. There is revealed in them an extraordinary propensity to come out with the wildest fantasies and speculationsa psychic condition which is met with today, in a correspondingly erudite milieu, only as an isolated pathological phenomenon. In such cases one always finds that the unconscious is under some kind of pressure and is charged with highly affective contents. Sometimes a differential diagnosis as between tomfoolery and creativity is difficult to make, and it happens again and again that the two are confused.
  [53] Such phenomena, whether historical or individual, cannot be explained by causality alone, but must also be considered from the point of view of what happened afterwards. Everything psychic is pregnant with the future. The sixteenth and seventeenth centuries were a time of transition from a world founded on metaphysics to an era of immanentist explanatory principles, the motto no longer being omne animal a Deo but omne vivum ex ovo. What was then brewing in the unconscious came to fruition in the tremendous development of the natural sciences, whose youngest sister is empirical psychology. Everything that was naively presumed to be a knowledge of transcendental and divine things, which human beings can never know with certainty, and everything that seemed to be irretrievably lost with the decline of the Middle Ages, rose up again with the discovery of the psyche. This premonition of future discoveries in the psychic sphere expressed itself in the phantasmagoric speculations of philosophers who, until then, had appeared to be the arch-pedlars of sterile verbiage.

2.04 - Positive Aspects of the Mother-Complex, #The Archetypes and the Collective Unconscious, #Carl Jung, #Psychology
  ible and unknowable unconscious? Primitive man's perception
  of objects is conditioned only partly by the objective behaviour

2.06 - The Synthesis of the Disciplines of Knowledge, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
  Therefore our integral Yoga will take up these various disciplines arid concentrations, but harmonise and if possible fuse them by a synthesis which removes their mutual exclusions. Not realising the Lord and the All, only to reject them for silent Self or unknowable Absolute as would an exclusively transcendental, nor living for the Lord alone or in the All alone as would an exclusively theistic or an exclusively pantheistic Yoga, the seeker of integral knowledge will limit himself neither in his thought nor in his practice nor in his realisation by any religious creed or philosophical dogma. He will seek the Truth of existence in its completeness. The ancient disciplines he will not reject, for they rest upon eternal truths, but he will give them an orientation in conformity with his aim.
  We must recognise that our primary aim in knowledge must be to realise our own supreme Self more than that Self in others or as the Lord of Nature or as the All; for that is the pressing need of the individual, to arrive at the highest truth of his own being, to set right its disorders, confusions, false identifications, to arrive at its right concentration and purity and to know and mount to its source. But we do this not in order to disappear into its source, but so that our whole existence and all the members of this inner kingdom may find their right basis, may live in our highest self, live for our highest self only and obey no other law than that which proceeds from our highest self and is given to our purified being without any falsification in the transmitting mentality. And if we do this rightly we shall discover that in finding this supreme Self we have found the one Self in all, the one Lord of our nature and of all Nature, the All of ourselves who is the All of the universe. For this that we see in ourselves we must necessarily see everywhere, since that is the truth of His unity. By discovering and using rightly the Truth of our being the barrier between our individuality and the universe will necessarily be forced open and cast away and the Truth that we realise in our own being cannot fail to realise itself to us in the universality which will then be our self. Realising in ourselves the "I am He" of the Vedanta, we cannot but realise in looking upon all around us the identical knowledge on its other side, "Thou art That." We have only to see how practically the discipline must be conducted in order that we may arrive successfully at this great unification.

2.07 - The Supreme Word of the Gita, #Essays On The Gita, #Sri Aurobindo, #Integral Yoga
  Self and the not-self, between an eternal, immutable, indefinable self-existence and all forms of existence, - between Brahman and Maya, between the ineffable Reality and all that undertakes to express, but cannot express the Ineffable, - between Karma and Nirvana, between the ever continuous but ever impermanent action and conception of the universal Energy and some absolute ineffable supreme Negation of its action and conception which is empty of all life and mentality and dynamic significance. That strong drive of knowledge towards the Eternal leads away from everything that is transient. It negates life in order to return to its source, cuts away from us all that we seem to be in order to get from it to the nameless and impersonal reality of our being. The desires of the heart, the works of the will and the conceptions of the mind are rejected; even in the end knowledge itself is negated and abolished in the Identical and unknowable. By the way of an increasing quietude ending in an absolute passivity the Mayacreated soul or the bundle of associations we call ourselves enters into annihilation of its idea of personality, makes an end of the lie of living, disappears into Nirvana.
  But this difficult abstractive method of self-negation, however it may draw to it some exceptional natures, cannot satisfy universally the embodied soul in man, because it does not give an outlet to all the straining of his complex nature towards the perfect Eternal. Not only his abstracting contemplative intellect but his yearning heart, his active will, his positive mind in search of some Truth to which his existence and the existence of the world is a manifold key, have their straining towards the Eternal and Infinite and seek to find in it their divine Source and the jus-

2.09 - The Release from the Ego, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
  For the disciple of an integral Yoga there can be no hesitation; as a seeker of knowledge it is the integral knowledge and not anything either half-way and attractive or high-pinnacled and exclusive he must seek. He must soar to the utmost height, but also circle and spread to the most all-embracing wideness, not binding himself to any rigid structure of metaphysical thought, but free to admit and contain all the soul's highest and greatest and fullest and most numerous experiences. If the highest height of spiritual experience, the sheer summit of all realisation is the absolute union of the soul with the Transcendent who exceeds the individual and the universe, the widest scope of that union is the discovery of that very Transcendent as the source, support, continent, informing and constituent spirit and substance of both these manifesting powers of the divine Essence and the divine Nature. Whatever the path, this must be for him the goal. The Yoga of Action also is not fulfilled, is not absolute, is not victoriously complete until the seeker has felt and lives in his essential and integral oneness with the Supreme. One he must be with the Divine will in his highest and inmost and in his widest being and consciousness, in work, his will, his power of action, his mind, body, life. Otherwise he is only released from the illusion of individual works, but not released from the illusion of separate being and instrumentality. As the servant and instrument of the Divine, he works, but the crown of his labour and its perfect base or motive is oneness with that which he serves and fulfils. The Yoga of devotion too is complete only when the lover and the Beloved are unified and difference is abolished in the ecstasy of a divine oneness, and yet in the mystery of this unification there is the sole existence of the Beloved but no extinction or absorption of the lover. It is the highest unity which is the express direction of the path of knowledge, the call to absolute oneness is its impulse, the experience of it its magnet: but it is this very highest unity which takes as its field of manifestation in him the largest possible cosmic wideness. Obeying the necessity to withdraw successively from the practical egoism of our triple nature and its fundamental ego-sense, we come to the realisation of the spirit, the self, lord of this individual human manifestation, but our knowledge is not integral if we do not make this self in the individual one with the cosmic spirit and find their greater reality above in an inexpressible but not unknowable Transcendence. That Jiva, possessed of himself, must give himself up into the being of the Divine. The self of the man must be made one with the Self of all; the self of the finite , individual must pour itself into the boundless finite and that cosmic spirit must be exceeded in the transcendent Infinite.
  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. 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. More and more frequent conditions come of something indefinable and illimitable, a peace, a silence, a joy, a bliss beyond expression, a sense of absolute impersonal Power, a pure existence, a pure consciousness, an all-pervading Presence. The ego persists in itself or in its habitual movements, but the peace of the One becomes more and more inured, the others are broken, crushed, more and more rejected, becoming weak in their intensity, limp or mechanical in their action. In the end there is a constant giving up of the whole consciousness into the being of the Supreme. In the beginning when the restless confusion and obscuring impurity of our outward nature is active, when the mental, vital, physical ego-sense are still powerful, this new mental outlook, these experiences may be found difficult in the extreme: but once that triple egoism is discouraged or moribund and the instruments of the Spirit are set right and purified, in an entirely pure, silent, clarified, widened consciousness the purity, infinity, stillness of the One reflects itself like the sky in a limpid lake. A meeting or a taking in of the reflected Consciousness by that which reflects it becomes more and more pressing and possible, the bridging or abolition of the atmospheric gulf between that immutable ethereal impersonal vastness and this once mobile whirl or narrow stream of personal existence is no longer an arduous improbability and may be even a frequent experience, if not yet an entirely permanent state. For even before complete purification, if the strings of the egoistic heart and mind are already sufficiently frayed and loosened, the Jiva can by a sudden snapping of the main cords escape, ascending like a bird freed into the spaces or widening like a liberated flood into the One and Infinite. There is first a sudden sense of a cosmic consciousness, a casting of oneself into the universal; from that universality one can aspire more easily, aspire to the Transcendent. There is a pushing back and rending or a rushing down of the walls that imprisoned our conscious being; there is, a loss of all sense of individuality and personality, of all placement in Space or Time or action and law of Nature; there is no longer an ego, a person definite and definable, but only consciousness, only existence, only peace and bliss; one becomes immortality, becomes eternity, becomes infinity. All that is left of the personal soul is a hymn of peace and freedom and bliss vibrating somewhere in the Eternal.

2.1.01 - God The One Reality, #Essays Divine And Human, #Sri Aurobindo, #Integral Yoga
  All existence, - as the mind and sense know existence, - is manifestation of an Eternal and Infinite which is to the mind and sense unknowable but not unknowable to its own self-awareness.
  Whatever the manifestation spiritual or material or other may be, it has behind it something that is beyond itself, and even if we reached the highest possible heights of manifested existence there would be still beyond that even an Unmanifested from which it came.
  --
  The Supreme is knowable to itself but unknowable to mind, inexpressible by words, because mind can grasp and words coined by the mind can express only limited, relative and divided things. Mind gets only misleading inadequate indefinite impressions or too definite reflective ideas of things too much beyond itself. Even here in its own field it grasps not things in themselves, but processes and phenomena, significant aspects, constructions and figures. But the Supreme is to its own absolute consciousness for ever self-known and self-aware, as also to supramental gnosis it is intimately known and knowable.
  This Infinite and Eternal is the supreme Self of all, the supreme Source, Spirit and Person of all, the supreme Lord of all; there is nothing beyond it, nothing outside it. A million universes for ever persist or for ever recur because they are substantial expressions and manifestations of the supreme Infinite and Eternal.
  --
  The beginning of Wisdom is to renounce the attempt to know the unknowable.
  Nevertheless vast shadows of the unknowable are reflected in Knowledge & to these infinities we give names, the Absolute, the Relative, Being, Non-Being, Consciousness, Force,
  Bliss, God, Self, the Personal, the Impersonal, Krishna, Shiva,

2.11 - WITH THE DEVOTEES IN CALCUTTA, #The Gospel of Sri Ramakrishna, #Sri Ramakrishna, #Hinduism
  MASTER: "That is not altogether true. He is, no doubt, unknowable by this ordinary mind, but He can indeed be known by the pure mind. The mind and intellect become pure the moment they are free from attachment to 'woman and gold'. The pure mind and pure intellect are one and the same. God is known by the pure mind. Didn't the sages and seers of olden times see God? They realized the All-pervading Consciousness by means of their inner consciousness."
  GIRISH (with a smile): "I defeated Narendra in the argument."

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

2.13 - The Difficulties of the Mental Being, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
  When, therefore, the mental being seeks to know the divine, to realise it, to become it, it has first to lift this lid, to put by this veil. But when it succeeds in that difficult endeavour, it sees the divine as something superior to it, distant, high, conceptually, vitally, even physically above it, to which it looks up from its own humble station and to which it has, if at all that be possible, to rise, or if it be not possible, to call that down to itself, to be subject to it and to adore. It sees the divine as a superior plane of being, and then it regards it as a supreme state of existence, a heaven or a Sat or a Nirvana according to the nature of its own conception or realisation. Or it sees it as a supreme Being other than itself or at least other than its own present self, and then it calls it God under one name or another, and views it as personal or impersonal, qualitied or without qualities, silent and indifferent Power or active Lord and Helper, again according to its own conception or realisation, its vision or understanding of some side or some aspect of that Being. Or it sees it as a supreme Reality of which its own imperfect being is a reflection or from which it has become detached, and then it calls it Self or Brahman and qualifies it variously, always according to its own conception or realisation, -- Existence, Non-Existence, Tao, Nihil, Force, unknowable.
  If then we seek mentally to realise Sachchidananda, there is likely to be this first difficulty that we shall see it as something above, beyond, around even in a sense, but with a gulf between that being and our being, an unbridged or even an unbridgeable chasm. There is this infinite existence; but it is quite other than the mental being who becomes aware of it, and we cannot either raise ourselves to it and become it or bring it down to ourselves so that our own experience of our being and world-being shall be that of its blissful infinity. There is this great, boundless, unconditioned consciousness and force; but our consciousness and force stands apart from it, even if within it, limited, petty, discouraged, disgusted with itself and the world, but unable to participate in that higher thing which it has seen. There is this immeasurable and unstained bliss; but our own being remains the sport of a lower Nature of pleasure and pain and dull neutral sensation incapable of its divine delight. There is this perfect Knowledge and Will; but our own remains always the mental deformed knowledge and limping will incapable of sharing in or even being in tune with that nature of Godhead. Or else so long as we live purely in an ecstatic contemplation of that vision, we are delivered from ourselves; but the moment we again turn our consciousness upon our own being we fall away from it and it disappears or becomes remote and intangible. The Divinity leaves us; the Vision vanishes; we are back again in the pettiness of our mortal existence.

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

2.15 - Reality and the Integral Knowledge, #The Life Divine, #Sri Aurobindo, #Integral Yoga
  For the absolute Brahman exists only in its own identity and is beyond all other-knowledge; there the very idea of the knower and the known and therefore of the knowledge in which they meet and become one, disappears, is transcended and loses its validity, so that to mind and speech the absolute Brahman must remain always unattainable. In opposition to the view we have put forward or in completion of it, - the view of the Ignorance itself as only either a limited or an involved action of the divine Knowledge, limited in the partly conscient, involved in the inconscient, - we might say from this other end of the scale of things that Knowledge itself is only a higher Ignorance, since it stops short of the absolute Reality which is self-evident to Itself but to mind unknowable. This absolutism corresponds to a truth of thought and to a truth of supreme experience in the spiritual consciousness; but by itself it is not the whole of spiritual thought complete and comprehensive and it does not exhaust the possibilities of the supreme spiritual experience.
  The absolutist view of reality, consciousness and knowledge is founded on one side of the earliest Vedantic thought, but it is not the whole of that thinking. In the Upanishads, in the inspired scripture of the most ancient Vedanta, we find the affirmation of the Absolute, the experience-concept of the utter and ineffable Transcendence; but we find also, not in contradiction to it but as its corollary, an affirmation of the cosmic Divinity, an experience-concept of the cosmic Self and the becoming of Brahman in the universe. Equally, we find the affirmation of the Divine Reality in the individual: this too is an experienceconcept; it is seized upon not as an appearance, but as an actual becoming. In place of a sole supreme exclusive affirmation negating all else than the transcendent Absolute we find a comprehensive affirmation carried to its farthest conclusion: this concept of Reality and of Knowledge enveloping in one view the cosmic and the Absolute coincides fundamentally with our own; for it implies that the Ignorance too is a half-veiled part of the Knowledge and world-knowledge a part of self-knowledge.
  --
  There is that unmanifest unknowable; there is this manifest knowable, partly manifest to our ignorance, manifest entirely to the divine Knowledge which holds it in its own infinity. If it is true that neither our ignorance nor our utmost and widest mental knowledge can give us a hold of the unknowable, still it is also true that, whether through our knowledge or through our ignorance, That variously manifests itself; for it cannot be manifesting something other than itself, since nothing else can exist: in this variety of manifestation there is that Oneness and through the diversity we can touch the Oneness. But even so, even accepting this coexistence, it is still possible to pass a final verdict and sentence of condemnation on the Becoming and decide on the necessity of a renunciation of it and a return into the absolute Being. This verdict can be based on the distinction between the real reality of the Absolute and the partial and misleading reality of the relative universe.
  For we have in this unfolding of knowledge the two terms of the One and the Many, as we have the two terms of the finite and the infinite, of that which becomes and of that which does not become but for ever is, of that which takes form and of that which does not take form, of Spirit and Matter, of the supreme Superconscient and the nethermost Inconscience; in this dualism, and to get away from it, it is open to us to define Knowledge as the possession of one term and the possession of the other as Ignorance. The ultimate of our life would then be a drawing away from the lower reality of the Becoming to the greater reality of the Being, a leap from the Ignorance to the Knowledge and a rejection of the Ignorance, a departure from the many into the One, from the finite into the infinite, from form into the formless, from the life of the material universe into the Spirit, from the hold of the inconscient upon us into the superconscient Existence. In this solution there is supposed to be a fixed opposition, an ultimate irreconcilability in each case between the two terms of our being. Or else, if both are a means of the manifestation of the Brahman, the lower is a false or imperfect clue, a means that must fail, a system of values that cannot ultimately satisfy us. Dissatisfied with the confusions of the multiplicity, disdainful of even the highest light and power and joy that it can reveal, we must drive beyond to the absolute one-pointedness and one-standingness in which all self-variation ceases. Unable by the claim of the Infinite upon us to dwell for ever in the bonds of the finite or to find there satisfaction and largeness and peace, we have to break all the bonds of individual and universal Nature, destroy all values, symbols, images, selfdefinitions, limitations of the illimitable and lose all littleness and division in the Self that is for ever satisfied with its own infinity. Disgusted with forms, disillusioned of their false and transient attractions, wearied and discouraged by their fleeting impermanence and vain round of recurrence, we must escape from the cycles of Nature into the formlessness and featurelessness of permanent Being. Ashamed of Matter and its grossness, impatient of the purposeless stir and trouble of Life, tired out by the goalless running of Mind or convinced of the vanity of all its aims and objects, we have to release ourselves into the eternal repose and purity of the Spirit. The Inconscient is a sleep or a prison, the conscient a round of strivings without ultimate issue or the wanderings of a dream: we must wake into the superconscious where all darkness of night and half-lights cease in the self-luminous bliss of the Eternal. The Eternal is our refuge; all the rest are false values, the Ignorance and its mazes, a self-bewilderment of the soul in phenomenal Nature.

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

2.2.02 - Consciousness and the Inconscient, #Essays Divine And Human, #Sri Aurobindo, #Integral Yoga
  Necessity that works like a self-regulating Chance. What seems to be consciousness has come out of this machine just like everything else in this singular freak-universe, constituted somehow, miraculously, impossibly, as the plant and the flower came out of the seed, somehow constituted, or as different chemical atoms are mysteriously constituted out of variant numbers of identical electrons, or as water leaps inexplicably into birth by a combination in exact measure of two gases. We have discovered that by just this process it came, - consciousness, the flower, the atom, water, - but how it could come into being by such a process is an unsolved riddle and how it took this form out of such a mother or could be the result of such ingredients and what each of these things in itself is remains unknowable. It is or has so become (or perhaps is not, but only so seems to our senses) - but that is all, for more than this science limited by its methods cannot tell and speculative philosophy itself with all its range and licence can hardly conjecture. And it does not much matter; for after all this consciousness which emerged obscurely in Time will in a later
  292

2.3.08 - The Mother's Help in Difficulties, #The Mother With Letters On The Mother, #Sri Aurobindo, #Integral Yoga
  What came down to the centre of the forehead was the answer, let us say the touch of the Mother's presence, - her consciousness, her force working in you to open the centre of the inner vision. For in the centre of the forehead between the eyebrows is the centre of the inner mind, inner will, the inner vision and when that opens one begins to see and know what is to the physical eye invisible and to the surface mind unknowable.
  11 October 1935

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

3.05 - The Divine Personality, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
  But we see too that this being does not seem to be composed even of infinite quality, but has a status of his complex reality in which he seems to stand back from it and to become an indefinable conscious existence, anirdesyam. Even consciousness seems to be drawn back and leave merely a timeless pure existence. And again even this pure self of our being seems at a certain pitch to deny its own reality, or to be a projection from a self-less Footnote:{anatmyam anilayanam. Taittiriya Upanishad.} baseless unknowable, which we may conceive of either as a nameless somewhat, or as a Nihil. It is when we would fix upon this exclusively and forget all that it has withdrawn into itself that we speak of pure impersonality or the void Nihil as the highest truth. But a more integral vision shows us that it is the Person and the personality and all that it had manifested which has thus cast itself upward into its own unexpressed absolute. And if we carry up our heart as well as our reasoning mind to the Highest, we shall find that we can reach it through the absolute Person as well as through an absolute impersonality. But all this self-knowledge is only the type within ourselves of the corresponding truth of the Divine in his universality. There too we meet him in various forms of divine personality; in formulations of quality which variously express him to us in his nature; in infinite quality, the Ananta-guna; in the divine Person who expresses himself through infinite quality; in absolute impersonality, an absolute existence or an absolute non-existence, which is yet all the time the unexpressed Absolute of this divine Person, this conscious Being who manifests himself through us and through the universe.
  Even on the cosmic plane we are constantly approaching the Divine on either of these sides. We may think, feel and say that God is Truth, Justice, Righteousness, Power, Love, Delight, Beauty; we may see him as a universal force or as a universal consciousness. But this is only the abstract way of experience. As we ourselves are not merely a number of qualities or powers or a psychological quantity, but a being, a person who so expresses his nature, so is the Divine a Person, a conscious Being who thus expresses his nature to us. And we can adore him through different forms of this nature, a God of righteousness, a God of love and mercy, a God of peace and purity; but it is evident that there are other things in the divine nature which we have put outside the form of personality in which we are thus worshipping him. The courage of an unflinching spiritual vision and experience can meet him also in more severe or in terrible forms. None of these are all the Divinity; yet these forms of his personality are real truths of himself in which he meets us and seems to deal with us, as if the rest had been put away behind him. He is each separately and all altogether.
  He is Vishnu, Krishna, Kali; he reveals himself to us in humanity as the Christ personality or the Buddha personality. When we look beyond our first exclusively concentrated vision, we see behind Vishnu all the personality of Shiva and behind Shiva all the personality of Vishnu. He is the Ananta-guna, infinite quality and the infinite divine Personality which manifests itself through it. Again he seems to withdraw into a pure spiritual impersonality or beyond all idea even of impersonal Self and to justify a spiritualised atheism or agnosticism; he becomes to the mind of man an indefinable, anirdesyam. But out of this unknowable the conscious Being, the divine Person, who has manifested himself here, still speaks, ''This too is I; even here beyond the view of mind, I am He, the Purushottama.''
  For beyond the divisions and contradictions of the intellect there is another light and there the vision of a truth reveals itself which we may thus try to express to ourselves intellectually. There all is one truth of all these truths; for there each is present and justified in all the rest. In that light our spiritual experience becomes united and integralised; no least hair's breadth of real division is left, no shade of superiority and inferiority remains between the seeking of the Impersonal and the adoration of the divine Personality, between the way of knowledge and the way of devotion.

3.10 - The New Birth, #The Practice of Psycho therapy, #Carl Jung, #Psychology
  anything unknowable could best be described in terms of opposites. A
  longish poem in German, evidently written at about the time it was printed
  --
  experience, because the unity of the self, unknowable and
  incomprehensible, irradiates even the sphere of our discriminating, and

3.16.1 - Of the Oath, #Liber ABA, #Aleister Crowley, #Philosophy
  dangerous, especially as the full consequences of any action is [sic] unknowable.
  [MS. note by Crowley in a copy of MTP, reproduced in the Blue Brick.]

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

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

37.04 - The Story Of Rishi Yajnavalkya, #Collected Works of Nolini Kanta Gupta - Vol 08, #unset, #Zen
   What Yajnavalkya had really sought to convey in his final reply to Gargi was this. Brahman is the supreme Seer, though He be invisible. He is beyond all hearing and yet is Himself the Hearer. He is beyond the ken of mind, but is Himself the supreme Thinker. He is unknowable, but is the supreme Knower. There is none other than He who sees, hears, thinks and knows.
   (2)

3.7.1.04 - Rebirth and Soul Evolution, #Essays In Philosophy And Yoga, #Sri Aurobindo, #Integral Yoga
  Nowhere are these disabilities more embarrassing than in those fundamental questions of the nature of the world and of our own existence which yet most passionately interest thinking humanity because this is in the end the thing of utmost importance to us, since everything else, except some rough immediate practicality of the moment, depends on its solution. And even that, until this great question is settled, is only a stumbling forward upon a journey of which we know not the goal or the purpose, the meaning or the necessity. The religions profess to solve these grand problems with an inspired or revealed certainty; but the enormity of their differences shows that in them too there is a selection of ideas, separate aspects of the Truth,the sceptic would say, shows of imagination and falsehood, and a construction from a limited spiritual experience. In them too there is an element of chosen and willed believing and some high pragmatic aim and utility, whether that be the souls escape from the sorrow or unreality of existence or celestial bliss or a religio-ethical sanction and guidance. The philosophical systems are very obviously only feasible selective constructions of great reflective ideas. More often these are possibilities of the reason much rather than assured certainties or, if founded on spiritual experience, they are still selective constructions, a sort of great architectural approach to some gate into unknowable Divine or ineffable Infinite. The modern scientific mind professed to rid us of all mere intellectual constructions and put us face to face with truth and with assured truth only; it claimed the right to rid man of the fantastic encumbrance of religion and the nebulous futilities of metaphysical philosophy. But religion and philosophy have now turned upon science and convicted her, on her own statement of facts, of an equal liability to the two universal difficulties of human reason. The system of science seems to be itself only another feasible and fruitful construction of the reason giving a serviceable account to itself of the physical world and our relations to it, and it seems to be nothing more. And its knowledge is fatally bound by the limitation of its data and its outlook. Science too creates only a partial image of Truth stamped with a character of much uncertainty and still more clearly imprinted with the perverse hallmark of insufficiency.
  We have to recognise that human reason, moving as it does from a starting-point of ignorance and in a great environing circle of ignorance, must proceed by hypothesis, assumption and theory subject to verification of some kind convincing to our reason and experience. But there is this difference that the religious mind accepts the theory or assumption,to which it does not at all give these names, for they are to it things felt,with faith, with a will of belief, with an emotional certainty, and finds its verification in an increasing spiritual intuition and experience. The philosophic mind accepts it calmly and discerningly for its coherent agreement with the facts and necessities of being; it verifies by a pervading and unfailing harmony with all the demands of reason and intellectualised intuition. But the sceptical mindnot the mind of mere doubt or dogmatic denial which usually arrogates that name, but the open and balanced mind of careful, impartial and reserved inquiry,gives a certain provisional character to its hypotheses, and it verifies by the justification of whatever order or category of ascertainable facts it takes for its standard of proof and invests with a character of decisive authority or reality. There is room enough for all three methods and there is no reason why our complex modern mind should not proceed simultaneously by all of them at once. For if the sceptical or provisional attitude makes us more ready to modify our image of Truth in the light of new material of thought and knowledge, the religious mind also, provided it keeps a certain firm and profound openness to new spiritual experience, can proceed faster to a larger and larger light, and meanwhile we can walk by it with an assured step and go securely about our principal business of the growth and perfection of our being. The philosophic mind has the use of giving a needed largeness and openness to our mentality,if it too does not narrow itself by a closed circle of metaphysical dogma, and supports besides the harmony of our other action by the orderly assent of the higher reason.

3.7.1.08 - Karma, #Essays In Philosophy And Yoga, #Sri Aurobindo, #Integral Yoga
  This Infinite is figured in both cases by the more insistent and positive type of mind as an Inconscience, - but material in the one, in the other a spiritual infinite zero, - but by the more prudent or flexible thinkers simply as an unknowable. The difference is that the unknown of Science is something mechanical to which mechanically we return by physical dissolution or laya, but the unknown of Buddhism is a Permanent beyond the Law to which we return spiritually by an effort of self-suppression, of self-renunciation and, at the latest end, of self-extinction, by a mental dissolution of the Idea which maintains the law of relations and a moral dissolution of the world-desire which keeps up the stream of successions of the universal action. This is a rare and an austere metaphysics; but to its discouraging grandeur we are by no means compelled to give assent, for it is neither self-evident nor inevitable. It is by no means so certain that a high spiritual negation of what I am is my only possible road to perfection; a high spiritual affirmation and absolute of what I am may be also a feasible way and gate. This nobly glacial or blissfully void idea of a Nirvana, because it is so overwhelmingly a negation, cannot finally satisfy the human spirit, which
  336

3 - Commentaries and Annotated Translations, #Hymns to the Mystic Fire, #Sri Aurobindo, #Integral Yoga
  the unknowable Parabrahman turns towards knowableness in
  this partial manifestation, - for utterly That allows itself not to
  --
  shines ever with the light unknown of which seven rays are sufficient to illuminate all these universal systems. He is that perceivable but unknowable glory seated for ever beyond the darkness
  that swallows up the worlds, tamasah parastat. Out of Him the

4.25 - Towards the supramental Time Vision, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
  All intuitive knowledge comes more or less directly from the light of the self-aware spirit entering into the mind, the spirit concealed behind mind and conscious of all in itself and in all its selves, omniscient and capable of illumining the ignorant or the self-forgetful mind whether by rare or constant flashes or by a steady instreaming light, out of its omniscience. This all includes all that was, is or will be in time and this omniscience is not limited, impeded or baffled by our mental division of the three times and the idea and experience of a dead and no longer existent and ill-remembered or forgotten past and a not yet existent and therefore unknowable future which is so imperative for the mind in the ignorance. Accordingly the growth of the intuitive mind can bring with it the capacity of a time knowledge which comes to it not from outside indices, but from within the universal soul of things, its eternal memory of the past, its unlimited holding of things present and its prevision or, as it has been paradoxically but suggestively called, its memory of the future. But this capacity works at first sporadically and uncertainly and not in an organised manner. As the force of intuitive knowledge grows, it becomes more possible to comm and the use of the capacity and to regularise to a certain degree its functioning and various movements. An acquired power can be established of commanding the materials and the main or the detailed knowledge of things in the triple time, but this usually forms itself as a special or abnormal power and the normal action of the mentality or a large part of it remains still that of the mind of ignorance. This is obviously an imperfection and limitation and it is only when the power takes its place as a normal and natural action of the wholly intuitivised mind that there can be said to be a perfection of the capacity of the triple time knowledge so far as that is possible in the mental being.
  It is by the progressive extrusion of the ordinary action of the intelligence, the acquiring of a complete and total reliance on the Intuitive self and a consequent intuitivising of all the parts of the mental being that the mind of ignorance can be, more successfully, if not as yet wholly, replaced by the mind of self-contained knowledge. But, -- and especially for this kind of knowledge, -- what is needed is the cessation of mental constructions built on the foundation of the mind of ignorance. The difference between the ordinary mind and the intuitive is that the former, seeking in the darkness or at most by its own unsteady torchlight, first, sees things only as they are presented in that light and, secondly, where it does not know, constructs by imagination, by uncertain inference, by others of its aids and makeshifts things which it readily takes for truth, shadow projections, cloud edifices, unreal prolongations, deceptive anticipations, possibilities and probabilities which do duty for certitudes. The intuitive mind constructs nothing in this artificial fashion, but makes itself a receiver of the light and allows the truth to manifest in it and organise its own constructions. But so long as there is a mixed action and the mental constructions and imaginations are allowed to operate, this passivity of the intuitive mind to the higher light, the truth light, cannot be complete or securely dominate and there cannot therefore be a firm organisation of the triple time knowledge. It is because of this obstruction and mixture that that power of time vision, of back-sight and around-sight and foresight, which sometimes marks the illumined mind, is not only an abnormal power among others rather than part of the very texture of the mental action, but also occasional, very partial and marred often by an undetected intermixture or a self-substituting intervention of error.

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

BOOK II. -- PART II. THE ARCHAIC SYMBOLISM OF THE WORLD-RELIGIONS, #The Secret Doctrine, #H P Blavatsky, #Theosophy
  THOUGHT, that unknowable ALL of whose mysterious operations Mr. Spencer predicates that
  nothing can be said, but that "it has no kinship of nature with Evolution" (Principles of
  --
  and the ignorant for ritualistic pomp and the materialization of the ever-immaterial and unknowable
  Principle.
  --
  Secondless Reality, the ever unknowable cause of all. As a logical sequence the Church, for purposes
  of duality, had to invent an anthropomorphic Devil -- created, as taught by her, by God himself. Satan
  --
  to itself that it was, and thus became, the personator of the one unknown and unknowable God? Nay,
  how do we know that the Spirit calling itself Jehovah, in arrogating to itself his attri butes did not thus

BOOK I. -- PART I. COSMIC EVOLUTION, #The Secret Doctrine, #H P Blavatsky, #Theosophy
  caricature of the Ever unknowable. Furthermore, the records we mean to place before the reader
  embrace the esoteric tenets of the whole world since the beginning of our humanity, and Buddhistic
  --
  the unknowable, whenever the problem eludes the grasp of the physicist -- is rapidly progressing on
  the reverse, material plane of spirituality. It has now become a vast arena -- a true valley of discord and
  --
  and unknowable power, which we are obliged to recognise as without limit in Space and without
  beginning or end in time." It is only daring Theology -- never Science or philosophy -- which seeks to
  gauge the Infinite and unveil the Fathomless and unknowable.
  http://www.theosociety.org/pasadena/sd/sd1-0-pr.htm (17 von 21) [06.05.2003 03:30:32]
  --
  is called the Divine Breath, and is regarded as the breathing of the unknowable Deity -- the One
  Existence -- which breathes out a thought, as it were, which becomes the Kosmos. (See "Isis
  --
  Parabrahm alone -- whether we call it Ensoph, or Herbert Spencer's unknowable -- being "the One
  Absolute" Reality. The One secondless Existence is ADWAITA, "Without a Second," and all the rest
  --
  conditioned. In the occult teachings, the Unknown and the unknowable MOVER, or the SelfExisting, is the absolute divine Essence. And thus being Absolute Consciousness, and Absolute
  Motion -- to the limited senses of those who describe this indescribable -- it is unconsciousness and
  --
  begins at the upper rung with the One unknowable CAUSALITY, and ends as Omnipresent Mind and
  Life immanent in every atom of Matter. Thus, while science speaks of its evolution through brute
  --
  an unreachable and unknowable object to finite perception; the root and basis of all states of objectivity
  and subjectivity too; the neutral axis, not one of the many aspects, but its centre. It may serve to
  --
  The ever unknowable and incognizable Karana alone, the Causeless Cause of all causes, should have
  its shrine and altar on the holy and ever untrodden ground of our heart -- invisible, intangible,

BOOK I. -- PART III. SCIENCE AND THE SECRET DOCTRINE CONTRASTED, #The Secret Doctrine, #H P Blavatsky, #Theosophy
  two FACETS of the unknowable UNITY, their apparently contrasted aspects depending, (a) on the
  various degrees of differentiation of the latter, and (b) on the grades of consciousness attained by man
  --
  ophy, that, at the hour of the Pralaya, the two aspects of the unknowable deity, "the Swan in darkness"
  -- Prakriti and Purusha, nature or matter in all its forms and Spirit -- "no longer subsist but are
  --
  negative is lost in the unknowable absoluteness of SAT -- "Be-ness."* Whether this agrees with the
  philosophy of Mr. Keely, we cannot tell, nor does it really much matter. Nevertheless, his ideas about
  --
  veil. "It is the unknown and the ever unknowable," warns the Monist-Agnostic. Not so; answers the
  persevering chemist: -- "We are on the track and are not daunted, and fain would we enter the
  --
  matter, are as absolutely unknowable as is the assumed empty space in which they are held to interact."
  As symbols representing abstractions, "the physicist bases reasoned hypotheses of the origin of things .
  --
  contempt the proposition that "Space is a substantial though (apparently) an absolutely unknowable
  living Entity." (New Aspects, p. 9.) Such is, nevertheless, the Kabalistic teaching, and it is that of
  --
  mind of the ancient philosopher of Egypt, as it is for ever unknowable in the conception of Mr.
  Herbert Spencer. As for the Egyptian in general, as M. Maspero well remarks, whenever he "arrived at

BOOK I. -- PART II. THE EVOLUTION OF SYMBOLISM IN ITS APPROXIMATE ORDER, #The Secret Doctrine, #H P Blavatsky, #Theosophy
  the ancient Jews to adopt a substitute for the ever unknowable, and which has misled the
  Christians into mistaking the substitute for the reality.
  --
  matter, and Chronos (time), are the three co-operating principles, emanating from the unknowable
  and concealed point, which produce the work of "Creation." And they are the Hindu Purusha

Guru Granth Sahib first part, #unset, #Anonymous, #Various
  When the True Guru is pleased, we obtain the Perfect, Unseen, unknowable Lord. ||1||Pause||
  I am a sacrifice to the True Guru, who has bestowed the True Name.
  --
  He is Allah, the unknowable, the Inaccessible, All-powerful and Merciful Creator.
  All the world comes and goes-only the Merciful Lord is permanent. ||6||

Sayings of Sri Ramakrishna (text), #Sayings of Sri Ramakrishna, #Sri Ramakrishna, #Hinduism
  1110. Maya is unknowable. Once Narada besought the Lord of the universe, "Lord, show me that Maya
  of Thine which can make the impossible possible." The Lord nodded assent. Subsequently the Lord one

Talks 225-239, #unset, #Anonymous, #Various
  D.: The unknowable can be attained only by the grace of the unknowable.
  M.: He helps the attainment. That is the Grace.

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

The Book of Certitude - P2, #The Book of Certitude, #Baha u llah, #Baha i
  To every discerning and illumined heart it is evident that God, the unknowable Essence, the divine Being, is immensely exalted beyond every human attribute, such as corporeal existence, ascent and descent, egress and regress. Far be it from His glory that human tongue should adequately recount His praise, or that human heart comprehend His fathomless mystery. He is and hath ever been veiled in the ancient eternity of His Essence, and will remain in His Reality everlastingly hidden from the sight of men. "No vision taketh in Him, but He taketh in all vision; He is the Subtile, the All-Perceiving." 1 No tie of direct intercourse can possibly bind Him to His creatures. He standeth exalted beyond and above all separation and union, all proximity and remoteness. No sign can indicate His presence or His absence; inasmuch as by a word of His command all that are in heaven and on earth have come to exist, and by His wish, which is the Primal Will itself, all have stepped out of utter nothingness into the realm of being, the world of the visible. 1. Qur'án 6:103.
  ["To every discerning and illumined heart..."] Gleanings from the Writings of Bahá'u'lláh, XIX; The Revelation of Bahá'u'lláh vol. 1 p. 1, p. 46, p. 175
  --
  In the beginning of His Book He saith: "Alif. Lám. Mím. No doubt is there about this Book: It is a guidance unto the God-fearing." 1 In the disconnected letters of the Qur'án the mysteries of the divine Essence are enshrined, and within their shells the pearls of His Unity are treasured. For lack of space We do not dwell upon them at this moment. Outwardly they signify Muhammad Himself, Whom God addresseth saying: "O Muhammad, there is no doubt nor uncertainty about this Book which hath been sent down from the heaven of divine Unity. In it is guidance unto them that fear God." Consider, how He hath appointed and decreed this self-same Book, the Qur'án, as a guidance unto all that are in heaven and on earth. He, the divine Being, and unknowable Essence, hath, Himself, testified that this Book is, beyond all doubt and uncertainty, the guide of all mankind until the Day of Resurrection. And now, We ask, is it fair for this people to view with doubt and misgiving this most weighty Testimony, the divine origin of which God hath proclaimed, and pronounced it to be the embodiment of truth? Is it fair for them to turn away from the thing which He hath appointed as the supreme Instrument of guidance for attainment unto the loftiest summits of knowledge, and to seek aught else but that Book? How can they allow men's absurd and foolish sayings to sow the seeds of distrust in their minds? How can they any longer idly contend that a certain person hath spoken this or that way, or that a certain thing did not come to pass? Had there been anything conceivable besides the Book of God which could prove a more potent instrument and a surer guide to mankind, would He have failed to reveal it in that verse? 1. Qur'án 2:1.
  ["In the beginning..."] The Revelation of Bahá'u'lláh vol. 1 p. 189

The Dwellings of the Philosophers, #unset, #Anonymous, #Various
  immaterial or imponderable. They act in a mysterious, inexplicable, unknowable but
  efficacious manner on substances submitted to their action and prepared to receive them.

the Eternal Wisdom, #unset, #Anonymous, #Various
  Arya : A Philosophical ReviewVol. 01 - 15th October 1914The Eternal Wisdom The unknowable Divine
  1914 Thu 15 October
  The unknowable Divine
  1) Who knoweth these things? Who can speak of them? ~ Rig Veda
  --
  20) If thou say, "Who is the Ancient and most Holy?" come then and see,-it is the supreme head, unknowable, inaccessible, indefinable, and it contains all. ~ The Zohar
  21) The name of the Ancient and most Holy is unknowable to all and inaccessible. ~ id
  22) And it is inaccessible, unknowable and beyond comprehension for all. ~ id
  23) It is truly the supreme Light, inaccessible and unknowable, from which all other lamps receive their flame and their splendour. ~ id
  24) That which has neither body, nor appearance, nor form, nor matter, nor can be seized by our senses, That which cannot be expressed,-this is God. ~ Hermes
  --
  The unknowable Divine View Similar The Divine Becoming
  Arya : A Philosophical ReviewVol. 01 - 15th October 1914The Eternal Wisdom The Divine Essence
  --
  The unknowable Divine View Similar The Divine Becoming
  The unknowable Divine View Similar The Divine Becoming
  Arya : A Philosophical ReviewVol. 01 - 15th October 1914The Eternal Wisdom The Divine Essence
  --
  The unknowable Divine View Similar The Divine Becoming
  The Divine Essence View Similar God in All

The Logomachy of Zos, #unset, #Anonymous, #Various
  the least attainable and most unknowable will disclose our next step.
  However incompatible discoveries may be they always conform to the
  --
  know little; yet the unknowable within us is vaster and hence more
  potent of possibility.
  --
  or know of an Absolute from our unknowableness?
  But! We are of the Absolute, in as much as...! Otherwise, neither you nor

The Riddle of this World, #unknown, #Unknown, #unset
  The Agnostic and The Vedantic unknowable
  Doubts and The Divine
  --
  Reality, but about its truth I can only speculate; it is either unknowable
  or cannot be known by me." Or, if it has received some light on the way
  --
  THE AGNOSTIC AND THE VEDANTIC unknowable
  DO NOT think anything can be said that would convince one who
  --
  speak of it as the unknowable; the only difference is that the Vedantin
  says it is unknowable by the mind and inexpressible by speech, but still
  attainable by something deeper or higher than the mental perception,
  --
   unknowableness of this unknowable.
  October 10, 1932

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

WORDNET



--- Overview of adj unknowable

The adj unknowable has 1 sense (no senses from tagged texts)
                  
1. unknowable ::: (not knowable; "the unknowable mysteries of life")





--- Similarity of adj unknowable

1 sense of unknowable                        

Sense 1
unknowable (vs. knowable)
   => transcendent


--- Antonyms of adj unknowable

1 sense of unknowable                        

Sense 1
unknowable (vs. knowable)

knowable (vs. unknowable), cognizable, cognisable, cognoscible



--- Pertainyms of adj unknowable

1 sense of unknowable                        

Sense 1
unknowable (vs. knowable)


--- Derived Forms of adj unknowable
                                    




IN WEBGEN [10000/9]

Wikipedia - Agnostic atheism -- Lack of belief in the existence of any deity and that such is either unknowable or unknown
Wikipedia - Agnosticism -- View that the existence of any deity is unknown or unknowable
Wikipedia - Unknowable
https://www.goodreads.com/book/show/33793816-see-the-unseeable-know-the-unknowable
wiki.auroville - Loretta_reads_Savitri:Three.I_"The_Pursuit_of_the_Unknowable"
https://elderscrolls.fandom.com/wiki/The_Unknowable
Anomalies -- -- - -- 1 ep -- Original -- Psychological -- Anomalies Anomalies -- We try to enrich ourselves through prayer, faith and devotion to someone or something "other." Similarly, we believe in the existence of "anomalies," such as unknowable and uncontrollable monsters. But can such beliefs advance us? -- -- (Source: Official website) -- Special - ??? ??, 2013 -- 699 4.59
Mushishi Zoku Shou: Odoro no Michi -- -- Artland -- 1 ep -- Manga -- Adventure Fantasy Historical Mystery Seinen Slice of Life Supernatural -- Mushishi Zoku Shou: Odoro no Michi Mushishi Zoku Shou: Odoro no Michi -- Mysterious, unknowable creatures alien to the laws of nature—known only to some and feared by others—"Mushi" lie behind many of life's strange phenomena. -- -- Long ago, a Mushi of terrifying power threatened to extinguish all life. The Minai clan of Mushishi were born from those who stopped this malevolent force, their members bound by duty to serve as retainers to the Karibusa family, within whom the Mushi remains sealed. The Mushishi Ginko is given a job request from Tanyuu Karibusa: oversee the work of the head of the Minai clan, Kumado Minai, in investigating an abandoned village where dead wood and even houses spring back to life as flourishing plants. -- -- Though the Minai clan are oddly ruthless among Mushishi, even more peculiar is their widespread dull character, with little appreciation for beauty or sentiment. Tanyuu believes there is more to this trend than meets the eye. Ginko aims to answer her curiosity as he follows Kumado into a "Path of Thorns," a place where Mushi flow from their own strange sources into the world of the living. Rare and deadly varieties of Mushi lurk in these depths, along with the secret nature of the Minai clan's resolve to their ancient task. -- -- -- Licensor: -- Aniplex of America -- Special - Aug 20, 2014 -- 79,783 8.46
Mushishi Zoku Shou: Odoro no Michi -- -- Artland -- 1 ep -- Manga -- Adventure Fantasy Historical Mystery Seinen Slice of Life Supernatural -- Mushishi Zoku Shou: Odoro no Michi Mushishi Zoku Shou: Odoro no Michi -- Mysterious, unknowable creatures alien to the laws of nature—known only to some and feared by others—"Mushi" lie behind many of life's strange phenomena. -- -- Long ago, a Mushi of terrifying power threatened to extinguish all life. The Minai clan of Mushishi were born from those who stopped this malevolent force, their members bound by duty to serve as retainers to the Karibusa family, within whom the Mushi remains sealed. The Mushishi Ginko is given a job request from Tanyuu Karibusa: oversee the work of the head of the Minai clan, Kumado Minai, in investigating an abandoned village where dead wood and even houses spring back to life as flourishing plants. -- -- Though the Minai clan are oddly ruthless among Mushishi, even more peculiar is their widespread dull character, with little appreciation for beauty or sentiment. Tanyuu believes there is more to this trend than meets the eye. Ginko aims to answer her curiosity as he follows Kumado into a "Path of Thorns," a place where Mushi flow from their own strange sources into the world of the living. Rare and deadly varieties of Mushi lurk in these depths, along with the secret nature of the Minai clan's resolve to their ancient task. -- -- Special - Aug 20, 2014 -- 79,783 8.46



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